Dought & clear, - Ruling on a child standing in the row with adults in congregational prayer

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I have a 8 years old nephew which Comes to pray with me in the Masjid. I wanted to know that can he stand among two adults in the Congregational prayer. what would be the ruling for this particular issue.
Praise be to Allah
It is permissible for a child who has reached the age of discernment, which is the age of seven years, to stand in the row with adults during the congregational prayer. This is indicated by the report narrated by al-Bukhaari (685) from Anas (may Allah be pleased with him) who said: I and an orphan in our house prayed behind the Prophet (blessings and peace of Allah be upon him), and my mother Umm Sulaym (prayed) behind us.
The author of‘Awn al-Ma‘bood Sharh Sunan Abi Dawood(2/264) said: If there is one boy, he should stand in the row with the men, and should not stand on his own behind the row. This was the view of as-Subki, and is supported by the hadeeth of Anas. The orphan did not stand on his own; rather he stood in the row with Anas (may Allah be pleased with him). End quote.
Shaykh ‘Abdullah al-Bassaam (may Allah have mercy on him) said: The majority are of the view that it is valid for a boy to stand in the row in both obligatory and supererogatory (naafil) prayers. They quoted as evidence for that the saheeh hadeeth, because Anas described his companion as an orphan.
The well-known view among the Hanbalis is that it is valid for him to stand in the row in a supererogatory (naafil) prayer, on the basis of this hadeeth, but it is not valid for him to stand in the row in an obligatory prayer. But we have stated previously that the rulings that apply to one of the types of prayer [obligatory or supererogatory] are also applicable to the other type, because their rulings are the same. Anyone who singles out one type of prayer for a ruling has to provide evidence, and there is no evidence in this case.
Therefore the correct view is that of the majority. This view was favoured by Ibn ‘Aqeel among the Hanbalis, and was regarded as correct by Ibn Rajab inal-Qawaa‘id.
Based on that, it may be understood from the hadeeth that it is valid for one who has not yet reached puberty to stand in the row for the prayer, because the word orphan (yateem) refers to someone whose father has died and he has not reached the age of puberty.
End quote fromTayseer al-‘Allaam Sharh ‘Umdat al-Ahkaam(1/106)
It says inFataawa al-Lajnah ad-Daa’imah(vol. 2, 6/337): Boys may accompany their fathers or their mothers to the mosque, if there is fear for them [if they are left at home]; there is nothing wrong with that, because that was done at the time of the Prophet (blessings and peace of Allah be upon him). But they must be kept under control and not allowed to play about in the mosque and disturb other worshippers. Those who have reached the age of seven or older should be told to do wudoo’ and pray, so that they may get used to doing that and so that they and their parents may earn reward. There is nothing wrong with making them stand in the row, and doing so does not create gaps in the row as the questioner suggested, because their prayer is valid and because the children used to stand in the rows with the adults behind the Prophet (blessings and peace of Allah be upon him).
And Allah knows best.

- PUBLISHERNajimudeeN M

Dought & clear, - What is the ruling on awife saying to her husband, “You are my soul; I cannot live without you”?

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Is it permissible for me to call my husband “roohi (lit. my soul – a term of endearment)”, and to say to him, “I cannot live without you”? Please note that I say it out of love only.
Praise be to Allah
There is nothing wrong with a wife’s calling her husband “my soul” or telling him “I cannot live without you”, in sha Allah; this comes under the heading of kind treatment between spouses.
If a woman says that to her husband, she does not mean it literally; rather what she means is to express her respect and love for her husband, just as the soul is of great importance to the body.
The same applies to her saying “I cannot live without you”; what she means is: I would feel so lonely if I lived without you.
Such words are spoken without intending the apparent literal meaning. This is something that is well known in the speech of the Arabs, such as when they say, “May my father and mother be sacrificed for you,” “May your hands be rubbed with dust,” and so on.
An-Nawawi (may Allah have mercy on him) said: The words (of the Prophet (blessings and peace of Allah be upon him)), “Shoot, may my father and mother be sacrificed for you!” indicate that it is permissible to use this expression. This was the view of the majority of scholars. However, ‘Umar ibn al-Khattaab and Hasan al-Basri (may Allah be pleased with them both) disliked it, and some of the scholars regarded it as makrooh for a Muslim to say this.
The correct view is that it is permissible in all cases, because it does not really mean sacrificing them; rather it is a figure of speech and expression of love for him and acknowledgement of his status.
End quote fromSharh Muslimby an-Nawawi.
And Allah knows best.

- PUBLISHERNajimudeeN M

Dought & clear, - Is it permissible for a woman to wear short clothes when she is on her own?

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Is it okay to wear short clothes when one is completely alone? I am a new Muslim and try to be in complete hijab whenever required but when I am all alone in the house (with completely closed doors and windows) I sometimes roam around in my inner wear but only when not a single person is in the house...is it right according to Quran/hadith?
Praise be to Allah
Firstly:
We praise Allah, may He be exalted, for having guided you to Islam and enabling you to follow the path of adherence to its sublime rulings and teachings. We ask Allah, may He be exalted, to make us and you steadfast in following His religion.
Secondly:
There is nothing wrong with a woman wearing whatever she wants in her house, of clothes that women customarily wear in their houses, so long as she is certain that she will not be seen by men, as you say, and that they will not suddenly come into the place where she is.
But, if a woman is face-to-face with a non-mahram man, inside her house or outside, then she is obliged to observe hijab by wearing the clothing that is prescribed in Islam: the abayah and head cover that covers all of her body and adornments.
Allah, may He be exalted, says (interpretation of the meaning):
“And when you ask (the Prophet’s wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts”
[al-Ahzaab 33:53].
“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e.screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever OftForgiving, Most Merciful”
[al-Ahzaab 33:59].
See:Hiraasat al-Fadeelahby Shaykh Bakr Abu Zayd, p. 25
With regard to the limits on what a woman can wear in her house in front of her children and mahrams, or in front of other women.
And Allah knows best.

- PUBLISHERNajimudeeN M