For children, - Seeking Forgiveness

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Note: Not to be confused with Buhlulwho lived during the time of Imam Musa Kadhim (as)
Mu'adh ibn Jabal was in tears when he arrived in the presence of the Noble Prophet Muhammad (saw) and greeted him. The Noble Prophet Muhammad (saw) replied to his greeting and asked: "What makes you cry?"
"At the door of the mosque, there is a good-looking youth who weeps as intensely as a mother whose young son has died, and he wishes to meet you," replied Mu'adh ibn Jabal
The Noble Prophet Muhammad (saw) agreed to meet him.
The youth entered and greeted the Noble Prophet Muhammad (saw) who returned his greeting and enquired: "Why do you weep?"
"Why should I not weep? I have committed sins which Allah (SWT) will never forgive and He is bound to hurl me into Hell," said the youth.
"Have you associated someone with Allah (SWT)?"
"No."
"Have you killed anybody?"
"No."
"Even if your sins are of the magnitude of mountains, Allah (SWT) shall forgive them," said the Noble Prophet Muhammad (saw).
"My sins are greater than the mountains," the youth explained.
"Are your sins in the magnitude of the seven earths, the seas, the sands, the trees, all that lies on the earth, in the skies, the stars, the Throne and the Chair?" asked the Noble Prophet Muhammad (saw).
"My sins are greater than all of these things."
"Woe unto you! Are your sins greater than your Lord?"
The youth lowered his head and replied, "Allah (SWT) is devoid of all blemishes; it is my Lord, who is greater."
"Would you not relate one of your sins to me?" enquired the Noble Prophet Muhammad (saw).
"Why not?" responded the youth, whose name was Buhlul. "For seven years I used to dig up the graves of the newly buried, take out their shrouds and sell them. One night, a maiden from amongst the Ansar (The Helpers) died and was buried in the cemetery. When I dug open her grave to remove the shroud from her body, the Shaitan (Satan) tempted me and I committed a grave sin. As I was turning back, the body called out to me: "O' Youth! Don't you fear the Ruler of the Day of Judgment? Woe unto you of the fire of the Day of Judgment!"
Having narrated this, the youth wanted to know what he should do to avoid punishment.
"O' Sinner! Stay away from me for I fear that I might burn in your fire too!" cried out the Noble Prophet Muhammad (saw).
The youth, Buhlul left, heading straight towards the mountains. He tied his hands to his neck and became engrossed in worship, supplications and seeking forgiveness.
For forty days, he wept day and night to the extent that even the wild beasts were affected by his weeping. After forty days he asked Allah (SWT) to either punish him by means of fire or forgive him, so that he might not have to face humiliation on the Day of Judgment.
Allah (SWT) revealed the following verse, which refers to the forgiveness of Buhlul: "And those who, when they commit an indecency or do injustices to their souls, remember Allah and ask forgiveness for their faults and who forgives the faults but Allah..." Noble Qur'an (3:135)
The Noble Prophet Muhammad (saw) recited this verse with a smiling face and then asked: "Who can take me to that youth?"
Mu'adh ibn Jabal agreed to take him. Accompanied with Mu'adh ibn Jabal, the Noble Prophet Muhammad (saw) went to the place where the youth was. The Noble Prophet Muhammad (saw) saw him standing between two boulders, hands tied to his neck and engaged in supplication. His face had become dark due to the scorching sun and all his eyelashes had fallen off due to the intense weeping. Wild beasts had gathered around him while the birds circled over his head, all of them weeping over his distressed and pitiable state.
The Noble Prophet Muhammad (saw) advanced towards him, untied his hands and cleared the soil from the top of his head.
"O' Buhlul! Glad tidings for you; you have been liberated by Allah (SWT) from the fire (of Hell)," the Noble Prophet Muhammad (saw) said.
Then, turning to his companion (Sahaba), Mu'adh ibn Jabal the Noble Prophet Muhammad (saw) said, "This is how you should make amends for your sins."

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Making Up Missed Prayers, - Dought & clear, - * She did not know that madhiy invalidates wudoo’; should she repeat the prayers?

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Does a woman sin if she has sexual thoughts before marriage? Is she sinful if something comes out of her, as she feels aroused by any small reason? Please answer my question quickly as I am really worried. I did not know that there is something called madhi, and I never renewed my wudu’ when it comes out.
Praise be to Allaah.
Firstly:
A woman does not sin just because sexual thoughts cross her mind, so long as they are not accompanied by doing or looking at (anything haraam), or turn into resolve to do something. That is because of the reports which indicate that a person is forgiven for his or her thoughts. It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has forgiven my ummah for whatever crosses their mind so long as they do not speak of it or act upon it.” Narrated by al-Bukhaari (2528) and Muslim (127).
Al-Nawawi (may Allaah have mercy on him) said, commenting on this hadeeth: A person’s thoughts, so long as he does not persist in them or dwell on them, are forgiven according to scholarly consensus, because he has no control over them occurring and there is no way that he can be free of all thoughts. End quote fromal-Adhkaar(p. 345).
And he said: The reason why what we have mentioned is forgiven is because it is difficult to avoid it; what is possible is to avoid persisting in it. Hence continuing to think of it and resolving to do it is haraam.
Undoubtedly giving one’s mind free reign to continue thinking of these things may lead to one doing haraam things, in order to fulfil one’s desires, so a person may end up masturbating or looking at haraam images and so on.
Hence you should stop thinking about these things and divert your thoughts from them, and occupy yourself with acts of worship and obedience to Allaah, and things that will benefit you in your religious and worldly affairs.
See also the answer to question no. 20161.
Secondly:
Madhiy is usually emitted when desire is provoked. It is naajis and invalidates wudoo’, but its najaasah is light and it is sufficient to wash the private part and sprinkle the clothes with water in order to purify it.
See the answer to questions no. 2458and 99507.
If madhiy is emitted due to a mere passing thought, then one is not sinning.
Thirdly:
If you were unaware of the ruling on madhiy and that it invalidates wudoo’, and you offered some prayers when it was present, then your prayers are valid according to the more correct view, because you were excused due to your not knowing.
This also applies to one who is unaware of some of the things that invalidate wudoo’, such as one who is unaware that eating camel meat invalidates wudoo’, then he prays. His prayer is valid.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: based on this, if a person does not purify himself as required because the text has not reached him – such as if he eats camel meat and does not do wudoo’, then the texts reaches him and it becomes clear to him that wudoo’ is obligatory in this case, or he prays in a camel pen because the text has not reached him and has not become clear to him – does he have to repeat past prayers? There are two opinions concerning this, both of which were narrated from Ahmad.
A similar case is if he touches his penis and prays, then he is told that it is obligatory to do wudoo’ after touching the penis.
The correct view in all these cases is that it is not obligatory to repeat the prayers, because Allaah forgives mistakes and forgetfulness, and because He says (interpretation of the meaning):“And We never punish until We have sent a Messenger (to give warning)” [al-Isra’ 17:15]. If the command of the Messenger (peace and blessings of Allaah be upon him) concerning a specific matter has not reached a person, then the ruling that it is obligatory has not been proven to him. Hence when ‘Umar and ‘Ammaar became junub and ‘Umar did not pray whilst ‘Ammaar prayed after rolling in the dust, the Prophet (peace and blessings of Allaah be upon him) did not tell either of them to repeat the prayer. Similarly, when Abu Dharr became junub and did not pray for several days, he did not tell him to make up the prayers; and he did not tell the Sahaabah who ate until the white thread became distinct from the black to make up that fast; and he did not tell those who prayed facing Jerusalem before news of the abrogation to make up those prayers reached them.
This also includes the woman who suffers from istihaadah (non-menstrual vaginal bleeding) who does not pray for a while, because she thinks that prayer is not obligatory for her. There are two views as to whether making up the prayers is obligatory for her, one of which is that she does not have to make them up, as was narrated from Maalik and others, because when the woman who suffered from istihaadah said to the Prophet (peace and blessings of Allaah be upon him): “I have been bleeding severely, heavily and awfully, and it prevented me from praying and fasting,” he told her what she had to do in the future, and he did not tell her to make up past prayers. End quote fromMajmoo’ al-Fataawa(21/101).
We ask Allaah to guide you, forgive you and protect you.
And Allaah knows best.

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Making Up Missed Prayers, - Dought & clear, - * How can he make up for missed prayers?

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How can he make up for missed prayers?.
Praise be to Allaah.
Firstly:
Allaah has allocated specific times for acts of worship for reasons that are known to Him. We know some of them, but some of them are hidden from us. Whatever the case, we are enjoined to adhere to them and it is not permissible to transgress against that except for reasons permitted in sharee’ah.
If a person misses the prayer, one of two scenarios must apply:
1 –
He missed it for a reason, such as falling asleep or forgetting it. There is no sin on him in this case, but he has to make it up when he wakes up or remembers it.
It was narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever forgets a prayer, let him offer it as soon as he remembers, for there is no expiation for it other than that.” Narrated by al-Bukhaari (572) and Muslim (684); Muslim narrated an additional phrase: “or sleeps and misses it”.
Muslim also narrated (684): “If one of you sleeps and misses a prayer, or forgets it, let him offer the prayer when he remembers, for Allaah says ‘and performAs‑Salaah(Iqaamat‑as‑Salaah)for My remembrance’ [Ta-Ha 20:14].”
2 –
He missed the prayer with no excuse; rather he ignored it until the time for it ended, out of laziness and carelessness. This person is sinning according to the consensus of the Muslims, and has committed a major sin.
It is not valid for him to make it up according to the more correct of the two scholarly opinions, rather he has to repent and regret it, and resolve not to do that again, and he should do a lot of good deeds and offer a lot of voluntary prayers.
Ibn Hazm said:
As for the one who deliberately omits to pray until the time for the prayer ends, he can never make it up, so he should do a lot of good deeds and offer a lot of voluntary prayers, so that his balance (of good deeds) will weigh heavily on the Day of Resurrection, and he should repent and ask Allaah for forgiveness. End quote.
Al-Muhalla(2/235).
This is also the view of ‘Umar ibn al-Khattaab and his son ‘Abd-Allaah, and of Sa’d ibn Abi Waqqaas, Salmaan, Ibn Mas’ood, al-Qaasim ibn Muhammad ibn Abi Bakr, Badeel al-‘Aqeeli, Muhammad ibn Sireen, Mutarrif ibn ‘Abd-Allaah and ‘Umar ibn ‘Abd al-‘Azeez. It was also the view of Dawood al-Zaahiri and Ibn Hazm, and was the view favoured by Shaykh al-Islam Ibn Taymiyah and al-Shawkaani. Among contemporary scholars it was regarded as more correct by al-Albaani, Ibn Baaz, Ibn ‘Uthaymeen and others.
They quoted as evidence the following:
(i)
The words of Allaah (interpretation of the meaning):
“Verily, As‑Salaah (the prayer) is enjoined on the believers at fixed hours”
[al-Nisa’ 4:103]
They said: There is a set time for prayer and it is not permissible to do it at any other time except with evidence.
(ii)
The words of the Prophet (peace and blessings of Allaah be upon him): “Whoever forgets a prayer, let him offer it as soon as he remembers, for there is no expiation for it other than that.”
The words “let him offer it as soon as he remembers, for there is no expiation for it other than that” mean: If he is slow in offering the prayer after he remembers it, then it is not an expiation, so how about the one who neglects it deliberately without forgetting or sleeping? It is even more likely that it will not be an expiation in that case, and making it up will be of no benefit.
(iii)
Because Allaah has allocated a specific time for each obligatory prayer, specifying the beginning and end thereof, so it is as if it is not valid to do it before that time just as it is not valid to do it afterwards.
Al-Muhalla(2/235).
(iv)
Ibn Hazm said:
Also, making it up should be based on evidence, and it is not permissible for anything to be prescribed other than by Allaah on the lips of His Messenger (peace and blessings of Allaah be upon him). We ask those who say that the one who deliberately omits the prayer is obliged to make it up to tell us about this prayer that you are telling him to do – is it the prayer that was enjoined by Allaah or some other prayer? If they say it is the one that was enjoined by Allaah, then we say to them: Then the one who deliberately omits it is not a sinner, because he has done what Allaah commanded him to do and there is no sin according to what you say, and there is no blame on the one who deliberately omits to pray until the time for it ends. But that is something that no Muslim can say. If they say that it is not the prayer that Allaah has enjoined him to do, then we say: You are right, and that is enough, because they have admitted that they told him to do something that was not enjoined by Allaah. End quote.
Al-Muhalla(2/236).
Those who say that he has to make it up did so by analogy with the one who forgets or falls asleep, and they said that if the one who forgets has to make it up, then it is more likely that the one who deliberately omitted it should do so.
My response is that there is no comparison between the two scenarios, because the one who omits it deliberately is sinning, which is not true in the case of the one who forgets, so how can an analogy be drawn between the one who is sinning and the one who is not sinning?
Al-Shawkaani (may Allaah have mercy on him) said:
Ibn Taymiyah said: Those who disagree – i.e., those who say that he should make up the prayer – do not have any proof to support their argument. Most of them say that he does not have to make it up unless there is a clear command (based on evidence), but there is no such command in this case. We do not disagree that it is obligatory to make it up; rather we disagree as to whether the made-up prayer will be accepted from him and whether prayer offered at the wrong time is valid. He discussed this matter at length and he favoured the view that was mentioned by Dawood and those who agreed with him, and the matter is as he put it, because I made a thorough study of this matter and I did not see any reliable evidence that obliges the one who misses a prayer deliberately to make it up.
Nayl al-Awtaar(2/26).
The more correct view – and Allaah knows best – is that the one who deliberately omits the prayer should not make it up, rather he has to seek forgiveness and repent.
Ibn al-Qayyim (may Allaah have mercy on him) discussed this issue at length and examined the evidence of both sides in his useful bookal-Salaah(p. 67-109).
Note: Shaykh al-Islam Ibn Taymiyah said:
The scholars who say that he should make up the prayer do not say that by making it up he is absolved of sin, rather they say that by making it up his burden of sin is reduced, but the sin of missing and delaying the prayer beyond its prescribed time is like any other sin, it needs either repentance or good deeds that will erase it or other things that will waive the punishment. End quote.
Minhaaj al-Sunnah(5/233).

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Making Up Missed Prayers, - Dought & clear, - * Making up the Sunnah prayer that is done before Zuhr

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If someone comes to the masjid for the Zuhr prayer and misses the 4 Sunnan Rakah(which are offered before the Fard) can he repeat these 4 Sunnan Rakah after he offers his 4 Fard and 2 Rakah Sunnah (which are offered after the Fard)?.
Praise be to Allaah.
Firstly:
It is mustahabb to make up the regular Sunnah prayers if one misses them, according to the correct scholarly view. This is the Shaafa’i view and the well known opinion of the Hanbalis, in contrast to the Hanafis and Maalikis, because of the hadeeth of Umm Salamah (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) prayed two rak’ahs after ‘Asr. He was asked about them and he said: “O daughter of Abu Umayyah, you asked about the two rak’ahs after ‘Asr. That is because some people from ‘Abd al-Qays came to me and distracted me from the two rak'ahs that come after Zuhr; these are they (i.e., I prayed them just now).” Narrated by al-Bukhaari (1233) and Muslim (834).
Imam al-Nawawi (may Allaah have mercy on him) said:
The correct view in our opinion is that it is mustahabb to make up the regular naafil prayers. This was the view of Muhammad, al-Muzani and Ahmad according to one opinion narrated from him. Abu Haneefah, Maalik and Abu Yoosuf, according to the most well known view narrated from him, said that they should not be made up. Our evidence is these saheeh ahaadeeth. End quote.
Al-Majmoo’(4/43).
Al-Mardaawi al-Hanbali (may Allaah have mercy on him) said: The words “whoever misses any of these Sunnahs, it is Sunnah for him to make it up” – this is the well known view of our companions.
Al-Majd supported this in his commentary and it was the view favoured by Shaykh Taqiy al-Deen – i.e., Ibn Taymiyah. End quote fromal-Insaaf(2/187).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
Making up regular Sunnah prayers is Sunnah if one misses them. The evidence for that is that when the Prophet (peace and blessings of Allaah be upon him) slept and missed Fajr prayer, and did not wake up until after the sun had risen, he prayed the Sunnah prayer of Fajr first, then he prayed Fajr after that. End quote.
Liqaa’aat al-Baab il-Maftooh(no. 74, question no 18). See alsoal-Mawsoo’ah al-Fiqhiyyah(25/284).
Secondly:
If he wants to make up the Sunnah prayer that comes before Zuhr after offering the fard Zuhr prayer, should he pray the Sunnah prayer that comes before Zuhr first, and then the Sunnah prayer that comes after Zuhr, or vice versa?
It seems that this matter is broad in scope, whether he starts with the Sunnah prayer that comes before or that which comes after, because what matters is doing it, whether it is done sooner or later.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
The scholars said: If you miss the two rak’ahs that come before Zuhr, then pray them after the prayer, because you were excused from doing them before the prayer. This happens all the time: a person comes to the mosque and finds that they have already started the prayer. In this case, he should make them up after he prays Zuhr.
But he should offer the regular Sunnah prayer that comes after Zuhr before the regular Sunnah prayer that comes before.
A man comes and the people are praying, and he is not able to offer the Sunnah prayer of Zuhr. When he has prayed Zuhr, he should pray two rak'ahs with the intention of offering the regular Sunnah prayer that comes after Zuhr, then make up the regular sunnah prayer that comes before. This was narrated from the Prophet (peace and blessings of Allaah be upon him) in a hadeeth narrated by Ibn Majaah.
Fath Dhi’l-Jalaal wa’l-Ikraam bi Sharhh Buloogh al-Maraam(2/225).
And Allaah knows best.

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