Fathwa, - Can one who is completing what he missed of a congregational prayer recite loudly?

Question
If an individual reached the Maghrib congregational prayer in the
third Rak'ah, should he recite in a low tone orout loud (as he makes
up the two missed Rak'ahs)? May Allaah Reward you.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
isHis slave and Messenger.
It is recommended for him to recite out loud in one of the two Rak'ahs
he makes up, being the second in order in such a case, and then to
recite in a low tone in the following one.
The questioner must pay attention that he is permitted to recite out
loud if he causes no confusion or noise to others who are offering
prayers around him whether they are obligatory or voluntary prayers.
Therefore, if he fears that he will cause confusion to others around
him, then he must recite in a low tone.
Allaah Knows best.

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The Key to Paradise

Imagine: There is a path to Paradise and as we move along the path,
with the very first step we find a huge signboard on which the
following is written:"Hijaab…the key to Paradise." Naturally, in order
to gain entry to Paradise, we have to know themerits and
characteristics of Hijaab (Islamic covering).
Hijaab fosters piety
Allaah The Almighty Says (what means): {O children of Adam, We have
bestowed upon you clothing to conceal your private parts and as
adornment. But the clothing of righteousness - that isbest. That is
from the signs of Allaah that perhaps they will remember.} [Quran
7:26]
It means that Allaah The Almighty sent two types of clothing: clothing
that covers your 'Awrah (private parts) and clothing that adorns and
beautifies you. The clothing of righteousness is the best. In other
words, religious prudence and fearing Allaah The Almighty provide the
best clothing that man can adorn himself with. Thatis because inner
purity is better than outer beauty, and the best clothing of man is
obedience to his Lord. There is no good in the one who disobeys Allaah
The Almighty.
Hijaab purifies the heart
Allaah The Almighty Says (what means): {And when you ask [his wives]
for something, ask them from behind a partition. That is purer for
your hearts and their hearts.} [Quran 33:53] It was narrated on the
authority of 'Aa'ishah that 'Umar ibn Al-Khattaab said, "O Messenger
of Allaah, when righteous and dissolute men [both] may enter upon your
wives, it would be better to orderthem to be veiled." On this
occasion, the verse of Hijaab was revealed, {And when you ask [his
wives] for something, ask them from behind a partition. That is purer
for your hearts and their hearts.} [Quran 33:53] This verse proves
that Hijaab is a barrier between the desires of the souls and
temptation of the hearts. It cuts the aspirations of those whohave
diseased hearts. So, Allaah The Almighty Says (what means): {Then do
not be soft in speech [to men], lest he in whose heart is disease
should covet.} [Quran 33:32]
Hijaab generates bashfulness
It was narrated on the authority of Abu Hurayrah that the Prophet
said: "Bashfulness is part of faith, and faith leads to Paradise."
[At-Tirmithi] [Al-Albaani: Saheeh] There is no doubt that Hijaab makes
the woman realize her value in Islam and encourages her not to do
anything against the obligations of Islamic ethics and appearance.
Therefore, Hijaab leads the woman gradually to developing bashfulness
which itself requires her to wear Hijaab. In this way, every act of
worship leads the Muslim to another one. Our Mother 'Aa'ishah said,
I used to enter the house where the Prophet and my father were buried
putting aside my garment, saying that it is [only] my husband and
father. When 'Umar was buried there, I never entered except wearing
mygarment out of shyness of 'Umar . [Ahmad] [Al-Haakim:
Saheehaccording to the conditions stipulated by Al-Bukhaari and
Muslim]
Hijaab is a call to Sitr (covering and protection)
The Prophet said: "Any woman who takes off her clothesanywhere other
than her husband's house violates the Sitr (concealment and
protection) bestowed on her by Allaah The Almighty." [Ahmad]
[Al-Albaani: Saheeh] The woman who observes her Hijaab has attained
covering from Allaah The Almighty in this life and in the Hereafter
and she will be among the dwellers of Paradise which is the abode of
covering.
Hijaab is a Part of Fitrah
Hijaab and covering are part of the Fitrah (innate disposition) of the
woman. She, by nature, does not like anyone to look at her. Sometimes
a bashful Muslim woman may feel shy of her husband whom Allaah The
Almighty made lawful for her. Man's innate disposition calls himto
cover, whereas an animal's nature tends to nudity.
Hijaab is an act of worship
Hijaab is an act of worship offered to Allaah The Almighty since He is
the One who ordered the woman to wear it. Allaah TheAlmighty Says
(what means): {Andto wrap [a portion of] their head-covers over their
chests.} [Quran 24:31] The Muslim woman,who submits to the commands of
Allaah The Almighty, is the onewhose heart is filled with love
forAllaah The Almighty. The issue of Hijaab is not irrelevant to the
Sharee'ah (Islamic legislation) of Allaah and His laws in the
universe; rather, it is an issue that is firmly connected with the
creed and Sharee'ah at the same time.
Hijaab takes you to a good end
One of the righteous predecessors said, "If you want to know your
position in the sight of Allaah, see where He has placed you." If
Allaah has placed the Muslim woman in obedience and wearing Hijaab,
this would be her ultimate status in His sight. The Prophet said:
"'When Allaah wants to do good for one of his slaves, He utilizes
him." People asked, "How does Allaah utilize him?" He replied: "He
guides him to do a righteous deed before he dies, then takes away his
soul while performing it." [At-Tirmithi] [Al-Albaani: Saheeh] Thus, if
Allaah The Almighty guides you, O pure sister, to wear Hijaab until
the last moment of your life, He would be utilizing you, and you
should prostrate in gratitude to Allaah The Almighty.
Hijaab shields from sins
The Prophet said: "There are two groups of people who will enter Hell
but I have not seen them. One of them is a woman who is dressed but
appears to benaked." [Muslim] A woman who wears Hijaab keeps herself
away from the punishment of Allaah The Almighty.
Hijaab is the symbol of the Muslim woman
As-Suddi reported that dissolute men used to annoy and abuse women
when they went out at night. If they found a woman wearing Hijaab,
they would leave her and say that she is a free woman; if they found
herwithout Hijaab, they would say that she is a bondmaid and would
harm her. On this occasion, Allaah The Almighty Revealed (what means):
{O Prophet, tell your wives and your daughters and the women of the
believers to bring down over themselves [part] of their outer
garments. That is more suitable that they will be known and not be
abused. And ever is Allaah Forgiving and Merciful.} [Quran 33:59]
Hijaab is chastity
Allaah The Almighty addressed older women, whom men no longer desire,
Saying (what means): {And women of post-menstrual age who have no
desire for marriage -- there is no blame upon them for putting aside
their outer garments [but] not displaying adornment. But tomodestly
refrain [from that] is better for them. And Allaah is Hearing and
Knowing.} [Quran 24:60] It means that there is no blame or sin upon
them to put aside some of their clothes, such as the upper garment and
Jilbaab(garment worn over the clothes when going out), and appear
before men with their usual clothes that do not attract attention or
arouse sexual desires. So, the condition is that "{…not displaying
adornment}" for men to look at. After that Allaah The Almighty Says
(what means): {But to modestly refrain [from that] is better for
them}" meaning that covering themselves by wearing the Jilbaab and the
clothes of young women seeking comprehensive covering and chastity
would be better for them, and more honorable and purer in the sight of
Allaah The Almighty.
Hijaab is an address to every believing woman
Allaah The Almighty does not tell anyone to wear Hijaab except every
believing woman who believes in Him and the Last Day. Allaah The
Almighty Says (what means):
{…and women of the believers} [Quran 33:59]
{And tell the believing women…} [Quran 24:31]
This shows that this address is directed to a sincere believing woman
whose heart has been touched by faith and who submits to the command
of Allaah The Almighty. - - ▓███▓ Translator:->
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Sincerity in intention

Sincerity has been interpreted as being upright, sincere, truthful,
pure, distant from show and ostentation in one's intention and
conduct, and being closed to the things that cloud or foul one's
heart. Purity of intention, straightforwardness in thoughts,not
pursuing any worldly purposes in relations with Allaah,and loyalty in
servitude to Him are also included in the meaning of sincerity.
The Muslim believes in the great importance of intention and its
importance for the remainder of his deeds, both of this world and the
Hereafter. This is because all deeds are based on intention. Depending
on the intention, the deed is either valid or void.
This belief in the necessity of having an intention for every deed,
and the obligation to makethe intention proper, is based on Allaah's
Words (which mean): "And they were not commanded except to worship
Allaah (being) sincere to Him in religion, inclining to truth, and to
establish prayer and to give zakah (poor due). And that is the correct
religion." [Quran 98:5]
Allaah also said (what means): "Say (O Muhammad): 'Indeed, I have been
commanded to worship Allaah (being) sincere to Him in religion.'"
[Quran 39:11]
This belief is also based on the words of Allaah's Messenger :
"Verily, all actions are but driven by intention and for everyone is
what he intended." [Al-Bukhaari and Muslim]
Allaah's Messenger also said: "Certainly, Allaah does not look atyour
shapes (appearance) or wealth. But He only looks at your hearts and
deeds." [Al-Bukhaari and Muslim]
The one who has a sincere intention is rewarded for a good deed and
the one who has an evilintention will bear its burden, just like the
one who did a sinful deed. All of that is due to intention alone.
At the Battle of Tabook, Allaah's Messenger said: "There are people
concerning whom you do not travel any distance, nor do you spend
anything, nor do you pass any valley but they are with you in that
matter." The people said, "How is that?" He said,"They have been
restrained due to some excuse, but they are with us because of the
good intention." [Al-Bukhaari and Abu Daawood]
Sincere intention is what makes the non-combatant equal in reward to
the combatant. It is what makes the non-Mujahid receive a reward like
that of a Mujahid (one who fights for the sake of Allaah).
Allaah's Messenger has also said: "If two Muslims meet each other with
their swords, then both the killer and the killed will be in the
Hell-fire." Someone said,"O Allaah's Messenger, that is the case for
the killer but why shouldthat be the case for the killed?" He
answered, "Because he wanted to kill his companion." [Al-Bukhaari and
Muslim]
All of the above emphasize what a Muslim believes concerning the
seriousness of intention and its extreme importance. A Muslim should
base all of his deeds upon a pious intention. He also strives his best
not to perform any deed without an intention or with an impure
intention. The intention isthe soul of the deed and what determines
its value. The deed is sound if the intention is sound and the deed is
wicked if the intention is wicked. The one who performs deeds without
good intention is doing so out of disdainful show and pretence.
Furthermore, a Muslim believes that intention is an essential
component for the acceptance of deeds, and a condition for the
validity of the deed. He also knows that the intention is not simply a
statement of the tongue, "O Allaah, I intended such and such…" nor is
it simply athought in the mind.
Instead, it is the driving force in the heart towards performing a
deed that is in accordance with a sound goal -- of bringing benefit or
repelling harm, at present or in the future. The will also directsa
person to perform a deed for the sake of Allaah and to fulfill
HisCommands.
A Muslim, therefore, also believes that a permissible act may become
an act of obedience, worthy of reward and recompense. At the same
time, an act of worship, if it is done for the sake of other than
Allaah (void of a pious intention), then itbecomes an act of
disobedience worthy of punishment and burden. A Muslim also does not
believe that an act of disobedience can be changed into an act of
obedience simply due to a good intention.
For example, the one who backbites a person just to make another
person feel better, has disobeyed Allaah and has committed a sin. His
"good intention" will not benefit him at all in consideration with
Allaah. Similarly, the one who builds a Mosque with money from
prohibited sources will not be rewarded. One who attends singing and
dancing parties or who purchases raffle tickets to support good
purposes or for thesake of Jihad, is a sinner and will bear the burden
of his sin, instead of being rewarded for what he has done.
Similarly, anyone who builds a dome over the grave of a pious person,
slaughters an animal on his behalf or makes an oath on his behalf, all
in the name of having love for pious people, is disobeying Allaah and
earning a sin for what he has done.
These previously mentioned deeds are sins, even if it was done with a
pious intention. A deed is not transformed by a pious intention into
an act of obedience unless it was something permissible in the
Sharee'ah (Islamic law) in the first place. As for a forbidden act, it
never becomes an act of obedience under any circumstances.
Finally, sincerity in intention is a matter between man and his
Creator; nobody else can know the real intentions of people except
Allaah. A man who attainssincerity in intention does not consider
whether others will praise, accuse or exalt or abase him, be aware of
his deeds or not, or whether he will even gain reward or not in return
for his deeds. He considers only the pleasure of Allaah Who "…knows
the secret and what is (even) more hidden." [Quran 20:7] - - ▓███▓
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Early Childhood: The Best Period to Build Faith

The early years— we do not exaggerate if we say the early moments— of
the child's life are the best and most important periods to build up
the aspects of faith in the child and instill the creed of Tawheed
(Islamic Monotheism) and knowing Allaah The Almighty in him.
Therefore, the Prophet, instructed Muslims to let the words of the
Athaan (call to prayer) be the first thing heard by the newborn. These
words carry the meanings of pure Tawheed , worshipping Allaah The
Almighty aloneand disassociating from any other worshipped deity.
Ibn Al-Qayyim said,
The first words to be heard by the child are the words of the heavenly
call which include the Highness and Majesty of the Lord and the
testimony of faith which is the first step to embracing Islam. So,
this is considered like teaching the child the slogan of Islam when he
comes to life, as if he is asked to pronounce the testimony of faith.
It is also possible that the effect of the Athaan will reach the heart
of the child even if he does not realize it. Also, there is another
benefit that when the devil— who awaits the birth of the child— hears
the words of the Athaan, he runs away. So, he hears wordsthat weaken
and enrage him since the first moment of his being attached to the
child.
There is another meaning in saying the words of the Athaan in the ear
of the newborn baby that it is a call to Allaah, His religion and
worshipping Him that precedes the call of the devil as the pure Fitrah
(sound innate disposition) precedes thechanges that the devil makes
therein. There are many other rationales.
Due to the importance of this period in the child's life in terms of
learning the bases of faith; the Prophet, , ordered Muslims to make "
La ilaaha illa Allaah (None is truly worthy of worship but Allaah)"
the first words to be taught to thechild. Ibn 'Abbaas said that the
Prophet, , said: "Make the first wordto be heard by your children to
speak: La ilaaha illa Allaah (None is truly worthy of worship but
Allaah)."
The secret behind this injunction is to let the word of Tawheed and
thetestimony of embracing Islam be the first thing to be heard by the
child, thefirst thing to be uttered and the first words to be taught
to them. The Prophet , ordered parents and mentors to teach the
children the acts of worship when they are at the age of seven. 'Amr
ibn Al-'Aas said that the Prophet, said: "Command your children to
perform prayer when they are seven years old, and beatthem for (not
offering) it when they are ten, and separate them in beds."
On basis of this ruling, wedraw an analogy to train the child to fast
some days if he could bear fasting. This also applies to other acts of
worship.
Importance of attaching children to the Noble Quran from a tender age:
This should take place at a very young age once the child starts
speaking. This is the golden period for memorization, learning and
maximizing the psychological impact of what the child learns and
memorizes.
Therefore, the Prophet, , advised parents to maintain this. 'Ali, may
Allaah be Pleased with him, said that the Prophet, , said: "Train your
children to acquire three characteristics: loveof your Prophet, love
for the Prophet's household and reciting the Quran, for the bearers of
the Quran will be in the shade of the Throne of Allaah on the Day when
there will be no shade except His, with His Prophets and His chosen
ones." [At-Tabaraani]
The Companions of the Prophet, , pursued thispath. Sa'd ibn Abi
Waqqaas said: "We used to teach our children the battles of the
Messenger of Allaah just as we used to teach them the Surahs
(Chapters) of the Quran." Their keenness on teaching their children
the Quran came first; theyused it as a means to givean indication of
their intense interest and care.Al-Ghazaali advised Muslims — in his
book of Ihyaa' 'Uloom Ad-Deen — to teach children the Quran, the
Hadeeth (narrations) and the stories of the righteous people. In
Al-Muqadimmah, Ibn Khuldoon stressed theimportance of making children
learn and memorize the Quran. He pointed out that Quran is the basis
of education because it leads to establishing the sound creed and
implanting faith.
The Quran builds up the child's character:
Teaching the child the Quran effectively helps him build up the
components of faith in his personality. It also inculcates supreme
values in him and straightforward behavior. It forms his personality
and way of thinking in a way that is characterized by purity and
originality. It makes him eloquent and a sound-speaking person. It
increases his knowledge and strengthens his memory. There is a report
enhancing this meaning that states the following, "Whoever recites the
Quran while he is a believing youth, the Quran will be mixed with his
flesh and blood and Allaah The Almighty will make him with the noble
and dutiful messenger-angels."
Memorizing, learning and being attached to the Quran make the soulsof
children at peace, tranquil and connected to the Creator . Hence, they
will enjoy the company of Allaah The Almighty who will guard them from
the harm, evil and domination of the devils. Consequently, the Quran
will become indeed mixed with their flesh and blood, by virtueof
reciting its verses with their parents or teachers.Accordingly, they
would not tolerate abandoning their Mus-hafs (copies of the Quran) or
recorded tapes of the Quran. Even in times of illness and fever, their
tongues will utter what is instilled in their fresh hearts including
the words of Allaah The Almighty and their great attachment toit.

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