The essential pillars of marital life

Marital happiness is a dream that all husbands and wives have had
since the beginning of time and many spouses are still trying to
fulfill this dream through all possible means. Nevertheless, being
away from the true teachings of Islam and sound prophetic guidance has
led them to confusion between the different means: Western and
Eastern. However, when one returns to the Sunnah of the Prophethe will
inevitably reach his goal. Allaah The Almighty has granted success to
one of the callers to Allaah to compile the pillars of the marital
life, which are:
First:good intention:
This means that the spouses should begin their marital life with a
sincere intention to obtain the pleasure of Allaah The Almighty. This
would be displayed in the following matters:
1 – Maintaining ones' chastity, guarding the private parts against
committing sin, lowering the gaze and fulfilling each spouse's
responsibility towards the other.
2 – Establishing the Muslim home in concordance with the methodology
of Allaah The Almighty.
3 – Producing righteous offspring who affirm that there is nothing
worthy of worship except Allaah and who worship Him as He should be
worshipped.
Second:Cooperation with one another in obeying Allaah The Almighty.
Third:Establishing a Muslim home and family.
Fourth:Building the marital relationship on love, mercy and kind association.
Before talking about marital happiness, there is a set of rules that a
wife should comprehend and be fully aware of:
First:a human being has three levels:
This is specific to mental and cognitive aspects.
Second:a woman must distinguish between two things:
This is specific to instincts and desires )the abdomen and sexual organs(.
2 - Good association )affection and mercy(, and this also has its components.
Satisfying the husband's needs according to his age as well as his
economic status are components of stability. The woman should know the
man's needs and the manner in which he thinks.
A righteous woman can achieve her husband's essential needs in terms
of security and efficiency, as stated in Maslow's hierarchy of needs.
This includes the basic needs:
Through maintaining his wealth and honor, in addition to patience,
chastity, and so on.
Through satisfying basic needs, sexual desires etc.
He is looking for a loving wife and a friend. Add-ons:
Third, a pious woman never asks until she gives:
Such a woman gives first and then asks. A Bedouin woman offered her
daughter the following advice on her wedding day, "Be an earth for him
and he will be your sky; be a bondmaid for him and he will be your
slave."
This is an indispensable introduction that should be known before
discussing marital happiness and its components in detail.
Sufficiency:
Security:
3 - The lower level:
1 – The stability of the home, and this has its components.
2 – The middle level:
1 - The highest level:
This is specific to feelings and emotions )heart and sentiment(.
Fifth:Forgiveness and pardoning.
Sixth:Calmness at times of anger.

Dought & clear, - Conditions for Prayer, - Woman praying in a single garment.

For offering salaat(namaz), is it compulsory for the woman to cover
herself in two garments ,such as a pant for the lower half and a shirt
for the upperhalf or can she wear only one garment covering the body
as per Islamic code of dressing. Please enlighten me.
Praise be to Allaah.
The Muslim woman must cover her entire body when praying, apart from
her face, because her whole body is 'awrah during prayer. According to
the hadeeth, "Allaah does not accept the prayer of a woman who is of
child-bearing age unless (she is covered) with a khimaar." The cover
must be ample and cover all the body, and it must be loose so that it
does not show the shape of the body. It is sufficient for it to be one
garment if it covers the body. As for the ruling on wearing pants or
trousers, please see question no. 5066، 10436and 21438.
Shaykh 'Abd al-Kareem al-Khudayr.
We should point out here that there is no specific dress that is
required for the Muslim woman to pray and that her prayer is invalid
if she prays in any other garment, as many women in some Muslim
societies think. Rather the ruling has to do with covering, so if she
is covered properly, then her prayer is valid.

Dought & clear, - Conditions for Prayer, - Praying deliberately when one is not taahir is a major sin but it is not kufr.

I know that its not allowed to pray if you have "Janabet" Now if
someone have prayed with "Janabet" then what is the ruling of Islam on
him. Let me make you the setuation little more clear. This person's
age was 20~21. And he went with his dad to mosque, over there his
father "Ordered" him to conduct Jamat (Nimaz). Now in this setuation
the guy was not able to tell his dad that he is in "Janabet" and needs
Ghusal, so he did the "Wozoo" and conducted the jamat. Now from
inside, he is broken totaly, and worried about his this SIN, he read
in one book that if you conduct "Salat" wihtout WOZOO, then you are
OUT OF ISLAM !!! .... Now in this setuation what he has to do ? Is he
Out of ISLAM or NOT ? How he can overcome of his this SIM ... and do
TOWBA ? Do he need to do his EMAN's TAJDEED ? I will be loooking
forward to hear from your side, a detailed answer. I know that u have
said that ask only related to Ramazan questions, but I have discovred
your site now. So I hope that when u will have time then u will replay
for this IMPORTANT question. My friend is really in Mental Trouble due
to what happned.
Praise be to Allaah.
Firstly:
It is well known and no Muslim has any excuse for not knowing that
purification from impurity, whether minor or major, is obligatory and
is a condition of prayer being valid. Whoever prays without purifying
himself, whether deliberately or by mistake, his prayer is invalid and
he has to repeat it; if it is done deliberately then he has committed
a major sin.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
The Muslim should not pray facing any direction other than the qiblah,
or without doing wudoo', bowing and prostrating. Whoever does that
deserves to be criticized and punished. End quote.
Manhaaj al-Sunnah al-Nabawiyyah, 5/204
There is a stern warning issued to one who does that:
It was narrated from 'Abd-Allaah ibn Mas'ood (may Allaah be pleased
with him) that the Prophet(peace and blessings of Allaah be upon him)
said: "It was ordered that one of the slaves of Allaah be flogged in
his grave with one hundred lashes, but he kept asking until it was
reduced to a single blow. So he was given a single blow, then his
grave was filled with fire. When he came round, he said: 'Why did you
flog me?' It was said to him: 'You offered one prayer without being
taahir, and you passed by one who was being wronged and did not help
him.'" Narrated by al-Tahhaawi inMushkil al-Athaar, 4/231; classed as
hasan by al-Albaani inal-Silsilah al-Saheehah, 2774.
Secondly:
The scholars are agreed that whoever prays without being taahir
because he believes that it is permissible or out of disrespect is a
kaafir. He should be asked to repent, and if he repents, all well and
good, otherwise he should be executed.
But if he prays without wudoo' out of negligence, not because he
thinks it is permissible or out of disrespect, Imam Abu Haneefah (may
Allaah have mercy on him) is of the view that this is also kufr, but
the majority of scholars are of the view that he is not a kaafir,
rather he has committed a major sin.
Al-Nawawi (may Allaah have mercy on him) said:
If he knows that he is impure and that it is haraam to pray when one
is impure, then he has committed a grave sin, but he does not become a
kaafir thereby in our view, unless he regards that as permissible. But
Abu Haneefah said: He has committed kufr because of his disrespect.
Our evidence is that it is a sin so it is akin to zina and the like. End quote.
Al-Majmoo'(2/84);Rawdat al-Taalibeen, 10/67
See the Hanafi view inal-Bahr al-Raa'iq, 1/302, 151; 5/132;Haashiyat
Ibn 'Aabideen, 3/719
The one who has prayed without purifying himself has to repent and
seek forgiveness, and resolve not to do such a thing again, then he
should repeat the prayer that he offered without purifying himself.
Allaah accepts the repentance of those who repent to Him. And he does
not have to enter Islam anew.
And Allaah knows best.

Dought & clear, - Conditions for Prayer, - She prayed when she was junub by mistake – does she have to repeat the prayers?.

I prayed Fajr and Zuhr and 'Asr without having done ghusl for janaabah
because I forgot. After having a bath at Maghrib time I repeated these
prayers before praying Maghrib. Then my husband told me that it is
essential to have the right intention (niyyah) for doing ghusl, so I
did ghusl and prayed 'Isha' and I did not repeat the rest of the
prayers. Are my prayers from Fajr to Maghrib valid? What do I have to
do?.
Praise be to Allaah.
Firstly:
Whoever prays when he is not in a state of tahaarah (purity) has to
purify himself and repeat the prayer, according to scholarly
consensus, even if he forgot. Al-Nawawi said inal-Majmoo'(2/78):
The Muslims are unanimously agreed that it is haraam to pray when one
is impure, and they are unanimously agreed that the prayer is not
valid whether he knew that he was impure or was unaware of it or
forgot. But if he prayed not knowing it or having forgotten it, there
is no sin on him; if he knew that he was impure and that it is haraam
to pray when one is impure, then he has committed a grave sin.
Secondly:
Ghusl following janaabah is not valid unless one has the intention of
doing ghusl, because the Prophet(peace and blessings of Allaah be upon
him) said: "Actions are but by intentions." Narrated by al-Bukhaari,
1; Muslim, 1907.
The site of the intention is the heart; it is not required to speak it out loud.
If you remembered that you were in a state of janaabah before you took
a bath at Maghrib time, and you took a bath for that reason and
repeated the prayers that you had offered when you were junub, then
that ghusl is valid because the intention was there. You did well to
repeat the prayers as this is what is required of you.
But if you did not remember that you were in a state of janaabah until
after you had had the bath, and you took a bath in order to clean
yourself or to cool yourself down, for example, then this bath did not
take away the janaabah because there was no intention to do so. In
that case you have to repeat the ghusl and the prayers. You repeated
the ghusl, so all that remains for you to do is to repeat the prayers.
So repeat Fajr, Zuhr, 'Asr and Maghrib.
And Allaah knows best.