Dought & clear, - Reciting the Basmalah in the prayer.

Must he say "Bismillahi rahman nirahim" quietly after finishing
al-fatihah in order to begin the sura he will recite? What if he
begins reciting in the middle of a sura?.
Praise be to Allaah.
Reciting the Basmalah (i.e., the phrase "Bismillaah ir-Rahmaan
ir-Raheem(in the name of Allaah, the most Gracious, the Most
Merciful)" is mustahabb (encouraged), not obligatory. It is mustahabb
if you are going to recite a soorah from the beginning, so the
worshipper says it before al-Faatihah. With regard to the soorah after
al-Faatihah, if he is reciting it from the beginning of the soorah,
then he should say the Basmalah, apart from Soorat al-Tawbah, because
the Basmalah is not recited at the beginning of it. If he is reciting
from the middle of a soorah, then it is not mustahabb to recite the
Basmalah.
The Standing Committee said:
The sound Sunnah indicates that the Prophet(peace and blessings of
Allaah be upon him) recited the Basmalah in prayer before al-Faatihah
and before other soorahs, apart from Soorat al-Tawbah, but he did not
recite it out loud in the prayers in which he recited Qur'aan out
loud.
Fataawa al-Lajnah al-Daa'imah, 6/378
They also said:
It is prescribed to recite the Basmalah in every rak'ah before
al-Faatihah and before every soorah apart from Soorat Baraa'ah (i.e.,
Soorat al-Tawbah).
Ibid.
And they said:
If (the worshipper) is going to recite a soorah after al-Faatihah, he
should recite the Basmalah silently beforehand. But if he is going to
recite a brief passage from the middle or end of a soorah, then it is
not prescribed for him to recite the Basmalah.
Fataawa al-Lajnah al-Daa'imah, 6/380
And Allaah knows best.

Dought & clear, - Guidance of the Prophet (peace and blessings of Allaah be upon him) regarding Eid prayers

I would like to know the guidance of the Prophet (peace and blessings
of Allaah be upon him) regarding Eid prayers.
Praise be to Allaah.
The Prophet(peace and blessings of Allaah be upon him) used to offer
the Eid prayers in the prayer-place (musalla). There is no report of
his offering the Eid prayer in his mosque.
Al-Shaafa'i said inal-Umm: It was narrated that the Messenger of
Allaah(peace and blessings of Allaah be upon him) used to go out on
the two Eids to the prayer-place in Madeenah, as did those (caliphs)
who came after him, unless there was an excuse such as rain etc. The
people of other lands did likewise, apart from the people of Makkah.
He used to wear his most beautiful garments to go out to pray. He had
a suit (hullah) which he would wear for Eid and Jumu'ah (Friday
prayer). A hullah is a two-piece suit of the same kind of fabric.
He used to eat dates before going out on Eid al-Fitr, and he would eat
an odd number of them.
Al-Bukhaari (953) narrated that Anas (may Allaah be pleased with him)
said: The Messenger of Allaah(peace and blessings of Allaah be upon
him) did not go out on the morning of Eid al-Fitr until he had eaten
some dates, and he would eat an odd number.
Ibn Qudaamah said: We do not know of any differing opinion concerning
the fact that it is mustahabb to eat early on the day of Eid al-Fitr.
The reason for eating before the prayer is so that no one will think
that it is essential to fast until the prayer has been offered.
And it was said that this was in order to hasten to obey the command
of Allaah Who enjoined breaking the fast after He enjoined fasting.
If no dates are available, he should have something else for
breakfast, even if it is only water, so that he can fulfil the Sunnah
in principle, which is to have something for breakfast before praying
on Eid al-Fitr.
With regard to Eid al-Adha, the Prophet(peace and blessings of Allaah
be upon him) used not to eat anything until he came back from the
prayer-place, then he would eat some of the meat of his sacrifice.
It was narrated that he used to do ghusl for both Eids. Ibn al-Qayyim
said: Two weak (da'eef) hadeeths have been narrated concerning this…
but it was proven from Ibn 'Umar, who was very keen to follow the
Sunnah, that he used to do ghusl before going out on the day of Eid.
And he(peace and blessings of Allaah be upon him) used to go out to
the Eid prayer walking, and come back walking.
Ibn Maajah (1295) narrated that Ibn 'Umar said: The Messenger of
Allaah(peace and blessings of Allaah be upon him) used to go out to
the Eid (prayer) walking and come back walking. Classed as saheeh by
al-Albaani inSaheeh Ibn Maajah.
Al-Tirmidhi (530) narrated that 'Ali ibn Abi Taalib said: It is Sunnah
to go out to the Eid (prayer) walking. Classed as hasan by al-Albaani
inSaheeh al-Tirmidhi.
Al-Tirmidhi said: Most of the scholars followed this hadeeth and said
that it is mustahabb for a man to go out to the Eid (prayer) walking.
It is mustahabb for him not to ride unless he has an excuse.
When the Prophet(peace and blessings of Allaah be upon him) reached
the prayer-place, he would begin the prayer with no adhaan or iqaamah,
and without saying "Al-salaatu jaami'ah(prayer is about to begin)."
The Sunnah is not to do any of these things.
And he did not offer any prayer in the prayer-place before or after
the Eid prayer.
The Prophet(peace and blessings of Allaah be upon him) would start
with the prayer, before the khutbah. He prayed two rak'ahs, with seven
consecutive takbeers in the first rak'ah, including takbeerat
al-ihraam (the takbeer with which the prayer begins), and a brief
pause between each two takbeers. There is no report of him saying any
particular dhikr between the takbeers, but it was narrated that Ibn
Mas'ood would praise Allaah and send blessings upon the Prophet(peace
and blessings of Allaah be upon him).
But Ibn 'Umar, who was always keen to follow the Prophet(peace and
blessings of Allaah be upon him), used to raise his hands with each
takbeer.
When he had completed the takbeers, he would start to recite. He would
recite al-Faatihah then reciteQaf wa'l-Qur'aan il-majeed(Soorah Qaaf
50) in the first rak'ah andAqtarabat il-saa'ah wa anshaqqa
al-qamar(Soorat al-Qamar 54) in the other. Sometimes he recitedSabbih
isma rabbika al-A'la(Soorat al-A'laa 87) andHal ataaka hadeeth
al-ghaashiyah(Soorat al-Ghaashiyah 88). Both were narrated in saheeh
reports, but no other soorahs are mentioned in saheeh reports. When he
had finished reciting he would say takbeer and bow. When he had
finished bowing and prostrating and had stood up again, he would say
five takbeers. When he had completed the takbeers he would start to
recite again. The takbeer was the first thing that he would do in each
rak'ah and his recitation was followed by rukoo' (bowing).
Al-Timridhi narrated from the hadeeth of Katheer ibn 'Abd-Allaah ibn
'Amr ibn 'Awf, from his father, from his grandfather, that the
Messenger of Allaah(peace and blessings of Allaah be upon him) recited
takbeer in the Eid (prayer), seven times in the first rak'ah before
reciting Qur'aan and five times in the second rak'ah before reciting
Qur'aan. Al-Tirmidhi said: I asked Muhammad – i.e., al-Bukhaari –
about this hadeeth and he said: There is nothing more sound than this
concerning this topic. And I say likewise.
When the Prophet(peace and blessings of Allaah be upon him) had
finished the prayer, he would move away and stand facing the people,
with the people sitting in their rows, and he would address them,
preaching and exhorting, with commands and prohibitions. If he wanted
to dispatch anyone on a mission he would do so, and if he wanted to
enjoin anything he would do that.
There was no minbar on which he would stand, and the minbar of
Madeenah was not brought out. Rather he would address them standing on
the ground. Jaabir said: I attended Eid prayer with the Messenger of
Allaah(peace and blessings of Allaah be upon him). He started with the
prayer before the khutbah, with no adhaan and no iqaamah, then he
stood, leaning on Bilaal, and enjoined us to fear and obey Allaah. He
preached to the people and reminded them, then he went over to the
women and preached to them and reminded them. Agreed upon.
Abu Sa'eed al-Khudri (may Allaah be pleased with him) said: The
Prophet(peace and blessings of Allaah be upon him) used to go out on
the day of al-Fitr and al-Adha to the prayer place. He would start
with the prayer, then he would go and stand facing the people, with
the people sitting in their rows… This hadeeth was narrated by Muslim.
The Prophet(peace and blessings of Allaah be upon him) started all his
khutbahs with praise of Allaah. It is not narrated even in one hadeeth
that he started the khutbah of Eid with takbeer. Rather Ibn Maajah
narrated in hisSunan(1287) that Sa'd al-Qaraz, the muezzin of the
Prophet(peace and blessings of Allaah be upon him) said: The
Prophet(peace and blessings of Allaah be upon him) used to say the
takbeer between the two sermons and he used to say takbeer a great
deal throughout the khutbah of Eid. This was classed as da'eef by
al-Albaani inDa'eef Ibn Maajah. Although the hadeeth is da'eef, it
does not indicate that the Prophet(peace and blessings of Allaah be
upon him) used to begin his khutbah with takbeer.
It says in Tamaam al-Mannah: Although it does not indicate that it is
prescribed to begin the Eid khutbah with takbeer, its isnaad is da'eef
and includes one man who is da'eef (weak) and another who is majhool
(unknown), so it is not permissible to quote it as evidence that it is
Sunnah to say takbeer during the khutbah.
Ibn al-Qayyim said:
People differed as to how the khutbah on Eid and on the occasion of
prayers for rain (istisqa') should begin. It was said that they should
begin with takbeer and it was said that the khutbah of istisqa' should
begin with prayers for forgiveness, and it was said that they should
begin with praise. Shaykh al-Islam Ibn Taymiyah said: this is the
correct view. The Prophet(peace and blessings of Allaah be upon him)
used to begin all his khutbahs with praise of Allaah.
The Prophet(peace and blessings of Allaah be upon him) granted a
concession allowing those who attended the Eid prayers either to sit
and listen to the khutbah, or to leave.
Abu Dawood (1155) narrated that 'Abd-Allaah ibn al-Saa'ib said: I
attended Eid (prayer) with the Messenger of Allaah(peace and blessings
of Allaah be upon him), and when he had finished the prayer he said:
"We are going to deliver the khutbah, so whoever wants to sit and
listen to the khutbah, let him do so, and whoever wants to leave, let
him go." Classed as saheeh by al-Albaani inSaheeh Abi Dawood.
The Prophet(peace and blessings of Allaah be upon him) used to vary
his route on the day of Eid. He would go by one route and come back by
another.
Al-Bukhaari narrated (986) that Jaabir ibn 'Abd-Allaah said: On the
day of Eid, the Prophet(peace and blessings of Allaah be upon him)
would vary his route.

Dought & clear, - She gets yellowish and brownish discharge before and during her period, and that may lastall month

I am not married and my period comes regularly every month. But my
problem is that it starts off yellow, tinged with beige and brown, and
sometimes goes on for three or four days with pain in the lower
abdomen, intense agitation and bad mood. Then it becomes black for one
or two days at the most, then red blood comes for between five and
seven days, then it goes back to a brown colour, then yellow, then
after one or two days of the yellow discharge, sometimes there is a
white discharge, the sign of purity (end of the period), or sometimes
the yellow discharge continues until the next period, i.e., it lasts
for a month.
My question is: when should I pray and when should I stop praying?
When should I fast and when should I not fast?
Praise be to Allah.
Firstly:
The yellowish or brownish discharge that precedes the blood is not
regarded as the menses; the same applies to that which comes after
seeing the white discharge (that signals the end of the period),
because Umm Salamah (may Allah be pleased with her) said: "We used not
to regard the yellowish brownish discharge after the white discharge
(that signals the end of the period) as being of any significance."
Narrated by Abu Dawood, 307; classed as saheeh by al-Albaani inIrwa'
al-Ghaleel, 199
With regard to yellowish and brownish discharge that comes after the
bleeding and before the white discharge (that signals the end of the
period), this is regarded as menses, because of the report narrated by
Maalik inal-Muwatta', 130, from Umm Salamah, according to which she
said: The women used to send to 'Aa'ishah, the Mother of the
Believers, small vessels containing the pieces of cotton on which
there were yellowish traces from the menstrual blood, and they would
ask her about praying, and she would say to them: Do not be hasty
until you see the white discharge, referring to that which signals the
end of the period.
This was also narrated by al-Bukhaari in a mu'allaq report (Kitaab
al-Hayd, Baab iqbaal al-Maheed wa idbaarihi; classed as saheeh by
al-Albaani inIrwa' al-Ghaleel, 198
Based on that, the yellowish or brownish discharge that lasts for
three or four days before the bleeding starts is not regarded as
menses, and you should not stop praying or fasting at that time.
The black blood and the red blood that comes after it, and the
yellowish discharge, are menses, until you see the white discharge or
complete dryness.
If you see the white discharge or complete dryness, any discharge
after that, yellowish or brownish, is not regarded as menses.
Please see questions no. 171945, 157020and 82507
Secondly:
If the red blood continues, or the yellowish or brownish discharge
that come after it, before the white discharge or complete dryness
appear – if that goes on for longer than fifteen days, then you
aremustahaadah(i.e., experiencingistihaadahor irregular, non-menstrual
bleeding), according to the majority of scholars. Some scholars say
that istihaadah cannot be proven unless that continues for the entire
month or for the entire month apart from two or three days. This is
the view favoured by Shaykh al-Islam Ibn Taymiyah and those who
followed him and those who do not think there is any maximum length
for the menses, and their view is closer to the apparent meaning of
the evidence.
If it becomes clear that you are experiencing istihaadah, then in the
following months you should act in accordance with your cycle as it
was in the past. So you should stop praying and so on for the duration
of bleeding, until the appearance of the white discharge (signalling
the end of the period) that you mentioned in your question, then you
should do ghusl. For example, if your period, before experiencing
istihaadah, used to last for ten days, then you should do ghusl after
the tenth day, and do wudoo' at the time of each prayer.
A woman who did not have a regular cycle before experiencing
istihaadah should base her actions on differentiating between
different kinds of bleeding. This has been explained in the answer to
question no. 68818
Our advice to you is to consult a specialist doctor for treatment of
these ongoing discharges.
And Allah knows best.

Some Foreseen Events in the life of Nargis Khatoon (sa)

Shaikh Tabarsi, one of the great scholars and traditionists of the
fifth century, in his book titled Al-Gaiba (Seclusion ) reported Bishr
Al-Ansari (a servant of 10th Imam, Imam Ali Al-Naqi (as)) as saying
that one day, Imam Ali Al-Naqi (as) called him and said: "O' Bishr,
you are from the Ansars (inhabitants of Madina who believed in and
supported Prophet Mohammad (SAW) when he migrated from Makkah to
Madina in the early years of Islam) who have always been our loyal and
our trustworthy through generations, therefore I want to exalt you and
chasten you with the honor of carrying out a furtive mission."
Bishr Al-Ansari said that he became very anxious as Imam Ali Al-Naqi
(as) wrote a letter in Roman language, closed it and affixed his seal
on it. Then he took out a yellow bundle containing 220 golden Dinars.
Imam Ali Al-Naqi (as) handed me the gold bundle and the letter telling
me to go to Baghdad and to be near the crossing of Euphrates there in
the morning of so and so day. Imam Ali Al-Naqi (as) said: "when you
see the arrival of ships with many captive women brought in for sale
as slave girls, stay put as various panders for the Abbasid and a
number of young Arab buyers gather around. Watch from distance a slave
trader by the name of Umar bin Yazid Al-Nakhas, until he brings out a
slave girls wearing silk and looks so and so. She will refuse to take
the veil off her face, she will decline to show herself off or even
let anyone touch her. She will cry out in Roman language to save her
chastity from being attacked."
Imam Ali Al-Naqi (as) added: "One buyer will admire her chastity and
offers the salve trader 300 Dinars to buy her from him. She will say
to him: I have no desire for you even if you wore King Solomon's
clothes and owned a kingdom like his, so do not waste your money on
me. The slave trader will say to her: What's the idea? You are to be
sold anyhow. She would reply: Why the hurry? I will choose a buyer
whom my heart likes and accepts his loyalty and honesty. Then you
approach the slave trader and tell him that you have a letter from a
nobleman written in Roman language and inscription describing his
generosity, loyalty, benevolence and noblesse. Show her this letter,
and that if she tends to accept the vices of the writer, then you
could buy her for him."