Personal, - Miscarriage: Coping with Loss

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Coping: physically and spiritually
If a woman undergoes a miscarriage, it is important that doctors conduct tests of the couple or of the miscarriage tissue to detect the cause of the miscarriage in order to prevent it. Doctors usually check for genetic problems and infections and may conduct blood tests to detect dormant diseases, blood disorders or hormone imbalances. The biggest cause of repeated miscarriages is that women are not tested or correctly diagnosed after the first mishap, causing the problem to recur.
The usual medical advice for women who have undergone a miscarriage is to put the loss behind them, give their bodies time to recover by following a healthy diet and exercise routine and not to give in to the destructive cycle of guilt, depression, anxiety and self-blame that follows it.
Some positive ways to cope with pregnancy loss:
Acceptance:Allaah says )what means(:“No calamity befalls save by Allaah's leave. And whosoever believes in Allaah, He guides his heart”]Quran 64:11[
As Muslims, we believe in Qadr – good and bad -- and when we are faced with trials we have been instructed by the Prophet,sallallaahu ‘alayhi wa sallam, to say:“Qaddar-Allaahu wa maa shaa’a fa’al” )Allaah decreed, and He does what He wills(. Acceptance of Allaah’s decree gives a person security and mental peace, since all that befalls us happens with the will and knowledge of Allaah, and not because of something we did or did not do. This belief automatically puts an end to feelings of guilt and self-blame and makes us accept Allaah’s will with an open heart.
Patience:Allaah says )what means(:“And surely We shall try you with something of fear and hunger, and loss of wealth and lives and crops; but give glad tidings to the steadfast, Who say, when a misfortune strikes them: Lo! we belong to Allaah and Lo! unto Him we are returning. Such are they on whom are blessings from their Lord, and mercy. Such are the rightly guided”]Quran 2:155-157[.
Everyone is faced with two options in times of trials: Either they rebel against the will of Allaah and lose their reward and weaken their faith, or they choose to react with patience for the sake of Allaah and remain pleased with His decree, with good grace.
The Prophet,sallallaahu ‘alayhi wa sallam,once consoled a woman who was overcome with grief and she reacted angrily without knowing who he was, upon which hesallallaahu ‘alayhi wa sallamsaid:“Patience is at the first instance.”Patience comes only from cultivating it as a daily habit in our everyday affairs in order to be pleased with Allaah and with a desire to be pleasing in His eyes. The reward of a woman who remains patient is unimaginable, in fact, the Quran mentions that Allaah is with the patient people and loves them.
Prayer:Allaah says )what means(:“Seek Allaah’s help with patient perseverance and prayer: It is indeed hard except to those who are humble.”]Quran 2:45[
It is a quality of believers that they face adversities with patience and prayer, even though it may be difficult. A woman may be inclined to indulge in self-pity and other negative emotions that distract her from remembrance of Allaah and His worship. But the key is to avoid such distractions and to find comfort in remembering Allaah by reading the Quran, daily Ath-kaar and worshipping Him. It is rightly said:“There is no refuge from Allaah, except towards Him.”
Learning from past examples:In the history of Islam, Muslim women have shown great spiritual strength and patience in times of trouble. Reading about the lives of the Mothers of the Believers, women companions of the Prophet,sallallaahu ‘alayhi wa sallam,while reflecting on the manner in which they dealt with personal losses could serve as inspiration. They too were women and had normal emotions, but their faith helped them face troubles and recover from setbacks without falling into depression or hopelessness.
Support:Undergoing a miscarriage is an experience that takes a while to recover from physically and spiritually, since the pregnancy hormones are retracted by the body slowly, causing an effect similar to post-partum depression or the “baby blues”. It is not a sign of weakness to seek support from other sisters who may have experienced the same situation, or who are knowledgeable in matters of health or even seek professional help. Muslim women are the building blocks of a community and must contribute to each other’s well-being. If you know someone who has undergone a miscarriage, treat them with sensitivity and offer them support without waiting to be asked to help out.
Acquiring knowledge:If you have been diagnosed with a medical condition, try to read about it and gain knowledge to benefit yourself and others who are in the same situation.
Regarding the loss of an unborn child, the Prophet,sallallaahu ‘alayhi wa sallam, said:“ By the One in Whose hand is my soul, truly the miscarried child will certainly drag its mother with its umbilical cord to Paradise, provided one expects recompense.”]Ibn Maajah and Ahmad[
In another narration, the Prophet,sallallaahu ‘alayhi wa sallam, said:“The Believer is not tried by fatigue nor illness nor anxiety nor difficulty nor harm nor distress - not even by a thorn that pricks them - except Allaah Most High erases some sins with it.”]Al-Bukhaari and Muslim[
No doubt undergoing a miscarriage can be a devastating experience, but dealing with the situation patiently and positively has an assured reward.

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Personal, - Infertility: the struggle to conceive –II

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Infertility from an Islamic Viewpoint
In the previous edition, we presented Imaan's story in the struggle to conceive as well as various lessons that can be learned through such experiences. In this article, we will outline several issues that infertile couples often encounter, along with an Islamic perspective on each of these. It is important to point out that attempting to cure infertility is not only permissible, but may be a duty for the couple since procreation and preservation of the human race are principal goals in marriage. The treatment itself, however, should never go beyond the boundaries of what is permissible by Allaah. The ends do not always justify the means, and in the case of infertility, this principle should be readily apparent.
Allaah Almighty Says what means:“And We have enjoined upon man, to his parents, good treatment. His mother carried him with hardship and gave birth to him with hardship...” ]Quran 46: 15[
Choice of procedures
In today's world of medical technology and advancement, there are many options available for couples who are struggling with infertility. Unfortunately, many of these options are morally and religiously unacceptable. Muslims need to be aware of the procedures that are allowed in Islam and those that are not. In general, it is easy to remember that any procedure that makes use of sperm or eggs that do not belong to the husband or wife is absolutely unacceptable in Islam. This would entail making use of what is commonly termed donor eggs or donor sperm. The obvious reasons for their prohibition is that they involve mixing of lineage, confusion as to who the real parents are and, in reality, an illegitimate child. The virtue of preserving genealogy is evident in the Quran. Allaah Almighty Says what means: "And it is He who has created from water a human being and made him ]a relative by[ lineage and marriage. And ever is your Lord competent ]concerning creation[." ]Quran 25: 54[
Two permissible methods are as follows:
1( IUI )Intra-Uterine Insemination( wherein the sperm of the husband is taken and injected into a suitable place in the cervix or womb of the wife so that fertilization can take place internally, and
2( IVF )In-Vitro Fertilization( wherein the sperm is taken from the husband, and an egg is taken from the wife. Fertilization is done externally, and then the embryo is implanted in the womb of the wife. IUI is often used when the husband has low sperm count, or has normal sperm but is unable to deposit them in the genital tract for some reason. IVF may be used when there is some type of obstruction preventing access of the sperm to the ovum, which could occur in cases where one or both fallopian tubes are blocked and cannot be corrected by surgery.
An important issue to consider with IVF is that there a strong likelihood that not all of the fertilized eggs will be placed into the uterus. The goal of an IVF cycle is to harvest 15-20 eggs. Not all of these will fertilize successfully, but usually more than two or three will )which is the standard number implanted into the woman(. This leaves the parents with two choices:
1( Discard the remaining embryos or
2( Freeze these embryos for future use )it would not be allowed to donate these for other couples(. This issue leads to several questions, "Does a fertilized egg constitute a child, thereby making the act of discarding it Haraam? Is this a form of abortion? Most scholars have used the following definition of abortion, "Abortion means to terminate the life of the fetus deliberately, by any means, while it is still in the womb of the mother." The debate regarding abortion centers around the definition of fetus and not the womb, and so it would not apply to the IVF process since the fertilized egg is not in the womb.
It is necessary to note that this type of procedure is only permitted within the marriage contract, which is broken by death or divorce. If the husband dies, for example, the woman is not allowed to make use of these stored embryos since there is no longer a marital bond. She is, in fact, able to marry another man after the waiting period is completed. A child conceived in this situation would be denied its right to legitimacy.
Multi-Fetal Reduction
Another debatable issue is the use of multi-fetal reduction )terminating one or more of the embryos after implantation( which may arise when a woman becomes fertilized with more than one or two embryos. Scholars are in disagreement on this particular point. Some state its permissibility due to the medical risk for the mother, and others do not, basing their opinion upon the definition of abortion. It then becomes a decision that must be made between husband and wife with reliance upon their own thoughts and feelings about this issue after trusting in Allaah and seeking His Guidance.
Imaan related that this type of phenomenon is rare since most clinics implant only two or three embryos at one time. This is likely to become the norm as clinics continue to develop standards to minimize the risks for mothers and their unborn fetuses. The issue of multi-fetal reduction will eventually lose its relevance as times goes on.
Surrogate motherhood
In recent years a new approach to infertility has developed that has sparked debates regarding its acceptability, legality and morality.
Surrogate motherhood or surrogate parenting involves making use of another woman's womb to bear a child for a couple who is having difficulty conceiving. This is most commonly used when a woman is unable to bear children due to blocked fallopian tubes or an absent or defective uterus. In one method, the surrogate mother is impregnated by the husband's semen, which, as outlined above, would be completely unacceptable in Islam. In another method, fertilization is completed externally between the sperm and egg of the couple and then the embryo is placed in the uterus of a woman who volunteers or is paid to carry it. The questions that then arise are "Who is the real mother of this child?", "Is the mother the one who contributed the genes or the one who bore and gave birth to the child?" This separation of the womb relation from the ovary relationship is a new phenomenon and lies at the center of the debate regarding surrogation. Various conclusions have been reached, but what is the Islamic perspective on this option?
Throughout the Quran, there are many references to the concept of motherhood. We find the following as examples. Allaah Almighty Says what mean:
"…Their mothers are none but those who gave birth to them..." ]Quran 58:2[
"And We have enjoined upon man, to his parents, good treatment. His mother carried him with hardship and gave birth to him with hardship, and his gestation and weaning ]period[ is thirty months..." ]Quran 46: 15[
"And We have enjoined upon man ]care[ for his parents. His mother carried him, ]increasing her[ in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the ]final[ destination." ]Quran 31:14[
In the Arabic language the term that is used for parents is derived from the verb "Wilaada" which means to give birth. "Waalid" is the father and "Waalidah" is the mother. Both parents are "Waalidaan." We are related to both the ovary and the womb of our mother, but the references in the Quran clearly emphasize the womb relation by stating that mothers are those who gave birth to us. The womb or uterus is "Rahim" )"Arhom" is the' plural( in Arabic and refers to a "value" based on relatives and the tie of compassion that binds them. "Rahmah" is another derivative, which means compassion.
Allaah Almighty Says what means: "O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allaah, through whom you ask one another, and the wombs. Indeed Allaah is ever, over you, an Observer.." ]Quran 4: 1[
"So would you perhaps, if you turned away, cause corruption on earth and sever your ]ties of[ relationship?" ]Quran 47: 22[
So, again, we see the significance of the womb relationship and the understanding that the one who gives birth is the mother of the child. A child born under a surrogate contract would be illegitimate in Islamic law since the husband had not entered into a marital contract with the surrogate mother. Even if the surrogate mother were another wife of the husband, it would still not be allowed since this entails introducing a foreign egg, which is outside the marriage contract binding the husband and his second wife.
In addition to all of this, the contract entered into through surrogation would be considered Baatil )invalid( since it involves the "sale" of a free person. Some final points to consider are the evils that may result from this type of contract such as: reducing motherhood to a price, undermining the institution of marriage and family life, creating confusion in blood ties, encouraging surrogate mothers to claim legal rights to the child, and tampering with the Sunan of Allaah in the normal process of procreation.
Inshaa` Allaah )Allaah willing(, we will all be guided to the truth and to those actions that are within the limits of Allaah's Law and which deserve Allaah's Pleasure. May Allaah bestow upon those who desire the role of mother or father from His bounties, for parenthood is truly a blessing that warrants gratitude and prostration to the Creator each and every day.

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Personal, - Infertility: the struggle to conceive – I

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Have you ever wanted something so badly that you would do anything to get it? Would you spend all of your time and money just to get that one thing? Have you ever felt a yearning that would never go away? Would you pray so often and so intense that tears would come to your eyes? Read the following story to find out the struggles that some couples face:
Imaan's story
“I always knew I wanted children – maybe because I come from a large family. When I was looking for a husband, how he dealt with children was very important to me. In fact, seeing how my husband handled someone's newborn baby was what made me interested in talking to him about marriage. After being married about two years we started trying to have children. We tried for about one year to get me pregnant. With no success, we went to a reproductive health clinic so my husband and I could get tested. )It is normal to take that long to conceive, so, unless there is an obvious problem, most clinics will not test before the couple has tried for one year(. Many different tests were done. The doctors only found a minor problem that they assumed would be easy to deal with. We thought that I would get pregnant quickly and were very hopeful.
At this time, we decided to go with a procedure called Intra-Uterine Insemination or IUI. After one trial of IUI in the United States, we moved to Kuwait. It was at this time that I saw a picture above the steps to that clinic in Kuwait. On it was the following Quranic verses which mean: "To Allaah belongs the kingdom of the heavens and the earth. He creates what He wills. He bestows female )offspring( upon whom He wills, and bestows male )offspring( upon whom He wills. Or He bestows both males and females and He renders barren whomever He wills. Verily, He is the all-Knower and is Able to do all things." ]Quran 42:49-50[
It was a reminder that whatever was to happen would be the will of Allaah and that I would accept whatever he had planned for me. After two more IUIs I was pregnant. With my doctor's permission, I went to Makkah for `Umrah. While there, I began bleeding and was told that I'd had a miscarriage. However, after returning to Kuwait, I experienced spotting and pains on my right side. While it was thought that I'd had a miscarriage, it turned out to be an ectopic pregnancy. Surgery was carried out and they were able to save the tube since they had caught the pregnancy early enough. I was grateful they saved my tube, but was becoming disappointed. I think I had not yet really accepted Allaah's will or learned to appreciate all the things I was able to do because I did not have children )help start an Islamic school, study in an intensive Arabic program, go for `Umrah at the last minute, etc(.
We went back to the states for a consultation and then returned to Kuwait where we completed 2 more IUIs and then a trial of IVF or In-Vitro Fertilization. Al-Hamdulillaah, I got pregnant from the IVF trial. Sadly though, after six weeks we lost the baby through miscarriage. It was after this trial that I really started to be more accepting of Allaah's will. I found ways to cope with the many side effects of the drugs used in the procedures )moodiness, night sweats, and sadness(. I realized that getting pregnant may take a while. )Not getting pregnant ever was still kept in the back of my mind.( With the acceptance of Allaah's will came the ability to consider more seriously what my life would be like without children, to focus on the positive possibilities of this outcome, and what I would be able to contribute to the community with the available time. We went back to the States again and did 4 more trials of IUI. At one point during the IUIs we were faced with the issue of Multi-Fetal Reduction, as my ovaries had produced too many eggs so there was a slight possibility of multiples if I were to get pregnant. We spoke with a scholar in the field and he related that the scholars disagree on this topic. We were told that we needed to make our own decision. This was a difficult issue to deal with, but I knew if I had multiples there was no way I could do it. )I didn't get pregnant, so we never had to make that choice(. We then did a trial of IVF with ICSI. This too was unsuccessful. More sadness and disappointment; then again, acceptance. And, while others didn't like to hear us say it, we were beginning to accept the fact that we may not ever have our own children. We still kept trying, but had accepted Allaah's will - whatever it may be. We then moved to another state and found a clinic that was well-known for its pioneering work in the field of infertility. We did one IVF trial there with different drug combinations and I became pregnant. Al-Hamdulillaah! After four years and lots of prayer we had finally obtained what we wanted. Al-Hamdulillaah, the pregnancy went well and we were blessed with a beautiful baby boy.
My advice to anyone trying: be informed about the drugs and the procedures, be prepared to have this as a big part of your life )for a while anyway(, know that there will be ups and downs, be patient with "fertile" people's advice )especially when they try not to think about it, but every is structured around shots or ultrasounds(, try and appreciate of gifts/opportunities Allaah has given you, and most of all know that Allaah is with you and He is the best planner your life."
Islamic lessons to be learned
Gratitude:For those who are able to have children and enjoy them, it is important to remember that they are gifts from Allaah. We should always be grateful for what Allaah has given to us and not take these things for granted. The sight of a newborn baby should make us awe at Allaah's Power and how to His Generosity. How many times have we looked at our children and really thanked Allaah for them? How many times have people complimented us on our children and we have said Al-Hamdulillaah rather than feeling pride. Gratefulness is an important characteristic of a believer. There are many verses in the Quran of this nature. Allaah Says )what means(: "So remember Me; I will remember you. And be grateful to Me and do not deny me." ]Quran 2:152[
Patience:Mankind is tested in many ways. The believers are those who are steadfast during times of trial and adversity. The Prophet, sallallaahu `alayhi wa sallam, said: "Wonderful is the case of a believer - there is good for him in everything, and this is only for the believer. If he experiences a blessing, he is grateful to Allaah - which is good for him; and if he experiences an adversity, he is patient - which is also good for him." ]Muslim[
Infertility is obviously a burdensome trial given to certain men and women, and those who remain patient and steadfast in faith will be the successful. "Indeed, Allaah is with those who are patient."
Remembrance of Allaah's Will:
The verses from the chapter of Ash-Shoora summarize this point. Allaah Almighty Says what means: "He creates what He wills. He bestows female )offspring( upon whom He wills, and bestows male )offspring( upon whom He wills. Or He bestows both males and females, and He renders barren whom He wills."]Quran 42: 50[
All that happens in this life emanates from the will of Allaah. Oftentimes we have to accept this even if we find it difficult and are unaware of the wisdom behind such happening. This also means that others should not shun, shame, or ostracize a woman or man who is experiencing infertility. This is something, in particular, that husbands should remember in relation to their wives as demonstrated in the stories of Ibraaheem and Zakariyya )outlined below(. This is the will of Allaah and we are not in a position to judge others, particularly for something over which they have no control. Allaah Knows what is best for His creation.
Understanding:The Prophet, sallallaahu `alayhi wa sallam, said: “Whatever trouble, illness, anxiety, grief, pain or sorrow afflicts a Muslim even if it is the pricking of a thorn - Allaah removes in its places some of his sins."
The first understanding to have is that through pain, sadness, and struggle comes the reward from Allaah, The Exalted, and expiation for sins. The struggle itself then becomes a blessing from Allaah, although we may not be aware of this and it may be difficult for us to comprehend. The second understanding is that Allaah has a plan and a reason for all things. One example is that of `Aa`ishah, may Allaah be pleased with her, the wife of the Prophet, sallallaahu `alayhi wa sallam. `Aa`ishah was young, but she did not have children.
The wisdom behind this may be that Allaah had another purpose for her. One only needs to look at the numerous Hadeeths that she transmitted and the knowledge that she shared throughout her lifetime to understand what this purpose may have been. There are other areas of life beyond child-rearing where a person can share his or her talents and skills.
Hopefulness and Reliance upon Allaah:It is important to never despair of the Mercy of Allaah and to always remain hopeful that Allaah will change the situation. Making Du`aa` )supplication( is essential in relation to this. There are several stories in the Quran that present beautiful lessons for mankind. The first is about Ibraaheem and his wife Saarah, may Allaah exalt their mention: "And his wife was standing )there( and she laughed: But we gave her glad tidings of Isaac and after him, of Jacob. She said "Alas for me! Shall I bear a child, seeing I am an old woman, and my husband here, is an old man? That indeed would be a wonderful thing!" They said: "Do you wonder at Allaah's decree? The grace of Allaah and His blessings on you, O you people of the house! For He is indeed worthy of all praise, full of Glory!" ]Quran 11:71-73[
The second is of Zakariyya and his wife, may Allaah exalt their mention: "There did Zakariyya pray to his Lord, saying: "O my Lord! Grant unto me from You a progeny that is pure: for You are He that hears prayer! While he was standing in prayer in the chamber, the angels called unto him: "Allaah gives thee glad tidings of Yahya, witnessing the truth of a Word from Allaah, and )be besides( noble, chaste, and a prophet,-of the )goodly( company of the righteous." He said: "O my Lord! How shall I have son, seeing I am very old, and my wife is barren?" "Thus," was the answer, "Does Allaah accomplish what He wills." ]Quran 3:38-40["]This is[ a recital of the Mercy of your Lord to His servant Zakariyya. Behold! He cried to his Lord in secret, Praying:"O my Lord! Infirm indeed are my bones, and the hair of my head does glisten with gray: but never am I unblest, O my Lord, in my prayer to You!" ]Quran 19:2-4[
"And )remember( Zakariyya, when he cried to his Lord: "O my Lord! Leave me not without offspring, though thou art the best of inheritors." So We listened to him: and We granted him Yahya: We cured his wife's )Barrenness( for him. These )three( were ever quick in emulation in good works; they used to call on Us with love and reverence, and humble themselves before Us." ]Quran 21:89-90[
There are several lessons to be learned from these stories, but the main one is that even in the seemingly most impossible circumstances, Allaah may answer our prayers and bless us from his bounty. Both Saarah and Ishba were barren for many years, but nothing is beyond Allaah's Power to control. We should obviously not obsess ourselves about having children to the point where it is harmful for ourselves and others, but we should continue to accept Allaah's Destiny, remain firm in our faith, and maintain hopefulness. If Allaah does not bless us with children in this life, we have the next life to look forward to. It is important to remember that our goal in this life is to obtain Paradise in the Hereafter. This life is but a fleeting moment in the cycle of existence.
The Prophet, sallallaahu `alayhi wa sallam, said: "Surely I know a verse )from the Quran( which, if people would have followed it, would have sufficed for them concerning everything )in life(: `For those who fear Allaah, He provides a way out for them )for everything, and( He also provides them provisions from )sources( that they could never have imagined." ])65:2-3(; Ahmad and Ibn Maajah[

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Dought & clear, - Wisdom behind Fajr prayer being two rak‘ahs

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Why is Fajr prayer two rak‘ahs, fewer than the number of rak‘ahs in other prayers?
Praise be to Allah.
Firstly:
Allah has enjoined upon His slaves five prayers to be offered each day and night, and He has prescribed the number of rak‘ahs in each prayer according to His wisdom and knowledge.
So we have to accept, submit and obey, and to say as the Messenger and the believers said:“We hear, and we obey” [al-Baqarah 2:285]. For more information, please see the answer to question no. 65877
Secondly:
Al-Bukhaari (1090) and Muslim (685) narrated from ‘Aa’ishah, the wife of the Prophet (blessings and peace of Allah be upon him), that she said: Prayer was enjoined with two rak‘ahs in each prayer, whether one was staying at home or travelling. Then the prayer when travelling was confirmed (as being two rak‘ahs) and the prayer when not travelling was increased.
Ibn Rajab (may Allah have mercy on him) said: When Allah, may He be exalted, enjoined upon His Messenger the five prayers each day and night, then he came back down to earth and Jibreel (peace be upon him) led him in prayer at the Ka‘bah, his prayer at that time was only two rak‘ahs in each prayer, whether one was staying at home or travelling. Then the prayer when travelling was confirmed as it was, and two rak‘ahs were added to the prayers when staying at home. What is meant here is the four-rak‘ah prayers only.
End quote fromFath al-Baari, by Ibn Rajab, 2/327
Ibn Khuzaymah (305) and Ibn Hibbaan (2738) narrated that ‘Aa’ishah said: The prayers, whether travelling or staying at home were enjoined with two rak‘ahs each, then when the Messenger of Allah (blessings and peace of Allah be upon him) settled in Madinah, two rak‘ahs were added to the prayers when staying at home, but Fajr prayer was left as it was, because of the length of the recitation therein, and Maghrib prayer (was also left as it was), because it is the Witr of the day.
Classed as hasan by Shaykh Shu ‘ayb al-Arna’oot in his commentary onSaheeh Ibn Hibbaan.
According to a report narrated by Ahmad (26338), the first thing to be enjoined upon the Messenger of Allah (blessings and peace of Allah be upon him) was prayer with two rak‘ahs each, except Maghrib, which was three rak‘ahs. Then Allah completed Zuhr, ‘Asr and ‘Isha’, making them four rak‘ahs when staying at home, and confirming the original obligation (of two rak‘ahs) when travelling.
Classed as hasan by the commentators onal-Musnad.
This hadith explains that when the prayer was first enjoined, it was two rak‘ahs in each prayer, then that was confirmed in the case of travel, but it was increased when staying at home. So Zuhr, ‘Asr and ‘Isha’ were increased by two rak‘ahs. Fajr was confirmed as two rak‘ahs so that one could recite at length in it. Hence the Prophet (blessings and peace of Allah be upon him) used to recite at greater length in it than in the other prayers. Sometimes he would recite Soorat as-Saaffaat in it when leading them in prayer, as was narrated by Ahmad (4989) and classed as hasan by the commentators onal-Musnad. Sometimes he recited Soorat ar-Room, as was narrated also by Ahmad (15873) and classed as hasan by the commentators onal-Musnad. Sometimes he recited between sixty and one hundred verses, as is agreed upon (by the hadeeth scholars). So as to allow lengthy recitation in Fajr prayer, it was confirmed as two rak‘ahs, as it was enjoined in the beginning, not because two rak‘ahs were dropped from it.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
When Allah, may He be exalted, enjoined the five daily prayers in Makkah, he enjoined them with two rak‘ahs each. Then that was confirmed when travelling, and more was added to the prayers when staying at home, as is proven inas-Saheehfrom ‘Aa’ishah (may Allah be pleased with her), who said: When he (the Prophet – blessings and peace of Allah be upon him) migrated to Madinah, (two rak‘ahs) were added to the prayers when staying at home (i.e., not travelling); Maghrib prayer was made three rak‘ahs, because it is the Witr of the day, and Fajr prayer was confirmed with two rak‘ahs, so as to allow for lengthy recitation therein, hence there was no need to increase the number of rak‘ahs.
End quote fromMajmoo‘ al-Fataawa, 23/114.
A similar case is the shortening of Jumu‘ah prayer to two rak‘ahs because of the khutbah. Ibn al-A‘raabi narrated in hisMu‘jam(1447) that ‘Aa’ishah the Mother of the Believers (may Allah be pleased with her) said: Allah, may He be exalted, enjoined the prayer upon His Prophet (blessings and peace of Allah be upon him) in Makkah, with two rak‘ahs in each prayer, except Maghrib, which is the Witr of the day. When he migrated to Madinah and settled there, two rak‘ahs were added to each two rak‘ahs, except Maghrib prayer, for it is the Witr of the day; Fajr prayer, so as to allow for lengthy recitation therein; and Jumu‘ah prayer, in which the prayer is two rak‘ahs because of the khutbah.
Ibn Qudaamah (may Allah have mercy on him) said:
It was narrated from ‘Umar (may Allah be pleased with him) that he said: The prayer was made shorter because of the khutbah. The view of ‘Aa’ishah is similar to that. Sa‘eed ibn Jubayr said: Jumu‘ah was four (rak‘ahs), then the khutbah took the place of two rak‘ahs. End quote fromal-Mughni, 2/224
And Allah knows best.

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