Dought & clear, - Ruling on one who says We seek the help of Allaah when the verse“and You (Alone) we ask for help” is recited

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During the prayer, when the person praying behind the imam hears the words “You (Alone) we worship, and You (Alone) we ask for help (for each and everything)” [al-Faatihah 1:5], can he say We seek the help of Allaah?.
Praise be to Allaah.
What the person praying behind the imam must do is to be quiet and listen attentively to the recitation of his imam, because Allaah says (interpretation of the meaning):“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy” [al-A’raaf 7:204].
It is not permissible for him to be distracted from listening attentively to his imam’s recitation, except by reciting al-Faatihah himself, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no prayer for the one who does not recite the Opening of the Book (al-Faatihah).” Narrated by al-Bukhaari (714) and Muslim (595).
As for the members of the congregation saying “We seek the help of Allaah” or repeating the phrase“Iyyaaka na’budu wa iyyaaka nasta’een (You (Alone) we worship, and You (Alone) we ask for help (for each and everything))” [al-Faatihah 1:5], the scholars both in the past and in modern times have pointed out that these are innovations which must be stopped.
Al-Nawawi (may Allaah have mercy on him) said inal-Majmoo’(4/14):
Many of the common people have the habit, when they hear the imam say“Iyyaaka na’budu wa iyyaaka nasta’een (You (Alone) we worship, and You (Alone) we ask for help (for each and everything))”, of saying“Iyyaaka na’budu wa iyyaaka nasta’een (You (Alone) we worship, and You (Alone) we ask for help (for each and everything))”. But this is an innovation which is not allowed. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said, when he was asked about that:
He should listen to him only, and not say “We seek the help of Allaah” or anything else; rather he should listen attentively, because Allaah says (interpretation of the meaning):“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy” [al-A’raaf 7:204].
Majmoo’ Fataawa al-Shaykh Ibn Baaz(29/274).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: There is no basis for the person praying behind the imam to say “We seek the help of Allaah” when the imam says“Iyyaaka na’budu wa iyyaaka nasta’een (You (Alone) we worship, and You (Alone) we ask for help (for each and everything))”, and this is not allowed, because when the imam finishes reciting al-Faatihah, the person praying behind him should say Ameen and this is sufficient, and there is no need for him to say “we seek the help of Allaah.”/- -*-
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Dought & clear, - Fasting on the day of the Mi’raaj andthe day of Shab-e-baraath

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Is the following bid'ah?
1. praying more than 8 rak'ats in taraweeh?
2. fasting on the supposed day of mi'raj( for one who believes that that day is the day of mi'raj and for one who is sure that there is no specific date mentioned in hadeeth but he fasts on that day for the sake of Allah?)
3. fasting on the supposed day of shab'e baraath?
4. is it not bid'ah if some says that they are fasting it as a nafil fasting on the day of shab'e baraath?
some muslim brothers say that the extra prayers we pray after 8 rakat in taraweeh and the fasting on various days such as shabe baraath and mi'raj and meelad un nabi are not bid'ah, because these form of worship is taught to us by prophet(saw) and what is wrong in praying or fasting on any day (other than forbidden days and times).what is the ruling?
5.praying salat tasbeeh nafil? (100 times surat al ikhlas in every rakat)
Praise be to Allaah.
1 – Praying more than 8 rak’ahs in Taraaweeh is not considered to be bid’ah, on the condition that one does not single out certain nights for increasing the number, such as the last ten nights. The number of raka’hs during the last ten nights should be the same as the number during the other nights. The last ten nights should be characterized by making the rak’ahs longer.
2 – Fasting on the day which one believes to be the day of the Mi’raaj is not permissible, and comes under the heading of bid’ah. Even if a person is not sure, but he fasts this day for the sake of being on the safe side, it is as if he is saying, ‘If it is really the day of the Mi’raaj, then I will have fasted it, and if it is not, it will still be a good action that I have done, and if I will not be rewarded for it then I will not be punished.’ This attitude means that a person is committing bid’ah, and he is a sinner who deserves to be punished. But if his fast is not because it is the day of the Mi’raaj, but is rather because it is his habit to fast alternate days, or to fast Mondays and Thursdays, and that happens to coincide with the day known as the day of the Mi’raaj, there is nothing wrong with him fasting it with that intention, i.e., the intention of fasting on Monday or Thursday, or a day on which he usually fasts.
3 – What we have said about fasting on the day of the Mi’raaj also applies to fasting on the day of Shab-e-baraath. If any Muslim says that fasting on the day of the Mi’raaj or on the day of Shab-e-baraath is not bid’ah because the Prophet (peace and blessings of Allaah be upon him) taught us these acts of worship, so what is wrong with fasting any day apart from the days on which it is haraam to fast? Our response to that is:
If the Prophet (peace and blessings of Allaah be upon him) taught us these acts of worship, then where is the evidence (daleel) for singling out the day of the Mi’raaj or any other day for fasting? If there were any evidence that it is prescribed to fast on these two days, no one would be able to say that fasting on these days is bid’ah. But what is apparent is that those who say this mean that fasting is an act of worship in general terms, so that if he fasts he has done an act of worship for which he will be rewarded, so long as it is not on one of the days when fasting is not allowed, such as on Eid. This would be correct if the person who is fasting did not single out a day which he believes is a day of virtue, such as the day of the Mi’raaj or the day of Shab-e-baraath. What makes this the matter of bid’ah is the fact that one is singling out these days. If there was any virtue in fasting these two days, the Prophet (peace and blessings of Allaah be upon him) would have fasted them, and he would have urged us to fast them. It is known that the Companions of the Messenger of Allaah were more keen to do good than we are; if they had known that there was any virtue in fasting these two days, they would have fasted them. Since we find no reports to that effect from them, we know that this is an innovated bid’ah, and the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does an action that is not a part of this matter of ours (Islam) will have it rejected,” i.e., it will be thrown back on the one who does it. Fasting these two days is an action which we find no report of the Prophet (peace and blessings of Allaah be upon him) enjoining, so it is to be rejected.
4 – The “salat tasbeeh nafil” is to be regarded in the same way as the matter discussed above, in the fullest sense. Acts of worship that have no evidence (daleel) to support them are to be rejected. It has not been proven in the Book of Allaah or in the Sunnah of His Chosen Prophet (peace and blessings of Allaah be upon him) that there is any prayer in which “Qul Huwa Allaahu Ahad” is to be recited 100 times, so doing that is an innovated bid’ah for which the one who does it will be punished.
Allaah knows best./- -*-
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Dought & clear, - Ruling on climbing up to the cave of Hira’ and the cave of Thawr

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What is the ruling on climbing up to the cave of Hira’ to take a look at it and explore it? Does the ruling differ depending on whether that is at the time of Hajj or at another time?.
Praise be to Allaah.
If climbing up to the cave of Hira’ is done with the intention of drawing closer to Allaah, then this is an innovation for which there is no shar’i evidence. The basic principle concerning acts of worship is tawqeef i.e., adhering only to that which is proven in the Qur’aan and saheeh Sunnah, so it is not prescribed to do any act of worship except that which has been prescribed by Allaah, may He be exalted, or by His Messenger (peace and blessings of Allaah be upon him).
If it is done with the intention of taking a look and exploring it, there is no reason why it should not be done, unless a person fears that ignorant people may misinterpret his climbing up and take him as an example, and think that climbing up to it is an act of worship that brings one closer to Allaah.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: With regard to visiting mosques in Makkah apart from al-Masjid al-Haraam, such as the mosque that is at the foot of al-Safa or the mosque on the slope of Mount Abu Qabees and other mosques that were built in places where the Prophet (peace and blessings of Allaah be upon him) and his companions went, there is no evidence for that in the Sunnah, and none of the imams encouraged that. Rather what is prescribed is to go to al-Masjid al-Haraam in particular, and to visit places where rituals of Hajj are done, such as ‘Arafah, Muzdalifah, al-Safa and al-Marwah. Similarly, it is not part of the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) to visit any of the mountains and sites around Makkah apart from the sites of ‘Arafah, Muzdalifah and Mina, such as Mount Hira’ and the mountain at Mina where it is said that there isqubbat al-fida’and so on. It is not part of the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) to visit any of these sites, rather that is an innovation (bid’ah). End quote fromMajmoo’ FataawaIbn Taymiyah (26/144).
And he (may Allaah have mercy on him) stated that the Prophet (peace and blessings of Allaah be upon him) did his fourth ‘Umrah with the Farewell Pilgrimage, and hordes of Muslims performed Hajj with him, and no one stayed behind and did not do Hajj with him expect those whom Allaah willed.
In all of that, neither he nor any of his companions went to the cave of Hira’ or visited it, or any of the other sites around Makkah. There was no worship except in al-Masjid al-Haraam, between al-Safa and al-Marwah, and in Mina, al-Muzdalifah and ‘Arafaat.
Then after he was gone, neither the Rightly-Guided Caliphs nor others among the earlier generations, went to the cave of Hira’ to pray and supplicate there.
It is well known that if this was something prescribed and recommended for which Allaah gives reward, the Prophet (peace and blessings of Allaah be upon him) would have known it best of all people, and he would have taught it to his companions, and his companions would have known it better and been more keen to do it than those who came after them. As they did not pay any attention to any such matters, it is known that it is an innovation, which they did not regard as an act of worship and obedience that draws one closer to Allaah, so whoever regards it as an act of worship and obedience that draws one closer to Allaah has followed a path other than their path and has prescribed in Islam something which Allaah has not permitted. End quote fromIqtida’ al-Siraat al-Mustaqeem, p. 425.
The Scholars of the Standing Committee for Issuing Fatwas were asked: There are accidents in which some pilgrims fall whilst climbing Jabal al-Noor and when coming down from the cave. Some people have suggested building stairs leading to the site of the cave and enclosing it on all sides with a metal grate which will prevent people from entering it except from the designated route for climbing and descending.
They replied:
Climbing up to this cave is not one of the rituals of Hajj or Sunnahs of Islam, rather it is an innovation and is one of the things that lead to shirk or associating others with Allaah. Based on that, people should be prevented from climbing up to it; no stairs should be built and it should not be made easier to climb up to it, in accordance with the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” Saheeh – agreed upon. More than fourteen centuries have passed since the Revelation came down and Islam appeared, and we do not know of any of the caliphs who succeeded the Messenger of Allaah (peace and blessings of Allaah be upon him) or his companions or the imams of the Muslims who took charge of the holy sites who did that at any time during this long history. All goodness is in following them and their way, in order to draw closer to Allaah and in accordance with the way of His Messenger (peace and blessings of Allaah be upon him), and so as to ward off the means that may lead to shirk. End quote.
Fataawa al-Lajnah al-Daa’imah(11/359).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: Some people go to the cave of Hira’ thinking that this is Sunnah, when it is not. The cave of Hira’ is a cave in which the Prophet (peace and blessings of Allaah be upon him) used to worship Allaah for several nights before his Prophethood began and the Revelation came to him when he was in this cave, but the Prophet (peace and blessings of Allaah be upon him) did not go back to it after that, and the Sahaabah did not visit it. There is another cave to which some people go, thinking that this is an act of worship. That is the cave of Thawr in which the Messenger (peace and blessings of Allaah be upon him) hid during the Hijrah. But visiting it is not Sunnah and is not an act of worship that brings one closer to Allaah, may He be glorified and exalted. But if a person climbs up Mount Hira’ or Mount Thawr in order to take a look only, without seeking to draw closer to Allaah by doing this climb, should he be denounced? The answer is that he should not be denounced, but the one who goes there to worship Allaah and draw closer to Him should be denounced. End quote fromal-Liqa’ al-Shahri(65/3).
And Allaah knows best./- -*-
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For children, - Discipline and Islam: Knowledge (Ilm) and Noble Character (Akhlaq) in Islam

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Not only that discipline is a secret of the success of great men, our universe also stands on the same foundation. If the solar system is working regularly, if the stars are revolving around the sun systematically and if there is no flaw function for millenniums it is only due to the fact that the solar system is based on order.
Order is found in everything around us from the largest bodies of the universe to the minutest thing called "atom". Everything in this world is made up of tiny atoms. A wonderful discipline is in action and it is seen in each and every movement of the universe. There are tiny atoms in every system.
Every atom has its own center, which is called 'proton'. Many 'electrons' move round the center like stars and moons. In the words of a great Muslim scholar: "If you tear up the heart of every atom you will find its sun in its center."
The universe is the best guide for all of us. We should learn about life and the causes and reasons of its stability and success from it. This universe tells that: "The secret of my survival is the regularity and orderliness which my Creator has ingrained in me."
If the educational system of any country becomes chaotic, if the trade and economy of any nation is disturbed, if the balance of supply and demand is upset, if the law and order of any country turns corrupt, if the army gets out of control the end of that nation becomes certain.
When Imam Ali (pbuh), Commander of the Faithful, was fatally injured by the sword of Ibne Muljim, the first bequest uttered by him to his sons, after advising them to refrain from Allah's (SWT) disobedience, was regarding this orderliness in every affair: "I advise you to refrain from disobeying Allah (SWT) and to abide by law and order and regularity in life."
One of the ways of orderliness is to divide our daily time according to our needs. Doing every necessary work in its proper time is life. We should further this foundation of life. We must refrain from disorderliness and indiscipline because irregularity ends propriety and destroys our talent and competence.
The leader of the God-fearing people, Imam Ali (pbuh) says, "A Muslim must divide his timeinto three parts. One part should be reserved for Allah's (SWT) worship, one for earning livelihood and the third for attending to the demands of the body which cannot be ignored."
If there was no orderliness or discipline in our past can we benefit from such orderliness in the remaining years of our life?
"Certainly, we can ..." because the three stages of our life, childhood, youth and old age are like three compartments of a ship which can be separated from one another by pressing a button. If a compartment is damaged it can be separated from the rest.
Only he is successful who can, using his wisdom, separate different compartments of his life and deal whit them separately.
It is pitiable that man, instead of gaining from the present opportunities, should remain sorrowful for his past, thus wasting the time available to him and become careless about brining order in the forthcoming time.
A competent minister was carrying out his administrative duties with the help of his assistants.
When asked as to how he was arranging his affairs he replied, "I never postpone today's work for tomorrow. In my view it is not correct to delay anything."
We see signs in offices and workshops saying: Time is Gold. It surprises me because the value of time becomes more than gold if everything is done in time./- -*-
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