Hajj & Umrah, - * The Blessed Days: Day of ‘Arafah

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The Day of ‘Arafah)the 9thday ofThul-Hijjah(:
This day surpasses other days in virtue and merit and therefore it is worth being discussed independently in order to clarify the aspects of its excellence and honor:
Firstly: It is the day of Allaah The Almighty perfected the religion and completed His favor:
It was narrated that the Jews said to ‘Umar ibn Al-Khattaab"Indeed you recite a verse which if had been revealed to us we would have taken that day as a day of celebration." ‘Umarsaid,"Indeed I know where and when it was revealed, and where the Messenger of Allaahwas when it was revealed! ]It was revealed[ on the Day of ‘Arafah, while we were, by Allaah, on ‘Arafah."
Sufyaan said, "I doubt whether it was a Friday or not." Allaah The Exalted Says )what means(:}This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion.{]Quran 5:3[ ]Al-Bukhaari[
Indeed, the Islamic religion was perfected on that day because Muslims did not perform the obligatoryHajjbefore that day. Consequently, their religion was perfected by completing all the pillars of Islam. Also,Hajjwas performed according to the methodology of Ibraaheem )Abraham(and polytheism and polytheists were excluded. On that day, none of the polytheists joined the Muslims.
As for completing the favor of Allaah The Almighty, this was attained by the forgiving of the pilgrims' sins by Allaah The Almighty. The favor is not completed unless sins are forgiven, as Allaah The Exalted Said )what means( to His Prophet,:}That Allaah may forgive for you what preceded of your sin and what will follow and complete His favor upon you and guide you to a straight path.{]Quran 48:2[
Secondly: It is a day of ‘Eed)Islamic festival(:
It is narrated on the authority of Abu Umaamahthat the Prophet,, said:"The day of ‘Arafah, the day of Nahr and the days of Tashreeq are our ‘Eeds, for us Muslims. They are days for eating and drinking."
Thirdly: Fasting the day expiates the sins of two years:
In aHadeeth)narration(, the Prophet,, said about the virtue of fasting the day of‘Arafah)for non-pilgrims(:"It expiates )the sins of( the past year and the coming )year(."
Fourthly: It is the day of forgiving sins and exemption from Hell:
It is narrated on the authority of ‘Aa’ishahthat the Messenger of Allaah,, said:"Allaah exempts more of His slaves from Hell on the Day of ‘Arafah than on any other day, and Allaah draws near and proudly says to the angels, 'What do these people want and seek?'"]Muslim[
Commenting on theHadeeth,Ibn ‘Abdul-Barrsaid,"This indicates that their sins have been forgiven, as Allaah would not boast of sinful and wrongdoing people unless after their repentance and His Forgiveness. Allaah knows best."
The prescribed deeds on the Day of ‘Arafah:
Firstly: Fasting
In aHadeeth, the Prophet,said:"…I hope Allaah that fasting the day of ‘Arafah expiates sins of the past year as well as the next year…."]Muslim[ Fasting during that day is prescribed only for those who are not pilgrims, as it is not permitted for pilgrims to observe fasting on that day. Controlling one's bodily organs from doing prohibited matters is asserted on that day. In aHadeethnarrated on the authority of Ibn ‘Abbaasthe Prophet,, said:"On this day )i.e. the day of ‘Arafah( a whoever guards his hearing, seeing and tongue will be forgiven."
It is known that guarding the body’s organs preserves one’s fasting andHajj. Consequently, many factors which enjoin towards obedience and abandoning disobedience are collected.
Secondly: Frequent remembrance of Allaah and supplication
In aHadeeth, the Prophet,said:"The best supplication is that of the Day of ‘Arafah, and the best thing that I and other prophets before me said, is: 'Laa ilaaha illallaahu wahdahu la shareeka lah, lahul mulk wa lahul hamd wa huwa ‘ala kulli shay’in qadeer )There is none worthy of worship except Allaah Alone and He has no partners, dominion and praise belong to Him, and He is over all things Omnipotent(."
Commenting on theHadeeth, Ibn ‘Abdul-Barrsaid,"The Hadeeth stands as evidence that the supplications on the Day of ‘Arafah are most probably answered and that the best of remembrance of Allaah is to say, 'There is none worthy of worship except Allaah'."
Al-Khattaabisaid,"The Hadeeth means that the most frequent words with which the Prophetused to commence his supplication and give it precedence over his request is praising Allaah The Almighty. One who supplicates Allaah starts with praising Allaah The Almighty and says it before asking Allaah for anything, and therefore praising in this Hadeeth was called supplication."
Thirdly:Takbeer)sayingAllaahu-Akbar(
As it is mentioned in the deeds of the ten days ofThul-Hijjah, it is recommended to repeatTakbeerin all times and at every place where it is permissible to mention the Name of Allaah The Almighty. The scholars said that there are two types ofTakbeer:
First: TheTakbeerwhich is not restricted to a specific time, which is prescribed in every time during the night and day. It starts with the start of the month ofThul-Hijjahand lasts until the last day of the Days ofTashreeq.
Second: TheTakbeerrestricted to a specific time, which is prescribed after prayers. According to the chosen opinion,Takbeeris said after all prayers, whether obligatory or voluntary. It is starts fromFajr)Dawn( prayer of the Day of‘Arafahand lasts until the last day of the Days ofTashreeq.
To sum up, repeatingTakbeeron the Day of‘Arafah, the Day of‘Eedas well as the Days ofTashreeqis both prescribed at all times, and this is the type which is not restricted to a specific time, and it is also prescribed after prayers and this is the type which is restricted to a specific time.

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Prayer, - Dought & clear, - * Ruling on using a tissue during prayer

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Please can you tell me what we should do when our nose starts to run during prayer.
Praise be to Allaah.
It is permissible for a worshipper to use a tissue in this case. The scholars (may Allaah have mercy on them) stated that it is permissible to make some slight movements during prayer if the worshipper needs to do so, as it says inal-Majmoo’by al-Nawawi (4/94). They quoted as evidence many ahaadeeth that were narrated from the Prophet (peace and blessings of Allaah be upon him). For example, Abu Dawood (650) narrated that Abu Sa’eed al-Khudri said: “Whilst the Messenger of Allaah (peace and blessings of Allaah be upon him) was leading his companions in prayer, he took off his shoes and placed them to his left. When the people saw that, they took off their shoes too. When the Messenger of Allaah (peace and blessings of Allaah be upon him) finished his prayer he said, ‘What made you take off your shoes?’ They said, ‘We saw you taking off your shoes so we took off ours too.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Jibreel (peace be upon him) came to me and told me that there was something dirty on them [my shoes].’ And he said, ‘When any one of you comes to the mosque, let him look at his shoes and if there is anything dirty on them, let him wipe it off and pray in them.’” (Classed as saheeh by al-Albaani inSaheeh Abi Dawood, 605). Al-Khattaabi (may Allaah have mercy on him) said inMa’aalim al-Sunan(2/329): this shows that a slight movement does not affect one’s prayer.
If a person needs to wipe his nose whilst praying, such as one who has a cold or flu, it is o.k. for him to take a tissue out and wipe his nose. A report was narrated from the Prophet (peace and blessings of Allaah be upon him) which indicates that this movement in prayer is permissible. Muslim (855) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) saw a glob of phlegm in the qiblah of the mosque. He turned to the people and said, “What is wrong with any one of you who stands before his Lord and expectorates in front of Him? Would any one of you like it if someone were to stand in front of him and expectorate in his face? If any one of you needs to expectorate, let him spit to his left, under his shoe. If he cannot do that, then let him do like this – ” then he spat onto his garment and rub part of it against another part.
Should he wipe his nose with his right hand or his left hand?
The answer is that he should wipe it with his left hand, because in Islam the right hand is only for things that are regarded as honourable, and the left hand is for things that are regarded as unclean.
Al-Bukhaari (163) and Muslim (395) narrated that ‘Aa’ishah said: “The Prophet (peace and blessings of Allaah be upon him) liked to start with the right when putting on his shoes, combing his hair, purifying himself and in all his affairs.”
Abu Dawood narrated that ‘Aa’ishah also said: “The right hand of the Messenger of Allaah (peace and blessings of Allaah be upon him) was for his purification and food, and his left hand was for cleaning himself after using the toilet and for everything that was unclean.” (Classed as saheeh by al-Bukhaari inSaheeh Abi Dawood, 26).
Al-Nawawi (may Allaah have mercy on him) said inSharh Saheeh Muslim(1/160): “This is a recurring principle in sharee’ah. Whatever has to do with honourable things, such as putting on clothes, trousers and socks, entering the mosque, using the miswaak (tooth-stick), applying kohl, clipping the nails, trimming the moustache, combing the hair, plucking the armpit hairs, shaving the head, saying salaam at the end of the prayer, washing the limbs in wudoo’, coming out of the toilet, eating and drinking, shaking hands, acknowleging the Black Stone, and so on, it is mustahabb to use the right hand or start on the right. With regard to things that are the opposite, such as entering the toilet, exiting the mosque, wiping one’s nose, cleaning oneself after using the toilet, taking off one’s clothes, trousers and socks, etc., it is mustahabb to use the left hand or start on the left. All of that is because of the status of the right hand. And Allaah knows best.

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Prayer, - Dought & clear, - * How does one catchup with a rak’ah?

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If a man comes and joins the prayer when the imam is standing up from rukoo’ (bowing), but he has not yet said “Allaahu akbar”, does this count as a rak’ah for him or not? And why?
Praise be to Allaah.
If a person joins the congregation when the imaam is bowing, one of the following three scenarios applies:
1- He says takbeerat al-ihraam (saying “Allaahu akbar” to start the prayer) whilst standing, then he bows whilst the imaam is bowing. In this case he has caught up with the rak’ah with the imaam.
2- He says takbeerat al-ihraam whilst the imaam is bowing, but he bows after the imaam has stood up from rukoo’. In this case he is not counted as having caught up with the rak’ah with the imaam, and he has to make it up.
3- He bows straightaway without saying takbeerat al-ihraam. In this case his prayer is invalid, because he has omitted one of the pillars or essential parts of the prayer, which is takbeerat al-ihraam.
“The fuqaha’ are agreed that whoever catches up with the imaam in rukoo’ has caught up with the rak’ah, because the Prophet (peace and blessings of Allaah be upon him) said: ‘Whoever catches up with rukoo’ has caught up with the rak’ah.’” This was narrated by Abu Dawood, and classed as saheeh by al-Albaani inIrwa’ al-Ghaleel, 496; on p. 262 he said: one of the things that strengthens the hadeeth is the fact that the Sahaabah acted in accordance with this:
1 – Ibn Mas’ood, who said: “Whoever does not catch up with the imaam when he is bowing has not caught up with that rak’ah.” Its isnaad is saheeh.
2 – ‘Abd-Allaah ibn ‘Umar, who said: “If you come when the imaam is bowing, and you put your hands on you knees before the imaam stands up, then you have caught up (with that rak’ah).” Its isnaad is saheeh.
3 - Zayd ibn Thaabit, who used to say: “Whoever catches up with the rak’ah before the imaam raises his head has indeed caught up with the rak’ah.” Its isnaad is jayyid.

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Prayer, - Dought & clear, - * Qunootduring salaah

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I would like to about the Qonute in Salat(raising hand after rukoo) was that the common practice of Prophet Salalaho Alehy Wasalm or was it exceptional as the situation arouses. Please respnod me cause Ameer of our masjid said Prophet (pbuh) once asked which of the salat is best He (pbuh) replied the one which has longer Qonute.
Praise be to Allaah.
Qunoot, according to the definition of the fuqaha’, “is the name of a du’aa’ (supplication) offered during prayer at a specific point while standing.” It is prescribed in Witr prayer after the rukoo’ (bowing), according to the more correct of the two scholarly opinions.
If a calamity (naazilah) befalls the Muslims, it is prescribed to say Du’aa’ al- Qunoot after standing up from rukoo’ in the last rak’ah of each of the five daily obligatory prayers, until Allaah relieves the Muslims of that calamity.
(SeeTasheeh al-Du’aa’by Shaykh Bakr Abu Zayd, p. 460).
With regard to saying Du’aa’ al-Qunoot in Fajr prayer all the time, in all circumstances, there is no saheeh report that the Prophet (peace and blessings of Allaah be upon him) singled out Fajr for Qunoot, or that he always recited it in Fajr prayer. Rather what is proven is that he (peace and blessings of Allaah be upon him) said Du’aa’ al-Qunoot at times of calamity with words that were appropriate to the situation. He said Du’aa’ al-Qunoot in Fajr and in other prayers, praying against Ra’l, Dhakwaan and ‘Usayyah for killing the Qur’aan-readers whom the Prophet (peace and blessings of Allaah be upon him) had sent to them in order to teach them their religion. And it was proven that he prayed in Fajr prayer and other prayers for the weak and oppressed believers, that Allaah would save them from their enemies. But he did not do that all the time. The Rightly-Guided khaleefahs after him followed the same practice. It is better for the imam to limit Qunoot to times of calamity, following the example of the Messenger of Allaah (peace and blessings of Allaah be upon him), as it was proven that Abu Maalik al-Ash’ari said: “I said to my father, ‘O my father, you prayed behind the Messenger of Allaah (peace and blessings of Allaah be upon him) and behind Abu Bakr, ‘Umar, ‘Uthmaan and ‘Ali (may Allaah be pleased with them). Did they used to say Du’aa’ al-Qunoot in Fajr?’ He said, ‘O my son, this is a newly-invented matter.’” (Narrated by the five, apart from Abu Dawood; classed as saheeh by al-Albaani inal-Irwa’, 435). The best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him).
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions.
(al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Iftaa’, 7/47)
If you ask, is there a specific wording for Qunoot during Witr prayer, or Qunoot at times of calamity?
The answer is: for Du’aa’ al-Qunoot in Witr prayer a number of wordings have been narrated, including the following:
1 – The version which the Messenger of Allaah (peace and blessings of Allaah be upon him) taught to al-Hasan ibn ‘Ali (may Allaah be pleased with him), which is:
“Allaahumma ihdini feeman hadayta wa ‘aafini feeman ‘aafayta wa tawallani feeman tawallayta wa baarik li feema a’tayta, wa qini sharra ma qadayta , fa innaka taqdi wa la yuqda ‘alayk, wa innahu laa yadhillu man waalayta wa laa ya’izzu man ‘aadayta, tabaarakta Rabbana wa ta’aalayta la munji minka illa ilayk
(O Allaah, guide me among those whom You have guided, pardon me among those whom You have pardoned, turn to me in friendship among those on whom You have turned in friendship, and bless me in what You have bestowed, and save me from the evil of what You have decreed. For verily You decree and none can influence You; and he is not humiliated whom You have befriended, nor is he honoured who is Your enemy. Blessed are You, O Lord, and Exalted. There is no place of safety from You except with You).”
(Narrated by Abu Dawood, 1213; al-Nasaa’i, 1725; classed as saheeh by al-Albaani inal-Irwa’, 429).
It was narrated from ‘Ali ibn Abi Taalib that the Prophet (peace and blessings of Allaah be upon him) used to say at the end of Witr:
“Allaahumma inni a’oodhu bi ridaaka min sakhatika wa bi mu’aafaatika min ‘uqoobatika wa a’oodhu bika minka, la uhsi thana’an ‘alayka anta kama athnayta ‘ala nafsika(O Allaah, I seek refuge in Your pleasure from Your wrath and in Your forgiveness from Your punishment. I cannot praise You enough; You are as You have praised Yourself.”
(Narrated by al-Tirmidhi, 1727; classed as saheeh by al-Albaani inal-Irwa’, 430; Saheeh Abi Dawood, 1282).
Then he should send blessings upon the Prophet (peace and blessings of Allaah be upon him) as it was narrated that some of the Sahaabah (may Allaah be pleased with them) – including Ubayy ibn Ka’b and Mu’aadh al-Ansaary (may Allaah be pleased with them) – did that at the end of Qunoot al-Witr.
(SeeTasheeh al-Du’aa’by Shaykh Bakr Abu Zayd, p. 460). Qunoot at times of calamity (Qunoot al-Naazilah)
When praying Qunoot at the time of calamity, one should make supplication as is appropriate to the situation, as it was narrated that the Prophet (peace and blessings of Allaah be upon him) cursed some Arab tribes who had betrayed his companions and killed them, and he prayed for the weak and oppressed believers in Makkah, that Allaah would save them. It was narrated that ‘Umar prayed Qunoot with the following words:
“Allaahumma inna nasta’eenuka wa nu’minu bika, wa natawakkalu ‘alayka wa nuthni ‘alayka al-khayr, wa laa nakfuruka. Allaahumma iyyaaka na’budu wa laka nusalli wa nasjudu, wa ilayka nas’aa wa nahfid. Narju rahmataka wa nakhsha ‘adhaabaka, inna ‘adhaabaka al-jadd bil kuffaari mulhaq. Allaahumma ‘adhdhib il-kafarata ahl al-kitaab alladheena yasuddoona ‘an sabeelika
(O Allaah, verily we seek Your help, we believe in You, we put our trust in You and we praise You and we are not ungrateful to You. O Allaah, You alone we worship and to You we pray and prostrate, for Your sake we strive. We hope for Your mercy and fear Your punishment, for Your punishment will certainly reach the disbelievers. O Allaah, punish the infidels of the People of the Book who are preventing others from following Your way).”
(Narrated by al-Bayhaqi, 2/210; classed as saheeh by al-Albaani inal-Irwa’, 2/170. Al-Albaani said: This was reported from ‘Umar concerning Qunoot in Fajr, and it seems that this Qunoot is Qunoot al-Naazilah (Qunoot at times of calamity) as is indicated by his praying against the kuffaar).
If you ask, can we make du’aa’ using words other than those mentioned here?
The answer is:
Yes, that is permissible. Al-Nawawi said inal-Majmoo’(3/497): “The correct view which was stated definitively by the majority of scholars is that there are no specific words, rather any du’aa’ may be said.”
The version narrated from ‘Umar is not something that we have to follow, and the Prophet (peace and blessings of Allaah be upon him) did not pray using these words, so there is nothing wrong with adding more to them. Shaykh al-Albaani (may Allaah have mercy on him) said: “There is nothing wrong with adding more to this, cursing the infidels and sending blessings upon the Prophet (peace and blessings of Allaah be upon him), and praying for the Muslims.”
(Qiyaam Ramadaanby al-Albaani, 31).
We still have an important question which is: should Du’aa’ al-Qunoot be said before rukoo’ (bowing) or after?
The answer is: Most of the ahaadeeth and the opinion of most of the scholars state that Qunoot comes after rukoo’, but if you say Qunoot before rukoo’ that is acceptable. So you have the choice of doing rukoo’ when you have finished reciting Qur’aan, then standing up and saying “Rabbana wa laka al-hamd” then saying Qunoot… or saying Qunoot when you have finished reciting Qur’aan, then saying “Allaahu akbar” and bowing. Both of these were narrated in the Sunnah.
(Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him),al-Sharh al-Mumti’, 4/64)
Note: The questioner says that the best of prayer is that which has longer Qunoot. Perhaps he is referring to the hadeeth narrated by Muslim (1257) from Jaabir (may Allaah be pleased with him), which says that the Prophet (peace and blessings of Allaah be upon him) said: “The best of prayer istool al-qunoot(the longest in standing).”
Al-Nawawi said: “What is meant byqunoothere is the standing, according to the consensus of the scholars, as far as I know.”
So the hadeeth is not referring to Qunoot in the sense of the du’aa’ said after standing up from rukoo’, rather it is referring to standing for a long time.
And Allaah knows best.

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