Night Prayer, - Dought & clear, - * Fajr prayercalled while praying witr.

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If a person is praying witr (final odd prayer of late night) and during his prayer the mu’athin (caller of prayer) called for fajr (dawn) prayer, should he continue with his witr?
Yes, if the call to prayer was during hiswitr, he should complete the prayer and he is excused. This matter is part of the case of the timing ofwitrprayer: i.e., doeswitrend at the start of the timing of thefajrprayer or at the end of the timing of thefajrprayer? The majority of scholars (al-jumhoor) are in agreement that answer is the start offajrprayer.1
From the book What Should You Do in the Following Situations... ?
1Is'aaf Ahl il-Asr bi-ma Warada fi Ahkaam Salaat il-Witr, by Faihan al-Mutairi, p.33.
From the book What Should You Do in the Following Situations... ?

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For children, - Mother Sacrifice: Appreciate the importance and value of family relationship

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One young academically excellent person went to apply for a managerial position in a large company. He passed the first interview; the managing director did the final interview, made the final decision.
The managing director discovered from the resume that the youth's academic achievements were excellent all the way, from the secondary school until the postgraduate research, never had a year when he did not score good marks.
The managing director asked, "Did you obtain any scholarships in school?" the youth answered "none".
The managing director asked, "Was it your father who paid for your school fees?" The youth answered, "My father passed away when I was one year old, it was my mother who paid for my school fees."
The managing director asked, "Where did your mother work?" The youth answered, "My mother worked as clothes cleaner. The managing director requested the youth to show his hands. The youth showed a pair of hands that were smooth and perfect.
The managing director asked, "Have you ever helped your mother wash the clothes before?" The youth answered, "Never, my mother always wanted me to study and read more books. Furthermore, my mother can wash clothes faster than me."
The managing director said, "I have a request. When you go back today, go and clean your mother's hands, and then see me tomorrow morning."
The youth felt that his chance of landing the job was high. When he went back, he happily requested his mother to let him clean her hands. His mother felt strange, happy but with mixed feelings, she showed her hands to the youth.
The youth cleaned his mother's hands slowly. His tear fell as he did that. It was the first time he noticed that his mother's hands were so wrinkled and there were so many bruises in her hands. Some bruises were so painful that his mother shivered when they were cleaned with water.
This was the first time the youth realized that it was this pair of hands that washed the clothes everyday to enable him to pay the school fee. The bruises in the mother's hands were the price that the mother had to pay for his graduation, academic excellence and his future.
After finishing the cleaning of his mother hands, the youth quietly washed all the remaining clothes for his mother. That night, mother and son talked for a very long time.
Next morning, the youth went to the managing director's office. The managing director noticed the tears in the youth's eyes, asked: "Can you tell me what have you done and learned yesterday in your house?"
The youth answered, "I cleaned my mother's hand and also finished cleaning all the remaining clothes."
The managing director asked, "Please tell me your feelings?"
The youth said the following:
1.I know now what appreciation is. Without my mother, there would not the successful me today.
2.By working together and helping my mother, only I now realize how difficult and tough it is to get something done.
3.I have come to appreciate the importance and value of family relationship.
The managing director said, "This is what I am looking for to be my young manager. I want to recruit a person who can appreciate the help of others, a person who knows the sufferings of others to get things done and a person who would not put money as his only goal in life. You are hired.
Later on, this young person worked very hard and received the respect of his subordinates. Every employee worked diligently and as a team. The company's performance improved tremendously.
A child, who has been protected and habitually given whatever he wanted, would develop "entitlement mentality" and would always put himself first. He would be ignorant of his parent's efforts. When he starts work, he assumes that every person must listen to him, and when he becomes a manager, he would never know the sufferings of his employees and would always blame others. For this kind of people, who may be good academically, may be successful for a while, but eventually would not feel sense of achievement. He will grumble and be full of hatred and fight for more. If we are this kind of protective parents, are we really showing love or are we destroying the child instead?
You can let your child live in a big house, eat a good meal, play games, watch a big screen TV. But when you are cutting grass, please let them experience it. After a meal, let them wash their plates and bowls together with their brothers and sisters. It is not because you do not have money to hire a maid, but it is because you want to love them in a right way. You want them to understand, no matter how rich their parents are, one day their hair will grow gray, same as the mother of that young person. The most important thing is your child learns how to appreciate the effort and experience the difficulty and learns the ability to work with others to get things done.
Mother Sacrifice: Few 'Lovely' Inspiring Lies of My Mother (A heart-wrenching story)

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Hajj & Umrah, - * The Blessed Days: Day of Nahr and the Days of Tashreeq

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*.The Day of Nahr )the 10th day of Thul-Hijjah(:
There are multiple virtues for this day for it is the day of the major Hajj and the best day of the year. In a Hadeeth )narration(, the Prophetsaid:"The greatest day in the sight of Allaah The Almighty is the Day of Nahr and then the day of Qarr )the 11th day of Thul-Hijjah(”.
Based on this, the Day of Nahr is better than the day of ‘Eed Al-Fitr, because it includes prayer and slaughtering sacrificial animals and they are also better than prayer and charity.
Peoples and nations consider feasts as opportunities for pleasure and freedom as well as unbridled extravagance. However, in Islam, the Days of ‘Eed are filled with worship and humbleness to Allaah The Almighty as well as lawful enjoyment and entertainment. There are great acts of worship prescribed on the Day of Nahr such as prayer, Takbeer )saying Allaahu-Akbar(, slaughtering sacrificial animals on the part of the pilgrims and others, as well as other rituals of Hajj. This makes this day a blessed opportunity to bring oneself closer to Allaah The Almighty and seek His forgiveness.
This is contrary to many who make that day an opportunity for entertainment and leisure only. Some have even made it a day of rebellion and disobedience to the commands of Allaah The Almighty. )We seek refuge in Allaah The Almighty from this(.
*.The Days of Tashreeq:
They are the three days after to the Day of Nahr. According to Ibn ‘Abbaasthey are the days meant in the verse in which Allaah The Exalted Says )what means(:}And remember Allaah during ]specific[ numbered days.{]Quran 2:203[ Al-Qurtubimentioned that the scholars unanimously agreed that they are the Days of Tashreeq.
They are days of festivity for Muslims, as the Prophetsaid:"The Day of ‘Arafah, the Day of Nahr and the days of Mina )i.e. the Days of Tashreeq( are ‘Eed for us, Muslims."
It is forbidden to observe fasting on these days.
They also come after the noble ten days of Thul-Hijjah and this is another virtue. Some of the Hajj rituals are performed on these days. The Day of Nahr is also included in these days. Therefore, the honor and virtue of these days is great due to all these reasons.
The second of these days is the Day of Qarr, the 11th of Thul-Hijjah, which is the best day after the Day of Nahr. According to the preponderant opinion, these four days are specified for slaughtering the sacrificial animals on the part of both pilgrims and non pilgrims, as well as extolling and glorifying Allaah The Almighty. This exalts the virtue and excellence of these days. They are days for worship, remembrance of Allaah The Almighty and happiness. In a Hadeeth, the Prophetsaid:"The Days of Tashreeq are days for eating, drinking and remembering Allaah."
They are days for showing happiness and satisfaction with the great favors of Allaah The Almighty. The Hadeeth points out to eating and drinking so that a person would be able to remember and mention Allaah The Almighty as an aspect of gratefulness to Allaah The Almighty for His bounties.
There are several types of the Thikr )remembrance of Allaah( commanded in the Hadeeth:
Takbeer after prayers and at all times, whether it is the restricted or not restricted to a specific time, according to the apparent meaning of the verse, and this is what makes them days for Thikr.
*.Mentioning the Name of Allaah The Almighty by saying Basmalah )saying:“In the Name of Allaah The Most Merciful The Ever Merciful”( and Takbeer )saying:“Allaahu Akbar )Allaah Is The Greatest(”( when one slaughters sacrificial animals for the sake of Allaah The Almighty.
*.Mentioning the Name of Allaah The Almighty when one eats and drinks as well as other types of Thikr.
*.Repeating Takbeer when a pilgrim throws the pebbles.
*.Mentioning and remembering Allaah The Almighty at all times during these days, and this is called the Thikr and Takbeer which are not restricted to a specific time.

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Hajj & Umrah, - * The accepted Hajj

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It was narrated on the authority of Abu Hurayrahthat the Prophet,, said:“The performance of two ‘Umrahs ]lesser pilgrimage[ expiates the sins that are committed in the interval between them, and the accepted Hajj commands no reward except Paradise.”]Al-Bukhaari and Muslim[
In another narration, it reads:“Two consecutive ‘Umrahs cause the sins which are committed therein between them to be forgiven, and the accepted Hajj commands no reward except Paradise.”]At-Tirmithi[
The Prophet,, said:“Perform Hajj and ‘Umrah repeatedly for they both rid one of poverty and just sins as the blacksmith's bellows removes all impurities from iron and gold.”]At-Tirmithi, Ibn Maajah and An-Nasaa’i[ The bellow is a tool that the blacksmith uses to purify his metals, this may be made clearer through the followingHadeeththat refers toMadeenah:“Madeenah is like a pair of bellows; it expels its impurities and brightens and clears its good.”]Al-Bukhaari and Muslim[
An Explanation of theHadeeths
Scholars have said that the acceptedHajjis the one which is not mixed with any misdeed. Signs of the acceptedHajjinclude that the slave returns fromHajjas a better person than the one he was before he left and that he keeps away from sins. The acceptedHajjmay also refer to the one performed truly and offered with full sincerity to Allaah The Almighty. Al-Qurtubisaid,“All interpretations expressed about the accepted Hajj are correlative, confirming that it is the Hajj which fulfills its rulings and is performed perfectly as required of the Muslim.”
It was narrated on the authority of Jaabirthat the Prophet,, said:“The accepted Hajj commands no reward but Paradise.”A man asked,“O Messenger of Allaah, how would Hajj be accepted?”He replied:“Feeding people and greeting each other with peace profusely.”]Ahmad and others[ This shows what is meant by an acceptedHajj. The Prophet's saying:“The performance of two ‘Umrahs expiates the sins that are committed in the interval between them,”emphasizes the virtue of ‘Umrahand that it is recommended to perform it as much as one can afford to. Moreover,‘Umrahcauses the sins committed between two consecutive‘Umrahsto be forgiven. The majority of scholars relied on thisHadeethto affirm that it is recommended to perform‘Umrahrepeatedly. They stated that the whole year is a suitable time for‘Umrahand that it becomes valid at any time except for the pilgrim who is performing the rituals ofHajj. Such a pilgrim cannot perform ‘Umrahuntil he has done hisHajj. A group of scholars held that ‘Umrahis obligatory for the Muslim only once throughout his lifetime, such as ‘Umar, Ibn ‘Umar, Ibn `Abbaas, Taawoos, ‘Ataa’, Ibn Al-Musayyib, Sa‘eed ibn Jubayr, Ahmad, Daawood and others. Maalik and Abu Haneefah are of the opinion that‘Umrahis a recommended act and not an obligatory one.
Sins in the Prophet's saying:“The performance of two ‘Umrahs expiates the sins that are committed in the interval between them,”refer to the minor sins, not the major ones, as he said elsewhere that:“Sins committed between two consecutive Fridays are forgiven as long as major sins are not approached.”]Ibn Maajah[ InFat’h Al-Baari, Ibn Hajarsaid,“Some people are unsure as to the fact that ‘Umrah remits sins although avoiding major sins helps in attaining the forgiveness of ]other sins[, asking, ‘Which sins does ‘Umrah expiate then?’ The answer is that the expiation caused by ‘Umrah is limited to its time, whereas the expiation caused by keeping away from major sins is general and encompasses the whole lifetime of the Muslim, and it is in this aspect that they vary.”
The Prophet's saying:“They both rid one of poverty and sins,”implies that performingHajjand‘Umrahrepeatedly causes a Muslim's wealth to accumulate. Although the Muslim may spend much money onHajjor ‘Umrah, Allaah The Almighty compensates him with better than what he spent for the sake of obeying Him. Allaah The Almighty Says )what means(:}But whatever thing you spend ]in His cause[ - He will compensate it; and He is the Best of Providers.{]Quran 34:39[
We conclude this article with a tradition reported on the authority of ‘Umarwho once saw a caravan coming back fromHajjand remarked,“Had the caravan known about the grace and forgiveness they have attained, they would have stopped working. But nay, let them continue working ]doing good deeds[.”This shows that the pilgrim should not rely on his work, good deeds and acts of worship that Allaah favored him with during hisHajj. Rather, he should continue performing good deeds and acts of worship regularly till he meets Allaah The Almighty, as Allaah The Almighty Says )what means(:}And worship your Lord until there comes to you the certainty ]death[.{]Quran 15:99[

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Hajj & Umrah, - * Tawaaf)Circumambulation(

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Ibn ‘Umarand his father, said,“Enjoy this House, the Ka‘bah; it was destroyed twice, but the third time, it will be lifted ]i.e. it will never be rebuilt again[.”]Ibn Hibbaan in hisSaheeh, and Al-Haakim in hisMustadrak.Al-Haakim ranked it asSaheeh)authentic( according to the conditions stipulated by Al-Bukhaari and Muslim[
Furthermore, Ibn ‘Umarand his father, reported that the Prophet,, said:“He who performs circumambulation around the Ka‘bah and two Rak‘ahs ]units of prayer[, his reward shall be equivalent to that of freeing a slave.”]Ibn Maajah, Al-Albaani: Saheeh[
‘Alisaid,“Perform plenty of Tawaaf around the Ka‘bah before you cannot do so - before a man with a small head and small ears will demolish it with his shovel.”]‘Abd Ar-Razzaaq in hisAl-Musannaf[
Abu ‘Ubayd reported in his bookGhareeb Al-Ahaadeeththat ‘Alisaid,“Perform plenty of Tawaaf around the Ka‘bah before you cannot do so. It is as if I am looking at him - an Abyssinian man with a bald head ]or he may have said, with small ears[ and lean legs, sitting by it while it is being demolished.”
These narrations are proven true by the authenticHadeethsthat were reported on the thin legged man who would demolish theKa‘bah. Abu Hurayrahnarrated that the Prophet,, said:“Thu As-Suwayqatayn ]literally: one with two lean legs[, from Abyssinia will demolish the Ka‘bah.”]Al-Bukhaari and Muslim[
OtherHadeethson destroying theKa‘bahwere reported but this is not the place to cite them. Al-Bukhaariallocated a whole chapter of hisSaheehtitledHadm Al-Ka‘bah)the Destruction of theKa‘bah( where he cited these narrations.
Scholars stated that it is recommended for Muslims who go toAl-Masjid Al-Haraam)the Sacred Mosque( to performTawaafas much as they can and to the best of their abilities, and some of them were of the view that performing voluntaryTawaafis better than performing a voluntary prayer inAl-Masjid Al-Haraam.
Ibn Taymiyyahsaid,“Tawaaf is the Hajj ritual that involves the most work; it is prescribed for the person arriving at Al-Masjid Al-Haraam to perform the Arrival Tawaaf. It is also prescribed for the pilgrim to perform the Farewell Tawaaf, apart from the obligatory Ifaadhah ]Return from Mina[ Tawaaf after staying in ‘Arafah. It is also recommended to go to Makkah to perform Tawaaf during one’s stay in Mina, and in general. Tawaaf is recommended throughout the year.”
He also said,“It is far more beneficial and virtuous for a person to circumambulate around the Ka‘bah than any other walking possible.”
Thus, it can be concluded that circumambulation around theKa‘bahis one of the best acts of worship and righteous deeds for Muslims heading forAl-Masjid Al-Haraam, whether he is a pilgrim performingHajjor ‘Umrah)lesser pilgrimage( or a visitor. However, the person who performs a voluntaryTawaafshould avoid the times when people are more likely to crowd duringTawaaf,such as the Day of An-Nahr )the 10th day ofThul-Hijjah( and the days ofTashreeq)the 12th, 13thand 14thofThul-Hijjah( so as not to crowd others who are performing obligatoryTawaaf, and he shall be rewarded for such an intention, if Allaah wills.

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Night Prayer, - Dought & clear, - * Status of witr prayer while traveling

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If you traveling and you are shortening your prayers, is the witr prayer still wajib?
The majority of scholars (jumhoor ul-'ulmeaa') assert that salaat ul-witr (witr prayer) is a sunnah mu'akkada (confirmed sunnah that the Prophet peace be upon him, practiced consistently), and that it is not obligatory. This is based on the hadith (saying) regarding the bedouin who once came to the Prophet asking about Islam, the Prophet answered, "Five prayers within one day-and-night." The bedouin asked, "Am I obliged to other than those?" The Prophet replied, "Unless you volunteer of your own." (al-hadith muttafaqun alaih.)
Some scholars have said that qiyaam ul-layl (prayer at the heart of night) and salaat ul-witr are the best of the voluntary prayers (al-nawaafil). Therefore, one should consistently practice them and not neglect them. The Prophet did not neglect the prayers during night nor two rak'ah before al-fajr neither in residence nor in travel (as related in al-sunnah al-sahihah).

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Night Prayer, - Dought & clear, - * Sunnah (Prophet's Example) in Performing Night Prayer

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If a Muslim performs taraaweeh in a mosque, is it allowed for him to perform the night prayer at home?
What is the Prophet's (peace be upon him) manner in performing night prayer?
Praise be to Allaah.
If a Muslim performs Taraaweeh in congregation in the mosque, and wants to offer more prayers at home, he should pray a series of two-rak'ah prayers and should not repeat witr, because the Prophet (Peace & Blessings of Allah be upon Him) said:
"There cannot be two witr prayers in one night." (Reported by Imaam Ahmad and others, and deemed saheeh in Saheeh al-Jaami', 7565).
Umm Salamah reported that the Prophet (Peace & Blessings of Allah be upon Him) used to pray two rak'ahs after witr. (Reported by al-Tirmidhi and others, al-Sunan 433).
Al-Nawawi said: "The correct opinion is that he performed the two rak'ahs after witr sitting down, to demonstrate that this is permissible, and he did not do this all the time." (Tuhfat al-Ahwadhi Sharh Jaami' al-Tirmidhi).
The sunnah is to make the last of one's night prayers an odd number of rak'ahs, as is reported (Saheeh al-Bukhaari, no. 943). But if he has already prayed with the imaam, and wants to perform more prayers on his own and has time to do so - especially in the winter - he should do as is outlined above.
As regards the number of rak'ahs to be performed in the night prayers, the Sunnah is to perform no more than eleven rak'ahs, because of the hadeeth narrated by 'Aa'ishah may Allaah be pleased with her, who said:
". . . He never used to pray more than eleven rak'ahs, in Ramadan or at any other time . . ." (Reported by al-Bukhaari, no. 1874).
The best way to perform the night prayer is to pray two by two (rak'ahs), and to separate the two even rak'ahs of witr from the one rak'ah (i.e., not to join the three rak'ahs of witr). The evidence for this is the hadeeth of Ibn 'Umar (may Allaah be pleased with them both), who said: "The Prophet (Peace & Blessings of Allah be upon Him) used to perform the night prayers two by two (rak'ahs), then he would end with a single rak'ah." (Reported by al-Bukhaari, al-Fath, no. 940).
This is the best-known way of performing the night prayers according to the Sunnah of the Prophet (Peace & Blessings of Allah be upon Him); other ways are also known.

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Night Prayer, - Dought & clear, - * Is there a difference between qiyaam and taraaweeh?

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I wanted to know the difference between QIYYAM and TARAWIH.
Praise be to Allaah.
Salaat al-Taraaweeh is classified as part ofqiyaam al-layl; they are not two different prayers, as many people think. Qiyaam al-layl during Ramadaan is called Taraaweeh because the salaf or early generations of Islam (may Allaah have mercy on them) used to rest (istaraahu) after every two or four rak’ahs, because they made their prayers long in order to make the most of this season of great reward. They were eager to earn the reward mentioned in the hadeeth: “Whoever stays up and prays at night in Ramadaan out of faith and in the hope of reward, all his previous sins will be forgiven.” (Reported by al-Bukhaari, no. 36). And Allaah knows best.

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For children, - Hazrat Owais Qarni or Sahabi-e-Rasool Uwais al-Qarni (ra): Status and Honor of Mother in Islam

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Love is the only melody welcomed by its sufferer, who never desires to recover from it. All the sick hope to be cured, but this sick one sobs, crying "Increase my Sickness." - Maulana Rumi
Hazrat Owais Qarni was born in the village of Qarn in Yemen. His father passed away leaving Hazrat Owais Qarni an orphan at a very young age. Hazrat Owais Qarni was a very pious and noble person. He had embraced Islam while Rasulallah Sallallahu Alaihi wa Sallam was still alive. He naturally had a very strong desire to see Holy Prophet Muhammad (saw) but since his mother was too old and she needed his help and care, he could not visit Rasulallah Sallallahu Alaihi wa Sallam in Madinah. As a reward of his service to his mother, he was given the title and status of a Sahabi- e-Rasool (Companion of Prophet)even though he could not see Holy Prophet Muhammad (saw) personally in his life time.
A famous story regarding Hazrat Uwais al-Qarni: After the second battle of Islam called as Battle of Uhud, when Hazrat Owais Qarni came to know that Rasulallah Sallallahu Alaihi wa Sallam had lost a few teeth during the encounter, he himself broke all his teeth one by one till none was left - as he did not know exactly how many or which ones were lost by Rasulallah Sallallahu Alaihi wa Sallam. His extreme love for Rasulallah Sallallahu Alaihi wa Sallam made him question why he should have teeth when Rasulallah Sallallahu Alaihi wa Sallam had lost his own.
Many times in the company of his Companions, Holy Prophet Muhammad (saw) stated, "I can smell the beauty of my friend from the land of Yemen." This statement is in direct reference to the spiritual greatness of Hazrat Uwais al-Qarni.
One day, Hazrat Owais Qarni had asked his mother's permission to visit Rasulallah Sallallahu Alaihi wa Sallam and she said: "You have my permission to go, see him once, and come straight back without staying over night in Madinah. If our Beloved Rasulallah Sallallahu Alaihi wa Sallam is at home, you may meet with him; if not, come straight back here." Hazrat Owais Qarni then completed a journey of three months on foot, from Yemen to Madinah. When he reached Rasulallah Sallallahu Alaihi wa Sallam's house, he knocked on the door and Ummul Momineen Hazrat Umme Salma opened the door. She told him that Rasulallah Sallallahu Alaihi wa Sallam was not in home and he (saw) was out of station. Hazrat Owais Qarni remembered his promise to his mother and replied, "Please convey my Salaams to my Beloved Rasulallah Sallallahu Alaihi wa Sallam. Kindly inform him that Owais came from Yemen, did not find him at home and is now returning back to Yemen, since he does not have permission from his mother to stay over night in Madinah."
When Rasulallah Sallallahu Alaihi wa Sallam returned home from the journey, he (pbuh) found the radiance of Hazrat Uwais al-Qarni in his house. Ummul Momineen Hazrat Umme Salmatold him what had happened and conveyed Hazrat Owais Qarni's salutations. His blessed eyes looked towards Yemen and our Beloved Rasulallah Sallallahu Alaihi wa Sallam said, "The fragrance of our friend is reaching us."
Noble Companions then enquired: "Ya Rasulallah Sallallahu Alaihi wa Sallam, if Owais is your friend, for what reason did he not stay to meet you?" To this, Rasulallah Sallallahu Alaihi wa Sallam replied, "He complied with a promise given to his mother and he is serving her."
As reported by the renowned historical scholar Ibn Batutah, Hazrat Owais Qarni's tomb is found in Ar-Raqqah, Syria, where he was martyred in the Battle of Siffin. He fought for Imam Ali (as) against Muawiyah ibn Abu Sufyan in the Battle of Siffinin 657 CE.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Ruling on washing menstrual padsbefore throwing themaway

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Does a woman have to wash the towels she uses during her period before throwing them into the bin?.
Praise be to Allaah.
None of the scholars – as far as we know – stated that women should wash menstrual pads on which there is some blood before throwing them away. Rather it seems that the Sahaabiyaat did not wash these rags, and the Prophet (peace and blessings of Allaah be upon him) knew of that but there is no report that he told them not to do that. Al-Tirmidhi (64) narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: It was said: O Messenger of Allaah, should we do wudoo’ from Bi’r Budaa’ah [a well]? It is a well in which menstrual rags, the flesh of dogs and rotten things are thrown. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Water is a means of purification and nothing makes it impure.” It is a saheeh hadeeth; it was classed as saheeh by Ahmad, Yahya ibn Ma’een, Ibn Khuzaymah, Ibn Taymiyah and others (may Allaah have mercy on them).
It seems that they used to throw them away when they were stained with blood, otherwise the Sahaabah would not have asked about the purity of the water in which these rags were found.
The hadeeth does not mean that they used to throw these things into the well deliberately, because the Sahaabah (may Allaah be pleased with them) were greater and better than that. Rather what is meant is that the well was in the bed of some wadi, and when the rain came the flood would carry these things and throw them in the well.
And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * The reason why it is forbidden to have intercourse with one's wife when she is menstruating or bleeding following childbirth

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What is the wisdom behind the prohibition on having intercourse with one's wife when she is menstruating or bleeding following childbirth? If the reason for the prohibition is the blood because it is impure, then is it permissible to have intercourse using a barrier like a condom?.
Praise be to Allaah.
Allaah has forbidden men to have intercourse with their wives in the vagina at the time of menstruation.
The Qur’aan clearly stated the reason for this prohibition, which is that menstruation isadha(a harmful thing). Allaah says (interpretation of the meaning):
“They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore, keep away from women during menses”
[al-Baqarah 2:222]
Scientific studies in this field have disclosed to us some of the harm that is referred to in this verse, but they have not managed to describe all the harms that are referred to in the Qur’aanic text.
Dr. Muhiy al-Deen al-‘Alabi said: “It is essential to refrain from having intercourse with a menstruating women because doing so leads to an increase in the flow of menstrual blood, because the veins of the uterus are congested and prone to rupture, and get damaged easily; and the wall of the vagina is also susceptible to injury, so the likelihood of inflammation is increased, which leads to inflammation in the uterus and in the man’s penis, because of the irritation that occurs during intercourse. Having intercourse with a menstruating woman may also be off-putting to both the man and his wife, because of the presence and smell of blood, which may make the man impotent (i.e., uninterested in sex).
Dr. Muhammad al-Baar said, speaking of the harm that may be caused to the menstruating woman: The lining of the uterus is shed during menstruation, and the uterus is scarred as a result, just like when the skin is flayed. So it is vulnerable to bacteria and the introduction of the bacteria that are to be found at the tip of the penis poses a great danger to the uterus.
Hence the penetration of the penis into the vagina at the time of menstruation is no more than the introduction of germs at a time when the body is unable to fight them.
Dr. al-Baar thinks that the harm is not limited to what he describes of the introduction of germs into the uterus and vagina which is difficult to treat, rather it also extends to other things, namely:
1. The spread of infection to the fallopian tubes, which may then become blocked, which in turn may lead to infertility or ectopic pregnancy, which is the most dangerous kind of pregnancy.
2. The spread of infection to the urethra, bladder and kidneys; diseases of the urinary tract are usually serious and chronic.
3. Increase of germs in the menstrual blood, especially gonorrhea germs.
The menstruating woman is also in a physical and psychological state that is not conducive to intercourse, so if it takes place it will harm her a great deal and cause her pains during her period, as Dr. al-Baar said:
1. Menstruation is accompanied by pains, the severity of which varies from one woman to another. Most women experience pains in the back and lower abdomen. For some women the pain is unbearable and has to be treated with medication and painkillers.
2. Many woman suffer depression and stress during their period, especially at the beginning, and their mental and intellectual state is at the lowest level during menstruation.
3. Some women suffer migraines just before their period starts, and the pain is severe and causes visual disturbances and vomiting.
4. Women’s sexual desire decreases, and many woman have no interest at all in sex during their periods. The entire reproductive system is in a state that is akin to sickness, so intercourse at this time is not natural and serves no purpose, rather it can cause a great deal of harm.
5. A woman’s temperature drops during menstruation, as does her pulse and blood pressure, which makes her feel dizzy, exhausted and lethargic.
Dr. al-Baar also mentions that the harm is not only caused to the woman by having intercourse with her, rather the man is also affected by this action, which may cause infection in his reproductive system which may lead to sterility as a result. The severe pains suffered as a result of this infection may be even worse than the sterility it causes.
And there are many other harmful effects, some of which have not yet been discovered, but Allaah has referred to them when He said (interpretation of the meaning):
“Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore, keep away from women during menses and go not unto them till they are purified (from menses and have taken a bath)”
[al-Baqarah 2:222]
Allaah has described it as adha, a harmful thing both for the wife and for the husband, and other harmful effects about which Allaah knows best.
Thus it becomes clear that the prohibition on intercourse at the time of menstruation is not just because of the blood, rather it is for many reasons as stated above.
The Muslim must also obey the command of Allaah, for He is the Creator and He knows best what is good for His slaves and what is harmful to them. He is the One Who says “keep away from women during menses”, so even if the reason behind this is not clear, we must still submit to the command of Allaah Who has commanded that a man should not have intercourse with his wife during this time.
Seeal-Hayd wa’l-Nifaas wa’l-Haml bayna al-Fiqh wa’l-Tibbby Dr. ‘Umar al-Ashqar.
Tawdeeh al-Ahkaamby al-Bassaam, 1/362.
However it is permissible for a man to be intimate with his wife, without having intercourse (at the time of menstruation).

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Purification and prayer for one who has urinary incontinence

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I feel that some drops of urine come out. I asked about prayer and I was told to do wudoo’ at the time of each prayer and then pray as much as I want, then when the time for the next prayer comes, I should do wudoo’ again. My question is: is it permissible for me to do wudoo’ before the time for prayer begins, for example so that I can pray in congregation in the mosque. When I am away from home, is it permissible for me to pray with wudoo’ for the prayers whose time comes. If that is not permissible, what should I do to purify my underwear so that I can do wudoo’ and pray in them? Is it permissible for me to offer a lengthy prayer with one wudoo’, such as ‘Isha’ prayer then Taraaweeh? May Allaah reward you with all good.
Praise be to Allaah.
1 – Whoever has a problem that constantly breaks his wudoo’, such as one who suffers from urinary incontinence and constant wind, should do wudoo’ at the time of each prayer, and pray as much as he likes of obligatory and naafil prayers with that wudoo’, until the time for the next prayer begins.
That is because of the report narrated inal-Saheehaynfrom ‘Aa’ishah who said: Faatimah bint Abi Hubaysh came to the Prophet (peace and blessings of Allaah be upon him) and said: “O Messenger of Allaah, I am a woman who suffers from constant non-menstrual bleeding (istihaadah), and I never become pure. Should I give up prayer?” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “No, rather that is from a vein, and it is not menstruation. When your regular time of menstruation comes, then stop praying, and when that time is over, then wash the blood off yourself and pray, then do wudoo’ for every prayer until that time comes.” Narrated by al-Bukhaari, 226 – this version was narrated by him; and Muslim, 333.
The scholars regarded the one who suffers urinary incontinence as coming under the same rulings as the woman who suffers from istihaadah (irregular non-menstrual bleeding).
But if he knows that the urine will stop within the time when he will be able to purify himself and pray, then he has to delay the prayer until that time.
Shaykh Ibn ‘Uthaymeen said:
When a person suffers from urinary incontinence, one of two scenarios must apply:
(i) If it is constant and does not stop, and every time any amount collects in the bladder it comes out, then when the time for prayer comes, he should cover his private part with something and pray, and it will not matter if something comes out.
(ii) If it will stop after he urinates, or ten minutes or a quarter of an hour after that, then he should wait until it stops, then do wudoo’ and pray, even if he misses prayer in congregation.
As’ilah al-Baab al-Maftooh, Q. 17, no. 67.
The scholars differed with regard to the tahaarah (putification) of the woman who suffers from istihaadah and others like her – is the tahaarah invalidated when the time for prayer ends or when the time for the next prayer begins? For example, one who does wudoo’ for Fajr prayer – can she pray Duha prayer or Eid prayer with this wudoo’ or not?
Those who say that her wudoo’ is invalidated when the time for (Fajr) prayer ends say that she is not allowed to do that, because when the sun rises, her wudoo’ comes to an end.
Those who say that her wudoo’ is invalidated when the time for the next prayer begins, say that it is permissible for her to pray Duha or Eid prayer with the wudoo’ for Fajr, because her wudoo’ lasts until the time for Zuhr begins.
Both views are narrated in the madhhab of Imam Ahmad and others (al-Insaaf, 1/378;al-Mawsoo’ah al-Fiqhiyyah, 3/212)
To be on the safe side, she should do wudoo’ again for Duha and Eid prayer; this was stated in a fatwa by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him). See question no. 22843.
2 – Based on the above, you cannot do wudoo’ before the time for prayer, whether that is so that you can pray in congregation or for some other reason, because your wudoo’ will be invalidated when the time for the next prayer begins.
But we would like to point out that this ruling applies only when the impurity is ongoing. But if we assume that the person who has incontinence does wudoo’, then nothing comes out of him until the time for the next prayer begins, he does not have to do wudoo’, and his first wudoo’ is still valid.
The words of the fuqaha’ – let him do wudoo’ for each prayer – apply if something comes out of him.
Al-Bahooti said inal-Rawd al-Murabba’(p. 57): For the woman who is suffering istihaadah and those who suffer incontinence or continual emission of madhiy (prostatic fluid) or wind… should do wudoo’ when the time for each prayer begins, if something comes out, and should offer obligatory and naafil prayers so long as that time lasts. If nothing comes out then they do not have to do wudoo’.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: The woman who is suffering from istihaadah has to do wudoo’ at the time for each prayer, if something comes out; if nothing comes out of her then her first wudoo’ remains valid.
Al-Sharh al-Mumti’, 1/438.
3 – If you are outside the home and your wudoo’ is invalidated because the time for the next prayer begins, and you want to pray, then you have to repeat your wudoo’, after washing the private part and covering it with something that will prevent the emission coming out as much as possible.
Underwear is purified by washing it. If you single out a clean garment for prayer which you can carry with you, that will be easier for you. If it is too difficult to wash your clothes or change them, then pray as you are.
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
The sick person who is suffering with urinary incontinence and cannot be cured with treatment has to do wudoo’ for each prayer after the time for prayer begins. He should wash off whatever has gotten onto his body and set aside clean clothes for prayer, if that is not too difficult for him. If he cannot do that then he is excused, because Allaah says (interpretation of the meaning):
“and has not laid upon you in religion any hardship”
[al-Hajj 22:78]
“Allaah intends for you ease, and He does not want to make things difficult for you”
[al-Baqarah 2:185]
And the Prophet (peace and blessings of Allaah be upon him) said: “If I command you to do a thing, then do as much of it as you can.” He should take precautions to prevent urine spreading on his body or clothes or the place where he prays.
End quote. FromFataawa Islamiyyah, 1/192
If it is too hard for you to do wudoo’ and wash your clothes for every prayer, then it is permissible for you to join Zuhr and ‘Asr and pray them with one wudoo’ at the time of either of them, and to join Maghrib and ‘Isha’ likewise, whether that is in your house or elsewhere.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said inMajmoo’ al-Fataawa, 24/14:
Those who are sick or suffering from istihaadah may join their prayers.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said inal-Sharh al-Mumti’, 4/559:
It is permissible for the woman who is suffering from istihaadah to join Zuhr and ‘Asr, and Maghrib and ‘Ishah’, because it is difficult for her to do wudoo’ for every prayer.
4 – You can pray Taraaweeh with the wudoo’ you did for ‘Isha’, even if the Taraaweeh prayers last until after midnight.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:
Is it permissible for a woman who is suffering from istihaadah to pray qiyaam al-layl if it will end at midnight, with the wudoo’ of ‘Isha’?
He replied:
This is an area concerning which there is a difference of scholarly opinion. Some of the scholars said that when midnight comes she has to repeat her wudoo’, and some said that she does not have to repeat her wudoo’ – this is the more correct opinion.
Fataawa al-Tahaarah, p. 286.
And Allaah knows best.

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For children, - Status and Honor of Mother in Islam: Respect of Muslim Mothers

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In Islam, the status, honor, respect and esteem attached to motherhood is unparalleled. Noble Qur'an places the importance of kindness to parents as second only to worshipping God Almighty:
Ek Hasti Hai Jo Jaan Hai Meri
Aan Se Bhi Bhar Kar Maan Hai Meri
Khuda Hukm De Agar To Kardoon Sajda Ussay
Kuyn Ke Woh Koie Aur Nahi Maa Hai Meri
Your Lord has decreed that you worship none but Him, And that you be kind to parents. Whether one or both of them attain old age in your life, Say not to them a word of contempt, nor repel them, but address them in terms of honor. And out of kindness, lower to them the wing of humility, and say: My Lord! Bestow on them Your Mercy as they cherished me in childhood. (Noble Qur'an, 17:23-24)
One of the most convincing things about the religion Islam is the treatment of women in general and particular the high position and honor of mothers.
Noble Qur'anin several other places puts special emphasis on the mother's great role in giving birth and nursing: "And We have enjoined on man to be good to his parents: In travail upon travail did his mother bear him and in two years was his weaning. Show gratitude to Me and to your parents." (Noble Qur'an, 31:14)
"We have enjoined on the human being kindness to his parents; in pain did his mother bear him, and in pain did she give him birth." (Noble Qur'an, 46:15)
The very special place of mothers in Islam has been eloquently described by Holy Prophet Muhammad (saw): "Jannah lies at the feet of your mother's"
"A man asked Holy Prophet Muhammad (saw): 'Whom should I honor most?' Holy Prophet Muhammad (saw) replied: 'Your mother'. 'And who comes next?' asked the man. Holy Prophet Muhammad (saw) replied: 'Your mother'. 'And who comes next?' asked the man. Holy Prophet Muhammad (saw) replied: 'Your mother!'. 'And who comes next?' asked the man. Holy Prophet Muhammad (saw) replied: 'Your father'" (Bukhari and Muslim)
A person came to Holy Prophet Muhammad (saw)and said: 'O' Prophet of Allah! I have committed every known evil act. Is there a chance that I may be forgiven?' Holy Prophet Muhammad (saw) asked him: 'Are any of your parents still alive?' The man replied: 'My father.' He said to him: 'Go and be good and kind to him.' When he left, Holy Prophet Muhammad (saw) said: 'If only his mother had been alive.'" (Biharul Anwar)
Among the few precepts of Islam which Muslims still faithfully observe to the present day is the considerate treatment of mothers. The honor that Muslim mothers receive from their sons and daughters is exemplary. The intensely warm relations between Muslim mothers and their children and the deep respect with which Muslim men approach their mothers usually amaze Westerners.
Famous companion of Holy Prophet Muhammad (saw) or Sahabi-e-Rasool and a great scholar of Islam, Abdullah ibn Abbas (ra), considered kind treatment of one's mother to be the best deed for strengthening or rectifying one's relation with God Almighty. He said: I know of no other deed that brings people closer to Allah (SWT) than kind treatment and respect towards one's mother.
Imam Zayn al-Abidin (as) used to treat his mother with so much kindness and love as seen in the following narration:
Once he was asked, "You are the most kind person to your mother, yet we have never seen you eating with her from a single dish/plate." Imam Zayn al-Abidin (as) replied, "I fear that my hand would take what her eyes have already seen in the dish/plate and then I would be disobeying her."
In other words, he, Imam Zayn al-Abidin (as)was so careful not to disobey his mother that he would even avoid eating out of the same plate as her; He thought that she would see a morsel and intend to take it, but before she did he might unknowingly take that same morsel and eat it. This is how careful he was to obey his mother in the most minute details.
All that has preceded above shows how the status of mothers and consequently that of women - is elevated to the highest position in Islam. Honor of Mothers in Islam is beyond that found in any other religion, ideology or culture. This is a very clear proof of the lofty status of Muslim Women.

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Welcome to Islam, - * The West accuses Islam ofoppressing women

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In Islam, women have been given a high status which no past nation ever achieved and which no subsequent nation has been able to attain, because the honor that Islam gives to humanity, includes men and women equally. They are equal before the rulings of Allaah in this world and they will be equal with regard to His reward and punishment in the Hereafter.
Allaah says )what means(:"And indeed We have honored the Children of Adam."]Quran 17:70[
And )what means(:"There is a share for men and a share for women from what is left by parents and those nearest related."]Quran 4:7[
And )what means(:"And they )women( have rights )over their husbands as regards living expenses( similar )to those of their husbands( over them )as regards obedience and respect( to what is reasonable."]Quran 2:228[
And )what means(:"The believers, men and women, are Awliyaa' )helpers, supporters, friends, protectors( of one another."]Quran 9:71[
And )what means(:"And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honor. And lower unto them the wing of submission and humility through mercy, and say: 'My Lord! Bestow on them Your Mercy as they did bring me up when I was young'"]Quran17:23-24[
And Allaah says )what means(:"So their Lord accepted of them )their supplication and answered them(: ‘Never will I allow to be lost the work of any of you, be he male or female.’"]Quran 3:195[
And )what means(:"Whoever works righteousness -- whether male or female -- while he )or she( is a true believer )of Islamic Monotheism( verily, to him We will give a good life )in this world with respect, contentment and lawful provision(, and We shall pay them certainly a reward in proportion to the best of what they used to do )i.e. Paradise in the Hereafter(."]Quran 16:97[
And )what means(:"And whoever does righteous good deeds, male or female, and is a )true( believer ]in the Oneness of Allaah )Muslim([, such will enter Paradise and not the least injustice, even to the size of a Naqeera )speck on the back of a date stone(, will be done to them."]Quran 4:124[
There is nothing in any other religion, nation or law that can compare to the honor, which a woman is granted in Islam. Roman civilization decreed that a woman was a slave who belonged to man, and had no rights at all. InRomea major gathering met to discuss the status of women, and decided that she was a being who had no soul, and that therefore she would not inherit life in the Hereafter, and that she was evil!
InAthens, women were regarded as chattels; they were bought and sold and were regarded as evil, the handiwork of the devil. The ancient laws ofIndiastate that disease, death, Hell, snake venom and fire were all better than woman. Her right to life came to an end when her husband's -- or master's -- life ended. When she saw her husband’s body burning she would throw herself into the flames; if she did not do so, she would be subject to curses.
With regard to women in Judaism, the ruling on her in the Old Testament is as follows: "So I turned my mind to understand, to investigate and to search out wisdom and the scheme of things and to understand the stupidity of wickedness and the madness of folly. I find more bitter than death the woman who is a snare, whose heart is a trap and whose hands are chains…" )Ecclesiastes 7:25-26 - New International Version(.
It is known that the Old Testament is venerated and believed by both Jews and Christians. This was the situation of woman in ancient times.
With regard to her situation in the Middle Ages and in modern times, this will be explained by the following: The Danish writer Wieth Kordsten explained the view of the Catholic Church towards women. He said: "During the Middle Ages, very little care was given to women, following the teaching of the Catholic Church which regarded woman as a second class creation."
InFrance, a council in 586 CE decided to research the status of women and whether they were to be counted as human or not. After some discussion, they decided that woman was human, but she was created to serve man. The 217th clause of the French law states the following: "A married woman -- even if her marriage is based on the condition of separating what belongs to her and what belongs to her husband -- is not permitted to give anything as a gift or to transfer any of her property or use it as collateral, or to take possession of anything whether in return for payment or otherwise, without her husband being a party to the contract or agreeing to it in writing."
InEngland, Henry VIII forbade English women to read the Bible. Until 1850 CE women were not counted as citizens, and until 1882 CE they did not have any personal rights. )Silsilat Maqaarinah al-Adyaan, by Dr. Ahmad Shalaby, vol. 3, p. 210-213(
As for contemporary woman in Europe,Americaand other industrial nations, she is a creature that is degraded and abused for commercial purposes!! She is a feature of advertising campaigns, where she takes off her clothes in order to advertise products on posters, and sells and displays her body according to the systems devised by men, so that she is no more than an object of pleasure for them.
In such societies, a woman is cared for only as long as she is able contribute something physically or mentally. When she becomes old and cannot give any more, society -- individuals and institutions alike -- forsake her and she lives alone in her house or in an old age institution.
Compare this -- and there is no comparison -- with the teachings of the Noble Quran, in which Allaah says )what means(:"The believers, men and women, are Awliya' )helpers, supporters, friends, protectors( of one another."]Quran 9:71[
And )what means(:"And they )women( have rights )over their husbands as regards living expenses( similar )to those of their husbands( over them )as regards obedience and respect( to what is reasonable."]Quran 2:228[
And )what means(:"And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honor. And lower unto them the wing of submission and humility through mercy, and say: 'My Lord! Bestow on them Your Mercy as they did bring me up when I was young'"]Quran17:23-24[
Since her Lord has honored her in this way, it is clear to all of humankind that Allaah Almighty has created a woman to be a mother, a wife, a daughter and a sister and prescribed certain laws which apply exclusively to women and not men.

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Welcome to Islam, - * Statements of Popes and Writers

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“I would prefer meeting Satan than meeting a woman.”
·“The woman is the door to Hell, the way to corruption, the scorpion's sting and the ally of Satan.”
In the 1484 CE Acquittal, Pope Innocent VIII announced that a woman and a human being were seemingly conflicting opposites.
Below are some statements of European philosophers and famous thinkers in the post-Renaissance era:
"If you see a woman, think not that you see a human being, not even a wild being, but what you see is Satan himself, and what you hear is the snake's whistle."]Saint Paul Fantair's recommendations to his disciples[
"The woman was created not only to be subjected to man, but also to endure his injustice."]Confessions of Jean Jacques Rousseau[
"The woman is an animal which the man should beat, feed and detain."]Schopenhauer[
"No man thinks of a woman and then respects her; he either despises her or does not think of her seriously."]Otto Finger[
"Man could imagine himself without a woman; but a woman could hardly imagine herself without a man."]Julian Banda[
"The woman is a tool for laughter: a living statue of stupidity."]French writerLamennais[
"The woman is a relative being."]HistorianMichelet[
"They )the Christians( regarded kidnapping children to bring them up on monasticism among the acts that bring them closer to God. They used to escape from women even though they were their relatives, thinking that merely looking at the woman would make their deeds worthless."]Ma‘aawil Al-Hadm Wat-Tadmeer Fi An-Nasraaniyyah wa fi At-Tabsheerby Ibraaheem Sulaymaan Al-Jabhaan pp72-75[
"The woman has to cover her hair for she is not the image of God."]Ambrose in the 4thcentury CE[
'Woman distorts the image of man'
Tertullian, one of the leaders of early Christianity, said the following showing mankind the Christian view of woman,"She is the door through which Satan enters into man’s soul. She led him to eat from the unlawful tree, contradicted the law of God, and distorted the image of God, i.e. man."He was referring to the following statement of the Bible:"And Adam was not deceived, but the woman, because she was fully deceived, fell into transgression. But she will be delivered through childbearing, if she continues in faith and love and holiness with self-control."]Timothy I 2:14-15[
The Bible saysthrough the wordsof Moosa )Moses(, may Allaah exalt his mention, that because of their treachery against the Lord, plague afflicted the community:"Moses said to them, ‘Have you allowed all the women to live?Look, these people through the counsel of Balaam caused the Israelites to act treacherously against theLordin the matter of Peor – which resulted in the plague among the community of theLord!Now therefore kill every boy, and kill every woman who has had sexual intercourse with a man. But all the young women who have not had sexual intercourse with a man will be yours.’"]Numbers 31:15-18[
Chrysostom, one of the great devotees of Christianity, said about the woman,"She is an inevitable evil, an obsession to which man is predisposed by nature, a desired blight, a risk that endangers the family and house, a destructive sweetheart and a disaster plated and disguised."He was referring to statement of the Lord who sent His angel to say about her that she is evil itself:"Then a round lead cover was raised up, revealing a woman sitting inside the basket. He then said, ‘This woman represents wickedness,’ and he pushed her down into the basket and placed the lead cover on top."]Zechariah 5:7-8[
Now, consider the statement of Allaah The Almighty in His well-guarded Book, the Quran, which no falsehood approaches, announcing to all the world the freedom and humanity of the woman, and restoring dignity to her as being a source of tranquility, affection and mercy for man )which means(:}And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.{]Quran 30:21[
If the Bible, with its Old and New Testaments, holds the woman responsible for Aadam's )Adam’s( sin and for her coming out of Paradise to work and suffer, and makes even her giving birth to children an expiation of that sin, then how could one expect the followers of that religion to be kind to her?

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Prayer, - Dought & clear, - * The green dome in Madeenah: its history and theruling on its construction and on leavingit as it is

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The green dome in Madeenah: its history and the ruling on its construction and on leaving it as it is.
Praise be to Allaah.
Firstly:
The history of the green dome
The dome over the grave of the Prophet (peace and blessings of Allaah be upon him) dates back to the seventh century AH. It was built during the reign of Sultan Qalawoon, and at first it was the colour of wood, then it became white, then blue, then green, and it has remained green until the present.
Professor ‘Ali Haafiz (may Allaah preserve him) said:
There was no dome over the sacred chamber. There was in the roof of the mosque above the chamber a waist-high enclosure of brick to distinguish the location of the chamber from the rest of the mosque’s roof.
Sultaan Qalawoon al-Saalihi was the first one to build a dome over the chamber. He did that in 678 AH. It was square at the bottom and octagonal at the top, made of wood, and built on top of the pillars that surrounded the chamber. Planks of wood were nailed to it, over which plates of lead were placed, and the brick enclosure was replaced with one made of wood.
The dome was refurbished at the time of al-Naasir Hasan ibn Muhammad Qalawoon, then the leaden plates slipped, but they were fixed and refurbished at the time of al-Ashraf Sha’baan ibn Husayn ibn Muhammad in 765 AH. It fell into disrepair and was renovated at the time of Sultaan Qayit Bey in 881 AH.
The chamber and dome were burned in the fire that swept through the Prophet’s mosque in 886 AH. During the reign of Sultaan Qayit Bey the dome was rebuilt, in 887 AH, and strong pillars to support it were built in the floor of the mosque, and they were built of bricks to the correct height. After the dome had been built in the manner described above, cracks appeared in its upper part. When it proved impossible to refurbish it, the Sultaan Qayit Bey ordered that the upper part be demolished and rebuilt strongly using white plaster. So it was built solidly in 892 AH.
In 1253 AH, an order was issued by the Ottoman Sultan ‘Abd al-Hameed to paint the dome green. He was the first one to colour it green, and the colour has been renewed whenever necessary until the present.
It became known as the green dome after it was painted green. It was previously known as the white dome or the fragrant dome or the blue dome. End quote.
Fusool min Tareekh al-Madeenah al-Munawwarahby ‘Ali Haafiz (p. 127, 128).
Secondly:
Rulings thereon
The scholars, both in the past and in modern times, criticized the building of this dome and its being given a colour. All of that is because of what they know of sharee’ah closing many doors for fear of falling into shirk.
These scholars include the following:
1 – al-San’aani (may Allaah have mercy on him) said inTa-theer al-I’tiqaad:
If you say: A great dome has been built over the grave of the Messenger (peace and blessings of Allaah be upon him), costing a great deal of money, I say: This is in fact great ignorance of the situation, because this dome was not built by him (peace and blessings of Allaah be upon him) or by his Sahaabah or by those who followed them, or by those who followed the Taabi’een, or by the scholars and imams of the ummah. Rather this dome was built over his grave (peace and blessings of Allaah be upon him) on the orders of one of the later kings of Egypt, namely the Sultan Qalawoon al-Saalihi who is known as King Mansoor, in 678 AH, and was mentioned inTahqeeq al-Nasrah bi Talkhees Ma’aalim Dar al-Hijrah. These are things that were done on the orders of the state and not on the basis of shar’i evidence. End quote.
2 – The scholars of the Standing Committee for Issuing Fatwas were asked:
There are those who take the building of the green dome over the Prophet’s grave in the Prophet’s Mosque as evidence that it is permissible to build domes over other graves, such as those of the righteous and others. Is this argument correct or what should our response to them be?
They replied:
It is not correct to quote the fact that people built a dome over the grave of the Prophet (peace and blessings of Allaah be upon him) as evidence that it is permissible to build domes over the graves of the righteous dead and others, because those people’s building a dome over his grave (peace and blessings of Allaah be upon him) was haraam and those who did it sinned thereby, because they went against what is proven in a report from Abu’l-Hayaaj al-Asadi who said: ‘Ali ibn Abi Taalib (may Allaah be pleased with him) said to me: Shall I not send you on the same mission as the Messenger of Allaah (peace and blessings of Allaah be upon him) sent me? Do not leave any image without erasing it or any high grave without levelling it.
And it was narrated that Jaabir (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) forbade plastering over graves, or sitting on them or building over them. Both reports were narrated by Muslim in hisSaheeh. So it is not correct for anyone to quote the haraam action of some people as evidence that it is permissible to do similar haraam actions, because it is not permissible to go against the words of the Prophet (peace and blessings of Allaah be upon him) by citing the words or actions of anyone else. And because he is the one who conveyed the command from Allaah, and he is the one who is to be obeyed, and we must beware of going against his commands, because Allaah says (interpretation of the meaning):“And whatsoever the Messenger (Muhammad صلى الله عليه وسلم) gives you, take it; and whatsoever he forbids you, abstain (from it)” [al-Hashr 59:7].
And there are other verses which enjoin obedience to Allaah and to His Messenger. And because building up graves and erecting domes over them are means that lead to associating their occupants with Allaah, and the means that lead to shirk must be blocked. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Qa’ood.
Fataawa al-Lajnah al-Daa’imah(9/83, 84)
3 – The scholars of the Standing Committee also said:
There is no proof in the fact that a dome was set up over the Prophet’s grave for those who take it as an excuse for building domes of the graves of the awliya’ (“saints”) and righteous people, because the building of a dome over his grave was not done on his instructions and was not done by any of his companions (may Allaah be pleased with them), or by the Taabi’een, or by any of the imams of guidance in the early generations whom the Prophet (peace and blessings of Allaah be upon him) testified were good. Rather it was done by people of bid’ah (innovation). It was proven that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” And it was proven that ‘Ali (may Allaah be pleased with him) said to Abu’l-Hayaaj: Shall I not send you on the same mission as the Messenger of Allaah (peace and blessings of Allaah be upon him) sent me? Do not leave any image without erasing it or any high grave without levelling it. Narrated by Muslim. As it is not proven that he (peace and blessings of Allaah be upon him) built a dome over his grave, and it is not proven from any of the leading imams; rather what is proven shows that to be an invalid action, and no Muslim should feel any attachment to the action of innovators who built a dome over the grave of the Prophet (peace and blessings of Allaah be upon him). End quote.
Shaykh ‘Abd al-‘Azzez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood
Fataawa al-Lajnah al-Daa’imah(2/264, 265).
4 – Shaykh Shams al-Deen al-Afghaani (may Allaah have mercy on him) said:
al-‘Allaamah al-Khajandi (1379 AH) said, discussing the history of the green dome that was built over the grave of the Prophet (peace and blessings of Allaah be upon him), and explaining that it is an innovation that was done by some sultans and ignorant persons who erred and made a mistake, and that it is contrary to the clear saheeh ahaadeeth and reflects ignorance of the Sunnah, and that they went to extremes and imitated the Christians who are confused and misguided:
It should be noted that until the year 678 AH, there was no dome over the chamber which contains the grave of the Prophet (peace and blessings of Allaah be upon him), rather it was built by the king al-Zaahir al-Mansoor Qalawoon al-Saalihi in that year (678 AH), when this dome was built.
I say: He did that because he had seen in Egypt and Syria the adorned churches of the Christians, so he imitated them out of ignorance of the command and Sunnah of the Prophet (peace and blessings of Allaah be upon him), as al-Waleed imitated them by adorning the mosque, as was mentioned in Wafa’ al-Wafa’.
It should be noted that undoubtedly this action of Qalawoon was contrary to the saheeh ahaadeeth of the Messenger of Allaah (peace and blessings of Allaah be upon him), but ignorance is a great calamity and exaggeration in love and veneration is a real disaster, and imitation of foreigners is a fatal disease. We seek refuge with Allaah from ignorance and exaggeration and imitation of foreigners. End quote.
Juhood ‘Ulama’ al-Hanafiyyah fi Ibtaal ‘Aqaa’id al-Qubooriyyah(3/1660-1662).
Thirdly:
The reason why it has not been demolished:
The scholars have explained the shar’i rulings concerning the building of this dome and its obvious effects on the followers of bid’ah’ who have developed an attachment to this structure and its colour, and they praise and venerate it a great deal in their poetry and writings. Now it is up to the authorities to implement these fatwas, and this is nothing to do with the scholars.
The reason why it is not demolished is so as to ward off fitnah and for fear that it may lead to chaos among the ordinary people and the ignorant. Unfortunately the ordinary people have only reached this level of veneration towards this dome because of the leadership of misguided scholars and imams of innovation. They are the ones who incite the ordinary people against the land of the Two Holy Sanctuaries and its ‘aqeedah and its manhaj. They are very upset about many actions that are in accordance with sharee’ah in our view and contrary to innovation in their view.
Whatever the case, the shar’i ruling is quite clear, and the fact that this dome has not been demolished does not mean that it is permissible to build it or any dome over any grave, no matter what grave it is.
Shaykh Saalih al-‘Usaymi (may Allaah preserve him) said:
The fact that this dome has remained for eight centuries does not mean that it has become permissible, and being silent about it does not indicate approval of it or that it is permissible. Rather the Muslim authorities should remove it and put it back as it was at the time of the Prophet (peace and blessings of Allaah be upon him). They should remove the dome and the adornments and engravings that are found in the mosques, above all the Prophet’s Mosque, so long as that will not lead to an even greater fitnah. If it would lead to an even greater fitnah, then the ruler should postpone the matter until he finds an opportunity for that. End quote.
Bida’ al-Quboor, Anwaa’uha wa ahkaamuha(p. 253).
And Allaah knows best.

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Prayer, - Dought & clear, - * Du’as Between Adhan and Iqamah

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I would like to know what to say (du’aa) before the adhan (call to prayer) and iqaamah (final call to prayer) and after the adaan and iqaamah.
Praise be to Allah.
1 – With regard to du’a before the adhan, there is no du’a to be recited before the adhan as far as I know. If this time is singled out for any type of du’a, this is a reprehensible innovation (bid’ah). But if it is done by coincidence and accidentally then there is nothing wrong with it.
2 – With regard to before the iqamah, when the muezzin (caller to prayer) is about to start the iqamah, we know of no specific words to be recited at this time. Doing so when there is no solid shar’i (religious legal)evidence is a reprehensible innovation (bid’ah).
3 – With regard to the time between the adhan and iqamah, du’a is encouraged at this time and it is mustahabb (preferred).
It was narrated that Anas (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Du’a is not rejected between the adhan and iqamah, so engage in du’a (supplication).”
(Narrated by al-Tirmidhi, 212; Abu Dawood, 437; Ahmad, 12174 – this version narrated by him. Classed as saheeh by al-Albani inSaheeh Abi Dawood, 489).
There is a specific du’a to be narrated immediately after the adhan:
It was narrated from Jabir ibn ‘Abd-Allah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever says when he hears the call to prayer: ‘Allahumma Rabba hadhihi’l-da’wat il-tammah wa’l-salat il-qaimah, ati Muhammadan il waseelata wa’l-fadeelah, wab’athhu maqaman mahmoodan illadhi wa’adtah(O Allah, Lord of this perfect call and the prayer to be offered, grant Muhammad the privilege (of intercession) and also the eminence, and resurrect him to the praised position that You have promised),’ my intercession for him will be permitted on the Day of Resurrection.”
(Narrated by al-Bukhari, 589).
4 – With regard to du’a after the iqamah, we know of no evidence for this. If any specific du’a is made in the absence of any sound evidence, it is an innovation (bid’ah).
5 – With regard to du’a at the time of the adhan, it is Sunnah to repeat what the muezzin is saying, except when he says “Hayya ‘ala’l-salah, hayya ‘ala’l-falah(Come to prayer, come to success),” when you should say ‘La hawla wa la quwwata illa Billah(there is no power and no strength except with Allah).”
It was narrated that ‘Umar ibn al-Khattab (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “If the muezzin says ‘Allahu akbar, Allahu akbar’and one of you says, ‘Allahu akbar, Allahu akbar’; then he says ‘Ashhadu an la ilaha ill-Allah’and you say ‘Ashhadu an la ilaha ill-Allah’; then he says, ‘Ash-hadu anna Muhammadan Rasool Allah’ and you say, ‘Ash-hadu anna Muhammadan Rasool Allah’; then he says, ‘Hayya ‘ala’l-salah’ and you say ‘La hawla wa la quwwata illa Billah’; then he says, ‘Hayya ‘ala’l-falah’ and you say ‘La hawla wa la quwwata illa Billah’; then he says, ‘Allahu akbar, Allahu akbar’ and you say, ‘Allahu akbar, Allahu akbar’; then he says ‘La ilaha ill-Allah’ and you say, ‘La ilaha ill-Allah’from the heart, you will enter Paradise.”
(Narrated by Muslim, 385).
6 – With regard to saying du’a at the time of the iqamah, some scholars regard it as being like the adhan, so it is mustahabb to repeat the words. Other scholars do not regard it as mustahabb, because of the weakness of the hadeeth which speaks of repeating the words of the iqamah. These scholars include al-Shaykh Muhammad ibn Ibraheem, inal-Fatawa, 2/136, and al-Shaykh al-‘Uthaymeen inal-Sharh al-Mumti’, 2/84.
It is a mistake to say “Aqamaha Allah wa adamaha Allah” when the muezzin says “Qad qamat il-salah,” because the hadeeth narrated concerning this is da’eef (weak).
It was narrated from Abu Umamah (may Allah be pleased with him) or from one of the Companions of the Prophet (peace and blessings of Allah be upon him) that Bilal (may Allah be pleased with him) began to recite the iqamah and when he said, “Qad qamat il-salah,” the Prophet (peace and blessings of Allah be upon him) said, “Aqamaha Allah wa adamaha Allaah.” And he said concerning the rest of the iqamah something like what is mentioned in the hadeeth of ‘Umar (may Allah be pleased with him) about the adhan.
(Narrated by Abu Dawood, 528. This hadeeth was classed as da’eef (weak) by al-Hafiz ibn Hajar inal-Talkhees al-Habeer, 1/211)
And Allah knows best.

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