Making Up Missed Prayers, - Dought & clear, - * Should Duha prayer bemade up if the time for it has ended?

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If I miss Duha prayer after twelve noon, should I make it up even if that it after Zuhr prayer?.
Praise be to Allaah.
Firstly:
The time for Duha prayer is from when the sun has risen to the height of a spear, which is fifteen or twenty minutes after sunrise, until just before the sun passes its zenith (and the zenith is when the time for Zuhr prayer begins). What is meant by just before the sun passes its zenith is ten to fifteen minutes before it reaches the zenith, i.e. before the time when it is forbidden to pray begins. End quote.Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen(may Allaah have mercy on him), (14/306).
Ibn Muflih (may Allaah have mercy on him) said: The time for (Duha) is from when the time when it is forbidden to prays ends, until the sun reaches its zenith. What is meant – and Allaah knows best – is just before the sun passes its zenith, because it is forbidden to pray at that time. End quote fromal-Furoo’(1/5670.
Secondly:
The scholars differed with regard to making up Duha prayer if the time has ended. Some of them were of the view that it should be made up, and this is the correct view according to the Shaafa’is and some of the Hanbalis. Others were of the view that it should not be made up. This is the old view of al-Shaafa’i and of the Hanbalis and Maalikis.
Al-Nawawi (may Allaah have mercy on him) said inal-Majmoo’(3/532): Our companions said: Naafil prayers are of two types, one that is not connected to a specific time and is only done for a reason such as eclipses, praying for rain and greeting the mosque. If it is missed, it cannot be made up. The second type is connected to a specific time, such as Eid prayer, Duha and regular Sunnah prayers that are offered with obligatory prayers, such as the Sunnah of Zuhr etc. There are three views concerning these, the correct view is that it is mustahabb to make them up. Al-Qaadi Abu’l-Tayyib and others said that this is the view that is stated in the new view (of al-Shaafa’i).
The second view is that they should not be made up. This was stated in the old view (of al-Shafaa’i), and it is the view of Abu Haneefah.
The third view is that independent prayers such as Eid and Duha should be made up, whereas prayers that are not independent such as the regular Sunnah prayers that are offered with obligatory prayers should not be made up. If they are made up then the correct view is that they should always be made up. Some of our companions narrated a weak view which is that missed prayers of the day may be made up so long as the sun has not set and missed prayers of the night may be made up so long as the sun has not risen. Based on this, the Sunnah of Fajr may be made up so long as it is still day… This is all weak (da’eef) and the correct view is that it is mustahabb to make up all prayers at all times. The evidence for that is the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever sleeps and misses a prayer or forgets it, let him pray it when he remembers it.” And Abu Qataadah (may Allaah be pleased with him) narrated that the Prophet (peace and blessings of Allaah be upon him) missed Fajr prayer whilst travelling, until the sun had risen. So he did wudoo’ then he prayed two rak’ahs, then the iqaamah was given and he prayed Fajr prayer. What is meant by two rak’ahs here is the regular Sunnah prayer that comes before Fajr. And Umm Salamah (may Allaah be pleased with her) narrated that the Prophet (peace and blessings of Allaah be upon him) prayed two rak’ahs after ‘Asr and she asked him about that. He said: “Some people from ‘Abd al-Qays came to me with the news that their people had become Muslim and they distracted me from the two rak’ahs that come after Zuhr, so I did these two rak’ahs after ‘Asr.” Narrated by al-Bukhaari and Muslim. And Abu Hurayrah (may Allaah be pleased with him) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever did not pray two rak’ahs of Fajr until the sun rose, let him pray them (now).” Narrated by al-Bayhaqi with a jayyid isnaad. And it was narrated from Abu Sa’eed (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever slept and missed Witr, or forgot it, let him pray it when he remembers.” Narrated by Abu Dawood with a hasan isnaad. And it was narrated from ‘Aa’ishah (may Allaah be pleased with her) that if the Prophet (peace and blessings of Allaah be upon him) missed praying at night because of pain or anything else, he would pray twelve rak’ahs during the day. Narrated by Muslim. There are many other ahaadeeth about this matter, apart from those which we have mentioned, but this is sufficient. And Allaah is the Source of strength. End quote.
Al-Mardaawi said inal-Insaaf(2/191): Shaykh ‘Abd al-Qaadir said: He may do it after the sun has passed its zenith, but if he delays it until he has prayed Zuhr, he may make it up. End quote.
The Hanafis stated that if the Sunnah prayers are missed, none of them should be made up except the Sunnah of Fajr, which should be made up if it is missed along with the obligatory prayer, and it may be made up until the sun reaches its zenith.Al-Fataawa al-Hindiyyah(1/112).
This is also the view of the Maalikis. In their view no naafil prayer should be made up except the two rak’ahs of Fajr, which may be made up until the sun reaches the zenith, whether the obligatory Fajr prayer was offered alongside it or not.Balghat al-Saalik(1/408).
See alsoal-Mawsoo’ah al-Fiqhiyyah al-Kuwaitiyyah(34/37).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) favoured the view that Duha prayer should not be made up if the time for it has ended. He was asked: If the Sunnah prayer of Duha is missed, should it be made up or not?
He replied: If the time for Duha prayer is missed, then the prayer has been missed, because it is limited to that time. But with regard to the regular Sunnah prayers, because they are connected to the obligatory prayers, they may be made up alongside them. The same also applies to Witr, because it is proven in the Sunnah that if the Prophet (peace and blessings of Allaah be upon him) slept or was ill at night he would pray twelve rak’ahs during the day. And Witr may also be made up. End quote fromMajmoo’Fataawa al-Shaykh Ibn ‘Uthaymeen(14/305).
The matter is broad in scope, praise be to Allaah.

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Making Up Missed Prayers, - Dought & clear, - * She had an operation and offered severalprayers without having purified herself and without facing the qiblah

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I had an operation after Maghrib and the effects of the anaesthetic lasted until Fajr the next day, i.e., I did not pray ‘Isha’ or Fajr. When I woke up from the anaesthetic, I prayed them without doing wudoo’ or even facing the qiblah, and I did not wear my head cover, because of my medical state, whereby I could not even turn over onto my other side. I was in this state until ‘Isha’ and I offered all the prayers in this manner. I would like to ask your advice: should I repeat these prayers or not? If the answer is yes, then what is the manner in which I should repeat them? Should I pray Fajr today and then pray Fajr again with the intention of making up the Fajr that I did not pray, and so on with the rest of the prayers, or what?.
Praise be to Allaah.
Firstly:
When a sick person wakes up from the anaesthetic, he has to make up the prayers that he missed for that reason.
Secondly:
If a sick person is unable to do wudoo’ and there is no one who can help him do wudoo’, then he should do tayammum, even if he strikes his hands against a wall or piece of furniture if there is dust on it, or he may bring some dirt with him with which to do tayammum. If he is unable to do tayammum then he may pray as he is.
The same applies with regard to facing the qiblah and covering the ‘awrah (wearing a khimaar or head cover). If he is able to do any of that then he must do it, but whatever he is unable to do is waived for him and he is not accountable for it, because Allaah says (interpretation of the meaning):
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286]
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: If a sick person cannot find any dust, can he do tayammum using the walls or furniture, or not?
He replied: The walls come under the heading of clean earth, so if the walls are built of clean earth, whether that is stones or clay bricks, then it is permissible to do tayammum using them. But if the walls are covered with wood or paint, if there is dust on it they may be used for tayammum and there is nothing wrong with that because then he will be like one who does tayammum on the earth, because dust comes from the earth, but if there is no dust on it, then it does not come under the heading of clean earth, so he should not use it for tayammum.
With regard to furniture we say: if there is dust on it he may use it for tayammum otherwise he should not do tayammum on it, because it does not come under the heading of clean earth. End quote fromFataawa al-Tahaarah(p. 240).
The Standing Committee for Issuing Fatwas was asked: I am bedridden and cannot move. How can I purify myself in order to pray, and how can I pray?
They replied: Firstly: with regard to purification, the Muslim must purify himself with water; if he is unable to use it because he is sick or for some other reason, he may do tayammum with clean earth. If he is unable to do that then the requirement to purify himself is waived and he should pray as he is. Allaah says (interpretation of the meaning):
“So keep your duty to Allaah and fear Him as much as you can”
[al-Taghaabun 64:16]
“and [Allaah] has not laid upon you in religion any hardship”
[al-Hajj 22:78]
With regard to urine and faeces, it is sufficient to clean it with stones (istijmaar) or clean tissues with which the place where it comes out should be wiped three times or more, until the place is clean.
Secondly:
With regard to prayer, the sick person has to pray standing. If he cannot pray standing, then sitting, and if he cannot sit, then on his side, because of the report from ‘Imraan ibn Husayn, that the Prophet (peace and blessings of Allaah be upon him) said: “Pray standing, and if you cannot then sitting, and if you cannot then on your side.” And Allaah says (interpretation of the meaning):“So keep your duty to Allaah and fear Him as much as you can”[al-Taghaabun 64:16]. End quote fromal-Fataawa al-Muta’alliqah bi’l-Tibb wa Ahkaam al-Marda, p. 78.
Thirdly:
If you prayed as you described, without wudoo’ or tayammum, and without facing the qiblah, and without wearing the khimaar because you were unable to do that, and because there was no one to help you do wudoo’ or tayammum or to make you face the qiblah, then your prayer is valid and you do not have to repeat it.
If it was possible for you to do tayammum or wudoo’ with the help of another person, but you failed to ask for help, then you have fallen short in seeking to purify yourself, which is a condition of the prayer being valid, and you have to repeat the prayers that you offered when you were not pure and did not face the qiblah.
Fourthly:
The prayers must be repeated immediately, if you are able, as soon as you come to know that repeating them is obligatory. You should start with the prayer that you missed, and offer them in order with the proper intention, and pray ‘Isha’ for the first day, then Fajr, Zuhr, ‘Asr, Maghrib and ‘Isha’ for the second day.
What is meant is that you should do that in one go, if possible, whether that is in the morning or at noontime or at whatever time of day you come to know of the ruling that they must be repeated. It is not permissible to delay the prayers and make them up at separate times, as some people think.
If making them up in one go is too difficult for you, then you should pray whatever you can, then rest, then finish making up whatever prayers you owe.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about a sick person who had surgery and missed a number of obligatory prayers. Should he pray them all together after he recovers, or should he pray each one at its proper time, such as praying Zuhr with Zuhr and so on?
He replied:
He should offer them all together in one go, because when the Prophet (peace and blessings of Allaah be upon him) missed ‘Asr during the battle of al-Khandaq, he prayed it before praying Maghrib. If a person misses some obligatory prayers he must pray them all together and not delay them. End quote fromMajmoo’ Fataawa Ibn ‘Uthaymeen(12/222).
And Allaah knows best.

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For children, - Ramadhan Eid Story: A Brother Like That

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Shuaib received an automobile from his brother as an Ramadhan Eid present. On Ramadhan Eid day when Shuaib came out of his office, a street urchin was walking around the shiny new car, admiring it. "Is this your car, Uncle?" he asked. Shuaib nodded. "My brother gave it to me for Ramadhan Eid." The boy was astounded.
"You mean your brother gave it to you and it didn't cost you nothing? Boy, I wish..." He hesitated. Of course Shuaib knew what he was going to wish for. He was going to wish he had a brother like that. But what the lad said jarred Shuaib all the way down to his heels. "I wish," the boy went on, "that I could be a brother like that." Shuaib looked at the boy in astonishment, and then impulsively he added, "Would you like to take a ride in my automobile?" "Oh yes, I would love that."
After a short ride, the boy turned and with his eyes aglow, said, "Uncle, would you mind driving in front of my house?" Shuaib smiled a little. He thought he knew what the lad wanted. He wanted to show his neighbors that he could ride home in a big automobile.
But Shuaib was wrong again. "Will you stop where those two steps are?" the boy asked. He ran up the steps. Then in a little while Shuaib heard him coming back, but he was not coming fast. He was carrying his little crippled brother. He sat him down on the bottom step, then sort of squeezed up against him and pointed to the car.
"There she is, uncle, just like I told you upstairs. His brother gave it to him for Ramadhan Eid and it did not cost him a penny. And some day I'm gonna give you one just like it...then you can see for yourself all the pretty things in the Shop windows that I have been trying to tell you about."
Shuaib got out and lifted the boy to the front seat of his car. The shining-eyed older brother climbed in beside him and the three of them began a memorable holiday ride. That Ramadhan Eid, Shuaib learned what Prophet Muhammad (pbuh)meant when he had said: "love for your brother what you love for yourself".
Imam Ali (as) Says: "He who helps you in your time of trouble is your brother."

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Making Up Missed Prayers, - Dought & clear, - * If he remembers a missed prayer during the current prayer or after finishing it

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My question is about the missed prayer. If I for example pray the Maghrib of today then remembered that my Fajr prayer of the last week was invalid, like if I passed wind during the prayer. If at that time I just doubted it but afterwards I felt it was sure that I passed wind, or that my wudu was incomplete, like if I remember that there was something was on my foot while I was making wudu for this salaah and I did not remove it! Is it permissible to repeat the missed prayer after I finish praying the Maghrib of today then I repeat the Maghrib again as Fajr normally comes before Maghrib? Or it is appropriate to just repeat the missed prayer without repeating the current one, as the missed Fajr was of another day?.
Praise be to Allaah.
If you have prayed the current prayer, then you remember a missed prayer from the same day or a previous day, you should pray it, but do not repeat the current prayer, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever forgets a prayer, let him offer it as soon as he remembers, for there is no expiation for it other than that.‘and perform As‑Salaah (Iqaamat‑as‑Salaah) for My remembrance’ [Ta-Ha 20:14].” Narrated by al-Bukhaari (597) and Muslim (684).
Al-Nawawi (may Allaah have mercy on him) said: The words of the Prophet (peace and blessings of Allaah be upon him), “Whoever forgets a prayer, let him offer it as soon as he remembers, for there is no expiation for it other than that” mean: nothing will make up for it except a prayer like it, and he does not have to do anything else. End quote.
Based on this, then in the case asked about here, you have to pray Fajr as soon as you remember it, and do not repeat Maghrib.
But if a person remembers a missed prayer during the current prayer, should he complete it or interrupt it? There is a difference of opinion among the fuqaha’. Abu Haneefah and Maalik were of the view that the current prayer becomes invalid, so he should offer the missed prayer first and then the current prayer. The Shaafa’is were of the view that he should complete the current prayer and then offer the missed the prayer, and it is mustahabb for him to repeat the current prayer. Ahmad was of the view that he should complete the current prayer, then make up the missed prayer, then repeat the current prayer as something obligatory.
And Allaah knows best.

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Making Up Missed Prayers, - Dought & clear, - * It is mustahabb to pray in congregation when making up missed prayers

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Should missed prayers be made up individually or in congregation? We went out in the countryside one day and we did not wake up for Fajr prayer. After the sun had risen, we made up the prayer, praying individually, because the time for the prayer had ended. Is what we did correct?.
Praise be to Allaah.
It is prescribed to pray in congregation when making up missed prayers, because of the report narrated by al-Bukhaari (595), Muslim (681) and al-Nasaa’i (846) from Abu Qataadah who said: We were with the Messenger of Allaah (peace and blessings of Allaah be upon him) (on a journey) and some of the people said: Why don’t you let us stop to rest (at the end of the night) O Messenger of Allaah? He said: “I am afraid that you will sleep and miss the prayer.” Bilaal said: I will keep watch for you. So they lay down and went to sleep, and Bilaal leaned back against his mount. The Messenger of Allaah (peace and blessings of Allaah be upon him) woke up and saw that the edge of the sun’s disk had risen. He said: O Bilaal, what about what you said? He said: I have never slept like that. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah took your souls when He willed and He returned them when He willed. Get up, O Bilaal, and call the people to prayer.” So Bilaal got up and called the people to prayer, and they did wudoo’, i.e., when the sun had gotten high, then he stood up and led them in prayer.
Ibn Qudaamah (may Allaah have mercy on him) said inal-Mughni(1/356): It is mustahabb to make up missed prayers in congregation. On the day of al-Khandaq, the Prophet (peace and blessings of Allaah be upon him) missed four prayers, and he made them up in congregation. And in the hadeeth of Abu Qataadah and elsewhere it says that when the Prophet made up for Fajr prayer on the day of al-Khandaq, he and his companions, he led them in offering the prayer in congregation. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: From the hadeeth of Abu Qataadah it may also be understood that it is prescribed to offer made-up prayers in congregation if there is a group, because making up is to be done as one would have performed the prayer. If they would have offered the prayer in congregation if they had prayed on time, then when they make it up they should offer it in congregation. This is also mentioned in the Sunnah in the hadeeth of Abu Hurayrah, when the Messenger (peace and blessings of Allaah be upon him) told Bilaal to give the call to prayer, then he prayed two (Sunnah) rak’ahs of Fajr, then he led them in praying Fajr prayer in congregation. End quote fromal-Sharh al-Mumti’(2/140).
Based on this, it would have been better for you to give the call to prayer and offer the Sunnah prayers individually, then recited the iqaamah and offered the prayer in congregation, as the Prophet (peace and blessings of Allaah be upon him) did with his companions.
And Allaah knows best.

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Womens Work, - Dought & clear, - * Guidelines on women working outside the home

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I am a 20-year-old girl studying engineering. I work during the summer in a stationary store; in order to pay my college fees, am I sinful? I wear niqab, and sometimes feel that no religious man proposes to me for this reason.
Praise be to Allaah.
Firstly:
The basic principle is that a woman should remain at home, and not go out except for necessary purposes. Allaah says (interpretation of the meaning):
“And stay in your houses, and do not display yourselves like that of the times of ignorance”
[al-Ahzaab 33:33].
Although this is addressed to the wives of the Prophet (peace and blessings of Allaah be upon him), it also applies to the believing women. It is only addressed to the wives of the Prophet (peace and blessings of Allaah be upon him) because of their honour and status with the Messenger of Allaah (peace and blessings of Allaah be upon him), and because they are examples for the believing women.
The Prophet (peace and blessings of Allaah be upon him) said: “Woman is ‘awrah, and if she goes out, the shaytaan raises his hopes (of misguiding her). She is never closer to Allaah than when she stays in her house.” Narrated by Ibn Hibbaan and Ibn Khuzaymah; classed as saheeh by al-Albaani inal-Silsilah al-Shaheehah, no. 2688.
And he (peace and blessings of Allaah be upon him) said concerning a woman’s prayer in the mosque: “Their houses are better for them.” Narrated by Abu Dawood (567) and classed as saheeh by al-Albaani inSaheeh Abi Dawood.
For more information please see the answer to question no. 6742.
Secondly:
It is permissible for a woman to go out of her house for work, but that is subject to certain conditions. If they are met, it is permissible for her to go out. They are:
- That she needs to work in order to acquire the money she needs, as in your case.
- The work should be suited to the nature of woman, such as medicine, nursing, teaching, sewing, and so on.
- The work should be in a place that is only for women, and there should be no mixing with non-mahram men.
- Whilst at work she should observe complete shar’i hijab.
- Her work should not lead to her travelling without a mahram.
- Her going out to work should not involve committing any haraam action, such as being alone with the driver, or wearing perfume where non-mahrams can smell it.
- That should not lead to her neglecting things that are more essential for her, such as looking after her house, husband and children.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen said: The field in which a woman works should be only for women, such as if she works in teaching girls, whether in administration or technical support, or she works at home as a seamstress sewing clothes for women and so on. As for working in fields that are for men, this is not permissible for her because it requires her to mix with men, which is a great fitnah (source of temptation and trouble) and should be avoided. It should be noted that it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “I have not left behind me any fitnah that is more harmful to men than women; the fitnah of the Children of Israel had to do with women.” So the man should keep his family away from places of fitnah and its causes in all circumstances. End quote.
Fataawa al-Mar’ah al-Muslimah(2/981)
If these conditions are met in your work, then there is nothing wrong with you doing it in sha Allaah.
We ask Allaah to grant you a righteous husband, for He is able to do that.
And Allaah knows best.

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Womens Work, - Dought & clear, - * Which is better, seeking knowledge or taking care of the house?

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Which is better for a Muslim woman, taking care of her house and husband, or devoting her time to seeking knowledge, and bringing a servant to take care of the house?
Praise be to Allaah.
Yes, it is obligatory for a Muslim woman to strive to understand her religion as much as possible, but serving her husband, obeying her husband and raising her children are also important obligations.
She should make time to learn every day, even if it is only a little. Or she should put aside some time for reading and then the rest of her time will be for her daily work. In this way she will not be neglecting learning and she will not be neglecting her work and children and leaving them to a servant to look after.
Seeking balance in this matter, by setting aside time for learning, even if it is a little, and time for her housework, will be sufficient for her.

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Womens Work, - Dought & clear, - * Ruling on those who say that Islam is unjust to women and that it has kepthalf of society idle

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Some people started believing in what the media of the enemies try to spread, which is an intellectual planned invasion. Like when they say: “ Islam is unjust to women, Islam has kept women at their homes and thus kept half of the society unemployed”. What is your answer and comment on this lie?.
Praise be to Allaah.
My comment on this is that these words can only come from one who is ignorant of sharee’ah, ignorant of Islam, ignorant of the rights of women, and is impressed by the attitudes and ways of the enemies of Allaah who are far away from the truth. Islam – praise be to Allaah – did not take away women’s rights, but Islam is the religion of wisdom which gives everyone his or her rightful status. Women’s work is in the home, and her staying at home is for the purpose of looking after her husband, raising her children, taking care the household affairs, and doing work that is suited to her. The man has his own work to do, which is usually earning a living and benefiting the ummah. When she stays at home to look after him and her children, and the interests of her children, that is the work that is suited to her. It is also a protection for her, as it keeps her far away from immorality which may occur if she goes out and works with men. It is well known that when women work with men that also adversely affects the man’s work, because the man has a natural inclination towards the woman. If he works with her he will be distracted by this woman, especially if she is young and beautiful. He will forget his work and if he does it, he will not do it properly. The one who studies the situation of the Muslims at the beginning of Islam will see how they protected their womenfolk and how they did their work in the best manner.

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For children, - Ramadan (Ramadhan) Story

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Iram, and her brother, Ahmed, were excited about the upcoming days. It was Ramadan, a time to learn appreciation for the things they had, and to think of others who didn't have as much.
They had both been saving their money all year long. Iram, who was seven years old, sat on her bed and dumped out her money Jar. Coins ran all over the blanket. "This is a lot of money. Momma says we are supposed to help someone. She wants us to think about how much we have and then think of someone who doesn't have very much, and do something nice for them," Iram said, gathering the money into a pile. "Dump out your Jar, Ahmed," she told her brother.
The coins came spilling out of his Jar onto the bed. "Wow! We can do a lot for someone with all this money," Ahmed said, smiling. "This is such a special time of year. I'm glad we can help others."
"But we have to do it secretly, Ahmed, remember. We have to pick someone and do something very nice without them knowing it is from us. Who should we pick?" Iram asked.
"Let's pick our neighbors, Rashid, and Fatima. I noticed that they had holes in their shoes," Ahmed said.
"That's a good idea. We could buy some new shoes for them. They aren't as blessed as we are. We have a lot of shoes, don't we?" Iram asked with appreciation.
"I have three pair. You have more. Let's buy some new shoes for them this Ramadan," Ahmed said, smiling.
Iram and Ahmed found their momma. She was busy washing some dates. She saw her children come into the kitchen. "I'm going to make some baklawa for tonight," she said, knowing her family loved to eat that during Ramadan.
"Pappa is at the mosque, in prayer. When he comes home, after the sun sets, we'll have some. In the meantime, you two look like you've got something on your minds."
"We want to help the poor. Ahmed and I have been saving our money all year long and we want to help Rashid and Fatima, our neighbors," Iram began.
Ahmed, with excitement, interrupted, "We want to buy them some shoes."
Momma smiled at her beautiful children. She was so proud of them.
"Aren't you hungry, Momma?" Ahmed asked. He knew she had not had anything to eat or drink since dawn that morning due to Ramadan fasting.
"I'm a little bit, but that is good for me. Don't worry about me. When you're older, you will understand more and be able to fast too," she explained. "Would you like me to take you to the store to buy the shoes?" she asked.
"Would you, Momma? Is that all right?" Iram begged.
"Why of course. Let's go," she said.
They walked to the shoe store and went inside. Iram picked out a pair of shoes for Fatima. Ahmed picked out a pair for Rashid. They were both so proud that they'd saved their money so they could do this to help. Later, they went home and wrapped the shoe boxes in plain brown paper. They waited anxiously for night to come. It would be dark and they could deliver their gifts.
The sun began to drop behind the horizon. A little while later, Pappa came home. He and Momma had some lentil soup, then tomato and cucumber sandwiches. Momma called to her children, "Iram. Ahmed. Come and have some baklawa, and some fresh dates." The children came running into the kitchen. Momma cut them a big piece.
They gobbled it down quickly as they were anxious to do their good deed. "Slow down, children," Pappa urged, laughing.
It was soon dark outside. Momma had the children go and get the boxes they'd wrapped so carefully. They put their coats on and walked quietly over to Rashid and Fatima's house. Momma whispered, "All right, children. We must be very quiet and very fast. Ahmed, you knock on the door and then run over here, to this bush, where Iram and I will be hiding. We'll watch as they come and find their gifts."
Iram and Ahmed giggled with delight. Iram and Momma hid, and Ahmed tiptoed up to the door. He put both of the boxes down on the porch, and knocked hard. Then he ran, and ran, and ran, as fast as he could, to where Iram and Momma were. "Shhh," Momma whispered. "Someone opened the door."
They watched as Rashid and Fatima came out onto the porch. "Look! There are presents for us. Someone left them here," Rashid cried out with excitement. He and Fatima looked around. It was very dark and they couldn't see anyone. They picked up the boxes and took them inside.
After a minute or two, waiting to make sure they wouldn't be seen, Momma, Ahmed, and Iram, snuck quietly back to their house. Ahmed started laughing. "Pappa! Pappa! We did it! We snuck up and left the presents!"
Iram added, "They didn't see us, Pappa. They don't know it was us." She was laughing too.
Momma and Pappa stood back and looked at their children. They were so proud of them. They knew their children knew the real meaning of giving and of sacrifice. The next morning, as Momma, Pappa, Iram, and Ahmed went to their car to drive into town, they saw Rashid and Fatima outside playing. They were both wearing their brand new shoes. Nobody said a thing. Iram and Ahmed just smiled, because it is one of the best Ramadan for them.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * When can a menstruating woman fast?

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My monthly period usually lasts between seven and eight days. Sometimes on the seventh day I do not see any blood, nor any sign that the period is over. What is the ruling on praying, fasting and having intercourse in this case?
Praise be to Allaah.
Do not hasten until you see the white discharge which women recognize and which is the sign that the period is over. The fact that the bleeding has stopped does not mean that the period is over. When you see the sign that the period is over, and the usual number of days has passed, then the period is over.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Complete vs. acceptable ghusl

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I do ghusl following menses as follows:
1- I form the intention to purify myself in my heart, without uttering it out loud.
2- I start by standing beneath the shower and letting the water flow all over my body.
3- I wash my entire body using a loofah and soap, including the private parts.
4- I wash my head using shampoo
5- After that I rinse all traces of soap and shampoo from my body and I let the water flow three times over the right side of my body and three times over the left side
6- Then I do wudoo’.
Recently I found out that I am not following the correct steps of ghusl. I hope that you can advise me whether the ghusl I have been doing all these years as described above is wrong or correct… If it is wrong then I hope you can tell me what I should do to correct this mistake which I have done repeatedly for years. Are my prayers and fasts during this time invalid and not accepted? If that is the case, what can I do to set things straight? I also hope that you can tell me the correct way of doing ghusl in the case of menses and janaabah.
Praise be to Allaah.
Firstly:
Your ghusl in the manner described is valid and acceptable, praise be to Allaah. But you have missed out some of the sunnahs, which does not affect the validity of your ghusl.
The reason for that is that ghusl is of two types: acceptable and complete. In the case of acceptable ghusl, it is sufficient to do the obligatory parts of ghusl only, without doing any of the mustahabb or Sunnah actions. He should intend to purify himself, then make water reach every part of his body, using any means whether that is standing beneath a shower or immersing oneself in the sea or in a swimming pool and the like, as well as rinsing the mouth and nose.
Complete ghusl means doing what the Prophet (peace and blessings of Allaah be upon him) did it, with all the sunnahs of ghusl.
Shaykh Muhammad ibn ‘Uthaymeen was asked about how ghusl is done.
He replied: Ghusl may be done in two ways:
1 – By doing the obligatory parts of ghusl only, which is making water reach all parts of the body, and includes rinsing the mouth and nose. If a person makes the water reach all parts of his body, by whatever means, then he has removed the major impurity and purified himself properly, because Allaah says (interpretation of the meaning):
“If you are in a state of Janaaba (i.e. after a sexual discharge), purify yourselves (bathe your whole body)”
[al-Maa'idah 5:6]
2 – The complete way, which is doing ghusl as the Prophet (peace and blessings of Allaah be upon him) did it. When he wanted to do ghusl in the case of janaabah, he would wash his hands, then wash his private part and anywhere else that the impurity had reached, then he would do complete wudoo’, then he would wash his head three times with water, then he would wash the rest of his body. This is how complete ghusl is done.
End quote fromFataawa Arkaan al-Islam, p. 248.
Secondly:
There is no difference between ghusl in the case of janaabah and ghusl following menses except that it is more mustahabb to rub the hair in the case of ghusl following menses than in the case of ghusl following janaabah. It is also mustahabb for the woman to apply perfume to the site of bleeding, to remove any unpleasant smell.
Muslim (332) narrated from ‘Aa’ishah (may Allaah be pleased with her) that Asma’ asked the Prophet (peace and blessings of Allaah be upon him) about ghusl following menses. He said: “Let one of you take her water and lotus leaves and clean herself well, then let her pour water over her head and rub it vigorously so that it will reach the roots of her hair. Then let her pour the water over herself, then take a piece of cloth scented with musk and purify herself.” Asma’ said: How should she purify herself? He said: “Subhaan-Allaah! Purify yourself with it.” ‘Aa’ishah said – as if she whispered it to her – Follow the traces of blood. And she asked him about ghusl in the case of janaabah. He said: “Let her take water and clean herself well – or clean herself thoroughly – then let her pour water over her head and rub it so that it reaches the roots of the hair, then let her pour water over herself.” ‘Aa’ishah said: How good the woman of the Ansaar were! They did not let shyness prevent them from understanding their religion properly.
So the Prophet (peace and blessings of Allaah be upon him) differentiated between ghusl following menses and ghusl following janaabah, with regard to rubbing the hair and applying perfume.
Thirdly:
Saying Bismillah when doing ghusl and wudoo’ is mustahabb according to the majority of fuqaha’, and the Hanbalis said that it is obligatory.
Shaykh ibn ‘Uthaymeen (may Allaah have mercy on him) said: Saying Bismillaah is obligatory according to our madhhab, as in the case of wudoo’. There is no text concerning that but they said: It is obligatory in the case of wudoo’ so it is more so in the case of ghusl, because that is a greater purification.
But the correct view is that it is not obligatory in the case of either wudoo’ or ghusl. End quote fromal-Sharh al-Mumti’.
Fourthly:
Rinsing the mouth and nose is essential in ghusl, as is the view of the Hanafis and Hanbalis.
Al-Nawawi said, discussing the difference of opinion on this point: the views of the scholars on rinsing the mouth and nose are four:
1- That these actions are two of the sunnahs of wudoo’ and ghusl. This is our view (Shaafa’i).
2- That they are obligatory in both wudoo’ and ghusl and are conditions of them being valid. This is the well known view of Ahmad.
3- That they are obligatory in ghusl but not in wudoo’. This is the view of Abu Haneefah and his companions.
4- That rinsing the nose, but not the mouth, is obligatory in wudoo’ and ghusl. This was narrated from Ahmad, and Ibn al-Mundhir said: This is my view.
End quote fromal-Majmoo’(1/400).
The correct view is the second one, which is that rinsing the mouth and nose is obligatory in ghusl, and that is a condition of it being valid.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: Among the scholars are some who say that ghusl is not valid without them (i.e., rinsing the mouth and nose), as is the case with wudoo’.
And it was said that it is valid without them.
The correct view is the former, because Allaah says (interpretation of the meaning):“purify yourselves (bathe your whole body)” [al-Maa'idah 5:6],and this includes the entire body. The inside of the nose and mouth are part of the body which must be purified. Hence the Prophet (peace and blessings of Allaah be upon him) enjoined that in wudoo’ because they are included in the words of Allaah (interpretation of the meaning):“wash your faces” [al-Maa’idah 5:6]. As they are included in washing the face and are included in that which must be purified in wudoo’, they are also included in ghusl, because purification in that case is even more important. End quote from al-Sharh al-Mumti’.
Fifthly:
If in the past you did not rinse your mouth and nose when doing ghusl because you did not know the ruling on that or because you were following the opinion of someone who does not regard that as obligatory, then your ghusl is valid and your prayers offered following that ghusl are also valid, and you do not have to repeat them, because of the strong difference of opinion among the scholars concerning the ruling on rinsing the mouth and nose, as stated above.
May Allaah help us all to do that which He loves and which pleases him.
And Allaah knows best.

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Womens Work, - Dought & clear, - * She works in a seniors’ home, cooks pork andserves wine

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I live in the west. I study during the day; this is why I searched for a job to do during the night out of need; as my father does not have the ability to pay for my study. I am the only muslim working in the kitchen of this elderly home. I have to cook pork and pour wine into cups. What is the ruling on my work, bearing in mind that I looked for work in other places but they refused to hire me because I wear hejab?.
Praise be to Allaah.
Firstly:
Allaah has prescribed rulings in Islam that are based on wisdom. The rulings are aimed at setting individuals and societies straight. The one who goes against these rulings exposes himself to punishment in the Hereafter and he may be punished in this world before that.
We are not going to discuss the greatness of Allaah’s wisdom in His laws, rather we have to introduce our answer in this way because of the sister’s question, asking for the ruling on her studies or her work. She is living among the kuffaar, in their country, and they are causing trouble for her because of her religious commitment. How much pressure is this Muslim woman and many others like her living with? When will fathers and mothers pay attention and wake up from their heedlessness, and leave those lands which have caused many to lose their religion and identity? You will find that there are many wise people who regret paying too much attention to accumulating money at the expense of their religion and honour.
Secondly:
Staying in kaafir countries is haraam for the one who is unable to practice his religion openly or who is afraid that he may be led astray from his religion. See the answers to questions no. 27211, 14235and 3225.
Thirdly:
Your studying in that country is undoubtedly in a mixed environment, and there is no doubt that you are seeing sins and immorality in those places, which pains the heart of the chaste Muslim. If studying in a Muslim country is in a mixed environment it is not permissible, so how can it be permissible in a kaafir country?
The scholars of the Standing Committee for Issuing Fatwas said:
For a woman to study shar’i knowledge and other fields which a woman needs to know or which will help her to know matters of her religion is something that is prescribed, so long as it will not result in anything that is not allowed in sharee’ah. But if it will result in something that is forbidden in sharee’ah, such as mixing with non-mahram men or not observing hijab, then it is not permissible, because these are haraam things, and because that will lead to corruption. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd al-‘Azeez Aal al-Shaykh, Shaykh Saalih al-fawzan, Shaykh Bakr Abu Zayd
Fataawa al-Lajnah al-Daa’imah(12/170, 171).
They also said:
Mixing between men and women in schools and elsewhere is a great evil and leads to great corruption in religious and worldly terms. It is not permissible for a woman to study or work in a place where men and women mix, and it is not permissible for her guardian to allow her to do so. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-‘Azeez Aal al-Shaykh, Shaykh Saalih al-Fawzaan, Shaykh Bakr Abu Zayd
Fataawa al-Lajnah al-Daa’imah(12/156)
Fourthly:
Your working in the seniors’ home is also haraam, because it involves mixing with men; and because it involves making food using pork, which Allaah has stated is haraam, and it is also haraam according to the Sunnah and scholarly consensus; and because it involves serving wine which is also haraam according to the Qur’aan, Sunnah and scholarly consensus.
The scholars of the Standing Committee said:
It is not permissible for a woman to work with men who are not her mahrams, because of the evils that result from her presence with them. She has to seek provision through ways that do not involve anything haraam. If a person fears Allaah, He will make things easy for him. The Committee has issued a fatwa concerning that, the text of which is as follows:
As for the mixing of women with men in factories and offices, in non-Muslim countries, it is not permissible. But they have something that is worse than that, which is disbelief in Allaah, so it is no surprise that such evils occur among them. As for women mixing with men in Muslim countries, at the time when they are Muslim, that is also haraam. The authorities in the places where this mixing occurs must take steps to put the women in one place and the men in another, because of the moral corruption that results from mixing, as is obvious to anyone who has the slightest insight.

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Womens Work, - Dought & clear, - * He is threatening to divorce her if she does not work

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I'm a young woman, converted to Islam - alhamdulillah. I'm married to a Muslim from Guinea. We doen't have children yet. I worked in a factory here in Europa. But they stoped the production and I losed the job. I'm happy about it, because I like to stay at home, I doen't want to work and the job was mixed. The problem is that my husband earns not a lot of money. His income is hardly enough for us, as life is very expensive here. And he has brothers in his county how are poor and need his help (his parents do not live anymore) . So he wants me to work. I was looking for a job that is not mixed. But I didn't finde one. I called a shaikh in Germany, which talked to my husband and explained him that it is my right to stay at home. My husband doesn't deny that but he sais that I must work as he doesn't earn a lot of money. Now he said to me: "f you don't work in one month I leave you (means: divorce)." My questions are: 1. Can I go to an interwiev where I have to talk to a woman and to her husband (for a job as babysitter) ? 2. Do I must work if I find a halal job ? 3. What do you advise me to do now ?.
Praise be to Allaah.
Firstly:
The husband is obliged to spend on his family, pay the rent, cover food expenses and so on, and the wife is not obliged to provide any of that, even if she is working or is wealthy.
Allaah says (interpretation of the meaning):
“Let the rich man spend according to his means”
[al-Talaaq 65:7].
And the Prophet (peace and blessings of Allaah be upon him) said: “Their rights over you are that you should provide for them and clothe them in a reasonable manner.” Narrated by Muslim (1218). And he (peace and blessings of Allaah be upon him) said to Hind the wife of Abu Sufyaan: “Take [i.e., from his wealth] what is sufficient for you and your child on a reasonable basis.” Narrated by al-Bukhaari (5364).
Secondly:
The basic principle is that women should stay at home and not go out except for necessary purposes. Allaah says (interpretation of the meaning):
“And stay in your houses, and do not display yourselves like that of the times of ignorance”
[al-Ahzaab 33:33].
Although this is addressed to the wives of the Prophet (peace and blessings of Allaah be upon him), the believing women are to follow them in that. It is addressed to the wives of the Prophet (peace and blessings of Allaah be upon him) as an honour to them due to their standing with the Messenger of Allaah (peace and blessings of Allaah be upon him), and because they are an example for the believing women.
The Prophet (peace and blessings of Allaah be upon him) said: “Woman is ‘awrah and when she goes out, the Shaytaan gets his hopes up. She is never closer to Allaah than when she is in the innermost part of her house,” Narrated by Ibn Hibbaan and Ibn Khuzaymah; classed as saheeh by al-Albaani inal-Silsilah al-Saheehah, 2688.
And the Prophet (peace and blessings of Allaah be upon him) said regarding women’s prayer in the mosque: “Their houses are better for them.” Narrated by Abu Dawood (567) and classed as saheeh by al-Albaani inSaheeh Abi Dawood.
Thirdly:
It is haraam for a woman to work in a place where she mixes with men, because of the evils and problems that result from that mixing for both men and women. She may work outside the home in a permissible job in which there is no mixing with men, subject to the following conditions:
- That she needs to work
- That the work is suited to women’s nature and suited to their femininity and physical constitution, such as working in medicine, nursing, teaching, sewing and so on.
- That the work is in a place that is only for women, and there is no mixing with non-mahram men
- That the woman adhere to proper shar’i hijab at work
- That her work should not lead to her travelling without a mahram
- That her going out to work does not involve her committing any haraam action, such as being alone with the driver, or wearing perfume where non-mahram men may smell it
- That it does not lead to her neglecting a more important duty such as taking care of her house and looking after her husband and children.
Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) said: The field of work for women is that a woman should work in areas that women specialize in, such as teaching girls, whether it is an administrative or teaching position, or she may work in her home, sewing clothes for women and the like. As for working in fields in which men specialize, it is not permissible for her to work where she will be required to mix with men, as this is a great fitnah which must be avoided. It must be noted that it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “I am not leaving behind after me any fitnah that is more harmful to men than women; the fitnah of the Children of Israel had to do with women.” A man must make his family avoid all areas and causes of fitnah in all circumstances. End quote fromFataawa al-Mar’ah al-Muslimah(2/981).
Fourthly:
There is nothing wrong with you working as a babysitter. If it is in your house there is no problem; if it is in the house of the family you are working for, it is essential that you avoid being alone with the father of the child and any other non-mahram men, and beware of other things that are haraam, such as looking, shaking hands, speaking to men unnecessarily.
You are not obliged to work even though it is permissible, so long as your husband did not stipulate that in the marriage contract. If you are afraid that your husband will divorce you, then you have the choice between working and getting divorced, and in this case it is better for you to look for permissible work, and you will find it in sha Allaah, for the bitterness of having to work may be less than the bitterness of divorce.
Allaah says (interpretation of the meaning):
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things”
[al-Talaaq 65:2-3]
We ask Allaah to set your affairs straight and to bring you together in obedience to Him.
And Allaah knows best.

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Womens Work, - Dought & clear, - * Ruling on female servants working in households, and are they female slaves?!

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I'm an Indonesian Muslim, I need a fatwa regarding the status of Woman Labour, who work in midle east.
Does they who worked to family and living with that family is considering as a slave ?
It is very important to us know about The status about Woman Labour, because this issue used by christian misionaries to denigrating Islam in here.
Please attached Fatwa from some Ulama Institution/authorithies..
Praise be to Allaah.
Firstly:
The servants who work in households do not come under the same rulings as slaves, whether male or female. Rather they come under the ruling of private workers who are hired to work for the employer, and are like any other employee.
We have already spoken about female servants and the ruling on bringing them from their countries, and the haraam actions committed by some families towards female servants. Please see the answer to question no. 26282.
Secondly:
What some of these heads of households have done to these servants is not condoned by Islam, rather Islam forbids it and warns against it. It is not permissible to use that as a means of attacking Islam or giving a bad impression of Islam, because these sins on the part of some Muslims are forbidden by Islam itself.
Al-Bukhaari (50) and Muslim (1661) narrated that Abu Dharr said: I cursed a man and slandered his mother, and the Prophet (peace and blessings of Allaah be upon him) said to me: “O Abu Dharr, are you slandering his mother? You are a man in whom there is still some jaahiliyyah (ignorance)! Your slaves are your brothers whom Allaah has put under your command. So whoever has a brother under his command should feed him of what he eats and dress him of what he wears. Do not ask them (slaves) to do things beyond their capacity and if you do so, then help them.” This is the justice of Islam towards slaves who are owned by a person, so how should it be with a servant who is not a slave who belongs to his or her employer, but is rather hired to do a job?
Thirdly:
It is not permissible to be alone with these female servants, or to look at them, because they are non-mahrams to the men of the household. Similarly male servants are non-mahrams to the women of the household so it is not permissible for them to uncover in front of them or to be alone with them.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked:
What is the ruling on dealing with servants and drivers – do they come under the same heading as non-mahram men? My mother tells me to go out in front of the servants and to put a scarf on my head. Is that permitted in our pure monotheistic religion which tells us not to disobey the commands of Allaah?
He replied:
Drivers and servants come under the same rulings as all other men: it is obligatory to observe hijab in front of them if they are not mahrams. It is not permitted to uncover one's face in front of them or to be alone with any of them, because the Prophet (peace and blessings of Allaah be upon him) said: “No man is alone with a [non-mahram] woman but the third one present is the Shaytaan.” And because of the general meaning of the evidence which indicates that hijab is obligatory and that it is haraam to make a wanton display of oneself or to uncover oneself in front of non-mahrams. It is not permissible to obey your mother or anyone else in matters that involve disobedience towards Allaah.
Al-Tabarruj wa Khataruhuby Shaykh Ibn Baaz.
And Allaah knows best.

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For children, - Seeking Forgiveness

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Note: Not to be confused with Buhlulwho lived during the time of Imam Musa Kadhim (as)
Mu'adh ibn Jabal was in tears when he arrived in the presence of the Noble Prophet Muhammad (saw) and greeted him. The Noble Prophet Muhammad (saw) replied to his greeting and asked: "What makes you cry?"
"At the door of the mosque, there is a good-looking youth who weeps as intensely as a mother whose young son has died, and he wishes to meet you," replied Mu'adh ibn Jabal
The Noble Prophet Muhammad (saw) agreed to meet him.
The youth entered and greeted the Noble Prophet Muhammad (saw) who returned his greeting and enquired: "Why do you weep?"
"Why should I not weep? I have committed sins which Allah (SWT) will never forgive and He is bound to hurl me into Hell," said the youth.
"Have you associated someone with Allah (SWT)?"
"No."
"Have you killed anybody?"
"No."
"Even if your sins are of the magnitude of mountains, Allah (SWT) shall forgive them," said the Noble Prophet Muhammad (saw).
"My sins are greater than the mountains," the youth explained.
"Are your sins in the magnitude of the seven earths, the seas, the sands, the trees, all that lies on the earth, in the skies, the stars, the Throne and the Chair?" asked the Noble Prophet Muhammad (saw).
"My sins are greater than all of these things."
"Woe unto you! Are your sins greater than your Lord?"
The youth lowered his head and replied, "Allah (SWT) is devoid of all blemishes; it is my Lord, who is greater."
"Would you not relate one of your sins to me?" enquired the Noble Prophet Muhammad (saw).
"Why not?" responded the youth, whose name was Buhlul. "For seven years I used to dig up the graves of the newly buried, take out their shrouds and sell them. One night, a maiden from amongst the Ansar (The Helpers) died and was buried in the cemetery. When I dug open her grave to remove the shroud from her body, the Shaitan (Satan) tempted me and I committed a grave sin. As I was turning back, the body called out to me: "O' Youth! Don't you fear the Ruler of the Day of Judgment? Woe unto you of the fire of the Day of Judgment!"
Having narrated this, the youth wanted to know what he should do to avoid punishment.
"O' Sinner! Stay away from me for I fear that I might burn in your fire too!" cried out the Noble Prophet Muhammad (saw).
The youth, Buhlul left, heading straight towards the mountains. He tied his hands to his neck and became engrossed in worship, supplications and seeking forgiveness.
For forty days, he wept day and night to the extent that even the wild beasts were affected by his weeping. After forty days he asked Allah (SWT) to either punish him by means of fire or forgive him, so that he might not have to face humiliation on the Day of Judgment.
Allah (SWT) revealed the following verse, which refers to the forgiveness of Buhlul: "And those who, when they commit an indecency or do injustices to their souls, remember Allah and ask forgiveness for their faults and who forgives the faults but Allah..." Noble Qur'an (3:135)
The Noble Prophet Muhammad (saw) recited this verse with a smiling face and then asked: "Who can take me to that youth?"
Mu'adh ibn Jabal agreed to take him. Accompanied with Mu'adh ibn Jabal, the Noble Prophet Muhammad (saw) went to the place where the youth was. The Noble Prophet Muhammad (saw) saw him standing between two boulders, hands tied to his neck and engaged in supplication. His face had become dark due to the scorching sun and all his eyelashes had fallen off due to the intense weeping. Wild beasts had gathered around him while the birds circled over his head, all of them weeping over his distressed and pitiable state.
The Noble Prophet Muhammad (saw) advanced towards him, untied his hands and cleared the soil from the top of his head.
"O' Buhlul! Glad tidings for you; you have been liberated by Allah (SWT) from the fire (of Hell)," the Noble Prophet Muhammad (saw) said.
Then, turning to his companion (Sahaba), Mu'adh ibn Jabal the Noble Prophet Muhammad (saw) said, "This is how you should make amends for your sins."

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Making Up Missed Prayers, - Dought & clear, - * She did not know that madhiy invalidates wudoo’; should she repeat the prayers?

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Does a woman sin if she has sexual thoughts before marriage? Is she sinful if something comes out of her, as she feels aroused by any small reason? Please answer my question quickly as I am really worried. I did not know that there is something called madhi, and I never renewed my wudu’ when it comes out.
Praise be to Allaah.
Firstly:
A woman does not sin just because sexual thoughts cross her mind, so long as they are not accompanied by doing or looking at (anything haraam), or turn into resolve to do something. That is because of the reports which indicate that a person is forgiven for his or her thoughts. It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has forgiven my ummah for whatever crosses their mind so long as they do not speak of it or act upon it.” Narrated by al-Bukhaari (2528) and Muslim (127).
Al-Nawawi (may Allaah have mercy on him) said, commenting on this hadeeth: A person’s thoughts, so long as he does not persist in them or dwell on them, are forgiven according to scholarly consensus, because he has no control over them occurring and there is no way that he can be free of all thoughts. End quote fromal-Adhkaar(p. 345).
And he said: The reason why what we have mentioned is forgiven is because it is difficult to avoid it; what is possible is to avoid persisting in it. Hence continuing to think of it and resolving to do it is haraam.
Undoubtedly giving one’s mind free reign to continue thinking of these things may lead to one doing haraam things, in order to fulfil one’s desires, so a person may end up masturbating or looking at haraam images and so on.
Hence you should stop thinking about these things and divert your thoughts from them, and occupy yourself with acts of worship and obedience to Allaah, and things that will benefit you in your religious and worldly affairs.
See also the answer to question no. 20161.
Secondly:
Madhiy is usually emitted when desire is provoked. It is naajis and invalidates wudoo’, but its najaasah is light and it is sufficient to wash the private part and sprinkle the clothes with water in order to purify it.
See the answer to questions no. 2458and 99507.
If madhiy is emitted due to a mere passing thought, then one is not sinning.
Thirdly:
If you were unaware of the ruling on madhiy and that it invalidates wudoo’, and you offered some prayers when it was present, then your prayers are valid according to the more correct view, because you were excused due to your not knowing.
This also applies to one who is unaware of some of the things that invalidate wudoo’, such as one who is unaware that eating camel meat invalidates wudoo’, then he prays. His prayer is valid.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: based on this, if a person does not purify himself as required because the text has not reached him – such as if he eats camel meat and does not do wudoo’, then the texts reaches him and it becomes clear to him that wudoo’ is obligatory in this case, or he prays in a camel pen because the text has not reached him and has not become clear to him – does he have to repeat past prayers? There are two opinions concerning this, both of which were narrated from Ahmad.
A similar case is if he touches his penis and prays, then he is told that it is obligatory to do wudoo’ after touching the penis.
The correct view in all these cases is that it is not obligatory to repeat the prayers, because Allaah forgives mistakes and forgetfulness, and because He says (interpretation of the meaning):“And We never punish until We have sent a Messenger (to give warning)” [al-Isra’ 17:15]. If the command of the Messenger (peace and blessings of Allaah be upon him) concerning a specific matter has not reached a person, then the ruling that it is obligatory has not been proven to him. Hence when ‘Umar and ‘Ammaar became junub and ‘Umar did not pray whilst ‘Ammaar prayed after rolling in the dust, the Prophet (peace and blessings of Allaah be upon him) did not tell either of them to repeat the prayer. Similarly, when Abu Dharr became junub and did not pray for several days, he did not tell him to make up the prayers; and he did not tell the Sahaabah who ate until the white thread became distinct from the black to make up that fast; and he did not tell those who prayed facing Jerusalem before news of the abrogation to make up those prayers reached them.
This also includes the woman who suffers from istihaadah (non-menstrual vaginal bleeding) who does not pray for a while, because she thinks that prayer is not obligatory for her. There are two views as to whether making up the prayers is obligatory for her, one of which is that she does not have to make them up, as was narrated from Maalik and others, because when the woman who suffered from istihaadah said to the Prophet (peace and blessings of Allaah be upon him): “I have been bleeding severely, heavily and awfully, and it prevented me from praying and fasting,” he told her what she had to do in the future, and he did not tell her to make up past prayers. End quote fromMajmoo’ al-Fataawa(21/101).
We ask Allaah to guide you, forgive you and protect you.
And Allaah knows best.

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