ISLAMIC ARTICLE ~Can a woman pray naafil when the iqaamah for prayer has beengiven?

Is it permissible for a woman to offer a regular Sunnah prayer before
an obligatory prayer, such as the Sunnah prayer before Zuhr, when the
iqaamah (call immediately preceding the congregational prayer) has
been given?
A woman is not obliged to offer the prayer in congregation like a man,
such that she would have to stop or delay the Sunnah prayer that is
offered before the obligatory prayer and offer it after the obligatory
prayer in order to catch up with the congregational prayer.
Praise be to Allaah.
Muslim (710) narrated from Abu Hurayrah that the Prophet|(blessings
and peace of Allah be upon him) said: "When the iqaamah for prayer is
given, there is no prayer except the prescribed prayer." This applies
to the one to whom the command to pray in congregation is addressed or
to the one who is present in the mosque when the iqaamah for prayer
has been given. With regard to the woman who is in her house or a man
who is excused for not attending prayers in congregation, they are not
addressed in this hadeeth, so they may offer the naafil prayer even
when they can hear the iqaamah from the mosques.
The same applies to a man if he wants to pray in a mosque otherthan
the one in which the iqaamah has been given; he mayoffer the naafil
prayer in his house.
It says in Kashshaaf al-Qinaa' (1/460): If the iqaamah has beengiven,
i.e., the muezzin has started to give the iqaamah for the prayer the
he wants to offer behind the imam (then he shouldnot do any naafil
prayer), otherwise he may do so, such as if the iqaamah is given in a
mosque in which he does not intend to pray. This was stated
inal-Furoo'. To sum up, there should be no prayer except the
prescribed prayer (after the iqaamah has been given), so he should not
start any naafil prayer or any regular Sunnah prayer, before Fajr or
otherwise, in the mosque or elsewhere, or even in his house, because
the Prophet (blessings and peace of Allah be upon him) said: "When the
iqaamah for prayer is given, there is no prayer except the prescribed
prayer."
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ISLAMIC ARTICLE -:- Performing Another ‘Umrah While in Makkah:

I wish to go for Umrah, with my siblings, very soon. We will be flying
from UK, wearing Ihram before miqaat near Judah airport. After doing
our Umrah, if we wish to do Umrah for one or both of our deceased
parents (oneson does for one parent and the other for the second
parent), which miqaat will go to, to do our intention for Umrah on
behalf of our parents? Do we also have to changeour Ihrams for
repeating the Umrah for parents?.
Praise be to Allaah.
First:
Repetition of 'Umrah for the Muslim in one journey,either for himself
or on behalf of someone else, is not from the Sunnah of the Prophet
(may Allah's peace and blessings be upon him) nor his Companions (may
Allah bepleased with them) nor was it from the guidance of the pious
predecessors. The basic principle is that for each 'Umrah there is a
separate journey.
Ibn al-Qayyim (may Allah have mercy on him) said in Zaad al Ma'aad (2/ 89-90):
"None of his (may Allah's peace and blessings be upon him) 'Umrahs
were performed by leaving Makkah as many people do today. Rather, all
his 'Umrahs were done while entering Makkah. He remained in Makkah for
thirteen years after the revelation was first sent down and it has not
been reported that he did 'Umrah by leaving Makkahduring that time.
The 'Umrah which the Messenger of Allah (may Allah's peace and
blessingsbe upon him) performed and prescribed was the 'Umrah for one
entering Makkah, not the the 'Umrah of one who is already in Makkah,
then leaves the "sanctuary" to return for an 'Umrah. In his time, only
A'ishah did this and it was due to a specific situation; that is, she
had the intention of performing 'Umrah, but her menses occurred. The
Messenger of Allah ordered her to do the Hajj with 'Umrah, and thus
she performed Hajj Qiran (a type of Hajj where Hajj and 'Umrah are
done with one ihram).
He informed her that the tawaf (circumambulation) around the House and
walking between Safa andMarwah counted for both the Hajj and 'Umrah.
However, she felt somewhat upset that her friends (other women) would
return having performed Hajj and 'Umrah separately, as theyperformed
Hajj Tamattu' and did not menstruate during that time; whereas A'ishah
performed Hajj Qiran and her 'Umrah was included within her Hajj.
The Messenger of Allah then ordered A'ishah's brother to take her out
to Tan'eem, and return to Makkah in order to perform her 'Umrah and
tomake her feel better.
However, he did not perform 'Umrah from at-Tan'eem during that Hajj
not did anyone else who was with him." End quote
Second:
The majority of scholars have allowed one who performs 'Umrah to
perform another one during the same journey, especially if he is from
outside Makkah and it is a long journey and difficult to return once
more. In that case, he has to leave to the nearest place outside the
"sanctuary" in order to get into ihram forthe other 'Umrah.
Al-Bukhari (1215) and Muslim (1211) report from'Aishah (may Allah be
pleased with her) that she said: "O Messenger of Allah, you did 'Umrah
and I did not. He said: O Abdur-Rahman, take your sister and make her
perform the'Umrah from at-Tan'eem. So he took her on his camel and she
performed the 'Umrah."
In another narration foundin Bukhari and Muslim, theProphet (may
Allah's peace and blessings be upon him) said to Abdur-Rahman: "Leave
the sanctuary with your sister and let her intend 'Umrah."
Al-Imam an-Nawawi said in his commentary on Sahih Muslim (8/ 210):
"'Leave the sanctuary withyour sister and let her intend 'Umrah' in
this is evidence for what the scholars said: That one who is in Makkah
and wants to perform 'Umrah, then his meeqat (boundary) for it is the
closest area outside the sanctuary and it is not allowed for him to
don the ihram within the sanctuary (haram). The scholars said: It is
incumbent to leave the sanctuary so as to combine between the
areaoutside the sanctuary and the sanctuary as the pilgrim does, for
he standsin 'Arafah (which is outsidethe sanctuary), then entersMakkah
for the tawaf (circumambulation) and other acts.

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ISLAMIC ARTICLE -:- He is affected by waswaas and swore: “If Iget carried away with it again, I will be a kaafir”

I am here to discuss a serious matter that has happened to me and have
tried my best to find someone to help me and this is where Ive come.
I have this problem, whichmy family says its waswasa, and that problem
is that whenever I recite the Quran I always think i have made a
mistake and when I pray I forget if I did the 2 sujuud or said salam,
and I also mix up in saying al tahiyatand sometimes forget what I
said...And even during wudhu I always feel that i keep on breaking
wind during wudhu and sometimes I forget if I have washed someparts,
for example: sometimes i feel I forgot to wash my hands sometimes my
face and soon and all this makes me keep on repeating the wudhu...
This matter has gone to such an extent that duringa wudhu, I was
trying to think of a way to stop all this, so during that wudhui said:
"I swear on Allah, if irepeat anything during this wudhu, Allah count
me as a kafir" and at another time i made up another oath saying:" I
swear on Allah, if i repeat the wudhu, Oh Angels jin and shayateen,
count me as kaafir"... i thought theseoaths will keep me scared from
repeating wudhu, so I used the same oaths during prayer to keep me
away from repeating the verses of the Quran again and again...It
worked well until, at times i repeated the wudhu and at times i
repeated the verses, I am scared if this oath has made me a kafir, I'm
a pious Muslim and Momin and I pray to and worship Allah everyday ,
and my heart is strong with Iman.
I am really sad of what I have done, and Swore i won't do these types
of oaths,and again I say I am scared if this oath has made me a kafir,
so this is why I try and contact you for an answer to this question,
has this oath made me a kafir?
I would be very thankful for an answer.
Jazakum Allahu Khayran.
If possible, could you tell me of a way to stop repeating the wudhu
due to the wind break feeling and forgetfullness and a way to stop the
forgetfullness in salah and a way to stop the continious repeating of
the ayas?.
Praise be to Allaah.
Firstly:
It makes no sense and it isnot prescribed in Islam in any way to
expose your religious commitment to the whispers (waswaas) ofthe
Shaytaan so that he may toy with it as he wishes and make you mess
about with your religious commitment like someone who is gamblingby
swearing oaths and making vows. Your religious commitment is too
important and too precious for this kind of risky behaviour. Your
enemy is lying in wait for you and seeks to instil in your heart his
devilish whispers, doubts and bad thoughts, so as to distract you from
worship and weaken your commitmentto it. And he seeks to
instillanxiety and distress in your heart. You have seen how you have
ended up with his whispers (waswaas).
The matter is much more straightforward than that. A person's act of
worship cannot be ended or invalidated on the basis ofmere
uncertainty, let alone the waswaas that is attacking you, that is
closer to being a sickness than wellbeing.
Shaykh al-Islam Ibn Taymiyah (may Allah havemercy on him) was asked:
what if a person does wudoo' and stands to pray, then feels some
wetness (such as a drop ofurine etc) whilst he is praying. Does that
invalidate his prayer or not?
He replied:
Merely feeling something does not invalidate wudoo' and it is not
permissible for him to exitan obligatory prayer on the basis of mere
uncertainty. If he is certainthat urine has been secreted to the
outside of the penis, then his wudoo'is invalidated and he has to wash
himself (istinja'), unless he is suffering from urinary incontinence.
But the prayer is not invalidated by a mere feeling, if he has done
what is enjoined upon him.
End quote from Majmoo' al-Fataawa, 21/219-220/

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News:- - - The Saleh Mosque Yemen:

The Saleh Mosque or Al Saleh Mosque is the largest and most modern
mosque in Sana'a, Yemen. It lies in southern outskirts of the city,
south of the Al Sabeen Maternal Hospital at the junction of the 45
meters and 70 meters roads. Inaugurated in November 2008, it is named
after Yemeni President Ali Abdullah Saleh. It can hold up to 40,000
worshippers and cost nearly 60 million US dollars to build. At the
time of construction and opening, it was criticized for being too
expensive in relation to Yemen's generalimpoverishment.
Features
The mosque was built in a Yemeni architectural style and includes
wooden roofs,15 wooden doors which are 22.86 meters (75 feet) in
height and include engraved copper patterns as well as 6 large
minarets,4 of which are 160 meters (525 feet) in height. It is
surrounded by sprawling gardens/

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