Menstruation and Post-Natal bleeding, - Dought& clear, - * She miscarried the foetus at two months and stopped praying because she thought it was nifaas

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I had a miscarriage at approximately seven weeks. After the miscarriage I did not pray for fifteen days, out of ignorance on my part, because I thought that I came under the ruling of nifaas and I was bleeding.
Praise be to Allaah.
If a woman has a miscarriage when human features, such as the head and limbs had not yet appeared in it, not even the outlines thereof, then the bleeding that occurs is irregular bleeding and it does not mean that she cannot pray or fast. If human features had already appeared in it, then the bleeding is nifaas. The minimum period in which human features may appear is eighty-one days, as is explained in the answer to question no. 37784and 45564.
Based on that, you made a mistake when you stopped praying, and you have to make up these days according to the majority of scholars. Some scholars are of the view that prayers do not have to be made up in such cases, because one was unaware that prayer was obligatory at that time.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: Based on this, if a person did not do the obligatory purification because the text had not reached him, such as if he ate camel meat and did not do wudoo’, then the text reached him and it became clear to him that wudoo’ was required in this case, or he prayed in a camel pen, then the text reached him and became apparent to him, does he have to make up what he missed? There are two opinions concerning that, both of which were narrated from Ahmad.
A similar case is a man who touches his penis and prays, then it becomes clear to him that it is obligatory to do wudoo’ after touching one’s penis.
The correct view in all these cases is that it is not obligatory to repeat them (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 of Allaah (peace and blessings of Allaah be upon him) concerning a particular matter did not reach a person, then it has not been proven to him that it is obligatory. Hence the Prophet (peace and blessings of Allaah be upon him) did not order ‘Umar and ‘Ammaar, when they became junub and ‘Umar did not pray but ‘Ammaar prayed after rolling in the dust, to make up or repeat their prayers. Similarly, he did not command Abu Dharr to repeat the prayers when he became junub and did not pray for several days. And he did not tell the Sahaabi who ate until he could distinguish the white thread from the black thread to make up his fast. And he did not command the one who had prayed facing Jerusalem before news of the abrogation of that ruling (i.e., facing Jerusalem when praying) reached him to make up the prayers.
Under this heading also comes the case of the woman who experiences istihaadah (irregular vaginal bleeding), if she does not pray for a while because she believes that prayer is not obligatory for her. There are two scholarly opinions as to whether she is obliged to make up the prayers, one of which is that she is not required to do so, as was narrated from Maalik and others, because in the case of the woman with istihaadah who said to the Prophet (peace and blessings of Allaah be upon him): “I experience severe and heavy bleeding that kept me from praying and fasting”, his response was to tell her what she should do in the future, and he did not tell her to make up the missed prayers. End quote fromMajmoo’ al-Fataawa(21/101).
But to be on the safe side, she may make up these prayers, by doing them in batches, according to what she is able to do. So she can pray five prayers for the first day, then five for the second day, and so on, until she has finished them all.
And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She mistakenly thought that her period hadfinished; she did ghusl and had intercourse with her husband, then more blood came

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My wife thought she completed her menses (although earlier than normal) and began praying. I then went to her. After the fajr prayer the next day. She then made ghusl and prayed Dhuhr. Is there any sin on me or my wife, and if so do I have to make kaffarah?
Praise be to Allaah.
If a woman thinks it most likely that her period has finished, and she sees the signs of tahaarah (being pure, i.e., after the period has ended), so she does ghusl, prays and has intercourse with her husband, then there is no sin on her for having intercourse, because it is an action that is permissible. What is forbidden is to have intercourse at the time of menstruation. If the menstrual blood comes back, then she is considered to be menstruating and she is not allowed to pray or have intercourse with her husband, because when the menstrual blood is flowing, the rulings attached to it apply. Its signs or features are well known to women, so a woman should not be too hasty in doing ghusl and starting to pray until she sees the white discharge which is the sign of tahaarah (purity), or she is completely dry in the case of one who does not experience the white discharge. Cessation of bleeding alone does not mean that she is now clean, rather she is clean when she sees the sign of tahaarah and when the usual time for her period to end has come. And Allaah knows best.

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Prayer, - Dought & clear, - * If he does ghusl following a wet dream, maniy continues to come out of him during theprayer

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May Allah reward you with good for answering my question, but I think that it needs further explanation of the issue of sprinkling hot water on the private part, because the wet dream occurred at the time of ‘Asr prayer, and I have a problem, which is that maniy and even madhiy continue to come out for a considerable period after they are first emitted. It often happens with me that one of them is emitted at the time of prayer, whether that is because of thinking or because of a wet dream, but in order not to miss the prayer, I sprinkle hot water (on my private part) so that whatever is left will come out. Please note that I do not feel any desire when I use this method. Now I am going to make up the fast of that day that I told you about, in sha Allah, but what should I do if maniy continues to come out whilst I am praying? Should I pray in that case?
Praise be to Allah.
Firstly:
We appreciate this further explanation and we ask Allah, may He be exalted, to help us and you avoid reprehensible words and actions.
Secondly:
If it does not come out continually all the time, then it does not come under the ruling on incontinence; rather it invalidates wudoo’ as soon as it comes out, even if that happens during the prayer. The one who is faced with that should stop praying, do wudoo’ and then repeat the prayer. He also has to do wash off whatever has gotten onto him if what came out was urine or madhiy, because they are both najis (impure), unlike maniy which is taahir (pure).
But the one who is praying should not interrupt his prayer unless he is certain that something has come out of him, because the basic principle is that he remains in a state of purity, and that which is certain cannot be changed by mere doubt or uncertainty.
If maniy came out of a person and he did ghusl for that, then more came out but without desire, then he does not have to do ghusl again, but it does invalidate his wudoo’.
See:ash-Sharh al-Mumti‘, 1/337
The scholars of the Standing Committee for Issuing Fatwas were asked: If I do wudoo’ for every prayer and then go out to the mosque, I always emit madhiy; can I pray, knowing that if I take a bath and go out, madhiy will come out without desire. So do I have to take a bath every time?
They replied:
If that comes out of you continually, then it comes under the same ruling as incontinence, and you have to do wudoo’ for every prayer when the time for it begins, then your prayer will be valid even if it comes out whilst you are praying. If it does not happen frequently with you, then you have to do wudoo’ as prescribed for prayer, after washing the penis and testicles. But you do not have to do ghusl (take a bath) for that. End quote.
Fataawa al-Lajnah ad-Daa’imah, 5/413
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: When I finish wudoo’ and go to pray, I feel that a drop of urine comes out of the penis; what should I do?
He replied: What you should do is pay no attention to that and ignore it, as the Muslim scholars have enjoined. Do not pay any attention to it and do not go and look at your penis to see if anything came out or not. If you seek refuge with Allah from the accursed Shaytaan and ignore it, it will go away, by Allah’s leave. But if you are absolutely certain about it, then it is essential to wash whatever the urine has gotten onto and repeat your wudoo’. Some people, if they feel any coolness on the head of the penis, think that something has come out. So if you are certain, then do what I have told you. What you have mentioned is not incontinence, because it stops and starts, whereas incontinence is ongoing and continual. But this happens after movement and one or two drops come out; this is not incontinence, because once a couple of drops have come out, it stops. In this case, he should wash it off and do wudoo’ again. He should always do this, and he should be patient and seek reward with Allah.
End quote fromLiqa’ al-Baab al-Maftooh, 15/184
And Allah knows best.

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Prayer, - Dought & clear, - * Whenwas prayer made obligatory? How did the Muslims pray before prayer was made obligatory?

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Is it true that prayer was made obligatory before the night of the Isra’? Did the Messenger pray in the manner that we pray now, with the same number of rak‘ahs? When was prayer made obligatory at these times and in the manner that we pray now?
Praise be to Allah.
Al-Bukhaari (349) and Muslim (162) narrated from Anas ibn Maalik (may Allah be pleased with him) the famous hadeeth of the Isra’ (Prophet’s Night Journey) in which it is reported that the Messenger of Allah (blessings and peace of Allah be upon him) said:
“Then Allah revealed what He revealed to me, and enjoined fifty prayers on me every day and night. I came back down to Moosa (blessings and peace of Allah be upon him) and he said: What did your Lord enjoin upon your ummah? I said: Fifty prayers. He said: Go back to your Lord and ask Him to reduce it... I kept going back and forth between my Lord, may He be blessed and exalted, and Moosa (peace be upon him), until He said: ‘O Muhammad, they are five prayers each day and night, for every prayer there will be a tenfold (reward), and that is fifty prayers.”
The scholars are unanimously agreed that the five daily prayers were not made obligatory until this night. See the answer to question no. 143111
See also Fath al-Baari by Ibn Rajab (2/104).
Al-Haafiz Ibn Katheer (may Allah have mercy on him) said:
On the night of the Isra’, one and a half years before the Hijrah, Allah enjoined upon His Messenger (blessings and peace of Allah be upon him) the five daily prayers, and explained that there were conditions and essential parts and other matters having to do with them, bit by bit.
Tafseer Ibn Katheer (7/164).
Then Jibreel (peace be upon him) came down and taught the Prophet (blessings and peace of Allah be upon him) the times of the prayers:
Al-Bukhaari (522) and Muslim (611) narrated from Ibn Shihaab that ‘Umar ibn ‘Abd al-‘Azeez delayed the prayer one day. ‘Urwah ibn az-Zubayr entered upon him and told him that al-Mugheerah ibn Shu‘bah delayed the prayer one day when he was in Kufah, and Abu Mas‘ood al-Ansaari entered upon him and said: What is this, O Mugheerah? Do you not know that Jibreel came down and prayed, and the Messenger of Allah (blessings and peace of Allah be upon him) prayed, then he prayed and the Messenger of Allah (blessings and peace of Allah be upon him) prayed, then he prayed and the Messenger of Allah (blessings and peace of Allah be upon him) prayed, then he prayed and the Messenger of Allah (blessings and peace of Allah be upon him) prayed, then he prayed and the Messenger of Allah (blessings and peace of Allah be upon him) prayed. Then he said: This is what has been enjoined upon me. ‘Umar said to ‘Urwah: Think what you are narrating, O ‘Urwah! Is Jibreel the one who taught the Messenger of Allah (blessings and peace of Allah be upon him) the times of the prayers? ‘Urwah said: That is what Basheer ibn Abi Mas‘ood used to narrate from his father.
An-Nasaa’i (526) narrated that Jaabir ibn ‘Abdullah (may Allah be pleased with him) said: Jibreel (peace be upon him) came to the Prophet (blessings and peace of Allah be upon him) when the sun had passed its zenith and said: Get up, O Muhammad. That was when the sun had passed the meridian. Then he waited until the (length of) a man’s shadow was equal to his height, then he came to him for ‘Asr and said: Get up, O Muhammad, and pray ‘Asr. Then he waited until the sun set, then he came to him and said: Get up and pray Maghrib. So he got up and prayed it when the sun had set fully. Then he waited until the twilight had disappeared, then he came and said: Get up and pray ‘Isha’, so he got up and prayed it… In this hadeeth it says: He (i.e., Jibreel) said: The period between two of these two times is the time to pray.
Classed as saheeh by al-Albaani in Saheeh an-Nasaa’i.
‘Abd ar-Razzaaq narrated in his Musannaf (1773) and Ibn Ishaaq narrated in his Seerah – as it says in Fath al-Baari (2/286) – that this happened on the morning after the night in which prayer was made obligatory.
Al-Qurtubi (may Allah have mercy on him) said:
(The scholars) did not differ concerning the fact that Jibreel (peace be upon him) came down on the morning following the night of the Isra’, when the sun passed its zenith, and taught the Prophet (blessings and peace of Allah be upon him) the prayer and its timings. End quote.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Jibreel’s explanation of the timings of the prayer came on the morning following the night of the Isra’. End quote.
Sharh al-‘Umdah (4/148)
When the five daily prayers were first made obligatory, each prayer was two rak‘ahs, then after the Hijrah, that was confirmed in the case of travel, and two rak‘ahs were added for those who are not travelling, except Maghrib, which remained as it was. Al-Bukhaari (3935) and Muslim (685) narrated that ‘Aa’ishah (may Allah be pleased with her) said: Prayer was enjoined with two rak‘ahs, then when the Prophet (blessings and peace of Allah be upon him) migrated, it was enjoined with four rak‘ahs, but prayer whilst travelling remained as it had originally been.
The Prophet (blessings and peace of Allah be upon him) and his Companions used to pray before the five daily prayers were made obligatory.
It says in al-Mawsoo‘ah al-Fiqhiyyah (27/52-53):
Prayer was originally enjoined in Makkah at the beginning of Islam, because there are Makkan verses that were revealed at the beginning of the Prophet’s mission that encourage praying. As for the five daily prayers in the form that is well-known, they were made obligatory on the night of the Isra’ and Mi‘raaj. End quote.
See also the answer to question no. 143111
Some of the scholars are of the view that prayer was made obligatory at the beginning, two rak‘ahs in the morning and two rak‘ahs in the afternoon.
Al-Haafiz (may Allah have mercy on him) said in al-Fath:
A number of scholars are of the view that before the Isra’ there was no obligatory prescribed prayer, but prayers were offered at night, without any number of rak‘ahs being specified. Al-Harbi was of the view that prayer was made obligatory, two rak‘ahs in the morning and two rak‘ahs in the afternoon. Ash-Shaafa‘i narrated from some of the scholars that prayer at night was obligatory, then it was abrogated by the verse (interpretation of the meaning): “So, recite you of the Quran as much as may be easy for you” [al-Muzammil 73:20]. So it became obligatory to pray for part of the night. Then that was abrogated by the five daily prayers. End quote.
He also said:
Before the Isra’, the Prophet (blessings and peace of Allah be upon him) definitely used to pray, as did his companions, but there is a scholarly difference of opinion as to whether any kind of prayer was made obligatory before the five daily prayers or not. It was said that what was obligatory at first was prayer before sunrise and prayer before sunset. The evidence for that is the verse in which Allah, may He be exalted, says (interpretation of the meaning): “and glorify the praises of your Lord before the rising of the sun, and before its setting” [Ta-Ha 20:130], and similar verses. End quote.
See also Tafseer Ibn ‘Atiyyah (1/204); at-Tahreer wa’t-Tanweer by Ibn ‘Ashoor (24/75).
And Allah knows best.

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Description of the Prayer, - Dought & clear, - * If he catches up with the imam when he is bowing, what should he do?

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If I enter the mosque and the imam is bowing, if I bow with him will that rak’ah count for me, even though I have not recited al-Faatihah? Should I say one takbeer or two?.
Praise be to Allaah.
Firstly:
If a person enters the mosque when the imam is bowing, he should bow with him, and his will have caught up with the rak’ah if he joins the imam when he is bowing, even if he did not bow fully until after the imam stands up. Imam Abu Dawood said: I heard Ahmed being asked about a man who catches up with the imam when he is bowing; he says takbeer and bows, then the imam stands up. He said: If he placed his hands firmly on his knees before the imam stood up, then he has caught up with the rak’ah. End quote.
See:Masaa’il al-Imaam Ahmadby Abu Dawood, p. 35;Haashiyat al-Rawd, by Ibn Qaasim, 2/275;al-Majmoo, 4/215.
Then he should be at ease in bowing, and rise from bowing, and follow his imam.
Shaykh Ibn Baaz said: If a person catches up with the imam when he is bowing, that rak’ah counts for him, even if he does not say the tasbeeh until after the imam has stood up. End quote.
Majmoo’ Fataawa Ibn Baaz, 11/245-246
Secondly:
If he catches up with him when he is bowing, then one takbeer is sufficient, i.e., the opening takbeer counts for the takbeer of bowing too. That was narrated from Zayd ibn Thaabit, Ibn ‘Umar, Sa’eed, ‘Ata’, al-Hasan and Ibraaheem al-Nakha’i. It was also the view of the four imams (Abu Haneefah, Maalik, al-Shaafa’i and Ahmad). Abu Dawood said: I said to Ahmad: What if I catch up with the imam when he is bowing? He said: One takbeer is sufficient for you. End quote.
Masaa’il al-Imam Ahmad, p. 35
That is because the time for bowing is usually too short to combine two takbeers, and because it is combining two acts of worship of the same type in the same place. The intention to bow does not cancel out the intention to start praying. So the pillar or essential part, namely the opening takbeer, suffices for the obligatory duty, namely the takbeer for bowing, just as tawaaf al-ifaadah suffices for the farewell tawaaf if it is done last of all.
Seeal-Mughni, 2/183;al-Qawaa’idby Ibn Rajab, number 18.
If a person can say two takbeers, one for starting the prayer and one for bowing, that is better. Abu Dawood said: I said to Ahmad: Is saying two takbeers dearer to you? He said: If he says two takbeers there is no dispute on the matter. End quote.
Masaa’il al-Imam Ahmad, p. 35
Shaykh Ibn Baaz was asked: If a person joins the prayer when the imam is bowing, should he say the takbeers for starting to pray and for bowing, or say takbeer once and bow?
He replied:
It is better and more on the safe side to say takbeer twice, once for starting to pray, which is a pillar or essential part of the prayer which must be done when he is standing, and the second time for bowing when he starts to bow. If he fears that he may miss the rak’ah, then the opening takbeer will suffice according to the more correct of the two scholarly opinions, because they are two acts of worship being combined at the same time and the greater will suffice for the lesser. And this rak’ah will count according to the majority of scholars. End quote.
Majmoo’ Fataawa Ibn Baaz, 11/244-245
The one who is joining the prayer has to say the opening takbeer standing. If he says it whilst leaning forward to bow, it is not valid.
Al-Nawawi said inal-Majmoo’(4/111):
If a person catches up with the imam when he is bowing, he should say the opening takbeer standing, then say the takbeer for bowing as he is leaning forward to bow. If he says some of the opening takbeer when he is not standing upright, then his prayer does not count as an obligatory prayer, with no difference of opinion among the scholars on this point; it also does not count as a naafil prayer, according to the correct view. End quote.
Seeal-Mughni, 2/130
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said inal-Sharh al-Mumti’(4/123):
But there is a matter which must be discussed, which is that it is essential to say the opening takbeer when standing straight, before leaning forward, because if a person leans forward when saying the opening takbeer, he will have said the opening takbeer when he was not standing straight, and the opening takbeer must be said when standing straight. End quote.
Thirdly:
If he bows with the imam, that rak’ah counts for him even if he does not recite al-Faatihah. This is the view of the majority and it is the correct view, in sha Allah, because the Prophet (peace and blessings of Allaah be upon him) said to Abu Bakrah (may Allaah be pleased with him), when he came to the Prophet (peace and blessings of Allaah be upon him) when he was bowing and he bowed before he reached the row. He mentioned that to the Prophet (peace and blessings of Allaah be upon him) and he said: “May Allaah make you more keen, but do not do it again.” Narrated by al-Bukhaari, 783.
The point here is that if catching up with bowing did not count as catching up with the rak’ah with the imam, the Prophet (peace and blessings of Allaah be upon him) would have told him to make up that rak’ah in which he did not catch up with the recitation, but no such thing has been reported from him. This indicates that the one who catches up with bowing has caught up with the rak’ah.
See Silsilat al-Ahaadeeth al-Saheehah, p. 230.
Al-Shawkaan said: Similarly the Prophet (peace and blessings of Allaah be upon him) told the one who joins the prayer to do what the imam does, and it is known that this cannot be done unless he bows with his imam. If he starts to recite al-Faatihah, he has caught up with the imam in a state where he is not doing what his imam does, so he has disobeyed the command to follow the imam. End quote from an essay quoted by the author of‘Awn al-Ma’bood, 3/157
With regard to the evidence for it being obligatory to recite al-Faatihah in prayer, this is general in meaning and includes the one who joins the prayer late and the one who does not join the prayer late. This hadeeth specifically indicates that the obligation to recite al-Faatihah is waived for the one who catches up with his imam when he is bowing, so this hadeeth makes an exception from the general meaning of the other ahaadeeth.
SeeMajmoo’ al-Fataawa, 23/290
In the answer to question no. 74999we have explained that recitation of al-Faatihah is waived for the person praying behind an imam in two cases:
1 – If he catches up with the imam when he is bowing
2 – If he catches up with the imam just before he bows, and he cannot complete the recitation of al-Faatihah
SeeAhkaam Hudoor al-Masaajid(p. 141-143) by Shaykh ‘Abd-Allaah ibn Saalih al-Fawzaan.

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For children, - Favourite Stories: One Night's Due(Messenger of Allah (saww) and Mother, Mother and Islam)

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Someone asked the Messenger of Allah (saww), "Who has the greater right over children, the mother or the father?"
The Messenger of Allah (saww) answered, "The mother's right is greater than the father's." He was asked three times, and each time the answer was the same. The fourth time, Messenger of Allah (saww) said, "The father's right is next."
"Why do you give the mother three rights to the father's one?"
The Messenger of Allah (saww) replied, "Your mother carried you for nine months in her womb, than gave you birth. After that she gave up her sleep for your sleep, suckled you, carried you in her arms, and cleaned you. For years she cooked for you, fed you, and served you food. She did your laundry. When you were forty, fifty, sixty, she still followed your progress with interest. Your father sowed you in your mother's womb, provided your food, and made sure you had clothes to wear. Can this be compared with your mother's role?"
And We have enjoined man in respect of his parents - his mother bears him with faintings upon faintings and his weaning takes two years - saying: Be grateful to Me and to both your parents; to Me is the eventual coming. And if they contend with you that you should associate with Me what you have no knowledge of, do not obey them, and keep company with them in this world kindly, and follow the way of him who turns to Me, then to Me is your return, then will I inform you of what you did. Noble Qur'an (31:14-15)
The questioner went on, "Well, I wonder if I could ever repay my mother for all the help and service, however much I might do for her?
The Messenger of Allah (saww) replied, " You could not repay so much as one night's due!"
"But suppose I carry my mother on my back for years, clean up after her, cook for her, and feed her. Suppose I attend to those same services as long as she may live?"
"There will still be this difference between you: your mother looked out for you to live, while you are waiting for her to die."

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Hajj & Umrah, - *Sublime Benefits and Objectives of Hajj - II

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4- Reinforcing Islamic brotherhood and solidarity:
Hajjis rather like an international annual public and formal conference. Unlike other acts of worship, it provides a live, direct and bright reality in terms of useful moral values on the human level. This is achieved through the meeting of the masses of pilgrims in a harmonious way that symbolizes and represents Muslims in the different regions of the world. They get to know each other, unite, exchange opinions and organize their affairs in spite of the differences in their colors, homelands, languages, levels and life styles, realizing the verse in which Allaah The Almighty Says )what means(:}And indeed this, your religion, is one religion, and I am your Lord, so fear Me.{]Quran 23:52[
Moreover, this scene reminds the soul of past memories and urges one to study it and deduce lessons therefrom in order to head towards a promising future when Muslims achieve for themselves, their countries and their coming generations more security, dignity, pride, growth and prosperity.
The season ofHajjis considered an excellent opportunity for the Muslim masses to achieve greater cooperation and solidarity in order to unify their ranks in the face of contemporary challenges, regardless of their different appearances and manners.
5- Getting used to self-restraint and discipline:
Pilgrims practice self-restraint and discipline when they abandon the adornment of the life of this world and assumeIhraam. They abstain from shaving hair, cutting nails, using perfumes and such other acts that are known to be forbidden duringIhraam. All this is performed for the sake of Allaah The Almighty, in compliance with His orders and hoping to attain His pleasure and reward and to draw closer to Him. At-Tabaraani narrated inAl-Kabeerthat the Prophet,, said:"Allaah boasts about the people of ‘Arafaat to the Angels, and Says: 'Look at My slaves, they have come to Me, shaggy and dusty, they have come from every deep valley. So, bear witness that I have answered their supplication, accepted their intercession and granted mercy to the negligent among them for the sake of the benevolent ones.'"
6-Hajjis a real mirror of human equality and a preview of the gathering of people on the Day of Judgment:
InHajj, the meanings and manifestations of human equality among the masses of people appear clearly. They are all in a state ofIhraamand in one place; they gather at the same time and wait to perform the same rituals in sequence. All of them are equal, like the teeth of a comb. There is no difference between the rich and the poor, the old and the young. They are all wearing similar simple white pieces of cloth, which symbolize the oneness of human creation, and that Islam holds all races and peoples as equal, for they are the same in the sight of Allaah The Almighty. In addition, through these scenes, images that stand for the Last Day are evoked in the human soul – the day when people are gathered to the Lord of the Worlds barefoot and naked, and no person is favored over others except by their piety and good deeds.
Islam intended to achieve all the above-mentioned benefits and purposes. The need for them is renewed with the passage of time and the development of civilization.
However, there are landmarks and practices that pilgrims should not forget or be lenient therewith. These include:
1- Sincerity of intention to Allaah The Almighty, remembering His greatness in all the states and times, honoring the symbols of Allaah The Almighty, engaging in remembering, glorifying, recitingTalbiyah)saying,“Labbayk Allaahumma Labbayk”)O Allaah, I hasten to You(”( and supplicating Him, for this proves the truthfulness of souls and the piety of hearts. Allaah The Exalted Says )what means(:}That ]is so[. And whoever honors the symbols of Allaah - indeed, it is from the piety of hearts.{]Quran 22:32[
2- Kind treatment to all other pilgrims, gentleness in dealing with them, favoring them over oneself, hastening to offer them assistance and advising them, being tolerant of them, having patience with them and avoiding showing anger at their errors and pointing out their mistakes in a rude manner.
3- Investing all one's time in goodness, righteousness, kindness and obedience and not wasting it in that which does not benefit so that the pilgrim does not waste his effort, make mistakes and lose his rewards.
4- Avoiding actions that abuse the sanctity ofHajj, its place and time and violate its status. This entails keeping away from practices that hurt Muslims or cause harm to them, maintain public and private utilities, observing cleanliness, avoiding throwing dirt and garbage in the streets and places where pilgrims gather, avoiding crowds, keeping away from exhausting and tiring oneself as well as avoiding sitting on roads and yards and exposing others to harm.
The government of Saudi Arabia has undoubtedly exerted costly and strenuous efforts to maintain the safety of the pilgrims, insure services for them, provide them with comfort, and achieve their interests. This is all so they can perform their rituals easily and return to their homelands and families secure, assured, happy and optimistic with theHadeethin which the Prophet,says:"The accepted Hajj has no reward other than Paradise."]Al-Bukhaari and Muslim[ )The acceptedHajjis that which does not include any sin or act of disobedience.

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Hajj & Umrah, - *Sublime Benefits and Objectives of Hajj - I

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Hajjis one of the pillars of Islam which was prescribed in the ninth year after theHijrah)emigration( of the Prophet,. It is out of the mercy of Allaah The Almighty towards His slaves that He has enjoinedHajjupon them at least once in a lifetime. Allaah The Almighty Says )what means(:}And ]due[ to Allaah from the people is a pilgrimage to the House - for whoever is able to find thereto a way.{]Quran 3:97[
Abu Hurayrahnarrated that the Messenger of Allaah,addressed them saying:“O people, Allaah has made Hajj obligatory for you; so perform Hajj.”Thereupon, Al-Aqra‘ ibn Haabis said,“O Messenger of Allaah, )is it to be performed( every year?”The Prophet,, remained silent, but the man repeated )these words( thrice, whereupon the Messenger of Allaah,,said:“If I were to say ‘yes’, it would become obligatory )for you to perform it every year( and you would not be able to do it.”Then he said:“Leave me with what I have left to you, for those who were before you were destroyed because of excessive questioning, and their opposition to their prophets.”]Saheeh Muslimand others[
The occasion ofHajjhas many benefits and objectives spanning ideological, personal, societal, moral and educational aspects. These include the following:
1- Deepening faith and strengthening piety:
There is no doubt that performingHajjin theSharee‘ah-prescribed manner strengthens faith and cleanses the self from its impurities. It rouses Islamic emotions with the purpose of realizing the greatness of Allaah The Almighty and feeling humble submission to Him where pilgrims actually live for a number of appointed days in the atmosphere of divine inspiration and in the places of the revelation of the Noble Quran. Thus, thousands of souls head in overwhelming spirituality towards greater, more tangible religious commitment, complete submission to Allaah The Exalted, sincere adherence to and fruitful interaction with His orders and prohibitions.
Allaah The Almighty referred to this great purpose and the useful positive meanings it encompasses in the verse in which He Says about aHajjritual )what means(:}Their meat will not reach Allaah, nor will their blood, but what reaches Him is piety from you.{]Quran 22:37[
2- Feeling the sacrifices of the first Muslims:
The heightened spirituality of the days ofHajjmakes the Muslims recall the early days of Prophethood. A believer experiences first-hand the extent of the sacrifices of the Companionsand realizes the efforts of the first Muslims who established the basics of religion, adhered to the rulings and spread the virtues and merits of this religion. They endured the sufferings and trials they faced from their enemies and the sacrifices they offered in terms of their souls, money, families, times and interests. Due to these trials and sacrifices, the Prophet,, warned againstdisparaging or abusing them. He said:"Allaah, Allaah! Fear Him with regard to my Companions! Do not revile them after me! Whoever loves them loves them with his love for me…"He also said in another narration:“If any one of you spent gold equal to Uhud )in the cause of Allaah( it would not be equal to even a handful or even half a handful of what was spent by one of them."]Al-Bukhaari and Muslim[
3- Total obedience to Allaah The Almighty:
Performing the rituals ofHajjin spite of the variety of their forms, times and places and the difference in their utterances, numbers and contents instills in the souls of the pilgrims the value of obeying Allaah, the One and the Only. It teaches them to comply in totality with His orders, rulings and instructions even if they do not know the wisdom behind them or their material consequences.
Among the actions that prove this total submission to Allaah are performingTawaafaround theKa‘bahseven times, kissing the Black Stone, throwing the pebbles with known and appointed times and numbers, standing at‘Arafaatand then heading at night towardsMuzdalifahto stay the night therein.
Thus, the physical, intellectual and spiritual activities of man merge in a great and noble manner for him to get used to executing the orders of Allaah The Almighty and adhering to His instructions with truthfulness, sincerity, submission and humility without hesitation nor delay, even if the material benefits of this do not appear immediately.
‘Umarused to kiss the Black Stone and say,"No doubt, I know that you are a stone and can neither benefit anyone nor harm anyone. Had I not seen the Messenger of Allaahkissing you, I would not have kissed you."]Al-Bukhaari and Muslim[
)To be continued(

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Hajj & Umrah, - *The virtuesof the ten days of Thul-Hijjah- II

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Types of worship and deeds to be performed during the ten days:
One must understand that these days are a great blessing from Allaah to His slave, which is appreciated properly by the actively righteous. It is the Muslim's duty to appreciate this blessing and make the most of the opportunity, by devoting these ten days to paying more attention to striving hard in worship.
Among His blessings to His slaves, Allaah has given us many ways in which to perform righteous deeds and worship Him, so that the Muslim may be constantly active and consistent in his worship of his Lord.
Among the righteous deeds which the Muslim should strive to perform during the first ten days of Thul-Hijjah are:
1.The performance of Hajj and Umrah, which are the best of deeds that may be done. And what indicates their superiority are a number of narrations, one of which is the saying of the Prophet:"Performance of 'Umrah is an expiation of the sins committed between it and the previous 'Umrah, and the reward of the Hajj which is accepted by Allaah, Most High, is nothing but Paradise."]Al-Bukhaari and Muslim[
2.Fasting: It is recommended to fast on the nine days and especially on the ninth day of Thul-Hijjah. There is no doubt that the act of fasting is one of the best deeds, and it is from what Allaah, Most High, has chosen for himself, as in the Sacred Hadeeth:"Fasting is for Me )Allaah(, and it is I who give reward for it.Verily, someone gives up his sexual passion, his food and his drink for my sake..."]Al-Bukhaari, Muslim, At-Tirmithi, An-Nasaa'i and Ibn Maajah[
Also, from Abu Sa'eed Al-Khudriwho said that the Messenger of Allaahsaid:"No servant )of Allaah, Most High( fasts one day in the way of Allaah, except that Allaah, the Most High, removes his face from the fire because of it )the distance of traveling( seventy years."]Al-Bukhaari and Muslim[
The Prophetsaid:"Fasting the Day of ‘Arafah will be credited with Allaah by forgiving one's sins of the previous year and the following year."]Muslim[
3.Uttering the mention of Allaah: It is recommended to utter Takbeer )"Allaahu akbar"(, Tahmeed )"Al-hamdu Lillaah"(, Tahleel )"La ilaaha illallaah"( and Tasbeeh )"Subhaanallaah"( during the first ten days of Thul-Hijjah in the Mosque, at home, on the street and every place where it is permitted to mention Allaah and mention His name out loud, as an act of worship and as a proclamation of the greatness of Allaah, Most High. He The Most High, Says )what means(:"...And mention the name of Allaah on known ]i.e., specific[ days..."]Quran 22: 28[
4.Performing more good deeds in general, because good deeds are beloved by Allaah and will bring a great reward from Him. Whoever is not able to go to Hajj should occupy himself at this blessed time by worshipping Allaah, praying, reading Quran, supplicating, giving charity, honoring his parents, upholding the ties of kinship, enjoining what is good and forbidding what is evil, and other good deeds and acts of worship.
5.Offering sacrifice. One of the good deeds that will bring a person closer to Allaah during these ten days is offering a sacrifice, by choosing a high-quality animal. It is the Sunnah of our father Ibraaheem- from when Allaah The Most High, redeemed his son by the great sacrifice )of an animal in his place(. The Prophetslaughtered )sacrificed( two horned rams, black and white in color, and heslaughtered them with his own hands, mentioned the name of Allaah )saying Bismillaah(, said Takbeer )Allaahu-Akbar(, and placed his foot on their sides )while slaughtering them(. ]Al-Bukhaari and Muslim[
6.Sincerely repenting. One of the most important things to do during these ten days is to repent sincerely to Allaah and to give up all kinds of disobedience and sin.
Repentance means coming back to Allaah and foregoing all the deeds, open and secret, that He dislikes, out of regret for what has passed, giving it up immediately and being determined never to return to it, and to adhere firmly to the Truth by doing what Allaah loves. The Prophetsaid:"Verily Allaah has a sense of 'Ghayrah' )honor, prestige and anger over violation(, and Allaah's sense of Ghayrah is provoked when a person does that which Allaah has made prohibited."]Al-Bukhaari and Muslim[
7.It is incumbent for the Muslim )who is not making Hajj( to make every effort to perform the ‘Eed Prayer wherever it is performed, and to be present for the Khutbah )sermon( and benefit.
He must know the wisdom behind the legislation of this ‘Eed )celebration(. It is a day of thankfulness and performing deeds of righteousness. So, he must not make it a day of wildness, pride and vanity. He should not make it a time of disobedience and increase in forbidden things such as music, singing, uncontrolled amusement and the like - those things which could cause the cancellation of the good deeds done in these ten days )of Thul-Hijjah(.
There is much to be gained, so make the most of the opportunity afforded by these invaluable and irreplaceable ten days. Hasten to do good deeds, before death strikes, before one regrets his negligence and failure to act, before one is asked to return to life but only when prayers will never be answered, before death intervenes between the hopeful one and the things he hopes for, before one is trapped with his deeds in the grave.

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Night Prayer, - Dought & clear, - * Praying Qiyaam al-Layl in congregation at times other than in the month of Ramadaan

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Is it permissible for a group of men to gather to perform Qiyaam al-Layl on a regular basis (almost every night) at times other than in the month of Ramadan?
Praise be to Allaah.
If people want to gather to perform Qiyaam al-Layl in the mosque in congregation at times other than Ramadaan, this is a kind of bid’ah.
But there is nothing wrong with a person praying it in congregation at times other than Ramadaan in his house occasionally, because the Messenger (peace and blessings of Allaah be upon him) led Ibn ‘Abbaas, Ibn Mas’ood and Hudhayfah ibn al-Yamaan in congregation in his house. But he did not do that as a regular Sunnah (Sunnah raatibah) and he did not do it in the mosque.
Seeal-Sharh al-Mumti’by Ibn ‘Uthaymeen, part 4, p. 82
It should be noted that this jamaa’ah (prayer in congregation) which takes place at times other than Ramadaan should not happen by agreement or prior announcement. If it so happens that a Muslim sees another Muslim praying Qiyaam al-Layl and he joins him without prior agreement – as happened in the hadeeth of Ibn ‘Abbaas, for example, when he woke up and joined the Prophet (peace and blessings of Allaah be upon him) one night – there is nothing wrong that. But if it is a meeting by prior agreement to perform Qiyaam al-Layl on a regular basis, almost every night – as described in the question – this is bid’ah, as stated at the beginning of the answer.
We will quote the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him). He said:
“I stayed overnight in the house of my maternal aunt Maymoonah. The Prophet (peace and blessings of Allaah be upon him) slept for a part of the night… and during the night, he got up and performed a light ablution from a hanging water skin, and stood up for the prayer. I, too, performed a similar ablution, then I went and stood on his left. Perhaps Sufyaan said, on his left and he drew me to his right. He prayed as much as Allah wished, then he lay down and slept until the sound of his breathing could be heard. Later on the muezzin came to him and told him that it was time for prayer. The Prophet (peace and blessings of Allaah be upon him) went with him for the prayer without performing a new ablution.” Sufyaan said to 'Amr that some people said, “The eyes of the Messenger of Allaah (peace and blessings of Allaah be upon him) sleep but his heart does not sleep.” ‘Amr said, “I heard ‘Ubayd bin ‘Umayr saying that the dreams of Prophets were wahy (revelation), then he recited the verse (interpretation of the meaning):‘he [Ibraaheem] said: “O my son! I have seen in a dream that I am slaughtering you (offering you in sacrifice to Allaah)”’ [al-Saaffaat 37:102].”
(Narrated by al-Bukhaari, 138

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Night Prayer, - Dought & clear, - * Saying lengthy du’aa’ during Taraaweeh prayer

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Some imams recite lengthy du’aa’s in the mosques during Ramadaan and others recite short du’aa’s. Which is correct?
Praise be to Allaah.
What is correct it to make it neither too long nor too short. Making it so long that it causes hardship to people is not allowed. When the Prophet (peace and blessings of Allaah be upon him) heard that Mu’aadh ibn Jabal was making the prayers too long for his people, he spoke to him angrily in a manner that he had never used when advising someone and said to Mu’aadh: “O Mu’aadh, are you putting people off?” (al-Bukhaari,al-Adab, 6106; Muslim,al-Salaah, 465). What the imam should do is to adhere to the Sunnah.
Undoubtedly making the du’aa’ too long causes hardship to the people and exhausts them, especially those who are weak. Some people may have work to do, or they may not want to finish before the imam but it is difficult for them to stay with the imam. So we advise our brother imams to follow a moderate course, and to omit the du’aa’ sometimes so that the people will not think that the du’aa’ is obligatory.
Kitaab al-Da’wah, 5, Shaykh Ibn ‘Uthaymeen, 2/198

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Night Prayer, - Dought & clear, - * MakingWitr resemble Maghrib

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You wrote in article 'Night time praying during Ramadan' that The Prophet(peace and blessings of Allaah be upon him) forbade praying witr as three rakahs, and explained this by saying: Do not make it resemble Salaat al-Maghrib. Therefore the person who wants to pray three rakahs for witr must find a way to make it different (from Maghrib). There are two ways he can do this: either by giving salaam after the first two rakahs, which is the best way; or by not sitting after the first two rakahs .
I also pray 3 rakas of witar but i make it different from salat al maghrib by raising hands for takbir before dua e Qanot.Is it correct?.
Praise be to Allaah.
Before answering this question, we would like to say that we appreciate your eagerness to follow the Sunnah, and we ask Allaah to make us and you among those who listen to the word and follow it properly.
What you have said – may Allaah guide you – about not wanting to make Witr resemble Maghrib by raising your hands for the Takbeer before reciting Du’aa’ al-Qunoot, is not what is meant by the prohibition of the Prophet (peace and blessings of Allaah be upon him) in the hadeeth narrated by al-Haakim (1/304), al-Bayhaqi (3/31) and al-Daaraqutni (p. 172), and which was classed as saheeh by al-Haakim according to the conditions of al-Bukhaari and Muslim. According to this hadeeth the Prophet (peace and blessings of Allaah be upon him) said: “Do not pray Witr with three rak’ahs that resemble Maghrib.” What he (peace and blessings of Allaah be upon him) meant, as the scholars have explained, was that we should not sit to recite the first Tashahhud in a manner that resembles Maghrib.
SeeFath al-Baariby Ibn Hajar, 4/301. al-Haafiz said: Its isnaad is saheeh according to the conditions of al-Bukhaari and Muslim. See also‘Awn al-Ma’bood, commentary on hadeeth no. 1423;Salaat al-Taraaweehby al-Albaani, p. 97.
Raising the hands for Takbeer before reciting Du’aa’ al-Qunoot makes no difference in fact, because there are four places in which the hands should be raised during prayer:
1 – When saying Takbeer al-ihraam (takbeer for starting the prayer)
2 – When bowing in rukoo’
3 – When standing up from rukoo’
4 – When standing up after the first tashahhud
It is not prescribed for the worshipper to raise his hands at any point other than these four.
SeeFataawa Arkaan al-Islamby Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him), p. 312
And Allaah knows best.

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For children, - Favourite Stories: Messenger of Allah (saww) and Mother(Mother and Islam)

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At the time of the Messenger of Allah (saww), there was a young man named Alqamah. He was very diligent in obeying Allah by engaging in prayer and fasting and spending in charity. Then he fell ill and his illness became serious. His wife went to the Messenger of Allah (saww) and said, "My husband, Alqamah, is on his deathbed. I therefore came to tell you, Messenger of Allah (saww), about his condition."
The Messenger of Allah (saww) sent for Ammar ibn Yasir, Suhaib and Bilal ibn Rabah, and told them to go to him (Alqamah) and have him repeat the Shahadah. They went to him and found him in the agony of death. They asked him to say, "La illaha illa Allah," but his tongue was unable to pronounce it. At that, they came and told the Messenger of Allah (saww) that he was unable to repeat the Shahadah.
The Messenger of Allah (saww) asked, "Is either of his parentsalive?"
He was told, "Messenger of Allah (saww), his mother is, but she is very old."
The Messenger of Allah (saww) sent her a message that if it was convenient for her (if she was able to go out), she should come to him; otherwise she should stay in her house and the Messenger of Allah (saww) would come to her.
The Messenger of Allah's (saww) messenger came to her and informed her of the Messenger of Allah's (saww) message. She said, "May my life be a ransom for him, it is my pleasure to go to him!"
She stood up, leaning on her walking stick, and came to the Messenger of Allah (saww) and greeted him. The Messenger of Allah (saww) returned her greeting and said to her, "Umm Alqamah, tell me the truth, for otherwise Allah Most High will reveal the truth to me! What is the situation concerning your son, Alqamah?"
She replied, "Messenger of Allah (saww), he prays much, fasts a great deal, and spends a great amount in charity."
The Messenger of Allah (saww) said, "And what about yourself?"
She said, "Messenger of Allah (saww), I am angry with him."
He said, "Why?"
She replied, "Messenger of Allah (saww), he has preferred his wife to me and has disobeyed me."
The Messenger of Allah (saww) said, "Umm Alqamah, surely your anger has prevented Alqamah's tongue from pronouncing the Shahadah."
The Messenger of Allah (saww) then turned to Bilal ibn Rabah and said, "Bilal, go out and collect a quantity of firewood."
She said, "Messenger of Allah (saww), what do you plan to do?" The Messenger of Allah (saww) replied, "I will burn him in front of your eyes."
She said, "Messenger of Allah (saww), he is my son! My heart cannot bear your burning him in front of me!"
The Messenger of Allah (saww) said, "Umm Alqamah, Allah's punishment is more severe and more lasting! Therefore, if you want Allah to forgive him, be reconciled to him. By the One in Whose Hand is my soul, the prayer, fasting, and spending in charity (which he has done) are of no benefit to Alqamah as long as you are angry with him!"
Thereupon she said, "Messenger of Allah (saww), I call upon Allah Most High and His angels and the Muslims who are present to be my witnesses that I am pleased with my son Alqamah."
The Messenger of Allah (saww) said, "Bilal, go to him and see whether he is now able to say, "La illaha illa Allah" or not. It may be that Umm Alqamah is saying something for my sake which is not in her heart."
Bilal ibn Rabah went, and while entering the door he heard Alqamah saying, "La illaha illa Allah."
Bilal ibn Rabah remarked, "It is surely true that while Alqamah's mother was angry with him his tongue was tied, and now that she is pleased with him his tongue is freed."
Alqamah died the same day. The Messenger of Allah (saww) came to him and gave the order for his washing and shrouding, and then prayed the funeral prayer for him and buried him. The Messenger of Allah (saww) then stood by the side of his grave and said, "You company of Muhajirun (Emigrants) and Ansar (Helpers), if anyone favors his wife over his mother, Allah and His angels and all the people curse him! Allah does not accept his spending (in charity) and his uprightness unless he repents toward Allah, the Glorious and Majestic, and reconciles with her and attains her pleasure, because Allah's pleasure consists in her pleasure and Allah's anger consists in her anger."
We must always be respectful and obedient to our parents. However, we are not to obey them if they order us to disobey Allah and His Messenger of Allah (saww). Other than this, they deserve our utmost attention and respect.
O our Lord! grant me protection and my parents and the believers on the day when the reckoning shall come to pass! Noble Qur'an (14:41)

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Hajj & Umrah, - *Virtue of the Days ofAt-Tashreeq -I

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Remembrance of Allaah The Almighty is one of the best and greatest acts of worship. Mu‘aath ibn Jabaldeemed it as the best act of worship ever, for he said,
No deed can save one from the Punishment of Allaah better than the remembrance of Allaah The Almighty”They said,“Not even fighting in the Way of Allaah?”He replied,“Not even fighting in the Way of Allaah; except for a man who goes on fighting until he had his sword cut )for the Sake of Allaah( because Allaah The Almighty Says in His Book )what means(:}And the remembrance of Allaah is greater.{]Quran 29: 45[Hearts find life, comfort and tranquility in the remembrance of Allaah for Allaah The Almighty Says )what means(:}Unquestionably, by the remembrance of Allaah hearts are assured.{]Quran 13: 28[
Whoever remembers Allaah The Almighty at all times, will have little regard for the worldly life and all that it contains. Thereafter, he will suffer nothing of this life for he always remembers its Creator and knows for certain that what He has for him is better and more lasting.
Whoever adheres to the remembrance of Allaah The Almighty fears nothing, for the remembrance of Allaah The Almighty instills bravery and courage in his heart and eliminates cowardice and hesitation. In fact, it is the secret behind the power of those who strive in the Way of Allaah The Almighty when they defeat their enemies, even though they are fewer in number and less armed. It is the secret that drives scholars and reformists to enjoin good and forbid evil, and declare the truth without fearing the blame of any blamer. They are probably the ones who remember Allaah The Almighty the most. They remember Him more than anyone else does.
Days of Remembering and Thanking
The Days ofAt-Tashreeqare days of remembrance and showing gratitude to Allaah The Almighty. Allaah The Almighty must be remembered and thanked at all times, even more so in these blessed days. Nubayshah Al-Huthali narrated that the Prophet,, said:"The Days of At-Tashreeq are days ofeating, drinkingand remembering Allaah."]Muslim[ In another narration reported by Imaam Ahmad, the Prophet,, said:"Whoever observes fast )i.e. on the days of At-Tashreeq(, should break his fast for they are days ofeating and drinking."]Muslim[
They are the numbered days about which Allaah The Almighty Says )what means(:}And remember Allaah during ]specific[ numbered days.{]Quran 2: 203[ Furthermore, in theHadeethnarrated by ‘Abdullaah ibn Qurtthat the Prophet, said:"Thegreatest of days in the Sight of Allaah are the Day of Sacrifice)10thof Thul-Hijjah( and the Day of stay at Mina )11thof Thul-Hijjah(."]Ahmad[
Since these are the last days of a blessed season as pilgrims complete the rituals of theirHajjat this time and others finish them by slaughtering sacrifices to draw them nearer to Allaah The Almighty after the righteous deeds that they did in the ten days, it is recommended for the pilgrims and others to end this season with the remembrance of Allaah The Almighty.
In fact, that is the common tradition that Allaah The Almighty has enacted after finishing some acts of worship. As for remembering Allaah The Almighty after finishing prayer, the Noble Quran mentions that Allaah The Almighty Says )what means(:}And when you have completed the prayer, remember Allaah standing, sitting, or ]lying[ on your sides.{]Quran 4: 103[
Concerning the Friday prayer, He The Almighty Says )what means(:}And when the prayer has been concluded, disperse within the land and seek from the bounty of Allaah , and remember Allaah often that you may succeed.{]Quran 62: 10[
Also, after performingHajj, Allaah The Almighty Says )what means(:}And when you have completed your rites, remember Allaah like your ]previous[ remembrance of your fathers or with ]much[ greater remembrance{]Quran 2: 200[
It is necessary for the one who says remembrance of Allaah The Almighty to think thoughtfully and perceive what he is saying, in turn, this will drive him to be more submissive and more affected by it, which will in turn lead to the reformation of his heart.
Ibn Al-Qayyimsaid,“The best Thikr )i.e. remembrance of Allaah The Almighty( is what the heart and the tongue share, and was reported from the Prophetand considered attentively by the reciter.”

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Hajj & Umrah, - *Hajj and Inner Peace - III

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… Continued
Repentance entails true knowledge and overwhelming faith and certainty in the heart. If a believer's repentance is complete, his heart is pained and grieves over the sins and misdeeds that he committed.
The Muslim fully believes that Allaah The Almighty accepts repentance and forgives sins, and that Allaah The Exalted fulfills His promises, leads him to seek forgiveness, repent and keep away from acts of disobedience, hoping to attain the forgiveness and pleasure of Allaah The Almighty. If the Muslim repents sincerely, adheres to obeying and worshipping Allaah The Almighty by good deeds, his heart will be comfortable, his soul will be assured and the sense of guilt that gives rise to psychological worries and character disorders will vanish.
Hajjis a great opportunity for the negligent soul and the heedless heart and for a person to reconsider his thoughts and cleanse himself from sins, misdeeds and offences so that he becomes upright and starts obeying Allaah The Almighty – which helps him acquire new habits and good morals. However, if the slave does not repent or seek the pardon of the one he has hurt or wronged, his injustice or abuse to others remains suspended until the Day of Judgment when Allaah The Almighty judges his case. That is to say, that he may be granted the reward ofHajjif Allaah The Almighty wills, but his injustice remains hung around his neck till the Day of Resurrection when Allaah The Almighty reckons him for his injustice to others. This is the justice and mercy of Allaah The Almighty. He is the Judge, the utterly Just and the Ever Merciful. Justice is the balance of the Most Merciful by which He takes retribution from the wrongdoer and supports the wronged.
Discussing the issue of injustice makes us pause for a moment of reflection hoping to attain the reward of Allaah The Almighty. The wronged person hopes to attain the reward of Allaah The Almighty for what others did to him.
Hoping to attain the reward of Allaah The Almighty is a virtue and an elevated rank of faith which requires one to possess certain behavior and strive against himself. It requires, for example, behavior such as restraining anger, pardoning and patience – all of which is behavior in the path of Allaah The Almighty which keep man in a state of constant struggle with the self, which is a state that requires patience. Indeed, patience with the harm of people is one degree ofIhsaan.
Never think that those who hope to attain the reward of Allaah The Almighty have lost their rights. No, their rights are preserved with Allaah The Almighty till the appropriate time comes when He wishes to support His wronged slave. This is the promise of Allaah The Almighty, and the promise of Allaah The Almighty is true.
Entrusting affairs to Allaah The Almighty and seeking His reward grants man great power; a power that he derives from his love and trust in Allaah The Almighty; a power that gives him the capacity to have patience and grants him serenity, tranquility and security which lead to peace of the soul and the mind.
Inner peace is one degree of faith where man feels as if flying in the sky, that the world is small and its days are short ,no matter how long they last. Inner peace leads one to believe that winning the love and pleasure of Allaah The Almighty is a great prize which is not equivalent to anything and not compared to the treasures and pleasures of the life of this world.
Peace is a blessing from Allaah The Almighty which He bestows upon His believing and loving slave, upon which the slave feels that there is a light spreading inside himself and running in his blood; a light that disciplines, refines and directs him to everything that is good, virtuous and noble.
Inner peace requires of man special behavior such as pardoning, truthfulness, patience, sincerity, restraining anger,Ihsaanand satisfaction, all of which drive man to adhere to the Quranic morals. A person who is fortunate to have Quranic morals, coupled with correct knowledge of them, will find that they protect him from the evils and sins of this world.

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Hajj & Umrah, - *Hajj and Inner Peace - II

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… Continued
All these forms and others come under the category of wronging one another. Allaah The Exalted Says )what means(:}The cause is only against the ones who wrong the people.{]Quran 42:42[
If you are tempted by your position or power to wrong people, remember the power of Allaah The Almighty over you. Perpetrating this type of injustice requires repentance on your part. In addition, repentance should be accompanied by some practical behavior, such as the reconciliation of the slave with the one he has wronged or abused, so that he can go toHajjchaste and pure from any grudge or impurity, only seeking the love and pleasure of Allaah The Almighty.
All the three categories mentioned above constitute wronging oneself.
In any case, the whole issue is referred only to Allaah The Almighty. His mercy and forgiveness are always associated with His will only. Thus, He guides whom He wills and forgives whom He wills. His mercy and knowledge encompasses everything. The angels pray to Him saying:}"Our Lord, You have encompassed all things in mercy and knowledge, so forgive those who have repented and followed Your way and protect them from the punishment of Hellfire."{]Quran 40:7[
Allaah The Almighty Says about His mercy )what means(:
*.}My Mercy encompasses all things.{]Quran 7:156[
*.}Indeed, Allaah does not forgive association with Him, but He forgives what is less than that for whom He wills.{]Quran 4:48[
No sooner does a man start walking along the path of sincerity towards Allaah The Almighty than the following verse becomes applicable to him, where Allaah The Exalted Says )what means(:}Except for those who repent, believe and do righteous work. For them Allaah will replace their evil deeds with good. And ever is Allaah Forgiving and Merciful.{]Quran 25:70[
A person's feelings of guilt result in a sense of inferiority and worry. The Noble Quran provides us with a unique and successful means for treating the feeling of guilt; namely repentance. Repentance to Allaah The Almighty obliterates sins and strengthens the hope for gaining the pleasure of Allaah The Almighty. Thus, worries are alleviated and repentance usually leads man to amend and rectify himself, in order to avoid committing errors and acts of disobedience again. This helps to increase one's self esteem and self-confidence, which enables a person to enjoy the feelings of security and reassurance.
Allaah The Exalted Says )what means(:
*.}Say, "O My servants who have transgressed against themselves ]by sinning[, do not despair of the mercy of Allaah. Indeed, Allaah forgives all sins. Indeed, it is He Who is the Forgiving, the Merciful."{]Quran 39:53[
*.}And whoever does a wrong or wrongs himself but then seeks forgiveness of Allaah will find Allaah Forgiving and Merciful.{]Quran 4:110[
*.}The repentance accepted by Allaah is only for those who do wrong in ignorance ]or carelessness[ and then repent soon after. It is those to whom Allaah will turn in forgiveness, and Allaah is ever Knowing and Wise.{]Quran 4:17[
*.}And when those come to you who believe in Our verses, say, "Peace be upon you. Your Lord has decreed upon Himself mercy: that any of you who does wrong out of ignorance and then repents after that and corrects himself - indeed, He is Forgiving and Merciful.{]Quran 6:54[
*.}But those who committed misdeeds and then repented after them and believed - indeed your Lord, thereafter, Is Forgiving and Merciful.{]Quran 7:153[
*.}But indeed, I am the Perpetual Forgiver of whoever repents and believes and does righteousness and then continues in guidance.{]Quran 20:82[
*.}And those who, when they commit an immorality or wrong themselves ]by transgression[, remember Allaah and seek forgiveness for their sins - and who can forgive sins except Allaah ? and ]who[ do not persist in what they have done while they know.Those - their reward is forgiveness from their Lord and gardens beneath which rivers flow ]in Paradise[, wherein they will abide eternally; and excellent is the reward of the ]righteous[ workers.{]Quran 3:135[
*.}Indeed, Allaah loves those who are constantly repentant and loves those who purify themselves.{]Quran 2:222[
To be continued …

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Night Prayer, - Dought & clear, - * Numbers of rak’ahs in Taraaweeh prayer

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have asked this earlier but did not get a satisfactory answer. My question is about Taraweeh Prayer in Ramadan. You have answered to me in a question before that Taraweeh should not be more that 11 rakat. It has been authentically reported that Muhammad SAAW prayed Taraweeh 3 times in Ramadan and it consisted 11 Rakah. Also the book by Shaykh Naasir-ud-Din Al-Albani (May Allah have mercy on him)، Qiyam and Taraweeh states that Taraweeh should be 11 Rakah. The sunnah is 11 Rakat. Now the question which is confusing and often becomes a discussion among brothers is whether the number of Rakat in Taraweeh should be 11 Rakat or 20 Rakat. Some people during Ramadan go to masjids where the Imam does 11 Rakats and other go to Masjids where the Imam does 20 Rakats. In most of the Hanafi Masjids around the US the Imam does 20 Rakat. The point to note is whether 20 Rakat or 11 Rakat the Imam completes the entire Qurran during Ramadan. The people are very sentitive about this issue and this issue becomes a topic in gathering in the United States. The people who pray 20 Rakat blame the other groug praying 11 as being wrong and the group praying 11 Rakat blames the group praying 20 as wrong. This is a big fitnah in the US. This leads to disunity. People always quote that in Prophets Mosque the Imam prays 20 Rakats and also in Masjid-ul-Haraam in Mecca the Imam prays 20 Rakat. Also those who during Ramadan go to Saudi Arabia for Umrah say that the Imam prays 20 Rakat. This is a confusion.
Please answer and explain to me the following issues:
1. The sunnah is to pray 11 Rakat then why is Prophets mosque in Medina and also in Masdid-ul-Haram the imam leads the people to pray 20 Rakat? Why? Why is this different from the sunnah?
2. Why are the number of Rakat of Taraweeh in Prophets mosque and Masjid-ul-Haraam 20 Rakat? Please explain to us so.
Praise be to Allaah.
We do not think that the Muslims should be so sensitive with regard to issues that are the matter of scholarly differences or make them the cause of division and fitnah among the Muslims.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, when speaking about the matter of one who prays ten rak’ahs with the imam, then sits down and waits for Witr and does not complete the Taraaweeh prayers with the imam:
It grieves us deeply that we find in the Muslim ummah a group which differs concerning matters in which differences of opinion are acceptable, and they take these differences as a means to cause division. Differences within the ummah existed at the time of the Sahaabah, yet they remained united. The youth in particular and to all those who are committed to Islam must remain united, because they have enemies who are laying in wait.
Al-Sharh al-Mumti’, 4/225
Two groups have gone to extremes with regard to this matter. The first group denounced everyone who prays more than eleven rak’ahs and said that doing so was bid’ah. The second group denounced those who do only eleven rak’ahs and said that they are going against scholarly consensus (ijmaa’).
Let us listen to what Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
Here we say that we should not go to extremes or be negligent. Some people go to extremes in adhering to the number mentioned in the Sunnah, and say that it is not permissible to do more than the number mentioned in the Sunnah, and they aggressively denounce those who do more than that, saying that they are sinners.
This is undoubtedly wrong. How can they be sinners, when the Prophet SAWS (peace and blessings of Allaah be upon him), upon being asked about night prayers, said that they are to be done two by two, and he did not specify any particular number? Of course the one who asked him about the night prayer did not know the number, because if he did not know how to do it, it is even more likely that he did not know the number. And he was not one of those who served the Prophet (peace and blessings of Allaah be upon him) so that we might say that he knew what happened inside his house. Since the Prophet (peace and blessings of Allaah be upon him) told him how to do it but did not say how many times, it may be understood that the matter is broad in scope, and that a person may pray one hundred rak’ahs then pray Witr with one rak’ah.
With regard to the words of the Prophet (peace and blessings of Allaah be upon him), “Pray as you have seen me praying”, this does not apply in absolute terms even for these people. Hence they do not say that a person should pray Witr with five rak’ahs sometimes and with seven rak’ahs sometimes and with nine rak’ahs sometimes. If we understand it in absolute terms, then we would have to pray Witr with five rak’ahs sometimes and with seven rak’ahs sometimes and with nine rak’ahs sometimes. But what is meant by the hadeeth is pray as you have seen me praying with regard to how to pray not how many rak’ahs, unless there is a text to state what the number is.
Whatever the case, a person should not be strict with people with regard to a matter that is broad in scope. We have even seen some brothers who are strict on this matter accusing the imams who pray more than eleven rak’ahs of following bid’ah, and they leave the mosque, thus missing out on the reward of which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever stands with the imam until he finishes (the prayer), the reward of qiyaam al-layl will be recorded for him.” (Narrated by al-Tirmidhi, 806; classed as saheeh by al-Albaani inSaheeh al-Tirmidhi, 646). Some of them even sit down after completing ten rak’ahs, thus breaking up the rows of worshippers by sitting there, and sometimes they start talking and disturb the people who are praying.
We have no doubt that their intentions are good and they are doing their best to come to the right conclusion, but that does not mean that they are correct.
The other group does the opposite. They sternly denounce those who pray only eleven rak’ahs and say that they have gone against scholarly consensus. Allaah says (interpretation of the meaning):
“And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell — what an evil destination!”
[al-Nisa’ 4:115]
All the generations who came before you only knew the number as twenty-three rak’ahs, and they denounce anyone who says anything different.
Al-Sharh al-Mumti’, 4/73-75
With regard to the evidence quoted by those who say that it is not permissible to do more than eight rak’ahs in Taraaweeh, they quote the hadeeth of Abu Salamah ibn ‘Abd al-Rahmaan, who asked ‘Aa’ishah (may Allaah be pleased with her), “How did the Messenger of Allaah (peace and blessings of Allaah be upon him) pray during Ramadaan?” She said: “He did not pray more than eleven rak’ahs in Ramadaan or at other times. He would pray four, and do not ask how beautiful and long they were, then he would pray four, and do not ask how beautiful and long they were, then he would pray three. I said, ‘O Messenger of Allaah, will you sleep before you pray Witr?’ He said, ‘O ‘Aa’ishah, my eyes sleep but my heart does not.’”
Narrated by al-Bukhaari, 1909; Muslim, 738
They said: This hadeeth indicates that the Messenger of Allaah was consistent in his prayers at night in Ramadaan and at other times.
The scholars refuted this use of the hadeeth as evidence by saying that this is what the Messenger of Allaah (peace and blessings of Allaah be upon him) did, but the fact that he did something does not imply that it is obligatory.
The evidence that there is no set number for prayers at night – which include Taraaweeh – is the hadeeth of Ibn ‘Umar according to which a man asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about prayer at night. The Prophet (peace and blessings of Allaah be upon him) said: “Prayers at night are to be offered two by two (two rak’ahs at a time). If any of you fears that the time of dawn is approaching then let him pray one rak’ah as Witr.”
(Narrated by al-Bukhaari, 846; Muslim, 749)
If we look at what the scholars of the prominent schools of thought said, you will clearly see that this matter is broad in scope and that there is nothing wrong with doing more than eleven rak’ahs.
Al-Sarkhasi, who is one of the imams of the Hanafi school, said:
It is twenty rak’ahs, apart from Witr, in our view.
Al-Mabsoot, 2/145
Ibn Qudaamah said:
The favoured view according to Abu ‘Abd-Allaah (i.e., Imam Ahmad, may Allaah have mercy on him), is that it is twenty rak’ahs. This was the view of al-Thawri, Abu Hanfeefah and al-Shaafa’i. Maalik said it is thirty-six.
Al-Mughni, 1/457
Al-Nawawi said:
Taraaweeh prayer is Sunnah according to scholarly consensus. Our view is that it is twenty rak’ahs with ten tasleems, and it is permissible to pray it individually or in congregation.
Al-Majmoo’, 4/31
These are the views of the four imams concerning the number of rak’ahs of Taraaweeh prayer. All of them said something more than eleven rak’ahs. Perhaps the reasons why they said something more than eleven rak’ahs include the following:
1- They thought that the hadeeth of ‘Aa’ishah did not mean that this was the specific number.
2- A greater number was narrated from many of the salaf.
Seeal-Mughni, 2/604;al-Majmoo’, 4/32
3- The Prophet (peace and blessings of Allaah be upon him) used to pray eleven rak’ahs and make them very lengthy, so much so that it used to take him most of the night. Indeed, one night in which the Prophet (peace and blessings of Allaah be upon him) led his companions in praying Taraaweeh, he did not end his prayer until just before dawn, and the Sahaabah feared that they would miss suhoor. The Sahaabah (may Allaah be pleased with them) loved to pray behind the Prophet (peace and blessings of Allaah be upon him) and they did not feel that it was too long. The scholars thought that if the imam made the prayer so long, this would be too difficult for the members of the congregation and that might put them off. So they thought that the imam should make the recitation shorter and increase the number of rak’ahs.
The point is that the one who prays eleven rak’ahs in the manner narrated from the Prophet (peace and blessings of Allaah be upon him) is doing well and is following the Sunnah. Whoever makes the recitation shorter and increases the number of rak’ahs is also doing well. A person who does either of these two things is not to be denounced. Shaykh al-Islam Ibn Taymiyah said:
If a person prays Taraaweeh according to the madhhabs of Abu Haneefah, al-Shaafa’i and Ahmad, with twenty rak’ahs, or according to the madhhab of Maalik, with thirty-six rak’ahs, or with thirteen or eleven rak’ahs, he has done well, as Imam Ahmad said, because there is nothing to specify the number. So the greater or lesser number of rak’ahs depends on how long or short the qiyaam (standing in the prayer) is.
Al-Ikhtiyaaraat, p. 64
Al-Suyooti said:
What is narrated in the saheeh and hasan ahaadeeth is the command to observe night prayers during Ramadaan, which is encouraged without specifying a particular number. It is not proven that the Prophet (peace and blessings of Allaah be upon him) prayed twenty rak’ahs of Taraaweeh, rather that he prayed at night, with an unspecified number of rak’ahs. Then he delayed it on the fourth night lest it become obligatory for them and they might not be able to do it. Ibn Hajar al-Haythami said: There is no saheeh report that the Prophet (peace and blessings of Allaah be upon him) prayed twenty rak’ahs of Taraaweeh. The narration which suggests that he “used to pray twenty rak’ahs” is extremely weak (da’eef).
Al-Mawsoo’ah al-Fiqhiyyah, 27/142-145
So you should not be surprised that people pray Taraaweeh as twenty rak’ahs. There have been generation after generation of those imams (who used to pray twenty rak’ahs), and all of them are good.
And Allaah knows best.

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