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My mother is 61 years old and she is looking after my grandfather who has reached the age of 90-odd. A long time ago he began to lose his mind and he started imagining things that are not real. He has no sense of time, and when he gets up to pray and we tell him that it is time for Zuhr, for example, we find him praying Maghrib or Fajr. He calls out to my mother in the middle of the night, telling her to get up and make him breakfast or help him get up to pray ‘Asr, for example. My question is: Does my grandfather have to pray or is it waived in his case? My grandfather sometimes calls my mother repeatedly for no reason, and sometimes he asks her what time it is and sometimes he tells her some historical story. My mother is also getting on in years and she cannot keep getting up and going to his room. If she is certain that he does not need anything and that she has met all his needs of food, wudoo’, prayer etc, can she refrain from answering him without incurring sin? Especially since he calls her a lot in the middle of the night. Praise be to Allaah. Firstly: If the matter is as you describe, then your grandfather is not obliged to pray, because of his losing his mind, The Prophet (peace and blessings of Allaah be upon him) said: “The Pen has been lifted from three: from the sleeping person until he wakes up, from the minor until he grows up, and from the insane person until he comes to his senses.” Narrated by Abu Dawood (4403), al-Tirmidhi (1423), al-Nasaa’i (3432) and Ibn Maajah (2041). Abu Dawood said: It was narrated by Ibn Jurayj from al-Qaasim ibn Yazeed from ‘Ali (may Allaah be pleased with him) from the Prophet (peace and blessings of Allaah be upon him), and he added: “And the one who is senile.” This hadeeth was classed as saheeh by al-Albaani inSaheeh Abi Dawood. Senility refers to when a person loses his mind as the result of reaching a great age. It is stated in‘Awn al-Ma’boodthat the report which mentions senility is da’eef (weak) because of the isnaad, but something which suggests that the meaning is valid was narrated from al-Subki. Al-Subki said: Senility may be added to these three, and it is valid. What is meant thereby is an elderly man who has lost his mind due to his great age. An old man may become confused and unable to distinguish things, which may mean that he is no longer accountable, but he is not described as insane, because an insane person may be treated whereas a senile person cannot be treated. Hence it does not say in the hadeeth “until he recovers”, because in most cases he cannot recover from it, until he dies. If he does recover from it sometimes and comes back to his senses, then he is accountable again. End quote. Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) explained that senility means that one is no longer accountable: Fasting is not obligatory unless certain conditions are met: one, being of sound mind; two, being an adult; three, being Muslim; four, being able to do it; five, not being a traveller; six, being free of menses and postpartum bleeding (nifaas) in the case of women. 1 – Being of sound mind, the opposite of which is having lost one’s mind, whether that is due to insanity or senility, i.e., old age, or because of an accident which has caused one to lose one’s mind and sense of awareness. Such a person is not obliged to do anything because he has lost his mind. Based on this, the old man who has reached the stage of senility is not obliged to fast or feed poor persons instead, because he lost all sense of reason. Similarly the one who loses consciousness due to an accident etc is not obliged to fast or feed poor persons instead, because he is not of sound mind. End quote fromLiqa’ al-Baab il-Maftooh. To conclude, the person who has reached the stage of senility and has no sense of time and cannot distinguish between the prayers is not obliged to pray. Secondly: If your mother has taken care of what your grandfather needs, such as food and drink, etc, and she thinks it most likely that his calling for her is not due to some need, and it is just because of his senility, then there is no sin on her if she does not answer him, especially since that is causing her hardship. And Allaah knows best.

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For children, - Mother Sacrifice: Few 'Lovely' Inspiring Lies of My Mother (A heart-wrenching story)

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1. The story began when I was a child; I was a son of a poor family in Africa. We did not even have enough food. Whenever meal times came, mother would often give me her portion of rice. While she was removing her rice into my bowl, she would say "Eat this rice, son. I'm not hungry". That was Mother's First Lie. 2. When I was growing up, my persevering mother gave her spare time to go fishing in a river near our house, she hoped that from the fish she caught, she could gave me a little bit of nutritious food for my growth. After fishing, she would cook some fresh fish soup, which raised my appetite. While I was eating the soup, mother would sit beside me and eat the rest of the fish, which was still on the bone of the fish I had eaten. My heart was touched when I saw that. I then used my chopstick and gave the other fish to her. But she immediately refused and said "Eat this fish, son. I don't really like fish." That was Mother's Second Lie. 3. Then, when I was in Junior High School ... to fund my studies, mother went to an economic enterprise to bring some used-match boxes that would need to be stuck together. It gave her some money to cover our needs. As the winter came, I woke up from my sleep and looked at my mother who was still awake, supported by a little candlelight and with perseverance she would continue the work of sticking some used-match boxes. I said, "Mother, go to sleep, it's late, tomorrow morning you still have to go to work." Mother smiled and said "Go to sleep, dear. I'm not tired." That was Mother's Third Lie. 4. The final term arrived ... mother asked for leave from work in order to accompany me. While the sun was starting to shine strongly, my persevering mother waited for me under the heat for several hours. As the bell rang, which indicated that the final exam had finished, mother immediately welcomed me and poured me a cup of tea that she had brought in a flask. Seeing my mother covered with perspiration, I at once gave her my cup and asked her to drink too. Mother said "Drink, son. I'm not thirsty!" That was Mother's Fourth Lie. 5. After the death of my father due to illness, my poor mother had to play her role as a single parent. She had to fund our needs alone. Our family's life was more complicated. No days without suffering. Our family's condition was getting worse, a kind uncle who lived near our house assisted now and then. Our neighbors often advised my mother to marry again. But mother was stubborn and didn't take their advice; she said "I don't need love." That was Mother's Fifth Lie. 6. After I had finished my studies and got a job, it was the time for my old mother to retire. But she didn't want to; she would go to the marketplace every morning, just to sell some vegetables to fulfill her needs. I, who worked in another city, often sent her some money to help her, in fulfilling her needs, but she would not accept the money. At times, she even sent the money back to me. She said "I have enough money." That was Mother's Sixth Lie. 7. After graduating with a Bachelors Degree, I then continued to do a Masters Degree. It was funded by a company through a scholarship program, from a famous University in America. I finally worked in the company. With a good salary, I intended to bring my mother to enjoy her life in America. But my lovely mother didn't want to bother her son. She said to me, "I'm not use to." That was Mother's Seventh Lie. 8. In her old age, mother got stomach cancer and had to be hospitalized. I, who lived miles away, across the ocean, went home to visit my dearest mother. She lay in weakness on her bed after having an operation. Mother, who looked so old, was staring at me in deep thought. She tried to spread her smile on her face ... but it was a noticeable effort. It was clear that the disease had weakened mother's body. She looked so frail and weak. I stared at my mother with tears flowing. My heart was hurt ... so hurt, seeing my mother in that condition. But mother with the little strength she had, said "Don't cry, my dear. I'm not in pain." That was Mother's Eighth Lie. After saying her eighth lie, my Dearest mother closed her eyes forever!

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Prayer, - Dought & clear, - * Ruling on raising the voice in dhikr after the prayer

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Some brothers raise their voices in dhikr after finishing the prayer, especially Fajr prayer, based on the hadeeth of Ibn ‘Abbaas and others, to such an extent that they disturb other worshippers. When they are told about this they say: We are following the Sunnah and if they raised their voices like us they would not hear us and we would not be disturbing them. Is what they are doing correct? Should the others raise their voices when among them there are uneducated people and elderly people who cannot keep up with the group. How much should may the voice be raised?.
Praise be to Allaah.
Firstly:
The fuqaha’ differed with regard to raising the voice in dhikr after the prayer. Some of them were of the view that it is Sunnah and some regarded it as makrooh and said that the Prophet (peace and blessings of Allaah be upon him) did not do that all the time; he only did that in order to teach people then he stopped doing it.
The reason for the difference of opinion is that they differed concerning the report narrated by al-Bukhaari (805) and Muslim (583) from Abu Ma’bad, the freed slave of Ibn ‘Abbaas, that Ibn ‘Abbaas (may Allaah be pleased with him) told him that people used to raise their voices in dhikr when they finished an obligatory prayer at the time of the Prophet (peace and blessings of Allaah be upon him). Ibn ‘Abbaas said: I used to know when they had finished (the prayer) by that, when I heard it.
According to a report narrated by al-Bukhaari (806) and Muslim (583), Ibn ‘Abbaas said: We knew when the prayer of the Messenger of Allaah (peace and blessings of Allaah be upon him) had finished from the takbeer.
But they differed as to whether this indicated something that was done all the time or not, and whether it went against the verse (interpretation of the meaning):“And remember your Lord within yourself, humbly and with fear and without loudness in words in the mornings and in the afternoons, and be not of those who are neglectful” [al-A’raaf 7:205]or not.
Among those who favoured raising the voice in dhikr after prayer were al-Tabari, Ibn Hazm, Shaykh al-Islam [Ibn Taymiyah] and others.
Among those who were of the view that it was for teaching only were al-Shaafa’i and the majority.
Al-Shaafa’i (may Allaah have mercy on him) said: My view is that the imam and the person praying behind him should remember Allaah after they finish praying, but they should recite dhikr in a low voice unless he is an imam who is to be learned from, in which case he should recite in a loud voice until he thinks that it has been learned from him, then he should recite quietly, because Allaah says (interpretation of the meaning):“And offer your Salaah (prayer) neither aloud nor in a low voice” [al-Isra’ 17:110], meaning – and Allaah knows best – du’aa’; “neither aloud” means do not raise your voice and “nor in a low voice” means, so low that you cannot hear yourself.
I think that what Ibn al-Zubayr narrated about the tahleel (reciting Laa ilaaha ill-Allaah) of the Prophet (peace and blessings of Allaah be upon him),and what Ibn ‘Abbaas narrated about his takbeer is like what we have mentioned above. Al-Shaafa’i said: I think he only raised his voice a little in order to teach the people, because most of the reports that we have quoted do not mention reciting tahleel or takbeer after saying the tasleem.
Some reports say that dhikr was recited after the prayer, as I have described, and some say that he did not recite any dhikr after prayer.
Umm Salamah stated that he would stay after the prayer and she did not refer to any dhikr out loud, and I think he only stayed to recite some dhikr that was not said out loud. End quote fromal-Umm(1/127).
Ibn Hazm (may Allaah have mercy on him) said: Raising the voice in takbeer following every prayer is good. End quote fromal-Muhalla(3/180).
al-Bahooti said inKashshaaf al-Qinaa’(1/366), referring to Ibn Taymiyah’s view regarding reciting dhikr out loud as mustahabb: The Shaykh (i.e., Ibn Taymiyah) said: It is mustahabb to recite tasbeeh, tahmeed and takbeer out loud following every prayer.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on this issue and he replied:
Reciting dhikr out loud following the obligatory prayers is Sunnah. This is indicated by the report narrated by al-Bukhaari from the hadeeth of ‘Abd-Allaah ibn ‘Abbaas (may Allaah be pleased with him), that the people used to recite dhikr out loud when they finished obligatory prayers at the time of the Prophet (peace and blessings of Allaah be upon him). He said: I used to know when they finished (the prayer) by that, when I heard it. This was also narrated by Imam Ahmad and Abu Dawood. Inal-Saheehaynit is narrated that al-Mugheerah ibn Shu’bah (may Allaah be pleased with him) said: I heard the Prophet (peace and blessings of Allaah be upon him) say when he finished the prayer: “Laa ilaaha ill-Allaah wahdahu laa shareeka lah… (There is no god but Allaah alone, with no partner or associate…).” And words cannot be heard unless the speaker says them out loud.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) and a number of the earlier and later generations favoured this view, based on the hadeeths of Ibn ‘Abbaas and al-Mugheerah (may Allaah be pleased with them). Reciting out loud is general and applies to every dhikr that is prescribed after prayer, whether it is tahleel (sayingLaa ilaaha ill-Allaah(there is no god but Allaah), tasbeeh (sayingSubhaan Allaah(Glory be to Allaah)), takbeer (sayingAllaahu akbar(Allaah is Most Great)) or tahmeed (sayingAl-hamdu Lillaah(praise be to Allaah)), because of the general meaning of the hadeeth of Ibn ‘Abbaas. There is no report from the Prophet (peace and blessings of Allaah be upon him) to suggest differentiating between tahleel and other dhikrs, rather in the hadeeth of Ibn ‘Abbaas it says that they would know that the prayer of the Prophet (peace and blessings of Allaah be upon him) had ended from the takbeers. Thus the view of those who say that the voice should not be raised in tasbeeh, tahmeed and takbeer is refuted.
With regard to those who say that raising the voice in these dhikrs is an innovation (bid’ah), they are wrong. How can something that was known and practised at the time of the Prophet (peace and blessings of Allaah be upon him) be a bid’ah? Shaykh Sulaymaan ibn Sahmaan (may Allaah have mercy on him) said: It has been proven that the Prophet (peace and blessings of Allaah be upon him) did that and approved of it, and the Sahaabah used to do that at the time of the Prophet (peace and blessings of Allaah be upon him) after he taught it to them, and he approved of them doing it, so they acted upon the teachings of the Messenger (peace and blessings of Allaah be upon him); they did it and he approved of that after teaching them and he did not criticize them.
As for the argument that reciting out loud is disapproved because of the verse“And remember your Lord within yourself, humbly and with fear and without loudness in words in the mornings and in the afternoons” [al-A’raaf 7:205], we say: the one who was enjoined to remember his Lord within himself, humbly and with fear, was the same one who used to recite dhikr out loud following obligatory prayers. Does the one who says this know better what Allaah meant than His Messenger did? Or does he believe that the Messenger (peace and blessings of Allaah be upon him) knew what was meant but went against it? Moreover, the verse speaks of dhikr at the beginning and end of the day (“in the mornings and in the afternoons”), not the dhikr that is prescribed following prayers. In his Tafseer, Ibn Katheer interpreted reciting out loud as meaning too loud or extremely loud.
As for the argument that reciting out loud is disapproved because of the words of the Prophet (peace and blessings of Allaah be upon him): “O people, take it easy”, the one who said “O people, take it easy” is the same one who used to recite dhikr out loud following the prescribed prayers. There is a place for this and a place for that, and truly following means following every text when appropriate.
Moreover, the context of the phrase “take it easy” indicates that they used to raise their voices in a manner that caused them hardship, hence he said “take it easy”, i.e., be kind to yourselves and do not exhaust yourselves; there should be no hardship or undue effort in reciting dhikr out loud.
As for the one who says that it disturbs others, it may be said to him: If you mean that it disturbs those who do not have the habit of doing that, once the believer understands that it is Sunnah, it will no longer disturb him. If you mean that it disturbs other worshippers, then if there is no one among the worshippers who joined the prayer late and is making up what he missed, then the raising of voices will not disturb them at all, which is what actually happens, because they are all taking part in it. But if there is someone among them who joined the prayer late and is making up what he missed, if he is so close to you that you will be disturbing him, then you should not recite so loudly as to disturb him, so that he will not become confused in his prayer, but if he is far away from you then he will not be disturbed by your reciting out loud.
From what we have mentioned it is clear that the Sunnah is to raise the voice in dhikr following the obligatory prayers, and that does not go against any saheeh text or sound opinion. End quote.
He also said: When voices are mingled with one another then there will be no disturbance, as you can see on Fridays when the people all read Qur’aan out loud, then someone comes and prays and he is not disturbed by that.
And he (may Allaah have mercy on him) said: What matters is the correct view, which is that it is Sunnah to recite dhikr following the prayers in the manner prescribed, and it is also Sunnah to recite it out loud but not to raise the voice so much that it becomes annoying, because that is not appropriate. Hence when the people raised their voices in dhikr at the time of the Messenger SAWS (peace and blessings of Allaah be upon him) when they were coming back from Khaybar, he said: “O people, take it easy.” What is meant by raising the voice is that which does not cause hardship or annoyance. End quote fromMajmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen(13/247, 261).
Secondly:
From what we have mentioned above it is clear that the matter is broad in scope, and that the difference of opinion is an ancient matter. Perhaps the correct view is that which was mentioned by the Shaykh (may Allaah have mercy on him) about raising the voice, but it should be raised in a manner that does not cause annoyance.
What I mentioned about uneducated people and the elderly, I will repeat it once again. It may be appropriate to read the words of the Shaykh to them so that they may learn the Sunnah and be encouraged to apply it.
May Allaah help us all to do that which He loves and which pleases Him.
And Allaah knows best.

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Prayer, - Dought & clear, - * If she is afraid that it will be found out that she has become Muslim, how should she pray?

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A non-Muslim girl wants to learn about Islam and testify to Islam in front of Allah. She wants to pray and to do all religious commitments. Is she permitted to pray dhuhr and ‘asr only and leave the other prayers due to the difficulty she will meet at home?.
Praise be to Allaah.
Firstly:
We ask Allaah to help and guide this girl and to open her heart to Islam, and to fill her heart with the light of faith. We advise her to do that and not to hesitate, and to announce her Islam to her Lord, and to bear witness to the testimony of Islam, and to do whatever she can of its rituals.
Secondly:
The Muslim is obliged to offer the five prayers every day and night, and it is not permissible to omit any of them, no matter what one’s excuse, so long as one is of sound mind.
If this girl cannot pray Maghrib, ‘Isha’ and Fajr for fear that her family may find out that she is Muslim, then she should not avoid praying, but she can do the following:
1- Join Maghrib and ‘Isha’ at the time of the earlier or later prayer, and pray them in secret. Reciting out loud in the prayers in which Qur’aan is recited out loud, such as Fajr, Maghrib and ‘Isha’, is Sunnah, not obligatory. The same applies to raising the hands when saying the opening takbeer and when saying the takbeers when changing posture, and placing the right hand over the left when standing. All of these are Sunnah actions.
2- She may limit herself to doing the pillars and essential parts of the prayer. So she may recite al-Faatihah and not recite a soorah after it, and she may recite just one tasbeehah when bowing and prostrating. Thus she will be able to do the prayer in a few minutes. Girls are usually able to close the door of their rooms for a few minutes, such as when they change their clothes and the like, so she can do the prayer during that time.
3- If she wants to do wudoo’, she can do wudoo’ in the bathroom where no one can see her, as if she is relieving herself. If she is unable to do wudoo’ then she can do tayammum, even if she uses the wall or furniture of the house and prays with this tayammum.
4- If we assume that she cannot hide from her family even for a few minutes in which to pray, and she is afraid that if they find out she is Muslim she will suffer real harm, then it is permissible for her to pray whilst sitting, gesturing for the bowing and prostrating. If that is not possible then she may pray sitting and intending in her heart to bow and prostrate, whilst facing the qiblah. If she is unable to face the qiblah, then she may pray facing in any direction. If we assume that she can only pray whilst lying down, then she may do that. The point is that prayer is not waived for one who is accountable under any circumstances.
The basic principle concerning that is the verse in which Allaah says (interpretation of the meaning):“Allaah burdens not a person beyond his scope” [al-Baqarah 2:286]and the words of the Prophet (peace and blessings of Allaah be upon him): “Pray standing, and if you cannot then sitting, and if you cannot then on your side.” Narrated by al-Bukhaari (1117) and Abu Dawood (952).
The fuqaha’ mentioned some cases in which the requirement to face the qiblah and bow and prostrate is waived, such as when fleeing from a wild animal or a flood or when fighting breaks out on the battlefield, when there is not enough time to do the prayer properly with all its essential parts.
Ibn Qudaamah (may Allaah have mercy on him) said inal-Mughni(1/258): To sum up: if the fear is so intense that one cannot pray facing the qiblah or one needs to walk or is unable to do some of the essential parts of prayer, either because of permissible flight from an enemy, flood, wild beast or fire and the like, which one can only escape by fleeing, or when engaging in fighting the enemy or when fighting breaks out on the battlefield, and there is a need to charge and retreat and stab and strike and chase, then he may pray according to his situation, whether he is walking or riding, facing the qiblah if possible, or facing any other direction if that is not possible.
If he is unable to bow and prostrate, he may gesture to indicate them, and lean forward more for prostration than bowing, according to what he is able to do. If he is unable to gesture, then it is waived. If he is unable to stand or sit and so on, then they are waived. If he needs to stab and strike and charge and retreat, he may do that. He should not delay the prayer until the time for it is over because Allaah says (interpretation of the meaning):“And if you fear (an enemy), perform Salaah (pray) on foot or riding” [al-Baqarah 2:239]. And Maalik narrated from Naafi’ that Ibn ‘Umar said: If the fear is greater than that, they may pray walking, standing on their feet, or riding, facing the qiblah or otherwise. Naafi’ said: I do not think that Ibn ‘Umar narrated it from anyone but the Messenger of Allaah (peace and blessings of Allaah be upon him). End quote.
Indeed the fuqaha’ have stated that the prisoner or the one who is afraid that his being Muslim will be discovered should still pray.
Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (2/140): If he flees from an enemy in a permissible sense, or he flees from a flood or wild animal or fire, and he cannot escape it except by fleeing, then he may pray in the manner that is permitted in the case of extreme fear, whether he fears for himself or his property or his family. If a prisoner fears for his life if he prays, or if someone is hiding in a place, then they should pray however they are able to. This was stated by Ahmad with regard to the prisoner. If the one who is hiding is sitting and cannot stand, or he is lying down and cannot stand up or move, then he should pray according to his situation. This is the view of Muhammad ibn al-Hasan. Al-Shaafa’i said: He should pray and repeat it (later on), but this is not correct, because the one who is afraid should pray according to what he is able to do, and he does not have to repeat it, as is also the case for one who is fleeing. It makes no difference whether one is travelling or not, because what makes it permissible is fear of death, and that is the same in both cases.
Whenever he can find a refuge to do his prayer, such as if the one who is fleeing from a flood can climb to a high place and the one who fears an enemy can enter a fortress where he will be safe from the enemy’s attack and from harm, then he should pray there then come out, and he does not have the right to offer the prayer of extreme fear, because that is only permitted in cases of necessity, so it is only to be done when necessary. End quote.
To sum up: this girl has to offer the five prayers, and it is not permissible for her to omit any of them. But she may perform the prayer in whatever way she can, which includes offering the prayer of extreme fear if necessary.
And Allaah knows best.

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

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

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

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

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

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

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Hajj & Umrah, - * The accepted Hajj

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

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Hajj & Umrah, - * Tawaaf)Circumambulation(

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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