Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajj and ‘Umrah), Dought & clear, - * The virtue of an accepted Hajj that is mentioned in ahadith is general and is applicable to both obligatory and voluntary Hajj

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The Messenger (blessings and peace of Allah be upon him) told us in the hadith: “Whoever performs Hajj and does not commit any obscenity or commit any evil will go back (free of) sin as on the day his mother bore him”; does this apply only to the obligatory Hajj? Or does it apply also to the one who does Hajj after the obligatory Hajj, i.e., a Sunnah Hajj? Will he also go back (free of sin) as his mother bore him? If his Hajj is accepted, will he have no reward except Paradise, or is that only for the obligatory Hajj?
Praise be to Allah.
There are a number of hadiths that speak of the virtue of Hajj, including the following:
1. The hadith narrated by al-Bukhaari (1521) and Muslim (1350) from Abu Hurayrah (may Allah be pleased with him) who said: I heard the Prophet (blessings and peace of Allah be upon him) say: “Whoever performs Hajj and does not commit any obscenity or commit any evil will go back (free of) sin as on the day his mother bore him”
2. Al-Bukhaari (1773) and Muslim (1349) narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “…an accepted Hajj brings no reward but Paradise.”
3. At-Tirmidhi (738) and an-Nasaa’i (2631) narrated that ‘Abdullah ibn Mas‘ood said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Make the Hajj and ‘Umrah follow each other closely, for they remove poverty and sins as the bellows removes the dross of iron, gold and silver, and an accepted Hajj brings no less a reward than Paradise.” Classed as hasan by Shaykh al-Albaani inSaheeh Sunan at-Tirmidhi
The virtue mentioned in the hadiths quoted above includes both the obligatory Hajj and the naafil (supererogatory) Hajj, because of the general meaning of the wording.
As the scholars (may Allah have mercy on them) said, the accepted Hajj is that which is not mixed with sin.
Shaykh Ibn Baaz (may Allah have mercy on him) said: The accepted Hajj is that in which a person does not commit any acts of disobedience towards Allah, as is indicated by the words of the Prophet (blessings and peace of Allah be upon him) in the report narrated from him by Abu Hurayrah: “Whoever performs Hajj and does not commit any obscenity or commit any evil will go back (free of) sin as on the day his mother bore him”
End quote fromMajmoo‘ Fatawa Ibn Baaz(16/334)
And Allah knows best.

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajj and ‘Umrah), Dought & clear, - * She did not complete sa‘i in ‘Umrah of tamattu‘

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I went for Hajj last year, but made some mistakes while performing the Hajj upon arrival. My wudu was nullified during the tawaf and I did not go to redo it, rather I continued with tawaf not knowing that repeating wudu was necessary. As well, during the sa’y (between Safa and Marwah) I did not climb up on Safa, but stpooed at the green line. I got my periods during Hajj, therefore, I did the tawaf on the 6th day of my cycle when I was certain that it would end. However, I was surprised after the tawaf to see some discharge from my vagina.
What shall I do in this instance?
Should I take a bath and repeat the tawaf, keeping in mind that when I saw the discharge, I was still in ihram? Do I need to offer a sacrifice for any on the abovementioned?
Praise be to Allah.
Firstly:
The correct view is that being in a state of wudoo’ (in tawaaf) is Sunnah and is not a condition of tawaaf being valid. For more information, please see the answer to question no. 145246
Secondly:
In order for sa‘i to be valid, it is not essential to climb as-Safa and al-Marwah; rather it is sufficient to cover the distance between them, which nowadays is marked by the ends of the pathway used for wheelchairs.
Thirdly:
If what you mean by the green light is the place in which it is prescribed to run, then your sa‘i is not valid, because you did not complete it. Allah, may He be exalted, says (interpretation of the meaning):“Verily! As-Safa and Al-Marwah (two mountains in Makkah) are of the Symbols of Allah. So it is not a sin on him who perform Hajj or Umrah (pilgrimage) of the House (the Ka‘bah at Makkah) to perform the going (Tawaf) between them (As-Safa and Al-Marwah)” [al-Baqarah 2:158]. Going between them is done by covering the distance between them.
Based on that, if a person does sa‘i but does not reach the bottom of the two mountains, which nowadays is marked by the ends of the pathway used for wheelchairs, then it is as if he has not done sa‘i at all; he has to go back to Makkah and perform sa‘i, because sa‘i is one of the pillars or essential parts of ‘umrah, without which it is not complete.
But if what you mean by the green line is something other than what we have mentioned, then you have to explain more clearly.
This has to do with the ruling on one who did not complete sa‘i between as-Safa and al-Marwah, and you stated that this happened in ‘umrat al-qudoom (‘umrah before Hajj upon arrival in Makkah); therefore what appears to be the case is that you were doing Hajj tamattu‘ (where the pilgrim enters ihram for ‘umrah then exits ihram until it is time to enter ihram for Hajj), and that this occurred during ‘umrah.
If that is the case, then you do not have to do anything, and your ‘umrah and Hajj are valid, but the type of Hajj turned into qiraan instead of tamattu‘, because you entered ihram for Hajj before finishing the ‘umrah of tamattu‘.
See also the answer to question no. 109267.
Fourthly:
If you were certain that you had become pure following the end of your menses, then any discharge after that does not matter, because of the words of Umm ‘Atiyyah (may Allah be pleased with her): We used not to regard any yellowish or brownish discharge after becoming pure as being of any significance.
Narrated by al-Bukhaari, 326; Abu Dawood, 307
And Allah knows best.

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For children, - Dua: Supplication and Invocation in Islam, Supplication Meaning, Supplication Definition

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Dua is an Arabic term which means to 'call out' or to 'summon' or to 'invoke' and in the Islamic terminology, it means a humble prayer by a modest person to a superior. Muslims use this term and call out to Allah (SWT), and Muslims regard this as one of the greatest acts of worship in Islam.
Supplication definition and meaning in Islam: Supplication is petitioning Allah (SWT) for fulfillment of ones legitimate desires. It is therefore necessary that the supplicant should be conversant with the meaning of the prayer and the etiquette of reciting the prayer. He must recite the supplication with dedication of heart and his attitude should be equally submissive if not more than what he adopts for asking a favor from a fellow human being.
The Holy Prophet of Islam (saw) has said: "Shall I introduce to you a weapon which will protect you both from the evils of enemies and increase your sustenance? They said: Yes, O Messenger of Allah. The Holy Prophet of Islam (saw) replied: Call your Lord day and night, for "Dua" is the weapon of a believer."
Imam Ali (as) says: "Dua" is the shield of a believer. If you keep on knocking the door of Divine Mercy, it will be opened to you."
Imam Sadiq (as) says: "Dua is more forceful than a sword."
Imam Musa Kazim (as) says: "Dua reverts both what has been destined and what has not been destined."
Supplications in Islam, Supplication Prayer, Supplication in Noble Qur'an and Hadith
And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the supplicant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way. Noble Qur'an (2:186)
And your Lord says: "Call on Me; I will answer your (Prayer): but those who are too arrogant to serve Me will surely find themselves in Hell - in humiliation!" Noble Qur'an (40:60)
In this Holy verse, Allah (SWT) considers Dua as prayers, that is to say, if someone speaks to his Lord, he has performed prayer and those who do not pray are considered as unbelievers.
Say: My Lord would not care for you were it not for your prayer; Noble Qur'an (25:77)
Imam Ali (as) says: "Allah (SWT) doesn't answer the prayer of a person whose prayer doesn't come from his heart." Therefore, one should pray from the depths of his heart and should have a conviction that Allah (SWT) will fulfill his wish.
Imam Sadiq (as) says: when a person wants Allah (SWT) to help him in times of difficulty, he must make it a habit to supplicate to Allah (SWT) before any such difficulty arises. He should not present himself to Allah (SWT) as a total stranger when he needs help.
Imam Sadiq (as) says: the creature nearest to Allah (SWT) is one who, while prostrating in prayer, cries and if he has lost hope of his prayer getting answered he should raise his hands towards the Heaven as if importuning Allah (SWT) for granting his wish.
When God grants your prayers ...
Yes, it is wonderful when you pray fervently for something and you get it! It is a very nice feeling to be sure that even if no one else does, there is one being who never fails to listen to you and grants you whatever you want. Wait, there is a catch here. God does give you what you want but very rarely does He give when you want it and in the way you want it.
For instance, highest scores in an examination are got but best friend has got alienated in the process; you get to buy the beautiful dress you were eyeing from many days and find that it doesn't suit you at all but suits your sister perfectly; lot of wealth and fame is earned but when the parents are no longer there or are not capable of accompanying the child to his celebratory parties; the perfect house with the garden gets readied but the children want to go abroad and settle there ... You get the trend.
The Holy Prophet of Islam (saw) has said, 'Desire is the root cause of all evil'. Hence you think 'Let me not desire for anything. I will accept whatever God gives me'. But ... hasn't Allah (SWT) said, 'Call on Me; I will answer your (Prayer)' Doesn't that mean that unless you ask, you won't get anything? As the saying goes, unless the baby cries, the mother doesn't feed it. So should the baby cry or keep quiet? Probably the answer could be that the baby should cry when it feels hungry and keep quiet after it is given something, no matter whether it is milk or water or watery milk.

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Prayer, - Dought & clear, - * Are the five daily prayers mentioned in the Qur’aan?

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The Holy Qur'an, Surah 30: Al Rum 17 "SO (GIVE) GLORY TO ALLAH, WHEN YE REACH EVENTIDE AND WHEN YE RISE IN THE MORNING;" 18 "YEA,TO HIM BE PRAISE, IN THE HEAVENS AND ON EARTH; AND IN THE LATE AFTERNOON AND WHEN THE DAY BEGINS TO DECLINE." These verses only mention four prayers,but yet Muslims pray five times a day (plus Sunnah). Why does it not state the fifth prayer? PS. I'am a practicig Muslim (Inshallah) and I'am in no way trying to prove the Qur'an wrong.
Praise be to Allaah.
In the Tafseer of this aayah, it is reported that Ibn ‘Abbaas (may Allaah be pleased with him) said: “The five daily prayers are (mentioned) in the Qur’aan.” He was asked, “Where?” He said, “Allaah says (interpretation of the meaning):‘So glorify Allaah when you come up to the evening’is maghrib and ‘isha’;‘and when you enter the morning’is fajr; ‘in the afternoon’is ‘asr; and‘the time when the day begins to decline’is zuhr.” Other mufassireen, such as al-Dahhaak and Sa’eed ibn Jubayr said the same thing.
Some of the mufassireen said that these aayat mention only four of the prayers; ‘isha’ is not mentioned here, but it is mentioned in Soorat Hood, where Allaah says (interpretation of the meaning):“… and in some hours of the night…” [Hood 11:114]
Most of the mufassireen are of the first opinion. Al-Nahhaas (may Allaah have mercy on him) said: “The scholars of Tafseer say that the aayah (interpretation of the meaning):‘So glorify Allaah when you come up to the evening and when you enter the morning…’ [al-Room 30:17]refers to the prayers.”
Imaam al-Jassaas (may Allaah have mercy on him) said: “Allaah says (interpretation of the meaning):‘… The prayer is enjoined on the believers at fixed times [mawqootan].’ [al-Nisa’ 4:103].It was reported that ‘Abd-Allaah ibn Mas’ood said: ‘[Mawqootanmeans that] Salaah has an appointed time just as Hajj does.’ It was reported that Ibn ‘Abbaas, Mujaahid and ‘Atiyyah said [thatmawqootanmeans] ‘It is obligatory’… The word‘mawqootan’means that it is obligatory at certain times. The times are referred to in general terms in this aayah and are explained elsewhere in the Book, without defining precisely when those times start and end – that was explained in detail by the Messenger of Allaah (peace and blessings of Allaah be upon him). What Allaah mentioned about the times of the prayers in His Book is (interpretation of the meaning):“Perform al-Salaah from mid-day till the darkness of the night and recite the Qur’aan in the early dawn…” [al-Isra’ 17:78].Mujaahid reported from Ibn ‘Abbaas: “’Mid-day’means when the sun has passed its zenith for salaat al-zuhr, and‘the darkness of the night’means the beginning of the night, for salaat al-maghrib.” It was also reported from Ibn ‘Umar that mid-day meant the zenith… Allaah says (interpretation of the meaning):“And perform al-salaahat the two ends of the day and in some parts of the night” [Hood 11:114].‘Amr reported from al-Hasan that‘the two ends of the day’means fajr at the first end and zuhr and ‘asr at the other;‘some parts of thenight’means maghrib and ‘isha’. So according to this opinion the aayah refers to all five prayers…. Layth reported from al-Hakam from Abu ‘Ayyaad that Ibn ‘Abbaas said: “This aayah mentions all five prayers together.‘So glorify Allaah when you come up to the evening’ refers to maghrib and ‘isha’, ‘and when you enter the morning’refers to fajr,‘in the afternoon’is ‘asr; and‘the time when the day begins to decline’is zuhr.” Something similar was also reported from al-Hasan.
Abu Razeen reported from Ibn ‘Abbaas: “‘…and glorify the praises of your Lord before the rising of the sun and before (its) setting’ [Qaaf 50:39 – interpretation of the meaning]refers to the prescribed prayers.‘… and glorify the praises of your Lord before the rising of the sun, and before its setting, and during some of the hours of the night, and at the sides of the day,that you may become pleased with the reward which Allaah shall give you.’ [Ta-Ha 20:130 – interpretation of the meaning]This aayah also includes the times of the prayers. All of these aayaat mention the times of the prayers.”
Ahkaam al-Qur’aanby al-Jassaas,Baab Mawaaqeet al-Salaah.
What you should also know is that the Qur’aan does not contain details of all the rules. The Qur’aan mentions many rules, but it also tells us that the Sunnah is a source of evidence in which many rules are mentioned in detail that are not mentioned in the Qur’aan. Allaah says (interpretation of the meanings):
“… and We have also sent down to you (O Muhammad) the reminder and the advice (the Qur’aan), that you may explain clearly to men what is sent down to them and that they may give thought.” [al-Nahl 16:44]
“… and whatsoever the Messenger gives you, take it…” [al-Hashr 59:7]
The Prophet (peace and blessings of Allaah be upon him) said: “I have been given the Qur’aan and something like it with it…” (Reported by Imaam Ahmad, 16546; this is a saheeh hadeeth). Whether the rules were narrated in the Qur’aan or in the Sunnah, all of it is true and right, and all of it has one source, which is the wahy or revelation from the Lord of the Worlds.

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