Prayers on various occasions, - Dought & clear, - * Ruling on organizing prayers for rain if this is not done by the ruler

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If the ruler of a state is neglecting the Sunnah of praying for rain (salaat al-istisqaa’), and he does not call the people to offer this prayer when there is no rain or the wells have dried up, is it permissible for the imaam of one of the mosques in that country to call the people of his city to offer the prayer for rain and for them to go out on their own to offer this prayer?
Praise be to Allaah.
If the people of a city are not ordered by their ruler to offer the Eid prayers or prayers for rain, then it is prescribed for them to offer the Eid prayer and prayers for rain in the desert (i.e., outside the city) if that is possible, or else in the mosques, because the Messenger (peace and blessings of Allaah be upon him) prescribed that for his ummah. Eid prayer isfard kafaayah(i.e., if some members of the community undertake this duty, the rest are free from blame, but if no one does it, all will be held to blame), so it is not permissible for the Muslims in any city to neglect it. Some of the scholars said that it isfard ‘ayn(an individual obligation) like Jumu’ah prayers, because the Messenger of Allaah (peace and blessings of Allaah be upon him) did it and ordered others to do it.
Kitaab Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 13, p. 85

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Prayers on various occasions, - Dought & clear, - * Salaat al-Haajah

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My question has to do with praying to allah for a need. I know it is called satatul hajah. How many times does a person have to pray it and when should it be prayed. Is it right to pray it at the times when duaas are most likely to be answered
Praise be to Allaah.
It is prescribed for the Muslim to worship Allaah in the ways that He has prescribed in His Book, and in the ways that have been proven from the Prophet (peace and blessings of Allaah be upon him). The principle concerning matters of worship is tawqeef [i.e., following what is in the Qur’aan and saheeh Sunnah; with no room for individual opinion]. And we cannot say that any act of worship is prescribed unless there is saheeh evidence.
The so-called Salaat al-Haajah was narrated in da’eef (weak) or munkar (denounced) ahaadeeth – as far as we know – which cannot be used as proof and which are not fit to base acts of worship on.
Fataawa al-Lajnah al-Daa’imah, 8/162
The hadeeth narrated concerning Salaat al-Haajah says:
“From ‘Abd-Allaah ibn Abi Awfa al-Aslami, who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) came out to us and said: ‘Whoever has need of something from Allaah or any one of His creation, let him do wudoo’ and pray two rak’ahs, then let him say, “There is no god but Allaah, the Forbearing, the Most Generous. Glory be to Allaah, Lord of the mighty Throne. Praise be to Allaah the Lord of the Worlds. O Allaah, I ask You for Your mercy and forgiveness and I ask You for all good things and for safety from all sins. I ask You not to leave any sin without forgiving it, or any distress without relieving it, or any need which it pleases You to fulfil without fulfilling it for me.” Then let him ask Allaah for whatever matter of this world or the Hereafter that he wishes, for it will be fulfilled.”
(Narrated by Ibn Maajah,Iqaamat al-Salaah wa’l-Sunnah, 1374)
Al-Tirmdihi said: this is aghareeb[strange] hadeeth, and concerning its isnaad it was said: Faa’id ibn ‘Abd al-Rahmaan is weak in hadeeth.
Al-Albaani said: rather it isda’eef jiddan(very weak). Al-Haakim said:mawdoo’(fabricated)ahaadeethwere narrated from Abu Awfa.
Mishkaat al-Masaabeeh, vol. 1, p. 417
The author ofal-Sunan wa’l-Mubtada’aatsaid, after mentioning what al-Tirmidhi said concerning Faa’id ibn ‘Abd al-Rahmaan: Ahmad said he ismatrook(left, i.e., his hadeeth is not to be accepted), and Ibn al-‘Arabi described him asda’eef(weak).
And he said: You know what is said concerning this hadeeth. It is better and more perfect and safer for you to make du’aa’ to Allaah in the depths of the night and between the adhaan andiqaamahand at the end of every prayer before thetasleem; and on Fridays, for then there are times when du’aa’ is answered; and when breaking one’s fast. For your Lord says (interpretation of the meanings):
‘Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation)’[Fussilat 40:60]
‘And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor)’[al-Baqarah 2:186]
‘And (all) the Most Beautiful Names belong to Allaah, so call on Him by them’[al-A’raaf 7:180].” al-Sunan wa’l-Mubtada’aatby al-Shuqayri, p. 124

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Prayers on various occasions, - Dought & clear, - * Turning one’s rida’ inside outshould be done during the khutbah ofistisqa’ when the imam turnshis rida’ inside out.

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In one of the mosques I saw one of the seekers of knowledge wearing his ‘abayah (cloak) inside before the prayer for rain (istisqa’), and after the prayer I asked him he reason for that, because what I know is that the ‘abayah should be turned inside out after the prayer and khutbah are over. He said: There’s nothing with that, rather we turned it inside out before the prayer so that when we changed it again it would be right side out. What is your opinion concerning this? May Allaah reward you with good.
Praise be to Allaah.
The apparent meaning of the ahaadeeth narrated from the Prophet (peace and blessings of Allaah be upon him) concerning the prayer for rain (salaat al-istisqa’) is that the rida’ (cloak, upper garment) should be worn as normal, and it should be turned inside out during the khutbah when the imam turns his rida’ inside out.
With regard to turning the rida’ or ‘abayah inside out before that, the more correct view is that this is not prescribed and is contrary to the Sunnah. May Allaah help us all.

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Pilgrimage, & Dought & clear, - * What must be done by one who spoils ‘Umrah by having intercourse

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I live in Saudi and my wife came from outside Saudi. We met in Jeddah when we were in ihram for ‘Umrah only, and we went to Makkah. In the hotel intercourse took place before ‘Umrah, then we went to at-Tan‘eem and entered ihram, and we did a new ‘Umrah. What is the ruling?.
Praise be to Allaah.
It is not permissible for one who is in ihram for Hajj or ‘Umrah to have intercourse until he or she has exited ihram. If a person has intercourse during ‘Umrah, before completing saa‘i, the ‘Umrah is invalidated, but he has to carry on and complete it, then make it up by entering ihram from the place he entered it the first time, as well as sacrificing a sheep on behalf of each of you, to be slaughtered in Makkah and its meat distributed to the poor (of that city).
With regard to intercourse after saa‘i and before shaving the head or cutting the hair, it does not invalidate ‘Umrah, but fidyah (ransom or expiation) must be offered for that, with a choice (between offering a sacrifice, fasting for three days or feeding six poor persons).
Your going to at-Tan‘eem was of no use, because you are still in a state of ihram for ‘umrah -- even if it was spoiled -- so it is not correct to enter another ihram until you are done with the first one.
Based on that, what you did of the actions of ‘Umrah is regarded as the completion of the spoiled ‘Umrah, and you have to make it up. You should enter ihram from the miqeet from which you entered ihram the first time, and slaughter a sheep on behalf of each of you.
Shaykh Ibn Baaz (may Allah have mercy on him) said: If you have intercourse with your wife, it invalidates your ‘Umrah, but you have to complete it, then make it up again from the place at which you entered ihram the first time. And you have to offer a sacrifice, which is a one-ear-old sheep or a two-year-old goat, to slaughtered in Makkah and given to the poor. One seventh of a camel or cow is also acceptable.
End quote fromFataawa Islamiyyah.
Some scholars are of the view that what is required of one who has intercourse during ‘Umrah is to offer fidyah, with a choice between offering a sacrifice, fasting for three days or feeding six poor persons, whether he had intercourse before saa‘i or after, as it says inSharh Muntaha al-Iraadaat, 1/556.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: ‘Umrah in which intercourse takes place is an invalid ‘Umrah and you have to sacrifice a sheep, to be slaughtered in Makkah and the meat distributed to the poor; or feed six poor persons, giving each one half a saa‘ of food; or fast for three days. You also have to do another ‘Umrah to make up for the one that was spoiled. End quote fromal-Liqa’ ash-Shahri, 9/54
To sum up, you have to do three things:
1. Repent to Allah, may He be exalted, for doing something that was forbidden whilst in ihram and spoiling the rituals which Allah commanded must be completed.
2. Do ‘Umrah again to make up for the spoiled ‘Umrah; you have to enter ihram from the same miqaat as you entered ihram for the ‘Umrah that was spoiled.
3. Offer a fidyah (ransom); each of you has the option of choosing whichever option he or she wants: either sacrificing a sheep, or fasting three days, or feeding six poor people among the poor of Makkah. If each of you sacrifices a sheep, that is preferable and is more on the safe side.
And Allah knows best.

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