For children, - Stories of Prayer: Power of Prayer, Prayer Story, Supplication Prayer

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Muniba, a young Muslim university student, was home for the summer. She had gone to visit some sisters one evening and the time passed quickly as each shared their various experiences of the past year.
Muniba ended up staying longer than she had planned.
Evening came and Muniba had to walk home alone, but she wasn't afraid because it was a small town and she lived only a few blocks away. As she walked along under the tall elm trees, Muniba asked "Allah (SWT)" to keep her safe from harm and danger. When she reached the alley, which was a short cut to her house, Muniba decided to take it.
However, halfway down the alley, Muniba noticed a man standing at the end, as though he was waiting for her. She became uneasy and began to pray, asking for "Allah's (SWT)" protection. Instantly a comforting feeling of quietness and security wrapped around her; she felt as though someone was walking with her. When she reached the end of the alley, she walked right past the man and arrived home safely.
The following day, Muniba read in the paper that a young girl had been raped in the same alley, just twenty minutes after she had been there.
Feeling overwhelmed by this tragedy and the fact that it could have been her, she began to weep. Thanking Allah (SWT) for her safety and to help this young woman, Muniba decided to go to the police station. She felt she could recognize the man, so she told them her story. The police asked her if she would be willing to look at a line up to see if she could identify him.
Muniba agreed and immediately pointed out the man she had seen in the alley the night before. When the man was told he had been identified, he immediately broke down and confessed.
The officer thanked Muniba for her bravery and asked if there was anything they could do for her, she asked if they would ask the man one question.
Muniba was curious as to why he had not attacked her. When the policeman asked him he answered, "Because she was not alone. She had two tall men walking on either side of her."

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajj and ‘Umrah), Dought & clear, - * His wife is breastfeeding; should he delay Hajj untilnext year?

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I intended to do Hajj this year, but my wife is breastfeeding, so I decided to delay Hajj until next year, in sha Allah. Please note that my financial situation is good, praise be to Allah. Do I have to do anything?
Praise be to Allah.
If you have already done the obligatory Hajj, then you have the choice with regard to a voluntary Hajj between doing it this year or delaying it until next year, because of what you mentioned about being busy with your family or wanting to stay with them and so on. In that case you can choose not to do it at all, because it is voluntary and not obligatory.
But if the question is about the obligatory Hajj, then it depends. There are two scholarly views, one of which is when one becomes able to afford it, Hajj becomes obligatory and must be performed in the same year; the other view says that it may be delayed. However, the more correct view is that it becomes obligatory with immediate effect and must be performed in the same year. The one who can afford provisions and a means of transportation is obliged to do Hajj, and it is not permissible for him to delay it. Please see question no. 41702
Based on that, if your leaving your wife will not cause her or the child any harm, then you must do Hajj this year and you do not have the option of delaying it in the hope that your family could go with you. But if your wife has enough money to do Hajj, or you can pay the expenses of Hajj for her, and it will not harm her or her baby if she goes to Hajj, or she can leave the baby with someone who can look after him, then she is obliged to go for Hajj. Otherwise, it is permissible for her to delay it.
The point is that Hajj may be obligatory for the husband but not for the wife, depending on whether the conditions are met or there are any impediments. So the husband should not delay his obligatory Hajj because of wanting to take his wife with him for Hajj.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked the following question: My wife has not yet done the obligatory Hajj, and we have a baby who is four months old and he is being breastfed by his mother. Should she do Hajj or stay with her baby? And is it better, if she goes for Hajj, to take pills in order to stop menses, or not? Please advise us, may Allah bless you.
He replied: If the baby will not be affected or harmed by her leaving him, in that he can be breastfed by someone other than his mother, and there is someone who can look after him properly, then there is nothing wrong with her doing Hajj, especially if it is the obligatory Hajj. But if there is any fear for the child, then it is not permissible for her to do Hajj even if it is the obligatory Hajj, because the breastfeeding mother is permitted to not observe the obligatory fast if she fears for her child. So how can it not be permissible for her to postpone Hajj if she fears for her child? If she fears for her child, then what she must do is stay, then when he is older she can do Hajj next year. There is no blame on her if she stays home and does not do Hajj, because in this case she is not obliged to do Hajj immediately.
With regard to using pills during Hajj or ‘Umrah, there is nothing wrong with that, because this is a need. But it is essential to consult a doctor, because the pills may be harmful and may cause her harm.
End quote fromal-Liqa’ ash-Shahri, 10/25
And Allah knows best.

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajj and ‘Umrah), Dought & clear, - * Ruling on wearing ordinary clothing over the izaar and rida’ [ihram garments] before startingthe rituals

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I am going to travel for ‘umrah next week – in sha Allah – and I intend to enter ihram from my house in Cairo, because it is difficult to do ghusl and change my clothes when passing the miqaat in the plane. But the weather is cold, and wearing the ihram garments that are relatively light may cause me to become sick en route to the airport, especially since my immune system is weakened due to the chemotherapy that I am undergoing.
Can I start the steps of ihram at home by doing ghusl, putting on perfume, wearing the ihram garments and praying, but deferring saying “Labbayka ‘umratan (Here I am for ‘Umrah)” and reciting the Talbiyah, then put on warm tailored garments over the ihram, then take off the tailored garments and say “Labbayka ‘umratan” and the Talbiyah later on, in the airport or on board the plane? This is so that I will not put on any tailored garments after completing the first steps of entering ihram.
Praise be to Allah.
It is permissible for the one who wants to do Hajj or ‘umrah to do ghusl, put on perfume and whatever garments he wishes over the ihram garments, and to do any of the things that are prohibited when in ihram, so long as he has not formed the intention to actually begin the rituals. This is indicated by the report narrated by an-Nasaa’i from ‘Aa’ishah (may Allah be pleased with her), who said: I put perfume on the Messenger of Allah (blessings and peace of Allah be upon him) with my own hand, when he entered ihram – when he wanted to enter ihram (and before he did so) – and when he exited ihram – before he completely exited ihram (in the case of Hajj). Classed as saheeh by Shaykh al-Albaani (may Allah have mercy on him) inSaheeh Sunan an-Nasaa’i.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
This report is quoted as evidence that it is mustahabb (encouraged) to put on perfume when wanting to enter ihram, and that it is permissible to leave is there after entering ihram, and that it does not matter if its colour or fragrance remain; rather what is prohibited is to put it on anew when in ihram. This is the view of the majority of scholars.
End quote fromFath al-Baari(3/390)
Shaykh Ibn Baaz (may Allah have mercy on him) said: There is nothing wrong with doing ghusl, putting on the ihram garments and putting on perfume at home, because they are close to the miqaat by means of vehicles. But what is prescribed for them is not to enter ihram except at the miqaat. Ihram means forming the intention to begin the rituals. This is what ihram means. Then it is prescribed for them when forming the intention to utter the ritual intended, so one should say: “Labbayka ‘umratan(Here I am for ‘umrah)” or “Labbayka Hajjan(Here I am for Hajj).”
End quote fromMajmoo‘ Fataawa Ibn Baaz(17/52)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said inash-Sharh al-Mumti‘(7/69): The words “his intention is a condition” refer to the intention to begin the rituals, i.e., forming the intention to begin the rituals is a condition; it is essential to form the intention to begin the rituals. If a person recites the Talbiyah without intending to start the rituals, then he does not enter ihram merely by reciting the Talbiyah. If he puts on the ihram garments without intending to begin the rituals, then he has not entered ihram just by wearing the ihram garments. The Talbiyah may be recited by the pilgrim and others, and wearing the izaar and rida’ is for the pilgrim in ihram and others. End quote
Based on that, it is permissible for you to wear tailored clothes, and to wear whatever you want, to protect yourself from cold, over the ihram garments (the izar and rida’), and to do everything that the person who is not in ihram does, of the things that are prohibited whilst in ihram, even if you have done ghusl and put on the ihram garments in your home, so long as you have not formed the intention to begin the rituals. This intention – as stated above – is an essential condition, but it does not have to be done until you come in line with the miqaat. It is permissible to enter ihram before reaching the miqaat, but this is contrary to what is preferred.
And Allah knows best.

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajj and ‘Umrah), Dought & clear, - * Ruling on wearing ordinary clothing over the izaar and rida’ [ihram garments] before startingthe rituals

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I am going to travel for ‘umrah next week – in sha Allah – and I intend to enter ihram from my house in Cairo, because it is difficult to do ghusl and change my clothes when passing the miqaat in the plane. But the weather is cold, and wearing the ihram garments that are relatively light may cause me to become sick en route to the airport, especially since my immune system is weakened due to the chemotherapy that I am undergoing.
Can I start the steps of ihram at home by doing ghusl, putting on perfume, wearing the ihram garments and praying, but deferring saying “Labbayka ‘umratan (Here I am for ‘Umrah)” and reciting the Talbiyah, then put on warm tailored garments over the ihram, then take off the tailored garments and say “Labbayka ‘umratan” and the Talbiyah later on, in the airport or on board the plane? This is so that I will not put on any tailored garments after completing the first steps of entering ihram.
Praise be to Allah.
It is permissible for the one who wants to do Hajj or ‘umrah to do ghusl, put on perfume and whatever garments he wishes over the ihram garments, and to do any of the things that are prohibited when in ihram, so long as he has not formed the intention to actually begin the rituals. This is indicated by the report narrated by an-Nasaa’i from ‘Aa’ishah (may Allah be pleased with her), who said: I put perfume on the Messenger of Allah (blessings and peace of Allah be upon him) with my own hand, when he entered ihram – when he wanted to enter ihram (and before he did so) – and when he exited ihram – before he completely exited ihram (in the case of Hajj). Classed as saheeh by Shaykh al-Albaani (may Allah have mercy on him) inSaheeh Sunan an-Nasaa’i.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
This report is quoted as evidence that it is mustahabb (encouraged) to put on perfume when wanting to enter ihram, and that it is permissible to leave is there after entering ihram, and that it does not matter if its colour or fragrance remain; rather what is prohibited is to put it on anew when in ihram. This is the view of the majority of scholars.
End quote fromFath al-Baari(3/390)
Shaykh Ibn Baaz (may Allah have mercy on him) said: There is nothing wrong with doing ghusl, putting on the ihram garments and putting on perfume at home, because they are close to the miqaat by means of vehicles. But what is prescribed for them is not to enter ihram except at the miqaat. Ihram means forming the intention to begin the rituals. This is what ihram means. Then it is prescribed for them when forming the intention to utter the ritual intended, so one should say: “Labbayka ‘umratan(Here I am for ‘umrah)” or “Labbayka Hajjan(Here I am for Hajj).”
End quote fromMajmoo‘ Fataawa Ibn Baaz(17/52)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said inash-Sharh al-Mumti‘(7/69): The words “his intention is a condition” refer to the intention to begin the rituals, i.e., forming the intention to begin the rituals is a condition; it is essential to form the intention to begin the rituals. If a person recites the Talbiyah without intending to start the rituals, then he does not enter ihram merely by reciting the Talbiyah. If he puts on the ihram garments without intending to begin the rituals, then he has not entered ihram just by wearing the ihram garments. The Talbiyah may be recited by the pilgrim and others, and wearing the izaar and rida’ is for the pilgrim in ihram and others. End quote
Based on that, it is permissible for you to wear tailored clothes, and to wear whatever you want, to protect yourself from cold, over the ihram garments (the izar and rida’), and to do everything that the person who is not in ihram does, of the things that are prohibited whilst in ihram, even if you have done ghusl and put on the ihram garments in your home, so long as you have not formed the intention to begin the rituals. This intention – as stated above – is an essential condition, but it does not have to be done until you come in line with the miqaat. It is permissible to enter ihram before reaching the miqaat, but this is contrary to what is preferred.
And Allah knows best.

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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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