Prayer, - Dought & clear, - * He prayed and remembered that he had passed wind after doing wudoo’

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suppose one does wodhu 10 minutes before the athan then prays when it is time and the next morning when he gets up remembers that he had passed wind during those 10 minutes what should one do in this case?
Praise be to Allaah.
He should repeat the wudoo’ and the prayer when he remembers, because the Prophet (peace and blessings of Allaah be upon him) said: “Allaah does not accept prayer without purity.”

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Prayer, - Dought & clear, - * Times of prayer and fasting in the polar regions

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I am a non muslim who currently live in a muslim country. It is my understanding that the 5 daily pryers as well as the times for feasting during the ramadhan are according to sunrise and sunset. My question : How do a muslim may deterine the appropriate times for the prayers and begin feasting if he/she lives near the artic circle where nights and days can be quite long depending of the season.
My thanks for your answer and continue your work. It helps me understand a few things about islam as well as understand what our local staff were talking about.
Praise be to Allaah.
We thank you for this question and we appreciate your interest in the prayer times in Islam. In answer to your question, those who live close to the Arctic Circle, where they have continual night or continual day for several months, should look to the closest city to them where night and day are distinct in each twenty-four hour period, then they should do the five daily prayers based on the timing in that city.
Your interest in the matter and your keenness to ask questions and find out gives us the hope that you will embrace this religion and practise its rituals. We wish you well and hope for guidance for you.

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For children, - Henny Penny: Making excuses lets you avoid responsibility

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Making excuses doesn't help anyone but ends up hurting you at the end, as in the case of Henny Penny who was always looking for some lame excuse to talk to King. So, one day Henny Penny was scratching in the farmyard looking for something good to eat when, suddenly, something hit her on the head. "My goodness me!" she said. "The sky must be falling down. I must go and tell the king."
She had not gone far when she met her friend Cocky Locky. "Where are you going in such a hurry?" he called out. "I am going to tell the king that the sky is falling down," said Henny Penny. "I will come with you," said Cocky Locky. So Henny Penny and Cocky Locky hurried along together towards the king's palace.
On the way they saw Ducky Lucky swimming on the pond. "Where are you going?" he called out. "We are going to tell the king the sky is falling down," replied Henny Penny. "We must go quickly, as there is no time to lose." "I will come with you," said Ducky Lucky, shaking the water off his feathers. So Henny Penny, Cocky Locky and Ducky Lucky hurried on together towards the king's palace.
On the way they met Goosey Loosey, who called out, "Where are you all going in such a hurry?" "We are on our way to tell the king the sky is falling down," said Henny Penny. "I will come with you," said Goosey Loosey. So Henny Penny, Cocky Locky, Ducky Lucky and Goosey Loosey hurried on together towards the king's palace.
Round the next corner they met Turkey Lurkey. "Where are you all going on this fine day?" she called out to them. "It won't be a fine day for long," replied Henny Penny. "The sky is falling down, and we are hurrying to tell the king." "I will come with you," said Turkey Lurkey. So Henny Penny, Cocky Locky, Ducky Lucky, Goosey Loosey and Turkey Lurkey all went on towards the king's palace.
Now on their way they met Foxy Loxy who asked, "Where are you going in such a hurry?" "We are going to the king's palace to tell him the sky is falling down," replied Henny Penny. "That is a very important message," said Foxy Loxy. "I will come with you. In fact if you follow me I can show you a short cut to the king's palace, so you will get there sooner."
So Henny Penny, Cocky Locky, Ducky Lucky, Goosey Loosey and Turkey Lurkey all followed Foxy Loxy. He led them to the wood and up to a dark hole, which was the door to his home. Inside his wife and five hungry children were waiting for him to bring home some dinner.
That, I am sorry to say, was the end of Cocky Locky, Ducky Lucky, Goosey Loosey and Turkey Lurkey, for one by one they all followed Foxy Loxy into his home, and they were all eaten up by the hungry fox family.
Henny Penny was the last to enter the Fox's hole and she heard Cocky Locky crowing in alarm in front of her. Squawking with fright and scattering feathers, she turned and ran as fast as she could for the safety of her own farmyard. There she stayed and she never did tell the king that the sky was falling down.
There are thousands of excuses for every failure, but never a good reason.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Reason why a menstruating woman should use a piece of cloth perfumedwith musk after doing ghusl

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What is the reason for using a piece of cloth perfumed with musk after the menstrual bleeding finishes?.
Praise be to Allaah.
Al-Bukhaari (314) and Muslim (332) narrated from ‘Aa’ishah (may Allaah be pleased with her) that Asma’ asked the Prophet (peace and blessings of Allaah be upon him) about ghusl following menses. He said: “Let one of you take her water and lotus leaves and clean herself well, then let her pour water over her head and rub it vigorously so that it will reach the roots of her hair. Then let her pour the water over herself, then take a piece of cloth scented with musk and purify herself.” Asma’ said: How should she purify herself? He said: “Subhaan-Allaah! Purify yourself with it.” ‘Aa’ishah said – as if she whispered it to her – Follow the traces of blood.
The reason for using this is to perfume the site and ward off unpleasant odours.
Al-Nawawi (may Allaah have mercy on him) said inSharh Muslim: The scholars differed concerning the reason for using musk. The correct view is that of the majority of our companions and others, which is that the purpose of using musk is to perfume the site and ward off unpleasant odours. … She should use it after ghusl. If no musk is available, she should use whatever perfume she can find. If she cannot find any perfume then it is mustahabb for her to use whatever will remove the odour [soap, nowadays]. If she cannot find anything, then water is sufficient for her, but if she fails to perfume it when perfume is available, that is makrooh. If she is not able to do it then it is not makrooh in her case. End quote.
Dr. Aaminah ‘Ali Naasir Siddeeq, professor of microbiology in the College of Science in Jeddah has discovered that musk is a natural antibiotic for treating skin diseases and genital diseases in humans and animals. This discovery was patented in the King ‘Abd al-‘Azeez City for Science and Technology in Riyadh.
Seeal-Mujtama’magazine: http://www.al mujtamaa- mag.com /Detail.asp?InS ectionID=81& InNewsItemID= 217507
[Article is in Arabic]
The researcher also presented to the Eighth International Conference on scientific miracles in the Qur'aan and Sunnah, held in Kuwait in 1427 AH a paper entitled: Aspects of the scientific miracles of using musk as an antibiotic against funguses and yeasts that cause disease in humans, animals and plants..
She explained that disease-causing bacteria increase in number during the menstrual period and that musk has a strong effect in killing off these harmful microbes.
See the paper [in Arabic] at:
http://www.no oran.org /con8/Researc h/436.pdf
http://www.taf sir.org /vb/archive /index.php?t- 6980.html
It is clear that the reason for the menstruating woman using musk is to perfume the site, to ward off unpleasant odours, and to kill off disease-causing funguses and yeasts.
And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Removing hair and nails during the menstrual period

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Is removig and disposing of hair and nail during menstruation a sin? is it required to wash them before disposing during menstruation?.
Praise be to Allaah.
This is a matter concerning which many women are confused, namely the ruling on removing hair and nails and other Sunnahs of the fitrah during the menstrual period. This stems from a false belief that some of them have, that all parts of a person will come back to him on the Day of Resurrection, so if he removes them when he is in a state of major impurity due to janaabah, menses or post-partum bleeding, they will come back to him impure (naajis) and not purified (taahir) on the Day of Resurrection. This is a false notion and an illusion which is not correct at all.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked – as it says inMajmoo’ al-Fataawa(21/120-121) – about a man who cut his nails and moustache and combed his hair when he was junub; is there any blame on him for that? Some of them referred to that and said: If the person who is junub cuts his hair or nails, his parts will come back to him in the Hereafter and he will be raised on the Day of Resurrection will a share of janaabah commensurate with whatever was removed, and for every hair he will have a share of janaabah. Is that true or not?
He (may Allaah have mercy on him) replied:
It is proven in the hadeeth of Hudhayfah and the hadeeth of Abu Hurayrah (may Allaah be pleased with them) that when mention of the person who is junub was made to the Prophet (peace and blessings of Allaah be upon him), he said: “The believer does not become impure.” InSaheeh al-Haakimit adds: “alive or dead.” I do not know of any shar’i evidence for the view that it is makrooh for the person who is junub to remove hair or nails, rather the Prophet (peace and blessings of Allaah be upon him) said: “Rid yourself of the hair of kufr and get circumcised.” Narrated by Abu Dawood (356) and classed as hasan by al-Albaani inIrwa’ al-Ghaleel(1/120). So he told the one who became Muslim to do ghusl, and he did not tell him to delay circumcision and removing the hair until after doing ghusl. The general meaning of his words implies that both are permissible. Similarly the menstruating woman is enjoined to comb her hair when doing ghusl even though combing the hair pulls out some hairs. And Allaah knows best. End quote.
Thus Shaykh al-Islam Ibn Taymiyah referred to the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), when she menstruated during the Farewell Pilgrimage and the Prophet (peace and blessings of Allaah be upon him) said to her: “Undo your hair and comb it, and enter ihraam for Hajj, and leave ‘Umrah for now.” Narrated by al-Bukhaari (1556) and Muslim (1211).
Combing is usually accompanied by some hairs falling out, but despite that the Prophet (peace and blessings of Allaah be upon him) gave permission for the pilgrim in ihraam and the menstruating woman to do that.
The Shaafa’i fuqaha’ said, as it says inTuhfat al-Muhtaaj(4/56):
Our view is that the menstruating woman may remove them. End quote – i.e., nails, pubic hair and armpit hair.
It says inFataawa Noor ‘ala al-Darbby Shaykh Ibn ‘Uthaymeen (Fataawa al-Zeenah wa’l-Mar’ah/question no. 9):
I heard that combing the hair is not permissible during the menses, and that one cannot cut one’s nails or do ghusl. Is this correct or not?
He (may Allaah have mercy on him) replied:
This is not correct. The menstruating woman may cut her nails and comb her hair, and it is permissible for her to do ghusl in the case of janaabah, such as if she has an erotic dream when she is menstruation, then she may do ghusl from janaabah; or if her husband is intimate with her without having intercourse and she reaches climax, then she may do ghusl from janaabah. This view that is widely held among some women, that they cannot do ghusl or comb their hair or cut their nails has no basis in sharee’ah as far as I know. End quote.
The view that this is makrooh is not known from any of the reputable fuqaha’, but it is mentioned in some books by followers of bid’ah who go against ahl al-sunnah, as it says inSharh al-Nayl wa Shifa’ al-‘Aleel(1/347) by Muhammad ibn Yoosuf al-Ibaadi.
And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Expiation for one who had intercourse with his menstruating wife in Ramadaan

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How can one who has repented from having intercourse with his wife when she was menstruating on an ordinary day offer expiation, and what is the expiation for having intercourse with her when she was menstruating during Ramadaan? This happened although we knew that these actions are haraam, and now we want to repent to Allaah and seek forgiveness. I hope that you can tell me of something I can do so that Allaah may forgive me. May Allaah reward you with good.
Praise be to Allaah.
Firstly:
Intercourse with a menstruating woman is haraam according to scholarly consensus, because 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 and go not unto them till they are purified (from menses and have taken a bath)”
[al-Baqarah 2:222].
And al-Tirmidhi (135) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever has intercourse with a menstruating woman or with a woman in her back passage, or goes to a soothsayer, has disbelieved in that which was revealed to Muhammad (peace and blessings of Allaah be upon him).” Classed as saheeh by al-Albaani inSaheeh al-Tirmidhi.
The one who does that has to repent and offer expiation, by giving a dinar or half of a dinar to the poor and needy, because of the report narrated by Ahmad (2032), Abu Dawood (264), al-Tirmidhi (135), al-Nasaa’i (289) and Ibn Majaah (640) from Ibn ‘Abbaas (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) said concerning one who had intercourse with his wife when she was menstruating: “Let him give a dinar or half a dinar in charity.” Classed as saheeh by al-Albaani inSaheeh Abi Dawood.
A dinar is four and a quarter grams of gold, so he should find out what that is worth and give that amount in charity, or half of it, and he should also resolve not to do this thing again.
Secondly:
If what you mean by having intercourse in Ramadaan is intercourse with a menstruating woman during the night in Ramadaan, then what you must do is what is mentioned above, namely repent and offer expiation.
If what is meant is that you had intercourse during the day in Ramadaan, then you have committed two major sins: breaking the fast in Ramadaan and having intercourse during your wife’s menses.
With regard to intercourse during your wife’s menses, you know what the penalty is.
With regard to breaking the fast during the day in Ramadaan by having intercourse, five things result from that:
1- Sin
2- Spoiling of the fast
3- Obligation to refrain from eating and drinking for the remainder of the day
4- Obligation of making up the spoiled fast
5- Obligation of offering expiation and repenting.
So you have to make up the day on which you spoiled your fast by having intercourse and you also have to offer expiation by freeing a slave. The one who cannot do that has to fast for two consecutive month. If he is unable to do that then he must feed sixty poor persons.
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, - * Why do we not join our prayers together?

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I'd like to know why we pray our midday and night prayers all seperately. We know that the prophet used to pray both separetely as well as together. On the day of Arafa we offer our prayers one after the other. In the Qur'an we are told about the prayers thrice daily, morning, modday and night. Why still do we offer our prayers speperately and not one afetr the other.
Praise be to Allaah.
You have to realize that the question you have asked is very dangerous, because it could be applied to all the rulings of sharee’ah. A person could ask, we do we have to fast a whole month all at once (Ramadaan), why aren’t the days spread out throughout the year? Why is Hajj with its rituals done only at one particular time of the year, when people have to be all crowded together; why can’t it be done at other times of the year too? There are many questions which may imply that one is objecting to the rulings of Allaah. Do you know that Allaah says (interpretation of the meaning):
“Verily, As Salaah (the prayer) is enjoined on the believers at fixed hours” [al-Nisaa’ 4:103]?
i.e., it is obligatory at those times. So understand what has been said above, and I ask Allaah to guide you and set your heart straight.
Shaykh Sa’d al-Humayd
Islam means submitting to Allaah and not objecting to His commands. Allaah says (interpretation of the meaning):
“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision”[al-Ahzaab 33:36]
And Allaah says concerning the timings of the prayer:
“Verily, As Salaah (the prayer) is enjoined on the believers at fixed hours” [al-Nisaa’ 4:103]
The wahy (revelation, i.e., Qur’aan and Sunnah) described the times of prayer in both word and deed. This is how the Prophet (peace and blessings of Allaah be upon him) did the prayers during his lifetime; he did not join prayers together except when he was travelling or at times of hardship.
We also want to advise you that there are some followers of bid’ah (reprehensible innovation) who say that Zuhr and ‘Asr should be joined together, as should Maghrib and ‘Ishaa’, even when one is not travelling and for no reason. Beware of these people, do not keep company with them and do not listen to them. Beware of them lest they lead you astray from your religion. We ask Allaah to grant you strength and guidance.

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Prayer, - Dought & clear, - * Ruling on praying at times when prayer is not allowed

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One of my friend, who is very punctual in offering Namaaz, has seen offering namaaz sometimes even when the sun is setting. He is of the view that offering Namaaz at sun set or sun rise time is not a sin and it might be just a makrooh. I told him that offering prayer at sun set or sun rise time is not allowed and it might be a sin also. Because to have distinction with non-muslims, it has not been allowed to offer namaaz at this time.
Please tell me whether offering of prayers(Namaaz) at sun set or sun rise time is makrooh or a sin and why?
Praise be to Allaah.
It is mustahabb to pray naafil prayers at all times, except at the times when praying is not allowed. These times are from after Fajr prayer until the sun has risen to the height of a spear; from noon time until after the sun has passed its zenith, which is at mid-day for about five minutes before the sun reaches its zenith; and from after ‘Asr prayer until the sun sets. What is meant is the prayer which each person does by himself; once he has prayed ‘Asr it becomes haraam for him to pray until the sun has set, except in specific cases, when it is not haraam. See Question # 306.
The reason why it (prayer at these times) is not allowed is so as to avoid any resemblance to the kuffaar who prostrate to the sun when it rises as a greeting to it and to express their joy, and they prostrate to it when it sets as a farewell to it. The Prophet (peace and blessings of Allaah be upon him) was keen to put a stop to all things that may lead toshirk, or that might involve any resemblance to the mushrikeen. With regard to the prohibition on praying when the sun is near its zenith, this is because this is the time when the Fire of Hell is intensified, as was reported from the Prophet (peace and blessings of Allaah be upon him), so we should refrain from praying at these times.

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Prayer, - Dought & clear, - * Is the intention (niyyah) a condition for combining prayers?

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Is the intention (niyyah) a condition for it to be permissible to combine prayers? Often they pray Maghrib without any intention of combining prayers, then after praying Maghrib they consult one another and decide to combine (the prayers), then they pray ‘Ishaa’.
Praise be to Allaah.
There is a difference of opinion among the scholars, but the most correct view is that the intention is not a condition when starting the first prayer, rather it is permissible to combine the prayers after finishing the first prayer, if the condition (for combining the prayers) is present, such as fear, rain or sickness.

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For children, - No Excuses: Put an end to Procrastination Today!

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It happens all the time. You think about doing something but you just never get started. You tell yourself this time you are going to get it done. This time you will succeed. But before you get started you come up with all kinds of reasons and excuses to put things off. You accept the excuses you come up with. Excuses like: I will start tomorrow. I need to wait for everything to be perfect and etc.
They are all excuses that you have accepted. And you have planted these excuses on your subconscious mind. So you keep putting things off. Eventually you convince yourself that you can't start now. That you need to wait and that you have to put things off. You tell yourself you are not ready. You will start tomorrow. But tomorrow never comes. You don't get started. Another year goes by and you keep putting things off.
No matter what you do, No matter what you want to do, you keep procrastinating. You keep putting things off. It happens all the time, over and over again. That is because you have programmed your subconscious mind to keep putting things off. You have planted a habit of procrastination on your subconscious mind. And now your subconscious keeps following that habit. So you keep putting things off.
But you can change that. Now you can put an end to procrastination. Now you can get things done. Now you can get more done in less time. Just feed your subconscious new thoughts and new beliefs which lead to more success, so that you can get things done quickly and easily and so that you can put an end to procrastination once and for all.
Procrastination destroys your life. It prevents you from achieving what you want. It stops you from having more. It blocks you from reaching your full potential. The more you procrastinate the worse your life gets. When you keep putting things off you never succeed.
Example, each January millions of Americans embark on a journey to get fit, be active and lose weight. For the first two or three weeks of the New Year people who are not accustomed to getting up early will roll out of bed with a new found sense of urgency and hopefully a little more preparation in their step to get them out of the door. You will be lucky if you can find an available treadmill or stationary bike at any fitness facility. The sad part of this is the fact that their numbers will start to dwindle as they lose the motivation to keep the routine going.
How do you keep that motivation? You start by setting priorities and working hard to make your desires become reality.
Kabir Das in one of his Hindi Doha says,
Kaal Kare So Aaj Kar, Aaj Kare So Ab
Pal Mein Pralaya Hoyegi, Bahuri Karoge Kab?
Translation
Tomorrow's work do today, today's work now
If the moment is lost, how the work be done?
In this Doha, Kabir Das has clearly tried to explain the human tendency of laziness and procrastination. It is a known fact that we all tend to postpone matters, we are indecisive and given a choice we would like others to do our work and we simply enjoying a cool time. When it comes to us, we try to get away by giving an excuse, "very busy, no time."
This lethargy is what Kabir Das is condemning. Besides, his emphasis is on now, the present, the moment as it is. Now, that is Life, the moment. It is in the now that one gets energized to do, to achieve and to realize the dream. As they say, it is now or never.
This Kabir Das couplet clearly teaches us to shed all procrastination and lethargy. It motivates us to do whatever we have to do, and do it now. If we will keep postponing it, then the work will never be done.
So put an end to procrastination today. Give your subconscious new instructions so that you get things done today. There's no homework. No exercises. Just ponder upon the verses of Noble Qur'an whenever Shaytan whispers, and stops you from taking the step towards action.
Allah (SWT), the Almighty Wise says: "And that man can have nothing but what he strives for; and that (the fruit of) his striving will soon come in sight". (An-Najm 53:39-40)
"Therefore, when you are free (from your immediate task), still labor hard (and start another task), and towards your Lord move forward". (Inshirah 94:7-8)
Wishing you great success in your future endeavors.

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Hajj & Umrah, - * All About Udh-hiyah

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This is a brief account on the Udh-hiyah )sacrificial animal offered in ‘Eed Al-Adh-ha(:
• The Udh-hiyah refers to animals classified as Al-An‘aam )camels, cattle, sheep or goats( that are slaughtered during the days of Nahr as an act of worship, with the intention of drawing closer to Allaah The Almighty.
• The Udh-hiyah is one of the best acts of worship to be performed on ‘Eed Al-Adh-ha.
• Slaughtering the Udh-hiyah is prescribed in the Quran, the Sunnah )Prophetic tradition(, and according to the consensus of the Muslim scholars. Allaah The Exalted Says )what means(:}So pray to your Lord and sacrifice ]to Him alone[.{]Quran 108:2[ It is reported in Saheeh Al-Bukhaari and Saheeh Muslim that the Prophetsacrificed two white horned rams speckled with black. A group of scholars highlighted the consensus of the scholars in this regard such as Ibn Qudaamahin his book Al-Mughni.
• Allaah The Exalted prescribed sacrificing the Udh-hiyah for certain reasons, some of which are commemorating and following the example of Prophet Ibraaheem )Abraham(celebrating the collective joy on ‘Eed Al-Adh-ha, feeding the poor and needy, and imitating the pilgrims in some of the rites of Hajj.
• According to the correct opinion of scholars, sacrificing the Udh-hiyah is a confirmed act of the Sunnah )Prophetic tradition( and there is no explicit Hadeeth that indicates its obligation. Had offering the Udh-hiyah been obligatory, Abu Bakr and ‘Umarwould not have left out this obligation, fearing that people might follow their example. Imaam Al-Bayhaqireported an unauthentic Hadeeth, though its chain of narration is authentic, that the Prophetsaid:“Every household should slaughter a sacrificial animal each year.”Another Hadeeth, which does not state an explicit ruling, reads:“Whoever can afford to offer a sacrifice but does not do so, let him not approach our place for prayer.”
• There are four conditions for the Udh-hiyah:
1.It should be one of the An‘aam class of animals, which are: camels, cattle, sheep and goats.
2.It should be free of any physical defects that would render it unsuitable for sacrifice. These faults, which invalidate the sacrifice, were mentioned in the Hadeeth that was narrated by Al-Baraa’ ibn ‘Aazibwho said, “The Prophetstood up among us and said:“There are four )types of animals( which are not permissible for sacrifice: A one-eyed animal which has obviously lost the sight of one eye, a sick animal which is obviously sick, a lame animal which is obviously lame, and an emaciated animal whose legs have no marrow.”]Ahmad, Abu Daawood, At-Tirmithi, An-Nasaa’i, Ibn Maajah[ Blind or disabled animals are more likely to be unsuitable for sacrifice more than those that are one-eyed and lame. Obvious lameness, which renders the animal unsuitable for sacrifice, is what prevents the animal from walking normally and catching up with the herd. Other imperfections and milder defects do not invalidate the sacrifice or disqualify the animal.
3.It should have reached the age stipulated in Sharee‘ah, which is five years for camels, two years for cows, a year for goats and six months for sheep.
4.It should be slaughtered at the time specified in Sharee‘ah, which starts after the ‘Eed prayer until sunset on the last of the days of Tashreeq, which is the 13th of Thul-Hijjah.
• He who intends to offer the sacrificial animal should refrain from removing anything from his hair, nails or skin from the first day of Thul-Hijjah until he slaughters the Udh-hiyah.
• Slaughtering the Udh-hiyah is better than giving out its monetary value for charity.
• Seven people can share one cow or camel as Udh-hiyah.
• If a defect happens )unexpectedly( to the Udh-hiyah, without negligence on the part of the owner, it is still considered suitable for sacrifice.
• One may borrow money to buy the Udh-hiyah as long as he can afford to repay his debt.
• One may eat from the Udh-hiyah, save some of its meat, offer some of its meat as gifts and some as charity.
• There are certain etiquettes one must abide by when slaughtering an animal for a sacrificial offering, some of which are:
1.He should face the Qiblah )direction of prayer( with the animal at the time of slaughtering it.
2.He should make it comfortable, sharpen his knife, and quickly and firmly passing a sharpened blade over the neck area.
3.The blade should be concealed from the view of the animal when sharpening it.
4.It is part of the etiquette of slaughtering also not to slaughter one animal in front of another.
5.One should not hasten in breaking its neck or skinning it.
• Among the religious innovations is performing ablution for the sacrificial animal, wiping one’s hands over it from head to tail on the eve of ‘Eed, and putting some of its blood on the threshold of the house or on the foreheads of one's children.

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Hajj & Umrah, - * The virtue of the Day of ‘Arafah

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It was narrated on the authority of ‘Aa’ishahthat the Prophet,, said:“There is no day when Allaah sets free more slaves from Hell than the Day of ‘Arafah. He draws near, then boasts of them to the angels, Saying, ‘What do these ]slaves[ want ]that I may give them[?’”]Muslim[
It was narrated by Abu Hurayrahthat the Prophet,, said:“Allaah boasts about the people of ‘Arafah to the dwellers of heaven, saying, ‘Just look at My slaves! They have come to Me with disheveled hair and covered in dust.’”]Ahmad in hisMusnad, Ibn Hibbaan in hisSaheehand Al-Haakim inAl-Mustadrak[
It was narrated by Jaabirthat the Prophet,, said:“There is no better day in the Sight of Allaah than the Day of ‘Arafah. Allaah The Almighty descends ]on that day[ to the lowest heaven, and boasts about the people of the earth to the dwellers of heaven, saying: ‘Just look at My slaves! They have come to Mewith disheveled hair and covered in dust, standing in the forenoon. They have come from every distant pass. They seek My mercy although they have not seen My punishment.’ There is no day when Allaah sets free more slaves from Hell than the Day of ‘Arafah.”]Ibn Khuzaymah, Ibn Hibbaan, Al-Bazzaar, Abu Ya‘la and Al-Bayhaqi[
Ibn ‘Umarsaid that two men went to the Prophet,, to ask him about matters of religion and the Prophet,, said to them:“As for the standing at ‘Arafah, Allaah The Almighty descends to the lowest heaven and boasts of the people there to the angels saying, ‘Here are My slaves! They have come to Mewith disheveled hair and covered with dust, from every distant pass. They seek My Mercy and fear My Punishment, although they have not seen Me. And what ]would be their state[ if they had seen Me!’ ]Even[ if you have sins like ]the number of grains of[ sand, the ]number of[ days of the worldly life or the ]number of[ drops of rain, Allaah will ]nevertheless[ erase them for you.”]Musannaf ‘Abdur-Razzaaq[
Anassaid,
I was with the Prophetat Al-Khayf mosque and a man from the Ansaar ]helpers[ and another one from the Thaqeef tribe came to him. The Prophetsaid a long statement and part of what he said was:“As for the standing at ‘Arafah: Allaah The Almighty descends to the lowest heaven ]on that day[, and boasts about you to the angels, saying: ‘Here are My slaves! They have come to Mewith disheveled hair and with pale faces seeking My mercy and forgiveness. If your sins are as many as the grains of sand or the drops of rain or ]as much as[ the foam on the sea, I would forgive you. Go My slaves after being forgiven, and after the ones whom you asked forgiveness for have been forgiven.”]Ibn ‘Abdul-Barr[
It was narrated on the authority of Anasthat he said,
The Prophetstood at ‘Arafah and the sun was about to set, so he said:“O Bilaal, call the people.”Bilaal stood up and asked the people to listen to the Prophetso they listened. The Prophetsaid:“O people, Jibreel ]Gabriel[ came a while ago, delivered the greetings of Allaah to me and said, ‘Allaah has forgiven the people of ‘Arafah and the people of the Mash‘ar ]a place in Muzdalifah[.’”‘Umar got up and asked the Prophet“Is this specific to us?” The Prophetsaid:“This is for you and all the people who come after you until the Day of Judgment.”‘Umar, replied, “The goodness of Allaah is plentiful and wonderful.”]Ibn ‘Abdul-Barr[
The Significance of theseHadeeths
In his explanation ofSaheeh Muslim, Imaam An-Nawawisaid,“This Hadeeth explicitly indicates the virtue of the Day of ‘Arafah.”An-Nawawicombined the understanding of theHadeethsthat deal with the virtue of the Day of ‘Arafahand theHadeethsthat deal with the virtue of Friday such as theHadeeththat says:“The best day that the sun rises upon is Friday.”]Muslim[ He said that theHadeethsthat deal with the virtue of the Day of ‘Arafahshow that ‘Arafahis the best day of the year, while theHadeethsthat deal with the virtue of Friday show that it is the best day of the week.
It was narrated on the authority of Saalim ibn ‘Abdullaah ibn ‘Umarthat he saw someone begging on the Day of ‘Arafah, so he said to him,“What a strange thing! On this day you are asking someone other than Allaah?”
‘Umar ibn ‘Abdul-‘Azeezdelivered aKhutbah)sermon( at ‘Arafahand said,“O people, you have come from near and far distances, exhausted your camels, and worn out your clothes. The winner today is not the one whose camel is ahead, but rather it is the one whose sins are forgiven. Praise be to Allaah - the Lord of the worlds.”

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Hajj & Umrah, - * The Blessed Days: Day of ‘Arafah

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The Day of ‘Arafah)the 9thday ofThul-Hijjah(:
This day surpasses other days in virtue and merit and therefore it is worth being discussed independently in order to clarify the aspects of its excellence and honor:
Firstly: It is the day of Allaah The Almighty perfected the religion and completed His favor:
It was narrated that the Jews said to ‘Umar ibn Al-Khattaab"Indeed you recite a verse which if had been revealed to us we would have taken that day as a day of celebration." ‘Umarsaid,"Indeed I know where and when it was revealed, and where the Messenger of Allaahwas when it was revealed! ]It was revealed[ on the Day of ‘Arafah, while we were, by Allaah, on ‘Arafah."
Sufyaan said, "I doubt whether it was a Friday or not." Allaah The Exalted Says )what means(:}This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion.{]Quran 5:3[ ]Al-Bukhaari[
Indeed, the Islamic religion was perfected on that day because Muslims did not perform the obligatoryHajjbefore that day. Consequently, their religion was perfected by completing all the pillars of Islam. Also,Hajjwas performed according to the methodology of Ibraaheem )Abraham(and polytheism and polytheists were excluded. On that day, none of the polytheists joined the Muslims.
As for completing the favor of Allaah The Almighty, this was attained by the forgiving of the pilgrims' sins by Allaah The Almighty. The favor is not completed unless sins are forgiven, as Allaah The Exalted Said )what means( to His Prophet,:}That Allaah may forgive for you what preceded of your sin and what will follow and complete His favor upon you and guide you to a straight path.{]Quran 48:2[
Secondly: It is a day of ‘Eed)Islamic festival(:
It is narrated on the authority of Abu Umaamahthat the Prophet,, said:"The day of ‘Arafah, the day of Nahr and the days of Tashreeq are our ‘Eeds, for us Muslims. They are days for eating and drinking."
Thirdly: Fasting the day expiates the sins of two years:
In aHadeeth)narration(, the Prophet,, said about the virtue of fasting the day of‘Arafah)for non-pilgrims(:"It expiates )the sins of( the past year and the coming )year(."
Fourthly: It is the day of forgiving sins and exemption from Hell:
It is narrated on the authority of ‘Aa’ishahthat the Messenger of Allaah,, said:"Allaah exempts more of His slaves from Hell on the Day of ‘Arafah than on any other day, and Allaah draws near and proudly says to the angels, 'What do these people want and seek?'"]Muslim[
Commenting on theHadeeth,Ibn ‘Abdul-Barrsaid,"This indicates that their sins have been forgiven, as Allaah would not boast of sinful and wrongdoing people unless after their repentance and His Forgiveness. Allaah knows best."
The prescribed deeds on the Day of ‘Arafah:
Firstly: Fasting
In aHadeeth, the Prophet,said:"…I hope Allaah that fasting the day of ‘Arafah expiates sins of the past year as well as the next year…."]Muslim[ Fasting during that day is prescribed only for those who are not pilgrims, as it is not permitted for pilgrims to observe fasting on that day. Controlling one's bodily organs from doing prohibited matters is asserted on that day. In aHadeethnarrated on the authority of Ibn ‘Abbaasthe Prophet,, said:"On this day )i.e. the day of ‘Arafah( a whoever guards his hearing, seeing and tongue will be forgiven."
It is known that guarding the body’s organs preserves one’s fasting andHajj. Consequently, many factors which enjoin towards obedience and abandoning disobedience are collected.
Secondly: Frequent remembrance of Allaah and supplication
In aHadeeth, the Prophet,said:"The best supplication is that of the Day of ‘Arafah, and the best thing that I and other prophets before me said, is: 'Laa ilaaha illallaahu wahdahu la shareeka lah, lahul mulk wa lahul hamd wa huwa ‘ala kulli shay’in qadeer )There is none worthy of worship except Allaah Alone and He has no partners, dominion and praise belong to Him, and He is over all things Omnipotent(."
Commenting on theHadeeth, Ibn ‘Abdul-Barrsaid,"The Hadeeth stands as evidence that the supplications on the Day of ‘Arafah are most probably answered and that the best of remembrance of Allaah is to say, 'There is none worthy of worship except Allaah'."
Al-Khattaabisaid,"The Hadeeth means that the most frequent words with which the Prophetused to commence his supplication and give it precedence over his request is praising Allaah The Almighty. One who supplicates Allaah starts with praising Allaah The Almighty and says it before asking Allaah for anything, and therefore praising in this Hadeeth was called supplication."
Thirdly:Takbeer)sayingAllaahu-Akbar(
As it is mentioned in the deeds of the ten days ofThul-Hijjah, it is recommended to repeatTakbeerin all times and at every place where it is permissible to mention the Name of Allaah The Almighty. The scholars said that there are two types ofTakbeer:
First: TheTakbeerwhich is not restricted to a specific time, which is prescribed in every time during the night and day. It starts with the start of the month ofThul-Hijjahand lasts until the last day of the Days ofTashreeq.
Second: TheTakbeerrestricted to a specific time, which is prescribed after prayers. According to the chosen opinion,Takbeeris said after all prayers, whether obligatory or voluntary. It is starts fromFajr)Dawn( prayer of the Day of‘Arafahand lasts until the last day of the Days ofTashreeq.
To sum up, repeatingTakbeeron the Day of‘Arafah, the Day of‘Eedas well as the Days ofTashreeqis both prescribed at all times, and this is the type which is not restricted to a specific time, and it is also prescribed after prayers and this is the type which is restricted to a specific time.

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Prayer, - Dought & clear, - * Ruling on using a tissue during prayer

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Please can you tell me what we should do when our nose starts to run during prayer.
Praise be to Allaah.
It is permissible for a worshipper to use a tissue in this case. The scholars (may Allaah have mercy on them) stated that it is permissible to make some slight movements during prayer if the worshipper needs to do so, as it says inal-Majmoo’by al-Nawawi (4/94). They quoted as evidence many ahaadeeth that were narrated from the Prophet (peace and blessings of Allaah be upon him). For example, Abu Dawood (650) narrated that Abu Sa’eed al-Khudri said: “Whilst the Messenger of Allaah (peace and blessings of Allaah be upon him) was leading his companions in prayer, he took off his shoes and placed them to his left. When the people saw that, they took off their shoes too. When the Messenger of Allaah (peace and blessings of Allaah be upon him) finished his prayer he said, ‘What made you take off your shoes?’ They said, ‘We saw you taking off your shoes so we took off ours too.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Jibreel (peace be upon him) came to me and told me that there was something dirty on them [my shoes].’ And he said, ‘When any one of you comes to the mosque, let him look at his shoes and if there is anything dirty on them, let him wipe it off and pray in them.’” (Classed as saheeh by al-Albaani inSaheeh Abi Dawood, 605). Al-Khattaabi (may Allaah have mercy on him) said inMa’aalim al-Sunan(2/329): this shows that a slight movement does not affect one’s prayer.
If a person needs to wipe his nose whilst praying, such as one who has a cold or flu, it is o.k. for him to take a tissue out and wipe his nose. A report was narrated from the Prophet (peace and blessings of Allaah be upon him) which indicates that this movement in prayer is permissible. Muslim (855) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) saw a glob of phlegm in the qiblah of the mosque. He turned to the people and said, “What is wrong with any one of you who stands before his Lord and expectorates in front of Him? Would any one of you like it if someone were to stand in front of him and expectorate in his face? If any one of you needs to expectorate, let him spit to his left, under his shoe. If he cannot do that, then let him do like this – ” then he spat onto his garment and rub part of it against another part.
Should he wipe his nose with his right hand or his left hand?
The answer is that he should wipe it with his left hand, because in Islam the right hand is only for things that are regarded as honourable, and the left hand is for things that are regarded as unclean.
Al-Bukhaari (163) and Muslim (395) narrated that ‘Aa’ishah said: “The Prophet (peace and blessings of Allaah be upon him) liked to start with the right when putting on his shoes, combing his hair, purifying himself and in all his affairs.”
Abu Dawood narrated that ‘Aa’ishah also said: “The right hand of the Messenger of Allaah (peace and blessings of Allaah be upon him) was for his purification and food, and his left hand was for cleaning himself after using the toilet and for everything that was unclean.” (Classed as saheeh by al-Bukhaari inSaheeh Abi Dawood, 26).
Al-Nawawi (may Allaah have mercy on him) said inSharh Saheeh Muslim(1/160): “This is a recurring principle in sharee’ah. Whatever has to do with honourable things, such as putting on clothes, trousers and socks, entering the mosque, using the miswaak (tooth-stick), applying kohl, clipping the nails, trimming the moustache, combing the hair, plucking the armpit hairs, shaving the head, saying salaam at the end of the prayer, washing the limbs in wudoo’, coming out of the toilet, eating and drinking, shaking hands, acknowleging the Black Stone, and so on, it is mustahabb to use the right hand or start on the right. With regard to things that are the opposite, such as entering the toilet, exiting the mosque, wiping one’s nose, cleaning oneself after using the toilet, taking off one’s clothes, trousers and socks, etc., it is mustahabb to use the left hand or start on the left. All of that is because of the status of the right hand. And Allaah knows best.

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Prayer, - Dought & clear, - * How does one catchup with a rak’ah?

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If a man comes and joins the prayer when the imam is standing up from rukoo’ (bowing), but he has not yet said “Allaahu akbar”, does this count as a rak’ah for him or not? And why?
Praise be to Allaah.
If a person joins the congregation when the imaam is bowing, one of the following three scenarios applies:
1- He says takbeerat al-ihraam (saying “Allaahu akbar” to start the prayer) whilst standing, then he bows whilst the imaam is bowing. In this case he has caught up with the rak’ah with the imaam.
2- He says takbeerat al-ihraam whilst the imaam is bowing, but he bows after the imaam has stood up from rukoo’. In this case he is not counted as having caught up with the rak’ah with the imaam, and he has to make it up.
3- He bows straightaway without saying takbeerat al-ihraam. In this case his prayer is invalid, because he has omitted one of the pillars or essential parts of the prayer, which is takbeerat al-ihraam.
“The fuqaha’ are agreed that whoever catches up with the imaam in rukoo’ has caught up with the rak’ah, because the Prophet (peace and blessings of Allaah be upon him) said: ‘Whoever catches up with rukoo’ has caught up with the rak’ah.’” This was narrated by Abu Dawood, and classed as saheeh by al-Albaani inIrwa’ al-Ghaleel, 496; on p. 262 he said: one of the things that strengthens the hadeeth is the fact that the Sahaabah acted in accordance with this:
1 – Ibn Mas’ood, who said: “Whoever does not catch up with the imaam when he is bowing has not caught up with that rak’ah.” Its isnaad is saheeh.
2 – ‘Abd-Allaah ibn ‘Umar, who said: “If you come when the imaam is bowing, and you put your hands on you knees before the imaam stands up, then you have caught up (with that rak’ah).” Its isnaad is saheeh.
3 - Zayd ibn Thaabit, who used to say: “Whoever catches up with the rak’ah before the imaam raises his head has indeed caught up with the rak’ah.” Its isnaad is jayyid.

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Prayer, - Dought & clear, - * Qunootduring salaah

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I would like to about the Qonute in Salat(raising hand after rukoo) was that the common practice of Prophet Salalaho Alehy Wasalm or was it exceptional as the situation arouses. Please respnod me cause Ameer of our masjid said Prophet (pbuh) once asked which of the salat is best He (pbuh) replied the one which has longer Qonute.
Praise be to Allaah.
Qunoot, according to the definition of the fuqaha’, “is the name of a du’aa’ (supplication) offered during prayer at a specific point while standing.” It is prescribed in Witr prayer after the rukoo’ (bowing), according to the more correct of the two scholarly opinions.
If a calamity (naazilah) befalls the Muslims, it is prescribed to say Du’aa’ al- Qunoot after standing up from rukoo’ in the last rak’ah of each of the five daily obligatory prayers, until Allaah relieves the Muslims of that calamity.
(SeeTasheeh al-Du’aa’by Shaykh Bakr Abu Zayd, p. 460).
With regard to saying Du’aa’ al-Qunoot in Fajr prayer all the time, in all circumstances, there is no saheeh report that the Prophet (peace and blessings of Allaah be upon him) singled out Fajr for Qunoot, or that he always recited it in Fajr prayer. Rather what is proven is that he (peace and blessings of Allaah be upon him) said Du’aa’ al-Qunoot at times of calamity with words that were appropriate to the situation. He said Du’aa’ al-Qunoot in Fajr and in other prayers, praying against Ra’l, Dhakwaan and ‘Usayyah for killing the Qur’aan-readers whom the Prophet (peace and blessings of Allaah be upon him) had sent to them in order to teach them their religion. And it was proven that he prayed in Fajr prayer and other prayers for the weak and oppressed believers, that Allaah would save them from their enemies. But he did not do that all the time. The Rightly-Guided khaleefahs after him followed the same practice. It is better for the imam to limit Qunoot to times of calamity, following the example of the Messenger of Allaah (peace and blessings of Allaah be upon him), as it was proven that Abu Maalik al-Ash’ari said: “I said to my father, ‘O my father, you prayed behind the Messenger of Allaah (peace and blessings of Allaah be upon him) and behind Abu Bakr, ‘Umar, ‘Uthmaan and ‘Ali (may Allaah be pleased with them). Did they used to say Du’aa’ al-Qunoot in Fajr?’ He said, ‘O my son, this is a newly-invented matter.’” (Narrated by the five, apart from Abu Dawood; classed as saheeh by al-Albaani inal-Irwa’, 435). The best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him).
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions.
(al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Iftaa’, 7/47)
If you ask, is there a specific wording for Qunoot during Witr prayer, or Qunoot at times of calamity?
The answer is: for Du’aa’ al-Qunoot in Witr prayer a number of wordings have been narrated, including the following:
1 – The version which the Messenger of Allaah (peace and blessings of Allaah be upon him) taught to al-Hasan ibn ‘Ali (may Allaah be pleased with him), which is:
“Allaahumma ihdini feeman hadayta wa ‘aafini feeman ‘aafayta wa tawallani feeman tawallayta wa baarik li feema a’tayta, wa qini sharra ma qadayta , fa innaka taqdi wa la yuqda ‘alayk, wa innahu laa yadhillu man waalayta wa laa ya’izzu man ‘aadayta, tabaarakta Rabbana wa ta’aalayta la munji minka illa ilayk
(O Allaah, guide me among those whom You have guided, pardon me among those whom You have pardoned, turn to me in friendship among those on whom You have turned in friendship, and bless me in what You have bestowed, and save me from the evil of what You have decreed. For verily You decree and none can influence You; and he is not humiliated whom You have befriended, nor is he honoured who is Your enemy. Blessed are You, O Lord, and Exalted. There is no place of safety from You except with You).”
(Narrated by Abu Dawood, 1213; al-Nasaa’i, 1725; classed as saheeh by al-Albaani inal-Irwa’, 429).
It was narrated from ‘Ali ibn Abi Taalib that the Prophet (peace and blessings of Allaah be upon him) used to say at the end of Witr:
“Allaahumma inni a’oodhu bi ridaaka min sakhatika wa bi mu’aafaatika min ‘uqoobatika wa a’oodhu bika minka, la uhsi thana’an ‘alayka anta kama athnayta ‘ala nafsika(O Allaah, I seek refuge in Your pleasure from Your wrath and in Your forgiveness from Your punishment. I cannot praise You enough; You are as You have praised Yourself.”
(Narrated by al-Tirmidhi, 1727; classed as saheeh by al-Albaani inal-Irwa’, 430; Saheeh Abi Dawood, 1282).
Then he should send blessings upon the Prophet (peace and blessings of Allaah be upon him) as it was narrated that some of the Sahaabah (may Allaah be pleased with them) – including Ubayy ibn Ka’b and Mu’aadh al-Ansaary (may Allaah be pleased with them) – did that at the end of Qunoot al-Witr.
(SeeTasheeh al-Du’aa’by Shaykh Bakr Abu Zayd, p. 460). Qunoot at times of calamity (Qunoot al-Naazilah)
When praying Qunoot at the time of calamity, one should make supplication as is appropriate to the situation, as it was narrated that the Prophet (peace and blessings of Allaah be upon him) cursed some Arab tribes who had betrayed his companions and killed them, and he prayed for the weak and oppressed believers in Makkah, that Allaah would save them. It was narrated that ‘Umar prayed Qunoot with the following words:
“Allaahumma inna nasta’eenuka wa nu’minu bika, wa natawakkalu ‘alayka wa nuthni ‘alayka al-khayr, wa laa nakfuruka. Allaahumma iyyaaka na’budu wa laka nusalli wa nasjudu, wa ilayka nas’aa wa nahfid. Narju rahmataka wa nakhsha ‘adhaabaka, inna ‘adhaabaka al-jadd bil kuffaari mulhaq. Allaahumma ‘adhdhib il-kafarata ahl al-kitaab alladheena yasuddoona ‘an sabeelika
(O Allaah, verily we seek Your help, we believe in You, we put our trust in You and we praise You and we are not ungrateful to You. O Allaah, You alone we worship and to You we pray and prostrate, for Your sake we strive. We hope for Your mercy and fear Your punishment, for Your punishment will certainly reach the disbelievers. O Allaah, punish the infidels of the People of the Book who are preventing others from following Your way).”
(Narrated by al-Bayhaqi, 2/210; classed as saheeh by al-Albaani inal-Irwa’, 2/170. Al-Albaani said: This was reported from ‘Umar concerning Qunoot in Fajr, and it seems that this Qunoot is Qunoot al-Naazilah (Qunoot at times of calamity) as is indicated by his praying against the kuffaar).
If you ask, can we make du’aa’ using words other than those mentioned here?
The answer is:
Yes, that is permissible. Al-Nawawi said inal-Majmoo’(3/497): “The correct view which was stated definitively by the majority of scholars is that there are no specific words, rather any du’aa’ may be said.”
The version narrated from ‘Umar is not something that we have to follow, and the Prophet (peace and blessings of Allaah be upon him) did not pray using these words, so there is nothing wrong with adding more to them. Shaykh al-Albaani (may Allaah have mercy on him) said: “There is nothing wrong with adding more to this, cursing the infidels and sending blessings upon the Prophet (peace and blessings of Allaah be upon him), and praying for the Muslims.”
(Qiyaam Ramadaanby al-Albaani, 31).
We still have an important question which is: should Du’aa’ al-Qunoot be said before rukoo’ (bowing) or after?
The answer is: Most of the ahaadeeth and the opinion of most of the scholars state that Qunoot comes after rukoo’, but if you say Qunoot before rukoo’ that is acceptable. So you have the choice of doing rukoo’ when you have finished reciting Qur’aan, then standing up and saying “Rabbana wa laka al-hamd” then saying Qunoot… or saying Qunoot when you have finished reciting Qur’aan, then saying “Allaahu akbar” and bowing. Both of these were narrated in the Sunnah.
(Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him),al-Sharh al-Mumti’, 4/64)
Note: The questioner says that the best of prayer is that which has longer Qunoot. Perhaps he is referring to the hadeeth narrated by Muslim (1257) from Jaabir (may Allaah be pleased with him), which says that the Prophet (peace and blessings of Allaah be upon him) said: “The best of prayer istool al-qunoot(the longest in standing).”
Al-Nawawi said: “What is meant byqunoothere is the standing, according to the consensus of the scholars, as far as I know.”
So the hadeeth is not referring to Qunoot in the sense of the du’aa’ said after standing up from rukoo’, rather it is referring to standing for a long time.
And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * A spotof blood is not a sign of reaching puberty

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My mother’s friend has a daughter who is 13 years old. She found a drop of blood in her underwear two years ago. The mother advised her to fast that previous Ramadaan; as she thought that the drop of blood is a sign of puberty. The mother did not notice any sign of puberty on her daughter since that time. The mother is asking now if her daughter must fast, bear in mind that her daughter has already fasted the previous Ramadaan.
Praise be to Allaah.
It seems – and Allaah knows best – that a spot of blood in the case of this girl cannot be regarded as menses, rather it is temporary bleeding that may be the result of sickness and the like. That is for several reasons:
1- This bleeding did not happen again after that. For two years until now she has not seen any real menses. This clearly indicates that she has not started to menstruate yet.
2- One or two spots of blood is not regarded as menses.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked – as it says inFataawa al-Mar’ah al-Muslimah(1/137) – about a woman who experienced spotting in Ramadaan, and this spotting lasted throughout the month, but she fasted. Is her fast valid?
He replied:
Yes, her fast is valid. As for this spotting, it does not mean anything, because it comes from a vein. End quote.
This girl is not menstruating and she has not reached puberty, so she is not obliged to fast, but she should get used to fasting so long as she is able for it, so that it will be easier for her in the future. If she fasts, her fast is valid and she will be rewarded for it in sha Allaah.
And Allaah knows best.

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