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Making Up Missed Prayers, - Dought & clear, - * If he remembers a missed prayer during the current prayer or after finishing it

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My question is about the missed prayer. If I for example pray the Maghrib of today then remembered that my Fajr prayer of the last week was invalid, like if I passed wind during the prayer. If at that time I just doubted it but afterwards I felt it was sure that I passed wind, or that my wudu was incomplete, like if I remember that there was something was on my foot while I was making wudu for this salaah and I did not remove it! Is it permissible to repeat the missed prayer after I finish praying the Maghrib of today then I repeat the Maghrib again as Fajr normally comes before Maghrib? Or it is appropriate to just repeat the missed prayer without repeating the current one, as the missed Fajr was of another day?.
Praise be to Allaah.
If you have prayed the current prayer, then you remember a missed prayer from the same day or a previous day, you should pray it, but do not repeat the current prayer, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever forgets a prayer, let him offer it as soon as he remembers, for there is no expiation for it other than that.‘and perform As‑Salaah (Iqaamat‑as‑Salaah) for My remembrance’ [Ta-Ha 20:14].” Narrated by al-Bukhaari (597) and Muslim (684).
Al-Nawawi (may Allaah have mercy on him) said: The words of the Prophet (peace and blessings of Allaah be upon him), “Whoever forgets a prayer, let him offer it as soon as he remembers, for there is no expiation for it other than that” mean: nothing will make up for it except a prayer like it, and he does not have to do anything else. End quote.
Based on this, then in the case asked about here, you have to pray Fajr as soon as you remember it, and do not repeat Maghrib.
But if a person remembers a missed prayer during the current prayer, should he complete it or interrupt it? There is a difference of opinion among the fuqaha’. Abu Haneefah and Maalik were of the view that the current prayer becomes invalid, so he should offer the missed prayer first and then the current prayer. The Shaafa’is were of the view that he should complete the current prayer and then offer the missed the prayer, and it is mustahabb for him to repeat the current prayer. Ahmad was of the view that he should complete the current prayer, then make up the missed prayer, then repeat the current prayer as something obligatory.
And Allaah knows best.

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Making Up Missed Prayers, - Dought & clear, - * It is mustahabb to pray in congregation when making up missed prayers

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Should missed prayers be made up individually or in congregation? We went out in the countryside one day and we did not wake up for Fajr prayer. After the sun had risen, we made up the prayer, praying individually, because the time for the prayer had ended. Is what we did correct?.
Praise be to Allaah.
It is prescribed to pray in congregation when making up missed prayers, because of the report narrated by al-Bukhaari (595), Muslim (681) and al-Nasaa’i (846) from Abu Qataadah who said: We were with the Messenger of Allaah (peace and blessings of Allaah be upon him) (on a journey) and some of the people said: Why don’t you let us stop to rest (at the end of the night) O Messenger of Allaah? He said: “I am afraid that you will sleep and miss the prayer.” Bilaal said: I will keep watch for you. So they lay down and went to sleep, and Bilaal leaned back against his mount. The Messenger of Allaah (peace and blessings of Allaah be upon him) woke up and saw that the edge of the sun’s disk had risen. He said: O Bilaal, what about what you said? He said: I have never slept like that. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah took your souls when He willed and He returned them when He willed. Get up, O Bilaal, and call the people to prayer.” So Bilaal got up and called the people to prayer, and they did wudoo’, i.e., when the sun had gotten high, then he stood up and led them in prayer.
Ibn Qudaamah (may Allaah have mercy on him) said inal-Mughni(1/356): It is mustahabb to make up missed prayers in congregation. On the day of al-Khandaq, the Prophet (peace and blessings of Allaah be upon him) missed four prayers, and he made them up in congregation. And in the hadeeth of Abu Qataadah and elsewhere it says that when the Prophet made up for Fajr prayer on the day of al-Khandaq, he and his companions, he led them in offering the prayer in congregation. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: From the hadeeth of Abu Qataadah it may also be understood that it is prescribed to offer made-up prayers in congregation if there is a group, because making up is to be done as one would have performed the prayer. If they would have offered the prayer in congregation if they had prayed on time, then when they make it up they should offer it in congregation. This is also mentioned in the Sunnah in the hadeeth of Abu Hurayrah, when the Messenger (peace and blessings of Allaah be upon him) told Bilaal to give the call to prayer, then he prayed two (Sunnah) rak’ahs of Fajr, then he led them in praying Fajr prayer in congregation. End quote fromal-Sharh al-Mumti’(2/140).
Based on this, it would have been better for you to give the call to prayer and offer the Sunnah prayers individually, then recited the iqaamah and offered the prayer in congregation, as the Prophet (peace and blessings of Allaah be upon him) did with his companions.
And Allaah knows best.

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Womens Work, - Dought & clear, - * Guidelines on women working outside the home

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I am a 20-year-old girl studying engineering. I work during the summer in a stationary store; in order to pay my college fees, am I sinful? I wear niqab, and sometimes feel that no religious man proposes to me for this reason.
Praise be to Allaah.
Firstly:
The basic principle is that a woman should remain at home, and not go out except for necessary purposes. Allaah says (interpretation of the meaning):
“And stay in your houses, and do not display yourselves like that of the times of ignorance”
[al-Ahzaab 33:33].
Although this is addressed to the wives of the Prophet (peace and blessings of Allaah be upon him), it also applies to the believing women. It is only addressed to the wives of the Prophet (peace and blessings of Allaah be upon him) because of their honour and status with the Messenger of Allaah (peace and blessings of Allaah be upon him), and because they are examples for the believing women.
The Prophet (peace and blessings of Allaah be upon him) said: “Woman is ‘awrah, and if she goes out, the shaytaan raises his hopes (of misguiding her). She is never closer to Allaah than when she stays in her house.” Narrated by Ibn Hibbaan and Ibn Khuzaymah; classed as saheeh by al-Albaani inal-Silsilah al-Shaheehah, no. 2688.
And he (peace and blessings of Allaah be upon him) said concerning a woman’s prayer in the mosque: “Their houses are better for them.” Narrated by Abu Dawood (567) and classed as saheeh by al-Albaani inSaheeh Abi Dawood.
For more information please see the answer to question no. 6742.
Secondly:
It is permissible for a woman to go out of her house for work, but that is subject to certain conditions. If they are met, it is permissible for her to go out. They are:
- That she needs to work in order to acquire the money she needs, as in your case.
- The work should be suited to the nature of woman, such as medicine, nursing, teaching, sewing, and so on.
- The work should be in a place that is only for women, and there should be no mixing with non-mahram men.
- Whilst at work she should observe complete shar’i hijab.
- Her work should not lead to her travelling without a mahram.
- Her going out to work should not involve committing any haraam action, such as being alone with the driver, or wearing perfume where non-mahrams can smell it.
- That should not lead to her neglecting things that are more essential for her, such as looking after her house, husband and children.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen said: The field in which a woman works should be only for women, such as if she works in teaching girls, whether in administration or technical support, or she works at home as a seamstress sewing clothes for women and so on. As for working in fields that are for men, this is not permissible for her because it requires her to mix with men, which is a great fitnah (source of temptation and trouble) and should be avoided. It should be noted that it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “I have not left behind me any fitnah that is more harmful to men than women; the fitnah of the Children of Israel had to do with women.” So the man should keep his family away from places of fitnah and its causes in all circumstances. End quote.
Fataawa al-Mar’ah al-Muslimah(2/981)
If these conditions are met in your work, then there is nothing wrong with you doing it in sha Allaah.
We ask Allaah to grant you a righteous husband, for He is able to do that.
And Allaah knows best.

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Womens Work, - Dought & clear, - * Which is better, seeking knowledge or taking care of the house?

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Which is better for a Muslim woman, taking care of her house and husband, or devoting her time to seeking knowledge, and bringing a servant to take care of the house?
Praise be to Allaah.
Yes, it is obligatory for a Muslim woman to strive to understand her religion as much as possible, but serving her husband, obeying her husband and raising her children are also important obligations.
She should make time to learn every day, even if it is only a little. Or she should put aside some time for reading and then the rest of her time will be for her daily work. In this way she will not be neglecting learning and she will not be neglecting her work and children and leaving them to a servant to look after.
Seeking balance in this matter, by setting aside time for learning, even if it is a little, and time for her housework, will be sufficient for her.

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Womens Work, - Dought & clear, - * Ruling on those who say that Islam is unjust to women and that it has kepthalf of society idle

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Some people started believing in what the media of the enemies try to spread, which is an intellectual planned invasion. Like when they say: “ Islam is unjust to women, Islam has kept women at their homes and thus kept half of the society unemployed”. What is your answer and comment on this lie?.
Praise be to Allaah.
My comment on this is that these words can only come from one who is ignorant of sharee’ah, ignorant of Islam, ignorant of the rights of women, and is impressed by the attitudes and ways of the enemies of Allaah who are far away from the truth. Islam – praise be to Allaah – did not take away women’s rights, but Islam is the religion of wisdom which gives everyone his or her rightful status. Women’s work is in the home, and her staying at home is for the purpose of looking after her husband, raising her children, taking care the household affairs, and doing work that is suited to her. The man has his own work to do, which is usually earning a living and benefiting the ummah. When she stays at home to look after him and her children, and the interests of her children, that is the work that is suited to her. It is also a protection for her, as it keeps her far away from immorality which may occur if she goes out and works with men. It is well known that when women work with men that also adversely affects the man’s work, because the man has a natural inclination towards the woman. If he works with her he will be distracted by this woman, especially if she is young and beautiful. He will forget his work and if he does it, he will not do it properly. The one who studies the situation of the Muslims at the beginning of Islam will see how they protected their womenfolk and how they did their work in the best manner.

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For children, - Ramadan (Ramadhan) Story

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Iram, and her brother, Ahmed, were excited about the upcoming days. It was Ramadan, a time to learn appreciation for the things they had, and to think of others who didn't have as much.
They had both been saving their money all year long. Iram, who was seven years old, sat on her bed and dumped out her money Jar. Coins ran all over the blanket. "This is a lot of money. Momma says we are supposed to help someone. She wants us to think about how much we have and then think of someone who doesn't have very much, and do something nice for them," Iram said, gathering the money into a pile. "Dump out your Jar, Ahmed," she told her brother.
The coins came spilling out of his Jar onto the bed. "Wow! We can do a lot for someone with all this money," Ahmed said, smiling. "This is such a special time of year. I'm glad we can help others."
"But we have to do it secretly, Ahmed, remember. We have to pick someone and do something very nice without them knowing it is from us. Who should we pick?" Iram asked.
"Let's pick our neighbors, Rashid, and Fatima. I noticed that they had holes in their shoes," Ahmed said.
"That's a good idea. We could buy some new shoes for them. They aren't as blessed as we are. We have a lot of shoes, don't we?" Iram asked with appreciation.
"I have three pair. You have more. Let's buy some new shoes for them this Ramadan," Ahmed said, smiling.
Iram and Ahmed found their momma. She was busy washing some dates. She saw her children come into the kitchen. "I'm going to make some baklawa for tonight," she said, knowing her family loved to eat that during Ramadan.
"Pappa is at the mosque, in prayer. When he comes home, after the sun sets, we'll have some. In the meantime, you two look like you've got something on your minds."
"We want to help the poor. Ahmed and I have been saving our money all year long and we want to help Rashid and Fatima, our neighbors," Iram began.
Ahmed, with excitement, interrupted, "We want to buy them some shoes."
Momma smiled at her beautiful children. She was so proud of them.
"Aren't you hungry, Momma?" Ahmed asked. He knew she had not had anything to eat or drink since dawn that morning due to Ramadan fasting.
"I'm a little bit, but that is good for me. Don't worry about me. When you're older, you will understand more and be able to fast too," she explained. "Would you like me to take you to the store to buy the shoes?" she asked.
"Would you, Momma? Is that all right?" Iram begged.
"Why of course. Let's go," she said.
They walked to the shoe store and went inside. Iram picked out a pair of shoes for Fatima. Ahmed picked out a pair for Rashid. They were both so proud that they'd saved their money so they could do this to help. Later, they went home and wrapped the shoe boxes in plain brown paper. They waited anxiously for night to come. It would be dark and they could deliver their gifts.
The sun began to drop behind the horizon. A little while later, Pappa came home. He and Momma had some lentil soup, then tomato and cucumber sandwiches. Momma called to her children, "Iram. Ahmed. Come and have some baklawa, and some fresh dates." The children came running into the kitchen. Momma cut them a big piece.
They gobbled it down quickly as they were anxious to do their good deed. "Slow down, children," Pappa urged, laughing.
It was soon dark outside. Momma had the children go and get the boxes they'd wrapped so carefully. They put their coats on and walked quietly over to Rashid and Fatima's house. Momma whispered, "All right, children. We must be very quiet and very fast. Ahmed, you knock on the door and then run over here, to this bush, where Iram and I will be hiding. We'll watch as they come and find their gifts."
Iram and Ahmed giggled with delight. Iram and Momma hid, and Ahmed tiptoed up to the door. He put both of the boxes down on the porch, and knocked hard. Then he ran, and ran, and ran, as fast as he could, to where Iram and Momma were. "Shhh," Momma whispered. "Someone opened the door."
They watched as Rashid and Fatima came out onto the porch. "Look! There are presents for us. Someone left them here," Rashid cried out with excitement. He and Fatima looked around. It was very dark and they couldn't see anyone. They picked up the boxes and took them inside.
After a minute or two, waiting to make sure they wouldn't be seen, Momma, Ahmed, and Iram, snuck quietly back to their house. Ahmed started laughing. "Pappa! Pappa! We did it! We snuck up and left the presents!"
Iram added, "They didn't see us, Pappa. They don't know it was us." She was laughing too.
Momma and Pappa stood back and looked at their children. They were so proud of them. They knew their children knew the real meaning of giving and of sacrifice. The next morning, as Momma, Pappa, Iram, and Ahmed went to their car to drive into town, they saw Rashid and Fatima outside playing. They were both wearing their brand new shoes. Nobody said a thing. Iram and Ahmed just smiled, because it is one of the best Ramadan for them.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * When can a menstruating woman fast?

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My monthly period usually lasts between seven and eight days. Sometimes on the seventh day I do not see any blood, nor any sign that the period is over. What is the ruling on praying, fasting and having intercourse in this case?
Praise be to Allaah.
Do not hasten until you see the white discharge which women recognize and which is the sign that the period is over. The fact that the bleeding has stopped does not mean that the period is over. When you see the sign that the period is over, and the usual number of days has passed, then the period is over.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Complete vs. acceptable ghusl

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I do ghusl following menses as follows:
1- I form the intention to purify myself in my heart, without uttering it out loud.
2- I start by standing beneath the shower and letting the water flow all over my body.
3- I wash my entire body using a loofah and soap, including the private parts.
4- I wash my head using shampoo
5- After that I rinse all traces of soap and shampoo from my body and I let the water flow three times over the right side of my body and three times over the left side
6- Then I do wudoo’.
Recently I found out that I am not following the correct steps of ghusl. I hope that you can advise me whether the ghusl I have been doing all these years as described above is wrong or correct… If it is wrong then I hope you can tell me what I should do to correct this mistake which I have done repeatedly for years. Are my prayers and fasts during this time invalid and not accepted? If that is the case, what can I do to set things straight? I also hope that you can tell me the correct way of doing ghusl in the case of menses and janaabah.
Praise be to Allaah.
Firstly:
Your ghusl in the manner described is valid and acceptable, praise be to Allaah. But you have missed out some of the sunnahs, which does not affect the validity of your ghusl.
The reason for that is that ghusl is of two types: acceptable and complete. In the case of acceptable ghusl, it is sufficient to do the obligatory parts of ghusl only, without doing any of the mustahabb or Sunnah actions. He should intend to purify himself, then make water reach every part of his body, using any means whether that is standing beneath a shower or immersing oneself in the sea or in a swimming pool and the like, as well as rinsing the mouth and nose.
Complete ghusl means doing what the Prophet (peace and blessings of Allaah be upon him) did it, with all the sunnahs of ghusl.
Shaykh Muhammad ibn ‘Uthaymeen was asked about how ghusl is done.
He replied: Ghusl may be done in two ways:
1 – By doing the obligatory parts of ghusl only, which is making water reach all parts of the body, and includes rinsing the mouth and nose. If a person makes the water reach all parts of his body, by whatever means, then he has removed the major impurity and purified himself properly, because Allaah says (interpretation of the meaning):
“If you are in a state of Janaaba (i.e. after a sexual discharge), purify yourselves (bathe your whole body)”
[al-Maa'idah 5:6]
2 – The complete way, which is doing ghusl as the Prophet (peace and blessings of Allaah be upon him) did it. When he wanted to do ghusl in the case of janaabah, he would wash his hands, then wash his private part and anywhere else that the impurity had reached, then he would do complete wudoo’, then he would wash his head three times with water, then he would wash the rest of his body. This is how complete ghusl is done.
End quote fromFataawa Arkaan al-Islam, p. 248.
Secondly:
There is no difference between ghusl in the case of janaabah and ghusl following menses except that it is more mustahabb to rub the hair in the case of ghusl following menses than in the case of ghusl following janaabah. It is also mustahabb for the woman to apply perfume to the site of bleeding, to remove any unpleasant smell.
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. And she asked him about ghusl in the case of janaabah. He said: “Let her take water and clean herself well – or clean herself thoroughly – then let her pour water over her head and rub it so that it reaches the roots of the hair, then let her pour water over herself.” ‘Aa’ishah said: How good the woman of the Ansaar were! They did not let shyness prevent them from understanding their religion properly.
So the Prophet (peace and blessings of Allaah be upon him) differentiated between ghusl following menses and ghusl following janaabah, with regard to rubbing the hair and applying perfume.
Thirdly:
Saying Bismillah when doing ghusl and wudoo’ is mustahabb according to the majority of fuqaha’, and the Hanbalis said that it is obligatory.
Shaykh ibn ‘Uthaymeen (may Allaah have mercy on him) said: Saying Bismillaah is obligatory according to our madhhab, as in the case of wudoo’. There is no text concerning that but they said: It is obligatory in the case of wudoo’ so it is more so in the case of ghusl, because that is a greater purification.
But the correct view is that it is not obligatory in the case of either wudoo’ or ghusl. End quote fromal-Sharh al-Mumti’.
Fourthly:
Rinsing the mouth and nose is essential in ghusl, as is the view of the Hanafis and Hanbalis.
Al-Nawawi said, discussing the difference of opinion on this point: the views of the scholars on rinsing the mouth and nose are four:
1- That these actions are two of the sunnahs of wudoo’ and ghusl. This is our view (Shaafa’i).
2- That they are obligatory in both wudoo’ and ghusl and are conditions of them being valid. This is the well known view of Ahmad.
3- That they are obligatory in ghusl but not in wudoo’. This is the view of Abu Haneefah and his companions.
4- That rinsing the nose, but not the mouth, is obligatory in wudoo’ and ghusl. This was narrated from Ahmad, and Ibn al-Mundhir said: This is my view.
End quote fromal-Majmoo’(1/400).
The correct view is the second one, which is that rinsing the mouth and nose is obligatory in ghusl, and that is a condition of it being valid.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: Among the scholars are some who say that ghusl is not valid without them (i.e., rinsing the mouth and nose), as is the case with wudoo’.
And it was said that it is valid without them.
The correct view is the former, because Allaah says (interpretation of the meaning):“purify yourselves (bathe your whole body)” [al-Maa'idah 5:6],and this includes the entire body. The inside of the nose and mouth are part of the body which must be purified. Hence the Prophet (peace and blessings of Allaah be upon him) enjoined that in wudoo’ because they are included in the words of Allaah (interpretation of the meaning):“wash your faces” [al-Maa’idah 5:6]. As they are included in washing the face and are included in that which must be purified in wudoo’, they are also included in ghusl, because purification in that case is even more important. End quote from al-Sharh al-Mumti’.
Fifthly:
If in the past you did not rinse your mouth and nose when doing ghusl because you did not know the ruling on that or because you were following the opinion of someone who does not regard that as obligatory, then your ghusl is valid and your prayers offered following that ghusl are also valid, and you do not have to repeat them, because of the strong difference of opinion among the scholars concerning the ruling on rinsing the mouth and nose, as stated above.
May Allaah help us all to do that which He loves and which pleases him.
And Allaah knows best.

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Womens Work, - Dought & clear, - * She works in a seniors’ home, cooks pork andserves wine

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I live in the west. I study during the day; this is why I searched for a job to do during the night out of need; as my father does not have the ability to pay for my study. I am the only muslim working in the kitchen of this elderly home. I have to cook pork and pour wine into cups. What is the ruling on my work, bearing in mind that I looked for work in other places but they refused to hire me because I wear hejab?.
Praise be to Allaah.
Firstly:
Allaah has prescribed rulings in Islam that are based on wisdom. The rulings are aimed at setting individuals and societies straight. The one who goes against these rulings exposes himself to punishment in the Hereafter and he may be punished in this world before that.
We are not going to discuss the greatness of Allaah’s wisdom in His laws, rather we have to introduce our answer in this way because of the sister’s question, asking for the ruling on her studies or her work. She is living among the kuffaar, in their country, and they are causing trouble for her because of her religious commitment. How much pressure is this Muslim woman and many others like her living with? When will fathers and mothers pay attention and wake up from their heedlessness, and leave those lands which have caused many to lose their religion and identity? You will find that there are many wise people who regret paying too much attention to accumulating money at the expense of their religion and honour.
Secondly:
Staying in kaafir countries is haraam for the one who is unable to practice his religion openly or who is afraid that he may be led astray from his religion. See the answers to questions no. 27211, 14235and 3225.
Thirdly:
Your studying in that country is undoubtedly in a mixed environment, and there is no doubt that you are seeing sins and immorality in those places, which pains the heart of the chaste Muslim. If studying in a Muslim country is in a mixed environment it is not permissible, so how can it be permissible in a kaafir country?
The scholars of the Standing Committee for Issuing Fatwas said:
For a woman to study shar’i knowledge and other fields which a woman needs to know or which will help her to know matters of her religion is something that is prescribed, so long as it will not result in anything that is not allowed in sharee’ah. But if it will result in something that is forbidden in sharee’ah, such as mixing with non-mahram men or not observing hijab, then it is not permissible, because these are haraam things, and because that will lead to corruption. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd al-‘Azeez Aal al-Shaykh, Shaykh Saalih al-fawzan, Shaykh Bakr Abu Zayd
Fataawa al-Lajnah al-Daa’imah(12/170, 171).
They also said:
Mixing between men and women in schools and elsewhere is a great evil and leads to great corruption in religious and worldly terms. It is not permissible for a woman to study or work in a place where men and women mix, and it is not permissible for her guardian to allow her to do so. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-‘Azeez Aal al-Shaykh, Shaykh Saalih al-Fawzaan, Shaykh Bakr Abu Zayd
Fataawa al-Lajnah al-Daa’imah(12/156)
Fourthly:
Your working in the seniors’ home is also haraam, because it involves mixing with men; and because it involves making food using pork, which Allaah has stated is haraam, and it is also haraam according to the Sunnah and scholarly consensus; and because it involves serving wine which is also haraam according to the Qur’aan, Sunnah and scholarly consensus.
The scholars of the Standing Committee said:
It is not permissible for a woman to work with men who are not her mahrams, because of the evils that result from her presence with them. She has to seek provision through ways that do not involve anything haraam. If a person fears Allaah, He will make things easy for him. The Committee has issued a fatwa concerning that, the text of which is as follows:
As for the mixing of women with men in factories and offices, in non-Muslim countries, it is not permissible. But they have something that is worse than that, which is disbelief in Allaah, so it is no surprise that such evils occur among them. As for women mixing with men in Muslim countries, at the time when they are Muslim, that is also haraam. The authorities in the places where this mixing occurs must take steps to put the women in one place and the men in another, because of the moral corruption that results from mixing, as is obvious to anyone who has the slightest insight.

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Womens Work, - Dought & clear, - * He is threatening to divorce her if she does not work

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I'm a young woman, converted to Islam - alhamdulillah. I'm married to a Muslim from Guinea. We doen't have children yet. I worked in a factory here in Europa. But they stoped the production and I losed the job. I'm happy about it, because I like to stay at home, I doen't want to work and the job was mixed. The problem is that my husband earns not a lot of money. His income is hardly enough for us, as life is very expensive here. And he has brothers in his county how are poor and need his help (his parents do not live anymore) . So he wants me to work. I was looking for a job that is not mixed. But I didn't finde one. I called a shaikh in Germany, which talked to my husband and explained him that it is my right to stay at home. My husband doesn't deny that but he sais that I must work as he doesn't earn a lot of money. Now he said to me: "f you don't work in one month I leave you (means: divorce)." My questions are: 1. Can I go to an interwiev where I have to talk to a woman and to her husband (for a job as babysitter) ? 2. Do I must work if I find a halal job ? 3. What do you advise me to do now ?.
Praise be to Allaah.
Firstly:
The husband is obliged to spend on his family, pay the rent, cover food expenses and so on, and the wife is not obliged to provide any of that, even if she is working or is wealthy.
Allaah says (interpretation of the meaning):
“Let the rich man spend according to his means”
[al-Talaaq 65:7].
And the Prophet (peace and blessings of Allaah be upon him) said: “Their rights over you are that you should provide for them and clothe them in a reasonable manner.” Narrated by Muslim (1218). And he (peace and blessings of Allaah be upon him) said to Hind the wife of Abu Sufyaan: “Take [i.e., from his wealth] what is sufficient for you and your child on a reasonable basis.” Narrated by al-Bukhaari (5364).
Secondly:
The basic principle is that women should stay at home and not go out except for necessary purposes. Allaah says (interpretation of the meaning):
“And stay in your houses, and do not display yourselves like that of the times of ignorance”
[al-Ahzaab 33:33].
Although this is addressed to the wives of the Prophet (peace and blessings of Allaah be upon him), the believing women are to follow them in that. It is addressed to the wives of the Prophet (peace and blessings of Allaah be upon him) as an honour to them due to their standing with the Messenger of Allaah (peace and blessings of Allaah be upon him), and because they are an example for the believing women.
The Prophet (peace and blessings of Allaah be upon him) said: “Woman is ‘awrah and when she goes out, the Shaytaan gets his hopes up. She is never closer to Allaah than when she is in the innermost part of her house,” Narrated by Ibn Hibbaan and Ibn Khuzaymah; classed as saheeh by al-Albaani inal-Silsilah al-Saheehah, 2688.
And the Prophet (peace and blessings of Allaah be upon him) said regarding women’s prayer in the mosque: “Their houses are better for them.” Narrated by Abu Dawood (567) and classed as saheeh by al-Albaani inSaheeh Abi Dawood.
Thirdly:
It is haraam for a woman to work in a place where she mixes with men, because of the evils and problems that result from that mixing for both men and women. She may work outside the home in a permissible job in which there is no mixing with men, subject to the following conditions:
- That she needs to work
- That the work is suited to women’s nature and suited to their femininity and physical constitution, such as working in medicine, nursing, teaching, sewing and so on.
- That the work is in a place that is only for women, and there is no mixing with non-mahram men
- That the woman adhere to proper shar’i hijab at work
- That her work should not lead to her travelling without a mahram
- That her going out to work does not involve her committing any haraam action, such as being alone with the driver, or wearing perfume where non-mahram men may smell it
- That it does not lead to her neglecting a more important duty such as taking care of her house and looking after her husband and children.
Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) said: The field of work for women is that a woman should work in areas that women specialize in, such as teaching girls, whether it is an administrative or teaching position, or she may work in her home, sewing clothes for women and the like. As for working in fields in which men specialize, it is not permissible for her to work where she will be required to mix with men, as this is a great fitnah which must be avoided. It must be noted that it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “I am not leaving behind after me any fitnah that is more harmful to men than women; the fitnah of the Children of Israel had to do with women.” A man must make his family avoid all areas and causes of fitnah in all circumstances. End quote fromFataawa al-Mar’ah al-Muslimah(2/981).
Fourthly:
There is nothing wrong with you working as a babysitter. If it is in your house there is no problem; if it is in the house of the family you are working for, it is essential that you avoid being alone with the father of the child and any other non-mahram men, and beware of other things that are haraam, such as looking, shaking hands, speaking to men unnecessarily.
You are not obliged to work even though it is permissible, so long as your husband did not stipulate that in the marriage contract. If you are afraid that your husband will divorce you, then you have the choice between working and getting divorced, and in this case it is better for you to look for permissible work, and you will find it in sha Allaah, for the bitterness of having to work may be less than the bitterness of divorce.
Allaah says (interpretation of the meaning):
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things”
[al-Talaaq 65:2-3]
We ask Allaah to set your affairs straight and to bring you together in obedience to Him.
And Allaah knows best.

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Womens Work, - Dought & clear, - * Ruling on female servants working in households, and are they female slaves?!

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I'm an Indonesian Muslim, I need a fatwa regarding the status of Woman Labour, who work in midle east.
Does they who worked to family and living with that family is considering as a slave ?
It is very important to us know about The status about Woman Labour, because this issue used by christian misionaries to denigrating Islam in here.
Please attached Fatwa from some Ulama Institution/authorithies..
Praise be to Allaah.
Firstly:
The servants who work in households do not come under the same rulings as slaves, whether male or female. Rather they come under the ruling of private workers who are hired to work for the employer, and are like any other employee.
We have already spoken about female servants and the ruling on bringing them from their countries, and the haraam actions committed by some families towards female servants. Please see the answer to question no. 26282.
Secondly:
What some of these heads of households have done to these servants is not condoned by Islam, rather Islam forbids it and warns against it. It is not permissible to use that as a means of attacking Islam or giving a bad impression of Islam, because these sins on the part of some Muslims are forbidden by Islam itself.
Al-Bukhaari (50) and Muslim (1661) narrated that Abu Dharr said: I cursed a man and slandered his mother, and the Prophet (peace and blessings of Allaah be upon him) said to me: “O Abu Dharr, are you slandering his mother? You are a man in whom there is still some jaahiliyyah (ignorance)! Your slaves are your brothers whom Allaah has put under your command. So whoever has a brother under his command should feed him of what he eats and dress him of what he wears. Do not ask them (slaves) to do things beyond their capacity and if you do so, then help them.” This is the justice of Islam towards slaves who are owned by a person, so how should it be with a servant who is not a slave who belongs to his or her employer, but is rather hired to do a job?
Thirdly:
It is not permissible to be alone with these female servants, or to look at them, because they are non-mahrams to the men of the household. Similarly male servants are non-mahrams to the women of the household so it is not permissible for them to uncover in front of them or to be alone with them.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked:
What is the ruling on dealing with servants and drivers – do they come under the same heading as non-mahram men? My mother tells me to go out in front of the servants and to put a scarf on my head. Is that permitted in our pure monotheistic religion which tells us not to disobey the commands of Allaah?
He replied:
Drivers and servants come under the same rulings as all other men: it is obligatory to observe hijab in front of them if they are not mahrams. It is not permitted to uncover one's face in front of them or to be alone with any of them, because the Prophet (peace and blessings of Allaah be upon him) said: “No man is alone with a [non-mahram] woman but the third one present is the Shaytaan.” And because of the general meaning of the evidence which indicates that hijab is obligatory and that it is haraam to make a wanton display of oneself or to uncover oneself in front of non-mahrams. It is not permissible to obey your mother or anyone else in matters that involve disobedience towards Allaah.
Al-Tabarruj wa Khataruhuby Shaykh Ibn Baaz.
And Allaah knows best.

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For children, - Seeking Forgiveness

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Note: Not to be confused with Buhlulwho lived during the time of Imam Musa Kadhim (as)
Mu'adh ibn Jabal was in tears when he arrived in the presence of the Noble Prophet Muhammad (saw) and greeted him. The Noble Prophet Muhammad (saw) replied to his greeting and asked: "What makes you cry?"
"At the door of the mosque, there is a good-looking youth who weeps as intensely as a mother whose young son has died, and he wishes to meet you," replied Mu'adh ibn Jabal
The Noble Prophet Muhammad (saw) agreed to meet him.
The youth entered and greeted the Noble Prophet Muhammad (saw) who returned his greeting and enquired: "Why do you weep?"
"Why should I not weep? I have committed sins which Allah (SWT) will never forgive and He is bound to hurl me into Hell," said the youth.
"Have you associated someone with Allah (SWT)?"
"No."
"Have you killed anybody?"
"No."
"Even if your sins are of the magnitude of mountains, Allah (SWT) shall forgive them," said the Noble Prophet Muhammad (saw).
"My sins are greater than the mountains," the youth explained.
"Are your sins in the magnitude of the seven earths, the seas, the sands, the trees, all that lies on the earth, in the skies, the stars, the Throne and the Chair?" asked the Noble Prophet Muhammad (saw).
"My sins are greater than all of these things."
"Woe unto you! Are your sins greater than your Lord?"
The youth lowered his head and replied, "Allah (SWT) is devoid of all blemishes; it is my Lord, who is greater."
"Would you not relate one of your sins to me?" enquired the Noble Prophet Muhammad (saw).
"Why not?" responded the youth, whose name was Buhlul. "For seven years I used to dig up the graves of the newly buried, take out their shrouds and sell them. One night, a maiden from amongst the Ansar (The Helpers) died and was buried in the cemetery. When I dug open her grave to remove the shroud from her body, the Shaitan (Satan) tempted me and I committed a grave sin. As I was turning back, the body called out to me: "O' Youth! Don't you fear the Ruler of the Day of Judgment? Woe unto you of the fire of the Day of Judgment!"
Having narrated this, the youth wanted to know what he should do to avoid punishment.
"O' Sinner! Stay away from me for I fear that I might burn in your fire too!" cried out the Noble Prophet Muhammad (saw).
The youth, Buhlul left, heading straight towards the mountains. He tied his hands to his neck and became engrossed in worship, supplications and seeking forgiveness.
For forty days, he wept day and night to the extent that even the wild beasts were affected by his weeping. After forty days he asked Allah (SWT) to either punish him by means of fire or forgive him, so that he might not have to face humiliation on the Day of Judgment.
Allah (SWT) revealed the following verse, which refers to the forgiveness of Buhlul: "And those who, when they commit an indecency or do injustices to their souls, remember Allah and ask forgiveness for their faults and who forgives the faults but Allah..." Noble Qur'an (3:135)
The Noble Prophet Muhammad (saw) recited this verse with a smiling face and then asked: "Who can take me to that youth?"
Mu'adh ibn Jabal agreed to take him. Accompanied with Mu'adh ibn Jabal, the Noble Prophet Muhammad (saw) went to the place where the youth was. The Noble Prophet Muhammad (saw) saw him standing between two boulders, hands tied to his neck and engaged in supplication. His face had become dark due to the scorching sun and all his eyelashes had fallen off due to the intense weeping. Wild beasts had gathered around him while the birds circled over his head, all of them weeping over his distressed and pitiable state.
The Noble Prophet Muhammad (saw) advanced towards him, untied his hands and cleared the soil from the top of his head.
"O' Buhlul! Glad tidings for you; you have been liberated by Allah (SWT) from the fire (of Hell)," the Noble Prophet Muhammad (saw) said.
Then, turning to his companion (Sahaba), Mu'adh ibn Jabal the Noble Prophet Muhammad (saw) said, "This is how you should make amends for your sins."

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Making Up Missed Prayers, - Dought & clear, - * She did not know that madhiy invalidates wudoo’; should she repeat the prayers?

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Does a woman sin if she has sexual thoughts before marriage? Is she sinful if something comes out of her, as she feels aroused by any small reason? Please answer my question quickly as I am really worried. I did not know that there is something called madhi, and I never renewed my wudu’ when it comes out.
Praise be to Allaah.
Firstly:
A woman does not sin just because sexual thoughts cross her mind, so long as they are not accompanied by doing or looking at (anything haraam), or turn into resolve to do something. That is because of the reports which indicate that a person is forgiven for his or her thoughts. It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has forgiven my ummah for whatever crosses their mind so long as they do not speak of it or act upon it.” Narrated by al-Bukhaari (2528) and Muslim (127).
Al-Nawawi (may Allaah have mercy on him) said, commenting on this hadeeth: A person’s thoughts, so long as he does not persist in them or dwell on them, are forgiven according to scholarly consensus, because he has no control over them occurring and there is no way that he can be free of all thoughts. End quote fromal-Adhkaar(p. 345).
And he said: The reason why what we have mentioned is forgiven is because it is difficult to avoid it; what is possible is to avoid persisting in it. Hence continuing to think of it and resolving to do it is haraam.
Undoubtedly giving one’s mind free reign to continue thinking of these things may lead to one doing haraam things, in order to fulfil one’s desires, so a person may end up masturbating or looking at haraam images and so on.
Hence you should stop thinking about these things and divert your thoughts from them, and occupy yourself with acts of worship and obedience to Allaah, and things that will benefit you in your religious and worldly affairs.
See also the answer to question no. 20161.
Secondly:
Madhiy is usually emitted when desire is provoked. It is naajis and invalidates wudoo’, but its najaasah is light and it is sufficient to wash the private part and sprinkle the clothes with water in order to purify it.
See the answer to questions no. 2458and 99507.
If madhiy is emitted due to a mere passing thought, then one is not sinning.
Thirdly:
If you were unaware of the ruling on madhiy and that it invalidates wudoo’, and you offered some prayers when it was present, then your prayers are valid according to the more correct view, because you were excused due to your not knowing.
This also applies to one who is unaware of some of the things that invalidate wudoo’, such as one who is unaware that eating camel meat invalidates wudoo’, then he prays. His prayer is valid.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: based on this, if a person does not purify himself as required because the text has not reached him – such as if he eats camel meat and does not do wudoo’, then the texts reaches him and it becomes clear to him that wudoo’ is obligatory in this case, or he prays in a camel pen because the text has not reached him and has not become clear to him – does he have to repeat past prayers? There are two opinions concerning this, both of which were narrated from Ahmad.
A similar case is if he touches his penis and prays, then he is told that it is obligatory to do wudoo’ after touching the penis.
The correct view in all these cases is that it is not obligatory to repeat the prayers, because Allaah forgives mistakes and forgetfulness, and because He says (interpretation of the meaning):“And We never punish until We have sent a Messenger (to give warning)” [al-Isra’ 17:15]. If the command of the Messenger (peace and blessings of Allaah be upon him) concerning a specific matter has not reached a person, then the ruling that it is obligatory has not been proven to him. Hence when ‘Umar and ‘Ammaar became junub and ‘Umar did not pray whilst ‘Ammaar prayed after rolling in the dust, the Prophet (peace and blessings of Allaah be upon him) did not tell either of them to repeat the prayer. Similarly, when Abu Dharr became junub and did not pray for several days, he did not tell him to make up the prayers; and he did not tell the Sahaabah who ate until the white thread became distinct from the black to make up that fast; and he did not tell those who prayed facing Jerusalem before news of the abrogation to make up those prayers reached them.
This also includes the woman who suffers from istihaadah (non-menstrual vaginal bleeding) who does not pray for a while, because she thinks that prayer is not obligatory for her. There are two views as to whether making up the prayers is obligatory for her, one of which is that she does not have to make them up, as was narrated from Maalik and others, because when the woman who suffered from istihaadah said to the Prophet (peace and blessings of Allaah be upon him): “I have been bleeding severely, heavily and awfully, and it prevented me from praying and fasting,” he told her what she had to do in the future, and he did not tell her to make up past prayers. End quote fromMajmoo’ al-Fataawa(21/101).
We ask Allaah to guide you, forgive you and protect you.
And Allaah knows best.

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Making Up Missed Prayers, - Dought & clear, - * How can he make up for missed prayers?

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How can he make up for missed prayers?.
Praise be to Allaah.
Firstly:
Allaah has allocated specific times for acts of worship for reasons that are known to Him. We know some of them, but some of them are hidden from us. Whatever the case, we are enjoined to adhere to them and it is not permissible to transgress against that except for reasons permitted in sharee’ah.
If a person misses the prayer, one of two scenarios must apply:
1 –
He missed it for a reason, such as falling asleep or forgetting it. There is no sin on him in this case, but he has to make it up when he wakes up or remembers it.
It was narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever forgets a prayer, let him offer it as soon as he remembers, for there is no expiation for it other than that.” Narrated by al-Bukhaari (572) and Muslim (684); Muslim narrated an additional phrase: “or sleeps and misses it”.
Muslim also narrated (684): “If one of you sleeps and misses a prayer, or forgets it, let him offer the prayer when he remembers, for Allaah says ‘and performAs‑Salaah(Iqaamat‑as‑Salaah)for My remembrance’ [Ta-Ha 20:14].”
2 –
He missed the prayer with no excuse; rather he ignored it until the time for it ended, out of laziness and carelessness. This person is sinning according to the consensus of the Muslims, and has committed a major sin.
It is not valid for him to make it up according to the more correct of the two scholarly opinions, rather he has to repent and regret it, and resolve not to do that again, and he should do a lot of good deeds and offer a lot of voluntary prayers.
Ibn Hazm said:
As for the one who deliberately omits to pray until the time for the prayer ends, he can never make it up, so he should do a lot of good deeds and offer a lot of voluntary prayers, so that his balance (of good deeds) will weigh heavily on the Day of Resurrection, and he should repent and ask Allaah for forgiveness. End quote.
Al-Muhalla(2/235).
This is also the view of ‘Umar ibn al-Khattaab and his son ‘Abd-Allaah, and of Sa’d ibn Abi Waqqaas, Salmaan, Ibn Mas’ood, al-Qaasim ibn Muhammad ibn Abi Bakr, Badeel al-‘Aqeeli, Muhammad ibn Sireen, Mutarrif ibn ‘Abd-Allaah and ‘Umar ibn ‘Abd al-‘Azeez. It was also the view of Dawood al-Zaahiri and Ibn Hazm, and was the view favoured by Shaykh al-Islam Ibn Taymiyah and al-Shawkaani. Among contemporary scholars it was regarded as more correct by al-Albaani, Ibn Baaz, Ibn ‘Uthaymeen and others.
They quoted as evidence the following:
(i)
The words of Allaah (interpretation of the meaning):
“Verily, As‑Salaah (the prayer) is enjoined on the believers at fixed hours”
[al-Nisa’ 4:103]
They said: There is a set time for prayer and it is not permissible to do it at any other time except with evidence.
(ii)
The words of the Prophet (peace and blessings of Allaah be upon him): “Whoever forgets a prayer, let him offer it as soon as he remembers, for there is no expiation for it other than that.”
The words “let him offer it as soon as he remembers, for there is no expiation for it other than that” mean: If he is slow in offering the prayer after he remembers it, then it is not an expiation, so how about the one who neglects it deliberately without forgetting or sleeping? It is even more likely that it will not be an expiation in that case, and making it up will be of no benefit.
(iii)
Because Allaah has allocated a specific time for each obligatory prayer, specifying the beginning and end thereof, so it is as if it is not valid to do it before that time just as it is not valid to do it afterwards.
Al-Muhalla(2/235).
(iv)
Ibn Hazm said:
Also, making it up should be based on evidence, and it is not permissible for anything to be prescribed other than by Allaah on the lips of His Messenger (peace and blessings of Allaah be upon him). We ask those who say that the one who deliberately omits the prayer is obliged to make it up to tell us about this prayer that you are telling him to do – is it the prayer that was enjoined by Allaah or some other prayer? If they say it is the one that was enjoined by Allaah, then we say to them: Then the one who deliberately omits it is not a sinner, because he has done what Allaah commanded him to do and there is no sin according to what you say, and there is no blame on the one who deliberately omits to pray until the time for it ends. But that is something that no Muslim can say. If they say that it is not the prayer that Allaah has enjoined him to do, then we say: You are right, and that is enough, because they have admitted that they told him to do something that was not enjoined by Allaah. End quote.
Al-Muhalla(2/236).
Those who say that he has to make it up did so by analogy with the one who forgets or falls asleep, and they said that if the one who forgets has to make it up, then it is more likely that the one who deliberately omitted it should do so.
My response is that there is no comparison between the two scenarios, because the one who omits it deliberately is sinning, which is not true in the case of the one who forgets, so how can an analogy be drawn between the one who is sinning and the one who is not sinning?
Al-Shawkaani (may Allaah have mercy on him) said:
Ibn Taymiyah said: Those who disagree – i.e., those who say that he should make up the prayer – do not have any proof to support their argument. Most of them say that he does not have to make it up unless there is a clear command (based on evidence), but there is no such command in this case. We do not disagree that it is obligatory to make it up; rather we disagree as to whether the made-up prayer will be accepted from him and whether prayer offered at the wrong time is valid. He discussed this matter at length and he favoured the view that was mentioned by Dawood and those who agreed with him, and the matter is as he put it, because I made a thorough study of this matter and I did not see any reliable evidence that obliges the one who misses a prayer deliberately to make it up.
Nayl al-Awtaar(2/26).
The more correct view – and Allaah knows best – is that the one who deliberately omits the prayer should not make it up, rather he has to seek forgiveness and repent.
Ibn al-Qayyim (may Allaah have mercy on him) discussed this issue at length and examined the evidence of both sides in his useful bookal-Salaah(p. 67-109).
Note: Shaykh al-Islam Ibn Taymiyah said:
The scholars who say that he should make up the prayer do not say that by making it up he is absolved of sin, rather they say that by making it up his burden of sin is reduced, but the sin of missing and delaying the prayer beyond its prescribed time is like any other sin, it needs either repentance or good deeds that will erase it or other things that will waive the punishment. End quote.
Minhaaj al-Sunnah(5/233).

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Making Up Missed Prayers, - Dought & clear, - * Making up the Sunnah prayer that is done before Zuhr

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If someone comes to the masjid for the Zuhr prayer and misses the 4 Sunnan Rakah(which are offered before the Fard) can he repeat these 4 Sunnan Rakah after he offers his 4 Fard and 2 Rakah Sunnah (which are offered after the Fard)?.
Praise be to Allaah.
Firstly:
It is mustahabb to make up the regular Sunnah prayers if one misses them, according to the correct scholarly view. This is the Shaafa’i view and the well known opinion of the Hanbalis, in contrast to the Hanafis and Maalikis, because of the hadeeth of Umm Salamah (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) prayed two rak’ahs after ‘Asr. He was asked about them and he said: “O daughter of Abu Umayyah, you asked about the two rak’ahs after ‘Asr. That is because some people from ‘Abd al-Qays came to me and distracted me from the two rak'ahs that come after Zuhr; these are they (i.e., I prayed them just now).” Narrated by al-Bukhaari (1233) and Muslim (834).
Imam al-Nawawi (may Allaah have mercy on him) said:
The correct view in our opinion is that it is mustahabb to make up the regular naafil prayers. This was the view of Muhammad, al-Muzani and Ahmad according to one opinion narrated from him. Abu Haneefah, Maalik and Abu Yoosuf, according to the most well known view narrated from him, said that they should not be made up. Our evidence is these saheeh ahaadeeth. End quote.
Al-Majmoo’(4/43).
Al-Mardaawi al-Hanbali (may Allaah have mercy on him) said: The words “whoever misses any of these Sunnahs, it is Sunnah for him to make it up” – this is the well known view of our companions.
Al-Majd supported this in his commentary and it was the view favoured by Shaykh Taqiy al-Deen – i.e., Ibn Taymiyah. End quote fromal-Insaaf(2/187).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
Making up regular Sunnah prayers is Sunnah if one misses them. The evidence for that is that when the Prophet (peace and blessings of Allaah be upon him) slept and missed Fajr prayer, and did not wake up until after the sun had risen, he prayed the Sunnah prayer of Fajr first, then he prayed Fajr after that. End quote.
Liqaa’aat al-Baab il-Maftooh(no. 74, question no 18). See alsoal-Mawsoo’ah al-Fiqhiyyah(25/284).
Secondly:
If he wants to make up the Sunnah prayer that comes before Zuhr after offering the fard Zuhr prayer, should he pray the Sunnah prayer that comes before Zuhr first, and then the Sunnah prayer that comes after Zuhr, or vice versa?
It seems that this matter is broad in scope, whether he starts with the Sunnah prayer that comes before or that which comes after, because what matters is doing it, whether it is done sooner or later.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
The scholars said: If you miss the two rak’ahs that come before Zuhr, then pray them after the prayer, because you were excused from doing them before the prayer. This happens all the time: a person comes to the mosque and finds that they have already started the prayer. In this case, he should make them up after he prays Zuhr.
But he should offer the regular Sunnah prayer that comes after Zuhr before the regular Sunnah prayer that comes before.
A man comes and the people are praying, and he is not able to offer the Sunnah prayer of Zuhr. When he has prayed Zuhr, he should pray two rak'ahs with the intention of offering the regular Sunnah prayer that comes after Zuhr, then make up the regular sunnah prayer that comes before. This was narrated from the Prophet (peace and blessings of Allaah be upon him) in a hadeeth narrated by Ibn Majaah.
Fath Dhi’l-Jalaal wa’l-Ikraam bi Sharhh Buloogh al-Maraam(2/225).
And Allaah knows best.

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For children, - Companion of Prophet Abu Lubabah: Seeking Forgiveness (Al-Istighfaar, Istighfar)

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Abu Lubabah was one of the distinguished companions (Sahaba)of the Noble Prophet Muhammad (saw) and had participated in the battle of Uhud and the conquest of Makkah. One of the sensitive aspects of his life was the incident of his repentance (Tawbah and Istighfaar).
When the tribe of Bani Quraidhah violated their covenant with the Noble Prophet Muhammad (saw), the Noble Prophet Muhammad (saw) initiated a military expedition against them and besieged their fort. Some persons from the tribe of Aus approached him and requested: "Just as you had handed over the fate of the tribe of Bani Qainaqa'a to be decided by the tribe of Khazraj, leave it upon us to decide the fate of the tribe of Bani Quraidhah."
"Will you be satisfied if I were to appoint one person from your tribe to rule in the matter?" the Noble Prophet Muhammad (saw) asked.
They agreed. The Noble Prophet Muhammad (saw) suggested Sa'd ibn Mu'adh, chief of the Bani Aus tribe in Yathrib but the Bani Quraidhah refused to accept him. They told him to send Abu Lubabah to them so that they could confer with him. The Noble Prophet Muhammad (saw) assigned Abu Lubabah, who had his house, property and family in the fort of Bani Quraidhah, the task of conducting consultations with them.
As soon as Abu Lubabah entered the fort, men and women, old and young, surrounded him and began lamenting and complaining to him (over the state of affairs) with the intention of attracting his pity and compassion. Then they asked: "Should we submit before the rule of the Noble Prophet Muhammad (saw)?"
"You could do that," he replied, making a gesture (by pointing to his neck) to indicate that submission was equivalent to death.
Abu Lubabah quickly realized that by performing this act, he had been unfaithful and disloyal to the Noble Prophet Muhammad (saw). It was on this occasion that the following verse was revealed: "O you who believe! Be not unfaithful to Allah and the Messenger, nor be unfaithful to your trusts while you know. Know that your property and your children are a temptation, and that Allah is He with Whom there is a mighty reward." Noble Qur'an (8:27-28)
Overcome with shame, he came out of the fort and proceeded straight towards the mosque of Madina and, tying himself to one of its pillars in the mosque, called out: "None should untie me till Allah (SWT) accepts my repentance (Tawbah and Istighfaar)."
Abu Lubabah remained in that state for ten to fifteen days, allowing himself to be untied only for prayers or to go to the washroom.
"If Abu Lubabah had come to me, I would have sought forgiveness for him but since he himself awaits Allah's (SWT) forgiveness, leave him alone till Allah (SWT) forgives him," the Noble Prophet Muhammad (saw) commented when he came to know what Abu Lababah had done.
Umm al-Momineen Umm Salamahstates: "One day, at dawn, I saw the Noble Prophet Muhammad (saw) happy and smiling. May Allah (SWT) always keep you smiling! What is the reason for it?" I asked him.
The Noble Prophet Muhammad (saw) said: "Jibril (Gabriel) has informed me that Abu Lubabah's repentance has been accepted."
"Do I have your permission to inform him of the good news?" I asked.
"You may if you wish," he answered. From inside the room I called out: "Glad tidings, O' Abu Lubabah! Allah (SWT) has accepted your repentance."
The people rushed forward to untie him but he ordered: "I place you under the oath of Allah (SWT) that none, except the Noble Prophet Muhammad (saw), should untie me."
When the Noble Prophet Muhammad (saw) arrived in the mosque for the morning prayers, he untied Abu Lubabah from the pillar which stands even today, in the Mosque of the Noble Prophet Muhammad (saw) and is popularly known as the 'Pillar of Repentance' or the 'Pillar of Abu Lubabah'.

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