title: What Is the Ruling of Brownish Discharge With Menses?,
What is the ruling of the brownish discharge before and after menses (haidh)?
In the name of Allah, We praise Him, seek His help and ask for His forgiveness. Whoever Allah guides none can misguide, and whoever He allows to fall astray, none can guide them aright.
If the brownish discharge comes at the usual time of the period or a little before it, then it is part of the menses and a woman should refrain from offering prayer during this full period.
With regard to the brownish discharge that comes after the bleeding and before the white discharge (that signals the end of the period), this is regarded as menses. It is narrated from `Alqamah ibn Abi `Alqamah that his mother, the mawla of `A’ishah (may Allah be pleased with her) said, “Women used to send little boxes to `A’ishah with a piece of cotton cloth in each one on which was yellowness from menstrual blood, asking her about the prayer. She said to them, ‘Do not be hasty until you see a white discharge.” By that she meant purity from menses. (Muwatta’ Malik)
For more information about the ruling of the brownish discharge of women, watch this short talk with Dr. Muhammad Salah.
Source: Huda Youtube Channel.
title: Devotion in Various Acts in Prayer,
The devotion of standing upright before Allah in prayer comes into effect when the slave devotes his attention to the Greatness of Allah and His Attribute of Self-subsistence, as this will ensure that he turns neither his face nor his eyes from side to side.
The devotion of the statement “Allah is the Greatest” by which the slave commences the prayer is realized when the slave devotes his attention and focus to Allah’s greatness, glory, and exaltation.
Opening Supplication: The devotion of the opening supplication happens when the servant extols and glorifies and praises Him profusely, ascribing to Him all that befits Him and declares His transcendence above everything that does not befit Him, and praises Him for His Attributes and Perfection.
Ta`awudh (seeking Allah’s protection from Satan): The devotion of taking refuge in Allah from the accursed Satan is realized by having confidence and faith that Allah shall support him, protect him and aid him against Satan.
Recitation: The devotion of reciting the Qur’an lies in the slave’s endeavor to learn about Allah through His Words as if trying to see Him through His revelation. One of the righteous Salaf said: Allah manifests Himself to His slaves through His Speech (i.e. Qur’an). It is, however, the case that the degree of devotion while reciting and praying varies from one person to another, and the difference between them is like the difference between the one whose both eyes are sound and unimpaired, and the one-eyed individual, the blind person, the deaf person, etc. in their levels of perception. The slave should be as heedful as possible to His Essence, Attributes, Actions, Commandments, Laws, and Names.
Ruku`: The devotion of bowing down is contained in being mindful to the Greatness and the Pride of Allah, Exalted be He. For that reason, it is prescribed for him to say while he is in the state of bowing down, "Glory to my Lord, the Most High".
Raising up from the ruku`: After he rises up from his bowing stance, he should focus his attention upon glorifying and praising Allah repeatedly, so as to manifest his servitude to Him, the One in whose Hand is the sole authority to bestow and deny.
When the servant falls into prostration, he ought to focus his attention on feeling his nearness to Him, overwhelmed in humility in the hope that He forgives him, guides him, sustains him, protects him and bestows His mercy upon him. Then, when he raises his head and adopts the sitting posture, his inner condition takes on a different nature, one that is similar to the condition of the pilgrim when he performs the last circumambulation because at that point, his heart begins to realize that he is about to complete his prayer and with it leave this blessed condition that he is experiencing and that soon he will be returning to the dreariness of his worldly affairs that he had detached himself from just before standing before his Lord. Once again he will be subject to the feelings of pain and anguish that his heart endured before he started praying, all of which melted away as soon as he commenced his prayer. At that point, his heart rushes to enjoy the nearness of Allah for the last time, to bask in His grace, and to be saved from the disruptiveness of his worldly affairs.
The feeling of bitterness he endures is due to his recognition that all this lasts only as long as he is praying. At this stage, the heart cannot but feel burdened and troubled knowing that all this is about to end and that he is about to return to these worldly affairs and concerns. This agitates the slave to the point that he starts wishing that this prayer were the final act of his life. Not to mention the slave’s awareness that as soon as he finishes praying, he will resume communicating with those who bring him nothing but concerns, worries, and harm after he had been invoking and supplicating his Lord. However, this kind of feeling cannot be experienced except by those whose hearts are alive with the remembrance and love of Allah and who are cognizant of the negative effect that mankind leaves on their hearts. This is because interacting with people puts him in the way of harm and worries, agitates his heart and makes him overlook or miss good deeds, not to mention causing him to commit more sins. More importantly, it distracts him from invoking Allah, the most High.
Source: Quoted with slight modifications from Ibn Al-Qaiym The Inner Dimensions of the Prayer
title: The Secret of Prayer Lies in Devotion to Allah,
The secret and the essence of Salah (prayer) is to devote oneself to Allah while praying. Just as the `abd (slave) should not turn his face away from the direction of the Qiblah (direction of prayer), he should also disallow his heart from giving attention to anything except his Lord. Therefore the salve should let the Ka`bah – the House of Allah – be the direction of his body and face, and let Allah be the direction of his heart and soul. Allah shall give His attention to His slave in proportion to the level of his devotion and focus in Prayer. Thus, if he turns away from Allah (by becoming unmindful), He too shall turn away from him – truly, as you judge, shall you yourself be judged.
Devotion in Prayer is of three levels:
1- The devotion of the heart: This level safeguards the heart and rectifies its affairs from the sickness of desires and the whispers of Satan, as well as all thoughts that may nullify his Prayer or lessen its reward.
2- The devotion of Ihsan: This level is when the slave is mindful of Allah in his prayer to the degree that he becomes as if he worships Him while seeing Him.
3- The devotion of understanding: This level is reached when the slave reflects upon and comprehends the meanings of the words of Allah (i.e. Qur’an) that he recites. And, when he contemplates the details of the worship (i.e. prayer) in order to pay its due right in humility and tranquility. Even if we ponder about Surat Al-Fatihah, there is so much to think and ponder about that one can get overwhelmed. Scholars have explained seven different levels of understanding of this surah and written volumes and volumes of books on this surah alone. If this one surah requires this much pondering, then how about the whole Qur’an and what Allah Almighty has legislated for us to recite in our prayer.
If the slave successfully reaches these three levels, he will have truly established and performed his prayer in the most perfect manner and in return, he will receive the full attention of Allah.
Source: Quoted with slight modifications from Ibn Al-Qaiym The Inner Dimensions of the Prayer
title: Does Moisturizing Cream Affect the Validity of Wudu’?,
Does Moisturizing Cream Affect the Validity of Wudu’?
It is essential for the validity of ablution that water reaches all the parts of ablution (wudu’). It was narrated that the Prophet (peace be upon him) saw a person offering prayer, and on the back of his foot a small part equal to the space of a dirham remained unwashed; the water did not reach it. The Prophet (peace be upon him) commanded him to repeat the ablution and prayer.” (Authenticated by Al-Albani)
There is an agreement among the majority of scholars including the four schools of Fiqh that it is compulsory to remove any substance which prevents water from reaching the skin such as wax and fat.
Imam An-Nawawi (may Allah have mercy upon him) said, “If a person has some wax, dough, henna or the like on one of his limbs and it prevents water from reaching part of that limb, then his purity is not valid regardless of whether there is much or little of this substance present. However, if the trace of henna or its color remains on the hand or on any other body part, but its very essence is no longer there, or if the trace of a liquid fat (like oil) remains in a way that the water reaches the skin and it runs on it but does not stay on it, then his purity is valid.”
To sum up, if the oil or moisturizing cream that one uses does not prevent water from reaching the skin, then one’s ablution is valid with the presence of these substances. But if the cream or oil prevents water from reaching the skin, then they must be removed before performing ablution, even if this means washing it with soap or with any other item.
title: How To Say Ameen During the Congregational Prayer?,
Saying Ameen Loudly or Silently
Should a worshiper say ameen silently or loudly after Surat Al-Fatihah during the Congregational Prayer?
It is recommended (sunnah) to say ameen loudly when the imam finishes reciting surat Al-Fatihah in the audible prayers (Fajr, Maghrib and `Isha’). Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: “Say ameen when the Imam says ameen, for it anyone’s utterance of ameen coincides with that of the angels, his previous sins will be forgiven.” (Muslim)
In another hadith, Allah’s Messenger (peace be upon him) said, “When the Imam says: ‘Ghair-il-maghdubi `alaihim walad-dallin (i.e. not the path of those who earn Your Anger, nor the path of those who went astray, then you must say, ‘ameen‘, for if one’s utterance of ‘ameen’ coincides with that of the angels, then his past sins will be forgiven.” (Al-Bukhari)
In another hadith narrated by Wa’il ibn Hujr, When the Messenger of Allah (peace be upon him) recited the verse “Nor of those who go astray” (Surat Al-Fatihah, verse 7), he would say ameen; and raised his voice (while uttering this word).” (Authenticated by Al-Alabani)
Ibn Qudamah (may Allah have mercy on him) said in Al-Mughni: “It is Sunnah for the imam and the members of the congregation to say it (ameen) out loud when Qur’an is recited out loud, and to say it silently in prayers where Qur’an is recited silently.”
Watch this short fatwa with Sheikh Abu Eisa to know more about the ruling of uttering ameen loudly during the congregational prayer!
Source: Faithiq Youtube Channel.
title: How to Perform the `Eid Prayer,
The `Eid Prayer consists of two rak`ahs (units of the Prayer). In the first rak`ah, one makes Takbir (saying Allahu Akbar [i.e. Allah is the Greatest]) seven times other than the opening Takbir. In the second rak`ah, one makes Takbir five times other than the Takbir of standing.
The Prophet (peace be upon him) said: “There are seven Takbirs in the first rak`ah and five Takbirs in the second rak`ah of the prayer offered on the day of the breaking the fast and then recitation of the Qur’an after the opening Takbirs.” (Abu Dawud)
What are the etiquettes of `Eid Prayer? What is the Prophet’s guidance in performing `Eid Prayer?
Follow us on this interesting talk with Dr. Zakir Naik to find the answers to these questions and know more details about the etiquettes of the `Eid
title: How Can We Make Eid Fun?,
`Eid is a time for spending time with the family. How did the Prophet (peace be upon him) celebrate his Eid?
Sheikh Waleed Basyouni gives us the details.
Source: Faithiq Facebook Page.
title: `Eid: Etiquette and Rulings,
`Eid: Etiquettes and Rulings
`Eid in Islam is a day of joy, thanksgiving, worship, brotherhood, solidarity, and morality. A Muslim should take the advantage of this day to bring himself nearer to Allah, Most High.
The Prophet (peace be upon him) said: “Every nation has its festival, and this is your festival.” Here, he referred to the fact that these two `Eids are exclusively for Muslims.
Muslims have no festivals apart from `Eid Al-Fitr and `Eid Al-Adha. Anas (may Allah be pleased with him) said: “The Messenger of Allah (peace be upon him) came to Al-Madinah, the people of Madinah used to have two festivals. On those two days they had carnivals and festivity. The Prophet asked the Ansar (the Muslims of Madinah) about it. They replied that before Islam they used to have carnivals on those two joyous days. The Prophet (peace be upon him) told them: “Instead of those two days, Allah has appointed two other days which are better, the days of `Eid Al-Fitr and `Eid Al-Adha.” (Abu Dawud)
These two `Eids are among the signs of Allah, to which we must show consideration and understand their objectives.
Rulings of `Eid
1- Fasting: It is haram to fast on the days of `Eid because of the hadith of Abu Sa`id Al-Khudri (may Allah be pleased with him) in which he said that the Messenger of Allah (peace be upon him) forbade fasting on the day of Fitr and the day of Adha. (Muslim)
2- Offering `Eid Prayers: Some of the scholars say that `Eid Prayers are obligatory, this is the view of the Hanafi scholars and of Sheikh Al-Islam Ibn Taymiyah. Some scholars say that `Eid Prayer is Fard Kifayah (a communal duty, binding on the Muslims as a group, and it is fulfilled if a sufficient number of people perform it, thereby absolving the rest of sin). This is the view of the Hanbalis. A third group say that `Eid Prayer is a confirmed sunnah. This is the view of the Malikis and Shafi`is.
3- Offering Supererogatory Prayers: There are no supererogatory prayers to be offered either before or after the `Eid Prayer, as Ibn `Abbas (may Allah be pleased with him) reported that the Prophet (peace be upon him) used to come out on the day of `Eid and pray two rak`ahs, with nothing before or after them. This is the case if the Prayer is offered in an open area. If, however, the people pray the `Eid Prayer in a mosque, then they should pray two rak`ahs for Tahiyat Al-Masjid (greeting the mosque).
4- Women Attending the `Eid Prayers: According to the Sunnah of the Prophet (peace be upon him) everyone is urged to attend `Eid Prayer, and to co-operate with one another in righteousness and piety. The menstruating woman should not forsake the remembrance of Allah or places of goodness such as gatherings for the purpose of seeking knowledge and remembering Allah – apart from mosques. Women, undoubtedly, should not go out without the Hijab.
Etiquette of `Eid
1- Ghusl (taking a bath): One of the good manners of `Eid is to take bath before going out to the Prayer. It was reported that Sa`id ibn Jubayr (may Allah be pleased with him) said: “Three things are Sunnah on `Eid: to walk (to the prayer-place), to take a bath, and to eat before coming out (if it’s `Eid Al-Fitr).”
2- Eating before Coming out: One should not come out to the prayer-place on `Eid Al-Fitr before eating some dates, because of the hadith of Anas ibn Malik who said: “The Messenger of Allah (peace be upon him) would not go out in the morning of `Eid Al-Fitr until he had eaten some dates… and he would eat an odd number.” (Al-Bukhari)
On `Eid Al-Adha, on the other hand, it is recommended not to eat until after the Prayer, when one should eat from the meat of one’s sacrifice.
3- Takbir on the Day of `Eid: This is a great Sunnah of this day. Ad-Daraqutni and others reported that when Ibn `Umar came out on `Eid Al-Fitr and `Eid Al-Adha, he would strive hard in making Takbir until he reached the prayer-place, then he would continue making Takbir until the Imam came.
4- Congratulating one Another: People may exchange congratulations and good greetings on `Eid, no matter what form the words take. For example they may say to one another, “Taqabal Allahu minna wa minkum (may Allah accept from us and from you our good deeds!)”. Jubayr ibn Nufayr said: “At the time of the Prophet (peace be upon him) when people met one another on the day of `Eid, they would say, ‘Taqabal Allahu minna wa minka.’” (Ibn Hajar)
5- Wearing one’s best Clothes for `Eid: Jabir (may Allah be pleased with him) said: “The Prophet (peace be upon him) had a Jubbah (cloak) that he would wear on `Eid and on Fridays.” Al-Bayhaqi reported that Ibn `Umar used to wear his best clothes on `Eid, so men should wear the best clothes they have when they go out for `Eid.
6- Changing Route on Returning from Prayer-place: Jabir ibn `Abdullah (may Allah be pleased with him) reported that: “the Prophet (peace be upon him) used to change his routes on the day of `Eid.” (Al-Bukhari)
title: When Do the Last 10 Nights of Ramadan and Itikaf Begin?,
The Last 10 Nights of Ramadan
When do the last 10 nights begin? Do the last 10 days mean the same thing? People do tend to get confused. Also regarding itikaf, when do people begin? When do the last 10 nights end? Watch this short video to get the answer with Sheikh Abu Eesa.
Source: Faithiq Youtube Channel.
title: Can Women Do Itikaf at Home?,
The majority of scholars are of the view that i`tikaf is a highly recommended sunnah that can be performed any time throughout the year, yet it is more desirable during the last ten days of Ramadan. Women can perform i`tikaf in the mosque, as the mosque is the best place for devotion to worship and remembrance of Allah, unlike the house which does not have the spiritual atmosphere of the mosque. Most scholars are of the view that it is not permissible for a woman to perform it in her own prayer room at home.
And touch them not, but be at your devotions in the mosques [i.e. while being in the state of i`tikaf]. ” (Al-Baqarah 2:187)
To know more about the ruling of i`tikaf for women at home, watch this interesting talk with Dr. Muhammad Salah.
Source: Huda Youtube Channel.