Commentary on Hadeeth, - Dought & clear, - * The story of the killing of ‘Asmabint Marwaan is false

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brother my question was about the death of Asmaa bint Marwaan people speaking against islam say that she was killed on the order of the prophet in a very brutal way and this indicates according to some about the messenger of Allahs lust for power in yathrib It would be highly appreciated if this topic is explained so that i can answer these people how benevolent the messenger of Allah was
Praise be to Allah.
Firstly:
Allah, may He be exalted, has told us in His holy Book that He only sent His Messenger Muhammad (blessings and peace of Allah be upon him) as a mercy to all people. Allah, may He be glorified, says (interpretation of the meaning):
“And We have sent you (O Muhammad SAW) not but as a mercy for the Alameen (mankind, jinns and all that exists)”
[al-Anbiya’ 21:107].
The one who accepts this mercy and gives thanks for this grace will be blessed in this world and in the Hereafter; the one who rejects it and denies it will be a loser in this world and in the Hereafter.
End quote fromTafseerIbn Katheer, 5/385
Al-Haakim narrated inal-Mustadrak(100) that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “O people, I am but a bestowed mercy.” Classed as saheeh by al-Albaani inSaheehal-Jaami‘, 2345.
The Prophet (blessings and peace of Allah be upon him) is the one who pardoned all of Quraysh, even though they had let him down, opposed him, expelled him, waged war against him and incited the Arabs against him. When he conquered Makkah, he pardoned them and did not punish them or take revenge on them for their bad treatment.
He is the one who pardoned the Jewish woman who had poisoned the mutton for him. al-Bukhaari (2617) and Muslim (5834) narrated from Anas ibn Maalik (may Allah be pleased with him) that the Jewish woman brought the Prophet (blessings and peace of Allah be upon him) some poisoned mutton and he ate some of it. Then she was brought to him and it was said: Will you give us permission to execute her? He said: No.
‘Aa’ishah (may Allah be pleased with her) said: The Messenger of Allah (blessings and peace of Allah be upon him) never took revenge for his own sake, unless one of the sacred limits of Allaah had been transgressed, then he would take revenge for the sake of Allaah.
Narrated by al-Bukhaari (6126) and Muslim (2327).
Al-Bukhaari (4838) narrated from ‘Abdullah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him) concerning this verse in the Qur’aan –“O Prophet (Muhammad SAW)! Verily, We have sent you as witness, and a bearer of glad tidings, and a warner” [al-Ahzaab 33:45]– that he said: In the Torah it says: O Prophet! We have sent you as a witness and as a bearer of glad tidings, a saviour to the unlettered. You are My slave and My Messenger, and I have named you al-Mutawakkil (the one who puts his trust solely in Allah). He is not coarse or uncouth, shouting in the marketplace; he does not repay evil with evil, rather he overlooks and forgives.
The reports that speak of his patience in putting up with annoyance, and his forgiveness and tolerance, his not holding things against people and his returning evil with good are innumerable. These people only want to undermine the status of the Prophet (blessings and peace of Allah be upon him) as a sign of their increase in kufr and because of the jealousy, resentment and hatred they have in their hearts, and because they hope and wish to extinguish the light of Allah. “But Allah will complete His Light even though the disbelievers hate (it).” [as-Saff 61:8].
It is proven that the Prophet (blessings and peace of Allah be upon him) forbade the killing of women. Abu Dawood (2669) narrated that Rabaah ibn Rabee‘ said: We were with the Messenger of Allah (blessings and peace of Allah be upon him) on a campaign, and he saw the people gathered around something. He sent a man to find out what they were looking at, and he came back and told him that it was a woman who had been killed. He said: “Such a one could not have been a fighter.” Khaalid ibn al-Waleed was leading the vanguard of the army, so he sent a man to him and said: “Tell Khaalid: Do not kill any woman or hired worker.”
Secondly:
As for the report about the slaying of ‘Asma bint Marwaan that is propagated by these liars, it is a fabricated report. It was narrated by al-Qadaa‘i inMusnadash-Shihaab(856), al-Khateeb inat-Tareekh(13/99), Ibn ‘Asaakir in hisTareekh(51/244), and Ibn ‘Umar al-Harbi in hisFawaa’id(50), all via Muhammad ibn al-Hajjaaj al-Lakhami Abu Ibraaheem al-Waasiti from Mujaalid ibn Sa‘eed from ash-Sha‘bi from Ibn ‘Abbaas, who said:
A woman from Banu Khatamah wrote poetry lampooning the Prophet (blessings and peace of Allah be upon him), and news of that reached the Prophet (blessings and peace of Allah be upon him) and upset him. He said: “Who will deal with her for me?” A man from among her people said: I will, O Messenger of Allah! She was a seller of dates, so he went to her and said to her: Do you have any dates? She said: Yes. So she showed him some dates, and he said: I want something better than this. So she went inside to show him and he followed her and looked right and left, but he did not see anything except a small table, and he kept hitting her head with it until he killed her. Then he went to the Prophet (blessings and peace of Allah be upon him) and said: O Messenger of Allah, I have taken care of her for you. The Prophet (blessings and peace of Allah be upon him) said: “The validity of what you have done is something that no one could dispute.”
This woman was ‘Asma bint Marwaan.
This is an invalid isnaad and a fabricated report that was narrated by Muhammad ibn al-Hajjaaj of whom al-Bukhaari said: His hadeeth is to be rejected. Ibn Ma‘een said: (He is) an evil liar. Ad-Daaraqutni said: (He is) a liar; and on one occasion he said: He is not trustworthy.
Mizaan al-I‘tidaal, 3/509
Ibn ‘Adiyy said: Muhammad ibn al-Hajjaaj fabricated the hadeeth about the woman who used to lampoon the Messenger of Allah (blessings and peace of Allah be upon him), according to which when she was killed he (allegedly) said: “The validity of what you have done is something that no one could dispute.”
End quote fromal-Mawdoo‘aatby Ibn al-Jawzi 3/18
This hadeeth was also mentioned by Shaykh al-Albaani (may Allah have mercy on him) inad-Da‘eefah(6013); he said it is fabricated (mawdoo‘).
It was narrated by al-Waaqidi inal-Maghaazi(p. 173) and via him by al-Qadaa‘i (858): ‘Abdullah ibn al-Haarith told me, from his father, that ‘Asma bint Marwaan, from Banu Umayyah ibn Zayd, was married to Yazeed ibn Zayd ibn Hisn al-Khatmi. She used to revile the Prophet (blessings and peace of Allah be upon him), criticise Islam and incite people against the Prophet (blessings and peace of Allah be upon him). When news of what she said and her incitement of the people reached ‘Umayr ibn ‘Adiyy ibn Kharashah ibn Umayyah al-Khatmi, he said: O Allah, I make a vow to You that I shall kill her if You grant a safe return to Madinah to the Messenger of Allah (blessings and peace of Allah be upon him) – as the Messenger of Allah (blessings and peace of Allah be upon him) was in Badr at that time. When the Messenger of Allah (blessings and peace of Allah be upon him) came back from Badr, ‘Umayr ibn ‘Adiyy came to her in the middle of the night and entered upon her in her house when she had a group of her children sleeping around her, including an infant who was still being breastfed. He reached out to touch her and found the infant whom she was breastfeeding. He pushed the child aside then he plunged his sword into her chest until it came out of her back. Then he went out and prayed Fajr with the Prophet (blessings and peace of Allah be upon him) in Madinah. When the Prophet (blessings and peace of Allah be upon him) finished praying, he looked at ‘Umayr and said: Did you kill the daughter of Marwaan? He said: Yes, may my father be sacrificed for you, O Messenger of Allah.
‘Umayr was afraid that the Prophet (blessings and peace of Allah be upon him) would not approve of his killing her, so he said: Is there any sin on me for that, O Messenger of Allah? He said: “The validity of what you have done is something that no one could dispute.” And this is the first time I heard this phrase from the Prophet (blessings and peace of Allah be upon him). ‘Umayr said: The Prophet (blessings and peace of Allah be upon him) turned to those who were around him and said: “If you want to see a man who supported Allah and His Messenger, then look at ‘Ubayr ibn ‘Adiyy.”
End quote.
This is a worthless isnaad. Imam Ahmad said concerning al-Waaqidi – whose name was Muhammad ibn ‘Umar ibn Waaqid – : He is a liar; he alters hadeeths. Ibn Ma‘een said: He is not trustworthy. On one occasion he said: His hadeeth is not to be written down. Al-Bukhaari and Abu Haatim said: He is matrook (rejected). Abu Haatim and an-Nasaa’i said: He fabricates hadeeth. Ibn ‘Adiyy said: His hadeeths are odd and problematic. Ibn al-Madeeni said: al-Waaqidi fabricates hadeeth.
Mizaan al-I‘tidaal, 3/663
An-Nasaa’i said: The liars who are known for fabricating hadeeth are four: Ibraaheem ibn Abi Yahya in Madinah, al-Waaqidi in Baghdad, Muqaatil in Khorasan and Muhammad ibn Sa‘eed in Syria.
End quote fromTahdheebat-Tahdheeb, 9/163
And Allah knows best.







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Commentary on Hadeeth, - Dought & clear, - * The hadeeth whichsays that there was no Prophet sent by Allah but he had hawaariyyoon (disciples) is to be understood as referring to what was mostly the case

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It is stated in a sahih hadith in Muslim that Allah sent no prophet but he had hawaariyy who followed him held to his sunnah then there differed people afterwards….’ But in the night of Israa wal Miuraaj the prophet SAW was shown the nations and prophets and he said some prophets had no followers with them?
Praise be to Allah.
Muslim (50) narrated from ‘Abdullah ibn Mas‘ood that the Messenger of Allah (blessings and peace of Allah be upon him) said: “There is no Prophet whom Allaah sent to any nation before me, but he had disciples and companions from among his nation who followed his path and obeyed his commands. Then after them came generations who said what they did not do and did what they were not commanded to do. Whoever strives against them with his hand is a believer; whoever strives against them with his tongue is a believer; whoever strives against them with his heart is a believer. Beyond that there is not even a mustard-seed’s worth of faith.”
The hadeeth would appear to contradict the hadeeth of Ibn ‘Abbaas, who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The nations were shown to me and one or two Prophets would pass by me with a group (of followers), and a Prophet who had no one with him…” Narrated by al-Bukhaari (5705) and Muslim (220).
It was also narrated by at-Tirmidhi (2446) and an-Nasaa’i from Ibn ‘Abbaas, who said: When the Prophet (blessings and peace of Allah be upon him) was taken on the Night Journey (Isra’), one or two Prophets would pass by him who had a community with them, and one or two Prophets who had a small group with them, and one or two Prophets who had no one with them, until he passed by a great multitude… Classed as saheeh by al-Albaani inSaheehat-Tirmidhi.
We may reconcile between these hadeeths by noting that the first hadeeth is general in meaning, and the second hadeeth speaks of specific cases (not all Prophets). Most of the Prophets, the majority of them, had companions and disciples, and some of the Prophets did not have that.
Al-Qurtubi (may Allah have mercy on him) said inal-Mufhim ‘ala Saheeh Muslim: The words “There is no Prophet whom Allaah, may He be glorified and exalted, sent to any nation before me, but he had disciples and companions from among his nation” mean: there is none among the previous Messengers... What is meant by that is the majority of Messengers, not all of them, based on the fact that the Prophet (blessings and peace of Allah be upon him) said in, the hadeeth in which he spoke of the Prophets coming with their nations on the Day of Resurrection, “A Prophet will come accompanied by one man or two men, and a Prophet will come having no one with him.” This is general in meaning even though other hadeeths speaks of specific cases that were not like this.
The word hawaariyyoon (sing. hawaari) refers to the close companions of the Prophets, those who were sincere in their love towards their Prophets and were free from any faults.
Ibn al-Anbaari said: They are those who were of special character and virtue.
And it was said that they are the ones who supported their Prophets, as the Prophet (blessings and peace of Allah be upon him) said: “Every Prophet had hawaariyyoon (disciples) from among his people, and my disciple is az-Zubayr.” End quote.
Abu’l-Hasan al-Mubaarakfoori said inMir‘aatal-Mafaateeh Sharh Mishkaat al-Masaabeeh(1/253): The words “There is no Prophet…” are to be understood as referring to what is usually the case, because it says in one hadeeth that a Prophet will come on the Day of Resurrection with no followers from among his nation except one. End quote.
And Allah knows best.

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Commentary on Hadeeth, - Dought & clear, - * Commentary on the hadeeth, “No one who has an atom’s weight of faithin his heart will enter Hell”

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I have heard that no one who has an atom’s weight of faith in his heart will enter Hell, and that the one who has an atom’s weight of arrogance in his heart will enter Paradise. Is this true?
Praise be to Allah.
What is indicated by the texts of the Qur’an and Sunnah, and the consensus of the early generations of this ummah is that no one who has an atom’s weight of faith in his heart will abide in Hell for eternity. If a Muslim who was a sinner died without repenting from his sin, then his case will be decided by Allah: if He wills He will pardon him, and if He wills He will punish him, but he will not abide in Hell forever in any case.
Al-Bukhaari (44) and Muslim (193) narrated from Anas that the Prophet (blessings and peace of Allah be upon him) said: “Whoever says Laa ilaaha ill-Allah and has in his heart goodness the weight of a grain of barley will be brought out of Hell, then whoever says Laa ilaaha ill-Allah and has in his heart goodness the weight of a grain of wheat will be brought out of Hell, then whoever says Laa ilaaha ill-Allah and has in his heart goodness the weight of an atom (or a small ant) will be brought out of Hell.”
This idea is repeated in other hadeeths, the wording of which is similar.
With regard to your saying that no one who has an atom’s weight of faith in his heart will enter Hell, this is also proven, but some of the scholars interpret it as meaning that such a one will not enter it as the disbelievers do, i.e., he will not abide therein for eternity, although he will may enter it. Thus this hadeeth may be reconciled with the many texts that say that some of the sinners among the believers will enter Hell even though they have faith in their hearts, then they will be brought out by means of intercession and so on.
At-Tirmidhi (1999), Abu Dawood (4091) and Ibn Maajah (59) narrated from ‘Abdullah ibn Mas‘ood that the Prophet (blessings and peace of Allah be upon him) said: “No one will enter Paradise in whose heart is an atom’s weight of arrogance and no one will enter Hell in whose heart is an atom’s weight of faith.” A man said: What if I like my clothes to look nice and my shoes to look nice? He said: “Verily Allah loves beauty; rather arrogance means rejecting the truth and looking down on people.”
Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.
Imam at-Tirmidhi (may Allah have mercy on him) said, after quoting this hadeeth: Some of the scholars said, commenting on this hadeeth, that no one who has an atom’s weight of faith in his heart will enter Hell; the only meaning is that they will not abide in the Fire forever. This was narrated from Abu Sa‘eed al-Khudri from the Prophet (blessings and peace of Allah be upon him) who said: “Everyone in whose heart there is an atom’s weight of faith will be brought out of Hell.” More than one of the Taabi‘een interpreted the verse (interpretation of the meaning), “Our Lord! Verily, whomever You admit to the Fire, indeed, You have disgraced him” [Aal ‘Imraan 3:192] as meaning: whomever You cause to abide forever in the Fire, indeed, You have disgraced him. End quote.
With regard to the second sentence, in which you say, “that the one who has an atom’s weight of arrogance in his heart will enter Paradise”, this is also proven, as in the hadeeth quoted above. It was quoted by Muslim (91), with this sentence only, from ‘Abdullah ibn Mas‘ood from the Prophet (blessings and peace of Allah be upon him) who said: “No one will enter Paradise in whose heart is an atom’s weight of arrogance.” A man said: What if a man likes his clothes to look nice and his shoes to look nice? He said: “Verily Allah is Beautiful and loves beauty; arrogance means rejecting the truth and looking down on people.”
What this hadeeth means is that no one will enter Paradise without being exposed to the possibility of requital or punishment; he may be punished or he may be pardoned, unlike the obedient believer who is free of this major sin, who will enter Paradise without being exposed to the possibility of entering Hell.
An-Nawawi (may Allah have mercy on him) said inSharh Muslim: Rather the apparent meaning is that which was favoured by al-Qaadi ‘Iyaad and other scholars, which is that he will not enter Paradise without bringing him to account and punishing him if He wills, or He may let him off. Rather it is inevitable that all of those who affirm the Oneness of Allah will enter Paradise, either initially or later on, after some of those who committed major sins and died whilst persisting in them have been punished. And it was said that he will not enter Paradise with the pious in the first group to enter.
End quote.
To sum up:
What you asked about is the text of one or two saheeh hadeeths, the meaning of which is as we have said. It is not correct for anyone to imagine that it is impossible for the one who has an atom’s weight of faith in his heart to enter Hell no matter what major sins he has committed, and he should not imagine that it is impossible for the Muslim in whose heart there is an atom’s weight of arrogance to enter Paradise, no matter how great his faith.
Two groups of people did not understand these texts corectly, the Khaarijis and the Murji’ah. The Khaarijis focused only on the texts that contain the warning, such as the second hadeeth, and the Mujri’ah focused only on the texts that contain the promise, such as the first hadeeth. But Allah guided Ahl as-Sunnah wa’l-Jamaa‘ah to the correct view, which reconciles between the texts.
And Allah knows best.

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Making Up Missed Prayers, - Dought & clear, - * He prayed for three years without doing ghusl from janaabah

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When I reached the age of puberty, I did not know that ghusl was essential after having a wet dream. I stayed like that for three years, after which I learned that ghusl is obligatory. My question is, what do I have to do with regard to the prayers that I did during this period? Do I have to make them up?
Praise be to Allaah.
When you find some semen in your clothes, you should do ghusl even if you do not remember having an erotic dream. When the Muslim wakes up and find some wetness – i.e., the traces of semen – on his clothes or on his thighs, or in the place where he was sleeping, he has to do ghusl even if he does not remember seeing an erotic dream. He has to do this because this emission of semen makes ghusl obligatory, regardless of whether he remembers the dream or not. If he remembers seeing an erotic dream but nothing came out of him, such as if you were to say that you dreamt that you were having intercourse with a woman, but when you woke up you found no trace of semen on your clothes or your body or the place where you were sleeping – do you have to do ghusl? In this case, ghusl is not obligatory, so long as there was no semen, even if you did have an erotic dream. Ghusl is connected to whether there is any semen emitted.
With regard to what you say about praying without doing ghusl for janaabah for three years, you and people in similar situations have to ask questions. Allaah says (interpretation of the meaning):
“So ask of those who know the Scripture, if you know not.”
[al-Nahl 16:43].
You have no excuse before Allaah, for He has given you good health and a sound mind, and He has commanded you to ask. It is not permissible for you to worship Allaah in ignorance and misguidance. Worshipping Allaah in ignorance and misguidance is the way of the Christians. Do you not reciteSoorat al-Faatihahevery day in your prayers?
“Guide us to the Straight Way
The way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger, nor of those who went astray
[al-Faatihah 1:6-7 – interpretation of the meaning]
Those who have earned Allaah’s anger are the Jews, who have knowledge but do not act upon it, and those who went astray are the Christians, who worship Allaah in ignorance and misguidance. So if the Muslim worships Allaah in ignorance and misguidance, he is one of those who have gone astray. One of the scholars said: whoever among our scholars becomes corrupt is like the Jews, and whoever among our worshippers becomes corrupt is like the Christians. So you have to fear Allaah and remember that He is always watching. Do lots of naafil prayers. Some scholars suggest that you have to make up the prayers of these three years. But because what you did was due to ignorance and the number of prayers is too great, I hope that you will be OK in sha Allaah. But do lots of naafil prayers, but if you think you can make up those prayers, this is what you should do anyway. But if you want to you can do a lot of naafil, as some scholars have suggested, because the issue is subject to debate. And Allaah knows best.
Fataawa Samaahat al-Shaykh ‘Abd-Allaah ibn Humayd, p. 64

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Making Up Missed Prayers, - Dought & clear, - * Makingup naafil acts of worship

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When do we say that naafil acts of worship should not be made up? Is it because it is a Sunnah for which the time or place is no longer applicable? We know that the Prophet (peace and blessings of Allaah be upon him) used to make up some naafil acts of worship when the time for them had passed, such as Witr.
Praise be to Allaah.
Naafil acts which are done for a specific reason should not be made up once the reason is no longer present. For example, if the sun is eclipsed and a person was asleep, then when he wakes up he finds out that there has been an eclipse, he should not do the eclipse prayer because the occasion has passed. Similarly, if a man enters the mosque and stays there for a long time thinking that he does not have wudoo’, then he remembers that he does have wudoo’, he should not prayTahiyyat al-Masjid(two rak’ahs to “greet the mosque” upon entering) because it is a Sunnah and the occasion for it has passed. The guideline in these cases is that every naafil act which is done for a reason should not be made up later, such as Witr. The Prophet (peace and blessings of Allaah be upon him) did not make up Witr as such; he would pray twelve rak’ahs of Duhaa (optional mid-morning prayer). The most he ever prayed in Witr was eleven rak’ahs, so he made up the most but he made it even, because the occasion for praying Witr had passed.
From the fatwas of Shaykh Muhammad ibn Saalih al-‘Uthaymeen for al-Da’wah magazine, issue # 1756, p. 37

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Making Up Missed Prayers, - Dought & clear, - * Makingup prayers at times when prayer is disallowed

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People say that no kada(due)prayer can be offered immediaely after the 'Asr' prayer. Please help by giving me a comprehensive answer regarding this saying.
Praise be to Allaah.
Firstly – there are some times at which the Prophet (peace and blessings of Allaah be upon him) disallowed prayer. These are:
1 – From after Fajr prayer until the sun has appeared and risen to the height of a spear, i.e., approximately fifteen minutes. (al-Sharh al-Mumti’, 4/162).
2 – The time when the sun is at its zenith in the middle of the sky. This is a short time before the time for Zuhr prayer begins, approximately one-quarter of an hour or twenty minutes. (Fataawa al-Shaykh Ibn Baaz, 11/286). Some of the scholars said that it was shorter than that. Ibn Qaasim (may Allaah have mercy on him) said that it is a brief time period, not even long enough to pray, only enough to say the takbeer to start the prayer. (Haashiyat Ibn Qaasim ‘ala’l-Rawd al-Murabba’, 2/245)
3 – After ‘Asr prayer until the sun sets.
These three times were mentioned in many ahaadeeth in which the Prophet (peace and blessings of Allaah be upon him) forbade praying at these times. These ahaadeeth include the following:
1 – Al-Bukhaari (586) and Muslim (728) narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘There is no prayer after ‘Asr prayer until the sun has set, and no prayer after Fajr prayer until the sun has risen.’”
2 – Muslim (832) narrated that ‘Amr ibn ‘Abasah al-Sulami (may Allaah be pleased with him) said: “I said, ‘O Prophet of Allaah, tell me what Allaah has taught you and I do not know, tell me about the prayer.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Pray Subh (Fajr) prayer, then do not pray until the sun has appeared and risen… then pray for your prayer is witnessed and attended (by the angels), until the shadow of a spear points due north – which is the time when the sun is in the middle of the sky – then stop praying, for at that time Hell is stoked up. When the shadow turns – which is the beginning of the time for Zuhr – then pray, for your prayer is witnessed and attended (by the angels), until you pray ‘Asr. Then stop praying until the sun sets…”
Secondly: what is meant by making up prayers (qada’) is doing the prayer after the time for that prayer is over. The made-up prayer may be either fard (obligatory) or naafil (supererogatory).
Fard prayers: The Muslims must pray regularly at the times defined by Allaah for each prayer. Allaah says (interpretation of the meaning):
“Verily, As‑Salaah (the prayer) is enjoined on the believers at fixed hours”[al-Nisa’ 4:103]
Delaying the prayer until its time is over without a reason or excuse is haraam, and it is a major sin.
If the Muslim has an excuse, such as sleeping or forgetting, and he was not able to do the prayer on time, then he must make up the prayer when that reason no longer applies, even if that is at one of the times when prayer is disallowed. This is the view of the majority of scholars. Seeal-Mughni, 2/515.
The evidence for that is the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever sleeps and misses the prayer or forgets it, let him pray it when he remembers.” (Narrated by al-Bukhaari, 597; Muslim, 684)
Naafil prayers: the scholars differed with regard to making them up at times when prayer is disallowed. The correct view is that they should be made up. This is the view of al-Shaafa’i (may Allaah have mercy on him). Seeal-Majmoo’, 4/170. It was also the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), as stated inal-Fataawa, 23/127. This is indicated by a number of ahaadeeth, such as:
The report narrated by al-Bukhaari (1233) and Muslim (834) from Umm Salamah (may Allaah be pleased with her), that the Prophet (peace and blessings of Allaah be upon him) prayed two rak’ahs after ‘Asr, and she asked him about that. He said: “Some people from ‘Abd al-Qays came to me and distracted me from praying two rak’ahs after Zuhr, so I did them now.”
Ibn Maajah (1154) narrated that Qays ibn ‘Amr said: the Prophet (peace and blessings of Allaah be upon him) saw a man praying two rak'ahs after he had prayed Fajr prayer. The Prophet (peace and blessings of Allaah be upon him) said, “Are you praying Fajr twice?” The man said to him, “I did not pray the two rak’ahs that come before it, so I prayed them now.” The Prophet (peace and blessings of Allaah be upon him) remained silent. This was classed as saheeh by al-Albaani inSaheeh Ibn Maajah(984). Ibn Qudaamah (may Allaah have mercy on him) said: the fact that the Prophet (peace and blessings of Allaah be upon him) remained silent indicates that it is permissible. (al-Mughni, 2/532).
And Allaah knows best. May Allaah bless our Prophet Muhammad and grant him peace.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Why is fasting haraamfor menstruating women?

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We would like to know the reason why menstruating women do not fast even though fasting has nothing to do with impurity.
Praise be to Allaah.
Firstly:
The believer has to submit to the ruling of Allaah and accept it even if he does not know the reason behind it; rather it should be sufficient for him that Allaah and His Messenger have commanded it. 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. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error”
[al-Ahzaab 33:36]
“The only saying of the faithful believers, when they are called to Allaah (His Words, the Qur’aan) and His Messenger , to judge between them, is that they say: ‘We hear and we obey.’ And such are the successful (who will live forever in Paradise)”
[al-Noor 24:51]
Secondly:
The believer should believe with certainty of faith that Allaah is Wise and that He does prescribe anything except in accordance with His ultimate wisdom, and He does not enjoin anything except that which is in people’s best interests and He does not forbid anything except to protect people from its harm and evil. How well Ibn Katheer put it inal-Bidaayah wa’l-Nihaayah(6/79) when he said:
The law of the Prophet (peace and blessings of Allaah be upon him) is the most complete of laws; it did not leave any good thing that is recognized by the wise as being good but it enjoined it, and it did not leave any evil thing that is recognized by the wise as being evil but it forbade it. It has not enjoined anything of which people could say, ‘Would that this were not enjoined,’ and it has not forbidden anything of which people could say, ‘Would that this were not forbidden.’
We may understand the reasons, or they may be hidden from us, and most or part of them may be hidden from us.
Thirdly:
The scholars are unanimously agreed that it is forbidden for a menstruating woman to fast, and that she has to make up the days that she misses because of menstruation if that was an obligatory fast, as in Ramadaan.
They are also agreed that if she does fast, her fast is not valid. See question no. 50282.
The scholars differed as to the reason why the fast of a menstruating woman is not valid.
Some of them said that the reason is not known to us.
Imam al-Haramayn said: We do not know why her fast is not valid, because purity is not a prerequisite for it.
Fromal-Majmoo’, 2/386.
Others said: The reason why Allaah has forbidden menstruating women to fast at the time of their period is out of mercy towards them, because loss of blood weakens them and if a woman were to fast when menstruating, she would be weakened both by menstruation and by fasting, in which case fasting would be an unfair burden and may even be harmful.
Shaykh al-Islam [Ibn Taymiyah] said inMajmoo’ al-Fataawa(25/234):
With regard to menstruation we say:
Islam brings moderation in all things, and going to extremes in worship is a kind of unfairness that the Lawgiver forbids, and commands us to be moderate in worship. Hence Islam tells us to hasten breaking the fast and to delay suhoor, and it forbids continual fasting. The Prophet (peace and blessings of Allaah be upon him) said: “The best and most moderate of fasting is the fast of Dawood (peace be upon him). He used to fast alternate days and he would not flee when meeting the enemy.” Moderation in worship is one of the greatest aims of the Lawgiver. Hence Allaah says (interpretation of the meaning):
“O you who believe! Make not unlawful the Tayyibaat (all that is good as regards foods, things, deeds, beliefs, persons) which Allaah has made lawful to you, and transgress not. Verily, Allaah does not like the transgressors”
[al-Maa'idah 5:67]
Forbidding permitted things is regarded as a transgression which goes against moderation. And Allaah says (interpretation of the meaning):
“For the wrongdoing of the Jews, We made unlawful for them certain good foods which had been lawful for them — and for their hindering many from Allaah’s Way;
161. And their taking of Ribaa (usury) though they were forbidden from taking it”
[al-Nisa’ 4:160]
Because they went astray, they were punished by being forbidden good things, unlike the ummah that follows the middle way, for whom good things are allowed and bad things are forbidden. As this is the case, the fasting person is forbidden to eat and drink things that strengthen him and nourish him, and he is forbidden to deliberately cause his body to eject things that may weaken him. Otherwise if he were allowed to do that, he would be a transgressor and one who goes to extremes in his worship, and he would not be moderate.
Things that come out of the body are of two types. The first type is those that are unavoidable or which come out in a manner that does not cause any harm. There is nothing wrong with these, like urine and stools, because they do not cause any harm and they cannot be avoided. If they need to come out, that does not harm a person, rather it benefits him; the same applies if a person vomits and cannot help it, or experiences a wet dream, which also cannot be helped. But if a person vomits deliberately and ejects the food and drink that give him nourishment, or masturbates accompanied by feelings of desire … and the menstruation that causes blood to flow. A menstruating women can fast at a time other than the times when she is bleeding, because then she will be fasting at a time when she is in a good state, when she is not losing blood which gives strength to the body. Fasting at the time when she is bleeding would weaken her physically and would mean that she is fasting at a time when she is not in a good state, so she is commanded to fast at times other than menstruation.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Her period comes twice a month – should she stop praying and fasting each time?

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I have some health problems and my period comes twice each month, and lasts for seven to ten days each time. How should I fast in Ramadaan, and how should I pray?.
Praise be to Allaah.
The ruling depends on the reason for it; if the reason is present, the ruling applies. If there is menstrual blood which is known by its characteristics and colour, then the woman must follow the rulings on menstruation, and prayer, fasting and intercourse are forbidden at that time, even if it happens more than once in a month and even if it lasts more than the usual number of days each month.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about a woman whose period came, then she became pure and did ghusl, then after she had prayed for nine days, she started to bleed again, so she did not pray for three days, then she became pure and prayed for eleven days, then her period came again as usual. Should she repeat the prayers she offered during those three days or should they be regarded as part of her period?
He replied:
When the period comes it is hayd (menstruation) regardless of whether a long time or a short one has passed between it and the previous period. If a woman has her period then becomes pure, then after five days, or six, or ten, her period comes again, she should stop praying because this is hayd. This applies all the time. Every time she becomes pure then her period comes again, she has to stop praying etc. But if she bleeds continually and it only stops for a short while, then she is mustahaadah (one who suffers from istihaadah or non-menstrual vaginal bleeding), and in that case she should only stop praying for the duration of her normal menses.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 11 Shawwaal 230.
And Allaah knows best.

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Holiday Prayer, Dought & clear, - * It is Sunnah to adorn oneself for Eid by wearing one’s best clothes; that does not come under the heading of imitating the non-Muslims

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Is it Sunnah or is it permissible to buy new clothes for Eid, or does this spending on clothes for Eid come under the heading of imitating the disbelievers, as they buy new clothes for their celebrations?
Praise be to Allah.
The Muslim should dress for Eid in his best clothes, and go out to see his friends and visit his relatives looking and smelling good. This is something that is customary and well-known among people at all times, and this is their tradition; it is part of expressing joy and happiness on that day.
This is also indicated by the Sunnah.
Al-Bukhaari (948) and Muslim (2068) narrated that ‘Abdullah ibn ‘Umar (may Allah be pleased with him) said: ‘Umar found a suit of istabraq (a type of silk) being offered for sale in the market, so he took it and brought it to the Messenger of Allah (blessings and peace of Allah be upon him) and said: O Messenger of Allah, buy this and adorn yourself with it for ‘Eid and for the delegations. The Messenger of Allah (blessings and peace of Allah be upon him) said: “This is only a garment for the one who has no share in the Hereafter.” The Prophet (blessings and peace of Allah be upon him did not object to adorning oneself for Eid; rather he told him that wearing this suit was haraam, because it was made of silk.
As-Sindi said in his commentary on an-Nasaa’i (3/181):
From this it is known that adorning oneself on the day of Eid was a tradition that was approved of among them, and the Prophet (blessings and peace of Allah be upon him) did not object to it, thus it is known that this tradition is valid and continued. End quote.
Shaykh Ibn Jibreen (may Allah have mercy on him) said:
There are many Sunnahs and mustahabb actions in Eid prayer, one of which is adorn oneself for it and wear one’s best clothes. ‘Umar suggested to the Prophet (blessings and peace of Allah be upon him) that he should buy the suit being offered for sale by ‘Utaarid and adorn himself with it for Eid and for the delegations, but he rejected it because it was made of silk, and he had a suit that he would wear on Eid and on Fridays. End quote.
Fataawa ash-Shaykh Ibn Jibreen(59/44)
Al-Haafiz Ibn Jareer (may Allah have mercy on him) said: Ibn Abi’d-Dunya and al-Bayhaqi narrated with a saheeh isnaad going back to Ibn ‘Umar that he used to wear his best clothes on the two Eids. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
It is Sunnah for men on Eid to adorn themselves and wear their best clothes. End quote.
Majmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen(13/2461)
So there is nothing wrong with a Muslim buying new clothes for the day of Eid, and that does not come under the heading of imitating the non-Muslims, even if they do that on their festivals and celebrations. With regard to everything that shar‘i evidence indicates is prescribed and recommended, doing it cannot come under the heading of imitation of the disbelievers that is prohibited.
With regard to good attitudes, for example, treating people kindly, being cheerful when meeting people, cleanliness, wearing perfume and other things that are prescribed, and there is shar‘i evidence to indicate that they are prescribed and recommended, the fact that some non-Muslims also do some of these things does not matter.
The imitation of disbelievers that is prohibited is doing things that are unique to them. As for things that are common to all people, and are not unique to the disbelievers, there is nothing wrong with the Muslims doing them.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked about the guidelines on imitating or resembling the disbelievers.
He replied:
The guidelines on imitation refer to when the imitator does something that is unique to the one who is imitated. So imitating the disbelievers means that the Muslim does something that is unique to them. As for things that have become widespread among the Muslims, and are no longer unique to the disbelievers, that does not come under the heading of imitating or resembling others, so it is not haraam on the grounds that it is an imitation of the non-Muslims, unless it is haraam for some other reason. What we have said here is what is indicated by this word, and something similar was stated by the author ofal-Fathwhen he said: Some of the early generations regarded it as makrooh to wear the burnoose, because it was the clothing of (Christian) monks. Maalik was asked about it and said: There is nothing wrong with it. It was said: But it is the clothing of the Christians. He said: It is worn here.
Majmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen(3/47-48)
And Allah knows best.

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Holiday Prayer, Dought & clear, - * Is delivering the Eid khutbah from the minbar an innovation?

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What is the ruling on delivering the khutbah from the minbar on Eid? I have heard some of my friends saying that this is clearly an innovation; is that true?
Praise be to Allah.
Firstly:
The Prophet (blessings and peace of Allah be upon him) did not deliver the Eid khutbah to the people standing on the minbar, according to the more correct opinion.
Al-Bukhaari (may Allah have mercy on him) said in hisSaheeh(2/17):
Chapter on going out to the prayer place without a minbar.
Then he narrated (956) that Abu Sa‘eed al-Khudri said: The Messenger of Allah (peace and blessings of Allah be upon him) used to come out on the day of al-Fitr and al-Adha to the prayer place, and the first thing he would do was to offer the prayer. Then when he finished the prayer, he would stand facing the people, whilst the people were still sitting in their rows, and he would exhort them, and advise them and instruct them. If he wanted to send out a military detachment, he would do so, or if he wanted to issue some instructions, he would do so, then he would leave. Abu Sa‘eed said: The people continued to do that until I went out with Marwan – when he was the governor of Madinah – for Eid prayer on either Eid al-Fitr or Eid al-Adha, and when we came to the prayer place, I saw a minbar that had been built by Katheer ibn as-Salt, and Marwaan wanted to ascend it before he prayed. I grabbed hold of his garment, and he pulled away from me and ascended it, and he delivered the khutbah before the prayer. I said to him: You have changed (the practice), by Allah. He said: What you know has gone. I said: By Allah, what I know is better than that which I do not know. He said: The people were not remaining seated for us after the prayer, so I put the khutbah before the prayer.
Ibn al-Qayyim (may Allah have mercy on him) said:
There was no minbar to be ascended by the imam, and the minbar of Madinah was not taken out; rather (the imam) used to address them standing on the ground. Jaabir said: I attended prayer on the day of Eid with the Messenger of Allah (blessings and peace of Allah be upon him), and he started with the prayer before the khutbah, with no adhaan and no iqaamah. Then he stood up, leaning on Bilal, and enjoined us to fear Allah and encouraged us to obey Him. He exhorted the people and reminded them. Then he went to the women and exhorted them and reminded them. Agreed upon.
End quote fromZaad al-Ma‘aad(1/429)
Ibn Rajab (may Allah have mercy on him) said:
Most of his khutbahs were delivered on the minbar in the mosque, except his khutbah on the two Eids, on the occasion of Hajj, and so on.
End quote fromFath al-Baari(3/403)
See also the answer to question no. 49020.
Secondly:
Such matters should not provoke dissent, dispute or division among the Muslims, and we should not hasten unduly to say that it is an innovation. If that had merely been an innovation, Abu Sa‘eed (may Allah be pleased with him) would have denounced it as he denounced Marwaan ibn al-Hakam for putting the khutbah before the prayer.
Although the established teaching from the Prophet (blessings and peace of Allah be upon him) is not to take out the minbar, hopefully the matter is broad in scope, especially if there is a need to have a minbar in the prayer place for the khateeb.
Ibn Battaal (may Allah have mercy on him) said inSharh al-Bukhaari(2/554):
Ashhab said inal-Majmoo‘ah: Taking out the minbar for the Eid prayers is a matter that is broad in scope; it may or may not be taken out according to the imam’s wishes. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked:
Is it Sunnah for the imam to deliver the khutbah from the minbar at the Eid prayer?
He replied:
Some scholars think that it is Sunnah, because in the hadeeth of Jaabir (may Allah be pleased with him) it says that the Messenger (blessings and peace of Allah be upon him) addressed the people, then it says that he “came down and went to the women.” They said: “coming down” can only be from a higher place. And this is what people do.
Some of the scholars were of the view that delivering the khutbah without using the minbar is preferable.
The matter is broad in scope, in sha Allah.
End quote fromMajmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen(16/350)
And Allah knows best.

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