Commentary on Hadeeth, - Dought & clear, - * Commentary on the hadeeth“The best rows for women arethe back ones”

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M NajimudeeN - INDIA
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We are a group of women who pray in the mosque in Ramadan in a place that is isolated from the men so that they cannot see us and we cannot see them. I noticed that the sisters do not complete the front rows and do not make them straight, and some of them quoted as evidence the hadeeth of the Messenger (blessings and peace of Allah be upon him) in which he said: “The best rows for men are the front ones and the worst are the back ones, and the best rows for women are the back ones and the worst are the front ones.” I said to them that what this hadeeth refers to is when the women are praying behind the men without a barrier, but now the situation is different. Is what I said correct?.
Praise be to Allaah.
The hadeeth quoted is saheeh, but according to the scholars it is to be interpreted in the manner that you mentioned, which is when there is no barrier between the men and women. But if they are screened from the men, then the best rows are the front ones and the worst ones are the back ones, just as is the case with men, and they have to complete the front rows first, then the next and so on, and close the gaps, just like men, because of the general meaning of the proven hadeeth from the Messenger of Allah (blessings and peace of Allah be upon him) concerning that. May Allah help us all to do that which He loves and which pleases Him. End quote.
Majmoo’ Fataawa Ibn Baaz (25/145)
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Commentary on Hadeeth, - Dought & clear, - * Ruling on drinking from the mouth of the bottle

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Can the prohibition on drinking from the mouth of the waterskin be applied to drinking from the mouth of the bottle?.
Praise be to Allaah.
It was proven that the Prophet (blessings and peace of Allaah be upon him) forbade drinking from the mouth of the waterskin. Narrated by al-Bukhaari (5628) and Muslim (5629) from the hadeeth of Abu Hurayrah and Ibn ‘Abbaas (may Allaah be pleased with them).
The siqa’ (translated here as waterskin) is the vessel in which water is put and it has a mouth from which it is drunk.
The scholars (may Allaah have mercy on them) mentioned a number of reasons for this prohibition:
1.
That what is inside the waterskin cannot be seen, and there may be an insect or snake inside it which could cause harm or annoyance, as it was narrated that a man drank from the mouth of the waterskin and a snake came out of it.
This reason does not apply with regard to drinking from bottles nowadays, because what is inside them can usually be seen.
2.
That the person who drinks from the mouth of the waterskin may not be able to control the flow of water, so he will get more than he needs and it will choke him or make his clothes wet.
This reason does apply with regard to those who drink from bottles, as we see happen with a lot of people.
3.
The prohibition is there so that his saliva will not get on the mouth of the bottle or be mixed with the water inside it, or so that his breath will not get on the mouth of the bottle and thus put others off. This may be a cause of the spread of disease.
This reason is also applicable to those who drink from bottles, but it applies to the one who touches the bottle with his mouth. But if he pours from it and does not touch it with his mouth, there ts nothing wrong with it.
Similarly, it applies in cases where someone else will drink from the same bottle after him. But if the bottle is just for him, there is nothing wrong with drinking from its mouth in that case.
It is not unlikely that the prohibition on drinking from the mouth of the waterskin was for all of these reasons, as was stated by Ibn al-‘Arabi, Ibn Abi Hamzah and others (may Allaah have mercy on them).
See Fath al-Baari, commentary on hadeeth number 5628.
Some of these reasons, as stated above, apply to the one who drinks from a bottle, hence he should not drink from its mouth, especially if someone else is going to drink from the bottle too.
And Allaah knows best.

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Commentary on Hadeeth, - Dought & clear, - * Is it essential to stay in the place where one prayed Fajr in order toobtain the benefit?

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If a person prays Fajr then moves from the place in which he prayed and sits remembering Allaah, is that permissible or should he stay where he was in order to attain the reward?.
Praise be to Allaah.
Al-Tirmidhi narrated (485) that Anas (may Allaah be pleased with him) said: the Messenger of Allaah (blessings and peace of Allaah be upon him) said: “Whoever prays Fajr in congregation then sits remembering Allaah until the sun rises, then prays two rak’ahs, will have a reward like that of Hajj and ‘Umrah, complete, complete, complete.” Classed as saheeh by al-Albaani inal-Silsilah al-Saheehah, no. 3403.
It seems that in order to attain this reward it is not essential for the worshipper to stay in the place where he prayed; so long as he is in the mosque, remembering Allaah, may He be exalted, then there is the hope that he will attain this reward. This is indicated by the general meaning of the hadeeth: “Whoever prays Fajr in congregation then sits remembering Allaah until the sun rises…” The Prophet (blessings and peace of Allaah be upon him) did not stipulate that he should stay in the place where he prayed. So if he moves to another place inside the mosque, and sits remembering Allaah, then the hadeeth includes him. This was stated by some of the scholars. Ibn Rajab (may Allaah have mercy on him) said inFath al-Baari(4/56): Several hadeeths have been narrated concerning the virtue of one who sits in the place where he prayed after Fajr until the sun rises and after ‘Asr until the sun sets.
Is what is meant by the phrase “the place where he prayed” the spot where he prayed or the entire mosque in which he prayed? There is a difference of opinion concerning this.
InSaheeh Muslimit is narrated from Jaabir ibn Samurah that the Prophet (blessings and peace of Allaah be upon him), when he had prayed Fajr, would sit in the place where he prayed until the sun had fully risen. According to another report: the Prophet (blessings and peace of Allaah be upon him) did not get up from the place in which he had prayed Fajr until the sun rose, then when the sun rose, he would get up. It is well known that he (blessings and peace of Allaah be upon him) did not sit in the place where he had prayed, because he would go to his companions following the prayer and turn to face them.
This was narrated by al-Tabaraani, who says: When he had prayed Fajr, he would sit and remember Allaah until the sun rose.
In the completion of the hadeeth of Jaabir ibn Samurah which was narrated by Muslim it says: And they would talk and discuss issues from the time of Jaahiliyyah and they would laugh and he would smile.
This hadeeth indicates that what is meant by the place in which he had prayed and in which he would sit is the mosque as a whole. This was the view of a number of the scholars including Ibn Battah among our companions and others. End quote.
And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * When is the bleeding following an abortion regarded as nifaas?

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Someon has just had an abortion, is it permissioble for her to fast or does she have to wait a certain period of time?.
Praise be to Allaah.
It is not permissible for a woman who is bleeding following childbirth to fast, and her fast is not valid. She has to make up the days that she missed because of nifaas (post-partum bleeding).
Nifaas is the blood passed by a woman because of childbirth.
But if a woman miscarries (or has an abortion), the blood that she passes is not considered to be nifaas unless the foetus had human features.
Human features do not appear in the foetus before eighty days of pregnancy, because the Prophet (peace and blessings of Allaah be upon him) said: “The creation of any one of you is put together in his mother’s womb for forty days, then he becomes a ‘alaqah(a piece of thick coagulated blood) for a similar period, then he becomes like a chewed piece of flesh for a similar period, then Allaah sends an angel who is enjoined to write down four things, and it is said to him: ‘Write down his deeds, his provision, his lifespan and whether he is doomed for Hell or destined for Paradise. Then the soul is breathed into him.” Narrated by al-Bukhaari, 3208.
This hadeeth indicates that a human being goes through a number of stages during pregnancy.
For forty days he is anutfah(mixed drops of male and female sexual discharge, for the next forty days he is a‘alaqah(a piece of thick coagulated blood), then for forty days he is amudghah(a lump of chewed flesh), then the soul is breathed into him after one hundred and twenty days have passed.
Human features begin to appear at themudghahstage, not before that, because Allaah says (interpretation of the meaning):
“O mankind! If you are in doubt about the Resurrection, then verily, We have created you (i.e. Adam) from dust, then from a Nutfah (mixed drops of male and female sexual discharge, i.e. the offspring of Adam), then from aclot (a piece of thick coagulated blood) then from a little lump of flesh — some formed and some unformed (as in the case of miscarriage) — that We may make (it) clear to you (i.e. to show you Our Power and Ability to do what We will)”
[al-hajj 22:5]
Allaah described themudghahas being formed and unformed. What is meant by formed is that there appear on the embryo traces of how the body will look, such as the head, limbs, etc.
Based on this, if this woman had an abortion, if that happened before eighty days of pregnancy, then the blood she passes is not the blood of nifaas, rather it is istihaadah (non-menstrual bleeding) which does not stop her from praying and fasting, but she has to do wudoo’ for each prayer.
If the abortion took place after the soul was breathed into the foetus – i.e., after one hundred and twenty days of pregnancy – then the blood is definitely nifaas.
If the abortion took place between eighty and one hundred and twenty days, then the embryo should be examined. If it has human features then the blood is nifaas, and if it does not then the blood is istihaadah.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in his essayal-Dima’ al-Tabee’iyyah li’l-Nisa’(The Natural Blood of Women), p. 40:
Nifaas is not established unless the embryo expelled has human features. If she expels a small embryo that has no human features then her bleeding is not nifaas, rather it is bleeding from a vein, so it comes under the same ruling as istihaadah. The earliest at which human features may appear is eighty days from the beginning of pregnancy, but it usually happens at ninety days.
The woman in nifaas has to stop praying and fasting until she becomes pure. When the bleeding stops and she becomes pure, she should do ghusl and pray and fast. If the bleeding lasts for more than forty days, if the additional bleeding coincides with her usual menstrual cycle then it is hayd (menstruation); if it does not coincide with her usual cycle then it is istihaadah, so she should do ghusl and pray and fast, and do everything that women who are taahir (pure) do. And Allaah knows best.
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