Menstruation and Post-Natal bleeding, - Dought& clear, - * Women using tampons

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Does it state anywhere in the Qur'an or any Hadeeth that it is not permissable for Muslim sisters to wear tampons?
Praise be to Allaah.
The Muslim is always commanded to avoid najaasah (impure things), because Allaah says (interpretation of the meaning):
“And purify your garments!”
[al-Muddaaththir 74:4]
Menstrual blood is naajis (impure), and if it gets on a woman's clothes, she has to wash them. With regard to these tampons, we should refer to what women customarily use. At the time of the Prophet (peace and blessings of Allaah be upon him), the women used to wear special clothes at the time of menstruation, because it was narrated that Umm Salamah (may Allaah be pleased with her) said: “My period came when I was with the Prophet (peace and blessings of Allaah be upon him), so I slipped away from him and put on the clothes I used to wear when I was menstruating…” (narrated by al-Bukhaari,al-Hayd, 311). And the general guideline is that things are permitted, and there is no evidence to indicate that this is not allowed. So it is not correct to say that this is not allowed. In fact there are reports which indicate that it is permitted to use cotton to check the flow of blood.
It was narrated from Hamnah bint Jahsh that she menstruated at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), and she came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, “I have a strong, prolonged flow of blood.” He said to her: “Block it with cotton.” She said, “It is greater than that. My blood gushes.” He said, “Consider yourself to be on your menses each month for six or seven days known to Allaah, then do ghusl and pray and fast for twenty-three or twenty-four days. Delay Zuhr prayer and bring ‘Asr forward, and do ghusl for them. And delay Maghrib and bring ‘Ishaa’ forward and do ghusl for them. This is the more beloved of the two ways to me.” (Narrated by Ibn Maajah,al-Tahaarah wa Sunanuhaa, 619. Classed as hasan by al-Albaani inSaheeh Sunan Ibn Maajah, no. 510).
And Allaah knows best.

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Manners of Greeting with Salaam, Dought & clear, - * Is it permissible for a younger person to bow to an older person when greeting them?

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Shirk in respect confuses me a lot! There is a tradition in my relatives that they bow a little in front of their elders, their elders keep their hand on their heads out of love, however, the young ones dont bow as much as one bows in Ruku. I have seen almost all people.
Praise be to Allaah.
It is not permissible to bow when meeting someone, whether he is a scholar or anyone else.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
With regard to bowing when greeting someone, it is forbidden as is narrated in al-Tirmidhi from the Prophet (blessings and peace of Allah be upon him); they asked him about a man who meets his brother, can he bow to him? He said: “No.” And it is not permissible to bow or prostrate to anyone except Allah, may He be glorified and exalted, even though that may have been a form of greeting in other religions, as in the story of Yoosuf –“…and they fell down before him prostrate. And he said: ‘O my father! This is the interpretation of my dream aforetime!’” [Yoosuf 12:100]. But in our religion it is not acceptable to bow or prostrate to anyone except Allah; in fact it is also forbidden to stand as the non-Arabs stand before one another, so how about bowing and prostrating? Similarly, a partial bow is also included in this prohibition.
End quote fromMajmoo‘ al-Fataawa, 1/377
And he said:
With regard to lowering the head when meeting prominent figures such as shaykhs and so on, or kissing the ground and so on, these are things concerning which there is no difference of opinion among the imams that they are forbidden. In fact merely inclining the back to anyone other than Allah, may He be glorified and exalted, is forbidden. Inal-Musnadand elsewhere it is narrated that when Mu‘aadh ibn Jabal came back from Syria, he prostrated to the Prophet (blessings and peace of Allah be upon him), who said: “What is this, O Mu‘aadh?” He said: O Messenger of Allah, I saw them in Syria prostrating to their bishops and patriarchs, and they narrated that from their Prophets. He said: “They are lying, O Mu‘aadh; if I were to instruct anyone to prostrate to anyone else, I would have instructed a woman to prostrate to her husband because of the greatness of his rights over her. O Mu‘aadh, do you think that if you were to pass my grave you would prostrate?” He said: No. He said: “Do not do that,” or words to that effect.
To sum up: standing, sitting, bowing and prostrating are due only to the only One Who is deserving of worship, the Creator of the heavens and the earth; with regard to that which is due only to Allah, no one should have any share in it; this also applies to swearing by anything other than Allah, may He be glorified and exalted.
End quote fromMajmoo‘ al-Fataawa, 27/92, 93
The scholars of the Standing Committee said:
It is not permissible to bow when greeting or to take off one’s shoes for him.
And they said:
It is not permissible to bow when greeting a Muslim or a kaafir, whether with the upper part of the body or the head, because bowing is a form of worship, and worship can only be for Allah alone.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allah ibn Ghadyaan, Shaykh ‘Abd-Allah ibn Qa‘ood
Fataawa al-Lajnah al-Daa’imah, 1/233, 234
And Allah knows best.
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Manners of Greeting with Salaam, Dought & clear, - * Ruling on shaking hands with a Jewish or Christian man after meetings

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Recently i got a job and work amongst alot of jewish people. As i have to attend meetings with these people i often end up shaking hands of jewish men is this allowed?? Some jewish men know i am muslim and therfore at times dont shake my hand and at those times i am happy.. But is it allowed to shake their hands or not, to show respect?.
Praise be to Allaah.
The saheeh Sunnah indicates that it is not permissible to initiate the greeting with the Jews and Christians, as Muslim narrated in hisSaheeh(2167) from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessing and peace of Allah be upon him) said: ““Do not initiate the greeting with the Jews or Christians.”
The Sunnah indicates that we should respond to them when they greet us, as al-Bukhaari (6257) and Muslim (2164) narrated from ‘Abdullah ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “When the Jews greet you, one of them says ‘al-saam ‘alaykum(death be upon you).’ So say: ‘wa ‘alayk(and also upon you).” [NB: The Jews of Madinah played with the words to insult the Muslims]
The same may also be said about shaking hands: we should not initiate shaking hands with a kaafir, but if he holds his hand out, we shake his hand. Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: Ibn al-Qayyim (may Allah have mercy on him) said: If this reason no longer applies, and the kitaabi (i.e., Jew or Christian) says, Peace be upon you and the mercy of Allah [i.e., it is a sincere greeting], then fairness dictates that we should respond with a similar greeting.
End quote fromAhkaam Ahl adh-Dhimmah, 1/200
InSaheeh al-Bukhaariit is narrated from Ibn ‘Umar (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “When the Jews greet you, they say, ‘as-saam ‘alaykum(death be upon you),’ so say, ‘And also upon you.’” If he holds his hand out to you, then reach out and shake his hand, otherwise do not initiate it.”
And Allah knows best.

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Manners of Greeting with Salaam, Dought & clear, - * Saying salaam in the wording mentioned in the Qur’an and Sunnah is better and more complete

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Is it permissible to greet people using different wordings? In other words, not limiting the greeting to “as-salaamu ‘alaykum wa rahmat-Allah (Peace be upon you and the mercy of Allah). For example, is it permissible to say, “Peace be upon you from a Lord Who is Oft-Forgiving and Most Merciful”, or “In the name of the Almighty Lord I begin my words, and upon His noble Prophet I send my salaam”? The reason is that I came across this in a chat room and I am not sure about it.
Praise be to Allah.
Various wordings for giving the greeting are mentioned in the Qur’an and Sunnah, so there is nothing wrong with the Muslim choosing whatever he wants among them. But it is preferable for him to choose the most complete and best of them so that it will increase his reward.
See some of these wordings in the answers to questions no. 132956and 128338.
Giving and returning the greeting is undoubtedly one of the acts of worship encouraged by the Prophet (blessings and peace of Allah be upon him) and enjoined by him, and the ruling on acts of worship is that it is not permissible to change the wording or the manner in which they are done from that which is narrated in the texts.
The scholars of the Standing Committee for Issuing Fatwas said:
The basic principle with regard to adhkaar (pl. of dhikr – remembrance of Allah) and all other acts of worship is to limit it to that which is narrated of the phrases and the manner in which they are to be done as mentioned in the Book of Allah and the Sunnah of His Messenger (blessings and peace of Allah be upon him). End quote.
Fataawa al-Lajnah ad-Daa’imah(6/87)
Why would the Muslim turn away from the prophetic wording and the prophetic teaching in favour of something else, when the Prophet (blessings and peace of Allah be upon him) said: “The best of guidance is the guidance of Muhammad (blessings and peace of Allah be upon him).” Narrated by Muslim (867).
Allah prescribed the salaam for Adam (peace be upon him) and his descendants until the Hour begins. In fact the greeting of the believers will continue to be salaam even after they enter Paradise.
It was narrated by Abu Hurayrah (may Allah be pleased with him) from the Prophet (blessings and peace of Allah be upon him), that when Allah, may He be exalted, created Adam, He said to him: “Go and greet that group – who were a group of the angels who were sitting (nearby) – and listen to their response, for it will be your greeting and the greeting of your descendants.” So he went to them and saidAs-salaamu ‘alaykum(peace be upon you), and they saidAs-salaamu ‘alayka wa rahmat-Allah(peace be upon you and the blessing of Allah), so they added (the words)wa rahmat-Allah. So salaam is the greeting of Adam and his descendants.
Al-Bukhaari narrated inal-Adab al-Mufrad(989) that Anas (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “As-salaam is one of the names of Allah, may He be exalted, and Allah has ordained it on earth, so spread (the greeting of) salaam amongst yourselves.”
Classed as hasan by al-Albaani inSaheehal-Adab al-Mufrad(764).
With regard to the Hereafter:
Allah, may He be exalted, says (interpretation of the meaning):
“Their greeting therein will be: Salaam (peace!)”
[Ibraaheem 14:23]
“And those who kept their duty to their Lord (Al-Muttaqoon – the pious) will be led to Paradise in groups till when they reach it, and its gates will be opened (before their arrival for their reception) and its keepers will say: Salaamun ‘Alaykum (peace be upon you)!”
[az-Zumar 39:73]
“And angels shall enter unto them from every gate (saying):
‘Salaamun ‘Alaikum (peace be upon you) for you persevered in patience! Excellent indeed is the final home!’”
[ar-Ra‘d 13:23, 24].
As that is the case, what we should do is not change the wording of this act of worship or add to it, because it is the Sunnah of the Prophets and Messengers, and it is the slogan of the believers of all nations.
With regard to the two versions mentioned in the question, the first of which is “Peace be upon you from a Lord Who is Oft-Forgiving and Most Merciful”, if this is said once or twice, there is nothing wrong with it, so long as one still believes that the prophetic wording is better. But if it is taken as a regular practice, then the least that may be said concerning it is that it is makrooh, because it is persisting in something that is contrary to the Sunnah and replacing that which is better with something that is inferior.
The aim of the Muslim when saying that should be to offer supplication for those whom he is greeting, asking Allah, may He be exalted, the Oft-Forgiving and Most Merciful Lord, to grant them peace and decree wellbeing for them.
But if his aim when saying it is to imitate the words of Allah, may He be exalted (interpretation of the meaning):“Verily, the dwellers of the Paradise, that Day, will be busy with joyful things. They and their wives will be in pleasant shade, reclining on thrones. They will have therein fruits (of all kinds) and all that they ask for. (It will be said to them): Salaam (peace be on you) — a Word from the Lord (Allaah), Most Merciful” [Yaa-Seen 36:55-58], then this is a mistaken understanding of the verse, because what this verse means is that this greeting for the people of Paradise is from Allah, may He be exalted, the Most Merciful Lord; hence it is Allah, may He be exalted, Who is greeting the people of Paradise.
See:Tafseer Ibn Katheer(3/754);Tafseer as-Sa‘di(p. 821).
The second wording mentioned in the question, “In the name of the Almighty Lord I begin my words, and upon His noble Prophet I send my salaam”, also does not come under the heading of the salaam (greeting) that it is prescribed to spread among people. It contains no greeting of people with salaam; rather it is sending salaams upon the Prophet (blessings and peace of Allah be upon him).
Moreover, the phrase “and upon His noble Prophet I send my salaam” is also subject to further discussion.
We do not say (in Arabic) “Ursilu as-salaam ila Rasool-Allah(lit. I send salaam to the Messenger of Allah)” and so on; rather we say “as-salaam ‘ala Rasool-Allah (lit. Peace be upon the Messenger of Allah)” or “Allahumma salli wa sallim ‘ala Muhammad(O Allah, send blessings and peace upon Muhammad)”, as we say in the tashahhud during the prayer: “As-salaamu ‘alayka ayyuha an-nabiyyu wa rahmat-Allahi wa barakaatuhu(Peace be upon you, O Prophet, and the Mercy of Allah and His Blessings).”
Moreover, only saying salaam upon the Messenger of Allah (blessings and peace of Allah be upon him) is also subject to further discussion. Allah, may He be exalted, has instructed us to send blessings and peace (salaam) upon him, as He says (interpretation of the meaning):
“Allah sends His Salaah (Graces, Honours, Blessings, Mercy) on the Prophet (Muhammad), and also His angels (ask Allah to bless and forgive him). O you who believe! send your Salaah on (ask Allah to bless) him (Muhammad), and (you should) greet (salute) him with the Islamic way of greeting (salutation, i.e. As‑Salaamu ‘Alaykum)”
[al-Ahzaab 33:56].
Hence an-Nawawi (may Allah have mercy on him) said:
When a person sends blessings upon the Prophet (blessings and peace of Allah be upon him), let him combine the salaah (sending blessings) and the tasleem (sending salaams), and not limit it to only one of them. So he should not say “Sall Allahu ‘alayhi(May Allah send blessings upon him)” only, or “‘alayhi as-salaam(upon whom be peace)” only. End quote fromal-Adhkaar(p. 107).
And Allah knows best.

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Commentary on Hadeeth, - Dought & clear, - * How to separate children in their beds

We hope that you can explain how to separate children in their beds,
as is mentioned in the hadeeth of the Messenger (peace and blessings
of Allaah be upon him). Does it mean separating boys and girls, or
separating boys from one another and girls from one another? Does it
mean giving each of them a separate bed or should each one have a
separate room?.
Praise be to Allaah.
The hadeeth is general in meaning and includes both boys and girls.
Separating means giving each boy and each girl a separate bed, even if
they are in the same room, because one being with another in the same
bed may be a means that leads to immorality. May Allaah help us all to
do all that is good.
Majmoo' Fataawa Ibn Baaz (25/357)

Commentary on Hadeeth, - Dought & clear, - * It is mustahabb to close the doors of houses at night

Is this hadeeth saheeh? "At the time of sunset, we say Bismillaah and
close the windows so that the jinn will not enter.".
Praise be to Allaah.
It is narrated in a saheeh report that the Prophet (peace and
blessings of Allaah be upon him) commanded us to close the doors and
mention the name of Allaah at night, when night begins, when going to
sleep. That is so that the Muslim may protect his house and his family
from any harmful devil coming in, whether from among mankind or the
jinn, and from harmful animals or insects coming in.
It was narrated from Jaabir ibn 'Abd-Allaah (may Allaah be pleased
with him) that the Prophet (peace and blessings of Allaah be upon him)
said:
"When the wings of the night spread - or when evening comes - keep
your children in, for the devils come out at that time. Then when part
of the night has passed, let them go. And close the doors and mention
the name of Allaah, for the shaytaan does not open a closed door. And
tie up your waterskins and mention the name of Allaah, and cover your
vessels and mention the name of Allaah, even if you only put something
over them, and extinguish your lamps."
Narrated by al-Bukhaari (3280) and Muslim (2012). A version narrated
by Muslim says:
"Cover vessels, tie up waterskins, close doors and extinguish lamps,
for the shaytaan does not undo waterskins or open doors or uncover
vessels."
Imam al-Nawawi included this in a chapter entitled:
Chapter of the command to cover vessels, tie up waterskins, close
doors and mention the name of Allaah over them, and extinguish lamps
and fires when going to sleep, and keeping children and livestock in
after sunset. End quote.
Muslim (2013) narrated in the same chapter that Jaabir ibn 'Abd-Allaah
(may Allaah be pleased with him) said: The Messenger of Allaah (peace
and blessings of Allaah be upon him) said: "Do not let your animals
and children go out when the sun has set, until the first part of the
night is over, for the devils come out when the sun sets, until the
first part of the night is over."
Ibn Hibbaan narrated it in hisSaheeh(4/90) as follows:
"Tie up your water skins and close your doors when you go to bed at
night, and cover food and drink, for the shaytaan comes, and if he
does not find the door closed he will enter, and if he does not find
the waterskin tied up he will drink from it, and if he finds the door
closed and the waterskin tied up, he does not open any water skin and
he does not open a closed door, and if one of you cannot find
something to cover his vessel in which is his drink, let him a place a
stick over it."
Imam Ibn Abd al-Barr (may Allah have mercy on him) said:
In this hadeeth there is a command to close doors of houses at night.
This is a Sunnah which is enjoined to protect people against the
devils of mankind and the jinn. As for the words "the shaytaan does
not open a closed door and he does not untie a water skin" this is
telling us of the blessing of Allaah, may He be glorified and exalted,
to his human slaves, for he(the shaytaan) has not been given the
power to open the door, or undo a water skin or uncover a vessel;
these things have been forbidden to him, even though he has been given
the power to do some things that are more difficult than that, such as
going through and penetrating in ways that man cannot. End quote.
Al-Istidhkaar, 8/363
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
Ibn Daqeeq al-'Eid said: in the command to close doors there are both
religious and worldly benefits which protect lives and wealth from
evildoers, and especially the devils.
As for the words "the shaytaan does not open a closed door," this is
an indication that the command to close doors serves the purpose of
keeping the shaytaan away from mixing with people. The reason given is
something that can be known through Revelation. The definite article
is referring to the type, it does not mean any specific individual.
End quote.
Fath al-Baari, 11/87.
He also said (may Allah have mercy on him):
Al-Qurtubi said: All commands on this issue are aimed at serving an
interest for man, and are to be understood as recommendations,
especially with regard to the one who does that with the intention of
following the command.
Ibn al-'Arabi said: Some people think that the command to close doors
is general and is applicable to all times, but that is not the case.
Rather it is limited to the night. It is as if the night is singled
out in this case because the day is usually the time when people are
awake, unlike the night. The whole idea is connected to the shaytaan,
because he is the one who makes the mouse burn the house. End quote.
Fath al-Baari, 6/356 -- 357
Al-Khateeb al-Sharbeeni al-Shaafa'i (may Allaah have mercy on him) said:
When night comes, it is Sunnah to cover vessels even if only with a
stick, to tie up water skins, and to close doors, mentioning the name
of Allaah in all three cases, and to keep children and livestock in
during the first part of the night, and to extinguish lamps when going
to sleep. End quote.
Mughni al-Muhtaaj, 1/31
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
When going to sleep, one should close the door.
And Allaah knows best.

Commentary on Hadeeth, - Dought & clear, - * What is the meaning of the words of the Prophet (blessings and peace of Allah be upon him): “I have been given the Qur’aan and something like it along with it”?

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What is the meaning of the words of the Prophet (blessings and peace of Allah be upon him): “I have been given the Qur’aan and something like it along with it”?.
Praise be to Allaah.
This hadeeth is one of the sound hadeeths that are proven to be from the Messenger of Allah (blessings and peace of Allah be upon him). What is meant by the words “ and something like it along with it” is that Allah has given him another revelation, which is the Sunnah which explains the Qur’aan and clarifies its meanings, as Allah, may He be glorified and exalted, says (interpretation of the meaning):
“And We have also sent down unto you (O Muhammad صلىالله عليه وسلم) the Dhikr [reminder and the advice (i.e. the Qur’aan)], that you may explain clearly to men what is sent down to them, and that they may give thought”
[al-Nahl 16:44]
So Allah revealed the Qur’aan to him and also the Sunnah, which is the hadeeth which are proven to be from him (blessings and peace of Allah be upon him), which have to do with prayer, zakaah, fasting, Hajj and other religious and worldly matters. The Sunnah is a second revelation which Allah revealed to him to complete the message, and he (blessings and peace of Allah be upon him) expressed that in the hadeeths which he explained to the ummah in word and in deed and by means of his approval, such as his saying: “Deeds are but by intentions, and each man will have but that which he intended”; and “The prayer of one of you will not be accepted if he breaks wind until he does wudoo’”; and “No prayer is accepted without purification, and no charity is excepted from wealth acquired by treacherous means”; and “The five daily prayers, one Ramadan to another, and one Jumu’ah to another, are expiation for the sins that come in between them, so long as you do not commit major sins.” And there are many other saheeh hadeeths which speak of everything that a person needs to know and which have to do with explanation of the Book of Allah. This revelation is a revelation that Allah revealed to him, of which the Prophet (blessings and peace of Allah be upon him) spoke and explained to the ummah. The meanings are revelation from Allah, and the words are from the Prophet (blessings and peace of Allah be upon him), like the words quoted above: “Actions are but by intention...” and like his words: “The two parties to a transaction have the option (of cancelling it) so long as they have not yet parted...”
The second revelation which was given to the Prophet (blessings and peace of Allah be upon him) also includes the sacred hadeeth (hadeeth qudsi) which the Messenger transmitted from his Lord, may He be glorified and exalted. They are revelation from Allah and are His words, but they do not come under the same ruling as the Qur’aan, such as what the Prophet (blessings and peace of Allah be upon him) said, narrating it from his Lord: “O My slaves, I have forbidden injustice to Myself, and I have made it forbidden among you, so do not wrong one another. O My slaves, all of you are misguided except those whom I guide, so ask Me for guidance, I will guide you...” this is a lengthy hadeeth, which was narrated by Muslim in hisSaheehfrom Abu Dharr al-Ghifaari (may Allah be pleased with him). All of that is included in the words of Allah (interpretation of the meaning):
“By the star when it goes down (or vanishes).
2. Your companion (Muhammad صلى الله عليه وسلم) has neither gone astray nor has erred.
3. Nor does he speak of (his own) desire.
4. It is only a Revelation revealed”
[al-Najm 53:1-4]
Majmoo’ Fataawa Ibn Baaz (25/58-61).

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