The mercy of the merciful Prophet

A Bedouin came to Rasul Allah and told him, "Give me from what Allah
gave you, not from the wealth of your mother nor from the wealth of
your father." The Sahaabah were furious at the man and step forward to
discipline him for what hesaid. Rasul Allah commanded everyone to
leave him.
Then by the hand, Rasul Allah took him home, opened his door and
said,"Take what you wish and leave what you wish." Theman did so and
after he completed, Rasul Allah asked him, "Have I honored you?" "Yes,
by Allah,"
said the Bedouin. "Ash hadu an laa ilaaha illa Allah, wa ashhadu anna
Muhammadar Rasul Allah."
When the Sahabah heard of how the man changed, Rasul Allah taught them.
"Verily the example of myself, you and this Bedouin is that of a man
who had his camel run away. The townspeople tried capturing the camel
for him by running and shouting after the camel, only driving it
further away. The man would shout, 'Leave me and my camel, I know my
camel better.' Then he took some grass in his hand, ruffled it in
front of the camel, until it came willingly.
'By Allah, had I left you to this Bedouin, you would have hit him,
hurt him, hewould have left without Islam and eventually haveentered
hellfire."

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If a menstruating woman misses the fast of ‘Ashoora’, can she make it up after that?

If a women is in impure condition on 9th 10th and 11th of Muharram,
due to which she can not fast. is itpossible to make up those fast on
other days after her GUSUL?.
Praise be to Allaah.
If a person misses the fast of 'Ashoora', it cannot be made up because
there is no proof for that, and because the reward is connected to
fasting on the tenth day of Muharram, and that time has passed.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked: If the
day of 'Ashoora' comes and thewoman is menstruating, can she make up
the fast? Is there a principle concerning naafil acts of worship that
may be madeup and those that may notbe made up? May Allah reward you
with good.
He replied: Naafil acts of worship are of two types: those for which
there is a reason and those for which there is no reason. Those for
which there is a reason end when the reason ends, and they cannot be
made up. An example of that is tahiyyatal-masjid (two rak'ahs to
"greet the mosque"). If a man comes and sits down, and sits for a long
time, then he gets up wanting to pray tahiyyat al-masjid, it will not
be tahiyyat al-masjid, because that is aprayer that is done for a
reason and is connected tothe reason; once the reason no longer
applies, itis no longer prescribed. Another example, it wouldseem, is
the day of 'Arafah and the day of 'Ashoora'. Ifa person delays fasting
theday of 'Arafah and the day of 'Ashoora', with no excuse, there is
no doubt that it cannot be made up and it would not benefit him if he
did make it up, i.e., it would not benefit him in the sense of it
being the day of 'Arafah orthe day of 'Ashoora'.
But if that day comes when a person has an excuse, such as the
womanwho is menstruating or bleeding following childbirth, or a person
whois sick, then it seems that itcannot be made up in this case
either, because it is connected to a specific dayand the ruling ceases
to apply once that day is past.
End quote from Majmoo' Fataawa Ibn 'Uthaymeen, 20/43
But if a person is excused for not fasting – such as women who are
menstruating or bleeding following childbirth, or those who are sick
or are travelling – and he usually fasts on that day or he hadthe
intention of fasting that day, then he will be rewarded for his
intention,because of the report narrated by al-Bukhaari (2996) from
Abu Moosa (may Allah be pleased withhim) who said: The Messenger of
Allah (blessings and peace of Allah be upon him) said: "Ifa person
falls sick or travels, he will have a reward recorded for him like
that of what he used to do when he was at home and was healthy."
Ibn Hajar (may Allah have mercy on him) said: "He will have a reward
recorded for him like that of what he used to do when he was at home
andwas healthy" means that he is like one who used to do an act of
worship then was prevented from doingit, but he had the intentionthat
were it not for the obstacle he would have continued to do it. End
quote.
Fath al-Baari.
And Allah knows best.

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Is the fast invalidated if pus comes out of the body?

Does water (pus) coming out of acne wounds invalidate fast? And what
if the amount of blood coming out of such wound is small? Does it
invalidate fasting?.
Praise be to Allaah.
The fasting person is not affected if blood comes out of his wounds
and that does not invalidate his fast. Rather the difference of
scholarly opinion has to do with wet cupping in particular. The more
correct opinion is that it does invalidate the fast because of the
text which indicates that, which is the words of the Prophet
(blessings and peace of Allah be upon him): "The cupper and theone for
whom cupping is done both break their fast."
Narrated by Abu Dawood, 2367; Ibn Maajah, 1679. Classed as saheeh by
al-Albaani in Saheeh Abi Dawood.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: If a person
is fasting and he bleeds, does he have to break his fast or should he
complete it?
He replied: Bleeding does not affect him, except in the case of
cupping, if he is treated with cupping. The correct view is that the
fast is broken by cupping. There is a difference of scholarly opinion
concerning the matter, but the correct view is that it does break the
fast, because the Prophet (blessings and peace of Allah be upon him)
said: "The cupper and the one for whom cupping is done both break
their fast." But if he has a nosebleed or is injured in his foot or
handwhen he is fasting, his fastremains valid and that does not affect
him.
End quote from the Shaykh's website on the following link:
http://binbaz.org.sa/mat/18726
Some of the scholars differentiate with regard to bleeding in general
between that which occurs as the result of a person's actions and
choice and results in a lot of blood coming out, as inthe case of
donating blood, for example, whichdoes break the fast, by analogy with
cupping, and that in which he has no choice, such as injuries and the
like, which does not break the fast even if there is a lot of blood.
This has been discussed previously in the answer to question no. 37918
.
With regard to pus and the like coming out of wounds, this does not
affect the one who is fasting. It says in ad-Diya' al-Laami' min
al-Khutab al-Jawaami' (5/465), by Shaykh Ibn 'Uthaymeen (may Allah
have mercy onhim): The fast is not broken by lancing a wound to drain
the pus from it, even if blood comes out. End quote.
And Allah knows best.

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Fasting on his birthday and on the birthday of the Prophet (blessings and peace of Allah be upon him)

Is it permissible to fast on the birthday of the Prophet (blessings
and peace of Allah be upon him) on the basis of the hadeeth in Saheeh
Muslim, al-Nasaa'i and Abu Dawood, which says that when he (blessings
and peace of Allah be upon him) was asked about fasting on Mondays,he
said: "That is the day on which I was born…"
Also on the basis of this hadeeth, is it permissible for a person to
fast on theday on which he was born, following thereby the example of
the Prophet (blessings and peace of Allah be upon him)? Please
explain.
Praise be to Allaah.
Firstly:
Muslim (1162) narrated from Abu Qataadah al-Ansaari (may Allah be
pleased with him) that the Messenger of Allah (blessings and peace of
Allah be upon him) was asked about fasting on Mondays and he said: "On
(that day) I was born and on it Revelation came down to me."
Al-Tirmidhi (747) narrated, in a hadeeth that he classed as hasan,
from Abu Hurayrah (may Allah be pleased with him) that the Messenger
of Allah (blessings and peace of Allah be upon him) said: "Deeds are
presented (to Allah) on Monday and Thursday andI like my deeds to be
presented when I am fasting."
Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
From the saheeh hadeeths quoted above, itis clear that just as the
Prophet (blessings and peace of Allah be upon him) fasted on Mondays
out of gratitude for the blessing of his birth on this day, he also
fasted it because of its virtue, because the Revelation came down to
him on that day, and on that day deeds are presented to Allah. So he
(blessings andpeace of Allah be upon him) liked his deeds to be taken
up when he was fasting. The fact that he was born on that day wasone
of several reasons for fasting that day.
If a person fasts on Mondays, as the Prophet (blessings and peace of
Allah be upon him) did, hoping for forgiveness on that day, out of
gratitude for the blessings that Allah bestowed upon His slaves on the
day – the greatest of which blessings is the birth of His Prophet and
His sending him – and hopingto be among the people who are forgiven on
that day, then this is something good and is in accordance with what
is proven of the Sunnah of the Prophet (blessings and peace of Allah
be upon him). But he should not single out one week for that to the
exclusion of others, or one month to the exclusion of others.Rather he
should do that as much as he can on a permanent basis.
With regard to singling out one day of the year for fasting it, in
celebration of the birth of the Prophet (blessings and peace of Allah
be upon him), this is an innovation (bid'ah) that is contrary to the
Sunnah of the Prophet (blessings and peace of Allah be upon him). The
Prophet (blessings and peace of Allah be upon him) fasted on Mondays,
and no otherday, but from year to the next, his birthday may come on
that day or any other day of the week.
For more information on the ruling on celebrating the Prophet's
birthday (Mawlid), please see the answer to questions no. 13810 and
70317 .
Secondly:
What is widespread among people nowadays of celebrating birthdays isan
innovation that is not prescribed in Islam. The Muslims do not have
any special days that they celebrate apart from the two Eids, Eid
al-Fitr and Eid al-Adha.
This has been discussed before in several answers;please see no. 26804
and 9485 .
Moreover, what comparison can there be between the birth of the
Prophet (blessings and peace of Allah be upon him), which is indeed a
blessing and a mercy for all of mankind as Allah says (interpretation
of themeaning): "And We have sent you (O Muhammad صلى الله عليه وسلم)
not but as a mercy for the 'Aalameen (mankind, jinn and all that
exists)" [al-Anbiya' 21:107] and a harbinger of good for all mankind,
and the birth or death of any other humanbeing? Moreover, what would
that attitude of his Companions, and the righteous who came after
them, be towards such an action?
It is not known that any of the salaf or early scholars said that it
is prescribed to fast on any particular day of the weekor the month or
the year, and regard that day as a "festival" because the Prophet
(blessings and peace of Allah be upon him) used to fast on the day of
his birth every week, which was a Monday. If that was prescribed, the
people of knowledge and virtue of the early generations whohastened to
do all that is good would have hastened to do it before us. As they
did not do that, it is known that this is something that is innovated
and it is not permissible to do it.

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