1] The story of the killing of ‘Asma bint Marwaan is false

1]
brother my question was about the death of Asmaabint 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 tosome 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 HisMessenger 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 (OMuhammad 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 from Tafseer Ibn Katheer, 5/385
Al-Haakim narrated in al-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
inSaheeh al-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
itwas 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 hadbeen
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 versein the Qur'aan – "O
Prophet (Muhammad SAW)! Verily, We have sent you as witness, and
abearer of glad tidings, anda 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,
ratherhe 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 ofwomen. 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 thepeople
gathered around something. He sent a manto 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 wasleading the vanguard of the army, so he sent
a man to him and said: "TellKhaalid: 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 in Musnad ash-Shihaab (856), al-Khateeb in at-Tareekh
(13/99), Ibn 'Asaakir in hisTareekh (51/244), and Ibn'Umar al-Harbi in
his Fawaa'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 :->

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Can a woman who is observing ‘iddah following the death of her husband go out to pray Taraweeh and go to work?

My husband died 45 days ago, and I am used to going to pray Tarweeh in
the mosque the during the month of Ramadan. Isit permissible for me to
go to the mosque in orderto offer the prayer before my 'iddah is
complete? Is it permissible for me to do my job in the grocery store?
Please note that the grocery store is in the same house. Is it
permissible for the one who visits the graves to eat from any tree
that is planted in the graveyard?.
Praise be to Allaah.
Firstly:
We ask Allah to reward you in your calamity and to compensate you with
something better.
Secondly:
The woman who is observing 'iddah following the death of herhusband
should not go out at night except in cases of necessity. Your going
out to pray Taraweeh is not a necessity. Based on that, you should
pray Taraweeh in your house.
Thirdly:
It is permissible for the woman who is observing 'iddah following the
death of her husband to go out during the day to work, but when night
comes she has to stay at home. So there is nothing wrong with your
workingin the grocery, so long as that is during the day only.
Ibn Qudaamah (may Allahhave mercy on him) said in al-Mughni (8/130):
The woman who is observing 'iddah may go out for her needs during the
day, whether she is divorced or has recently lost her husband, because
of the report narrated by Jaabir who said: My maternal aunt was thrice
divorced, and she went out to harvest her palm trees. She was met by a
man who rebuked her and toldher not to do that. She mentioned that to
the Prophet (blessings and peace of Allah be upon him) and he said:
"Go out and harvest your palm trees, for perhaps you willgive charity
from it or do something good." Narrated by al-Nasaa'i and Abu Dawood.
Mujaahid narrated: Some men were martyred on the day of Uhud and their
wives came to the Messenger of Allah (blessings and peace of Allah be
upon him) and said: O Messenger of Allah,we feel lonely at night; can
we sleep in the house of one of us and then in the morning we will go
back to our own houses? The Messenger of Allah (blessings and peace of
Allah be upon him) said: "(Stay together and) talk in the house of one
of you, then when you want to sleep, let each one of you go to her own
house." So she is not allowed to stay overnight anywhere but in her
own house, and should not go out at night, except in case of
necessity, because the night is the time when immorality is most
likely to occur, unlike the day, which is the time when most people go
about their needs and earn a living, and buy what they need. End
quote.
It says in Fataawa al-Lajnah al-Daa'imah (20/440): The basic principle
is that a woman should observe mourning in the house of her husband in
which she waswhen he died, and she should not go out of it except in
case of need or necessity, such as going tothe hospital if she is
sick, or buying what she needsfrom the marketplace such as bread and
the like,if she does not have any one with her who can do that. End
quote.
As for eating from the trees that are planted in the graveyard, there
is nothing wrong with that, but you should note that the Prophet
(blessings and peace of Allah be upon him) forbade women to visit the
graves. This has been discussed in the answer toquestion number 8198 .
And Allaah knows best.

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A surgeon loses concentration because of fasting; is it permissible forhim to break the fast?

There is a surgeon who does four or five operations a day, i.e., he is
responsible for the lives of four or five people. He experiences
difficulty when fasting because he loses concentration and hiswork
requires concentration and precision to a great extent.Is it
permissible for him to break the fast? Please notethat he remains in
this situation throughout the year, apart from one day off per week.
Praise be to Allaah.
Fasting Ramadan is obligatory for every adult, sane, non-travelling,
healthy Muslim, because Allah says (interpretation of the meaning):
"O you who believe! Observing As-Sawm (the fasting) is prescribed for
you as it was prescribed for those before you, that you may become
Al-Muttaqoon (the pious).
184. [Observing Sawm (fasts)] for a fixed number of days, but if any
of you isill or on a journey, the same number (should be made up) from
other days"
[al-Baqarah 2:183, 184].
Fasting is one of the five pillars of Islam on which it is built, as
is well known and established, and all Muslims show great respect for
this duty of fasting throughout the Muslim world. Allah says
(interpretation of the meaning):
"Thus it is [an obligation that mankind owes to Allaah] and whosoever
honours the Symbols of Allaah, then it is truly, fromthe piety of the
hearts"
[al-Hajj 22:32].
See also the answer to question number 38747 .
What the Muslim should do is honour this symbol because Allah has
honoured it, and he shouldbeware of taking the matter lightly. He
should strive to find all possible means of preserving it as Allah has
enjoined. If it is too difficult for him to fast whilst working, then
he has to shift his work from daytime to night-time, if that is
possible. These kinds of regular operations-- i.e., those that are not
emergency cases -- can be done at night as easily as by day, as is the
practice ofmany doctors.
If it is not possible for him to shift his work to the night-time,
then he must take his annual leave during the month of Ramadan or
during part ofit at least, if it is possible for him to do that, and
devote that time to fasting.
If that is not possible, and he cannot find other work in which he can
fast duringthe day in Ramadan, and he will be harmed by giving up his
job, then it is permissible for him to break the fast on the days on
which fasting causes considerable hardship, but he should not break
the fast just for fear of hardship; then he should make up the days
that he did not fast during his weekly break or on other days when he
is able to make it up, on condition that he complete making up the
days that he did not fast before Ramadan begins in the following year.
It says in Sharh Muntaha al-Iraadaat (1/478): If a person's work is
hard and he will be harmed by giving it up and he is afraid of
physical harm, then he may break the fastand make it up later on. This
was stated by al-Aajurri. End quote.
In al-Mawsoo'ah al-Fiqhiyyah (28/57) it says: The Hanafis said: With
regard to those whose work involves physical effort and who are in
need of their earnings, such as bakers and harvesters, if he knows
that if he works he will encounter harm that may make it permissible
for him not to fast, then it that case it is haraam for him to break
the fast before he actually encounters hardship. End quote.
It says in Fataawa al-Lajnah al-Daa'imah (10/244): It is not
permissible for a worker tobreak the fast during the day in Ramadan
just because he is working, butif he encounters great hardship that
forces him tobreak the fast during the day, then he may break the fast
with something that will ward off that hardship, then refrain
fromeating and drinking until Maghrib, when he may break the fast with
the people but he should make up that day on which he broke the fast.

And Allah knows best.

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2a] Is he responsible for thedeath of the one who was hurt in this accident?

2a]
The same applies tothese who work as firefighters; if a fire
occursduring the day and they go to rescue someone andthey cannot do
that except by breaking the fast and eating food to give them physical
strength, then they should break the fast and eat that which will give
them physical strength. End quote.
Majmoo' Fataawa al-Shaykh al-'Uthaymeen,

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