Did any earthquake take place at the time ofthe Messenger (blessings and peace of Allah be upon him)?

Did any earthquake take place at the time of the Messenger (blessings
and peace of Allah be upon him)?.
Praise be to Allaah.
There is no proof in the books of Sunnah and reports with an
uninterrupted, saheeh isnaad, to suggest that there was any
earthquakein Madeenah at the time of the Prophet (blessings and peace
of Allah be upon him). The only reports that speak of that have
da'eef, mursal isnaads (i.e., they are weak). There follows further
explanation:
Firstly:
It was narrated that Muhammad ibn 'Abd al-Malik ibn Marwaan said: The
ground shook atthe time of the Messengerof Allah (blessings and peace
of Allah be upon him) and he put his hand on it then he said: "Be
still, for it is not yet time for that." Then he turned to face his
Companions and said: "Your Lord is asking you to seek forgiveness, so
seek forgiveness." Narrated by Ibn Abi'l-Dunya in al-'Uqoobaat (no.
18). : 'Abd-Allaah told us, 'Ali ibn Muhammad ibn Ibraaheem told me,
Abu Maryam informed us, al-'Attaar ibn Khaalid al-Harami informed us,
Muhammad ibn 'Abd al-Malik ibn Marwaan toldme.
This isnaad is da'eef (weak) and has a number of faults, including:
1.
It is a mu'dal mursal report. Muhammad ibn 'Abd al-Malik ibn
Marwaandied in 266 AH, so how hecould tell of something that happened
at the timeof the Prophet (blessings and peace of Allah be upon him)
which no one else narrated?
2.
al-'Attaar ibn Khaalid al-Harami - I did not find any biography of him.
Secondly:
It was narrated that Shahribn Hawshab said: "There was an earthquake
in Madeenah at the time of the Prophet (blessings and peace of Allah
be upon him) and he said: "Your Lord is asking you to seek
forgiveness, so seek forgiveness."
Narrated by Ibn Abi Shaybah in al-Musannaf (2/357). He said: Hafs told
us, from Layth, from Shahr.
This isnaad is da'eef and has a number of faults:
1.
It is mursal. Shahr ibn Hawshab died in 112 AH, and did not witness
the time of the Prophet (blessings and peace of Allah be upon him).
2.
Moreover he (Shahr ibn Hawshab) is da'eef (weak)in and of himself,
according to some scholars. Shu'bah said: I do not pay any attention
to his reports. Al-Nasaa'i said: He is not strong. Ibn Hibbaan said:
He is one of those who narrated from trustworthy narrators problematic
reports. al-Bayhaqi said: He is da'eef. Others regarded him as
trustworthy. Henceal-Haafiz Ibn Hajar said concerning him: He is
sadooq but he narrates many mursal reports and is confused. See
Tahdheebal-Tahdheeb, 4/371
3.
Layth ibn Abi Sulaym - he is confused a great deal and we cannot be
certain about his hadeeth, so he was rejected. See Tahdheeb
al-Tahdheeb, 8/468
Hence al-Haafiz Ibn Hajar said in al-Talkhees al-Habeer (2/222): This
is mursal da'eef. End quote.
This report was also narrated from Ibn Mas'ood (may Allah be pleased
with him), as reported in Tafseer al-Tabari (17/478): Bishr narrated
to us, Yazeed narrated to us, Sa'eed narrated to us, from Qataadah,
that he said: "And We sent not the signs except to warn, and to make
them afraid (of destruction)" [al-Isra'17:59]. Allah causes people to
fear Him by whatever signs He wills, so that they might learn a lesson
or be reminded or come back (to Him). It was said to us that the
ground shook in Kufah at the time of Ibn Mas'ood, and he said: O
people, your Lord is asking you to seek forgiveness, so seek
forgiveness.
To sum up, there is no proof that an earthquake took place at the time
of the Prophet (blessings and peace of Allah be upon him); rather it
happened after his time, at the time of 'Umar ibn al-Khattaab (may
Allah be pleased with him). That was narrated by Ibn Abi Shaybah in
al-Musannaf (2/358) and by others from Naafi' from Safiyyah who said:
The earth shookat the time of 'Umar, and he addressed the people and
said: "If it happens again, I shall definitely abandon you and leave."
That was mentioned by Ibn al-Jawzi in al-Muntazam, among the events of
the year 20 AH.
And Allah knows best.

4a] Emission of madhiy does not invalidate the fast

4a] in obedience tothe words of Allaah (interpretation of the meaning):
"Tell the believing men tolower their gaze (from looking at forbidden
things), and protect their private parts (from illegal sexual acts).
That is purer for them. Verily, Allaah is All-Aware of what they do"
[al-Noor 24:30]
Muslim (2159) narrated that Jareer ibn 'Abd-Allaahsaid: I asked the
Messenger of Allaah (peace and blessings of Allaah be upon him) about
an accidental glance and he told me to look away.
Al-Nawawi said:
What is meant by an accidental or sudden glance is when one's
gazefalls upon a non-mahram woman unintentionally. There is no sin on
a person in the beginning, but he has to look away immediately. If he
looks away immediately then there is no sin on him, butif he continues
to look, then he commits a sin, because of this hadeeth. The Prophet
(peace and blessings of Allaah be upon him) enjoined looking away, as
well as the verse, "Tell the believing men to lower their gaze".
If it is possible for a woman to take care of selling to women and
speaking to them, that is better and safer.
And Allaah knows best.

4] Emission of madhiy does not invalidate the fast

4]
Because of my work in a shopping centre, during the day in Ramadaan I
meet girls and speak to them without desire, but Ifeel something
coming out of my private part, and I do not know whether it is maniy
(semen) or madhiy (prostatic fluid). Is my fastinvalidated?.
Praise be to Allaah.
This questioner is uncertain as to whether itis maniy (semen) or
madhiy (prostatic fluid).
The difference between maniy and madhiy is that the maniy that comes
from a man is thick and white, and that which comes from a woman
[fluid emitted at the moment of climax] is thin and yellow. Madhiy is
thinand white and sticky and comes out during foreplay, or when
thinking about intercourse, or wanting it, or when looking, etc. It is
experienced by both men and women.
Fataawa al-Lajnah al-Daa'imah, 5/418.
It seems most likely that which is coming out of you is madhiy and not
maniy, because maniy comes out gushing and a man can feel it.
Causing the emission of maniy is one of the thingsthat invalidates the
fast, ifthat happens as a result of intercourse or touching,or
repeatedly looking at women, then the fast is invalidated. See
question no. 2571 .With regard to madhiy, the scholars differed as to
whether it invalidates the fast if a person causes it to be emitted.
The view of the Hanbalis is that it does invalidate the fast if it is
caused direct physical contact, such as by touching, kissing, etc. But
if the cause is repeatedly looking, then it does not invalidate the
fast.
Abu Haneefah and al-Shaafa'i are of the viewthat emission of madhiy
does not invalidate the fast in any case, whether it is caused by
direct physical contact or otherwise, and that what invalidates the
fast is emission of maniy not madhiy.
See al-Mughni. 4/363
Shaykh Ibn 'Uthaymeen said in al-Sharh al-Mumti' (6/236), after
quoting the view of the Hanbalis on this issue: There is no sound
evidence to support that, because madhiy is of a lesser status than
maniy with regard to desire, and doesnot cause a person to be tired
after emitting it, so it cannot be likened to it.
The correct view is that if a person has direct physical contact and
emitsmadhiy, or masturbates and emits madhiy, this does not invalidate
the fast, and his fast is still valid. This is the view favoured by
Ibn Taymiyah(may Allaah have mercy on him). The proof for thisis the
fact that there is no proof to support the view that emission of
madhiy invalidates the fast, because this fast is an act of worship
that the person started as prescribed in sharee'ah and it cannot be
regardedas having been invalidated unless there isevidence to that
effect.
What is meant by "[he] masturbates and emits madhiy" is that he tried
toejaculate by means of masturbation but he did not, rather what came
outwas madhiy.
Shaykh Ibn Baaz (15/267) was asked: if a man kisses[his wife] when he
is fasting, or watches some indecent movies and some madhiy comes out
of him, should he make up that fast?
He replied:
Emission of madhiy does not invalidate the fast according to the more
correct of the two scholarly opinions, whether that is because of
kissing one's wife, watching movies, or otherthings that provoke
desire. But it is not permissible for a Muslim to watch these indecent
movies or to listen to music and songs that Allaah has forbidden. If
maniy (semen) is emitted as the result of desire, then this
invalidates the fast whether that happened as the result of touching,
kissing, repeatedly looking or any other thing that provokes desire,
such as masturbation etc. But wetdreams and thinking do not invalidate
the fast, even if maniy is emitted as a result.
The Standing Committee (10/273) was asked: One day in Ramadaan I was
sitting beside my wife for about half an hour and we were fasting. We
werejoking and after I moved away from her I noticed a wet spot on my
pants that had come from my private part. And that happened a second
time. Ihope you can advise me whether I have to offer any expiation.
They replied:
If the situation is as you described, then you do not have to make up
that day or offer any expiation,on the assumption that your fast
remained valid, unless it is proven that that wetness is maniy
(semen), in which case you have to do ghusl and make up that day, but
you do not have to offer expiation.
The point is that you do not have to do anything and your fast is
valid, unless you are certain that what came out of you is maniy. If
it is maniythan you have to make upthat day but you do not have to
offer any expiation.
You should avoid speaking to women unnecessarily, and if you need to
speak to them then you should lower your gaze, in obedience tothe
words of Allaah (interpretation of the meaning): :->

If a woman’s nifaas ends before forty days, she should do ghusl andpray and fast

My wife gave birth aroundthe 15th of Sha'baan. Is it permissible for
her to pray, fast, do 'umrah, readQur'aan and do all other duties
prescribed in Islam when the nifaas (post-partum bleeding) stops and
she is sure of that, or should she wait for 40 days as some people
say?.
Praise be to Allaah.
The majority of scholars, including the four imams, are of the view
that there is no minimum limit for nifaas. Whenever a woman becomes
pure from nifaas, she has to do ghusl and pray and fast, even if that
is before fortydays have passed since the birth. Because no precise
definition has been narrated in sharee'ah with regard to the minimum
length of nifaas, so the matter should be based on experience, which
shows that nifaas may be very short or it may be long. - Ibn Qudaamah
in al-Mughni, 1/428. Some ofthe scholars narrated that there was
consensus on this point. Al-Tirmidhi (may Allaah have mercy on him)
said: The scholars among the companions ofthe Prophet (peace and
blessings of Allaah be upon him), the Taabi'een and those who came
afterthem are agreed that a woman in nifaas should stop praying for
forty days, unless she sees that she has become pure before that, in
which case she should do ghusl and pray.
See al-Majmoo' by al-Nawawi, 2/541.
Shaykh Ibn Baaz (15/195) was asked: is it permissible for a woman in
nifaas to pray, fast and do Hajj before forty days if she becomes pure
(i.e., ifthe bleeding stops)?
He replied: yes it is permissible for her to fast,pray and do Hajj and
'umrah, and it is permissible for her husband to have intercourse with
her within forty days, if she becomes pure. If she becomes pure after
twenty days, she should do ghusl and pray and fast, and she is
permissible for her husband. The report from 'Uthmaan ibn Abi'l-Aas
which says that he regarded that as makroohis to be understood as
meaning disliked but not forbidden; this is his ijtihaad, but there is
no evidence for that.
The correct view is that there is nothing wrong with that if the woman
becomes pure before forty days. If the bleeding resumes within forty
days, then the correct view is that she should regard it as nifaas
within the forty-day period, but her fasts, prayers and Hajj at the
time when she waspure are still valid and shedoes not have to repeat
any of them, so long as they were done when shewas pure.
It says in Fataawa al-Lajnah al-Daa'imah (5/458):
If a woman in nifaas sees that she has become pure before forty days
are over,then she should do ghusl and pray and fast, and herhusband
may have intercourse with her.
The Standing Committee (10/155) was asked abouta woman who gave birth
seven days before Ramadaan, then she became pure and fasted Ramadaan.
They replied: If the matter is as described and she fasted Ramadaan at
a time whenshe was pure, then her fast is valid and she does not have
to make it up.