Women in Ramadaan, - Dought & clear, - * Ruling on blood that is passed before giving birth

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A woman passed blood during pregnancy, five days before her nifaas started, during the month of Ramadaan. Is this blood menstrual blood or part of the blood of nifaas, and what should she do?
Praise be to Allaah.
If the matter is as it is described, and she saw blood when she was pregnant, five days before delivery, but she did not see any other sign that delivery was imminent, such as labour pains or contractions, then this blood is neither menstrual nor nifaas, but according to the correct view it is a kind of irregular bleeding. On this basis, she should not stop doing acts of worship, but she should fast and pray. If this bleeding is accompanied by other signs of impending labour, such as contractions and so on, then it is nifaas and so she should stop praying and fasting, then when she is clean from it after giving birth, then she can make up the fasts she has missed, but not the prayers.
Fataawa al-Lajnah al-Daa’imah

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Women in Ramadaan, - Dought & clear, - * Why is fasting haraamfor menstruating women?

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We would like to know the reason why menstruating women do not fast even though fasting has nothing to do with impurity.
Praise be to Allaah.
Firstly:
The believer has to submit to the ruling of Allaah and accept it even if he does not know the reason behind it; rather it should be sufficient for him that Allaah and His Messenger have commanded it. Allaah says (interpretation of the meaning):
“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error”
[al-Ahzaab 33:36]
“The only saying of the faithful believers, when they are called to Allaah (His Words, the Qur’aan) and His Messenger , to judge between them, is that they say: ‘We hear and we obey.’ And such are the successful (who will live forever in Paradise)”
[al-Noor 24:51]
Secondly:
The believer should believe with certainty of faith that Allaah is Wise and that He does prescribe anything except in accordance with His ultimate wisdom, and He does not enjoin anything except that which is in people’s best interests and He does not forbid anything except to protect people from its harm and evil. How well Ibn Katheer put it inal-Bidaayah wa’l-Nihaayah(6/79) when he said:
The law of the Prophet (peace and blessings of Allaah be upon him) is the most complete of laws; it did not leave any good thing that is recognized by the wise as being good but it enjoined it, and it did not leave any evil thing that is recognized by the wise as being evil but it forbade it. It has not enjoined anything of which people could say, ‘Would that this were not enjoined,’ and it has not forbidden anything of which people could say, ‘Would that this were not forbidden.’
We may understand the reasons, or they may be hidden from us, and most or part of them may be hidden from us.
Thirdly:
The scholars are unanimously agreed that it is forbidden for a menstruating woman to fast, and that she has to make up the days that she misses because of menstruation if that was an obligatory fast, as in Ramadaan.
They are also agreed that if she does fast, her fast is not valid. See question no. 50282.
The scholars differed as to the reason why the fast of a menstruating woman is not valid.
Some of them said that the reason is not known to us.
Imam al-Haramayn said: We do not know why her fast is not valid, because purity is not a prerequisite for it.
Fromal-Majmoo’, 2/386.
Others said: The reason why Allaah has forbidden menstruating women to fast at the time of their period is out of mercy towards them, because loss of blood weakens them and if a woman were to fast when menstruating, she would be weakened both by menstruation and by fasting, in which case fasting would be an unfair burden and may even be harmful.
Shaykh al-Islam [Ibn Taymiyah] said inMajmoo’ al-Fataawa(25/234):
With regard to menstruation we say:
Islam brings moderation in all things, and going to extremes in worship is a kind of unfairness that the Lawgiver forbids, and commands us to be moderate in worship. Hence Islam tells us to hasten breaking the fast and to delay suhoor, and it forbids continual fasting. The Prophet (peace and blessings of Allaah be upon him) said: “The best and most moderate of fasting is the fast of Dawood (peace be upon him). He used to fast alternate days and he would not flee when meeting the enemy.” Moderation in worship is one of the greatest aims of the Lawgiver. Hence Allaah says (interpretation of the meaning):
“O you who believe! Make not unlawful the Tayyibaat (all that is good as regards foods, things, deeds, beliefs, persons) which Allaah has made lawful to you, and transgress not. Verily, Allaah does not like the transgressors”
[al-Maa'idah 5:67]
Forbidding permitted things is regarded as a transgression which goes against moderation. And Allaah says (interpretation of the meaning):
“For the wrongdoing of the Jews, We made unlawful for them certain good foods which had been lawful for them — and for their hindering many from Allaah’s Way;
161. And their taking of Ribaa (usury) though they were forbidden from taking it”
[al-Nisa’ 4:160]
Because they went astray, they were punished by being forbidden good things, unlike the ummah that follows the middle way, for whom good things are allowed and bad things are forbidden. As this is the case, the fasting person is forbidden to eat and drink things that strengthen him and nourish him, and he is forbidden to deliberately cause his body to eject things that may weaken him. Otherwise if he were allowed to do that, he would be a transgressor and one who goes to extremes in his worship, and he would not be moderate.
Things that come out of the body are of two types. The first type is those that are unavoidable or which come out in a manner that does not cause any harm. There is nothing wrong with these, like urine and stools, because they do not cause any harm and they cannot be avoided. If they need to come out, that does not harm a person, rather it benefits him; the same applies if a person vomits and cannot help it, or experiences a wet dream, which also cannot be helped. But if a person vomits deliberately and ejects the food and drink that give him nourishment, or masturbates accompanied by feelings of desire … and the menstruation that causes blood to flow. A menstruating women can fast at a time other than the times when she is bleeding, because then she will be fasting at a time when she is in a good state, when she is not losing blood which gives strength to the body. Fasting at the time when she is bleeding would weaken her physically and would mean that she is fasting at a time when she is not in a good state, so she is commanded to fast at times other than menstruation.

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Taraaweeh prayers, - Dought&clear, - * Qunoot during salaah

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I would like to about the Qonute in Salat(raising hand after rukoo) was that the common practice of Prophet Salalaho Alehy Wasalm or was it exceptional as the situation arouses. Please respnod me cause Ameer of our masjid said Prophet (pbuh) once asked which of the salat is best He (pbuh) replied the one which has longer Qonute.
Praise be to Allaah.
Qunoot, according to the definition of the fuqaha’, “is the name of a du’aa’ (supplication) offered during prayer at a specific point while standing.” It is prescribed in Witr prayer after the rukoo’ (bowing), according to the more correct of the two scholarly opinions.
If a calamity (naazilah) befalls the Muslims, it is prescribed to say Du’aa’ al- Qunoot after standing up from rukoo’ in the last rak’ah of each of the five daily obligatory prayers, until Allaah relieves the Muslims of that calamity.
(SeeTasheeh al-Du’aa’by Shaykh Bakr Abu Zayd, p. 460).
With regard to saying Du’aa’ al-Qunoot in Fajr prayer all the time, in all circumstances, there is no saheeh report that the Prophet (peace and blessings of Allaah be upon him) singled out Fajr for Qunoot, or that he always recited it in Fajr prayer. Rather what is proven is that he (peace and blessings of Allaah be upon him) said Du’aa’ al-Qunoot at times of calamity with words that were appropriate to the situation. He said Du’aa’ al-Qunoot in Fajr and in other prayers, praying against Ra’l, Dhakwaan and ‘Usayyah for killing the Qur’aan-readers whom the Prophet (peace and blessings of Allaah be upon him) had sent to them in order to teach them their religion. And it was proven that he prayed in Fajr prayer and other prayers for the weak and oppressed believers, that Allaah would save them from their enemies. But he did not do that all the time. The Rightly-Guided khaleefahs after him followed the same practice. It is better for the imam to limit Qunoot to times of calamity, following the example of the Messenger of Allaah (peace and blessings of Allaah be upon him), as it was proven that Abu Maalik al-Ash’ari said: “I said to my father, ‘O my father, you prayed behind the Messenger of Allaah (peace and blessings of Allaah be upon him) and behind Abu Bakr, ‘Umar, ‘Uthmaan and ‘Ali (may Allaah be pleased with them). Did they used to say Du’aa’ al-Qunoot in Fajr?’ He said, ‘O my son, this is a newly-invented matter.’” (Narrated by the five, apart from Abu Dawood; classed as saheeh by al-Albaani inal-Irwa’, 435). The best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him).
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions.
(al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Iftaa’, 7/47)
If you ask, is there a specific wording for Qunoot during Witr prayer, or Qunoot at times of calamity?
The answer is: for Du’aa’ al-Qunoot in Witr prayer a number of wordings have been narrated, including the following:
1 – The version which the Messenger of Allaah (peace and blessings of Allaah be upon him) taught to al-Hasan ibn ‘Ali (may Allaah be pleased with him), which is:
“Allaahumma ihdini feeman hadayta wa ‘aafini feeman ‘aafayta wa tawallani feeman tawallayta wa baarik li feema a’tayta, wa qini sharra ma qadayta , fa innaka taqdi wa la yuqda ‘alayk, wa innahu laa yadhillu man waalayta wa laa ya’izzu man ‘aadayta, tabaarakta Rabbana wa ta’aalayta la munji minka illa ilayk
(O Allaah, guide me among those whom You have guided, pardon me among those whom You have pardoned, turn to me in friendship among those on whom You have turned in friendship, and bless me in what You have bestowed, and save me from the evil of what You have decreed. For verily You decree and none can influence You; and he is not humiliated whom You have befriended, nor is he honoured who is Your enemy. Blessed are You, O Lord, and Exalted. There is no place of safety from You except with You).”
(Narrated by Abu Dawood, 1213; al-Nasaa’i, 1725; classed as saheeh by al-Albaani inal-Irwa’, 429).
It was narrated from ‘Ali ibn Abi Taalib that the Prophet (peace and blessings of Allaah be upon him) used to say at the end of Witr:
“Allaahumma inni a’oodhu bi ridaaka min sakhatika wa bi mu’aafaatika min ‘uqoobatika wa a’oodhu bika minka, la uhsi thana’an ‘alayka anta kama athnayta ‘ala nafsika(O Allaah, I seek refuge in Your pleasure from Your wrath and in Your forgiveness from Your punishment. I cannot praise You enough; You are as You have praised Yourself.”
(Narrated by al-Tirmidhi, 1727; classed as saheeh by al-Albaani inal-Irwa’, 430; Saheeh Abi Dawood, 1282).
Then he should send blessings upon the Prophet (peace and blessings of Allaah be upon him) as it was narrated that some of the Sahaabah (may Allaah be pleased with them) – including Ubayy ibn Ka’b and Mu’aadh al-Ansaary (may Allaah be pleased with them) – did that at the end of Qunoot al-Witr.
(SeeTasheeh al-Du’aa’by Shaykh Bakr Abu Zayd, p. 460). Qunoot at times of calamity (Qunoot al-Naazilah)
When praying Qunoot at the time of calamity, one should make supplication as is appropriate to the situation, as it was narrated that the Prophet (peace and blessings of Allaah be upon him) cursed some Arab tribes who had betrayed his companions and killed them, and he prayed for the weak and oppressed believers in Makkah, that Allaah would save them. It was narrated that ‘Umar prayed Qunoot with the following words:
“Allaahumma inna nasta’eenuka wa nu’minu bika, wa natawakkalu ‘alayka wa nuthni ‘alayka al-khayr, wa laa nakfuruka. Allaahumma iyyaaka na’budu wa laka nusalli wa nasjudu, wa ilayka nas’aa wa nahfid. Narju rahmataka wa nakhsha ‘adhaabaka, inna ‘adhaabaka al-jadd bil kuffaari mulhaq. Allaahumma ‘adhdhib il-kafarata ahl al-kitaab alladheena yasuddoona ‘an sabeelika
(O Allaah, verily we seek Your help, we believe in You, we put our trust in You and we praise You and we are not ungrateful to You. O Allaah, You alone we worship and to You we pray and prostrate, for Your sake we strive. We hope for Your mercy and fear Your punishment, for Your punishment will certainly reach the disbelievers. O Allaah, punish the infidels of the People of the Book who are preventing others from following Your way).”
(Narrated by al-Bayhaqi, 2/210; classed as saheeh by al-Albaani inal-Irwa’, 2/170. Al-Albaani said: This was reported from ‘Umar concerning Qunoot in Fajr, and it seems that this Qunoot is Qunoot al-Naazilah (Qunoot at times of calamity) as is indicated by his praying against the kuffaar).
If you ask, can we make du’aa’ using words other than those mentioned here?
The answer is:
Yes, that is permissible. Al-Nawawi said inal-Majmoo’(3/497): “The correct view which was stated definitively by the majority of scholars is that there are no specific words, rather any du’aa’ may be said.”
The version narrated from ‘Umar is not something that we have to follow, and the Prophet (peace and blessings of Allaah be upon him) did not pray using these words, so there is nothing wrong with adding more to them. Shaykh al-Albaani (may Allaah have mercy on him) said: “There is nothing wrong with adding more to this, cursing the infidels and sending blessings upon the Prophet (peace and blessings of Allaah be upon him), and praying for the Muslims.”
(Qiyaam Ramadaanby al-Albaani, 31).
We still have an important question which is: should Du’aa’ al-Qunoot be said before rukoo’ (bowing) or after?
The answer is: Most of the ahaadeeth and the opinion of most of the scholars state that Qunoot comes after rukoo’, but if you say Qunoot before rukoo’ that is acceptable. So you have the choice of doing rukoo’ when you have finished reciting Qur’aan, then standing up and saying “Rabbana wa laka al-hamd” then saying Qunoot… or saying Qunoot when you have finished reciting Qur’aan, then saying “Allaahu akbar” and bowing. Both of these were narrated in the Sunnah.
(Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him),al-Sharh al-Mumti’, 4/64)
Note: The questioner says that the best of prayer is that which has longer Qunoot. Perhaps he is referring to the hadeeth narrated by Muslim (1257) from Jaabir (may Allaah be pleased with him), which says that the Prophet (peace and blessings of Allaah be upon him) said: “The best of prayer istool al-qunoot(the longest in standing).”
Al-Nawawi said: “What is meant byqunoothere is the standing, according to the consensus of the scholars, as far as I know.”
So the hadeeth is not referring to Qunoot in the sense of the du’aa’ said after standing up from rukoo’, rather it is referring to standing for a long time.
And Allaah knows best.

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Taraaweeh prayers, - Dought&clear, - * Saying lengthy du’aa’ during Taraaweeh prayer

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Some imams recite lengthy du’aa’s in the mosques during Ramadaan and others recite short du’aa’s. Which is correct?
Praise be to Allaah.
What is correct it to make it neither too long nor too short. Making it so long that it causes hardship to people is not allowed. When the Prophet (peace and blessings of Allaah be upon him) heard that Mu’aadh ibn Jabal was making the prayers too long for his people, he spoke to him angrily in a manner that he had never used when advising someone and said to Mu’aadh: “O Mu’aadh, are you putting people off?” (al-Bukhaari,al-Adab, 6106; Muslim,al-Salaah, 465). What the imam should do is to adhere to the Sunnah.
Undoubtedly making the du’aa’ too long causes hardship to the people and exhausts them, especially those who are weak. Some people may have work to do, or they may not want to finish before the imam but it is difficult for them to stay with the imam. So we advise our brother imams to follow a moderate course, and to omit the du’aa’ sometimes so that the people will not think that the du’aa’ is obligatory.
Kitaab al-Da’wah, 5, Shaykh Ibn ‘Uthaymeen, 2/198

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