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Sunday, August 10, 2014

Menstruation and Post-Natal bleeding, - Dought& clear, - * Menstruating women entering the mosque to listen to the khutbah

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Is it permissable for a female to attend Jumaah during her menses only to listen to the khutbah? Please support with evidences .
Praise be to Allaah.
If you want to sit in the mosque to listen to the khutbah, that is not permitted, because it is not permitted for a menstruating woman to enter the mosque, unless she is only passing through.
But if she is going to sit in a place that is attached to the mosque or close to it, then there is nothing wrong with that, because she is not entering the mosque in this case.
For a more detailed answer regarding places that are attached to the mosque, please see the answer to question no. 34815, to find out when the place attached to the mosque comes under the same ruling as the mosque itself.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
It is haraam for a menstruating woman to stay in the mosque; it is even haraam for her to stay in the Eid prayer place, because of the hadeeth of Umm ‘Atiyah (may Allaah be pleased with her) who said: “He (meaning the Prophet (peace and blessings of Allaah be upon him)) commanded us to bring out on the two Eids the adolescent girls and the virgins in seclusion, but he commanded the menstruating women to stay away from the prayer-place of the Muslims.” Narrated by al-Bukhaari, 324; Muslim, 890.Risaalat al-Dima’ al-Tabee’iyyah li’l-Nisa’, p. 52-53.
The Standing Committee (5/398) was asked about the ruling on menstruating women entering the mosque.
They replied: It is not permissible for a menstruating woman to enter the mosque except to pass through it if she needs to. This is like the one who is junub (in a state of impurity following sexual activity), because Allaah says (interpretation of the meaning):
“O you who believe! Approach not As-Salaah (the prayer) when you are in a drunken state until you know (the meaning) of what you utter, nor when you are in a state of Janaaba (i.e. in a state of sexual impurity and have not yet taken a bath), except when travelling on the road (without enough water, or just passing through a mosque), till you wash your whole body”
[al-Nisa’ 4:43]
The Standing Committee was also asked (6/272) about the Islamic ruling on a woman who enters the mosque when she is menstruating so that she can listen to the khutbah.
They replied: it is not permissible for a woman to enter the mosque when she is menstruating or bleeding following childbirth… But simply passing through is allowed, if she needs to and she is certain that she will not make the mosque naajis (impure, i.e. by drops of blood falling on the floor), because Allaah says (interpretation of the meaning):
“…nor when you are in a state of Janaaba (i.e. in a state of sexual impurity and have not yet taken a bath), except when travelling on the road (without enough water, or just passing through a mosque)…”
[al-Nisa’ 4:43]
A menstruating woman comes under the same rulings as one who is junub, because the Prophet (peace and blessings of Allaah be upon him) commanded ‘Aa’ishah to pass him something from the mosque when she was menstruating.
And Allaah knows best.



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Menstruation and Post-Natal bleeding, - Dought& clear, - * She continued to bleed after shegave birth so she did not pray; should she make up the days that she missed after forty daysfrom the birth?

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I did not pray until sixty days after the birth of my child, because the bleeding did not stop until then, and I was unaware that the woman becomes pure after forty days and has to start praying. I did not come to know of this ruling until nine months after giving birth.
What should I do about the twenty days when I did not pray? If I have to make up those prayers, when should I do that?.
Praise be to Allaah.
Firstly:
The scholars differed as to the maximum length of nifaas (post-partum bleeding). Some of them said that the maximum length of nifaas is forty days, because of the hadeeth of Umm Salamah (may Allaah be pleased with her): “At the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), women in nifaas used to stay (not praying etc) for forty days” – narrated by Abu Dawood, 139; al-Albaani said it is hasan saheeh. This is the view of the majority.
So she should pray after that even if she continues to bleed, and she should make up the prayers that she missed, so long as the bleeding that comes after forty days does not coincide with the time of her monthly period. See question no. 10488.
Some of the scholars, such as Shaykh al-Islam Ibn Taymiyah, said that the basis principle regarding blood that comes out because of childbirth is that it is nifaas, so she should not pray until the bleeding stops, and he said there is no maximum limit for nifaas.
Some of then said that the maximum length of nifaas is sixty days. This is the view of al-Shaafaa’i (may Allaah have mercy on him).
In order to be on the safe side, you should make up the prayers that you missed after forty days, apart from the time that coincided with your monthly period. And Allaah knows best.
With regard to how the prayers should be made up: you have to do that as soon as this ruling reaches you. If it is difficult because of the large number of prayers involved, you can make them up as you are able to, even if that takes several days. And Allaah knows best.




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Description of the Prayer, - Dought & clear, - * Was du‘aa’ al-qunoot part of the Qur’an then abrogated from the text?

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i want to know if dua-e-qunoot was ever a part of quran , ? there is no where dua-e-qunoot in quran , but some one told me that one it was part of quran !
Praise be to Allah.
Firstly:
In the answer to question no. 176972we stated that abrogation in the Qur’an is of three types:
1. Abrogation of the text and the ruling, such as abrogation of the ten breastfeedings that make the infant a mahram to the woman who breastfeeds him. Both the wording and the ruling were abrogated.
2. Abrogation of the text but not the ruling, such as the abrogation of the verse on stoning the adulterer and adulteress.
3. Abrogation of the ruling but not the text, such as the abrogation of the verse (interpretation of the meaning):“And those of you who die and leave behind wives should bequeath for their wives a year’s maintenance and residence without turning them out, but if they (wives) leave, there is no sin on you for that which they do of themselves, provided it is honourable (e.g. lawful marriage). And Allah is All-Mighty, All-Wise” [al-Baqarah 2:240].
Secondly:
There is a saheeh report from Ameer al-Mu’mineen ‘Umar ibn al-Khattaab (may Allah be pleased with him) that he used to recite in his qunoot soorat al-khal‘ and soorat al-hafd in Fajr prayer, and that this qunoot may be called as-sooratayn.
“Soorat al-Khal‘” is “Allaahumma inna nasta’eenuka wa nastaghfiruka wa nuthni ‘alayka al-khayra kullahu wa nashkuruka wa laa nakfuruka wa nakhla‘u wa natruku man yafjuruka(O Allah, verily we seek Your help and forgiveness, we praise You greatly, we give thanks to You and we do not disbelieve in You and we forsake and shun those who disbelieve in You.
Soorat al-Hafd is: “Allaahumma iyyaaka na’budu wa laka nusalli wa nasjudu, wa ilayka nas’aa wa nahfud. Narju rahmataka wa nukhaafu ‘adhaabaka, inna ‘adhaabaka al-jadd bil kuffaari mulhaq.(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).”
It was narrated in a saheeh report that ‘Ubayd ibn ‘Umayr said: I heard ‘Umar say qunoot in Fajr. He said: “Bismillah ir-Rahmaan ir-Raheem.Allaahumma inna nasta’eenuka wa nu’minu bika, wa natawakkalu ‘alayka wa nuthni ‘alayka al-khayr, wa laa nakfuruka(In the name of Allah, the Most Gracious, the Most Merciful. 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)” Then he recited: “Bismillah ir-Rahmaan ir-Raheem.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(In the name of Allah, the Most Gracious, the Most Merciful. O Allah, 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 Allah, punish the infidels of the People of the Book who are preventing others from following Your way).”
This was narrated by Ibn Abi Shaybah in hisMusannaf(2/315) and ‘Abd ar-Razzaaq in hisMusannaf(4969).
‘Abd ar-Razzaaq added: It was narrated that ‘Ubayd ibn ‘Umayr said: Qunoot comes before the last rak‘ah of Fajr prayer, and he stated that he heardthat these were two soorahs in the Mushaf of Ibn Mas‘ood.
See:Salaat al-Witrby al-Mirwazi (p. 105).
It was narrated soundly from Tawoos that he heard Ibn ‘Abbaas say: ‘Umar said Qunoot, reciting these two soorahs, before the rak‘ah.
Narrated by ‘Abd ar-Razzaaq (3/114) and at-Tabari inTahdheeb al-Athaar– Musnad of Ibn ‘Abbaas (1/319)
At-Tabari also narrated (1/353) with a saheeh isnaad from Ma‘bad ibn Sireen who said: I prayed Fajr behind ‘Umar ibn al-Khattaab (may Allah be pleased with him) and he said qunoot after bowing, reciting these two soorahs.
He also narrated (1/355) with a saheeh isnaad from ‘Abd ar-Rahmaan ibn Abza, who said: I prayed with ‘Umar ibn al-Khattaab (may Allah be pleased with him) and he said qunoot, reciting the two soorahs:
“Allaahumma inna nasta’eenuka wa nastaghfiruka wa nuthni ‘alaykawa nu’minu bikawa nakhla ‘u wa natruku man yafjuruka.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 (O Allah, verily we seek Your help and forgiveness, we praise You, we believe in You, and we nakhla’u and forsake those who disbelieve in 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).
Thirdly:
In the answer to question no. 178209 we stated that this du‘aa’ may have been included in the mushafs of some of the Sahaabah (may Allah be pleased with them), but not in the sense that it is part of the Qur’an which was confirmed the last time it was reviewed with Jibreel, because the mushafs of the Sahaabah also contained commentary and fiqh, and things that had been abrogated. These two soorahs were part of the Qur’an that had been revealed then abrogated, but some of the Sahaabah continued to recite them in qunoot, because of the meanings they contained of supplication and praising Allah.
Az-Zarkashi said inal-Burhaan(2/37): The leading hadeeth scholar Abu’l-Husayn Ahmad ibn Ja‘far al-Manaadi said in his bookan-Naasikh wa’l-Mansookh, concerning that which has been abrogated from the Qur’an but was not erased from what people had learned by heart, that this included the two soorahs that are recited in Qunoot in Witr prayer. He said: There is no difference of opinion among the earlier scholars that these two soorahs were written down in the mushafs that were attributed to Ubayy ibn Ka‘b, and it was narrated from the Prophet (blessings and peace of Allah be upon him) that he recited them, and they were called the soorahs of al-Khal‘ and al-Hafd. End quote.
See:ad-Durr al-Manthoor(8/695-698)
The most that may be said concerning this matter is that the du‘aa’ of Qunoot was part of the Qur’an in the beginning, then it was abrogated from the Holy Qur’an, but the text remained because all of the Sahaabah were using it.
With regard to the ugly allegations of the enemies of Allah – the missionaries, atheists and Raafidis –that this is regarded as casting aspersions on the Qur’an, and that the Ahl as-Sunnah differ concerning it, and you will see some of them adding to this argument, this is pure fabrication, because affirmation of abrogation in the Qur’an is something well-known and well-established in Islam. No one denies it except one who is ignorant or arrogant. Once this is established, the most that can be said about this matter is what we have said above, that this was Qur’an then it was abrogated.
And Allah knows best.




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Description of the Prayer, - Dought & clear, - * Cracking the knuckles is makrooh whilst praying



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* Cracking the knuckles is makrooh whilst praying





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