Commentary on Hadeeth, - Dought & clear, - * Commentary on the hadeeth, “No one who has an atom’s weight of faithin his heart will enter Hell”

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I have heard that no one who has an atom’s weight of faith in his heart will enter Hell, and that the one who has an atom’s weight of arrogance in his heart will enter Paradise. Is this true?
Praise be to Allah.
What is indicated by the texts of the Qur’an and Sunnah, and the consensus of the early generations of this ummah is that no one who has an atom’s weight of faith in his heart will abide in Hell for eternity. If a Muslim who was a sinner died without repenting from his sin, then his case will be decided by Allah: if He wills He will pardon him, and if He wills He will punish him, but he will not abide in Hell forever in any case.
Al-Bukhaari (44) and Muslim (193) narrated from Anas that the Prophet (blessings and peace of Allah be upon him) said: “Whoever says Laa ilaaha ill-Allah and has in his heart goodness the weight of a grain of barley will be brought out of Hell, then whoever says Laa ilaaha ill-Allah and has in his heart goodness the weight of a grain of wheat will be brought out of Hell, then whoever says Laa ilaaha ill-Allah and has in his heart goodness the weight of an atom (or a small ant) will be brought out of Hell.”
This idea is repeated in other hadeeths, the wording of which is similar.
With regard to your saying that no one who has an atom’s weight of faith in his heart will enter Hell, this is also proven, but some of the scholars interpret it as meaning that such a one will not enter it as the disbelievers do, i.e., he will not abide therein for eternity, although he will may enter it. Thus this hadeeth may be reconciled with the many texts that say that some of the sinners among the believers will enter Hell even though they have faith in their hearts, then they will be brought out by means of intercession and so on.
At-Tirmidhi (1999), Abu Dawood (4091) and Ibn Maajah (59) narrated from ‘Abdullah ibn Mas‘ood that the Prophet (blessings and peace of Allah be upon him) said: “No one will enter Paradise in whose heart is an atom’s weight of arrogance and no one will enter Hell in whose heart is an atom’s weight of faith.” A man said: What if I like my clothes to look nice and my shoes to look nice? He said: “Verily Allah loves beauty; rather arrogance means rejecting the truth and looking down on people.”
Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.
Imam at-Tirmidhi (may Allah have mercy on him) said, after quoting this hadeeth: Some of the scholars said, commenting on this hadeeth, that no one who has an atom’s weight of faith in his heart will enter Hell; the only meaning is that they will not abide in the Fire forever. This was narrated from Abu Sa‘eed al-Khudri from the Prophet (blessings and peace of Allah be upon him) who said: “Everyone in whose heart there is an atom’s weight of faith will be brought out of Hell.” More than one of the Taabi‘een interpreted the verse (interpretation of the meaning), “Our Lord! Verily, whomever You admit to the Fire, indeed, You have disgraced him” [Aal ‘Imraan 3:192] as meaning: whomever You cause to abide forever in the Fire, indeed, You have disgraced him. End quote.
With regard to the second sentence, in which you say, “that the one who has an atom’s weight of arrogance in his heart will enter Paradise”, this is also proven, as in the hadeeth quoted above. It was quoted by Muslim (91), with this sentence only, from ‘Abdullah ibn Mas‘ood from the Prophet (blessings and peace of Allah be upon him) who said: “No one will enter Paradise in whose heart is an atom’s weight of arrogance.” A man said: What if a man likes his clothes to look nice and his shoes to look nice? He said: “Verily Allah is Beautiful and loves beauty; arrogance means rejecting the truth and looking down on people.”
What this hadeeth means is that no one will enter Paradise without being exposed to the possibility of requital or punishment; he may be punished or he may be pardoned, unlike the obedient believer who is free of this major sin, who will enter Paradise without being exposed to the possibility of entering Hell.
An-Nawawi (may Allah have mercy on him) said inSharh Muslim: Rather the apparent meaning is that which was favoured by al-Qaadi ‘Iyaad and other scholars, which is that he will not enter Paradise without bringing him to account and punishing him if He wills, or He may let him off. Rather it is inevitable that all of those who affirm the Oneness of Allah will enter Paradise, either initially or later on, after some of those who committed major sins and died whilst persisting in them have been punished. And it was said that he will not enter Paradise with the pious in the first group to enter.
End quote.
To sum up:
What you asked about is the text of one or two saheeh hadeeths, the meaning of which is as we have said. It is not correct for anyone to imagine that it is impossible for the one who has an atom’s weight of faith in his heart to enter Hell no matter what major sins he has committed, and he should not imagine that it is impossible for the Muslim in whose heart there is an atom’s weight of arrogance to enter Paradise, no matter how great his faith.
Two groups of people did not understand these texts corectly, the Khaarijis and the Murji’ah. The Khaarijis focused only on the texts that contain the warning, such as the second hadeeth, and the Mujri’ah focused only on the texts that contain the promise, such as the first hadeeth. But Allah guided Ahl as-Sunnah wa’l-Jamaa‘ah to the correct view, which reconciles between the texts.
And Allah knows best.

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Making Up Missed Prayers, - Dought & clear, - * He prayed for three years without doing ghusl from janaabah

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When I reached the age of puberty, I did not know that ghusl was essential after having a wet dream. I stayed like that for three years, after which I learned that ghusl is obligatory. My question is, what do I have to do with regard to the prayers that I did during this period? Do I have to make them up?
Praise be to Allaah.
When you find some semen in your clothes, you should do ghusl even if you do not remember having an erotic dream. When the Muslim wakes up and find some wetness – i.e., the traces of semen – on his clothes or on his thighs, or in the place where he was sleeping, he has to do ghusl even if he does not remember seeing an erotic dream. He has to do this because this emission of semen makes ghusl obligatory, regardless of whether he remembers the dream or not. If he remembers seeing an erotic dream but nothing came out of him, such as if you were to say that you dreamt that you were having intercourse with a woman, but when you woke up you found no trace of semen on your clothes or your body or the place where you were sleeping – do you have to do ghusl? In this case, ghusl is not obligatory, so long as there was no semen, even if you did have an erotic dream. Ghusl is connected to whether there is any semen emitted.
With regard to what you say about praying without doing ghusl for janaabah for three years, you and people in similar situations have to ask questions. Allaah says (interpretation of the meaning):
“So ask of those who know the Scripture, if you know not.”
[al-Nahl 16:43].
You have no excuse before Allaah, for He has given you good health and a sound mind, and He has commanded you to ask. It is not permissible for you to worship Allaah in ignorance and misguidance. Worshipping Allaah in ignorance and misguidance is the way of the Christians. Do you not reciteSoorat al-Faatihahevery day in your prayers?
“Guide us to the Straight Way
The way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger, nor of those who went astray
[al-Faatihah 1:6-7 – interpretation of the meaning]
Those who have earned Allaah’s anger are the Jews, who have knowledge but do not act upon it, and those who went astray are the Christians, who worship Allaah in ignorance and misguidance. So if the Muslim worships Allaah in ignorance and misguidance, he is one of those who have gone astray. One of the scholars said: whoever among our scholars becomes corrupt is like the Jews, and whoever among our worshippers becomes corrupt is like the Christians. So you have to fear Allaah and remember that He is always watching. Do lots of naafil prayers. Some scholars suggest that you have to make up the prayers of these three years. But because what you did was due to ignorance and the number of prayers is too great, I hope that you will be OK in sha Allaah. But do lots of naafil prayers, but if you think you can make up those prayers, this is what you should do anyway. But if you want to you can do a lot of naafil, as some scholars have suggested, because the issue is subject to debate. And Allaah knows best.
Fataawa Samaahat al-Shaykh ‘Abd-Allaah ibn Humayd, p. 64

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Making Up Missed Prayers, - Dought & clear, - * Makingup naafil acts of worship

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When do we say that naafil acts of worship should not be made up? Is it because it is a Sunnah for which the time or place is no longer applicable? We know that the Prophet (peace and blessings of Allaah be upon him) used to make up some naafil acts of worship when the time for them had passed, such as Witr.
Praise be to Allaah.
Naafil acts which are done for a specific reason should not be made up once the reason is no longer present. For example, if the sun is eclipsed and a person was asleep, then when he wakes up he finds out that there has been an eclipse, he should not do the eclipse prayer because the occasion has passed. Similarly, if a man enters the mosque and stays there for a long time thinking that he does not have wudoo’, then he remembers that he does have wudoo’, he should not prayTahiyyat al-Masjid(two rak’ahs to “greet the mosque” upon entering) because it is a Sunnah and the occasion for it has passed. The guideline in these cases is that every naafil act which is done for a reason should not be made up later, such as Witr. The Prophet (peace and blessings of Allaah be upon him) did not make up Witr as such; he would pray twelve rak’ahs of Duhaa (optional mid-morning prayer). The most he ever prayed in Witr was eleven rak’ahs, so he made up the most but he made it even, because the occasion for praying Witr had passed.
From the fatwas of Shaykh Muhammad ibn Saalih al-‘Uthaymeen for al-Da’wah magazine, issue # 1756, p. 37

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Making Up Missed Prayers, - Dought & clear, - * Makingup prayers at times when prayer is disallowed

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People say that no kada(due)prayer can be offered immediaely after the 'Asr' prayer. Please help by giving me a comprehensive answer regarding this saying.
Praise be to Allaah.
Firstly – there are some times at which the Prophet (peace and blessings of Allaah be upon him) disallowed prayer. These are:
1 – From after Fajr prayer until the sun has appeared and risen to the height of a spear, i.e., approximately fifteen minutes. (al-Sharh al-Mumti’, 4/162).
2 – The time when the sun is at its zenith in the middle of the sky. This is a short time before the time for Zuhr prayer begins, approximately one-quarter of an hour or twenty minutes. (Fataawa al-Shaykh Ibn Baaz, 11/286). Some of the scholars said that it was shorter than that. Ibn Qaasim (may Allaah have mercy on him) said that it is a brief time period, not even long enough to pray, only enough to say the takbeer to start the prayer. (Haashiyat Ibn Qaasim ‘ala’l-Rawd al-Murabba’, 2/245)
3 – After ‘Asr prayer until the sun sets.
These three times were mentioned in many ahaadeeth in which the Prophet (peace and blessings of Allaah be upon him) forbade praying at these times. These ahaadeeth include the following:
1 – Al-Bukhaari (586) and Muslim (728) narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘There is no prayer after ‘Asr prayer until the sun has set, and no prayer after Fajr prayer until the sun has risen.’”
2 – Muslim (832) narrated that ‘Amr ibn ‘Abasah al-Sulami (may Allaah be pleased with him) said: “I said, ‘O Prophet of Allaah, tell me what Allaah has taught you and I do not know, tell me about the prayer.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Pray Subh (Fajr) prayer, then do not pray until the sun has appeared and risen… then pray for your prayer is witnessed and attended (by the angels), until the shadow of a spear points due north – which is the time when the sun is in the middle of the sky – then stop praying, for at that time Hell is stoked up. When the shadow turns – which is the beginning of the time for Zuhr – then pray, for your prayer is witnessed and attended (by the angels), until you pray ‘Asr. Then stop praying until the sun sets…”
Secondly: what is meant by making up prayers (qada’) is doing the prayer after the time for that prayer is over. The made-up prayer may be either fard (obligatory) or naafil (supererogatory).
Fard prayers: The Muslims must pray regularly at the times defined by Allaah for each prayer. Allaah says (interpretation of the meaning):
“Verily, As‑Salaah (the prayer) is enjoined on the believers at fixed hours”[al-Nisa’ 4:103]
Delaying the prayer until its time is over without a reason or excuse is haraam, and it is a major sin.
If the Muslim has an excuse, such as sleeping or forgetting, and he was not able to do the prayer on time, then he must make up the prayer when that reason no longer applies, even if that is at one of the times when prayer is disallowed. This is the view of the majority of scholars. Seeal-Mughni, 2/515.
The evidence for that is the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever sleeps and misses the prayer or forgets it, let him pray it when he remembers.” (Narrated by al-Bukhaari, 597; Muslim, 684)
Naafil prayers: the scholars differed with regard to making them up at times when prayer is disallowed. The correct view is that they should be made up. This is the view of al-Shaafa’i (may Allaah have mercy on him). Seeal-Majmoo’, 4/170. It was also the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), as stated inal-Fataawa, 23/127. This is indicated by a number of ahaadeeth, such as:
The report narrated by al-Bukhaari (1233) and Muslim (834) from Umm Salamah (may Allaah be pleased with her), that the Prophet (peace and blessings of Allaah be upon him) prayed two rak’ahs after ‘Asr, and she asked him about that. He said: “Some people from ‘Abd al-Qays came to me and distracted me from praying two rak’ahs after Zuhr, so I did them now.”
Ibn Maajah (1154) narrated that Qays ibn ‘Amr said: the Prophet (peace and blessings of Allaah be upon him) saw a man praying two rak'ahs after he had prayed Fajr prayer. The Prophet (peace and blessings of Allaah be upon him) said, “Are you praying Fajr twice?” The man said to him, “I did not pray the two rak’ahs that come before it, so I prayed them now.” The Prophet (peace and blessings of Allaah be upon him) remained silent. This was classed as saheeh by al-Albaani inSaheeh Ibn Maajah(984). Ibn Qudaamah (may Allaah have mercy on him) said: the fact that the Prophet (peace and blessings of Allaah be upon him) remained silent indicates that it is permissible. (al-Mughni, 2/532).
And Allaah knows best. May Allaah bless our Prophet Muhammad and grant him peace.

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