Menstruation and Post-Natal bleeding, - Dought& clear, - * A menstruating woman is not naajis (impure)

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Do the clothes worn by a mestruating woman need to be washed even if they are not stained by the menstrual blood? Once her periods have finished, can a woman perform salat with the clothes that she wore while menstruating without washing them if they were not stained with the blood?
Praise be to Allaah.
So long as the clothes she is wearing do not contain any najaasah (impure substance), she is permitted to pray in them, even if she was wearing them during her monthly period. The menstruating woman herself is not naajis, neither is her sweat. The Jews used to think this, but Allaah stated that this was a lie, as is reported in the saheeh hadeeth narrated by Muslim (may Allaah have mercy on him) from Anas:
"When one of their women menstruated, the Jews would not eat with her or sit with her in their houses. The Companions of the Prophet (Peace & Blessings of Allaah be upon Him) asked the Prophet (Peace & Blessings of Allaah be upon Him) about this, and Allaah revealed the words (interpretation of the meaning): ‘They ask you about menstruation. Say: That is an adhaa (a harmful thing for a husband to have intercourse with his wife while she is having her menses), therefore keep away from women during menses and go not unto them till they have purified (from menses and taken a bath)…’ [al-Baqarah 2:222].
The Prophet (Peace & Blessings of Allaah be upon Him) said: ‘Do everything except have intercourse.’ Word of this reached the Jews and they said: ‘What does this man mean, in every issue he differs from us!’" (Saheeh Muslim, 455).
If the clothes get some menstrual blood on them, it is enough to remove the impurity with water and then she can pray in them. And Allah knows best.

- PUBLISHERNajimudeeN M

Menstruation and Post-Natal bleeding, - Dought& clear, - * Reading Qur'aan during menses

Is it permissible to read Quran while a women is having mensus (periods)?
Praise be to Allaah.
This is one of the issues on which the scholars, may Allaah have mercy
on them, differed.
The majority of fuqahaa' say that it is haraam for a woman to recite
Qur'aan during her period, until she is taahir (pure) again. The only
exceptions they make is in the case of dhikr (remembrance of Allaah)
and phrases that are not intended as tilaawah (recitation), such as
saying "Bismillaahi'r-Rahmaani'r-Raheem" or "Innaa Lillaahi wa innaa
ilayhi raaji'oon", or other phrases from the Qur'aan which are
repeated as general du'aa's.
They base their evidence for forbidding menstruating women to recite
Qur'aan on several things, including the following:
Menstruation is seen as coming under the rulings that apply to one who
is junub (in a state of impurity following sexual intercourse),
because both states require ghusl. This is based on the hadeeth
narrated by 'Ali ibn Abi Taalib (may Allaah be pleased with him),
according to which the Messenger of Allaah (peace and blessings of
Allaah be upon him) used to teach the Qur'aan and he never prevented
anyone from learning it except those who were in a state of janaabah
(impurity)." (Reported by Abu Dawood, 1/281; al-Tirmidhi, 146;
al-Nisaa'i, 1/144; Ibn Maajah, 1/207; Ahmad, 1/84; Ibn Khuzaymah [??],
1/104. Al-Tirmidhi said: a saheeh hasan hadeeth. Al-Haafiz ibn Hajar
said: the truth is that it is the type of hasan hadeeth that could be
used as evidence).
The hadeeth of Ibn 'Umar (may Allaah be pleased with them both),
according to which the Prophet (peace and blessings of Allaah be upon
him) said: "The menstruating woman and the one who is in a state of
impurity (janaabah) should not recite anything of the Qur'aan."
(Reported by al-Tirmidhi, 131; Ibn Maajah, 595; al-Daaraqutni (1/117);
al-Bayhaqi, 1/89. This is a da'eef hadeeth, because it was reported by
Ismaa'eel ibn 'Ayyaash from the Hijaazis, and his reports from them
are da'eef as is well known to those who are conversant with the study
of hadeeth. Shaykh al-Islam Ibn Taymiyah said (21/460): it is a da'eef
hadeeth by the unanimous agreement of the scholars of hadeeth. SeeNasb
al-Raayah, 1/195;al-Talkhees al-Habeer, 1/183).
Some scholars say that it is permitted for a menstruating woman to
recite Qur'aan. This is the opinion of Maalik, and one opinion
narrated from Ahmad, which Ibn Taymiyah preferred and which
al-Shawkaani believed to be correct. The scholars based the following
points on this opinion:
The principle is that things are allowed and permitted unless there is
evidence to the contrary. There is no such evidence to say that a
menstruating woman is not allowed to recite Qur'aan. Shaykh al-Islam
Ibn Taymiyah said: "There is no clear, saheeh text to indicate that a
menstruating woman is forbidden to recite Qur'aan... It is known that
women used to menstruate at the time of the Messenger of Allaah (peace
and blessings of Allaah be upon him), and he did not forbid them to
recite Qur'aan, or to remember Allaah (dhikr) and offer du'aa'."
Allaah, may He be glorified and exalted, commands (Muslims) to recite
Qur'aan. He praises the one who does so, and promises him (or her) a
great reward. No one is excluded from this except the one concerning
whom there is solid evidence (daleel), and there is no such evidence
in the case of menstruating women, as stated above.
The analogy between the menstruating woman and the one who is in a
state of janaabah is made despite the fact that there are differences
between them. The one who is in a state of janaabah has the option of
removing the "barrier" by making ghusl, unlike the menstruating woman.
A woman's period usually lasts for some length of time, whereas the
person who is in a state of janaabah is required to do ghusl when the
time for prayer comes.
Preventing a menstruating woman from reciting Qur'aan deprives her of
the chance to earn reward, and it may make her forget something of the
Qur'aan, or she may need to recite it for the purposes of teaching or
learning.
From the above, it is clear that the evidence of those who allow a
menstruating woman to recite Qur'aan is stronger. If a woman wants to
err on the side of caution, she can limit her recitation to the
passages which she is afraid of forgetting.
It is very important to note that what we have been discussing here is
restricted to what a menstruating woman recites from memory. When it
comes to reading from the Mus-haf (the Arabic text itself), a
different rule applies. The correct view of the scholars is that it is
forbidden to touch the mus-haf when one is in any kind of state of
impurity, because Allaah says (interpretation of the meaning):"... which
none can touch except the purified." [al-Waaqi'ah 56:79]. In a letter
to 'Amr ibn Hazm, the Prophet (peace and blessings of Allaah be upon
him) told the people of Yemen: "No one should touch the Qur'aan except
one who is taahir (pure)." (Reported by Maalik, 1/199; al-Nisaa'i,
8/57; Ibn Hibbaan, 793; al-Bayhaqi, 1/87. Al-Haafiz ibn Hajar said: A
group of scholars classed this hadeeth as saheeh because it is so well
known. Al-Shaafi'i said: It is proven by them that it was a letter
sent by the Messenger of Allaah (peace and blessings of Allaah be upon
him). Ibn 'Abd al-Barr said: "This letter is famous among the scholars
of seerah, and is so well known among the scholars that it does not
need an isnaad. It is like tawaatur because the people accepted and
recognized it. Shaykh al-Albani said that its is saheeh.Al-Talkhees
al-Habeer, 4/17. See also:Nasb al-Raayah, 1/196;Irwaa' al-Ghaleel,
1/158).
(Haashiyat Ibn 'Aabideen, 1/159;al-Majmoo', 1/356;Kashshaaf al-Qinaa',
1/147;al-Mughni, 3/461;Nayl al-Awtaar, 1/226;Majmoo' al-Fataawaa,
21/460;al-Sharh al-Mumti' li'l-Shaykh Ibn 'Uthaymeen, 1/291)
And Allaah knows best.

Innovations in Religion and Worship, - Dought & clear, - * He claims to have a hair of the Prophet (blessings and peace of Allah be upon him) and he wants to build a mosque in which to preserve it!

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M NajimudeeN - INDIA
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I am frm southern india kerala one of our muslim leader claims that he have the holy hair of rasool he is going to build a masjid to preaerve it.it makes very much controversy pls clarify about tabarrukk i hope i get a detailed answer on the basis of quran and hadeeth
Praise be to Allah.
Firstly:
Tabarruk (seeking barakah or blessings) from the relics of the Prophet (blessings and peace of Allah be upon him) was something that was done at the time of the Prophet (blessings and peace of Allah be upon him), with things such as water left over from his wudoo’, his garment, his food and drink, his hair, and anything else from him.
As for seeking barakah from anything that had touched his body, such as wudoo’ water, sweat, hair and so on, this is something that was well-known and regarded as permissible by the Sahaabah (may Allah be pleased with them) and those who followed them in truth, because of the goodness and barakah that there is in that, and the Prophet (blessings and peace of Allah be upon him) approved of them doing that.
It says inal-Mawsoo‘ah al-Fiqhiyyah(10/70):
The scholars are unanimously agreed that it is permissible to seek barakah from the relics of the Prophet (blessings and peace of Allah be upon him), and the scholars of seerah (Prophet’s biography), shamaa’il (Prophet’s character) and hadith narrated many reports that speak of the noble Sahaabah (may Allah be pleased with them) seeking barakah from various relics of the Prophet (blessings and peace of Allah be upon him). End quote.
Please see the answer to question no. 10045
Secondly:
This tabarruk (seeking barakah) is not permissible with anything other than the relics of the Prophet (blessings and peace of Allah be upon him). So it is not permissible to draw an analogy with anyone else. Seeking barakah from the relics of anyone else among the righteous is a reprehensible innovation (bid‘ah) and it is a means that leads to shirk.
Ibn ‘Uthaymeen (may Allah have mercy on him) said:
The Sahaabah used to seek barakah from the sweat of the Prophet (blessings and peace of Allah be upon him), and they used to seek barakah from his saliva, and they used to seek barakah from his garment, and they used to seek barakah from his hair. But in the case of anyone other than him (blessings and peace of Allah be upon him), no barakah is to be sought from any of these things. So one cannot seek barakah from a person’s garment, hair, nails or anything else of his, except in the case of the Prophet (blessings and peace of Allah be upon him). End quote.
Sharh Riyaadh as-Saaliheen(4/243)
Thirdly:
There is no proof that any of the relics of the Prophet (blessings and peace of Allah be upon him) exist now. Anyone who claims that any such thing exists has no proof to that effect. Based on that, it is not permissible for anyone to claim to have in his keeping any of the relics of the Prophet (blessings and peace of Allah be upon him), unless he has definitive evidence, and how could he have that?
The great scholar and historian Ahmad Pasha Taymoor said:
There is no valid proof for the hairs that were kept by people after that. Something of that which was shared out among the Companions (may Allah be pleased with them) may have reached them, but it is difficult to know what is genuine and what is not. End quote.
Al-Athaar an-Nabawiyyahby Ahmad Pasha Taymoor (91)
The great scholar and muhaddith Muhammad Naasir ad-Deen al-Albaani (may Allah have mercy on him) said:
However we should point out that we believe that it is permissible to seek barakah from the relics of the Prophet (blessings and peace of Allah be upon him) and we do not object that, contrary to what our opponents say about us.
But this seeking of barakah is conditional upon having the faith that is prescribed and is acceptable to Allah. If a person is not a true Muslim, then Allah will not bring about any good for him by means of this seeking of barakah on his part. Similarly, it is stipulated that the one who wants to seek barakah should have in his possession one of the relics of the Prophet (blessings and peace of Allah be upon him) and use it.
But we know that his relics (blessings and peace of Allah be upon him), such as his garment, hair and so on, have been lost, and it is not possible for anyone to prove that any such thing exists on a definitive and certain basis. As that is the case, seeking barakah from these relics has become irrelevant in our times and it has become a purely theoretical matter, so we should not speak at length about it.
End quote fromat-Tawassul: Anwaa‘uhu wa Ahkaamuhu(144)
For more information, please seeat-Tabarruk: Anwaa‘uhu wa Ahkaamuhu, by Dr Naasir al-Judayyi‘ (156-260)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked:
What is the ruling on seeking barakah from the relics of the Prophet (blessings and peace of Allah be upon him) after his death, such as his hair and the like?
He replied:
The answer to that is that it is not possible to prove that this is a hair of the Messenger (blessings and peace of Allah be upon him) at all. What is said about it being in Egypt in a place where relics were collected is not sound, and it does not exist.
It is not known that the Sahaabah (may Allah be pleased with them) paid attention to this matter, apart from what is reported from Umm Salamah (may Allah be pleased with her), that she had some of the hairs of the Prophet (blessings and peace of Allah be upon him) in a vessel of silver, and if anyone fell sick he would come to her and she would pour water on it and collect the water, then he would drink it.
Based on that, it is not possible to prove that this is actually the hair of the Messenger (blessings and peace of Allah be upon him). The most important “relics” are the texts and reports Islam (as opposed to physical relics). As for the physical relics, they are mere relics to which the heart may incline and love them, but what really matters is the teachings of Islam that he left behind. End quote.
Duroos li’sh-Shaykh al-‘Uthaymeen(2/64)
Please see also the answers to questions no. 91969, 100105, 204831
If a person truly wishes to seek barakah in his religious and worldly affairs, then he should follow the Prophet (blessings and peace of Allah be upon him) both outwardly and inwardly, adhere to his guidance, and refrain from that which he prohibited of words, deeds and beliefs. In that is all goodness and blessing (barakah).
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
When the Prophet (blessings and peace of Allah be upon him) came to the people of Madinah, he brought great blessing to them, as they believed in him and obeyed him, and by virtue of that blessing they attained happiness in this world and the Hereafter; in fact every believer who believes in the Messenger and obeys him will attain something of the blessings (barakah) of the Messenger by virtue of his faith and obedience, and will attain thereby goodness in this world and the Hereafter, to an extent that only Allah knows. End quote.
Majmoo‘ al-Fataawa(11/113)
Shaykh al-Albaani (may Allah have mercy on him) said:
Although the Prophet (blessings and peace of Allah be upon him) approved of the Sahaabah (may Allah be pleased with them) seeking barakah from his relics and touching them during the campaign of al-Hudaybiyah and on other occasions, that was for an important purpose, especially on that occasion; that purpose was to scare the kuffaar of Quraysh and to highlight the extent of the Muslims’ devotion to their Prophet and their love for him, and their willingness to strive hard in serving him and showing him respect. But what we cannot overlook or conceal is the fact that after that campaign, the Prophet (blessings and peace of Allah be upon him) discouraged the Muslims, in a wise and gentle manner, from seeking barakah in this way, and he instructed them to do righteous deeds, which would be better for them before Allah, may He be glorified and exalted, and more beneficial. This is what is indicated by the following hadith:
It was narrated from ‘Abd ar-Rahmaan ibn Abi Qarraad (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) did wudoo’ one day, and his Companions began wiping themselves with his wudoo’ water. The Prophet (blessings and peace of Allah be upon him) said to them: “What made you do that?’ They said: Love for Allah and His Messenger. The Prophet (blessings and peace of Allah be upon him) said: “Whoever wants to love Allah and His Messenger, or wants Allah and His Messenger to love him, let him be truthful when he speaks, and let him fulfil his trust when he is trusted, and let him be kind to his neighbour.” This is a proven hadith with several chains of narration and corroborating evidence in theMu‘jamsof at-Tabaraani and elsewhere. End quote.
At-Tawassul(p. 145)
To sum up: this man’s claim that he has a hair of the Prophet (blessings and peace of Allah be upon him) is a claim for which there is no proof; rather it is a mere claim and it is not permissible for anyone to accept it or believe what he says about it, especially concerning such a matter. If it were true, it would not be a secret; rather it would be widely known, there would be reason to transmit reports concerning it, its isnaads would be examined and verified, and the matter would be something well-known.
Fourthly:
His intention to build a mosque and put this hair in it is a corrupt plan and is to be rejected; by doing this he is only following the ways of the people of the Book and diverting people thereby from the straight path of Allah.
The problem of those people was exaggeration which mades such things justifiable in their minds and caused them to follow the path of innovation and misguidance. Al-Bukhaari (427) and Muslim (528) narrated from ‘Aa’ishah, the Mother of the Believers, that Umm Habeebah and Umm Salamah mentioned a church that they had seen in Abyssinia in which there were images, to the Prophet (blessings and peace of Allah be upon him ). He said: “Those people, if there was a righteous man among them and he died, they would build a place of worship over his grave and put those images in it. They will be the most evil of mankind before Allah on the Day of Resurrection.”
If these are the most evil of mankind before Allah on the Day of Resurrection, because of that deed, when they were certain about the body of the Prophet whose grave they made into a place of worship, then how about one whom the Shaytaan deceives about a matter of which he does not know its soundness and he does not know any chain of narration on the basis of which he could take it as proof, but he does something for it that is rejected and was not prescribed by the Prophet (blessings and peace of Allah be upon him) for his ummah; rather he forbade them to do such things and warned them against following that path.
How come the Sahaabah and Taabi‘een did not pay attention to this great virtue?! Why did they not preserve the relics of the Prophet (blessings and peace of Allah be upon him) and hand them down from one to another so as to preserve them, and put some of them in the mosques?
Conclusion:
Seeking barakah from this hair is not permissible and it is a means that may lead to shirk, because it is impossible to prove that it is actually a hair of the Prophet (blessings and peace of Allah be upon him). By the same token, it is not permissible to build a mosque for it and keep it in that mosque, even if we assume for argument’s sake that it is actually a hair of the Prophet (blessings and peace of Allah be upon him) and is proven by an unbroken, sound chain of narration.
And Allah knows best.
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Innovations in Religion and Worship, - Dought & clear, - * Celebrating special occasions and festivals – whatis permissible and what is not?

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In these times, when we are living in a global village with all other communities, is it permissible to celebrate people’s birthdays and weddings in an Islamic fashion, in which we do not engage in any un-Islamic practices, so long as these special occasions and celebrations are not connected to any religion, as is the case with regard to Halloween, Christmas, and Valentine’s Day, which have Christian roots, the Hindu festival of Diwali, and so on? Is it permissible to celebrate special occasions that have nothing to do with religion? I know that it is possible to hold a simple celebration as mentioned in the fatwas on the websites islamonline.net and daruliftaa.com. I find it very difficult to convince my children that what we have been doing for fifteen years and everything that is practised around us is not Islamic and is not acceptable in our religion. Please answer me, bearing in mind everything I have mentioned.
Praise be to Allah.
According to Islamic teaching, there is nothing wrong with having celebrations on the occasions of marriage or other worldly occasions, on condition that they are free of reprehensible matters such as free mixing and music. These celebrations do not come under the heading of acts of worship that are intended to bring one closer to Allah, may He be exalted; rather they are gatherings to express joy and happiness, and the basic principle with regard to customs and traditions is that they are permissible. This is in contrast to acts of worship, concerning which the basic principle is that they are not allowed unless there is evidence to show that they are prescribed.
Among the celebrations that are prohibited according to Islamic teaching – apart from those which involve reprehensible practices and sins – are those in which there is any imitation of the disbelievers, such as birthday celebrations and Mother’s Day. The prohibition is more emphatic if they take a form which resembles the festivals prescribed in Islam. This is the case with regard to those occasions, as they are called “ ‘eid al-milaad (lit. “festival of birth” i.e., birthday) and “ ‘eid al-umm” (lit. festival of mothers, i.e., Mother’s Day) [the objection is to use of the word eid in Arabic to refer to them]. These are occasions which involve imitation of the disbelievers and those whom we are forbidden to imitate. The prohibition is more emphatic if the aim of the one who celebrates it is to draw closer to Allah, may He be exalted, thereby, because this is combining sin and innovation (bid‘ah). The scholars of the Standing Committee were asked:
What is the ruling on celebrating children’s birthdays? There is a saying among us that it is better to fast on that day instead of celebrating it. What is the correct view?
They replied:
Celebrating birthdays or fasting because it is one’s birthday is all innovation (bid‘ah) for which there is no basis. Rather the Muslim should seek to draw closer to Allah by doing that which He has enjoined upon him and by doing supererogatory acts of worship. In all cases he should be grateful to Him and praise Him for all the days and years during which he has been sound in body and he, his property and his children have been safe. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh Saalih al-Fawzaan, Shaykh Bakr Abu Zayd
Fataawa al-Lajnah ad-Daa’imah(2/260, 261)
See also the fatwas of Shaykh ‘Abd al-‘Azeez ibn Baaz and Shaykh Ibn ‘Uthaymeen (may Allah have mercy on them both) on the ruling on celebrating birthdays, in the answers to questions no. 1027and 26804
See also the fatwa of Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) on what is called Mother’s Day in the answer to question no. 59905.
On our website we have a detailed discussion on what is called Mother’s Day, in which there is an overview of its history and the fatwas of the scholars concerning it. Please see this link:
/index.php?pg =article& ln=ara& article_id=92
And Allah knows best.

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