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Friday, October 31, 2014

Making Up Missed Prayers, - Dought & clear, - * He did not know that ghusl from janaabah is obligatory; should he repeat the prayers?

I did not know that it is obligatory to do ghusl from janaabah (full
ablution following sexual activity) in order to pray. Do I have to
repeat the prayers?.
Praise be to Allaah.
Every Muslim, male or female, has to learn the rulings of Islam,
especially those that have to do with the duties that Allaah has
enjoined upon him and that he is able to do. Whoever has wealth has to
learn the rulings on zakaah; whoever works in business has to learn
the rulings on buying and selling. And everyone has to learn the
correct beliefs and what is required of every accountable person, the
rulings on purification and prayer. Allaah has made it easy for us to
seek knowledge in various ways, so many people have no excuse for
saying that they did not know, except negligence.
With regard to this particular matter, which is not knowing that it is
obligatory to do ghusl from janaabah, and that you offered many
prayers whilst in this state, the scholars are of the view that this
is regarded as something that may be excused, so you do not have to
make up the prayers. But you have to do ghusl and repeat the prayer at
the time of which you hear of the ruling. They quoted several reports
as evidence for that:
1 - It was narrated from Abu Hurayrah that the Messenger of Allaah
(peace and blessings of Allaah be upon him) entered the mosque and a
man entered and prayed and greeted the Prophet (peace and blessings of
Allaah be upon him) with salaam and he returned the greeting. Then he
said: "Go back and pray, for you have not prayed." So he went back and
prayed as he had prayed the first time. Then he came and greeted the
Prophet (peace and blessings of Allaah be upon him) with salaam and he
said: "Go back and pray for you have not prayed." This happened three
times, then he said: "By the One Who sent you with the truth, I cannot
do any better; teach me." He said: "When you stand to pray, say
takbeer ("Allaahu akbar"), then recite whatever you can of Qur'aan,
then bow until you are at ease in bowing, then stand up until you are
standing straight. Then prostrate until you are at ease in
prostration, then sit up until you are at ease in sitting, and do that
throughout the whole prayer." Narrated by al-Bukhaari, 724; Muslim,
367. The Prophet (peace and blessings of Allaah be upon him) did not
tell him to make up his past prayers, rather he told him to make up
the current prayer only.
2 - It was narrated that 'Abd al-Rahmaan ibn Abza said: A man came to
'Umar ibn al-Khattaab and said: I have become junub but I cannot find
any water. 'Ammaar ibn Yaasir said to 'Umar ibn al-Khattaab: "Do you
not remember when we were on a journey, you and I (and became junub)?
You did not pray, but I rolled in the dust and prayed. I mentioned
that to the Prophet (peace and blessings of Allaah be upon him) and
the Prophet (peace and blessings of Allaah be upon him) said: 'It
would have been sufficient for you to do this,' and the Prophet (peace
and blessings of Allaah be upon him) struck his palms on the ground
and blew onto them, then he wiped them over his face and hands."
Narrated by al-Bukhaari, 331; Muslim, 368.
'Umar ibn al-Khattaab (may Allaah be pleased with him) did not pray
because he did not know that tayammum is obligatory for the one who
cannot find water. 'Ammaar ibn Yaasir (may Allaah be pleased with him)
did tayammum in a different way because he did not know how to do
tayammum correctly. But the Prophet (peace and blessings of Allaah be
upon him) did not tell them to make up the prayers that they had
missed.
Shaykh al-Islam Ibn Taymiyah (may Allaah be pleased with him) said:
Based on this, if a person did not purify himself as prescribed in
sharee'ah because the text had not reached him, such as if he ate
camel meat and did not do wudoo', then the text reached him and he
came to know that it is obligatory to do wudoo' after eating camel
meat, or if he prayed in a camel pen then the text reached him (which
says that it is not allowed to pray in camel pens), does he have to
repeat the past prayers? There are two opinions, both of which were
narrated from Ahmad.
A similar case is if a man touches his penis and prays, then he finds
out that the one who touches his penis has to do wudoo'.
The correct view in all these cases is that he does not have to repeat
the prayers, because Allaah has forgiven things done by mistake or out
of forgetfulness, and because He says (interpretation of the meaning):
"And We never punish until We have sent a Messenger (to give warning)"
[al-Isra' 17:15]
If a person has not heard of the command of the Messenger of Allaah
(peace and blessings of Allaah be upon him) concerning a particular
matter, then the obligation is not confirmed in his case. Hence when
'Umar and 'Ammaar became junub and 'Umar did not pray and 'Ammaar
prayed after rolling in the dust, the Prophet (peace and blessings of
Allaah be upon him) did not tell either of them to repeat the prayer.
Similarly he did not tell Abu Dharr to repeat the prayers when he was
junub and did not pray for several days. And he did not tell those of
his companions who had eaten until they could distinguish the white
thread from the black thread to make up their fasts, and he did not
tell those who had prayed facing Bayt al-Maqdis (Jerusalem) before
news of the abrogation reached them to make up those prayers.
A similar case is that of the woman who was suffering from istihaadah
(non-menstrual vaginal bleeding) and had not prayed for some time
because she thought that she did not have to pray. There are two views
as to whether such a woman has to make up the prayers she missed. One
view is that she does not have to make up the prayers - as was
narrated from Maalik and others - because when the woman who was
suffering from istihaadah said to the Prophet (peace and blessings of
Allaah be upon him): "I have been bleeding heavily for some time and
it prevents me from praying and fasting," he told her what she should
do in the future, and he did not tell her to make up the prayers of
the past.
It seems to me, based on mutawaatir reports, that with regard to women
and men living in the desert and elsewhere who have reached the age of
puberty and do not know that prayer is obligatory for them, and even
if it is said to such a woman, "You have to pray" and she says, "Not
until I grow up and become an old woman, thinking that the command to
pray is only addressed to old women, and even the followers of some
shaykhs (among the Sufis) groups do not know that prayer is obligatory
for them, according to the correct view, they do not make to make up
past prayers regardless of whether it is said that they were kaafirs
or they were excused for their ignorance.
Majmoo' al-Fataawa, 21/101, 102.
See also the answer to question no. 21806.
It may be noted here that if the questioner was in a place where the
means of acquiring knowledge were available but he was careless and
did not try to find out, then he has to make up the prayers that he
offered without ghusl from janaabah, so long as he is not very old. If
he is very old, he does not have to make them up because of the
hardship that that would cause, because Allaah says (interpretation of
the meaning):
"and [Allaah] has not laid upon you in religion any hardship"
[al-Hajj 22:78]
And Allaah knows best.

Making Up Missed Prayers, - Dought & clear, - * Praying Maghrib behind one who is praying‘Isha’



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I came back from a journey and I had not prayed Maghrib. I entered the mosque and found them praying ‘Isha’. Should I pray ‘Isha’ with them or pray Maghrib on my own and then pray ‘Isha’?.
Praise be to Allaah.
Rather you should join the imam in the prayer, with the intention of praying Maghrib, then you should sit in the third rak’ah and recite the Tashahhud and say the salaam, then join the imam in what is left of ‘Isha’ prayer. Or wait during the Tashahhud until the imam finishes the prayer and say the tasleem with him, then pray ‘Isha’.
This is the view of Imam al-Shaafa’i (may Allaah have mercy on him), and is one of the two views narrated from Imam Ahmad. Al-Mardaawi stated inal-Insaaf(4/413) that this view was favoured by a number of the companions of Imam Ahmad, including Shaykh al-Islam Ibn Taymiyah and his grandfather al-Majd ibn Taymiyah.
Al-Nawawi (may Allaah have mercy on him) said inal-Majmoo’, 4/143:
If he intends to pray Fajr behind one who is praying Zuhr and the congregational prayer is completed, if he wishes he may wait during the Tashahhud until the imam finishes, and say the tasleem with him, which is better, or if he wishes he may decide to leave him and say the tasleem. This leaving does not invalidate his prayer, and there is no scholarly dispute on this point, because he is excused from following the imam. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:
Some worshippers were delayed in praying Maghrib, and they found that the imam had started to pray ‘Isha’. Should they pray Maghrib in a congregation on their own, or join the imam? And how should they pray?
He replied:
The correct view is that if a person comes (to the mosque) and the imam is praying ‘Isha’, whether he is with a group or not, he should join the imam, with the intention of praying Maghrib. It does not matter if the imam’s intention is different from that of one who is praying behind him, because the Prophet (peace and blessings of Allaah be upon him) said: “Actions are but by intentions, and each person will have but that which he intended.” If they join him in the second rak’ah, they can say the tasleem with him, because they will have prayed three rak’ahs, and it does not matter if they sit for the Tashahhud during their first rak’ah. If they join him in the first rak’ah, then when he stands up for the fourth rak’ah, they can sit and recite the Tashahhud and say the tasleem, then join him in what remains of ‘Isha prayer.
The second opinion concerning this matter is that they should join him with the intention of praying ‘Isha’, then pray Maghrib after that, and the obligation to offer the prayers in order is waived because of the duty to join the congregation.
The third view is that they should pray Maghrib on their own, then join him in whatever is left of ‘Isha’ prayer. The last two views involve something about which there is some reservation. The first view involves neglecting the order of prayers by putting ‘Isha’ before Maghrib. The second view involves having two congregations in one mosque at the same time, which is dividing the ummah.
But the first view which we mentioned is the correct one. Someone may say that there is something wrong, which is saying the tasleem before the imam. In fact there is nothing wrong with this. It is narrated in some places in the Sunnah that a member of the congregation may do something separately from the imam, such as in the fear prayer, where the imam leads them in one rak’ah, then they complete the prayer by themselves and leave.
Another example is the story of the man who joined Mu’aadh ibn Jabal (may Allaah be pleased with him) in prayer, but when he started to recite Soorat al-Baqarah or another similar soorah, he left him and did not complete the prayer with him.
And the scholars said that if a man is praying in congregation then he feels that is about to pass wind or that he needs to break his wudoo’ by urinating or defecating, then there is no sin on him if he decides to pray alone and completes his prayer and leaves. This indicates that praying alone in the case of need is not regarded as wrong. End quote.
Liqaa’aat al-Baab il-Maftooh, 3/425
Shaykh Ibn Baaz was asked: I entered the mosque and the ‘Isha’ prayer had started. Before I joined the prayer, I remember that I had not prayed Maghrib. Should I pray Maghrib and then catch up with ‘Isha’ with the congregation, or should I pray with the congregation and then pray Maghrib afterwards?
He replied: if you enter the mosque and ‘Isha’ prayer has started, then you remember that you did not pray Maghrib, then you should join the congregation with the intention of praying Maghrib. When the imam stands up for the fourth rak’ah, you should sit in the third rak’ah and recite the final tashahhud – i.e.,al-tahhiyaatuand the blessings upon the Prophet (peace and blessings of Allaah be upon him) – and make du’aa’ after that, then wait for the imam to say the tasleem and say the tasleem with him. It does not matter if the imam and the member of the congregation have different intentions, according to the sound scholarly opinion. If you pray Maghrib on your own and then join the congregation in what is left of ‘Isha’ prayer, there is nothing wrong with that. End quote.
Majmoo’ Fataawa Ibn Baaz, 12/189
The Standing Committee was asked: what should a man do if he forgets Fajr prayer, for example, and does not remember until the iqaamah is given for Zuhr, or he forgets Zuhr and does not remember until the time for ‘Asr begins. Should he join the imam with the intention of offering the obligatory prayer that he missed or with the intention of offering the prayer that is currently due, and make up the missed prayer after that?
He replied: He should offer the prayer that he forgot behind the imam, and it does not matter if his intention is different from that of the imam, according to the sound scholarly opinion. End quote.
Fataawa al-Lajnah al-Daa’imah, 7/407.



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Making Up Missed Prayers, - Dought & clear, - * He does not remember the number of prayers and fasts that he owes. What should he do?



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If someone doesn't remember that how many prayers and fasts he/she has left, how should he/she proceed to make over them?.
Praise be to Allaah.
Firstly:
If prayers have been missed, one of the following three scenarios must apply:
1 – The prayer was missed for a reason such as sleeping or forgetting. In that case it must be made up, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever forgets a prayer or sleeps and misses it, the expiation for that is to pray it when he remembers.” Narrated by al-Bukhaari, 572; Muslim, 684.
He should offer these prayers in order as enjoined, because of the hadeeth of Jaabir ibn ‘Abd-Allaah, according to which ‘Umar ibn al-Khattaab (may Allaah be pleased with him) came on the day of al-Khandaq after the sun had set, and started cursing the kuffaar of Quraysh and saying, “O Messenger of Allaah, I could hardly pray ‘Asr until the sun had almost set.” The Prophet (peace and blessings of Allaah be upon him) said: “By Allaah, I did not pray it either.” We went to Bat-haan and he did wudoo’ for prayer and so did we, then he prayed ‘Asr after the sun had set, then he prayed Maghrib after that. Narrated by al-Bukhaari (571) and Muslim (631).
2 – He omitted the prayer for a reason but he was not aware of it, such as unconsciousness. In this case the prayer is waived for him and he does not have to make it up.
The scholars of the Standing Committee were asked:
I was involved in a car accident and I stayed in the hospital for three months, where I did not wake up and I did not pray for all that time. Is it waived for me or do I have to make up all the missed prayers?
They replied:
The prayers during the period mentioned are waived in your case, so long as you were unconscious throughout that period. End quote.
They were also asked:
If a person remains unconscious for a month and does not pray throughout that period, then he regains consciousness after that, does he have to repeat the missed prayers?
They replied:
He does not have to make up the prayers that he missed during that period, because he comes under the same ruling as one who is insane, and the Pen is lifted from one who is insane (i.e., his deeds are not recorded). End quote.
Fataawa al-Lajnah al-Daa’imah, 6/21
3 – He missed the prayers for no reason. One of two scenarios applies in this case:
Either he denied and refused to accept that they are obligatory. In this case there is no dispute that this is kufr and he has nothing to do with Islam. He has to enter Islam and then do all the duties and obligations of Islam, but he does not have to make up the prayers he missed when he was a kaafir.
Or he did not pray because he was negligent and lazy. In this case the prayers are not valid if he makes them up, because he had no excuse at the time when he missed them. Allaah has enjoined prayers at certain, clearly-defined times, as He says (interpretation of the meaning):
“Verily, As‑Salaah (the prayer) is enjoined on the believers at fixed hours”
[al-Nisa’ 4:103]
And the Messenger (peace and blessings of Allaah be upon him) said: “Whoever does an action that is not part of this matter of ours will have it rejected.” Narrated by al-Bukhaari, 2697; Muslim, 1718.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked:
I did not pray until the age of twenty-four. Now with every fard (obligatory prayer) I offer another fard. Is it permissible for me to do that? Should I carry on doing that, or is there something else I have to do?
He replied:
The one who missed prayers deliberately does not have to make them up, according to the correct scholarly view. Rather he has to repent to Allaah, because prayer is the foundation of Islam, and failing to pray is the greatest of sins. In fact, failing to pray constitutes major kufr according to the more correct of the two scholarly opinions, because it is narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The covenant that stands between us and them is prayer; whoever does not pray is a kaafir.” Narrated by Imam Ahmad and the authors ofal-Sunanwith a saheeh isnaad from Buraydah (may Allaah be pleased with him).
And the Prophet (peace and blessings of Allaah be upon him) said: “Between a man and shirk and kufr there stands his giving up prayer.” Narrated by Imam Muslim in hisSaheehfrom Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him). And there are other ahaadeeth which indicate the same thing.
What you have to do is repent sincerely to Allaah by regretting what you have done in the past, giving up not praying, and sincerely resolving not to go back to it. You do not have to make up anything, either with every prayer or otherwise. Rather all you have to do is repent. Praise be to Allaah, whoever repents, Allaah accepts his repentance. Allaah says (interpretation of the meaning):
“And all of you beg Allaah to forgive you all, O believers, that you may be successful”
[al-Noor 24:31]
And the Prophet (peace and blessings of Allaah be upon him) said: “The one who repents from sin is like one who did not sin at all.”
You have to be sincere in your repentance, and take stock of yourself, and strive to offer prayers regularly on time in congregation. And you have to ask Allaah to forgive what you have done, and do a lot of righteous deeds, and be optimistic, for Allaah says (interpretation of the meaning):
“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)”
[Ta-Ha 20:82]
After mentioning shirk, murder and zina (adultery) in Soorat al-Furqaan, Allaah says (interpretation of the meaning):
“and whoever does this shall receive the punishment.
69. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;
70. Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft‑Forgiving, Most Merciful”
[al-Furqaan 25:68]
We ask Allaah to guide us and you, to make our repentance sound and help us to remain constant in doing good. End quote.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 10/329, 330
Secondly:
With regard to making up missed fasts, if you did not fast during the time when you did not pray, then you do not have to make up those fasts, because the one who does not pray is a kaafir in the sense of major kufr that puts him beyond the pale of Islam – as stated above. When a kaafir becomes Muslim, he is not obliged to make up acts of worship that he did not do when he was a kaafir.
But if you did not fast at a time when you were praying, then one of the following two scenarios must apply:
Either you did not form the intention to fast from the night before, and you decided rather that you would not fast. In this case making up the fasts would not be valid in your case, because you failed to do the act of worship at the time prescribed for it by Islam, with no excuse.
Or you started to fast then you broke the fast during the day. In this case you have to make it up, because when the Prophet (peace and blessings of Allaah be upon him) commanded the one who had had intercourse during the day in Ramadaan to offer expiation for that, he said to him: “Fast one day in its stead.” Narrated by Abu Dawood, 2393; Ibn Maajah, 1671; classed as saheeh by al-Albaani inIrwa’ al-Ghaleel, 940.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on breaking the fast during the day in Ramadaan with no excuse. He replied:
Breaking the fast during the day in Ramadaan with no excuse is a major sin, which makes a person a faasiq (disobedient, evildoer) who has to repent to Allaah and make up the day when he broke his fast. I.e., if he fasted then during the day he broke his fast with no excuse, then he has sinned, and he has to make up the day when he broke the fast, because when he started it, it became binding upon him, so he has to make it up, like a vow. But if he did not fast at all, deliberately, with no excuse, then it is most likely that he does not have to make it up, because that will not benefit him at all, for it will never be accepted from him. The basic principle with regard to every act of worship which is to be done at a specific time is that if it is delayed beyond that time with no excuse, it will not be accepted, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does any action that is not in accordance with this matter of ours will have it rejected.” And he has transgressed the limits set by Allaah, and transgressing the limits set by Allaah is zulm (wrongdoing), and good deeds are not accepted from the wrongdoer. Allaah says (interpretation of the meaning):
“And whoever transgresses the limits ordained by Allaah, then such are the Zaalimoon (wrongdoers)”
[al-Baqarah 2:229]
If he had done this act of worship ahead of time – i.e., before the time for it began – it would not have been accepted of him, and by the same token, if he does it after that it will not be accepted from him, unless he has an excuse. End quote.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen(19, question no. 45)
What he has to do is repent sincerely from all sins, and perform obligatory duties regularly and on time, and give up evil deeds, and do a lot of naafil deeds and acts of worship.
And Allaah knows best.





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Thursday, October 30, 2014

Womens Work, - Dought & clear, - * Woman working in a home for the elderly



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Is it permissible for a women to work in a home for the elderly that is mixed, men and women together, where the workers have to wash the people, both men and women, and change their diapers, or she may have to give them forbidden drinks and meals containing pork? Can a Muslim woman work in this place if she avoids giving the people alcohol and haraam meats? Also please note that she is not allowed to wear anything but a scarf on her head and a knee-length shirt over trousers, on grounds of necessity. Some people have told the women that doing this kind of work is better than being dependent on the social agencies that offer help to families whose head is out of work.
Praise be to Allaah.
With regard to offering alcohol and pork to the residents of the home for the elderly, this is undoubtedly haraam, and the Prophet (peace and blessings of Allaah be upon him) cursed ten types of people with regard to alcohol, including the one who carries it and the one who pours it. It was narrated that Anas ibn Maalik (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed ten types of people with regard to wine: the one who presses (the grapes), the one for whom it is pressed, the one who drinks it, the one who carries it, the one to whom it is carried, the one who pours it, the one who sells it and consumes its price, the one who buys it and the one for whom it is bought.” (Narrated by al-Tirmidhi, 1295; Abu Dawood, 3674). So it is not permissible to carry it or serve it and to be paid for that. The Prophet (peace and blessings of Allaah be upon him) said: “When Allaah forbids people to eat something, He also forbids its price to them [i.e., they are not allowed to sell it].” (Classed as saheeh by al-Albaani – may Allaah have mercy on him) inSaheeh Abi Dawood, no. 2978).
It is also well known that alcohol and pork are forbidden in the Qur’aan.
There remain two further issues of concern:
The first is that the Muslim woman who works in this home is not wearing complete shar’i hijaab.
The second is that washing the elderly people and changing their diapers will lead to seeing and touching their ‘awrahs. This is permissible in cases of necessity, but I do not think they will appoint men to take care of men and women to take care of women; usually they bring all the people together in one place and both women and men work with both sexes.
So my advice is that a Muslim woman, in particular, should not work in this place. This work is also not desirable because it involves dealing with impure things. Accepting help from the social institution, even though it involves the humiliation of the Muslim taking aid from the kaafirs, is still easier to bear that this work which involves going against sharee’ah.
We ask Allaah to cause Islam and the Muslims to prevail. And Allaah is the Source of help.




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Womens Work, - Dought & clear, - * She wants to work but her husband refuses



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My husband does not let me work or study, but I think that I am able for that. Does he have the right to prevent me from working or studying? He is not listening to me and that hurts my feelings.
Praise be to Allaah.
Both spouses must refer to the sharee’ah concerning all matters in their lives. Whatever is the ruling of sharee’ah is what they must apply and follow. This is the way that leads to happiness and ease in this world and in the Hereafter, as Allaah says (interpretation of the meaning):
“(And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination”
[al-Nisa’ 4:59]
With regard to women working and going out of the home, we say:
1 – The basic principle is that women should stay in their houses. This is indicated by the verse in which Allaah says (interpretation of the meaning):
“And stay in your houses, and do not display yourselves like that of the times of ignorance”
[al-Ahzaab 33:33]
Although this was addressed to the wives of the Prophet (peace and blessings of Allaah be upon him), all believing women should follow them in that. It was addressed to the wives of the Prophet (peace and blessings of Allaah be upon him) because of their honoured status and because they are the example for the believing women.
This is also indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “Woman is ‘awrah, and when she goes out the Shaytaan gets his hopes up. She is never closer to Allaah than when she is in the innermost part of her house.” (Narrated by Ibn Hibbaan and Ibn Khuzaymah; classed as saheeh by al-Albaani inal-Silsilah al-Saheehah, no. 2688.
And the Prophet (peace and blessings of Allaah be upon him) said concerning women praying in the mosques: “Their houses are better for them.” (Narrated by Abu Dawood, 567’ classed as saheeh by al-Albaani inSaheeh Abi Dawood).
2 – It is permissible for a woman to work or study so long as a number of conditions are met:
- That this work is suited to the nature and aptitude of women, such as medicine, nursing, teaching, tailoring and so on.
- The work should be in a place that is for women only, with no mixing between the sexes. It is not permissible for a woman to study or work in a mixed school.
- The woman should wear proper Islamic hijaab at work.
- Her work should not lead to her travelling without a mahram.
- Her going out to work should not involve her committing any sin, such as being alone with the driver, or wearing perfume where non-mahram men will be able to smell it.
- That should not lead to her neglecting her duties of looking after the house or taking care of her husband and children.
3 – What you have mentioned about your being able and willing to work, teach or study is something good. Perhaps that will help you to serve Allaah, such as teaching Muslim girls in your house or in the Islamic center – subject to the conditions mentioned above – or doing something that will benefit you and your family, such as sewing and the like, which will be a means of stopping boredom.
You could also join one of the Islamic Open Universities, which will let you enroll in a distance-learning program, so that you can increase your knowledge and understanding of Islam, as well as attaining a higher status before Allaah. For the angels lower their wings for the seeker of knowledge, and the inhabitants of the heavens and the earth pray for forgiveness for the scholar, even the fish in the sea, as it says in the hadeeth narrated by al-Tirmidhi (no. 2682), Abu Dawood (3641), al-Nasaa’i (158) and Ibn Maajah (223); this hadeeth was classed as saheeh by al-Albaani inSaheeh al-Tirmidhi.
Ask Allaah to bless you with righteous offspring, because in raising these children a woman will fill her time and will not feel bored, and she will be rewarded for all of that, praise be to Allaah.
Remember that it is obligatory to obey your husband unless he tells you to do something sinful. So if a husband tells his wife not to go out to work or to study, she has to obey him, and this will lead to her happiness and salvation. According to a hadeeth narrated by Ibn Hibbaan in hisSaheeh, “If a woman prays her five daily prayers, fasts her month (of Ramadaan), guards her chastity and obeys her husband, it will be said to her: ‘Enter Paradise from whichever of its gates you wish.’” (Classed as saheeh by al-Albaani inSaheeh al-Jaami’, no. 661).
But the husband should not exploit this right to hurt his wife’s feelings or ignore her opinion or go against her wishes. Rather he has to fear Allaah and try to consult with his wife and discuss with her, and explain the shar’i ruling to her, and give her permissible alternatives that will make her happy, develop her potential and achieve some of what she wants.
We ask Allaah to help us all to do that which He loves and which pleases Him.
And Allaah knows best.




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Womens Work, - Dought & clear, - * Is it permissible in Islamic sharee’ah for awoman to be a ruler?



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Are women allowed to be rulers in the islamic shariah? (i would prefer evidence from the Qur'an).
Praise be to Allaah.
Firstly:
We appreciate our brother’s keenness to find out and follow the evidence from the Qur’aan, but there will not necessarily be evidence specifically from the Qur’aan for every issue. Rather the evidence for many rulings is to be found in the saheeh Sunnah of the Prophet (peace and blessings of Allaah be upon him), not the Qur’aan. The Muslim has to follow the evidence of both the Qur’aan and Sunnah. Allaah says (interpretation of the meaning):
“O you who believe! Obey Allaah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination”
[al-Nisa’ 4:59]
Allaah has commanded us to obey Him and to obey His Messenger (peace and blessings of Allaah be upon him), and He has commanded us to refer matters of dispute to His Book and the Sunnah of His Messenger (peace and blessings of Allaah be upon him).
Allaah says (interpretation of the meaning):
“And whatsoever the Messenger (Muhammad) gives you, take it; and whatsoever he forbids you, abstain (from it). And fear Allaah; verily, Allaah is Severe in punishment”
[al-Hashr 59:7]
Ibn Maajah (12) narrated from al-Miqdaam ibn Ma’di Yakrib that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Soon there will come a time when a man will be reclining on his pillow, and when one of my hadeeth is narrated to him, he will say, ‘The Book of Allaah is (sufficient) between us and you. Whatever it states is permissible we will take as permissible, and whatever it states is forbidden, we will take as forbidden.’ Verily, whatever the Messenger of Allaah (peace and blessings of Allaah be upon him) has forbidden is like that which Allaah has forbidden.”
Classed as saheeh by al-Albaani inSaheeh al-Jaami’, 8186
Secondly:
The evidence from the Qur’aan and Sunnah indicates that it is not permissible for a woman to assume positions of senior public authority, such as the caliph (khaleefah), minister of state (wazeer or vizier) or judge (qaadi) and so on.
1 – Evidence from the Qur’aan:
Allaah says (interpretation of the meaning):
“Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means”
[al-Nisa 4:34]
Al-Qurtubi said:
The words “Men are the protectors and maintainers of women” mean that they spend on them and protect them, and also that they (men) are the rulers and governors, and the ones who go on military campaigns, and none of these are the role of women.
Tafseer al-Qurtubi, 5/168.
Ibn Katheer said:
It means the man is in charge of the woman; he is her leader, the ruler over her who disciplines her if she goes astray.
“because Allaah has made one of them to excel the other” means, because men are superior to woman, and a man is better than a woman. Hence Prophethood was given only to men, as is the role of caliph, because the Prophet (peace and blessings of Allaah be upon him) said: “No people will ever prosper who appoint a woman in charge of them.”
Tafseer Ibn Katheer, 1/492.
2 –Evidence from the Sunnah:
It was narrated that Abu Bakrah said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) heard that the people of Persia had appointed the daughter of Chosroes as their queen, he said, “No people will ever prosper who appoint a woman in charge of them.”
Narrated by al-Bukhaari, 4163.
Al-Shawkaani said inNayl al-Awtaar, 8/305:
This indicates that women are not qualified to rule, and it is not permissible for people to appoint them as rulers, because they must avoid that which will cause them not to prosper.
Al-Maawirdi said, in the context of his discussion of the position of wazeer:
It is not permissible for a woman to play this role, because the Prophet (peace and blessings of Allaah be upon him) said, “No people will prosper if they delegate their affairs to a woman.” And because these positions require wisdom and resolve, which women may be lacking in, and requires appearing in public to handle matters directly, which is haraam for them to do.
Al-Ahkaam al-Sultaaniyyah, p. 46.
Ibn Hazm (may Allaah have mercy on him) said, in the context of his discussion on the role of caliph:
There is no dispute that it is not permissible for a woman (to be caliph).
Al-Fasl fi’l-Milal wa’l-Nihal, 4/129.
Inal-Mawsoo’ah al-Fiqhiyyah(21/270) it says:
The fuqaha’ are agreed that one of the conditions of the position of caliph is that the holder should be male. The leadership of a woman is not valid, because the Prophet (peace and blessings of Allaah be upon him) said: “No people will ever prosper who appoint a woman in charge of them.” That is also so that he will be able to mix with men, to devote his time solely to dealing with affairs of state, and because this position involves handling very serious matters. The responsibility is great and this is a man’s role.
Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him) was asked the following question:
What is the Islamic view on a woman being nominated as a candidate for the position of head of state, or head of a government, or a public ministry?
He replied:
It is not permissible to appoint or elect a woman as head of state. This is indicated by the Qur’aan, Sunnah and scholarly consensus. In the Qur’aan, Allaah says (interpretation of the meaning):
“Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other…”
[al-Nisa 4:34]
The ruling in the verse is general and includes a man’s position of leadership in his family, and applies more so to his position of public leadership. This ruling is supported by the reason given in the verse itself, which is men’s intellectual superiority and better understanding etc, which are basic qualifications for leadership.
In the Sunnah, the Prophet (peace and blessings of Allaah be upon him) said: “No people will ever prosper who appoint a woman in charge of them.” Narrated by al-Bukhaari.
Undoubtedly this hadeeth indicates that it is haraam for a woman to take a position of public leadership, or to become the governor of a province or city, because all of that comes under the general meaning of the hadeeth, and the Prophet (peace and blessings of Allaah be upon him) said that those who appoint a woman as their leader will never prosper. Prospering means being successful and doing well.
The ummah unanimously agreed in practical terms at the time of the Rightly-Guided Caliphs and the imams of the first three generations, which the Prophet (peace and blessings of Allaah be upon him) testified were the best of generations, that women should not be appointed as governors or judges. There were women who were brilliant in religious knowledge, to whom scholars would refer concerning knowledge of Qur’aan, hadeeth and religious rulings, but no woman aspired to positions of public leadership during that time or any other position of that nature. The shar’i responsibilities of such positions cannot be carried out by women, because that involves travelling to the provinces, and mixing with the members of the ummah, and meeting with them, and leading the army sometimes in jihad, and negotiating with the enemy, and accepting oaths of allegiance from members of the ummah, and meeting with them, men and women, at times of war and peace, and so on. This is not appropriate for a woman, and it goes against the rulings of sharee’ah that are established to protect her and keep her safe from having to go out and mix in such a manner.
Rationally speaking, women should not be given positions of public office, because what is required of the one who is chosen for such a position is that he should a man of great resolve, determination, smartness, will power and good management skills. These characteristics are lacking in women because they have been created with weakness in their intellect and thinking, and with strong emotions, so electing them to such positions is not in the interests of the Muslims and does not help them to achieve greatness.
And Allaah is the source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions.
Majallat al-Mujtama’, issue no. 890.
And Allaah knows best.




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Wednesday, October 29, 2014

Pilgrimage, & Dought & clear, - * He cannot shave his head or cut his hair during ‘umrah because his head is very sensitive; whatshould he do?



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My head is very sensitive and I have shaved my hair off completely. I am going to do ‘umrah in sha Allah; what should I do about shaving my head? Please note that I cannot shave my head and I cannot cut my hair. If I shave my head, the sensitivity will come back.
Praise be to Allah.
Shaving the head or cutting the hair is one of the obligatory parts of ‘umrah for men; a man cannot exit ihram unless he does it. If a person omits one of the obligatory parts of ‘umrah, he must do it if there is still enough time and he is able to do it. If he is not able to do it or he misses the time for it, then if he had an excuse there is no sin on him, and he has to offer the fidyah. If he did not have any excuse, then he has sinned and he has to repent and offer the fidyah. The fidyah is a sheep that is fit to be offered as an udhiyah (sacrifice), or one seventh of a camel or one seventh of a cow, which is to be slaughtered in Makkah and the meat distributed to the poor of the Haram; he should not eat any of it.
The scholars of the Standing Committee said:
If a person omits any of the obligatory parts of Hajj or ‘Umrah, he must offer a sacrifice. The sacrifice may be one seventh of a camel, one seventh of a cow or a sheep that is fit to be offered as an udhiyah (sacrifice). It is to be slaughtered in Makkah and the meat distributed to the poor of the Haram.
End quote fromFataawa al-Lajnah(11/342).
Shaykh Ibn ‘Uthaymeen was asked about a man who exited ihram for ‘umrah after circumambulating the Ka‘bah (tawaaf) and going between as-Safa and al-Marwah (sa‘i), and he did not shave his head or cut his hair, then he entered ihram for Hajj. What does he have to do?
He replied:
What appears to be the case is that his tamattu‘ Hajj is not invalidated and is still valid, but he has to offer a fidyah (ransom) for failing to shave his head or cut his hair, based on the well-known view among the fuqaha’ that the one who omits an obligatory part of the rituals must offer a fidyah for that.
End quote fromLiqa’ al-Baab al-Maftooh(5/4). This applies if he has some hair on his head that he can pass the razor over and shave it, as he mentioned in the question that he had shaved it.
But if he went to ‘umrah having already shaved his head just prior to that, and there was nothing left on his head to be shaved, then he does not have to shave his head or offer a fidyah; rather when he finished his sa‘i his ihram ended, and he does not have to do anything further.
And Allah knows best.





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Pilgrimage, & Dought & clear, - * Is it permissible forhim to take a secured loan, pledging gold as collateral, inorder to obtainmoney so that he and his wifecan go for Hajj?



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I got married recently, and my wife and I want to go and perform the obligatory Hajj before we start a family. We have run out of some money, but we still have some of the gold that we received as gifts. We want to take a secured loan, pledging it (the gold) as collateral, in order to obtain money so that we can go for Hajj.
Is it permissible to do Hajj in this way and with money like this? Or is it better to sell (the gold)?
Is zakaah due on this gold if it is pledged as collateral?
Praise be to Allah.
Firstly:
there is nothing wrong with you doing Hajj with this money that you borrow, so long as you have gold or other wealth which will enable you to pay off the debt if you are not able to pay it off otherwise.
Taking secured loans is permissible according to the Qur’an and Sunnah, and scholarly consensus.
The purpose behind it is to secure the debt and guarantee that the lender will get his rights back from the borrower.
Allah, may He be exalted, says (interpretation of the meaning):
“And if you are on a journey and cannot find a scribe, then let there be a pledge taken (mortgaging); then if one of you entrust the other, let the one who is entrusted discharge his trust (faithfully), and let him be afraid of Allah, his Lord. And conceal not the evidence for he, who hides it, surely his heart is sinful. And Allah is All-Knower of what you do”
[al-Baqarah 2:283].
There is nothing wrong with pledging gold or silver, or other kinds of wealth, as collateral for a secured loan, because of the general meaning of the words “then let there be a pledge taken (mortgaging)”
The scholars of the Standing Committee were asked:
A friend comes to us, who has some gold, and he asks us for some money, so we give him the money and we take the gold in return for that money until he pays off the debt. What is the ruling on that?
The scholars of the committee replied:
Pledging gold as collateral for silver, or silver as collateral for gold, is permissible.
End quote fromFataawa al-Lajnah ad-Daa’imah(13/480)
The scholars of the Standing Committee were also asked:
I have a company that sells electrical equipment by instalments, by way of secured loans. When a customer comes to buy an electrical device for a certain amount, I ask him for collateral of gold equivalent in value to that price, or slightly less than that, which I keep as collateral until he has finished paying off all the instalments required of him during a set period. When the customer has finished paying off those instalments during the period agreed to, I return the collateral to him in full, just as I received it from him. Is what I am doing the correct prescribed way of dealing with secured loans?
They replied:
Your asking those who purchase items from you on credit to give collateral to secure that credit that is similar in value, whether it is gold or anything else, is permissible according to sharee‘ah. (The permissibility of) secured loans is proven in the Qur’an and Sunnah, and by scholarly consensus. The purpose of the collateral is to guarantee the debt with something that it is permissible to sell according to sharee‘ah, so that the debt will be repaid from the collateral or its price, if the borrower is unable to pay off the debt. But you have to take good care of the collateral, because it is a trust that has been placed in your keeping. If the borrower does not pay off the debt that he owes, or he does not sell the collateral in order to pay you back from its price, then the issue of selling the collateral and taking what is owed to you from its price should be referred to the Islamic court.
End quote fromFataawa al-Lajnah ad-Daa’imah(11/140-141)
See the answer to question no. 132648for information on the wisdom behind the permissibility of secured loans.
Secondly:
If the value of this gold that is given as collateral reaches the nisaab (minimum threshold at which zakaah becomes due), or you have other gold which, when added to it, will reach the nisaab, then zakah must be given on it when one full year has passed since it came into your possession. The fact that it is being held as collateral for a debt does not mean that the obligation of giving zakaah on it is waived, because you still have full ownership of it.
And Allah knows best.



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Pilgrimage, & Dought & clear, - * Will the one who does Hajj or ‘Umrah on behalf of another person have the same reward?



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Allah blessed me and enabled me to do ‘umrah twice this year. The first was in Sha‘baan and the second was in Ramadan. But the second time I did it on behalf of my deceased father. Will the reward of ‘umrah in Ramadan be recorded for me?
Praise be to Allah.
The scholars (may Allah have mercy on them differed as to whether the one who does Hajj or ‘Umrah on behalf of another person will have the same reward as the one on whose behalf it is done. There are two views:
-1-
The first view is that the proxy will have a reward like that of the one on whose behalf he does it, so both of them are included in the virtue mentioned in the words of the Prophet (blessings and peace of Allah be upon him): “Whoever performs Hajj and does not commit any obscenity or commit any evil will go back (free of) sin as on the day his mother bore him” and “ ‘Umrah during it – i.e., Ramadan – is equivalent to Hajj.”
Those who held this view quoted as evidence the general meaning of the hadeeths quoted above. They also noted that if “the one who tells others of some good deed will have a reward like that of the one who does it,” as is mentioned in the saheeh hadeeth from the Prophet (blessings and peace of Allah be upon him), then it is more appropriate that the one who does an action on behalf of someone else should also receive the reward in full.
Ibn Hazm (may Allah have mercy on him) said: It was narrated from Dawood that he said: I said to Sa‘eed ibn al-Musayyab: O Abu Muhammad, who will have the reward, the one who performs Hajj or the one on whose behalf he performs Hajj? Sa‘eed said: Allah, may He be exalted, so generous that He will reward both abundantly. Ibn Hazm said: Sa‘eed (may Allah have mercy on him) is right.
End quote fromal-Muhalla(7/61)
Shaykh Muhammad ibn Ibraaheem Aal ash-Shaykh (may Allah have mercy on him) said: The one who does Hajj on behalf of the deceased will have the reward of Hajj if he did that voluntarily (without being paid for it). Abu Dawood said inMasaa’il al-Imam Ahmad, narrating from Imam Ahmad: I heard a man say to Ahmad: I want to do Hajj on behalf of my mother; do you think that I will also have the reward of Hajj? He said: Yes, because you are paying a debt that she owes. End quote. This is the apparent meaning of what was narrated by at-Tabaraani inal-Awsatfrom Abu Hurayrah (may Allah be pleased with him), that the Prophet (blessings and peace of Allah be upon him) said: “Whoever does Hajj on behalf of one who has died, the one who does it will have a reward like that of the one on whose behalf he did Hajj. Whoever gives food to one who is fasting with which to break his fast will have a reward like his, and whoever calls others to do some good deed will have a reward like that of the one who does it.”
End quote fromFataawa ash-Shaykh Muhammad ibn Ibraaheem Aal ash-Shaykh(5/184)
Shaykh al-Albaani (may Allah have mercy on him) classed as da‘eef the hadeeth “Whoever does Hajj on behalf of one who has died, the one who does it will have a reward like that of the one on whose behalf he did Hajj”
Silsilat al-Ahaadeeth ad-Da‘eefah wa’l-Mawdoo‘ah
-2-
The second view is that the virtue or reward mentioned in the hadeeths quoted above applies only to the one on whose behalf it is done; as for the proxy, he will have a reward for his kindness towards his brother in performing the ritual on his behalf, and for whatever acts of worship he does separately from the actions of Hajj, and that he does in the Haram, such as prayer, dhikr and so on.
InFataawa al-Lajnah ad-Daa’imah(11/77-78) it says: Whoever does Hajj or ‘umrah on behalf of another person, whether that is in return for payment or otherwise, the reward of Hajj or ‘Umrah will go to the person on whose behalf he did it, and there is the hope that he will also have a great reward, commensurate with his sincerity and intention to do good. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Will the one who does Hajj on behalf of another person attain the reward mentioned by the Prophet (blessings and peace of Allah be upon him): “Whoever performs Hajj and does not commit any obscenity or commit any evil will go back (free of) sin as on the day his mother bore him”?
He replied: The answer to this question depends on whether this man is doing Hajj on his own behalf or on behalf of someone else. If he is doing Hajj on behalf of someone else and has not yet done Hajj on his own behalf, then he will not attain the reward mentioned by the Prophet (blessings and peace of Allah be upon him), because he is only doing Hajj on behalf of someone else. But in sha Allah, if he intends to benefit his brother and meet his need, then Allah, may He be exalted, will reward him.
End quote fromMajmoo‘ Fataawa ash-Shaykh Ibn ‘Uthaymeen(21/34)
He (may Allah have mercy on him) also said: The reward for deeds having to do with the rituals of Hajj all goes to the one who appointed him as his proxy; as for multiplying the reward for prayers and tawaaf that he does voluntarily outside of the rituals of Hajj, and reading Qur’an, that will go to the one who is doing Hajj and not to the one who appointed him to do it on his behalf.
End quote fromad-Diya’ al-Laami‘ min al-Khutab wa’l-Jawaami‘(2/478)
This issue is one concerning which there is a difference of opinion among the scholars, and the texts concerning it are not quite clear. So to be on the safe side we should say that the issue of reward is something that Allah will decide. The Fatwa Committee issued other fatwas concerning this matter and said: With regard to a man performing Hajj on behalf of another person, and whether that is like his performing Hajj on his own behalf, or is less or more than that in terms of virtue (and reward), that is something that Allah, may He be glorified, will decide.
End quote fromFataawa al-Lajnah ad-Daa’imah(11/100)
And Allah knows best.




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Tuesday, October 28, 2014

For children, - 10-90 Rule or Attitude



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How much do you see of an Iceberg?
Only 10% of any Iceberg is visible. The remaining 90% is below the sea level.
The Iceberg phenomenon is also applicable to we human beings ...
Do you know how?
Only 10% is what happens around us and 90% is how we react or respond to what happens and that's our Attitude.
Similarly, only 10% is our knowledge and skills. And remaining 90% is our Attitude.
In other words, our Attitude (values, standards, judgments, motives, ethics and beliefs) impact our Behavior. Hence, our life is a reflection of our attitudes.
Let each letter of the alphabetic has a value equals to it sequence of the alphabetical order:
ABCDEFGHIJKLMNOPQRSTUVWXYZ
0102030405060708091011121314151617181920212223242526
SKILLSTotal
191109121219=82%
KNOWLEDGETotal
111415231205040705=96%
HARDWORKTotal
0801180423151811=98%
But:
ATTITUDETotal
0120200920210405=100%
Then, look how far the love of God will take you?
LOVEOFGODTotal
1215220515060715O4=101%
Therefore, one can conclude with mathematical certainty that:
While Skills, Knowledge and Hard Work will get you close, and Attitude will get you there, It's the Love of Godthat will put you over the top!
Note:A positive attitude is like a magnet for positive results. Positive attitudes create a chain reaction of positive thoughts. It's your attitude and not your aptitude that determines your altitude.
Holy month of Ramadhan is best to practice and follow the above laws, because the Holy month of Ramadhan is a month of becoming Abdullah [an obedient servant of Allah (SWT)]. It is a month of adopting the etiquette of Allah (SWT) in the language of tradition or adopting the divine color in the language of the Noble Qur'an: "(We take our) color from Allah, and who is better than Allah at coloring. We are His worshippers". (Noble Qur'an 2:138) And the Holy Prophet Muhammad (saw) is reported to have said: "Adopt the etiquette of Allah (SWT)."



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Womens Work, - Dought & clear, - * It is notpermissible fora woman to beappointed as a judge



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Is it permissible for a woman to be appointed as a judge (qaadi) in Islamic sharee’ah?.
Praise be to Allaah.
Shaykh Ibn Jibreen was asked whether it is permissible for a woman to be a qaadi. He replied:
It is not permissible for a woman to be appointed to public positions which generally require speaking with men, mixing with them and going out frequently, asking questions of non-mahram men, and answering their questions. Such behaviour indicates that a woman is careless and audacious, which will lead to her giving up her modesty. This position also requires her to raise her voice. That is contrary to her femininity and modesty. Similarly a woman cannot become an imam or khateeb or lawyer who has to frequent the courts and offices which are filled with men.
This is also a kind of imitating men, and the Prophet (peace and blessings of Allaah be upon him) cursed women who imitate men.
With regard to jobs which a woman may need, there is nothing wrong with a woman being appointed to them, such as teaching female students, being a doctor or nurse treating female patients. A woman may also work in offices that are visited only by women, so that women will not be forced to mix with men, which may be a cause of spreading wanton display (tabarruj) and unveiling, and other things that lead to evil and immorality. And Allaah knows best.
Al-Lu’lu’ al-Makeen min Fataawa al-Shaykh Ibn Jibreen, p. 304.





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Womens Work, - Dought & clear, - * Is it permissible fora father to force his daughter to work in a mixed environment?



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Can a father force his daughter to work in a mixed environment?.
Praise be to Allaah.
Working in mixed environments is not free of the risk of some haraam things happening, such as looking, being alone with a person of the opposite sex, or feeling attracted. Hence the scholars have issued fatwas stating that it is haraam, based on what usually happens. It says inFataawa al-Lajnah al-Daa’imah(12/156):
Mixing of men and women in schools and elsewhere is a great evil and has serious implications for people’s religious and worldly interests. It is not permissible for a woman to study or work in a place where men and women mix, and it is not permissible for her guardian to allow her to do that.
Based on that, the father has no right to force his daughter to work in a mixed workplace. If he forces her to do that then she does not have to obey him, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no obedience in sinful matters, rather obedience is only (required) in that which is good and proper.” Narrated by al-Bukhaari, 7257; Muslim, 1840.
This daughter must explain to her father the dangers of working in a mixed environment, and that it is haraam. She should remind him of his duty to protect his family and save them from the Fire, and she should do so in a wise manner and with beautiful preaching.
And Allaah knows best.




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Womens Work, - Dought & clear, - * Does she have to obey her husband if he tells her to work outside the home?



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To begin, I state that I embraced Islam about 15 years ago, part of what is so impressive to me is the true revolution to women and their rghts which Islam has made, alhumdo lillah. But regretfully, so many Muslims do not acknowledge nor apply these standards and I have seen many women taken advantage of due to it. So my question is rgarding "Womens Rights"...
men are obligated to certain maintanance of women, but women are not prohibited from certain things with her husbands permission. So how can a woman protect herself from being taken advantage of by her husband?
For instance, he wants her to work within his business, still take care of the children an even have more children, bringing the infant to work following the delivery as early as the first week out of the hospital. She is repsonsible for the grocery shopping, taking the older child to day care, working at his business, preparing meals, and keeping the house neat. He will assist periodically but not without stating that he has done so as if she should have done it herself.
Can she insist on staying home and being supported? Or must she obey her husband - since he is not asking her to do something haram? But she is tired of being tired and unable to convince him her place is in the home, or even be considerate of her needs and he is always unsatisfied by how she isn't performing to his level of satisfaction.
Sorry this is so lengthy, but it is a common problem among many sisters I have seen, taking the rights Allah gave us and not being taken advantage of.
Praise be to Allaah.
Allaah has made men the protectors and maintainers of women for two reasons, what Allaah has given to men and what men earn. Allaah says (interpretation of the meaning):
“Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means”
[al-Nisa’ 4:34]
The fact that Allaah has given men more than women in terms of reasoning, thinking and physical strength is something concerning which there is no dispute. This is what Allaah has given to men. With regard to what men earn, this refers to the husband’s spending on his wife, which is something that is obligatory and is the basis for the man being the protector and maintainer of the wife.
It was narrated that Jaabir (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “Fear Allaah with regard to women for Allaah has entrusted them to you and intimacy with them has become permissible for you by the word of Allaah. Their rights over you are that you should provide for them and clothe them on a reasonable basis.”
Narrated by Muslim, 1218.
Al-Nawawi (may Allaah have mercy on him) said: This indicates that it is obligatory for the husband to spend on his wife and clothe her. This is established by scholarly consensus.Sharh Muslim, 8/184.
One of the reasons why it is obligatory for the husband to spend on the wife is that the wife is prevented from earning an income because of her duties towards her husband, children and house.
Al-Bukhaari (may Allaah have mercy on him) said: “The obligation of spending on one's wife and children.”
Then he narrated the hadeeth of Abu Hurayrah, according to which the Prophet (peace and blessings of Allaah be upon him) said: “The best of charity is that which leaves one independent of means, and the upper hand is better than the lower hand, and start with those who are dependent upon you.”
Al-Bukhaari, 1426; Muslim, 1034.
Al-Haafiz ibn Hajar said:
The reason why it is obligatory to spend on the wife is that she is prevented from earning because of her duties to fulfil the husband’s rights. There is scholarly consensus that this is obligatory.
Al-Fath, 9/625.
The husband has to fear Allaah his Lord, and take care of the wife and children that Allaah has entrusted to him. It is not permissible for him to force his wife to do that which she is unable to do. She does not have to work and spend on the house and on him; rather it is obligatory for him to spend on her even if she is rich.
The role that the woman plays in the home is very important, because she looks after the house and takes care of it, and she fulfils her husband’s rights by preparing the house for him, keeping it clean and tidy, making food, looking after the children, and many other things.
The woman does not have to work outside the house, especially if going out will expose her to mixing with non-mahram men and failing or falling short in her duties towards her house and children.
As mentioned above, it is obligatory for the husband to spend on her, according to scholarly consensus. He has to realize this and make his wife feel safe and protected in her house so that she can do that which Allaah has enjoined upon her.
And Allaah knows best.




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Monday, October 27, 2014

For children, - Discover the Law of the Garbage Truck this Ramadhan, Ramzan!

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بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيم -
‎ ‎-
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One day I hopped in a taxi and we took off for the airport. We were driving in the right lane when suddenly a car jumped out of a parking space right in front of us. My taxi driver slammed on his breaks, skidded, and missed the other car by just inches! The driver of the other car whipped his head around and started yelling at us. My taxi driver just smiled and waved at the guy. And I mean he was really friendly.
So I asked, 'Why did you just do that? This guy almost ruined your car and sent us to the hospital!' This is when my taxi driver taught me what I now call 'The Law of the Garbage Truck.'
He explained that many people are like garbage trucks. They run around full of garbage, full of frustration, full of anger, and full of disappointment. As their garbage piles up, they need a place to dump it and sometimes they'll dump it on you. Don't take it personally. Just smile, wave, wish them well, and move on. Don't take their garbage and spread it to other people at work, at home, or on the street.
The bottom line is that successful people don't let garbage trucks take over their day. Life's too short to wake up in the morning with regrets, so... 'Love the people who treat you right. Forgive the ones who don't.'
Life is ten percent what you make it and ninety percent how you take it!
Whom to blame
Boy was born to a couple after eleven years of marriage. They were a Loving couple and the boy was the gem of their eyes. When the boy was around two years old, one morning the husband saw a medicine bottle open. He was late for office so he asked his wife to cap the bottle and keep it in the cupboard. His wife, preoccupied in the kitchen totally forgot about the open medicine bottle.
The boy saw the bottle and playfully went to the bottle fascinated by its colour and drank it all. It happened to be a poisonous medicine Meant for adults in small dosages. When the child collapsed, mother hurried him to the hospital, where he died. The mother was stunned. She was terrified how to face her husband.
When the distraught father came to the hospital and saw the dead child, he looked at his wife and uttered just five words.
The husband just said "I am with you Darling." The husband's totally unexpected reaction is a proactive behaviour.
The Child is dead. He can never be brought back to life.
There is no point in finding fault with the mother. Besides, if only he had taken time to keep the bottle away, this would not have happened.
No one is to be blamed. She had also lost her only child. What she needed at that moment was consolation and sympathy from the husband. That is what he gave her.
If everyone can look at life with this kind of perspective, there would be much fewer problems in the world. "A journey of a thousand miles Begins with a single step." Take off all your envies, jealousies, unforgiveness, selfishness and fears. And you will find things are actually not as difficult as you think.
Moral of the Story:Sometimes we spend time in asking who is responsible or whom to blame, whether in a relationship, in a job or with the people we know. By this way we miss out some warmth in human relationship. -
- /-{Alhamdulillaah}



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Menstruation and Post-Natal bleeding, - Dought& clear, - * Rulingson menstruation

What are the rulings on menses in women?.
Praise be to Allaah.
There are many rulings to do with menstruation, more than twenty, of
which we will mention those which we think are most essential. They
are:
1 - Prayer
It is haraam for a menstruating woman to pay both obligatory and
naafil prayers, and they are not valid if she does them. She does not
have to do a particular prayer unless she was pure or became pure with
enough time to perform a complete rak'ah, in which case she has to do
the prayer, whether it is at the beginning of the time for it or at
the end. An example of that happening at the beginning of the time for
prayer is a woman who got her menses after the sun set but she had
enough time to perform a complete rak'ah (but she did not do it), so
when she becomes pure she has to make up that Maghrib prayer, because
she had enough time to perform a complete rak'ah before she got her
menses.
An example of that happening at the end of the time for prayer is a
woman whose menses ended before the sun rose and there was enough time
left to perform a complete rak'ah. When she becomes pure she has to
make up that Fajr prayer, because she had enough time to perform one
rak'ah.
But if there is not enough time to perform a rak'ah, such as in the
first scenario, if a woman gets her menses a moment after the sun sets
or, in the second scenario, she becomes pure a moment before the sun
rises, then she does not have to do that prayer, because the Prophet
(peace and blessings of Allaah be upon him) said: "Whoever catches up
with a rak'ah of prayer has caught up with the prayer." Agreed upon.
With regard to dhikr, takbeer, saying Subhaan-Allaah, praising Allaah,
saying Bismillaah when eating and so on, and reading hadeeth, fiqh and
du'aa's, or saying Ameen to du'aa's, and listening to Qur'aan, none of
these things are forbidden to her. It is proven inal-Saheehaynand
elsewhere that the Prophet (peace and blessings of Allaah be upon him)
used to recline in 'Aa'ishah's lap (may Allaah be pleased with her)
when she was menstruating, and he would recite Qur'aan.
Inal-Saheehaynit is also narrated from Umm 'Atiyyah that she heard the
Prophet (peace and blessings of Allaah be upon him) say: "Let the
girls who have attained puberty, women in seclusion and menstruating
women go out - i.e., to the Eid prayer - and witness good and the
gathering of the believers. But let the menstruating women avoid the
prayer place."
With regard to the menstruating woman reading Qur'aan, if she is
looking at it or thinking of it in her heart, without speaking the
words out loud, there is nothing wrong with that, such as if the
Mus-haf is placed there, and she looks at the verses and reads them in
her heart. Al-Nawawi said inSharhMuslim: it is permissible and there
is no difference of scholarly opinion on this point.
But if she is reciting it out loud, the majority of scholars are of
the view that this is not allowed.
Al-Bukhaari, Ibn Jareer, al-Tabari and Ibn al-Mundhir said it is
permissible, and this was also narrated from Maalik and from
al-Shaafa'i in his former view. That was narrated from them inFath
al-Baari. And al-Bukhaari narrated in a mu'allaq report from Ibraheem
al-Nakha'i that there is nothing wrong with her reciting a verse.
Shaykh al-Islam Ibn Taymiyah said inal-Fataawa: There is no report
saying that she should not read Qur'aan. The hadeeth "No menstruating
woman or person who is junub should recite anything from the Qur'aan"
is a weak hadeeth, according to the consensus of the scholars who are
well-versed in hadeeth. Women used to menstruate at the time of the
Prophet (peace and blessings of Allaah be upon him) and if reading was
haraam for them as prayer is, this would have been something that the
Prophet (peace and blessings of Allaah be upon him) explained to his
ummah and the Mothers of the Believers would have known that, and it
would have been something that they told to the people. But since no
one narrated any prohibition concerning that from the Prophet (peace
and blessings of Allaah be upon him), it is not permissible to regard
it as haraam, since it is known that he did not forbid that, and as he
did not forbid that despite the fact that menstruation was widespread
at his time, it is known that it is not haraam. End quote.
Since we know that there is a difference of opinion among the scholars
concerning this, what should be said is: it is better for a
menstruating woman not to recite Qur'aan out loud except when there is
need for that, such as if she is a teacher and she needs to teach her
students, or in the case of an exam when the student needs to recite
in order to be tested, and so on.
2 - Fasting
It is haraam for a menstruating woman to fast, whether it is an
obligatory or a naafil fast, and it is not valid if she does it. But
she has to make up any obligatory fasts that she misses, because of
the hadeeth of 'Aa'ishah (may Allaah be pleased with her) who said:
"That - meaning menses - used to happen to us and we were commanded to
make up fasts but we were not commanded to make up prayers." Agreed
upon.
If a woman gets her menses when she is fasting, her fast becomes
invalid even if that happens just before Maghrib, and she has to make
up that day if it was an obligatory fast.
But if she feels that the period was coming before Maghrib, but no
blood came out until after the sun set, then her fast is complete and
is not invalidated, according to the correct view, because there is no
ruling connected to blood that is still inside the body, and when the
Prophet (peace and blessings of Allaah be upon him) was asked about a
woman who sees in a dream what a man sees (i.e., an erotic dream),
does she have to do ghusl? He said: "Yes, if she sees water." So the
ruling is connected to seeing water, not feeling body sensations. The
same applies to menses: the rulings do not apply until it is seen
outside the body, not just the body sensations.
If dawn comes when the woman is menstruating, it is not valid for her
to fast that day even if she becomes pure even a moment after dawn.
If she becomes pure just before dawn and fasts, her fast is valid even
if she does not do ghusl until after dawn. This is like the one who is
junub - if he intends to fast when he is junub and dos not do ghusl
until after dawn breaks, his fast is valid, because of the hadeeth of
'Aa'ishah (may Allaah be pleased with her) who said: The Prophet
(peace and blessings of Allaah be upon him) used to wake up junub as
the result of intercourse, not a wet dream, and he would fast in
Ramadaan. Agreed upon.
3 - Tawaaf around the Ka'bah
It is haraam for a menstruating woman to circumambulate the Ka'bah,
whether that is obligatory or naafil, and it is not valid if she does
it, because the Prophet (peace and blessings of Allaah be upon him)
said to 'Aa'ishah when she got her menses: "Do everything that the
pilgrims do, but do not circumambulate the House until you become
pure."
As for the other actions of Hajj, such as saa'ee between al-Safa and
al-Marwah, standing at 'Arafah, staying overnight in Muzdalifah and
Mina, stoning the jamaraat and other rituals of Hajj and 'Umrah, they
are not haraam for her. Based on that, if a female does tawaaf when
she is pure, then her period begins immediately after she does tawaaf,
or during sa'ee, there is nothing wrong with that.
4 - Tawaaf al-wadaa' (the farewell tawaaf) is waived in her case
If a female completes the rituals of Hajj and 'Umrah, then she gets
her menses before she goes home and that continues until she leaves,
she may depart without doing the farewell tawaaf, because of the
hadeeth of Ibn 'Abbaas (may Allaah be pleased with him) who said: (the
Prophet (peace and blessings of Allaah be upon him)) told the people
that the last thing they should do was (tawaaf) around the House, but
he made an exception for women who were menstruating . Agreed upon.
But the tawaaf that is required for Hajj and 'Umrah is not waived, and
she must do it when she becomes pure.
5 - Staying in the mosque
It is haraam for the menstruating woman to stay in the mosque and even
in the Eid prayer-place, because of the hadeeth of Umm 'Atiyyah (may
Allaah be pleased with her), who said that she heard the Prophet
(peace and blessings of Allaah be upon him) say: "Let the girls who
have attained puberty, women in seclusion and menstruating women go
out - i.e., to the Eid prayer." In this hadeeth it says: "But let the
menstruating women avoid the prayer place." Agreed upon.
6 - Intercourse
It is haraam for her husband to have intercourse with her, and it is
haraam for her to allow him to do so, because Allaah says
(interpretation of the meaning):
"They ask you concerning menstruation. Say: that is an Adha (a harmful
thing for a husband to have a sexual intercourse with his wife while
she is having her menses), therefore, keep away from women during
menses and go not unto them till they are purified (from menses and
have taken a bath)"
[al-Baqarah 2:222]
What is meant by maheed (translated here as menstruation) is the time
of menses, and the location of this menses is the private part.
And the Prophet (peace and blessings of Allaah be upon him) said: "Do
everything except have intercourse." Narrated by Muslim.
And the Muslims are unanimously agreed that it is haraam to have
intercourse with a menstruating woman in her vagina.
But it is permissible for him to do that which will satisfy his desire
without having intercourse, such as kissing, touching and intimacy
that is less than intercourse, but it is better not to be intimate
with that which is between the navel and the knee except through a
barrier, because 'Aa'ishah (may Allaah be pleased with her) said: The
Prophet (peace and blessings of Allaah be upon him) used to tell me to
wear a waist wrapper, then he would be intimate with me when I was
menstruating. Agreed upon.
7 - Divorce
It is haraam for a husband to divorce a menstruating woman during her
menses, because Allaah says (interpretation of the meaning):
"O Prophet(peace and blessings of Allaah be upon him)! When you
divorce women, divorce them at their 'Iddah (prescribed periods)"
[al-Talaaq 65:1]
and that can only be if they are divorced when they are pregnant or
pure without having had intercourse since the menses ended. Because if
a woman is divorced when she is menstruating she cannot start her
'iddah, because the menstrual period during which she was divorced
cannot be counted as part of the 'iddah; and if she is divorced when
she is pure but has had intercourse since her period ended, she cannot
start her 'iddah, because it cannot be known whether she became
pregnant from this intercourse. So it should be reckoned by her
pregnancy, or if she is not pregnant it should be reckoned by her
menstrual cycle. If it cannot be ascertained what sort of 'iddah it
is, it is haraam for him to divorce her until things become clear.
Divorcing a menstruating woman at the time of her menses is haraam
because of the verse quoted above, and because of the report
inal-Saheehaynand elsewhere from Ibn 'Umar who said that he divorced
his wife when she was menstruating. 'Umar told the Prophet (peace and
blessings of Allaah be upon him) about that, and the Prophet (peace
and blessings of Allaah be upon him) got angry and said: "Tell him to
take her back and keep her until she becomes pure, then menstruates,
then becomes pure again. Then if he wishes he may keep her after that,
or if he wishes he may divorce her before he touches (has intercourse
with) her. That is the prescribed period within which Allaah has
enjoined divorce of women."
If a man divorces his wife when she is menstruating, he is sinning and
he has to repent to Allaah and take the woman back in order to divorce
her in the prescribed manner as enjoined by Allaah and His Messenger.
Then he should leave her alone after he takes her back until she
becomes pure from the menses during which he divorced her, then
menstruates again, then when she becomes pure again, if he wishes he
may keep her or if he wishes he may divorce her before having
intercourse with her.
There are three cases where an exception is made from the prohibition
on divorcing a woman during her menses:
1 - If the divorce occurs before he spent time alone with her or
touched her. There is nothing wrong with him divorcing her when she is
menstruating, because in that case she does not have to observe any
'iddah, so this divorce does not go against the words of
Allaah,"divorce them at their 'Iddah (prescribed periods)".
2 - If the menses occurs during pregnancy.
3 - If the divorce takes place in return for some compensation, in
which case there is nothing wrong with divorcing her when she is
menstruating.
There is nothing wrong with doing a marriage contract with a woman who
is menstruating, because the basic principle is that it is
permissible, and there is no evidence to suggest otherwise. But the
idea of the husband entering upon her when she is menstruating is
subject to further discussion. If he can be trusted not to have
intercourse with her, there is nothing wrong with it, otherwise he
should not enter upon her until she becomes pure, for fear of his
doing something that is forbidden.
8 - Reckoning the 'iddah of divorce by means of the menstrual cycle
If a man divorces his wife after having had intercourse with her or
being alone with her, then she has to observe an 'iddah of three
complete menstrual cycles, if she is a woman who menstruates and she
is not pregnant, because Allaah says (interpretation of the meaning):
"And divorced women shall wait (as regards their marriage) for three
menstrual periods"
[al-Baqarah 2:228]
If she is pregnant, her 'iddah lasts until her pregnancy ends, whether
the time is long or short, because Allaah says (interpretation of the
meaning):
"And for those who are pregnant (whether they are divorced or their
husbands are dead), their 'Iddah (prescribed period) is until they lay
down their burden"
[al-Talaaq 65:4]
If a woman does not menstruate because she is old or she had had a
hysterectomy, or for some other reason and there is no hope that she
will menstruate again, then her 'iddah is three months, because Allaah
says (interpretation of the meaning):
"And those of your women as have passed the age of monthly courses,
for them the 'Iddah (prescribed period), if you have doubt (about
their periods), is three months; and for those who have no courses
[(i.e. they are still immature) their 'Iddah (prescribed period) is
three months likewise"
[al-Talaaq 65:4]
If a woman normally menstruates but her menses have ceased for a
reason such as sickness or breastfeeding, then she should observe the
'iddah no matter how long it lasts, until her menses returns and she
can count her 'iddah. If the reason ceases but her periods do not come
back, such as if she recovers from sickness or stops breastfeeding and
still does not menstruate, then she should observe 'iddah for a full
year from the time the reason ceased. This is the correct view which
is based on Islamic principles, because if the reason ceases and her
periods do not come back, she is like one whose periods have stopped
for no apparent reason, and if her periods stop for no apparent reason
then she should observe an 'iddah of one year - nine months for
pregnancy based on the usual length of pregnancy, and three months for
the 'iddah.
*But if the divorce takes place after the marriage contract is done
and before intimacy or being alone together, then there is no 'iddah
at all, whether it is reckoned by the menstrual cycle or otherwise,
because Allaah says (interpretation of the meaning):
"O you who believe! When you marry believing women, and then divorce
them before you have sexual intercourse with them, no 'Iddah [divorce
prescribed period, see (V.65:4)] have you to count in respect of them"
[al-Ahzaab 33:49]
9 - Establishing the absence of pregnancy
This is required every time there is a need for a ruling that there is
no pregnancy. There are many issues connected to this.
10 -Requirement of ghusl
When the menstruating woman's period ends, she must do ghusl by
purifying her entire body, because the Prophet (peace and blessings of
Allaah be upon him) said to Faatimah bint Abu Hubaysh: "When the time
of your menses comes, stop praying, then when it ends, do ghusl and
pray." Narrated by al-Bukhaari.
*The minimum that is required for ghusl is to ensure that water
reaches every part of the body, even beneath the hair. But it is
better if it is done in the manner mentioned in the hadeeth from the
Prophet (peace and blessings of Allaah be upon him), when Asma' bint
Shakl asked him how a menstruating woman should do ghusl. He (peace
and blessings of Allaah be upon him) said: One of you should take her
water and lotus leaves and purify herself and purify herself well.
Then she should pour water over her head and rub it vigorously, so
that it reaches the roots of her hair, and pour water over herself.
Then she should take a piece of cloth that is scented with musk and
purify herself with it." Asma' said: "How should she purify herself
with it?" He said: 'Subhaan Allaah, let her purify herself with it."
'Aa'ishah said to her: "She should follow the traces of blood."
Narrated by Muslim.
*She does not have to undo the braids in her hair, unless they are
tied so tightly that she fears that the water will not reach the
roots, because of the hadeeth of Umm Salamah (may Allaah be pleased
with her) that is narrated inSaheeh Muslim, where she asked the
Prophet (peace and blessings of Allaah be upon him) and said: I am a
woman with braided hair; should I undo it when doing ghusl following
menses or for janaabah? He said: "No, rather it will be sufficient for
you to pour three handfuls of water on your head, then pour water over
yourself and you will be purified."
If a menstruating woman becomes pure during the time for prayer, she
must hasten to do ghusl so that she can offer the prayer on time. If
she is travelling and does not have any water, or she has water but
she is afraid that she may be harmed by using it, or she is sick and
the water will harm her, then she should do tayammum instead of ghusl,
until the reason for not doing it ceases, then she should do ghusl.
Some women become pure at the time for prayer, but they delay ghusl
until later, saying that they cannot purify themselves fully in this
time. But this is no excuse, because they can limit themselves to the
minimum that is required in ghusl and do the prayer on time, then when
they have more time they can purify themselves more fully. End quote.
These are the most important rulings that have to do with menses in women.
Risaalah fi'l-Dima' al-Tabee'iyyah li'l-Nisa'by Shaykh Ibn 'Uthaymeen
(may Allaah have mercy on him).

Menstruation and Post-Natal bleeding, - Dought& clear, - * Rulingson menstruation

What are the rulings on menses in women?.
Praise be to Allaah.
There are many rulings to do with menstruation, more than twenty, of
which we will mention those which we think are most essential. They
are:
1 - Prayer
It is haraam for a menstruating woman to pay both obligatory and
naafil prayers, and they are not valid if she does them. She does not
have to do a particular prayer unless she was pure or became pure with
enough time to perform a complete rak'ah, in which case she has to do
the prayer, whether it is at the beginning of the time for it or at
the end. An example of that happening at the beginning of the time for
prayer is a woman who got her menses after the sun set but she had
enough time to perform a complete rak'ah (but she did not do it), so
when she becomes pure she has to make up that Maghrib prayer, because
she had enough time to perform a complete rak'ah before she got her
menses.
An example of that happening at the end of the time for prayer is a
woman whose menses ended before the sun rose and there was enough time
left to perform a complete rak'ah. When she becomes pure she has to
make up that Fajr prayer, because she had enough time to perform one
rak'ah.
But if there is not enough time to perform a rak'ah, such as in the
first scenario, if a woman gets her menses a moment after the sun sets
or, in the second scenario, she becomes pure a moment before the sun
rises, then she does not have to do that prayer, because the Prophet
(peace and blessings of Allaah be upon him) said: "Whoever catches up
with a rak'ah of prayer has caught up with the prayer." Agreed upon.
With regard to dhikr, takbeer, saying Subhaan-Allaah, praising Allaah,
saying Bismillaah when eating and so on, and reading hadeeth, fiqh and
du'aa's, or saying Ameen to du'aa's, and listening to Qur'aan, none of
these things are forbidden to her. It is proven inal-Saheehaynand
elsewhere that the Prophet (peace and blessings of Allaah be upon him)
used to recline in 'Aa'ishah's lap (may Allaah be pleased with her)
when she was menstruating, and he would recite Qur'aan.
Inal-Saheehaynit is also narrated from Umm 'Atiyyah that she heard the
Prophet (peace and blessings of Allaah be upon him) say: "Let the
girls who have attained puberty, women in seclusion and menstruating
women go out - i.e., to the Eid prayer - and witness good and the
gathering of the believers. But let the menstruating women avoid the
prayer place."
With regard to the menstruating woman reading Qur'aan, if she is
looking at it or thinking of it in her heart, without speaking the
words out loud, there is nothing wrong with that, such as if the
Mus-haf is placed there, and she looks at the verses and reads them in
her heart. Al-Nawawi said inSharhMuslim: it is permissible and there
is no difference of scholarly opinion on this point.
But if she is reciting it out loud, the majority of scholars are of
the view that this is not allowed.
Al-Bukhaari, Ibn Jareer, al-Tabari and Ibn al-Mundhir said it is
permissible, and this was also narrated from Maalik and from
al-Shaafa'i in his former view. That was narrated from them inFath
al-Baari. And al-Bukhaari narrated in a mu'allaq report from Ibraheem
al-Nakha'i that there is nothing wrong with her reciting a verse.
Shaykh al-Islam Ibn Taymiyah said inal-Fataawa: There is no report
saying that she should not read Qur'aan. The hadeeth "No menstruating
woman or person who is junub should recite anything from the Qur'aan"
is a weak hadeeth, according to the consensus of the scholars who are
well-versed in hadeeth. Women used to menstruate at the time of the
Prophet (peace and blessings of Allaah be upon him) and if reading was
haraam for them as prayer is, this would have been something that the
Prophet (peace and blessings of Allaah be upon him) explained to his
ummah and the Mothers of the Believers would have known that, and it
would have been something that they told to the people. But since no
one narrated any prohibition concerning that from the Prophet (peace
and blessings of Allaah be upon him), it is not permissible to regard
it as haraam, since it is known that he did not forbid that, and as he
did not forbid that despite the fact that menstruation was widespread
at his time, it is known that it is not haraam. End quote.
Since we know that there is a difference of opinion among the scholars
concerning this, what should be said is: it is better for a
menstruating woman not to recite Qur'aan out loud except when there is
need for that, such as if she is a teacher and she needs to teach her
students, or in the case of an exam when the student needs to recite
in order to be tested, and so on.
2 - Fasting
It is haraam for a menstruating woman to fast, whether it is an
obligatory or a naafil fast, and it is not valid if she does it. But
she has to make up any obligatory fasts that she misses, because of
the hadeeth of 'Aa'ishah (may Allaah be pleased with her) who said:
"That - meaning menses - used to happen to us and we were commanded to
make up fasts but we were not commanded to make up prayers." Agreed
upon.
If a woman gets her menses when she is fasting, her fast becomes
invalid even if that happens just before Maghrib, and she has to make
up that day if it was an obligatory fast.
But if she feels that the period was coming before Maghrib, but no
blood came out until after the sun set, then her fast is complete and
is not invalidated, according to the correct view, because there is no
ruling connected to blood that is still inside the body, and when the
Prophet (peace and blessings of Allaah be upon him) was asked about a
woman who sees in a dream what a man sees (i.e., an erotic dream),
does she have to do ghusl? He said: "Yes, if she sees water." So the
ruling is connected to seeing water, not feeling body sensations. The
same applies to menses: the rulings do not apply until it is seen
outside the body, not just the body sensations.
If dawn comes when the woman is menstruating, it is not valid for her
to fast that day even if she becomes pure even a moment after dawn.
If she becomes pure just before dawn and fasts, her fast is valid even
if she does not do ghusl until after dawn. This is like the one who is
junub - if he intends to fast when he is junub and dos not do ghusl
until after dawn breaks, his fast is valid, because of the hadeeth of
'Aa'ishah (may Allaah be pleased with her) who said: The Prophet
(peace and blessings of Allaah be upon him) used to wake up junub as
the result of intercourse, not a wet dream, and he would fast in
Ramadaan. Agreed upon.
3 - Tawaaf around the Ka'bah
It is haraam for a menstruating woman to circumambulate the Ka'bah,
whether that is obligatory or naafil, and it is not valid if she does
it, because the Prophet (peace and blessings of Allaah be upon him)
said to 'Aa'ishah when she got her menses: "Do everything that the
pilgrims do, but do not circumambulate the House until you become
pure."
As for the other actions of Hajj, such as saa'ee between al-Safa and
al-Marwah, standing at 'Arafah, staying overnight in Muzdalifah and
Mina, stoning the jamaraat and other rituals of Hajj and 'Umrah, they
are not haraam for her. Based on that, if a female does tawaaf when
she is pure, then her period begins immediately after she does tawaaf,
or during sa'ee, there is nothing wrong with that.
4 - Tawaaf al-wadaa' (the farewell tawaaf) is waived in her case
If a female completes the rituals of Hajj and 'Umrah, then she gets
her menses before she goes home and that continues until she leaves,
she may depart without doing the farewell tawaaf, because of the
hadeeth of Ibn 'Abbaas (may Allaah be pleased with him) who said: (the
Prophet (peace and blessings of Allaah be upon him)) told the people
that the last thing they should do was (tawaaf) around the House, but
he made an exception for women who were menstruating . Agreed upon.
But the tawaaf that is required for Hajj and 'Umrah is not waived, and
she must do it when she becomes pure.
5 - Staying in the mosque
It is haraam for the menstruating woman to stay in the mosque and even
in the Eid prayer-place, because of the hadeeth of Umm 'Atiyyah (may
Allaah be pleased with her), who said that she heard the Prophet
(peace and blessings of Allaah be upon him) say: "Let the girls who
have attained puberty, women in seclusion and menstruating women go
out - i.e., to the Eid prayer." In this hadeeth it says: "But let the
menstruating women avoid the prayer place." Agreed upon.
6 - Intercourse
It is haraam for her husband to have intercourse with her, and it is
haraam for her to allow him to do so, because Allaah says
(interpretation of the meaning):
"They ask you concerning menstruation. Say: that is an Adha (a harmful
thing for a husband to have a sexual intercourse with his wife while
she is having her menses), therefore, keep away from women during
menses and go not unto them till they are purified (from menses and
have taken a bath)"
[al-Baqarah 2:222]
What is meant by maheed (translated here as menstruation) is the time
of menses, and the location of this menses is the private part.
And the Prophet (peace and blessings of Allaah be upon him) said: "Do
everything except have intercourse." Narrated by Muslim.
And the Muslims are unanimously agreed that it is haraam to have
intercourse with a menstruating woman in her vagina.
But it is permissible for him to do that which will satisfy his desire
without having intercourse, such as kissing, touching and intimacy
that is less than intercourse, but it is better not to be intimate
with that which is between the navel and the knee except through a
barrier, because 'Aa'ishah (may Allaah be pleased with her) said: The
Prophet (peace and blessings of Allaah be upon him) used to tell me to
wear a waist wrapper, then he would be intimate with me when I was
menstruating. Agreed upon.
7 - Divorce
It is haraam for a husband to divorce a menstruating woman during her
menses, because Allaah says (interpretation of the meaning):
"O Prophet(peace and blessings of Allaah be upon him)! When you
divorce women, divorce them at their 'Iddah (prescribed periods)"
[al-Talaaq 65:1]
and that can only be if they are divorced when they are pregnant or
pure without having had intercourse since the menses ended. Because if
a woman is divorced when she is menstruating she cannot start her
'iddah, because the menstrual period during which she was divorced
cannot be counted as part of the 'iddah; and if she is divorced when
she is pure but has had intercourse since her period ended, she cannot
start her 'iddah, because it cannot be known whether she became
pregnant from this intercourse. So it should be reckoned by her
pregnancy, or if she is not pregnant it should be reckoned by her
menstrual cycle. If it cannot be ascertained what sort of 'iddah it
is, it is haraam for him to divorce her until things become clear.
Divorcing a menstruating woman at the time of her menses is haraam
because of the verse quoted above, and because of the report
inal-Saheehaynand elsewhere from Ibn 'Umar who said that he divorced
his wife when she was menstruating. 'Umar told the Prophet (peace and
blessings of Allaah be upon him) about that, and the Prophet (peace
and blessings of Allaah be upon him) got angry and said: "Tell him to
take her back and keep her until she becomes pure, then menstruates,
then becomes pure again. Then if he wishes he may keep her after that,
or if he wishes he may divorce her before he touches (has intercourse
with) her. That is the prescribed period within which Allaah has
enjoined divorce of women."
If a man divorces his wife when she is menstruating, he is sinning and
he has to repent to Allaah and take the woman back in order to divorce
her in the prescribed manner as enjoined by Allaah and His Messenger.
Then he should leave her alone after he takes her back until she
becomes pure from the menses during which he divorced her, then
menstruates again, then when she becomes pure again, if he wishes he
may keep her or if he wishes he may divorce her before having
intercourse with her.
There are three cases where an exception is made from the prohibition
on divorcing a woman during her menses:
1 - If the divorce occurs before he spent time alone with her or
touched her. There is nothing wrong with him divorcing her when she is
menstruating, because in that case she does not have to observe any
'iddah, so this divorce does not go against the words of
Allaah,"divorce them at their 'Iddah (prescribed periods)".
2 - If the menses occurs during pregnancy.
3 - If the divorce takes place in return for some compensation, in
which case there is nothing wrong with divorcing her when she is
menstruating.
There is nothing wrong with doing a marriage contract with a woman who
is menstruating, because the basic principle is that it is
permissible, and there is no evidence to suggest otherwise. But the
idea of the husband entering upon her when she is menstruating is
subject to further discussion. If he can be trusted not to have
intercourse with her, there is nothing wrong with it, otherwise he
should not enter upon her until she becomes pure, for fear of his
doing something that is forbidden.
8 - Reckoning the 'iddah of divorce by means of the menstrual cycle
If a man divorces his wife after having had intercourse with her or
being alone with her, then she has to observe an 'iddah of three
complete menstrual cycles, if she is a woman who menstruates and she
is not pregnant, because Allaah says (interpretation of the meaning):
"And divorced women shall wait (as regards their marriage) for three
menstrual periods"
[al-Baqarah 2:228]
If she is pregnant, her 'iddah lasts until her pregnancy ends, whether
the time is long or short, because Allaah says (interpretation of the
meaning):
"And for those who are pregnant (whether they are divorced or their
husbands are dead), their 'Iddah (prescribed period) is until they lay
down their burden"
[al-Talaaq 65:4]
If a woman does not menstruate because she is old or she had had a
hysterectomy, or for some other reason and there is no hope that she
will menstruate again, then her 'iddah is three months, because Allaah
says (interpretation of the meaning):
"And those of your women as have passed the age of monthly courses,
for them the 'Iddah (prescribed period), if you have doubt (about
their periods), is three months; and for those who have no courses
[(i.e. they are still immature) their 'Iddah (prescribed period) is
three months likewise"
[al-Talaaq 65:4]
If a woman normally menstruates but her menses have ceased for a
reason such as sickness or breastfeeding, then she should observe the
'iddah no matter how long it lasts, until her menses returns and she
can count her 'iddah. If the reason ceases but her periods do not come
back, such as if she recovers from sickness or stops breastfeeding and
still does not menstruate, then she should observe 'iddah for a full
year from the time the reason ceased. This is the correct view which
is based on Islamic principles, because if the reason ceases and her
periods do not come back, she is like one whose periods have stopped
for no apparent reason, and if her periods stop for no apparent reason
then she should observe an 'iddah of one year - nine months for
pregnancy based on the usual length of pregnancy, and three months for
the 'iddah.
*But if the divorce takes place after the marriage contract is done
and before intimacy or being alone together, then there is no 'iddah
at all, whether it is reckoned by the menstrual cycle or otherwise,
because Allaah says (interpretation of the meaning):
"O you who believe! When you marry believing women, and then divorce
them before you have sexual intercourse with them, no 'Iddah [divorce
prescribed period, see (V.65:4)] have you to count in respect of them"
[al-Ahzaab 33:49]
9 - Establishing the absence of pregnancy
This is required every time there is a need for a ruling that there is
no pregnancy. There are many issues connected to this.
10 -Requirement of ghusl
When the menstruating woman's period ends, she must do ghusl by
purifying her entire body, because the Prophet (peace and blessings of
Allaah be upon him) said to Faatimah bint Abu Hubaysh: "When the time
of your menses comes, stop praying, then when it ends, do ghusl and
pray." Narrated by al-Bukhaari.
*The minimum that is required for ghusl is to ensure that water
reaches every part of the body, even beneath the hair. But it is
better if it is done in the manner mentioned in the hadeeth from the
Prophet (peace and blessings of Allaah be upon him), when Asma' bint
Shakl asked him how a menstruating woman should do ghusl. He (peace
and blessings of Allaah be upon him) said: One of you should take her
water and lotus leaves and purify herself and purify herself well.
Then she should pour water over her head and rub it vigorously, so
that it reaches the roots of her hair, and pour water over herself.
Then she should take a piece of cloth that is scented with musk and
purify herself with it." Asma' said: "How should she purify herself
with it?" He said: 'Subhaan Allaah, let her purify herself with it."
'Aa'ishah said to her: "She should follow the traces of blood."
Narrated by Muslim.
*She does not have to undo the braids in her hair, unless they are
tied so tightly that she fears that the water will not reach the
roots, because of the hadeeth of Umm Salamah (may Allaah be pleased
with her) that is narrated inSaheeh Muslim, where she asked the
Prophet (peace and blessings of Allaah be upon him) and said: I am a
woman with braided hair; should I undo it when doing ghusl following
menses or for janaabah? He said: "No, rather it will be sufficient for
you to pour three handfuls of water on your head, then pour water over
yourself and you will be purified."
If a menstruating woman becomes pure during the time for prayer, she
must hasten to do ghusl so that she can offer the prayer on time. If
she is travelling and does not have any water, or she has water but
she is afraid that she may be harmed by using it, or she is sick and
the water will harm her, then she should do tayammum instead of ghusl,
until the reason for not doing it ceases, then she should do ghusl.
Some women become pure at the time for prayer, but they delay ghusl
until later, saying that they cannot purify themselves fully in this
time. But this is no excuse, because they can limit themselves to the
minimum that is required in ghusl and do the prayer on time, then when
they have more time they can purify themselves more fully. End quote.
These are the most important rulings that have to do with menses in women.
Risaalah fi'l-Dima' al-Tabee'iyyah li'l-Nisa'by Shaykh Ibn 'Uthaymeen
(may Allaah have mercy on him).