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:
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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
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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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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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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).

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

What are the rulings to do with istihaadah (non-menstrual vaginal bleeding)?.
Praise be to Allaah.
In the answer to question no. 68818we explained when bleeding is
menses (hayd) and when it is isthaadah. When it is menses then it is
subject to the rulings on menses, and when it is istihaadah it is
subject to the rulings on istihaadah.
The main rulings on menses have been mentioned in the answer to
question no 70438.
The rulings on istihaadah are like the rulings on purity (i.e., when
one is not menstruating). There is no difference between a woman who
is experiencing istihaadah and a woman who is not menstruating or
bleeding, except the following:
1 - She has to do wudoo' for each prayer, because the Prophet (peace
and blessings of Allaah be upon him) said to Faatimah bint Abi
Hubaysh: "Then do wudoo' for every prayer." Narrated by al-Bukhaari in
the chapter on washing away blood. What that means is that she should
not do wudoo' for a prayer that is to be performed at a particular
time until the time for it has begun. If it is a prayer for which
there is no particular time, she may do wudoo' for it when she wants
to perform the prayer.
2 - When she wants to do wudoo', she has to wash away the traces of
blood, and put a piece of cotton over her private part to hold back
the blood, because the Prophet (peace and blessings of Allaah be upon
him) said to Hamnah: "I suggest you use a piece of cotton, for it will
absorb the blood." She said: It is more than that. He said: "Use a
cloth." She said: It is more than that. He said: "Then tie it tightly
around yourself." Then whatever comes out after that will not matter,
because the Prophet (peace and blessings of Allaah be upon him) said
to Faatimah bint Abi Hubaysh: "Do not pray during the days of your
menses, then wash yourself and do wudoo' for every prayer, then pray,
even if the blood falls onto the mat." Narrated by Ahmad and Ibn
Maajah.
3 - Intercourse. The scholars differed as to whether it is permissible
when one is not concerned about suffering hardship as a result of
giving it up. But the correct view is that it is permissible in all
cases, because many women, ten or more, experienced istihaadah at the
time of the Prophet (peace and blessings of Allaah be upon him), and
neither Allaah nor His Messenger forbade them to have intercourse.
Rather the words of Allaah -"keep away from women during menses"
[al-Baqarah 2:222]- indicate that it is not essential to keep away
from them at other times. Also, it is permissible for her to pray, and
intercourse is a less serious matter. Drawing an analogy between
intercourse with a woman experiencing istihaadah and a woman who is
menstruating is not correct, because they are not the same, even in
the view of those who think that it is haraam, and analogies are not
valid if the two things concerned are different. End quote.
Risaalah fi'l-Dima' al-Tabee'iyyah li'l-Nisa'by Shaykh Ibn 'Uthaymeen
(may Allaah have mercy on him).

Hajj & Umrah, - * Hajj is a Reflection of the Ummah

One of the advantages of a mirror is that it reflects the reality of
things clearly and precisely. A person who has a mirror takes care to
keep it clean and shiny so that when he looks in the mirror, if he
were to see anything amiss such as dirty clothes or the like, he would
know that the mirror has nothing to do with this as it is just
reflects reality. A person might be angry and upset when he sees any
defect, but if he is sensible, he would attempt to rectify the
situation so that his reflection in the mirror would be better.
However, those who are foolish might break the mirror, and to such
people we say, "You have not only failed to change the reality but you
also lost the means that could tell you about the defects."
Similarly,Hajjis the mirror of the Ummah )Muslim nation( that reflects
its positive and negative aspects, asHajjis the greatest gathering of
the Ummah where the greatest number of people come together from a
variety of backgrounds and places.Hajjgathers princes, scholars,
people of culture, men of letters, and ordinary men and women.
Undoubtedly, the mirror of Hajj reflects many positive aspects, such
as unity in the worship of Allaah
The Almighty and the establishment of equality and unity. At the same
time, however, it reflects some defects in the Muslims that clash with
these positive aspects.
It is difficult to ignore the mistakes and faults of the pilgrims,
which become noticeable duringHajj, such as defective'Aqeedah)creed(,
innovations in the religion, negligence regarding acts of worship,
absence ofKhushoo')fear of Allaah The Almighty( and ignorance about
matters of the religion. Moreover, one can see other forms of
ignorance which are exemplified in being negligent about cleanliness
and the most basic rules of health and hygiene, not adhering to or
complying with health instructions and breaching orders. Other
shortcomings include causing chaos, rigidity in one's dealings,
harshness when crowding with others, being irritable, having fanatical
feelings towards a certain race or country, or feeling uncomfortable
when dealing with others.
This does not mean that there are many negative aspects toHajj, but at
the same time, we should not allow these faults to go unaddressed. We
should not break the mirror but be grateful for it, as we have managed
to see the defects through it and now simply have to find the remedy.
Hajjis an event that shows the great efforts exerted to turn
theUmmahfrom disunity to unity, from humiliation to dignity, from
weakness to strength and from ignorance to knowledge and advancement.
There is no doubt that the greatest role is that of the Islamic
governments, their mass media, and their educational curricula.
Another important role is that of scholars, and their efforts in
spreadingDa'wah)the call to Allaah The Almighty(, preserving
the'Aqeedahof Muslims, declaring the truth, combating ignorance and
resisting the invasion of harmful ideas. Other efforts and duties are
the initiative of wealthy people and economic institutions; still
others are related to intellectuals and men of letters. A third
category is related to writers and the Imaams who
deliverKhutbahs)sermons(. Indeed, every Muslim bears part of the great
responsibility towards raising the status of theUmmah. Thus, we should
encourage every individual in general and every pilgrim in particular
to fulfill his duty so that the promise of Allaah The Almighty may be
achieved, as He Says )what means(:}Indeed, Allaah will not change the
condition of a people until they change what is in themselves.{

Hajj & Umrah, - * If Only We Understood Hajj!

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When I was very young, at the end of every Thursday I would stand with the other children at the outskirts of our village waiting for the people returning from the weekly market carrying their goods after a long day of buying and selling. Some people had profited and become joyous, whereas others had incurred loss and returned miserable.
Today, decades later, I find myself standing at the borders of the country to see the groups of pilgrims returning from their great trip. I see in their eyes the same expressions that I would see in the eyes of the people returning from the market. Some of these pilgrims rejoice at the gained pleasure and forgiveness of Allaah and returning without sins just like they were the day they were born. Their food and clothes were obtained from lawfully gained property. They were patient and sought reward in their Hajj and did not indulge in sexual relations, indecent speech, wicked acts or arguing therein. They return in happiness after being hosted by Allaah The Almighty as if they have heard this response of Allaah to theirTalbiyah)Hajj-related chant,“Your call has been heard! You are fortunate. Your provisions are lawful, your mount is lawful and your pilgrimage is free of sin and is acceptable.”Accordingly, these people are delighted with the pleasure of Allaah and determined to hold fast to the light shining on their faces and to never return to their past misdeeds and sins.
On the other hand, other pilgrims return psychologically defeated. They uselessly exerted efforts and spent money because they return carrying their sins and more. They did not stop arguing, desist from immoral acts, purify their intention, make sure of lawful gain or purify their hearts from diseases. They are disenchanted because they return empty-handed. They return as if they - from among the humble crying people - heard a caller giving them a quivering announcement saying,“Your call is not accepted; nor are you welcome; your food is unlawful; your provisions are unlawful; and your pilgrimage is not free of sin and is therefore unacceptable.”Such people lose in the worldly life and the Hereafter. They have wasted their time, efforts and money. They went along with the pilgrims; yet, they were bearing grudges, rancor, racism and boasting of position, status, nationality, and so on. Then, they came back carrying the same load, boasting of what they used to boast of, insisting on committing sins, dreaming of practicing immorality again and flaunting their ability to deceive, setting up traps for others and stabbing them in the back.
If only we understood the wisdom behindHajj!Hajjhas not been prescribed in order to make people psychologically and physically distressed through theirTawaaf)circumambulation of theKa'bah(,Sa‘y)walking between MountsAs-SafaaandAl-Marwah(, casting pebbles, standing on mountains all day long, staying nights in the desert, sleeping on the sand and using the sky for cover; nor is it meant to make people arbitrarily spend their money in transportation and boarding. Rather,Hajjis a universal annual conference for all Muslims the world over that is attended by their representatives to renew the pledge and renew their belonging to this religion as well as affirm their allegiance to this location and message. They declare to themselves, to the whole world and to their fellow Muslims who did not get this opportunity, that they follow the moral and material footsteps of the Prophet. They obtain light and guidance from the original spring of light and guidance, from the cradle of the message and the Messenger. Then, they return as ambassadors to their countries and families guiding them to that light until the conference of the next year. This was the custom of the early generation who used to go forHajjin order to learn more about Islam and renew their pledge of steadfastness to the Prophet. The Messenger of Allaahand his companionswould meet delegates who gave them the oath of allegiance, discussed with them their affairs and then go back to their homes carrying the message of this religion.
Do pilgrims nowadays recognize these meanings? Do they feel that while they may be almost three million souls, they have to return after Hajj in a better and more pious state than their previous one? Do they feel that they have to hold fast to the inspired meanings, spirituality and transparency that they have experienced in their hearts? Do they realize that they have to strictly adhere to this religion and its teachings as those who have theirHajjaccepted return sinless like the day of their birth? They should therefore seize the opportunity of having the sins of tens of years erased. Do they know that they are ambassadors to those who could not performHajjand their mission is to return to them bearing new motives and inspirations towards the true faith? Do they realize that they have to mix with people in order to correct their mistakes, remove the accumulated blackness of sins from their hearts and take their hands to the sublimity of the soul and longing for Paradise that they have tasted?
By Allaah, if these meanings were understood, we would not be in this state of disunity, partisanship, racism, superficiality of thought, infirm beliefs, and so on. Year after year,HajjafterHajj,‘Umrah)minor-Hajj( after‘Umrah, one wave of ambassadors after another... Had we understood and known and had sincere intentions, we would have been transformed and would have transformed others. We would have been influenced and would have influenced others. Unfortunately, we have become like the useless foam of a flood - the condition against which the Prophetwarned us.
Throngs of people go toHajj, makeTawaaf, performSa‘y…planes, ships, buses and cars transport people to and from the holy lands…a state of alert and readiness among security personnel in airports and bus stops…passports, visas, permissions, prohibitions, checks, letters…millions of people and millions in expenditure; but – and how painful it is - hearts are disagreeing, disputing, hard and inflexible, disunity, racism, nepotism, driving wedges between others, bearing grudges towards neighbors and colleagues! If the person is saved from these diseases, he still may be heedless of its dangers to his religion and country and does not care about the fire that approaches his home and offspring. He does not even burden himself with thinking about this tragic end.
If only our hearts would become harmonious! If only the stain over them would be removed! If only the souls would be sincere towards each other! If only intentions would become devoted only to Allaah! If only we could get rid of our attachment to the worldly life and rise above our worldly thoughts! If only our efforts were exerted for Allaah’s sake! If only our souls hugged and not just our bodies! If only our hearts throbbed with love!
If only we understood the lessons ofHajj!
If only we acted according to what we are certain about and asked about what we are not certain about!
Were this to happen, we would become, once again, the finest nation ever raised for humankind.

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Hajj & Umrah, - * Hidden Wisdom Underlyingthe Rituals of Hajj

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The rituals of theHajjentail great wisdom and excellent lessons, the most important of which is a manifestation of humility to Allaah The Almighty. This is because the pilgrim leaves a life of luxury and adornment to wear the clothes ofIhraam, declaring his dire need for his Lord. In this journey, he frees himself from the worldly life and its occupations that divert him from Allaah The Almighty to win by this the forgiveness and mercy of Allaah The Almighty.
Allaah The Almighty Says )what means(:}And proclaim to the people the Hajj ]pilgrimage[; they will come to you on foot and on every lean camel; they will come from every distant pass. That they may witness benefits for themselves and mention the Name of Allaah on known days over what He Has Provided for them of ]sacrificial[ animals. So eat of them and feed the miserable and poor.{]Quran 22: 27-28[
The Messenger of Allaah,, also said:“Whoever performs Hajj and does not commit any Rafath )obscenity( or commit any evil will go back free of sin as on the day his mother gave birth to him.”]Al-Bukhaari and Muslim[
Spirit of the warrior:
The pilgrim stands at ‘Arafaat supplicating his Lord humbly, praising and thanking Allaah The Almighty for the blessings endowed upon him, and seeking forgiveness of his sins and mistakes.
Performing the obligation ofHajjis one way of expressing thanks and appreciation to Allaah The Almighty for the blessings of wealth and health. They are the best blessings that one can enjoy in this world.
DuringHajjone expresses his gratitude to Allaah The Almighty for both great blessings because one tires himself and spends his money to obey his Lord and draw near to Him.
It was narrated on the authority of ‘Aa’ishahthat the Messenger of Allaah,said:“There is no day on which Allaah frees more of His slaves from Hell than the Day of ‘Arafah. He boasts about them before the angels.”]Muslim[
The Messenger of Allaah,, was asked which deed is best. He said:“Belief in Allaah and His Messenger,thenJihaad for the Sake of Allaah, and then an accepted Hajj.”]Al-Bukhaari[
The pilgrim trains himself in the spirit of warriorship by exercising patience and enduring harm. It is very similar to an organized military campaign during which one cooperates with other people. Do you not see that the pilgrim suffers from the difficulties of travel from the time all the pilgrims gather in Makkah, the Sacred Land of Allaah, and then go on to perform the rites ofHajj? They move briskly and joyfully, something like the travels of scouts on the path of spirituality.
No differences inHajj
InHajj, all differences and distinctions vanish i.e. the differences of wealth and poverty, race and color, and the differences of tongues and languages. The gathering unifies all humans, making it full of goodness, blessings, mutual consultation, advice and cooperation in righteousness and support.
During theHajj, people cooperate in righteousness and piety, advise each other to adhere to the truth and patience and take care of the interests of theUmmah)Muslim nation(. The sublime aim behind such a great conference and gathering is to link worldly goals to heavenly ones.Hajjleads to precious memories which instill in souls the spirit of endless and complete servitude and submission to the commands of Allaah The Almighty and HisSharee‘ah)the revealed lawsof Islam(.
Perhaps they would be grateful
In such sacred places and honorable sites, precious lessons are drawn. At the Ka‘bah, the father of the Prophets, Ibraaheemstopped his camel along with his wife Haajar and Ismaa‘eel )Ishmael(. Al-Bukhaari narrated on the authority of Ibn ‘Abbaasin a longHadeeth)narration( in which the Messenger of Allaah,, said:
Ibraaheem brought her )Haajar( and her son Ismaa‘eel while she was suckling him, to a place near the Ka‘bah under a tree on the spot of Zamzam, at the highest place in the mosque. During those days there was nobody in Makkah, nor was there any water. So he made them sit over there and placed near them a leather bag containing some dates, and a small water-skin containing some water. Then Ibraaheemset out homeward. Ismaa‘eel’s mother followed him saying, "O Ibraaheem! Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything )to enjoy(?" She repeated the question to him many times, but he did not look back at her. Then she asked him, "Has Allaah ordered you to do so?" He said, "Yes." She said, "Then He will not fail us," and returned while Ibraaheem proceeded onwards, and on reaching the Thaniyyat Al-Wadaa‘ where they could not see him. There he faced the Ka‘bah, and raising both hands, invoked Allaah The Almighty saying the following prayers:}Our Lord, I have settled some of my descendants in an uncultivated valley near Your sacred House, our Lord, that they may establish prayer. So make hearts among the people incline toward them and provide for them from the fruits that they might be grateful.{]Quran 14: 37[
There, in this barren desert, the spring of Zamzam gushed out from under the feet of Ismaa‘eel. This water was a miracle for him and his mother so that people may learn. This small family became the nucleus of life and prosperity in this place. It brought to the desert of the Arabian Peninsula the honor of prophethood and the Divine message. Those who submitted in this way to the commands of Allaah The Almighty truly deserved to be gifted with such an honor and establish the House, towards which the hearts of the people of faith incline spontaneously.

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Making Up Missed Prayers, - Dought & clear, - * Praying Witr after the adhaan of Fajr

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What happens if one intends on praying Witr but unintentionally sleeps in or is eating for Suhoor and loses track of time....can they still pray Witr once the athan for Fajr has been made?.
Praise be to Allaah.
Firstly:
The time for praying Witr ends when dawn comes, because the Prophet (peace and blessings of Allaah be upon him) said: ‘The night prayers are two by two, then when you fear that dawn is about to break, then pray one (rak’ah) and make the prayers that you have offered odd-numbered.” Narrated by al-Bukhaari, 472.
Muslim (754) narrated from Abu Sa’eed (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Pray Witr before dawn comes.”
If the adhaan for Fajr is given and a person has not yet prayed witr, he should delay it until the forenoon, after the sun has risen high, then he should pray whatever he can, two or four rak’ahs or more, two by two. If his habit is to pray three and he did not pray them at night, he should pray them in the forenoon with four rak’ahs and two tasleems. If his habit is to pray five and he was not able to do them at night because he was sick or he was asleep and so on, he should pray them in the forenoon with six rak’ahs and three tasleems, and so on, because the Prophet (peace and blessings of Allaah be upon him) used to do that. He used to pray witr with eleven rak’ahs, but if sickness or sleep kept him from doing that, he would pray them during the day with twelve rak’ahs. This is what ‘Aa’ishah (may Allaah be pleased with her) said according to the report narrated from her by the two shaykhs al-Bukhaari and Muslim, and this is what is prescribed for the ummah, following the example of the Prophet (peace and blessings of Allaah be upon him).
Majmoo’ Fataawa Ibn Baaz, 11/300
Shaykh Ibn Baaz was also asked: Should the last of Witr prayer be done when the adhaan begins for Fajr or at the end of the adhaan? If a person sleeps and misses it, should he make it up and how?
He replied:
It is prescribed for every believer, male and female, to pray Witr every night. The time for it is between ‘Isha’ prayer until dawn begins, because it is narrated inal-Saheehaynfrom Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “The night prayers are two by two, then if one of you fears that dawn is about to break, let him pray one rak’ah to make what he has prayed odd-numbered.” Muslim narrated in hisSaheehthat Abu Sa’eed al-Khudri said: “Pray witr before dawn comes.” Imam Ahmad, Abu Dawood and al-Tirmidhi narrated, in a report that was classed as saheeh by al-Haakim, from Khaarijah ibn Hudhaafah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has blessed you with a prayer that is better for you than red camels.” We said: O Messenger of Allaah, what is it? He said: “Witr, between ‘Isha’ prayer and the break of dawn.” And there are many ahaadeeth on this topic, which indicates that Witr ends with the break of dawn.
If a worshipper does not know when dawn is, he may rely on a muezzin who is known to pay attention to the right time. If the muezzin who pays attention to the right time gives the adhaan, then he has missed witr. As for the one who gives the adhaan before dawn breaks, he has not missed witr when he gives the adhaan and this does not mean that it has become haraam for one who is fasting to eat and drink, and the time for Fajr prayer has not begun with this adhaan. The Prophet (peace and blessings of Allaah be upon him) said: “Bilaal gives the adhaan at night, so eat and drink until Ibn Umm Maktoom gives the adhaan.” Saheeh – agreed upon. Ibn Umm Maktoom was a blind man who did not give the adhaan until he was told that dawn had come. From what we have mentioned it is clear that the time for witr ends with the first adhaan if the muezzin pays attention to the correct time of dawn, but if the muezzin gives the adhaan when the Muslim is in the final rak'ah of witr, he should complete it because he cannot be certain that dawn has come just from hearing the adhaan, and there is nothing wrong with that in sha Allaah.
If a person misses Fajr, it is prescribed for him to pray what he usually prays during the day, but he should make it even-numbered by adding one rak’ah. If he usually prays three, he should make it four, and if he usually prays five, he should make it six, and so on, saying the tasleem after each two rak’ahs. It is narrated inSaheeh Muslimthat ‘Aa’ishah (may Allaah be pleased with her) said: If the Prophet (peace and blessings of Allaah be upon him) missed witr at night because he was sick or sleeping, he would pray twelve rak’ahs during the day. And he usually prayed eleven rak’ahs, but if sickness or sleep kept him from doing that, he would pray twelve rak’ahs as ‘Aa’ishah (may Allaah be pleased with her) said, saying the tasleem after each two rak’ahs, as ‘Aa’ishah (may Allaah be pleased with her) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray ten rak’ahs at night, saying the tasleem after each two rak’ahs, and praying witr with one.” Saheeh – agreed upon. And the Prophet (peace and blessings of Allaah be upon him) said: “The prayers of the night and day are two by two.” Narrated by Imam Ahmad and the authors ofal-Sunanwith a saheeh isnaad from the hadeeth of Ibn ‘Umar (may Allaah be pleased with him). It is narrated inal-Saheehaynwith the wording, “The night prayers are two by two,” as we stated at the beginning. And Allaah is the Source of strength. End quote.
Majmoo’ Fataawa Ibn Baaz, 11/305-308
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: I am keen to offer witr prayer at the best time for it, before dawn breaks, but sometimes I cannot do it before dawn. Is it permissible for me to pray witr after dawn breaks?
He replied:
If dawn breaks and you have not prayed witr, then do not pray witr, rather pray four rak'ahs during the day if you usually pray witr with three, and six if you usually pray witr with five, and so on.
Because if the Prophet (peace and blessings of Allaah be upon him) missed the night prayers, he would pray twelve rak’ahs during the day. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 14/114
It was narrated from a number of the Sahaabah that there is nothing wrong with praying witr after the adhaan of Fajr until the iqaamah is given – such as Ibn Mas’ood (as was narrated by al-Nasaa’i (1667) and classed as saheeh by al-Albaani inSaheeh al-Nasaa’i), Ibn ‘Abbaas (as narrated by Maalik inal-Muwatta’(255)) and ‘Ubaadah ibn al-Saamit (as narrated by Maalik inal-Muwatta’(257)).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked about a person who sleeps and misses Witr prayer.
He replied: He may pray between dawn and Fajr prayer, as ‘Abd-Allaah ibn ‘Umar, ‘Aa’ishah and others did. Abu Dawood narrated in hisSunanthat Abu Sa’eed said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever sleeps and misses Witr or forgets it, let him pray it when morning comes or he remembers.” There are different reports from Ahmad as to whether he should make up the even-numbered rak’ahs too. The correct view is that he should make up even-numbered rak’ahs too. It is narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever sleeps and misses a prayer or forgets it, let him offer it when he remembers it, for that is the time for it.” This includes obligatory prayers, qiyaam al-layl, Witr and regular Sunnah prayers.” End quote fromal-Fataawa al-Kubra, 2/240.
If the Muslim does either of these two things, there is no sin on him in sha Allaah.
And Allaah knows best.

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Making Up Missed Prayers, - Dought & clear, - * He used to pray without having purified himself

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When I reached puberty, I used to pray without doing ghusl, although I knew the ruling, but I was young and I was too lazy to do ghusl. I continued like that for 4 years, then after I grew up I realized what I was doing. Now I am confused about my situation and I always feel regret. Do I have to make up the prayers of 4 years or is repentance sufficient?.
Praise be to Allaah.
Praying without having purified oneself is a major sin, and is one of the things for which a sinner will be punished in his grave. Al-Tahhaawi narrated inMushkil al-Athaarfrom ‘Abd-Allaah ibn Mas’ood that the Prophet (peace and blessings of Allaah be upon him) said: “It was ordered that one of the slaves of Allaah be given one hundred lashes in his grave, but he kept asking Allaah and pleading until it was made one, and his grave was filled with fire. When it was lifted from him, he woke up and said: ‘Why did you whip me?’ They said: ‘You offered a prayer without having purified yourself, and you passed by one who was being wronged and you did not help him.’” Classed as hasan by al-Albaani inSaheeh al-Targheeb, 2234.
Your feeling regret for that is repentance, but does your repentance also require you to make up those prayers or not? This is a matter concerning which the scholars differed. It seems that you do not have to make them up, because prayer is an act of worship that is connected to a specific time, and if a person fails to do it at the specified time, then it is not valid, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does an action that is not in accordance with this matter of ours will have it rejected.” Narrated by al-Bukhaari, 2697; Muslim, 1718. Your praying without having purified yourself is like your not having prayed at all, because a prayer offered without being pure is not valid.
We have stated in the answer to question no. 13664that the scholars differed concerning the ruling on one who does not pray until the time for the prayer is over, without any excuse – does he have to make it up or not? So what you have to do is:
Repent from this great sin, and resolve not to return to it. And you have to offer a lot of naafil prayers, for “good deeds erase bad deeds.”
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said inal-Ikhtiyaaraat(p. 34): It is not prescribed for the one who deliberately does not pray to make up the prayers, and they are not valid if he does them. Rather he should offer a lot of voluntary prayers. This is the view of a number of the salaf. End quote.
And Allaah knows best.

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Making Up Missed Prayers, - Dought & clear, - * He missed some prayers during Ramadaan because he was asleep. What does he have to do?

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During the month of fasting I feel so tired that if I sleep, I miss two or more obligatory prayers and I feel that I am sinning. My question is: If I sleep and miss Zuhr and ‘Asr until Maghrib comes, and I am afraid that the time for Maghrib is about to end, what should I do?.
Praise be to Allaah.
Not offering the prayers at the proper time is a serious matter, concerning which Allaah has issued a stern warning, as He says (interpretation of the meaning):
“Then, there has succeeded them a posterity who have given up As‑Salaah (the prayers) [i.e. made their Salaah (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times] and have followed lusts. So they will be thrown in Hell”
[Maryam 19:59]
With regard to what is meant byghayy(translated here as “Hell”):
Ibn 'Abbaas (may Allaah be pleased with him) said: it means loss. Qataadah said it means evil. ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said it is a valley in Hell that is very deep and its food is foul.
See:Tafseer Ibn Katheer(3/172).
It was said to Ibn Mas’ood (may Allaah be pleased with him): Allaah often mentions prayer in the Qur’aan:“Except those who are devoted to Salaah (prayers)” [al-Ma’aarij 70:23],“And those who strictly guard their (five compulsory congregational) Salawaat (prayers) (at their fixed stated hours)” [al-Mu’minoon 23:9, al-Ma’aarij 70:34],“So woe unto those performers of Salaah (prayers) (hypocrites), Those who delay their Salaah (prayer from their stated fixed times)” [al-Ma’oon 107:5]. He said: That warning is about (not praying) on time. They said: O Abu ‘Abd al-Rahmaan, we thought it was about not praying at all. He said: Not praying at all is kufr.
Ta’zeem Qadr al-Salaahby al-Marwazi (2/5). The editor said its isnaad is hasan.
The Prophet (peace and blessings of Allaah be upon him) mentioned praying and missing an obligatory prayer as being some of the reasons for which a person will be punished in the grave. See the answer to question no. 46068to learn more about the horror and intensity of this punishment. We ask Allaah to keep us safe and sound.
There follows an exhortation from the great Sahaabi ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him), in which he speaks eloquently of the ruling on prayer in congregation, the situation of the one who fails to pray in congregation, the reward of the one who goes to prayer, and the situation of the one who is eager to go and stand in the row even though he is excused.
He said: “Whoever would like to meet Allaah, may He be exalted, tomorrow as a Muslim, let him regularly offer these prayers where the call to prayer is given, for Allaah has prescribed the Sunnahs of guidance to your Prophet (S) and they (the prayers) are among the Sunnahs of guidance. If you pray in your houses like this one who stays away from the mosque prays in his house, you will have forsaken the Sunnah of your Prophet, and if you forsake the Sunnah of your Prophet you will go astray.” [This is what he said about one who offers the prayer on time, but he does not pray in congregation in the mosque, and prays in his house. So what about one who does not pray until the time is over altogether!] Then he said: There is no man who purifies himself and purifies himself well, then he goes to one of these mosques, but Allaah will record one good deed for him for every step he takes, and will raise him in status one degree thereby, and will erase one bad deed thereby. I remember when no one would stay away but a hypocrite whose hypocrisy was known, and a man would come staggering between two others in order to stand in the row. Narrated by Muslim (654).
It is not right for a Muslim to fast only in the month of Ramadaan. During the year there are other virtuous days when it is mustahabb to fast, such as the day of ‘Arafah and ‘Ashoora’. During the week it is mustahabb to fast on Mondays and Thursdays. During every month it is mustahabb to fast three days of the month. If you accustomed yourself to fasting all year round, you would not experience such hardship that makes you sleep all day and miss the prayers.
You have to adopt the means that will wake you up for prayer. It is not permissible for you to deliberately miss prayers on the basis of sleeping when you are able to wake up at the time for prayer.
You should look at the reason why you are so tired when fasting. If it is because of work, then you should weigh up work and fasting, and if you do not have to work, and you cannot fast, pray and do other acts of worship because of work, then you should take a leave of absence from work during the fasting month. See the answer to question no. 65803and 43772. If the reason is staying up late at night, then it haraam for you to stay up late if that is causing you to miss prayers until the time for them is over.
You have to advise your family members, wife and children to wake up for prayer, and they have to help you to obey Allaah and offer the prayers on time.
If you have adopted the means and are still not able to wake up because of intense tiredness or sickness, and the time for prayer has ended, then you must make up the prayers that you have missed in the proper order. So you should pray Zuhr and then ‘Asr and so on, unless you fear that the time for the second prayer is about to end, in which case you should start with that. If you wake up before the sun sets and you have not prayed Zuhr and ‘Asr, and so little time is left for ‘Asr that the sun is about to set, then start with ‘Asr, then pray Zuhr after that, then Maghrib.
We ask Allaah, may He be exalted, to help you to obey Him and worship Him well, and to make you more keen to do good.
And Allaah knows best.

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