On Sun, Jun 16, 2013 at 8:30 AM, Amer Aleem <ameraleem@gmail.com> wrote:
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In the name of Allah, the Most-Merciful, the All-Compassionate 
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala RasulillahAs-Salaam Alaikum Wa-Rahmatullahi Wa-BarakatuhuWhoever prays forty prayers in the Prophets Mosque, will it be recorded that he is free of hypocrisy ?
This hadeeth was narrated by Ahmad (12173) from Anas ibn Maalik from the Prophet (pbuh), who is reported to have said, "Whoever prays forty prayers in my Mosque, missing no prayer, it will be recorded that he is safe from the Fire, is saved from punishment and is free of hypocrisy." This is a daeef (weak) hadeeth.This was mentioned by Shaykh al-Albaani in al-Silsilah al-Daeefah (364), who said: It is daeef. He also mentioned it in Daeef al-Targheeb (755) and said, it is munkar (a kind of weak hadeeth).Al-Albaani said in his book Hujjat al-Nabi (p. 185) that it is an innovation (bidah) to visit Madeenah and tell the visitors to Madeenah to stay there for a week so that they will be able to offer forty prayers in the Prophets Mosque so that they will be free from hypocrisy and saved from the Fire."Instead of this hadeeth we should look at the hasan hadeeth narrated by al-Tirmidhi (241) concerning the virtue of always being present for the opening takbeer of prayer in congregation.
It was narrated that Anas ibn Maalik said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said, "Whoever prays for forty days with the congregation, always being present for the first takbeer, it will be written that he will be safe from two things: he will be safe from the Fire and safe from hypocrisy."
Classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 200.The virtue mentioned in this hadeeth is general and applies to any mosque where prayers are offered in congregation, in any land; it does not apply only to al-Masjid al-Haraam [in Makkah] or al-Masjid al-Nabawi [in Madeenah].Based on this, whoever consistently prays forty Days in congregation in which he is present for the first takbeer, it will be recorded that he will be safe from two things: safe from the Fire and safe from hypocrisy, whether the mosque is in Madeenah, Makkah or anywhere else.Will the prayers of one who drinks alcohol not be accepted for forty days ?
Yes, there are many saheeh ahaadeeth concerning the punishment for one who drinks alcohol, which say that his prayers will not be accepted for forty days.One of these haadeeth was narrated by Ibn Maajah (3377) from Abd-Allaah ibn Amr who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whoever drinks alcohol and gets drunk, his prayer will not be accepted for forty days and if he dies he will go to Hell. But if he repents, Allaah will accept his repentance. If he again drinks alcohol and gets drunk, his prayer will not be accepted for forty days and if he dies he will go to Hell. But if he repents, Allaah will accept his repentance. If he again drinks alcohol and gets drunk, his prayer will not be accepted for forty days and if he dies he will go to Hell. But if he repents, Allaah will accept his repentance. If he commits (this sin) again, then Allaah pledges to make him drink the mud of khabaal on the Day of Resurrection."
They asked, "O Messenger of Allaah, what is the mud of khabaal?"
He said, "The juices of the people of Hell."Classed as saheeh by al-Albaani in Saheeh Ibn Maajah.The fact that his prayers are not accepted does not mean that they are not valid, or that he should give up praying, rather it means that he will not be rewarded for them.So the benefit of praying will be that he will have discharged his duty and will not be punished for not doing it.Abu Abd-Allaah ibn Mandah said: The words "his prayer will not be accepted" mean that he will not be rewarded for his prayer for forty days, as a punishment for his drinking alcohol, just as they say that the one who speaks on Friday when the imam is delivering the khutbah should pray Jumuah but there is no Jumuah for him, meaning that he will not be given the reward for Jumuah as a punishment for his sin.Tazeem Qadr al- Salaah, 2/587, 588.
Al-Nawawi said:With regard to his prayer not being accepted, what this means is that he will not be rewarded for it, even though it is valid in the sense that he has discharged his duty and does not need to repeat it.No doubt the person who drinks alcohol still has to perform the prayers on time. If he were to delay any of his prayers, he would be committing a grave major sin, which is worse than the sin of drinking alcohol.This punishment for drinking alcohol applies to the one who does not repent. But if he repents to Allaah and turns to Him, He will accept his repentance and accept his good deeds, as it says in the hadeeth quoted above: "… but if he repents, Allaah will accept his repentance." And the Prophet (peace and blessings of Allaah be upon him) said: "The one who repents from sin is like one who did not commit sin." Narrated by Ibn Maajah, 4250; classed as hasan by al-Albaani in Saheeh Ibn Maajah.How sound is the hadeeth "Whoever persists in saying the first takbeer at the beginning of Fajr prayer for forty days…"?
Sunan al-Tirmidhi, where it says: "Whoever prays to Allaah for forty days in congregation, catching up with the first takbeer, he will be recorded as being free from two things: free from the Fire and free from hypocrisy." (al-Tirmidhi no. 241; classed as daeef by al-Tirmidhi but as hasan by al-Albaani).This hadeeth was also classed as daeef by a number of earlier scholars, who stated that it is mursal, but it was classed as hasan by some of the later scholars. See Talkhees al-Habeer, 2/27.The hadeeth is not limited to Fajr prayer only, rather the reward mentioned in the hadeeth is connected to being present for the opening takbeer of all the five daily prayers.Undoubtedly being keen to catch up with the opening takbeer for this period of time is an indication of the strength of a person's religious commitment.So long as the hadeeth can be interpreted in a sound manner, there is the hope that the one who is keen to do what is mentioned therein will attain this great virtue. The least that he will attain by means of this keenness is training himself to regularly observe this important ritual of Islam.If a person starts to pray regularly after the age of forty, what should he do about the prayers he has missed ?
The person who is in this situation is a kaafir guilty of kufr akbar (i.e., he is beyond the pale of Islam), according to the more correct of the two scholarly opinions, so long as he does not deny that the prayer is obligatory. If he does deny this, then he is a kaafir according to the consensus of all scholars. If he repents and starts to pray the obligatory prayers and to fast in Ramadaan, and he continues to do so, then he is considered to be a Muslim, and the prayers and fasts that he deliberately failed to do in the past do not have to be made up, because the Prophet (peace and blessings of Allaah be upon him) said: "Islam wipes out what came before and repentance wipes out what came before", and because the Sahaabah (may Allaah be pleased with them), when they fought the apostates at the time of [Abu Bakr] al-Siddeeq (may Allaah be pleased with him), they did not tell those who came back to Islam to make up the fasts or prayers, and they [the Sahaabah] are the most knowledgeable of the shareeah of Allaah after the Messengers, peace and blessings of Allaah be upon them.The forty-day anniversary is a Pharaonic custom
Firstly: the origin of this is a Pharaonic custom which was practised by the Pharaohs before Islam, then it spread from them to other nations. It is a reprehensible innovation (bidah) which has no basis in Islam, and it is be rejected as the Prophet (peace and blessings of Allaah be upon him) said: "Whoever innovates anything in this matter of ours (Islam) which is not a part of it, will have it rejected." (Saheeh – agreed upon).Secondly: commemorating and eulogizing the dead in the manner that is done nowadays, when people gather for that purpose and exaggerate in praising the deceased is not permitted.
It was narrated by Ahmad and Ibn Maajah, and classed as saheeh by al-Haakim, that Abd-Allaah ibn Abi Awfaa said: "The Messenger of Allaah (pbuh) forbade eulogizing." * Praise highly in speech or writing.
(And it is not permitted) because mentioning the attributes of the deceased usually involves boasting and provokes sorrow and grief. But simply speaking well of him when he is mentioned or when his funeral passes by, or mentioning his good deeds and so on, in a manner similar to the way in which the Sahaabah eulogized those who were killed at Uhud and others, is permissible.
http://www.islam-qa.com/en/ref/12552
Ruling on distributing food when an infant
reaches the age of forty daysWhat is prescribed when a child is born is for the family to slaughter the aqeeqah on his behalf, on the seventh day. Two sheep should be slaughtered for a boy and one for a girl. The family can distribute the meat or part of it, or they can cook it or some of it and distribute it to family, relatives and neighbors.If the family is unable to slaughter the aqeeqah on the seventh day, then they may do so on the fourteenth, if they cannot do that then on the twenty-first, and if they cannot do that then on whatever day they can after that.
It is permissible to distribute the meat of the aqeeqah raw or cooked.The fortieth day after birth or death is of no significance; this is a Pharaonic custom and it is not permissible for the Muslim to seek out this day for anything that has to do with worship.http://www.islam-qa.com/en/ref/32554/forty
Maximum period for nifaas is 40 daysThere is a difference of opinion among the scholars concerning that.
1 – Most of the scholars said that the longest that nifaas can last is 40 days; if the bleeding lasts longer than that then it is istihaadah (irregular vaginal bleeding) unless it coincides with her regular period.2 – Maalik, al-Shaafai and Ahmad, according to one report, said that the longest it may last is 60 days.3 – al-Hasan al-Basri said that it may last between forty to fifty days; if it lasts longer than that then it is istihaadah.4 – There are other opinions but these are cases of ijtihaad for which there is no saheeh evidence apart from the first view. It was proven that Ibn Abbaas (may Allaah be pleased with them both) said: "The woman in nifaas should wait for approximately forty days." (Narrated by Ibn al-Jaarood in al-Muntaqa).
Ahmad, Abu Dawood, al-Tirmidhi and Ibn Maajah narrated via Massah al-Azdiyyah that Umm Salamah said: "At the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), the woman in nifaas would wait for forty days…"There is some dispute concerning this isnaad. Ibn Qattaan classed it as daeef (weak) in Bayaan al-Wahm wa'l-Ayhaam, as did Ibn Hazm. Al-Haakim classed it as saheeh and al-Nawawi and others classed it as hasan.Ibn Abd al-Barr (may Allaah have mercy on him) said in al-Istidhkaar, with regard to the maximum period of nifaas there is no opinion to be followed except the opinion of those who say that it is forty days. This is the view the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him), and there was no dispute among them concerning this matter. All other opinions are those of people other than the Sahaabah, and in our view no other opinion can be counted because the consensus of the Sahaabah is evidence for those who came after them. Usually everyone feels comfortable with their opinion; how could anyone hold a different view with no evidence from the Sunnah? This view is the correct one, and that is for a number of reasons:1- It is the view of the Sahaabah and no one has the right to go against them.2- It is essential in this case to define a number of days during which a woman may remain in nifaas; it is not permissible to ignore the view of the Sahaabah and accept someone else's view.3- This is the view of doctors who are specialized in knowledge of this bleeding. Their view coincides with that of Ibn Abbaas and of most of the scholars.With regard to the minimum length of nifaas, most of the scholars have not set any limit for that. If the woman sees that she is pure (taahir) – which is when the bleeding stops – then she should do ghusl and start praying. http://www.islam-qa.com/en/ref/10488/forty
Bidaah of gathering after fourty days to pray for the deceasedWatch : Post-Funeral Gatherings/Possessions in Islam
What happens in some Muslim countries – where the friends and relatives of the deceased gather after 40 days to read Quraan, make duaa for him and remember him – is undoubtedly bidah
(reprehensible innovation) for which no authority has been revealed by Allaah.
It is not permissible to take part in or attend such gatherings. We have to speak out against such practices. The Muslim should pray for his brother at all times, not only for three days after his death, or forty days or one year later, etc. It should be known that this is a custom of the Kuffaar and it is not permissible for us to imitate them.
http://www.islam-qa.com/en/ref/5871/fourty
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