Menstruation and Post-Natal bleeding, - Dought& clear, - * What is the ruling if the length of the menstrual period is increased because of taking the contraceptive pill?

Share

If a woman takes the contraceptive pill and her monthly period changes from five days to ten days, is it permissible for her to stop praying during the additional days?.
Praise be to Allaah.
Yes, the monthly period may alter and change from five days to eight or ten or seven, and there is nothing wrong with that. If the period changes like this, the woman should not pray or fast. The period may also change and become shorter; it may be seven days then the bleeding stops in five days. Or it may be seven days but then continue until ten days. So she should not pray when there is bleeding, up to fifteen days. If it reaches fifteen days, the majority of scholars say that it becomes istihaadah (irregular, non-menstrual bleeding) after that, so she should go back to reckoning her usual period, such as six or seven days, and the rest is istihaadah, She should pray and fast at that time, doing wudoo’ for each prayer, washing herself with water and using a piece of cloth or pad. She should continue doing that until her regular cycle resumes. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him)
Fataawa Noor ‘ala al-Darb, 2/666

Share

Menstruation and Post-Natal bleeding, - Dought& clear, - * The person who is suffering from urinary incontinence does not have to wash himself before the time for prayer ends

Share

There is a person who is suffering from urinary incontinence. He did wudoo’ after the time for prayer began, then he wanted to repeat his wudoo’, but the time for the next prayer had not begun. Does he have to wash his private parts (istinja’) when he wants to renew his wudoo’?.
Praise be to Allaah.
If the person who is continually breaking his wudoo’– such as one who is suffering urinary incontinence – renews his wudoo’ before the time for prayer is over, he does not have to wash his private parts when renewing it, because he has wudoo’ according to the ruling.
But if the time for one prayer ends, then he has to wash his private parts and do wudoo’ again, then pray as much as he wants of obligatory and naafil prayers (during the time for the next prayer), because the Prophet (peace and blessings of Allaah be upon him) said to Faatimah bint Abi Hubaysh [who was suffering from prolonged vaginal bleeding], “Wash the blood from yourself then pray, then do wudoo’ for each prayer until that time [i.e., the usual time of menstruation] comes.” Narrated by al-Bukhaari, 226; Muslim, 333.
If we assume that he has done wudoo’, then nothing comes out of him until the time for the next prayer begins, then he does not have to do wudoo’ again, and his first wudoo’ is still valid.
The words of the fuqaha’ – that he should do wudoo’ at the time of each prayer – apply in cases where something has come out of him.
Al-Bahooti said inal-Rawd al-Murabba’(p. 57): “The woman who is suffering from istihaadah [non-menstrual vaginal bleeding], and others like her such as those who are suffering from urinary incontinence, continual emission of madhiy (prostatic fluid) or wind, a wound that bleeds continuously, or a continual nosebleed, should do wudoo when the time for each prayer begins if something has come out, and they should pray so long as the time for prayer lasts, both obligatory and naafil prayers. If nothing has come out then they do not need to do wudoo’.
And Allaah knows best.

Share

Menstruation and Post-Natal bleeding, - Dought& clear, - * She is not sure whether she became pure before Fajr; should she pray and fast?

Share

On the last day of my monthly period, I saw some yellowish discharge about two hours before the adhaan of Fajr, then I went to sleep and I did not see whether that discharge stopped before Fajr or not. In the morning I noticed that the discharge had stopped, then I waited for a little while, then the adhaan for Zuhr had been given, and after that I did ghusl. Do I have to make up the prayers that I missed or should I offer Zuhr prayer only? Do I have to make up the fast of that day after Ramadan?.
Praise be to Allaah.
If a woman gets her menses, then the basic principle is that this menses remains until she is certain that it has ended, and it is not permissible for her to fast or pray when she is not sure as to whether her menses has ended or not.
We have discussed that in the answer to question number 106452.
‘Aa’ishah (may Allah be pleased with her) used to tell women to take their time and not to be hasty until they were certain that they had become pure. She used to say: Do not be hasty until you see the white discharge, meaning purity from menses.
Based on that, you do not have to make up Fajr prayer; as for Zuhr prayer you have to offer it because the time for it came when you were pure from menses.
As for the fast, the fast of that day is not valid -- if you fasted it -- because you were menstruating at the beginning of the day, and you have to make it up after the end of Ramadan.
And Allah knows best.

Share

Dought & clear, - {Islamic history and biography}, - * Intermarrying among Adam and Eve's children

Share

Asalam Alaikum?
I have no doubt whatsoever, but these kind a things come to mind. Whem Adam and Eve bore children, I assume their children got married among themselves. Isn’t marrying between brothers and sisters haram in the Quran?
Can you recommend a good book(s) on Islamic Law covering every and each aspect of Life? Thank you very much for the generous work for the sake of Allah.
Thanks.
wa alaikum us-salaam wa-rahmat ullaahi wa-barakaatuh
All Praise be to Allaah.
As long as you are confident in your heart about your belief, no such insinuations will hurt you (inshaa' Allaah). If a doubt strikes a believer or something appears to him as a conflict between different textual sources of Shari'ah, he must believe that indeed for such doubts there are true answers and for such apparent conflicts there are solutions even if he doesn’t know it or is unable to find the right answer himself. However, a person should not collect all the doubts in his heart and worry about the complexities and leave aside the learning of useful knowledge. This is because it is incumbent upon a Muslim to learn and know things which have been clearly described (Muhkamaat) in Shari'ah so that he may be able to repel the doubts.
Regarding the question you have asked, it is a known fact that legislation differs from one Shari'ah to another, while the principles and beliefs remain the same in all of them. So, making of portraits was allowed in the Shari'ah of Sulayman (peace be upon him) but is prohibited in our Shari'ah. Similarly, making prostration of salutation was permitted in the Shari'ah of Yusuf (peace be upon him) but is illegal in ours. Also, war booty was prohibited for nations before us but it is completely legal for us. The Qiblah of people before us used to be towards Bayt Al-Maqdis, but for us it is towards Ka'bah. In a similar way, marriage between brothers and sisters was permitted in the Shari'ah of Adam (peace be upon him) as opposed to those that came afterwards. The following is a clarification on the issue by Haafidh Ibn Katheer, who said:
Allaah allowed Adam (peace be upon him) to marry his daughters to his sons for necessity. Every couple used to have a boy and a girl. Hence, he married the girl of one couple to the boy of another. This is said by Suddi regarding what has been narrated by Abu Maalik and Abu Salih, from Ibn ‘Abbas, by Murrah from Ibn Mas‘ood and by other companions of the Prophet (peace be upon him) that Adam did not have (in his grandchildren) a baby boy unless it was accompanied by a girl, so he married the male of a couple to the female of another, and the female of a couple to the male of another.
Tafsir Ibn Katheer, Surat Al-Maa’idah, 5:27)

Share

Dought & clear, - {Islamic history and biography}, - * Taking the crescent as a symbol

Share

What is the symbolism behind the Muslim star and crescent? I did a keyword search of your site and searched my library's reference books and cannot find anything more than a reference to the flag of the Ottoman Empire. Thank you for your interest.
Praise be to Allaah.
There is no basis in sharee’ah for taking the crescent or star as a symbol of the Muslims. This was not known at the time of the Prophet (peace and blessings of Allaah be upon him), or at the time of the Khulafa’ al-Raashidoon (the first four leaders of Islam after the death of the Prophet (peace and blessings of Allaah be upon him), or during the time of the Umawis (Umayyad dynasty). It emerged some time after that, and historians differ as to when this symbol was first adopted and who was the first to adopt it. Some say it was the Persians, others say it was the Greeks, and that this symbol was somehow passed to the Muslims. (SeeAl-Taraateeb al-Idaariyahby al-Kittaani, 1/320). It was said that the reason why the Muslims adopted the crescent was that when they conquered some western countries, the churches there had crosses on top of them, the Muslims replaced the crosses with these crescents, and the practice spread in this way. Whatever the case, symbols and banners must be in accordance with the teachings of Islam, and as there is no evidence that this symbol is prescribed by Islam, it is better not to use it. Neither the crescent nor the star are symbols of the Muslims, even though some Muslims may use them as symbols.
As regards what Muslims think about the moon and the stars, they believe that they are part of the creation of Allaah, and as such can neither benefit nor harm people, and they do not have any influence over events on earth. Allaah has created them for the benefit of mankind, an example of which is seen in the aayah or verse of the Qur’aan (interpretation of the meaning):
“They ask you (O Muhammad) about the new moons. Say: These are signs to mark fixed periods of time for mankind and for the pilgrimage…” [al-Baqarah 2:189]
[The commentator] Ibn Katheer said, explaining the phraseSay: these are signs to mark fixed periods of time: “From them (the new moons) they may know the times for repaying loans, the‘iddah(waiting period) of their women [after being divorced or widowed] and the timing of their Hajj (pilgrimage)… Allaah has made them signs to mark the times when Muslims should start to fast and break their fast [the beginning and end of Ramadaan], to count the‘iddahof their women and to know the times for repaying loans.” (Tafseer Ibn Katheer).
[Another commentator] Al-Qurtubi (may Allaah have mercy on him) said in his commentary on this aayah [verse]: “This explains the wisdom behind the waxing and waning of the moon, which is to avoid any confusion in appointed dates, dealings, oaths, Hajj,‘iddah, fasting, breaking fasts, length of pregnancy, rentals and other matters that concern mankind. Similar to this aayah are others (interpretation of the meanings):
‘And We have appointed the night and the day as two aayaat (signs). Then, We have made dark the sign of the night while We have made the sign of day illuminating, that you may seek bounty from your Lord, and that you may know the number of the years and the reckoning…” [al-Isra’ 17:12]
‘It is He Who made the sun a shining thing and the moon as a light and measured out its (their) stages, that you might know the number of years and the reckoning…’ [Yoonus 10:5]
Counting the new moons is easier than counting days.” (SeeTafseer al-Qurtubi).
With regard to the stars, the scholars of Islam say that Allaah created these stars for three reasons: to adorn the heavens, to drive away the devils (shayaateen) and as signs for navigation. (Saheeh al-Bukhaari, Kitaab Bad’ al-Khalq), as Allaah says (interpretation of the meaning):
“It is He Who has set the stars for you, so that you may guide your course with their help through the darkness of the land and the sea…” [al-An’aam 6:97]
“And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the shayaateen (devils), and have prepared for them the torment of the blazing Fire.” [al-Mulk 67:5]

Share

Dought & clear, - {Islamic history and biography}, - * Is the Rock in Bayt al-Maqdis (Jerusalem) suspended in the air?

Share

They told us that the sacred rock from which the Prophet (peace and blessings of Allaah be upon him) started his ascent into heaven on the night of the Mi’raaj is suspended in the air by the power of Allaah. Please tell us if this is correct, may Allaah reward you.
Praise be to Allaah.
Everything is standing in its position by the permission of Allaah, whether it be the heavens and all that is in them or the earth and all that is on it – even the rock which you asked about. Allaah says (interpretation of the meanings):
“Verily, Allaah grasps the heavens and the earth lest they move away from their places, and if they were to move away from their places, there is not one that could grasp them after Him…” [Faatir 35:41]
“And among His Signs is that the heaven and the earth stand by His Command…” [al-Room 30:25]
The Rock in Bayt al-Maqdis is not suspended in space with air around it on all sides; it is attached to the side of the mountain of which it is a part and by which it is supported; both it and the mountain stand in their positions because of the well-known physical laws governing the universe; in this regard it is like everything else that exists. We do not deny that Allaah is Able to hold part of His creation in space; all of creation is standing in space by the power of Allaah, as stated above. Allaah raised the mountain above the people of Moosa when they refused to follow the laws that Moosa brought them. It was held up by the power of Allaah. Allaah says (interpretation of the meaning):
“And (remember) when We took your Covenant and We raised above you the Mount (saying): ‘Hold fast to that which We have given you, and remember that which is therein so that you may become al-muttaqoon (the pious).” [al-Baqarah 2:63]
“And (remember) when We raised the mountain over them as if it had been a canopy, and they thought that it was going to fall on them. (We said): ‘Hold firmly to what We have given you, and remember that which is therein, so that you may fear Allaah and obey Him.” [al-A’raaf 7:171]
But our point here is to explain what is in fact the case: the rock in Jerusalem is not suspended in space, completely separate from the mountain; it is attached to it and is supported by it. And Allaah knows best.

Share