For children, - Wajoode Zan Se Hai Tasweer-e-Kainaat Me Rang. i.e., The beauty and color of universe is due to the presence of women.[ May Allah bless his soul]

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The TUTOR who helps with homework.
The COUNSELOR who gives guidance.
The CLEANING LADY who finds the bedroom floor.
The TOOTH FAIRY who rewards you for your pain.
The HEALER of your first broken heart.
The CHAUFFEUR for all social events.
The DISHWASHER who never complains.
The SELF-ESTEEM BUILDER for everyone.
The COOK who keeps the meals balanced.
The DREAM CATCHER who helps find dreams.
The KLEENEX that dries the tears.
The KEY that unlocks the door to the future.
The JUDGE who makes decisions with wisdom.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Intimacy with one’s wife when she is menstruating or in nifaas

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Can I have romance with my wife while she is in the state of inpurity (mens. and after child birth).
Praise be to Allaah.
A man can be intimate with his wife when she is menstruating or in nifaas; this falls into three categories:
1 – Being intimate and having intercourse with her in the vagina. This is haraam according to the consensus of the Muslims and the text of the Qur’aan. 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]
2 – Being intimate by kissing, embracing, touching etc. parts that are above the navel and below the knee. This is permissible according to scholarly consensus.
SeeSharh Muslimby al-Nawawi, andal-Mughni, 1/414
3 – Being intimate with regard to the area between the navel and the knee, apart from the front or back passage. The scholars differed as to whether this is permissible. Imam Abu Haneefah, Imam Maalik and al-Shaafa’i were of the view that this is haraam, and Imam Ahmad was of the view that this is permissible; the latter view was also shared by some Hanafis, Maalikis and Shaafa’is. Al-Nawawi said: The evidence for this view is stronger and it is the preferred view.
Those who say that it is permissible quoted evidence from the Qur’aan and Sunnah.
With regard to Qur’aanic evidence, they quoted the verse mentioned above (interpretation of the meaning):
“…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]
The phrasefi’l-maheed(translated as during menses) refers to both the time of menstruation and the site of menstruation, which is the vagina. So long as the woman is menstruating, having intercourse with her in the vagina is haraam.
Ibn Qudaamah said inal-Mughni, 1/415:
The fact that the site of bleeding is mentioned specifically indicates that it is permissible to be intimate in other areas.
With regard to the Sunnah, Muslim (302) narrated from Anas that the Jews, if any of their women was menstruating, would not eat with them or meet with them in their houses. The companions of the Prophet (peace and blessings of Allaah be upon him) asked the Prophet (peace and blessings of Allaah be upon him) about that, then Allaah revealed the verse (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). And when they have purified themselves, then go in unto them as Allaah has ordained for you (go in unto them in any manner as long as it is in their vagina). Truly, Allaah loves those who turn unto Him in repentance and loves those who purify themselves”
[al-Baqarah 2:222]
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “So do everything except intercourse.” News of that reached the Jews and they said, “What does this man want? He does not leave any of our affairs but he differs from it!”
What is meant by “they would not meet with them in their houses” is that they would not mix with them or stay in the same room with them. This was the view of al-Nawawi.
Abu Dawood (272) narrated from ‘Ikrimah from one of the wives of the Prophet (peace and blessings of Allaah be upon him) that when the Prophet (peace and blessings of Allaah be upon him) wanted to engage in any intimacy with one of his wives when she was menstruating, he would put a piece of cloth over her private part. Al-Haafiz said: its isnaad is qawiy (strong); it was classed as saheeh by al-Albaani inSaheeh Abi Dawood, 242.
It says inFataawa al-Lajnah al-Daa’imah, 5/395:
It is haraam for the husband to have intercourse with his wife in her vagina when she is menstruating, but he may be intimate with her everywhere else.
It is better for the man, if he wants to be intimate with his wife when she is menstruating, to tell her to wear something to cover her between the navel and the knees, then he may be intimate with her in any other area.
Al-Bukhaari (302) and Muslim (2293) narrated that ‘Aa’ishah said: “If one of us was menstruating and the Messenger of Allaah (peace and blessings of Allaah be upon him) wanted to be intimate with her, he would tell her to wear an izaar (waist wrapper) at the peak of her menstruation, then he would be intimate with her.”
Muslim (294) narrated that Maymoonah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) would be intimate with his wives above the izaar (waist wrapper) when they were menstruating.
“The peak of her menstruation” means at the beginning when the flow is heaviest. This was the view of al-Khattaabi.
Ibn al-Qayyim said inTahdheeb al-Sunan, commenting on hadeeth no. 2167 from‘Awn al-Ma’bood:
The hadeeth “Do everything except intercourse” clearly indicates that what is forbidden is only intercourse in the site of menstruation, which is intercourse in the vagina, but everything else is permissible. The hadeeth which speak about the izaar (waist wrapper) do not contradict that, because that is a precautionary measure and is better.
It may be that a distinction is made between the beginning of the period and the end, so that it is mustahabb to cover the area between the navel and the knee when the bleeding is heaviest, which is at the beginning of the period.
Al-Haafiz said:
This is supported by the hadeeth narrated by Ibn Maajah with a hasan isnaad from Umm Salamah, that the Prophet (peace and blessings of Allaah be upon him) would avoid intimacy with her for three (days), then he would be intimate with her after that.
Note:
The rulings mentioned above apply to both menstruating women and women in nifaas (bleeding after childbirth).
Ibn Qudaamah (may Allaah have mercy on him) said, after mentioning the rulings on a man being intimate with his wife when she is menstruating:
The woman in nifaas is like the woman who is menstruating in this regard.
Al-Mughni, 1/419.
And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She took pills and her period became irregular

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A woman took pills and had an injection to prevent pregnancy, which led to her menstrual cycle becoming irregular. So now she bleeds for ten days, which is how long her period used to last, then she is pure (i.e., doesn’t bleed) for ten days, then she starts to bleed again as before, and so on. What is the shar’i ruling in this case?
Praise be to Allaah.
If a woman’s menstrual cycle is irregular, then she should distinguish between the kinds of bleeding. When she sees menstrual blood, which is “black” blood (i.e., very dark red), recognizable and has a distinctive odour, then she should stop praying etc. until she becomes pure.
Shaykh ‘Abd al-Kareem al-Khudayr.
This is so long as it does not exceed fifteen days per month.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She did ghusl and prayed without washing her hair

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Sometimes I do ghusl for janaabah (impurity following sexual activity) or menstruation, and I do not wash my hair because it is braided. What is the ruling on that?
Praise be to Allaah.
This is a serious mistake and it is not permissible to do that. Therefore the prayer is not valid. You have to wash all of your body, including the hair, as stated in the hadeeth of Umm Salamah (may Allaah be pleased with he) who said: “I said, ‘O Messenger of Allaah, I am a woman who braids her hair – should I undo it to do ghusl for janaabah?’ He said, ‘No, it is sufficient for you to pour water over your head three times.’” (Narrated by Muslim, no. 330). If your hair is braided then you can wash it and make sure that the water reaches the roots as well was washing the rest of it. This is essential. Your prayers are not valid because you did not do ghusl from janaabah properly. One of the conditions of ghusl from janaabah is that water should reach every part of the body, including the hair. The same applies to ghusl following menstruation or post-natal bleeding.
You have to repeat the prayers which you prayed when you had not washed your hair when doing ghusl following janaabah or menstruation. And Allaah knows best.

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Description of the Prayer, - Dought & clear, - * Sending Blessings on the Angels in the Prayer

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Is it permissible to send blessings on the angels in the tashahhud (sitting position in prayer) as I send blessings on the Prophet (peace and blessings of Allah be upon him)?
Praise be to Allah.
In the answer to question no. 105330we stated that it is prescribed to send blessings on the angels.
But in the tashahhud doing that is not prescribed, because what must be done is to recite only that which was proven from the Prophet (peace and blessings of Allah be upon him), without adding anything to it.
Shaykh Salih al-Fawzan was asked: Should blessings be sent on the angels in the tashahhud as they are sent on the Prophet (peace and blessings of Allah be upon him)?
He replied:
No, the blessings that are mentioned in the tashahhud should be limited only to that which is narrated, but when we say al-salamu ‘alayna wa ‘ala ‘ibaad-Allah al-saliheen (may peace be upon us and upon all the righteous slaves of Allah), this includes every righteous slave in heaven and on earth, which includes the angels.
Majmoo’ Fatawa al-Shaykh Salih al-Fawzaan.
And Allah knows best.

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Description of the Prayer, - Dought & clear, - * He sneezed whilst he was praying– should he sayal-hamdu Lillaah?

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If I sneeze whilst I am praying, should I say al-hamdu Lillaah or not?.
Praise be to Allaah.
If a person sneezes whilst he is praying, it is prescribed for him to say al-hamdu Lillaah, may He be glorified, whether the prayer is obligatory or naafil. This is the view of the majority of scholars among the Sahaabah and Taabi’een, and it was also the view of Imam Maalik, al-Shaafa’i and Ahmad, but they differed as to whether he should say it silently or out loud. The correct view and the view of Imam Ahmad is that he should say it out loud, but only loud enough that he can hear himself, lest he distract other worshippers. That is indicated by the general meaning of the report narrated by Abu Hurayrah (may Allaah be pleased with him), that the Prophet (peace and blessings of Allaah be upon him) said: “If one of you sneezes, let him say ‘Al-hamdu Lillaah’…” The hadeeth was narrated by al-Bukhaari. That is also supported by the report narrated by Rifaa’ah ibn Raafi’ (may Allaah be pleased with him) who said: I prayed behind the Messenger of Allaah (peace and blessings of Allaah be upon him) and I sneezed and said: Praise be to Allaah, much good and blessed praise, as our Lord loves and is pleased with. When the Messenger of Allaah (peace and blessings of Allaah be upon him) had finished praying he said: “Who is the one who spoke during the prayer?” and no one said anything. Then he said it a second time, “Who is the one who spoke during the prayer?” and no one said anything. Then he said it a third time, “Who is the one who spoke during the prayer?” and Rifaa’ah ibn Raafi’ said: It was me, O Messenger of Allaah. He said: “What did you say?” He said: I said: Praise be to Allaah, much good and blessed praise, as our Lord loves and is pleased with. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “By the One in Whose hand is my soul, thirty-odd angels competed to see which of them would take it up.” Narrated by al-Tirmidhi, Abu Dawood and al-Nasaa’i. Al-Tirmidhi said: a hasan hadeeth. Al-Haafiz narrated inal-Tahdheebfrom al-Tirmidhi that it is saheeh. It was also narrated by al-Bukhaari in hisSaheehbut he did not mention that he said that after sneezing, rather he said it after rising from bowing. It may be that he sneezed whilst rising from bowing and he said that because he sneezed, and the Prophet (peace and blessings of Allaah be upon him) approved of that and did not rebuke him for it. This indicates that it is prescribed during prayer, but if a person sneezes whilst praying then praises Allaah, it is not permissible for those who hear him to say Yarhamak Allaah (may Allaah have mercy on you), because that is part of human speech and it is not permissible during prayer. It is proven that the Prophet (peace and blessings of Allaah be upon him) denounced someone who said Yarhamak Allaah to a man who sneezed whilst praying, then he said to him: “In this prayer nothing of human speech is permitted; it is only tasbeeh (glorifying Allaah), takbeer (magnifying Allaah) and recitation of Qur’aan.” Narrated by Imam Muslim, Abu Dawood and al-Nasaa’i.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Standing Committee for Academic Research and Issuing Fatwas.
Fataawa Al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’ (26/113).

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Description of the Prayer, - Dought & clear, - * She cannot move her head because of severe pain; how should she pray?

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A sister is asking that she has a very strong pain in her head that makes her vomit. When this happens she cannot pray in any position, as she cannot raise her head. How shall she pray when prayer time comes?.
Praise be to Allaah.
Firstly:
We ask Allaah to grant our sister healing and well being in her religious and worldly affairs.
Secondly:
If the time for prayer comes and she feels pain, then she may delay the prayer until the end of its preferred time, in the hope that she may be able to offer the prayer in the proper manner. But if the pain persists, then she may pray in the manner that she is able to, even if she is lying on her back.
The basic principle concerning that is the verse in which Allaah says (interpretation of the meaning):
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286].
And the Prophet (peace and blessings of Allaah be upon him) said to ‘Imraan ibn Husayn: “Pray standing, and if you cannot, then sitting, and if you cannot, then (lying) on your side.” Narrated by al-Bukhaari (1117) and Abu Dawood (952).
If a person prays sitting, then he should lean forward for rukoo’ (bowing) and sujood (prostration), and he should lean forward more for prostration than for bowing.
If a person prays lying on his right or left side, then he should tilt his head towards his chest for bowing and prostration. If a person prays lying on his back, he should put his feet towards the qiblah and tilt his head towards his chest for bowing and prostration. If he is unable – when sitting or lying – to move his head, then the actions are waived in his case, because that is the thing that he is unable to do, but the words are not waived because he is able to say them, and Allaah says (interpretation of the meaning):“So keep your duty to Allaah and fear Him as much as you can”[al-Taghaabun 64:16]. So he should say takbeer and recite Qur’aan, and intend to bow and say takbeer and recite the tasbeeh of bowing, then he should intend to stand up and saySami’aAllaahu liman hamidah, rabbana wa laka’l-hamd(Allaah hears the one who praises Him, our Lord to You be praise) etc. Then he should intend to prostrate and say takbeer and the tasbeeh of prostration, because this is what is implied by the shar’i principle,“So keep your duty to Allaah and fear Him as much as you can”.
End quote fromal-Sharh al-Mumti’(4/332).
And Allaah knows best.

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