Menstruation and Post-Natal bleeding, - Dought& clear, - * If a woman miscarries after two months of pregnancy, is her bleeding regarded as nifaas?

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I was pregnant and I had a miscarriage at two months. I asked a lady who is knowledgeable about Islam whether I should fast Ramadaan and pray, and she answered: “Yes, fast and pray, because the soul had not yet been breathed into (the embryo), so it is regarded as istihaadah (non-menstrual vaginal bleeding).” So I fasted and prayed, but then another doctor told me that I should repeat the fasts. What is the correct ruling?.
Praise be to Allaah.
The different opinions that our sister has heard are the result of scholarly differences on this matter. The correct scholarly view is that if a woman miscarries a foetus that was fully formed, then she should stop praying and fasting because this is nifaas. If it was not fully formed then her blood is irregular bleeding and she should not stop praying and fasting. The minimum time in which the foetus becomes fully formed is eighty-one days (from conception).
The scholars of the Standing Committee said:
If the foetus was fully formed, in the sense that its limbs (hands and feet) and head had appeared, it is haraam to have intercourse with the woman so long as she is still bleeding, for up to forty days. It is permissible to have intercourse with her at times when the bleeding stops within forty days, after she does ghusl. But if the limbs had not yet appeared in the embryo, then it is permissible to have intercourse with her even if that is immediately after the miscarriage, because that is not regarded as nifaas, rather it is irregular bleeding and she can pray and fast in that case.
Fataawa al-Lajnah al-Daa’imah, 5/422, 423.
Shaykh ‘Abd al-‘Azeez ibn Baaz said:
If a woman miscarries something in which human features such as a head, arm or leg etc can be distinguished, then the rulings of nifaas apply and she should not pray or fast, and it is not permissible for her husband to have intercourse with her until she becomes pure or until forty days have passed. If she becomes pure before forty days have passed, then she has to do ghusl and pray and fast in Ramadaan, and it is permissible for her husband to have intercourse with her.
But if no human features can be distinguished in what is passed by the woman, and it looks like flesh with no distinguishable features, or it is blood, then she comes under the ruling of one who is suffering from istihaadah (non-menstrual vaginal bleeding), not the rulings on nifaas or menstruation. So she has to pray and fast in Ramadaan, and she is permissible for her husband… because this comes under the rulings on istihaadah according to the scholars.
Fataawa Islamiyyah, 1/243.
Shaykh Ibn ‘Uthaymeen said:
The scholars said: If what is passed has clear human features, then her bleeding after that is regarded as nifaas, so she should stop praying and fasting, and her husband should avoid her until she becomes pure. If what comes out is unformed, then it is not regarded as the blood of nifaas, rather it is irregular bleeding which does not prevent her from praying or fasting, etc.
The scholars said: The earliest time at which distinguishable features may appear is eighty-one days.
And Allaah knows best.





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JAPHER SADIQ /-
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Menstruation and Post-Natal bleeding, - Dought& clear, - * Her period was longer than usual on several occasions. What should she do with regard to fasting?

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In my first year of menstruating, my period would last for 6 or 7 days, but in the second year it began to last for approximately nine days. At the end of the second year and in the third year, it began to last between two and three weeks. In Ramadan it lasted 18 days, starting three days before Ramadan, and lasting for 15 days of Ramadan. What is the ruling on that with regard to making up missed fasts?.
Praise be to Allaah.
The scholars differed concerning the maximum length of menses. The correct view is that there is no minimum or maximum length of menses, and that a woman’s period may become longer or shorter. What matters is that the blood that comes out is menstrual blood, regardless of how long it lasts.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
Shaykh al-Islam [Ibn Taymiyah], Ibn al-Mundhir and a number of scholars said: It is not correct to set a specific time limit. When a woman sees the blood that women recognize as menstrual blood, then it is menses. The evidence for that is as follows:
The general meaning of the verse in which Allah 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)” [al-Baqarah 2:222]. The words “Say: that is an Adha” imply a ruling connected to the reason, which is that it is adha. So if this blood, which is the adha, is seen, and it is not bleeding from a vein, then it is deemed to be menses. End quote.
Al-Sharh al-Mumti‘, 1/402
And he said:
There are some women who may remain pure (i.e., free of menses) for four months, then the menses may come and last for an entire month. It is -- and Allah knows best -- as if it is saved up then comes all at once. And there are some women who menstruate for three days every month, or four or five or ten days. End quote.
Al-Sharh al-Mumti‘, 1/402
Based on this, your period is the days on which there is bleeding, until you see the tuhr (white discharge signalling the end of the period), even if it lasts for more than fifteen days, so long as the bleeding does not continue for the entire month or only stops for one or two days, in which case it is istihaadah (non-menstrual bleeding).
And Allah knows best.







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JAPHER SADIQ /-
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Menstruation and Post-Natal bleeding, - Dought& clear, - * There is nothing wrong with a menstruating woman entering the mosque to take something she needs and then come out

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It is narrated that ‘Aa’ishah (may Allah be pleased with her) said: The Messenger of Allah (blessings and peace of Allah be upon him) asked me to hand him something from the mosque and I said: I am menstruating. He said: “Your menstruation is not in your hand.” I hope you can explain this hadeeth; does it mean that the menstruating woman cannot enter the mosque or do anything?.
Praise be to Allaah.
The Prophet (blessings and peace of Allah be upon him) said: “I do not permit a menstruating woman or a person who is junub to enter the mosque.” And Allah, may He be exalted, says (interpretation of the meaning):“O you who believe! Approach not As‑Salaah (the prayer) when you are in a drunken state until you know (the meaning) of what you utter, nor when you are in a state of Janaaba (i.e. in a state of sexual impurity and have not yet taken a bath), except when travelling on the road (without enough water, or just passing through a mosque), till you wash your whole body” [al-Nisa’ 4:43]. An exception is made for people who are junub who are just passing through, and the same applies to menstruating women. The menstruating woman should not sit in the mosque, but she may pass through. There is nothing wrong with one who is passing through going from one door to another, or going in to get something from the mosque, such as a small mat or a book or a vessel and so on. When the Prophet (blessings and peace of Allah be upon him) told ‘Aa’ishah to hand him a small mat -- referring to a prayer mat made of papyrus on which he (blessings and peace of Allah be upon him) used to pray -- she told him that she was menstruating, and he said to her: “Your menstruation is not in your hand.” What is meant is that there is nothing to prevent her going into the mosque to get something; rather what is forbidden is for her to sit in the mosque. As for her passing through or going to get something, there is nothing wrong with that, and this hadeeth indicates that. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him).



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JAPHER SADIQ /-
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Dought & clear, - {Islamic history and biography}, - * The name of the wife of Ayyoob(peace be upon him)

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What is the name of the wife of Ayyoob (peace be upon him)?
Praise be to Allaah.
The historians and some of the mufassireen have stated that her name was Rahmah bint Meesha ibn Yoosuf ibn Ya’qoob.
But this is something which is not proven in any clear sound text, rather it was transmitted from the books of the People of the Book, or by some Muslims from them. We shall list those who were of this view and transmitted it:
1 – Al-Suyooti said: Ibn ‘Asaakir narrated that Wahb ibn Munabbih (may Allaah be pleased with him) said: “The wife of Ayyoob (peace be upon him) was Rahmah (may Allaah be pleased with her) bint Meeshaa ibn Yoosuf ibn Ya’qoob ibn Ishaaq ibn Ibraaheem (peace be upon them).
(al-Durr al-Manthoor, 7/197. Also inTafseer al-Baydaawi, 3/310;Tafseeral-Qurtubi, 9/265;Tafseer al-Baghawi, 2/451)
2 – Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
But these Israa’eeli (i.e., Jewish) reports to be mentioned for the purpose of proving a point, they are not to be believed. They are of three types:
(i) Those which we know are sound because of evidence which we have which proves them to be true. These are saheeh.
(ii) Those which we know are false because of evidence which we have which contradicts them.
(iii) Those which we do not know whether they are true or false. So we do not believe in them and we do not disbelieve in them, but it is permissible to narrate them for the reasons given above.
Most of them are things which serve no religious purpose, hence the scholars of the People of the Book differ greatly concerning such things. The mufassireen also differed concerning them as a result of that, as they mentioned, for example, the names of the People of the Cave, the colour of their dog and their number, or what kind of tree the staff of Moosa came from, and other matters which Allaah did not mention in detail in the Qur’aan because knowing the specific details does not serve any worldly or religious purpose.
(Majmoo’ al-Fataawa, 13/366-367).
Al-Shanqeeti (may Allaah have mercy on him) said:
What the mufassireen have said concerning the name of their dog – some said that its name was Qitmeer, and some said that its name was Hamdaan, etc. – we need not dwell on at length, because it serves no purpose. There are many things in the Qur’aan which neither Allaah nor His Messenger has explained to us in detail, and there are no proven reports concerning them; there is no benefit to be gained by researching such matters.
(Adwaa’ al-Bayaan, 4/48)
And Allaah knows best.



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JAPHER SADIQ /-
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