Menstruation and Post-Natal bleeding, - Dought& clear, - * Brownish discharge before one becomes pure is regarded as part of the period

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M NajimudeeN - INDIA
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If after six days of menstruation a woman notices some light brown discharge of some sort, is that regarded as menstruation or not?.
Praise be to Allaah.
If this brownish discharge that the woman sees comes before she sees that she is pure (i.e., seeing a white discharge which indicates that the period is over), then it is part of the period. If it comes after she sees that she is pure, then it is not part of the period and does not affect her praying and fasting.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) says in his essayal-Dima’ al-Tabee’iyyah li’l-Nisa’(p. 19) concerning discharges that may interrupt the period:
The third kind is yellowish or brownish discharge, where a woman sees yellowish blood like blood from a wound, or brownish, somewhere between yellow and black. If this happens during the period or following on from it, before the woman becomes pure, then it is part of the period and comes under the rulings on menstruation. If it comes after she becomes pure, then it is not menstruation, because Umm ‘Atiyyah (may Allaah be pleased with her) said: “We used not to regard the brownish or yellowish discharge that comes after a woman becomes pure as being anything that mattered.” Narrated by Abu Dawood with a saheeh isnaad.
He also said inFataawa Arkaan al-Islam(p. 258):
The basic principle is that if a woman becomes pure and her period is over for certain – which means that she sees the white discharge that is known to women – then any brownish or yellowish discharge or spotting or wetness that comes after she has become pure is not menstruation, so it does not prevent her from praying or fasting, and it does not prevent a man from having intercourse with his wife, because it is not menstruation.
But she should not rush until she has seen that she is pure, because some women, when the bleeding lessens, rush and do ghusl before seeing that the period is over (the white discharge mentioned above). Hence the women of the Sahaabah used to send the cotton with yellowish discharge to the mother of the Believers ‘Aa’ishah (may Allaah be pleased with her), and she would tell them: “Do not hasten until you see the white discharge.”.
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Menstruation and Post-Natal bleeding, - Dought& clear, - * If a woman’s nifaas ends before forty days, she should do ghusl and pray and fast

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My wife gave birth around the 15th of Sha’baan. Is it permissible for her to pray, fast, do ‘umrah, read Qur’aan and do all other duties prescribed in Islam when the nifaas (post-partum bleeding) stops and she is sure of that, or should she wait for 40 days as some people say?.
Praise be to Allaah.
The majority of scholars, including the four imams, are of the view that there is no minimum limit for nifaas. Whenever a woman becomes pure from nifaas, she has to do ghusl and pray and fast, even if that is before forty days have passed since the birth. Because no precise definition has been narrated in sharee’ah with regard to the minimum length of nifaas, so the matter should be based on experience, which shows that nifaas may be very short or it may be long. - Ibn Qudaamah inal-Mughni, 1/428. Some of the scholars narrated that there was consensus on this point. Al-Tirmidhi (may Allaah have mercy on him) said: The scholars among the companions of the Prophet (peace and blessings of Allaah be upon him), the Taabi’een and those who came after them are agreed that a woman in nifaas should stop praying for forty days, unless she sees that she has become pure before that, in which case she should do ghusl and pray.
Seeal-Majmoo’by al-Nawawi, 2/541.
Shaykh Ibn Baaz (15/195) was asked: is it permissible for a woman in nifaas to pray, fast and do Hajj before forty days if she becomes pure (i.e., if the bleeding stops)?
He replied: yes it is permissible for her to fast, pray and do Hajj and ‘umrah, and it is permissible for her husband to have intercourse with her within forty days, if she becomes pure. If she becomes pure after twenty days, she should do ghusl and pray and fast, and she is permissible for her husband. The report from ‘Uthmaan ibn Abi’l-Aas which says that he regarded that as makrooh is to be understood as meaning disliked but not forbidden; this is his ijtihaad, but there is no evidence for that.
The correct view is that there is nothing wrong with that if the woman becomes pure before forty days. If the bleeding resumes within forty days, then the correct view is that she should regard it as nifaas within the forty-day period, but her fasts, prayers and Hajj at the time when she was pure are still valid and she does not have to repeat any of them, so long as they were done when she was pure.
It says inFataawa al-Lajnah al-Daa’imah(5/458):
If a woman in nifaas sees that she has become pure before forty days are over, then she should do ghusl and pray and fast, and her husband may have intercourse with her.
The Standing Committee (10/155) was asked about a woman who gave birth seven days before Ramadaan, then she became pure and fasted Ramadaan. They replied: If the matter is as described and she fasted Ramadaan at a time when she was pure, then her fast is valid and she does not have to make it up.

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Pilgrimage, & Dought & clear, - * Benefit of stipulating a condition [about exiting ihram] when entering ihram

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What is the benefit of saying, when one wants to enter ihram for Hajj or ‘Umrah: “If something prevents me (from continuing), I will exit ihram from the point where I am prevented”?.
Praise be to Allaah.
It is prescribed for the one who wants to enter ihram for Hajj or ‘Umrah to stipulate a condition [about exiting ihram] when entering ihram, if he is afraid that some obstacle may prevent him from completing Hajj and ‘Umrah. So he should say: “If something prevents me (from continuing), I will exit ihram from the point where I am prevented”, because of the report narrated by al-Bukhaari (5089) and Muslim (1207), according to which the Messenger of Allah (blessings and peace of Allah be upon him) said to Dubaa‘ah bint az-Zubayr when she wanted to do Hajj but she was sick: “Go for Hajj but stipulate a condition and say: O Allah, I will exit ihram from the point where You have prevented me (from continuing, if some problem should arise).”
The benefit that the pilgrim in ihram gains from that is that if something happens to him that prevents him from completing the rituals, such as sickness or an accident, or he is prevented from entering Makkah for some reason, then he may exit his ihram and he does not have to do anything – he does not have to pay any ransom (fidyah) or offer a sacrifice (hadiy) or shave his head.
Were it not for this stipulation, he would be muhsar, i.e., prevented from completing the rituals, and he would have to slaughter a sacrificial animal and shave his head, as the Prophet (blessings and peace of Allah be upon him) did at al-Hudaybiyah, when the mushrikeen prevented him from entering Makkah. So the Prophet (blessings and peace of Allah be upon him) slaughtered his sacrifice and shaved his head, and he instructed the Sahaabah to do likewise and said to them: “Get up and offer your sacrifices, then shave your heads.” Narrated by al-Bukhaari, 2734.
Allah, may He be exalted, says (interpretation of the meaning):
“And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad (blessings and peace of Allah be upon him)), the Hajj and Umrah (i.e. the pilgrimage to Makkah) for Allah. But if you are prevented (from completing them), sacrifice a Hady (animal, i.e. a sheep, a cow, or a camel, etc.) such as you can afford, and do not shave your heads until the Hady reaches the place of sacrifice”
[al-Baqarah 2:196].
Shaykh Ibn Baaz (may Allah have mercy on him) said:
The benefit of this condition is that if something happens to the pilgrim in ihram that prevents him from completing his rituals, such as illness or having his way blocked by an enemy, it is permissible for him to exit ihram and he does not have to do anything. End quote.
Majmoo‘ Fataawa Ibn Baaz, 17/50
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
As for the benefit of stipulating the condition, the benefit is that if something happens to the person that prevents him from completing his rituals, he exits ihram and does not have to pay any ransom (fidyah) or make up his (Hajj or ‘Umrah).
End quote.
Majmoo‘ Fataawa Ibn ‘Uthaymeen, 22/28.
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