Menstruation and Post-Natal bleeding, - Dought& clear, - * Ruling on a menstruating woman entering rooms etc. attached to the mosque

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M NajimudeeN - INDIA
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In America there is a mosque which consists of three levels or floors. The top floor is the women’s prayer hall, the floor beneath it is the main prayer hall, and the floor beneath that is a kind of basement, in which there are washrooms, a room for Islamic magazines and publications, and classrooms for women; there is also an extra place for women to pray.
Is it permissible for menstruating women to enter this lower level?
Also, there are pillars in the mosque which interrupt the rows of worshippers, splitting a row into two halves. Does this break the row or not?
Praise be to Allaah.
If the building you describe was intended as a mosque, and the people on the higher and lower floors can hear the voice of the Imaam, then the prayer of all of them is valid. In this case it is not permissible for menstruating women to sit in the place that is prepared for prayer in the lower level, because it is part of the mosque. The Prophet (peace and blessings of Allaah be upon him) said:
“I do not make the mosque permissible for menstruating women and those in a state of ritual impurity.”
As for a menstruating woman passing through the mosque for some purpose, as long as she takes care to ensure that no blood leaks, then there is nothing wrong with this, because Allâh says (interpretation of the meaning):
“… Approach not As-Salaah (the prayer)… when you are in a state of Janaabah (i.e., when you are in a state of sexual impurity and have not yet taken a bath) except when travelling on the road (without enough water, or when passing through a mosque)…” [al-Nisa’ 4:43]
And it was reported that the Prophet SAWS (peace and blessings of Allaah be upon him) told ‘Aa’ishah to fetch his prayer rug from the mosque, and she said that she was menstruating. He SAWS (peace and blessings of Allaah be upon him) told her: “Your menstruation is not in your hand.”
But if it was not the intention of those who established this mosque that the lower floor was to be part of the mosque, but it was to be a storeroom or to serve some other purpose, as mentioned in the question, then it does not come under the rulings governing mosques. It is permissible for menstruating woman and those who are in a state of impurity to sit there. There is nothing wrong with praying there in the places that are pure (taahir) and are not part of the washrooms, as it is permissible to pray in all clean places where there is no shar’i reason not to pray. But anyone who prays there cannot be considered to be following the imaam who is praying on the upper floor, if he cannot see him or any of the people who are praying behind him, and because this is not a part of the mosque, according to the more correct scholarly opinion.
With regard to the pillars which interrupt the rows, they do not adversely affect the prayer, but if it is possible to form the rows in front of or behind the pillars so that the row will not be interrupted, this is better. And Allaah is the source of strength.
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Menstruation and Post-Natal bleeding, - Dought& clear, - * What is the ruling on non-menstrual bleeding?

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What is the ruling on non-menstrual bleeding? My period usually lasts for nine days each month, but sometimes I have bleeding at other times. This bleeding is much lighter and it only lasts for a day or two. Should I still pray and fast when that happens, or should I stop and make it up later on?
Praise be to Allaah.
This extra, non-menstrual bleeding is from a vein and is not counted as part of the regular period. A woman who knows her regular cycle should not pray, fast, touch the Mus-haf or have intercourse with her husband during the time of her period. When her period is over, then she should do ghusl and after that the rulings of women who are taahir (pure) apply to her. If she sees any blood or yellow or brownish discharge after that, then this is istihaadah (non-menstrual bleeding/discharge) and she does not have to stop praying etc.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * What should a woman in nifaas do if she sees a yellow discharge?

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What is the ruling on the yellow discharge during nifaas and throughout the forty days (after the birth)? Should I pray and fast?
Praise be to Allaah.
Whatever discharge is passed by a woman following childbirth comes under the same rulings as the blood of nifaas, whether it is regular blood or a yellow or brownish discharge, because it is within the usual timescale of nifaas, until the forty days are over. Whatever comes after that, if it is regular blood and there have been no interruptions in the flow, then it is the blood of nifaas, otherwise it is the blood of istihaadah (vaginal bleeding that is not menstrual or nifaas), etc.

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Manners of Greeting with Salaam, Dought & clear, - * When do the rulings on an adolescent girl begin to apply to a little girl?

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M NajimudeeN - INDIA
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With regard to little girls, when should we not greet them with salaam, and start to lower our gaze and not look at them – from what age?.
Praise be to Allaah.
The scholars are unanimously agreed that it is haraam to look at a little girl or shake hands with her if that is accompanied by desire and pleasure. But if there is no desire, then some of the fuqaha’ stated a guideline of when the girl reaches an age at which she would normally become desirable. When she reaches this age, it becomes haraam to look at her and shake hands with her. If she has not reached an age at which she has become desirable, then there is nothing wrong with shaking hands with her and looking at her. This is the view of the Maalikis, and is the more correct view according to the Shaafa’is.
The Hanafis and Hanbalis set as a guideline the age of ten years. They said that when the little girl reaches the age of ten, her ‘awrah becomes like that of a free adult woman, so it is not permissible to look at her or touch her or shake hands with her.
It says inal-Mawsoo’ah al-Fiqhiyyah al-Kuwaitiyyah(31/52):
The Hanafis are of the view that up to the age of ten, the ‘awrah of the young boy or young girl is that which is regarded as the extreme ‘awrah of the adult, and after that age the ‘awrah is the same as an adult’s.
The Maalikis narrated that for a girl who is seen as desirable, her ‘awrah is the same as that of an adult woman with regard to looking and washing.
The more correct view according to the Shaafa’is is that it is permissible to look at a little girl who is not seen as desirable, apart from the private part, which it is not permissible to look at.
The Hanbalis said: if the small child is female and ten years old, then her ‘awrah with regard to non-mahram men is her entire body. End quote.
See:Haashiyat Ibn ‘Aabideen(1/407, 408);al-Bahr al-Raa’iqby Ibn Nujaym al-Hanafi (1/285);Mughni al-Muhtaaj(3/130);Haashiyat al-‘Adawi(1/185, 336);Kashshaaf al-Qinaa’(1/266);al-Mughni(7/462).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) favoured the view that she comes under the same ruling as an adult woman when she reaches an age at which she becomes desirable, even if she has not reached the age of ten.
He (may Allaah have mercy on him) said: There is no ruling on the ‘awrah of a little girl, and she does not have to cover her face, neck, hands and feet, and the little girl should not be obliged to do that, but when the girl reaches an age where men may be attracted to her and desire her, then she should observe hijab so as to ward off fitnah and evil. That varies from one woman to another; some of them may develop quickly and look mature, and others may be the opposite.
And Allaah knows best.
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