Menstruation and Post-Natal bleeding, - Dought& clear, - * Should a menstruating woman do ghusl after sexual contact?

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Assalam'alaicum wa rahmatullahi wa barakatuh
If I give sexual pleasure to my husband while I have my menses, do I need to take a ritual bath to purify myself even if I don't pray (because of my menses)?
Praise be to Allaah.
A menstruating woman does not need to do ghusl after having sexual contact, because her impurity lasts as long as the blood is flowing, and it does not stop until her bleeding stops and she does ghusl. While she is menstruating, her husband is not permitted to have intercourse in the vagina, because of the aayah (interpretation if the meaning):“They ask you concerning menstruation. Say: That is an adha (a harmful thing for a husband to have sexual intercourse with his wife while she is having her menses), therefore keep away from women during menses and go not unto them until they have purified (from menses and taken a bath)…” [al-Baqarah 2:222].The husband may enjoy (sexual activity) other than intercourse, because of the hadeeth of Anas (may Allaah be pleased with him) who said that among the Jews, when a woman had her menses they would not eat with her or stay in the same house with her. The Companions of the Prophet (peace and blessings of Allaah be upon him) asked him about this, and Allaah revealed the aayah,“They ask you concerning menstruation. Say: That is an adha (a harmful thing for a husband to have sexual intercourse with his wife while she is having her menses), therefore keep away from women during menses…” [al-Baqarah 2:222].The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Do everything except have intercourse.” News of this reached the Jews, and they said, “What does this man want? He doesn’t leave anything of ours alone without saying something different!” (Reported by Muslim, 455). And Allaah knows best.
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Menstruation and Post-Natal bleeding, - Dought& clear, - * Ruling on woman making du’aa’ during her period

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I am a Muslim woman who wants a clarification on one important matter regarding Women. I would like to know if a Muslim woman can say her prayers during the period of her mensuration. If so then, what is the right way to do this?
I would be very obliged if you let me know.
Thank You.
Praise be to Allaah.
The following question is listed inFatawa Islamiyyah(1/239):
Is it permissible for a menstruating woman to recite the du’aa’s of the Day of ‘Arafaah despite the fact that they include aayat from the Qur’aan?
Answer:
There is nothing wrong with the woman who is menstruating or bleeding after childbirth reciting du’aa’s that are prescribed for the rituals of Hajj. Also, according to the correct opinion, there is nothing wrong with them reading Qur’aan as well, because there is no clear saheeh report that states that the woman who is menstruating or bleeding after childbirth should not read Qur’aan. It was reported that the man who is junub (in a state of impurity following sexual activity), in particular, should not read Qur’aan whilst he is junub, because of the hadeeth of ‘Ali (may Allaah be pleased with him). With regard to the woman who is menstruating or bleeding after childbirth there is the hadeeth of Ibn ‘Umar: “The menstruating woman and the man who is junub should not read Qur’aan” – but it is da’eef (weak), because the hadeeth was reported by Ismaa’eel ibn ‘Ayyaash from the Hijaaziyeen, and he is da’eef in his reports from them. But she should read without touching the Mus-haf (copy of the Qur’aan in Arabic), from memory. In the case of the man who is junub, he should not recite Qur’an at all, either from memory or from the Mus-haf, until he has done ghusl. The difference between them is that the timespan for the one who is junub is very short, he can do ghusl straightaway, as soon as he finished having intercourse with his wife. He is not junub for long, and it is up to him when he wants to do ghusl; if he cannot find water, he can do tayammum (“dry ablution” using dust etc.) and pray and read Qur’aan. But the woman who is menstruating or bleeding after childbirth has no control over her situation – it rests with Allaah, may He be glorified. The period lasts for a number of days and nifaas (post-natal bleeding) is the same. So it is permissible for them to recite Qur’aan so that they do not forget it and so that they do not miss out on the blessings of reciting Qur’aan and learning the rules of sharee’ah from the Book of Allaah. If that is the case, then it should certainly be permissible for them to read books containing du’aas that are a mixture of aayaat and ahaadeeth, etc… this is the more correct of the two opinions of the scholars, may Allaah have mercy on them. (Shaykh Ibn Baaz).
The following question was also mentioned:
I read some Tafseers (Qur’anic commentaries) when I am not taahir (ritually pure), such as during my monthly period. Is there any sin on me for doing that? Will I be committing a sin if I do that?
Answer:
There is no sin on the woman who is menstruating or bleeding after childbirth if she reads books of Tafseer or even if she reads Qur’aan without touching the Mus-haf, according to the more correct of the two scholarly opinions. As for the man who is junub, he should not read Qur’aan at all until he has done ghusl, but he can read books of Tafseer and hadeeth etc., without reading whatever they contain of aayaat, because of the report that nothing would stop the Prophet (peace and blessings of Allaah be upon him) from reading Qur’aan except janaabah (being junub). According to a hadeeth narrated by Imaam Ahmad with a jayyid isnaad, he said: “As for the man who is junub, he should not read even one aayah.”

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Innovations in Religion and Worship, - Dought & clear, - * Why do the Muslims not celebrate the birthday of‘Eesa (Jesus – peace be upon him) as they celebrate the birthday of Prophet Muhammad (blessings and peace of Allah be upon him)?

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If the Muslims celebrate the birthday of the Prophet (blessings and peace of Allah be upon him), why do they not celebrate the birthday of the Prophet of Allah ‘Eesa (peace be upon him)? Is he not a Prophet who was sent from Allah, may He be glorified and exalted? I heard this idea from someone, and I know that Christmas and the celebration thereof is haraam, but I want an answer to this question. May Allah reward you with good.
Praise be to Allah.
Firstly:
Believing in ‘Eesa (peace be upon him) as a Prophet and Messenger who was sent by Allah, may He be glorified and exalted, to the Children of Israel is part of believing in Allah and His Messengers. No one’s faith is valid unless he believes in all of the Messengers of Allah (blessings and peace of Allah be upon them). Allah, may He be exalted, says (interpretation of the meaning):
“The Messenger (Muhammad (blessings and peace of Allah be upon him)) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. They say, ‘We make no distinction between one another of His Messengers’”
[al-Baqarah 2:285].
Ibn Katheer (may Allah have mercy on him) said:
The believers believe that Allah is One, unique and Self-Sufficient; there is no god but He and no Lord other than Him. And they believe in all of the Prophets and Messengers, and the Books that were sent down from heaven to the slaves of Allah, the Messengers and Prophets. They do not differentiate between any of them, believing in some and disbelieving in others; rather in their view they are all truthful, righteous, rightly guided, and they guided people to the ways of goodness.
End quote fromTafseer Ibn Katheer(1/736).
As-Sa‘di (may Allah have mercy on him) said:
Disbelieving in some of them is disbelieving in all of them; in fact it is disbelieving in Allah.
End quote fromTafseer as-Sa‘di(p. 120).
Secondly:
Celebrating the Mawlid or birthday of the Prophet (blessings and peace of Allah be upon him) is an innovation (bid‘ah). This was not done by the Prophet (blessings and peace of Allah be upon him) or by any of his Companions after him, and it is not known from any of the imams (leading scholars) of the Muslims that he regarded it as permissible or recommended, let alone participated in it. All of that comes under the heading of prohibited things and reprehensible innovations.
The scholars of the Standing Committee said:
Celebrating the occasion of the Prophet’s birthday is a prohibited innovation, because there is no evidence for that in the Book of Allah or in the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him). It was not done by any of his rightly-guided successors (the Rightly-Guided Caliphs) or the best generations.
End quote fromFataawa al-Lajnah ad-Daa’imah(2/244).
Please see also the answers to questions no. 70317and 13810
What the common folk and ignorant among the Muslims do of celebrating the Prophet’s birthday is one of the innovated matters that should be opposed and prohibited. Referring to the celebration of the Prophet’s birthday as proof that it is permissible to celebrate the Gregorian New Year (or Christmas) is a notion that is based on false premises, because celebrating the Prophet’s birthday is not permissible, as it is an innovation that has been introduced into the religion, and whatever is compared to an innovation (for the purpose of justifying it) is also an innovation.
Thirdly:
The Christian celebration of what they call Christmas is an innovated and polytheistic (shirki) celebration. It is not permissible for the Muslims to imitate them in that, and ‘Eesa (Jesus – peace be upon him) has nothing to do with it or them.
Rather for the Muslims – in addition to it being an innovation – it comes under the heading of imitating the disbelievers in matters that are unique to them and their religion. The Prophet (blessings and peace of Allah be upon him) said: “Whoever imitates a people is one of them.”
Narrated by Abu Dawood (3512); classed as saheeh by al-Albaani inSaheehSunan Abi Dawood. Its isnaad was classed as jayyid by Shaykh al-Islam Ibn Taymiyah, who said:
The least that can be said about this hadith is that it implies that it is prohibited to imitate them. However the apparent meaning indicates that the one who imitates them is a disbeliever, as Allah, may He be exalted, says (interpretation of the meaning):“And if any amongst you takes them as Awliya’ ((friends, protectors, helpers, etc.)), then surely he is one of them” [al-Maa’idah 5:51]. End quote fromIqtida’ as-Siraat al-Mustaqeem(p. 82-83)
Shaykh al-Islam also said:
It has become clear to you that one of the causes of the diminishing of the religion of Allah and its teachings, and the prevalence of disbelief and sin, is imitation of the disbelievers, just as one of the foundations of all good is adhering to the ways and teachings of the Prophets. Hence the introduction of innovations into the religion is regarded as a serious matter, even if it does not involve imitating the disbelievers, so how about if the two matters are combined?!
End quote fromIqtida’ as-Siraat al-Mustaqeem(p. 116)
Ibn ‘Uthaymeen (may Allah have mercy on him) said:
Congratulating the disbelievers on the occasion of Christmas or any of their other religious festivals is haraam according to scholarly consensus, because it implies approval of what they follow of disbelief and approving of it for them. Even if he does not approve of this disbelief for himself, it is haraam for the Muslim to approve of rituals of disbelief or to congratulate someone else for them. Similarly, it is haraam for the Muslims to imitate the disbelievers by having parties on these occasions, or exchanging gifts, distributing sweets or plates of food, taking time off work, and so on, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever imitates a people is one of them.” Narrated by Abu Dawood.
End quote fromMajmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen(3/45-46)
For more information on the ruling on joining the disbelievers in their festivals, please see the answers to questions no. 1130and 145950
To sum up: the harm that results from Muslims celebrating the Gregorian New Year (or Christmas) may be summarised in the following points:
1. It involves imitating the mushrik disbelievers whose motivation in holding these parties is their shirk and disbelief in Allah the Almighty. It is not in accordance with the true teachings of the Prophet of Allah ‘Eesa (Jesus – peace be upon him), because according to our consensus and theirs he did not prescribe such celebrations for them. So they are a combination of shirk and innovation, in addition to what they mix with that of immoral and evil actions in these parties, as is well known. So how could we imitate them in that regard?
2. Celebration of the Prophet’s birthday is not permissible, because it is an innovation that has been introduced, as stated above. So it is not permissible to use it as an analogy, because if the basis of the analogy is corrupt, the entire analogy is corrupt.
3. Celebrating Christmas is an evil act in all circumstances, and we cannot say that it is permissible, because its very foundation is corrupt, because of what happens during it of disbelief, evildoing and sin. Such a thing is not fit to be used as an analogy for anything, and it cannot be said that it is permissible under any circumstances.
4. If we say that this corrupt analogy is sound, then we should be consistent and say: why do we not celebrate the birthday of every Prophet? Are they not all Prophets who were sent from Allah? And no one says this.
5. Knowing the exact date of the birth of any of the Prophets is not possible, even our Prophet (blessings and peace of Allah be upon him). The exact date of his birth is not known, as the historians differed concerning this matter, to the extent that there are nine or more different opinions. So the celebration of the Mawlid is invalid both in terms of the date and of sharee‘ah. Hence the matter in its entirety, whether it has to do with the birthday of our Prophet or the birthday of the Prophet of Allah ‘Eesa (Jesus – blessings and peace of Allah be upon him), has no basis at all.
Ibn ‘Uthaymeen (may Allah have mercy on him) said:
Celebrating the eve of the birth of the Prophet (blessings and peace of Allah be upon him and his family) is not valid, whether from the point of view of the date or the point of view of Islamic teachings.
End quote fromFataawa Noor ‘ala ad-Darb(19/45)
And Allah knows best.
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