Menstruation and Post-Natal bleeding, - Dought& clear, - * When is the bleeding following an abortion regarded as nifaas?

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M NajimudeeN - INDIA
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Someon has just had an abortion, is it permissioble for her to fast or does she have to wait a certain period of time?.
Praise be to Allaah.
It is not permissible for a woman who is bleeding following childbirth to fast, and her fast is not valid. She has to make up the days that she missed because of nifaas (post-partum bleeding).
Nifaas is the blood passed by a woman because of childbirth.
But if a woman miscarries (or has an abortion), the blood that she passes is not considered to be nifaas unless the foetus had human features.
Human features do not appear in the foetus before eighty days of pregnancy, because the Prophet (peace and blessings of Allaah be upon him) said: “The creation of any one of you is put together in his mother’s womb for forty days, then he becomes a ‘alaqah(a piece of thick coagulated blood) for a similar period, then he becomes like a chewed piece of flesh for a similar period, then Allaah sends an angel who is enjoined to write down four things, and it is said to him: ‘Write down his deeds, his provision, his lifespan and whether he is doomed for Hell or destined for Paradise. Then the soul is breathed into him.” Narrated by al-Bukhaari, 3208.
This hadeeth indicates that a human being goes through a number of stages during pregnancy.
For forty days he is anutfah(mixed drops of male and female sexual discharge, for the next forty days he is a‘alaqah(a piece of thick coagulated blood), then for forty days he is amudghah(a lump of chewed flesh), then the soul is breathed into him after one hundred and twenty days have passed.
Human features begin to appear at themudghahstage, not before that, because Allaah says (interpretation of the meaning):
“O mankind! If you are in doubt about the Resurrection, then verily, We have created you (i.e. Adam) from dust, then from a Nutfah (mixed drops of male and female sexual discharge, i.e. the offspring of Adam), then from aclot (a piece of thick coagulated blood) then from a little lump of flesh — some formed and some unformed (as in the case of miscarriage) — that We may make (it) clear to you (i.e. to show you Our Power and Ability to do what We will)”
[al-hajj 22:5]
Allaah described themudghahas being formed and unformed. What is meant by formed is that there appear on the embryo traces of how the body will look, such as the head, limbs, etc.
Based on this, if this woman had an abortion, if that happened before eighty days of pregnancy, then the blood she passes is not the blood of nifaas, rather it is istihaadah (non-menstrual bleeding) which does not stop her from praying and fasting, but she has to do wudoo’ for each prayer.
If the abortion took place after the soul was breathed into the foetus – i.e., after one hundred and twenty days of pregnancy – then the blood is definitely nifaas.
If the abortion took place between eighty and one hundred and twenty days, then the embryo should be examined. If it has human features then the blood is nifaas, and if it does not then the blood is istihaadah.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in his essayal-Dima’ al-Tabee’iyyah li’l-Nisa’(The Natural Blood of Women), p. 40:
Nifaas is not established unless the embryo expelled has human features. If she expels a small embryo that has no human features then her bleeding is not nifaas, rather it is bleeding from a vein, so it comes under the same ruling as istihaadah. The earliest at which human features may appear is eighty days from the beginning of pregnancy, but it usually happens at ninety days.
The woman in nifaas has to stop praying and fasting until she becomes pure. When the bleeding stops and she becomes pure, she should do ghusl and pray and fast. If the bleeding lasts for more than forty days, if the additional bleeding coincides with her usual menstrual cycle then it is hayd (menstruation); if it does not coincide with her usual cycle then it is istihaadah, so she should do ghusl and pray and fast, and do everything that women who are taahir (pure) do. And Allaah knows best.
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Menstruation and Post-Natal bleeding, - Dought& clear, - * He cannot be patient when his wife has her period

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His wife ha a long period of menstruation up to seven days before she does ghusul. But he feels this time is too long to wait as his sexual epitite is so high, what must he do or what must she do to solve the problem?.
Praise be to Allaah.
We have already explained in question no. 36722that a man may be intimate with his wife in all ways apart from intercourse, because when the Prophet (peace and blessings of Allaah be upon him) was asked about intimacy with a menstruating woman, he said: “Do everything except intercourse.” Narrated by Muslim, 302.
The husband also has another permissible means of fulfilling his desire, which is masturbation by his wife’s hand. The evidence for that is the general meaning of the verse (interpretation of the meaning):
“And those who guard their chastity (i.e. private parts from illegal sexual acts).
Except from their wives or the (women slaves) whom their right hands possess for (then) they are not blameworthy”
[al-Ma’aarij 70:29-30] And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Menstruating women entering rooms attached to the mosque

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We have a mosque that is composed of three storeys. The highest storey is the musalla (prayer room) for the women, the storey beneath contains the original musalla, and the storey beneath that (the basement) contains washrooms, a place for Islamic magazines and books, and classrooms for the women, and an additional place for women to pray. Is it permissible for menstruating women to enter this lower level?.
Praise be to Allaah.
This depends on the intentions of the one who set up the waqf for the mosque. If he intended that the lower level should be part of the mosque, then it comes under the same ruling as a mosque, so it is not permissible for menstruating women to enter it.
If his intention was that it should not be part of the mosque and that it should rather contain washrooms etc., then this level is not considered to be part of the mosque and does not come under the same ruling as the mosque, so it is permissible for menstruating women to enter it and sit in it.
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
If the building mentioned is regarded as a mosque and the people in the upper and lower levels can hear the voice of the imam, the prayer of all of them is valid, and it is not permissible for a menstruating woman to sit in the place that is prepared for prayer on the lower level, because it is part of the mosque. The Prophet (peace and blessings of Allaah be upon him) said: “I do not allow the mosque for any menstruating women or anyone who is junub (in a state of impurity following sexual activity).”
With regard to a menstruating woman passing through the mosque for some need, whilst being careful to make sure no drops of blood fall on the floor, there is nothing wrong with that, because Allaah says (interpretation of the meaning):
“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]
And the Prophet (peace and blessings of Allaah be upon him) commanded ‘Aa’ishah to pass him a rug from the mosque, and she said that she was menstruating. The Prophet (peace and blessings of Allaah be upon him) said, “Your menstruation is not in your hand.”
But if the lower level was not built by the one who set up the waqf for the mosque, and was intended as a storage area or a place for the things mentioned in the question, then it does not come under the rulings on mosques, so it is permissible for menstruating women and people who are junub to sit there, and it is o.k. to pray there in a clean place where there are no toilets, as is the case with any other clean place where there is nothing to prevent people from praying there. But whoever prays there cannot follow the imam who is praying above him because he cannot see him or see some of the people praying behind him, and because it is not part of the mosque according to the more sound of the two scholarly opinions.
Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ahby Shaykh Ibn Baaz, 10/221
And Allaah knows best.

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Holiday Prayer, Dought & clear, - * Is it permissible fora person who goes to the Eid prayers to praytwo Rak’ahs for Tahiyyat al-Masjid in theprayer-place?

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It has been proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) went out to pray the Eid prayers in the prayer-place [not the regular mosque, but a place designated for Eid prayers], and men and women alike went out to pray with him. All of the Sahaabah continued to do likewise after he died. Is it permissible for a person who goes to the Eid prayers to pray two Rak’ahs for Tahiyyat al-Masjid in the prayer-place or not?
Praise be to Allaah.
A person who enters the prayer place to pray the Eid prayer should not pray Tahiyyat al-Masjid before sitting down, because doing this is different to the way the Prophet (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them) used to do things.
And Allaah is the source of strength. May Allaah bless our Prophet Muhammad and his family and companions.
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Holiday Prayer, Dought & clear, - * Refutation of those who say that women should not pray Eid in the mosque

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Why Women are not allowed for EID's Namaz in Masjid?
Whoever says that women should not pray Eid in the mosque should note that the Prophet (peace and blessings of Allaah be upon him) commanded women to go out to the Eid prayers. It was narrated that Umm ‘Atiyyah said: “We were commanded to go out on the day of Eid, even to bring out the virgins from their seclusion and the menstruating women, who would be behind the people, joining in their takbeer and du’aa’s, sharing the blessings of this day.”(Narrated by al-Bukhaari, al-Jumu’ah, 918)
But if a woman is menstruating she should keep away from the prayer place and not enter it, but she should witness the good and the du’aa’ of the Muslims, and listen to the khutbah from outside the prayer place. A woman should avoid wearing adornments and go out wearing old clothes which do not form any kind of adornment in themselves, so that she will not be a source of temptation to men. She should not go out wearing perfume. ‘Abd-Allaah ibn al-Mubaarak said, “If a woman insists on going out, then her husband should give her permission to go out wearing old clothes and not wearing adornments. If she insists on that then the husband has the right to prevent her from going out.” And Allaah knows best.

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Holiday Prayer, Dought & clear, - * Guidance of the Prophet (peace and blessings of Allaah be uponhim) regardingEid prayers

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I would like to know the guidance of the Prophet (peace and blessings of Allaah be upon him) regarding Eid prayers.
Praise be to Allaah.
The Prophet (peace and blessings of Allaah be upon him) used to offer the Eid prayers in the prayer-place (musalla). There is no report of his offering the Eid prayer in his mosque.
Al-Shaafa’i said inal-Umm: It was narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to go out on the two Eids to the prayer-place in Madeenah, as did those (caliphs) who came after him, unless there was an excuse such as rain etc. The people of other lands did likewise, apart from the people of Makkah.
He used to wear his most beautiful garments to go out to pray. He had a suit (hullah) which he would wear for Eid and Jumu’ah (Friday prayer). A hullah is a two-piece suit of the same kind of fabric.
He used to eat dates before going out on Eid al-Fitr, and he would eat an odd number of them.
Al-Bukhaari (953) narrated that Anas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) did not go out on the morning of Eid al-Fitr until he had eaten some dates, and he would eat an odd number.
Ibn Qudaamah said: We do not know of any differing opinion concerning the fact that it is mustahabb to eat early on the day of Eid al-Fitr.
The reason for eating before the prayer is so that no one will think that it is essential to fast until the prayer has been offered.
And it was said that this was in order to hasten to obey the command of Allaah Who enjoined breaking the fast after He enjoined fasting.
If no dates are available, he should have something else for breakfast, even if it is only water, so that he can fulfil the Sunnah in principle, which is to have something for breakfast before praying on Eid al-Fitr.
With regard to Eid al-Adha, the Prophet (peace and blessings of Allaah be upon him) used not to eat anything until he came back from the prayer-place, then he would eat some of the meat of his sacrifice.
It was narrated that he used to do ghusl for both Eids. Ibn al-Qayyim said: Two weak (da’eef) hadeeths have been narrated concerning this… but it was proven from Ibn ‘Umar, who was very keen to follow the Sunnah, that he used to do ghusl before going out on the day of Eid.
And he (peace and blessings of Allaah be upon him) used to go out to the Eid prayer walking, and come back walking.
Ibn Maajah (1295) narrated that Ibn ‘Umar said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to go out to the Eid (prayer) walking and come back walking. Classed as saheeh by al-Albaani inSaheeh Ibn Maajah.
Al-Tirmidhi (530) narrated that ‘Ali ibn Abi Taalib said: It is Sunnah to go out to the Eid (prayer) walking. Classed as hasan by al-Albaani inSaheeh al-Tirmidhi.
Al-Tirmidhi said: Most of the scholars followed this hadeeth and said that it is mustahabb for a man to go out to the Eid (prayer) walking. It is mustahabb for him not to ride unless he has an excuse.
When the Prophet (peace and blessings of Allaah be upon him) reached the prayer-place, he would begin the prayer with no adhaan or iqaamah, and without saying “Al-salaatu jaami’ah(prayer is about to begin).” The Sunnah is not to do any of these things.
And he did not offer any prayer in the prayer-place before or after the Eid prayer.
The Prophet (peace and blessings of Allaah be upon him) would start with the prayer, before the khutbah. He prayed two rak’ahs, with seven consecutive takbeers in the first rak’ah, including takbeerat al-ihraam (the takbeer with which the prayer begins), and a brief pause between each two takbeers. There is no report of him saying any particular dhikr between the takbeers, but it was narrated that Ibn Mas’ood would praise Allaah and send blessings upon the Prophet (peace and blessings of Allaah be upon him).
But Ibn ‘Umar, who was always keen to follow the Prophet (peace and blessings of Allaah be upon him), used to raise his hands with each takbeer.
When he had completed the takbeers, he would start to recite. He would recite al-Faatihah then reciteQaf wa’l-Qur’aan il-majeed(Soorah Qaaf 50) in the first rak’ah andAqtarabat il-saa’ah wa anshaqqa al-qamar(Soorat al-Qamar 54) in the other. Sometimes he recitedSabbih isma rabbika al-A’la(Soorat al-A’laa 87) andHal ataaka hadeeth al-ghaashiyah(Soorat al-Ghaashiyah 88). Both were narrated in saheeh reports, but no other soorahs are mentioned in saheeh reports. When he had finished reciting he would say takbeer and bow. When he had finished bowing and prostrating and had stood up again, he would say five takbeers. When he had completed the takbeers he would start to recite again. The takbeer was the first thing that he would do in each rak’ah and his recitation was followed by rukoo’ (bowing).
Al-Timridhi narrated from the hadeeth of Katheer ibn ‘Abd-Allaah ibn ‘Amr ibn ‘Awf, from his father, from his grandfather, that the Messenger of Allaah (peace and blessings of Allaah be upon him) recited takbeer in the Eid (prayer), seven times in the first rak’ah before reciting Qur’aan and five times in the second rak’ah before reciting Qur’aan. Al-Tirmidhi said: I asked Muhammad – i.e., al-Bukhaari – about this hadeeth and he said: There is nothing more sound than this concerning this topic. And I say likewise.
When the Prophet (peace and blessings of Allaah be upon him) had finished the prayer, he would move away and stand facing the people, with the people sitting in their rows, and he would address them, preaching and exhorting, with commands and prohibitions. If he wanted to dispatch anyone on a mission he would do so, and if he wanted to enjoin anything he would do that.
There was no minbar on which he would stand, and the minbar of Madeenah was not brought out. Rather he would address them standing on the ground. Jaabir said: I attended Eid prayer with the Messenger of Allaah (peace and blessings of Allaah be upon him). He started with the prayer before the khutbah, with no adhaan and no iqaamah, then he stood, leaning on Bilaal, and enjoined us to fear and obey Allaah. He preached to the people and reminded them, then he went over to the women and preached to them and reminded them. Agreed upon.
Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) used to go out on the day of al-Fitr and al-Adha to the prayer place. He would start with the prayer, then he would go and stand facing the people, with the people sitting in their rows… This hadeeth was narrated by Muslim.
The Prophet (peace and blessings of Allaah be upon him) started all his khutbahs with praise of Allaah. It is not narrated even in one hadeeth that he started the khutbah of Eid with takbeer. Rather Ibn Maajah narrated in hisSunan(1287) that Sa’d al-Qaraz, the muezzin of the Prophet (peace and blessings of Allaah be upon him) said: The Prophet (peace and blessings of Allaah be upon him) used to say the takbeer between the two sermons and he used to say takbeer a great deal throughout the khutbah of Eid. This was classed as da’eef by al-Albaani inDa’eef Ibn Maajah. Although the hadeeth is da’eef, it does not indicate that the Prophet (peace and blessings of Allaah be upon him) used to begin his khutbah with takbeer.
It says in Tamaam al-Mannah: Although it does not indicate that it is prescribed to begin the Eid khutbah with takbeer, its isnaad is da’eef and includes one man who is da’eef (weak) and another who is majhool (unknown), so it is not permissible to quote it as evidence that it is Sunnah to say takbeer during the khutbah.
Ibn al-Qayyim said:
People differed as to how the khutbah on Eid and on the occasion of prayers for rain (istisqa’) should begin. It was said that they should begin with takbeer and it was said that the khutbah of istisqa’ should begin with prayers for forgiveness, and it was said that they should begin with praise. Shaykh al-Islam Ibn Taymiyah said: this is the correct view. The Prophet (peace and blessings of Allaah be upon him) used to begin all his khutbahs with praise of Allaah.
The Prophet (peace and blessings of Allaah be upon him) granted a concession allowing those who attended the Eid prayers either to sit and listen to the khutbah, or to leave.
Abu Dawood (1155) narrated that ‘Abd-Allaah ibn al-Saa’ib said: I attended Eid (prayer) with the Messenger of Allaah (peace and blessings of Allaah be upon him), and when he had finished the prayer he said: “We are going to deliver the khutbah, so whoever wants to sit and listen to the khutbah, let him do so, and whoever wants to leave, let him go.” Classed as saheeh by al-Albaani inSaheeh Abi Dawood.
The Prophet (peace and blessings of Allaah be upon him) used to vary his route on the day of Eid. He would go by one route and come back by another.
Al-Bukhaari narrated (986) that Jaabir ibn ‘Abd-Allaah said: On the day of Eid, the Prophet (peace and blessings of Allaah be upon him) would vary his route.

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