Menstruation and Post-Natal bleeding, - Dought& clear, - * If a woman’s period ends before Fajr

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M NajimudeeN - INDIA
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I was menstruating and I became pure (my period ended) before the adhaan for Fajr, but because I was tired I did not do ghusl until the adhaan was given for Fajr. Should I complete this day’s fast, knowing that I had the intention of fasting this day before the adhaan?.
Praise be to Allaah.
If a menstruating woman becomes pure before Fajr then she should have the intention of fasting and her fast is valid, even if she does not do ghusl until after dawn comes.
The same ruling applies to one who is junub (in a state of impurity following sexual activity) if he does not do ghusl until after dawn comes.
Al-Bukhaari (1962) and Muslim (1109) narrated from Sulaymaan ibn Yasaar that he asked Umm Salamah (may Allaah be pleased with her (about a man who wakes up junub – can he fast? She said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to wake up junub not from a wet-dream and he would fast.
Al-Nawawi (may Allaah have mercy on him) said:
The scholars of these cities are unanimously agreed that the fast of one who is junub is valid, whether that was as the result of a wet dream or of intercourse.
If the blood of menstruation or nifaas (post-partum bleeding) stops at night, then dawn comes before the woman does ghusl, her fast is valid and she has to complete it, whether she did not do ghusl deliberately or because she forgot, with or without an excuse. The same applies to one who is junub. This is our view and the view of all the scholars, apart from that which was narrated from some of the salaf but we do not know whether it is saheeh or not.
And Allaah knows best.
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Menstruation and Post-Natal bleeding, - Dought& clear, - * She got a period one week after the previous period

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I use contraceptive pills and I made a mistake in taking them which led to me getting a period one week after the end of the previous period. Does this come under the same rulings as an ordinary menstrual period?.
Praise be to Allaah.
Yes, it comes under the same rulings as an ordinary menstrual period, because the basic principle is that the blood which comes out of a woman is menstrual blood (hayd) unless it becomes apparent that it is the blood of istihaadah (irregular non-menstrual vaginal bleeding).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about a woman who started to bleed nine days after the previous period. He said:
When the hayd (menstruation) comes, it is hayd, whether that was a long time or a short time after the previous period. If she menstruates, then becomes pure (i.e., her period ends), then five or six or ten days later she gets another period, then she should stop praying because it is hayd (menstruation). The same applies every time she become pure then the period come again – she must stop praying.
Fataawa al-Mar’ah al-Muslimah, 1/79
And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * The dryness that happens to a woman during her period

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What is the ruling if a woman fasts for one day after her period finishes, then the period comes back again? Should she make up that day or not?.
Praise be to Allaah.
If the period ends for one day or one night during the days of the period, then the woman should do ghusl and offer the prayers that fall due whilst she is taahir (pure), because Ibn ‘Abbaas said: “When she sees the heavy blood, she should not pray, but if she sees the tuhr (white discharge indicating that the period has ended) for a while then she should do ghusl.”
Fataawa al-Lajnah al-Daa’imah(Majallat al-Buhooth al-‘Ilmiyyah, 12/102
The heavy blood is thick blood, or it was said that it means a lot of blood.Lisaan al-‘Arab, 4/46.

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Holiday Prayer, Dought & clear, - * The time for ghusl on Eid

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When should one do ghusl for Eid? Because if I do ghusl after Fajr, the time will be very limited, as the place where we pray the Eid prayer is far away from my house.
Praise be to Allaah.
Firstly:
Doing ghusl on Eid is mustahabb.
It was narrated that the Prophet (peace and blessings of Allaah be upon him) did ghusl on the day of Eid.
It was also narrated that some of the Sahaabah did ghusl on the day of Eid, such as ‘Ali ibn Abi Taalib, Salamah ibn al-Akwa’ and Ibn ‘Umar (may Allaah be pleased with them).
Al-Nawawi said inal-Majmoo’:
All the isnaads (of these reports) are weak and false except the report of Ibn ‘Umar. The evidence which may be taken as proof that it is mustahabb is the report of Ibn ‘Umar, and analogy with Jumu’ah.
Ibn al-Qayyim said:
There are two weak (da’eef) ahaadeeth concerning this matter, but it was proven from Ibn ‘Umar, who was very keen to follow the Sunnah, that he used to do ghusl for Eid before going out.
Secondly:
With regard to the time when one should do ghusl for Eid:
It is better to do that after Fajr prayer, but if one does it before Fajr that is sufficient, because of the shortness of time available after Fajr, because the people need to go to offer the Eid prayer and the prayer place may be far away.
It says inal-Muntaqa Sharh Muwatta’ al-Imaam Maalik:
It is mustahabb to do ghusl just before going out to the prayer-place. Ibn Habeeb said that the best time to do ghusl for Eid is after praying Fajr. Maalik said inal-Mukhtasarthat if one does ghusl for Eid before Fajr that is acceptable.
InSharh Mukhtasar(2/102), Khaleel said that the time for ghusl for Eid is during the last one-sixth of the night.
Ibn Qudaamah said inal-Mughni:
The time for ghusl (for Eid) is after the dawn comes, according to the apparent meaning of al-Khiraqi’s words. Al-Qaadi and al-Aamidi said: Ghusl before Fajr does not fulfil the Sunnah of doing ghusl, because the ghusl for a prayer should be done on that day and doing it before dawn does not meet that condition, as is the case with ghusl for Jumu’ah. Ibn ‘Aqeel said: What is mentioned in the texts from Ahmad is (that it may be done) before Fajr and after, because the time for Eid is more limited than the time for Jumu’ah, so if it is limited to the time after Fajr one may not be able to do it. And because the purpose behind it is to cleanse oneself, which may be achieved by doing ghusl at night because it is close to the time of prayer. But it is better to do it after Fajr, so as to avoid an area of scholarly dispute and to be more clean, because that is closer to the time of prayer.
Al-Nawawi said inal-Majmoo’:
Concerning the time when this ghusl is valid, there are two well-known opinions. The view that it should be after dawn breaks was stated inal-Ummand the more correct view according to scholarly consensus is that it is permissible to do it both after Fajr and before.
Al-Qaadi Abu al-Tayyib said in his bookal-Mujarrad, al-Shaafa’i stated inal-Buwaytithat ghusl for Eid is valid before dawn breaks.
Al-Nawawi said: If we say that according to the more correct view it is valid before dawn, then the most sound and most well-known view is that it is valid after half the night has passed, but it is not valid before then. The second view is that it is valid at any time of the night. This was the view of al-Ghazaali, and was the view favoured by Ibn al-Sabbaagh and others. The third view is that it is only valid just before Fajr. This was the view of al-Baghawi.
Based on this, there is nothing wrong with doing ghusl for Eid before Fajr prayer if that will make it easier to go out to the Eid prayer.
And Allaah knows best.
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Holiday Prayer, Dought & clear, - * There is no call or adhaan etc for the Eid prayer

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Is it Sunnah to give a call for the Eid prayer by saying “al-salaatu jaami’ah (prayer is about to begin)”, as in the case of the eclipse prayer (salaat al-kusoof)?.
Praise be to Allaah.
Muslim (885) narrated that Jaabir ibn ‘Abd-Allaah said: I attended the prayer on the day of Eid with the Messenger of Allaah (peace and blessings of Allaah be upon him). He started with the prayer before the khutbah, with no adhaan or iqaamah.
Al-Bukhaari (960) and Muslim (886) narrated that Ibn ‘Abbaas and Jaabir ibn ‘Abd-Allaah al-Ansaari said: No adhaan was given on the day of al-Fitr or the day of al-Adha (i.e., for the Eid prayer). Jaabir ibn ‘Abd-Allaah al-Ansaari said: There is no adhaan for the prayer on the day of al-Fitr when the imam comes out, or after he comes out; no iqaamah, no call, nothing. There is no call on that day and no iqaamah.
This hadeeth indicates that there is no adhaan or iqaamah for the Eid prayer and that no call is given for it.
Some of the scholars are of the view that a call should be given for it by saying “al-salaatu jaami’ah(prayer is about to begin)” by analogy with the eclipse prayer.
This is an analogy which contradicts the hadeeth of Jaabir quoted above, so no attention should be paid to it.
Ibn Qudaamah (may Allaah have mercy on him) said:
Some of our companions said that a call should be given for it, i.e., “al-salaatu jaami’ah(prayer is about to begin)”. This is the view of al-Shaafa’i. But the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) is more deserving of being followed.
Shaykh al-Islam Ibn Taymiyah said:
There is no call for the Eid prayer or prayers for rain (al-istisqa’). This is the view of a number of our companions. This was quoted from him inal-Insaaf, 1/428.
Ibn al-Qayyim said inZaad al-Ma’aad:
When the Prophet (peace and blessings of Allaah be upon him) reached the prayer-place he would commence the prayer – i.e., the Eid prayer – with no adhaan or iqaamah, and he did not say “al-salaatu jaami’ah(prayer is about to begin)”. The Sunnah is not to do any of those things.
Al-San’aani said inSubul al-Salaam, concerning the view that it is nustahabb to call people to the Eid prayer by saying “al-salaatu jaami’ah(prayer is about to begin)”:
This view is not correct, because there is no evidence that it is mustahabb. If it were mustahabb the Prophet (peace and blessings of Allaah be upon him) would not have failed to do it, and neither would the Rightly-Guided Caliphs who came after him. That is proven with regard to the eclipse prayer, not for any other, and it is not correct to draw an analogy between them, because if there was a reason for doing something during his lifetime but he did not do it, doing it after he is gone is a bid’ah (innovation), so it cannot be proven by analogy or otherwise.
Shaykh Ibn ‘Uthaymeen was asked: Is there any adhaan or iqaamah for the Eid prayer?
He replied:
There is no adhaan or iqaamah for the Eid prayer, as was proven in the Sunnah, but some scholars (may Allaah have mercy on them) said that a call may be given for it by saying “al-salaatu jaami’ah(prayer is about to begin)”. But there is no evidence for this view, so it is weak (da’eef). It is not correct to draw an analogy with the eclipse prayer, because an eclipse may come without people realizing it, unlike the Eid prayer. So the Sunnah is not to give any adhaan or iqaamah to call people by saying “al-salaatu jaami’ah(prayer is about to begin)”. Rather the people should come out, and when the imam arrives they should pray without any adhaan or iqaamah, then after that comes the khutbah.

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Holiday Prayer, Dought & clear, - * What should be done if Eid coincides with Friday

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If Eid al-Fitr coincides with Friday, is it permissible for me to pray the Eid prayer and not to pray Jumu’ah or vice versa?
Praise be to Allaah.
If the day of Eid coincides with Friday, then whoever prays Eid with the imaam does not have to attend Jumu’ah (it is not obligatory on him); in his case it becomes Sunnah. If he does not pray Jumu’ah, he has to pray Zuhr. This is in the case of people other than the imaam. As for the imaam, he has to be present for Jumu’ah and lead those Muslims who attend the prayer. The Jumu’ah prayer should not be forsaken completely on this day.

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