Q & A on menstruation and post-partum bleeding –II

Question:A woman had blood beginning to flow )i.e., her menses( while
she was in the Mosque of the Prophet. She stayed in the mosque for a
short while, until her husband had finished his prayer, so that she
could leave with him. Did she commit a sin?
Q & A on menstruation and post-partum bleeding –I
Response:If she was not able to depart from the mosque by herself,
then there is no harm in what she did. However, if she was able to
leave by herself, then it was obligatory upon her to exit as quickly
as possible. This is because the menstruating woman, the woman who has
post-partum bleeding and a sexually defiled person are not allowed to
sit in the mosques. This is based onAllaah's statement which forbids
certain categoriesof people from approaching the places of prayer, one
of which is)what means(:"…Nor while sexually defiled, except when
travelling on a road…"]Quran 4: 43[)1(
It is also narrated from the Prophetthat he said:"Ido not permit the
menstruating woman or the sexually defiled person to enter the
mosque."]Abu Daawood[
Shaykh Ibn Baaz
Footnotes
1. Note that the verse is in reference only to those who are sexually
defiled. Obviously, the differences between a menstruating woman and a
sexually defiled person are very great. Hence, one cannot make an
analogy between the two. Furthermore, there is also a difference of
opinion concerning whether this verse implies anyone who becomes
sexually defiled or only the travellers who become sexually defiled.
Question:Is it allowed for a menstruating woman to read a book of
supplications on the Day of 'Arafah )i.e., the ninth of Thul-Hijjah(,
given the fact that the book contains Quranic verses?
Response:There is no harm in a menstruating or post-partum bleeding
woman reading the books of supplications that are written for the
rites of the pilgrimage. Infact, there is nothing wrong with her even
reciting the Quran, according to the correct opinion, as there is no
authentic, clear text prohibiting a menstruating or post-partum
bleeding woman from reciting the Quran. The narration thatwe do have
is concerned with the sexually defiled person only, which confirms
that such a person should not recite the Quran while he/she issexually
defiled, and this was narrated by 'Ali. As for the menstruating or
post-partum bleeding woman, there is the Hadeeth that was narrated by
Ibn 'Umarwhich states: "Neither the menstruating womannor the sexually
defiled person is to recite anything from the Quran." ]Abu Daawood,
At-Tirmithi & Others[
However, this is weak. This is because it is from the narrations of
Ismaa'eel Ibn 'Ayyaash onthe authority of people from the Hijaaz
)westernArabia(, and he is weak when he narrates from them. However,
the menstruating or post-partum bleeding woman may recite from her
memory without touching the Quran. As for the sexually defiled person,
he/she may not even recite the Quran from memory or touch the Mus-haf
)a copy of the Quran( until he/she makes Ghusl )ritual bathing(. The
difference between the two is that the amount of time one is sexually
defiled for is very short, as he may make Ghusl as soon as he has done
the act with his spouse. The amount of time is not long, and he isin
control of its duration as he may make Ghusl whenever he wishes. Even
if he cannot find water, he can make Tayammum )dry ablution using
soil( and can then pray or recite the Quran. However, the menstruating
or post-partum bleeding woman does not have control over its duration,
such control is in the hand of Allaah. Menstruation and post-partum
bleeding last for days. Therefore, itis allowed for them to recite the
Quran so that they do not forget what they have memorised and so that
they will not lose the merits of recitingit. They may also learn the
laws of the Sharee'ah)Islamic Law( from the Book of Allaah. Therefore,
it follows that it is certainly permissible for her to read the books
of supplications that have verses and Hadeeth intermixed within them.
This is the correct opinion of the scholarson that point.
Shaykh Ibn Baaz
Question:Some women have miscarriages - sometimes the foetus comes out
fully formed while at others it is only partially formed. I would like
you to make clear the ruling for prayer in both of those situations.
Response:If a woman has a miscarriage and the foetus has distinctly
human features, such as a head, limbs and so forth, then her bleeding
is post-natal bleeding. She should, therefore, follow the rulings of
one who has post-natal bleeding. She should not pray or fast and her
husband cannot have sexual intercourse with her until the bleeding
stops, or she completes forty days. If the bleedingstops before the
fortieth day, she must make Ghusl, pray, and fast if it is Ramadan,
and her husband may have sexualintercourse with her )if she is not
fasting and it isnot Ramadan(.
There is no minimum length of time for post-natal bleeding. The
bleeding could stop after ten days, more or less, and she must then
make Ghusl, and all the laws of a ritually pure person willthen apply
to her. If she sees any blood after the fortieth day, it is considered
bleeding from illness. She would then fast and pray with that bleeding
and it is permissible for her husband to have sexual intercourse with
her. Shemust make ablution for the time of every prayer, like for the
Mustahaadhah,)1(as the Prophettold Faatimah bint Abu Hubaysh:"Make
ablution for )the time of( every prayer.")2(
If the blood that flows from her after the forty-day period coincides
with the time of her menses, then it takes on the ruling of menses. It
is forbidden for her to prayor fast until she becomes pure. It is also
forbidden for her husband to have intercourse with her.
However, if the miscarried foetus does not resemble a human being,
such as when it is simply a smooth lump of flesh or clot of blood,
then she takes the ruling of Istihaadhah and not that of post-partum
bleeding. She should pray, fast during Ramadan and may have
intercourse with her husband. She should make ablution for every
prayer while keeping herself clean from the blood by using a panty
liner or something similar, as she would for the Mustahaadhah, until
the bleeding stops.
She may also combine the Thuhr )noon( and 'Asr)afternoon( prayers
together and the Maghrib )sunset( and 'Ishaa' )night( prayers. She may
also make a Ghusl for the combined prayers and a separate Ghusl for
the Fajr prayer, based on the confirmed Hadeeth of Hamnah bint Jahsh.
This is because she is to be treated as a Mustahaadhah, according to
the people of knowledge.
Shaykh Ibn Baaz
Footnotes
1. The Mustahaaadhah is the woman with Istihaadhah. Istihaadhah is
either a prolonged flow of blood )called menorrhagia in English( or
bleeding outside of the menses)called metrorrhagia in English(. Many
hospitals and medical clinics in theUnited Stateshave pamphlets
stating what women should do in such cases. In some cases, especially
when the bleeding is prolonged, it may be symptoms of some other
disorder.
2. This translator was not able to find this Hadeeth with this exact
wording. The authentic narrations in Al-Bukhaari and Muslim simply
state that she is tomake ablution for every prayer.

Q & A on menstruation and post-partum bleeding –I

Using pills that prevent menstruation
Shaykh Ibn Baaz
Question:There are pills that prevent menses or delay their
occurrence. Is it allowed for a woman to use such pills during the
time of Hajj )pilgrimage to Makkah( only out of fear of her menses
arriving?
Response:It is allowed for a woman to use pills that prevent her
menses during the time of Hajj out of fear that her menses may come.
But this should only be done after she has consulted with a )health(
specialist who canensure that her health will be fine. Similarly, she
may do the same during Ramadan if she desires to fast with the
people.)1(
The Standing Committee
Footnotes
)1( There seems to be no need forwomen to go to such lengths. This
could probably be considered a kind of overzealousness. There is no
real certainty as to the health risks of such pills as well as birth
control pills. Furthermore, the menses are a natural matter that
Allaah has ordained for women and there is no need to flee from them.
Hence, it must be considered best for women to abstain from such pills
since there is no necessity for them and they )women( cannot be
certain of their side effects. Allaah knows best
Discontinuation of bleeding during menses
Question:Sometimes, during my menses, I have blood for four days and
then the bleeding stops for three days. Then, on the seventh day the
bleeding returns,but with less intensity. Then, the bleeding turns to
a brown colour until the twelfth day. I hope you will guide me to what
is correct in this matter.
Response:The days that you mentioned, the four and the six day periods
)i.e., the first to the fourth day, and then the seventh to twelfth
day(, are days of menstruation. You should not pray or fast during
those days. It is not allowed for your husband to have sexual
intercourse with you during those days either. Youshould make Ghusl
)ritual bathing( after the first four days and then pray, and your
husband may have intercourse with you during the period between the
fourth and the sixth days. Also, there is no prohibition upon
yourfasting during these days.
If that occurs during Ramadan, it is obligatory upon you to fast on
the days that you are not on yourmenses. When you become pure after
the second six days )i.e., theseventh to twelfth days(, you must make
Ghusl, pray and fast like any other time of purity. This is because
the monthly menses can increase or decrease. Its days are sometimes
together and sometimes separated. May Allaah guide us all to what
pleases Him. May He provide us, you and all theMuslims with
understanding and steadfastness in the religion.
Shaykh Ibn Baaz
Footnotes
)1(In response to this question, the Shaykh has basically given
theHanbali view of the question. There are some other views which may
be more significant that state the entire period is that of
menstruation )i.e., the full12 days in this case(. Allaah knows best
Drops of blood after making Ghusl
Question:I notice that sometimesafter making the Ghusl that follows my
monthly menses, after having had my period for the normal five days, I
have a verysmall number of drops )of blood( emerging. This occurs
immediately after I make Ghusl. After that, nothing else emerges. I do
not know what to do. ShouldI follow my normal five-day period and
simply ignore what occurs after that and continue to pray and fast? Or
should I consider that day also as part of my period and not pray or
fast during it? Note that such a thing does not always occur to me,
butonly occurs every two or three monthly cycles. I hope you will
benefit me on this matter.
Response:If what emerges after your washing is either yellow or brown,
then it is not to be taken into consideration )as menses( and it takes
the same ruling as urine.)1(
However, if it is clearly blood, it will then be considered part of
the menses and you must repeat the Ghusl due to what is confirmed from
Umm 'Atiyyahwho was a female companion of the Messenger of Allaahwho
stated: "We would not consider yellowish or brownish discharge as
anything)2(after we had been purified]from menses[.")3(
Shaykh Ibn Baaz
Footnotes
1. Meaning, it must be washed offthe clothing and the person mustmake
ablution from such a discharge.
2. That is: "We would not consider it as menses."
3. Recorded by Al-Bukhaari
If a woman ends her menses before sunset, she must perform the Thuhr
and 'Asr Prayers
Question:When a menstruating woman becomes pure before sunrise, is it
obligatory upon her to perform the Maghrib and 'Ishaa' prayers?
Similarly, if she becomes pure before sunset, is it obligatory upon
her to perform the Thuhr and 'Asr prayers?
Response:If a menstruating or post-partum bleeding woman becomes pure
before sunset, it is obligatory upon her to perform both the Thuhr and
'Asr prayers, according to the strongest opinion among the scholars.
Similar is the case if she becomes pure before dawn. In that case, she
must perform the Maghrib and 'Ishaa' prayers. This has beennarrated
from Abdur-Rahmaan Ibn 'Awf and 'Abdullaah Ibn 'Abbaas. This is the
opinion of the majority of the scholars. Similarly, if a menstruating
or post-partum bleeding woman becomes pure before sunrise, it
isobligatory upon her to perform the Fajr )dawn( prayer. And from
Allaah is guidance.
Shaykh Ibn Baaz
The menstruating woman keeping herself clean from urine
Question:When I am menstruating, I do not clean myself of urine with
water because I fear that the water mayharm me. What is the ruling
concerning that?
Response:It suffices, in place of water, to clean yourself with clean
tissue paper or any other pure solid object that will removethe impure
substance, such as a large stone, a piece of wood, or similar objects.
This wiping should be done three times or more, until the impure
substanceis removed. This ruling is not just for you or anyone in a
case like yours; rather, it is for all Muslim men and women under all
circumstances. This is based on what has been confirmed from
'Aa'ishahthat the Prophetsaid:"When one of you goes to relieve
himself, he should clean himself with three stones, and that will be
sufficient for him."]Ahmad & Others[
It is also confirmed from SalmaanAl-Faarisithat it was said to him:
"Your Prophet teaches you everything, even how to go to the lavatory."
Salmaanreplied: "Certainly! He prohibited us from facing the
Qiblah)direction of the Ka'bah( while defecating or urinating, from
cleaning our genitals with our right hand, from cleaning ourselves
with less than three stones and from cleaning ourselves with dung or
bone."]Muslim, Abu Daawood & At-Tirmithi[

The covenant between the Prophet and the Jews

Soon after emigrating to Al-Madeenah and makingsure that the pillars
of the new Islamic community were well established on strong bases of
administrative, political and ideological unity, the Prophetembarked
upon the task of establishing regular and clearly-defined relations
with the non-Muslims there, who comprised of Jews and Arab tribes. All
of these efforts were exerted solely to provide peace, security, and
prosperity to all mankind at large, and to bring about a spirit of
rapport and harmony within his region in particular.
The Prophetwas also keen on establishing friendly relations between
the Muslims andnon-Muslims. He was verymeticulous in not leavingany
area in the charter that would allow pre-Islamic traditions to slip in
or violate the new environment he wanted to establish.
Geographically, the nearest people to Al-Madeenah were the Jews.
Despite harbouringevil intentions and nursing a bitter grudge, they
showed neither the least resistance nor the slightest animosity. The
Prophetdecided to ratify a treaty with them with clauses that provided
full freedom in faith and wealth. He had no intention whatsoever of
following severe policies involving banishment, seizure of wealth and
land, or hostility.
Included in the treaty were a number of terms and conditions. The
maincondition being that, in case of an attack on Al-Madeenah launched
byoutsiders, the people of Al-Madeenah as a whole would raise arms,
collectively, against the enemies. Another condition being that the
Jews of Al-Madeenah would not provide refuge to the Quraysh of Makkah
or their allies. None of the citizens of Al-Madeenah would put any
hurdle in the way of anyone else's religion, life or property. If two
people of Al-Madeenah had a falling-out on an issue and were not able
to find any solution to it by themselves, they would have to abide by
the decision made by the Prophetconcerning it. The Muslims of
Al-Madeenah would be considered as friends of the Jews, and they )the
Jews( would therefore have to treat as friends those tribes and clans
who were in alliance with the Muslims. All kinds of fighting and
bloodshed would be treated as prohibited in the territory of
Al-Madeenah.
The most important provisions of the treaty were as follows:
1. The Jews of the tribe of 'Awf were to be one community with
the believers. The Jews would profess their religion and the Muslims
theirs.
2. The Jews would be responsible for their expenditure, and the
Muslims for theirs.
3. If attacked by a third party, each would come to the
assistance of the other.
4. Each party would hold counsel with the other. Mutual
relations would be founded on righteousness; sin was totally excluded.
5. Neither group would commit sins to the prejudice of the other.
6. The wronged partywould be aided.
7. The Jews would contribute to the cost of any war, so long as
they were fighting alongside the believers.
8. Al-Madeenah would remain sacred andinviolable for all who
would join this treaty.
9. If any disagreement were to arise between the signatories of
this treaty, then Allah the All-High and His Messengerwould settle the
dispute.
10. The signatories to this treaty would boycott Quraysh
commercially; they would also abstain from extending any support to
them.
11. Each would contribute to defending Al-Madeenah, in case of
aforeign attack, in its respective area.
12. This treaty would not hinder either party from seeking lawful revenge.
After the agreement wasfinalised, the Prophetmade an all-out effort to
bring the clans around Al-Madeenah into the fold of this pact so that
all disruptions, disorder and bloodshed were curbed once and for all.
The Prophetwas so eager to widen the scopeof this pact that he made a
special journey to premises of Dhamrah bin Bakr bin 'Abd Manaaf to
bring them around to this recently signed pact. He won over their
chief, 'Amr bin Makhshi, to the idea and he put his initials on the
document. He also got the people of Mount Buwat and of Thul-'Ushayrah
in Yanbu' and Banu Mudlij to accept the peace treaty. The purpose of
the Prophetin constructing this peace pact was to create an atmosphere
of peace andorder so that the people could be at peace and be able to
reflect on the message of Islam in an air of safety and security.
These peace efforts were yet to bring fruit when clandestine
activities in Al-Madeenah and onslaughts from outside plunged
Al-Madeenah into disorder once again.
Al-Madeenah and its suburbs, after the ratification of this treaty,
turned into a coalition state, with Al-Madeenah proper as capital and
Muhammadas de facto president; authorityrested primarily in the hands
of the Muslims, and consequently it was a real capital of Islam.
The peace pact made all the people of Al-Madeenah recognise the
strength and supremacy of Islam and they all signed it, signifying
their acceptance of the superiority of the Muslims.

Dought & clear, - Should he focus on purifying his heart or on doing naafil acts?.

Which is more important – dealing with feelings and thoughts that
Allaah dislikes, such as destructive envy, hatred, arrogance, showing
off, thinking highly of one's deeds, hard-heartedness, etc., which
form the evil that resides in the heart, or focusing on doing outward
naafil deeds such as prayer, fasting and other acts of worship and
fulfilling vows even though thoseother things are presentin the heart?
Please advise us, may Allaah reward you with good.
Praise be to Allaah.
Some of the acts mentioned are obligatory, and those which are
obligatory should be given precedence, as Allaah says according to the
hadeeth qudsi narrated from His Messenger(peace and blessings of
Allaah be upon him): "Myslave does not draw near to Me with anything
more loved by Me than the religious duties I have enjoined on him."
Then He says: "And My slave continues to draw near to Me with
supererogatory works sothat I shall love him." Outward physical acts
are not valid and acceptable unless they are accompanied by
appropriate actions of the heart, because the heart is like the king
andthe physical faculties arelike his troops. If the king is evil his
troops will also be evil. Hence the Prophet(peace and blessings of
Allaah be upon him) said: "In the body there is a piece of flesh: if
it is sound the whole body will be sound and if it is corruptthen the
whole body willbe corrupt." Similarly the (hidden) actions of the
heart inevitably affect the (visible) physical actions. So precedence
must be given to that which is more obligatory, whether it is called
inward or outward. Perhaps things that are called inward may be more
obligatory, such as refraining from destructive envy and arrogance,
for that is more essential than observing naafil fasts. Oracts that
are described as outward or physical may be better, such as qiyaam
al-layl (praying at night), which is betterthan simply giving up some
thoughts that may cross one's mind such as (non-destructive) jealousy,
etc. Inward andoutward deeds support one another, and prayer keeps one
from doing evil actions and generates fear of Allaah, and has other
important effects. It (prayer) is the best of good deeds and charity.
And Allaah knows best.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him),Majmoo'
al-Fataawa, 6/381
So there is no separationbetween correcting what is inward and
correcting what is outward or physical.
The outward acts of worship which a person performs with his physical
faculties – if he does them for the sake of Allaah – will undoubtedly
have an effect on his inward nature.
For example, the Prophet(peace and blessings of Allaah be upon him)
said: "Shall I not tell you of something that will take away the evil
of the heart? Fasting three daysof each month." (Narrated by
al-Nasaa'i, 2386; classed as saheeh by al-Albaani inSaheeh al-Nasaa'i,
2249). The evil of the heart refers torancour, hatred and destructive
envy.
One of the most important remedies for diseases of the heart is to
study and ponder the texts which include warnings to the one who
leaves these diseases to fester in his heart, such as the hadeeth in
which the Prophet(peace and blessings of Allaah be upon him) said: "No
one will enter Paradise who has an atom's-weight of arrogance in his
heart." (Narrated by Muslim, 91).
And the hadeeth according to which Hell will say, "My share is the
arrogant." (Narrated by al-Bukhaari, 4850; Muslim, 2846)
And the hadeeth: "On the Day of Resurrection the arrogant will be
gathered like ants in the form of men." (Narrated by al-Tirmidhi,
2492; classed as hasan by al-Albaani inSaheeh al-Tirmidhi, 2025).
And the Prophet(peace and blessings of Allaah be upon him) said: "The
disease of the nations who came before you has started to spread among
you: destructive envy and hatred. These are the shavers. I do not mean
that they shave hair but they shave away religious commitment. By the
One in Whose hand is my soul, you will not enter Paradise until you
believe, and you will notbelieve until you love one another. Shall I
not tell you of something which if you do it, you will love one
another. Spread (the greeting of) salaam amongst yourselves."
(Narrated by al-Tirmidhi, 2510; classed as hasan by al-Albaani
inSaheeh al-Tirmidhi, 2038).
Whoever ponders with true insight such warnings about the diseases of
the heart willundoubtedly strive to cleanse his heart thereof, and
will seek help in doing so by doing outward physical acts, praying to
his Lord to cleanse his heart of hatred, destructive envy,rancour and
so on, as Allaah says, describing the prayer of the believers:
"and put not in our hearts any hatred against those who have believed"
[al-Hashr 59:10 – interpretation of the meaning]
And Allaah knows best. May Allaah send blessings upon our Prophet Muhammad.