Women in Ramadaan, - Dought & clear, - * If the bleeding lasts for more than 15 days is it still regarded as menstruation, and can she fast?

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I jst want to know that i have menhorrehia and my periods are irregular if i go over 10 or 15 days am i allowed to pray or not?.
Praise be to Allaah.
There is no definitive evidence in sharee’ah to prove the minimum or maximum length of menses. Shaykh Ibn ‘Uthaymeen was asked: Is there a definitive number of days for the minimum or maximum length of menses?
He replied:
There is no definitive number of days for the minimum or maximum length of menses, because Allaah says (interpretation of the meaning):
“They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore, keep away from women during menses and go not unto them till they are purified (from menses and have taken a bath)”
[al-Baqarah 2:222]
So Allaah did not make the period of abstention a certain number of days, rather He stated that the period of abstention ends when the woman becomes pure. This indicates that the reason for the ruling is menstruation, and whether it is present or not. When menstruation is present, the ruling applies, and when the period ends the attendant rulings no longer apply. Moreover there is no evidence for putting a time limit on menses, even though there was a need (at the time of the Prophet (peace and blessings of Allaah be upon him)) to explain the definition if any such definition had existed. If there was such a definition, it would have been explained in the Book of Allaah or the Sunnah of His Messenger (peace and blessings of Allaah be upon him). Based on this, every time a woman sees the kind of blood which is known to women as being menstrual blood, then it is menstrual blood without that being restricted to a certain time, unless the bleeding is continuous and never stops, or it stops only for a short time such as one or two days in the month, in which case it is istihaadah (non-menstrual vaginal bleeding).
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 11/271
Based on this, it is not permissible for you to pray except after the period has ended and you have done ghusl (full ablution). The ending of menstruation may be known from one of two signs: either the emission of a white discharge which comes at the end of the period, or by total cessation of bleeding.
And Allaah knows best.

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Women in Ramadaan, - Dought & clear, - * She was not certain that her period hadended, and sheprayed and fasted

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I did ghusl at night, at the time of sahoor, because I knew that my period would end that day, and I ate sahoor and I fasted and prayed as well. Nothing came out of me during the time from Fajr until the adhaan of Maghrib, and when I wanted to go and pray, I discovered that the period had ended. Are my fasting and prayers valid?.
Praise be to Allaah.
It is not permissible for a menstruating woman to hasten to do ghusl and pray and fast until she is certain that her period has ended.
A woman may know that her period has ended from the emission of a white discharge which is known to women. Some women know that their period has ended when the blood stops.
So a woman should not do ghusl until she is certain that the menses has stopped.
Imam al-Bukhaari (may Allaah have mercy on him) said:
“Chapter on the beginning and end of menses; the women used to send to ‘Aa’ishah pieces of cloth on which were traces of yellow, and she would say: ‘Do not hasten until you see the white discharge,’ meaning thereby purification from menses. Bint Zayd ibn Thaabit heard that the women were calling for lamps in the middle of the night to see whether their periods had ended, and she said: ‘Women never used to do that,’ and she criticized them.” End quote.
Pieces of cotton refers to pieces of cloth which the women would use to check whether the period had ended. The white discharge refers to if they used the piece of cotton and it came away clean with no trace of yellow.
Al-Haafiz ibn Hajar said:
The scholars are agreed that the onset of menses is known from the emission of blood at the time when menstruation is possible, but they differed with regard to the end of menses. It was said that it is known by the cessation of bleeding, which is when something inserted into the vagina comes out dry; or it was said that it is when the white discharge appears – this was the view favoured by al-Bukhaari.
This also indicates that the white discharge is a sign of the end of the menses and the onset of the period of purity (tahaarah). The view that it is known from the cessation of bleeding is countered by the fact that a cloth may come out dry during the period and that does not mean that the menses is over. This is unlike the white discharge which is emitted by the uterus when the menses stops. Maalik said: I asked women about that and it is something that is known to them, which they recognize at the end of the menses.
Fath al-Baari, 1/420
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: If a woman’s period ends before Fajr and she does ghusl after, what is the ruling?
He replied:
Her fast is valid if she was certain that her period had ended before dawn came. What matters is that the woman is certain that she has become pure (i.e., that her period has ended). Because some women think that they have become pure when they have not. Hence the women used to bring their cotton pads to ‘Aa’ishah (may Allaah be pleased with her) and ask them whether the sign of purity was there, and she would say to them: “Do not be hasty until you see the white discharge.”
Women have to wait until they are certain that the menses has ended. If a woman has become pure, then she should form the intention to fast even if she does not do ghusl until after dawn comes. But she should also pay attention to the prayer and hasten to do ghusl so that she can pray Fajr on time.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 17/question no. 53
The questioner did ghusl at a time when she was not certain that her period had ended, and she discovered later on that she was in fact pure, after sunset according to her own account.
Based on this, what she did was not correct, and her fast on that day was not valid, so she has to make up that day.
We ask Allaah to grant her beneficial knowledge and enable her to do righteous deeds.
And Allaah knows best.

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Women in Ramadaan, - Dought & clear, - * She saw the tuhr then she had some discharge – what should she do?

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My period lasted six days and on the sixth day the bleeding stopped. I used a piece of tissue to make sure, and a little bit of white discharge was coming out. So I did ghusl and my husband had intercourse with me that night, then I did ghusl and fasted (as it was Ramadaan). Then at Zuhr time I noticed some discharge in which there was a slight amount of red or yellow. I do not know what the ruling is. Do I have to make up that day or not?.
Praise be to Allaah.
We do not know what you mean by “a little bit of white discharge was coming out.” If what you mean is that you saw the white discharge which is the sign of purity (tuhr), then whatever yellowish or reddish discharge comes out after that is not regarded as menses, because Umm ‘Atiyyah (may Allaah be pleased with her) said: “We did not regard the brownish or yellowish discharge after the tuhr as being anything that mattered.” Narrated by Abu Dawood, 307; classed as saheeh by al-Albaani inSaheeh Abi Dawood.
Based on this, your prayer is valid, and there is nothing wrong with your having had intercourse, because you were not menstruating.
But if what you mean is that you saw that the discharge was still yellowish or reddish, this means that the menses had not yet ended. A woman should not be hasty in deciding that the period has ended when she sees yellowish or reddish discharge, no matter how little it is. The women used to send pieces of cloth to ‘Aa’ishah with yellowish discharge on them, and she would say, “Do not be hasty until you see the white discharge.” Narrated by Maalik, 130.
Pieces of cloth refers to what women use to check whether there is any trace of menses left or not.
See also question no. 66062.
Based on this, then you have to make up that day, because it is not correct to fast when one is menstruating.
With regard to intercourse, there is no sin on you in sha Allaah, because you thought that your period had ended, and you did not deliberately commit a haraam action. Allaah says (interpretation of the meaning):
“And there is no sin on you concerning that in which you made a mistake, except in regard to what your hearts deliberately intend”
[al-Ahzaab 33:5].

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Women in Ramadaan, - Dought & clear, - * Are these people obliged to fast? Are they obliged to make up the fast?

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There is a boy who used to fast Ramadaan before he reached the age of puberty. While he was fasting during the day in Ramadaan, he reached puberty. Does he have to make up that day? What about a kaafir who becomes Muslim, or a menstruating woman who becomes pure, or an insane person who regains his sanity, or a traveller who comes back home and was not fasting, or a sick person who recovers and was not fasting? What do these people have to do with regard to refraining from eating and drinking for the rest of that day and making up the fasts?.
Praise be to Allaah.
The people mentioned in the question do not all come under the same ruling. We have mentioned the difference of opinion among the scholars and some of their words in the answer to question no. 49008.
We can divide the people mentioned in the question into two categories:
The boy who reaches puberty, the kaafir who becomes Muslim and the insane person who regains his sanity come under the same ruling, which is that they must refrain from eating and drinking for the rest of the day, but they do not have to make up the fast.
As for a menstruating woman who becomes pure, the traveller who settles and the sick person who recovers, they come under one ruling, which is that they do not have to refrain from eating and drinking, and they do not benefit at all from doing so, but they have to make up the fast.
The difference between the first and second groups is that the first group attains the conditions of being obliged to fast, namely being an adult, being a Muslim and being sane. Once it is proven that they are obliged to fast, then they must refrain from eating and drinking, but they do not have to make up the fast because they refrained when it became obligatory for them to refrain, and before that they were not obliged to fast.
As for the second group, the command to fast is addressed to them so it was obligatory in their case, but they had excuses which made it permissible for them not to fast, namely menses, travel and sickness, so Allaah granted them a concession and allowed them not to fast. The sanctity of the day was waived in their case, but when their excuses ceased to exist during the day, they would not benefit from refraining from eating and drinking, but they have to make up that day after Ramadaan ends.
Shaykh Muhammad ibn Saalih ibn ‘Uthaymeen (may Allaah have mercy on him) said:
If a traveller reaches home and he is not fasting, then he is not obliged to refrain from eating and drinking, and he may eat and drink for the rest of the day, because refraining will not benefit him in any way, as he is required to make up this day. This is the correct view and it is the view of Maalik and al-Shaafa’i, and it is one of the two views narrated from Imam Ahmad (may Allaah have mercy on him). But he should not eat and drink openly. End quote.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen(19/question no. 58).
He also said:
If a woman who is menstruating or bleeding following childbirth becomes pure during the day, she does not have to refrain from eating and drinking, and she may eat and drink, because refraining will not benefit her in any way, as she is obliged to make up that day. This is the view of Maalik and al-Shaafa’i, and it is one of the two views narrated from Imam Ahmad. It was narrated from Ibn Mas’ood (may Allaah be pleased with him) that he said: “The one who ate at the beginning of the day, let him eat at the end of it” i.e., if it was permissible for him to eat at the beginning of the day, it is permissible for him to eat at the end of it too. End quote.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 19/question no. 59.
The Shaykh was also asked:
If a person does not fast during the day in Ramadaan for a legitimate excuse, is it permissible for him to eat and drink for the rest of the day?
He replied:
It is permissible for him to eat and drink, because he broke the fast for a legitimate excuse, and if he broke the fast for a legitimate excuse, then the sanctity of the day does not apply in his case, and he is allowed to eat and drink, unlike a man who breaks the fast during the day in Ramadaan with no excuse; in his case we say that he is obliged to refrain from eating and drinking, even though he is obliged to make it up. Attention must be paid to the difference between these two cases. End quote.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 19/question no. 60.
He also said:
During our discussion on fasting, we stated that if a woman is menstruating then she becomes pure during the day, the scholars differed as to whether she is obliged to refrain from eating and drinking, or whether it is permissible for her to eat and drink for the rest of the day. We say that two views have been narrated concerning that from Imam Ahmad, one of which – which is the well-known view of the madhhab – is that she must refrain from eating and drinking. The other view is that she does not have to refrain, and it is permissible for her to eat and drink. We say that the second view is the view of Maalik and al-Shaafa’i (may Allaah have mercy on them), and this is what is narrated from Ibn Mas’ood (may Allaah be pleased with him), because he said, “The one who ate at the beginning of the day, let him eat at the end of it”. And we say that what the seeker of knowledge must do with regard to matters concerning which there is a difference of opinion is to look at the evidence, and to adopt the view which he believes to be most correct and not to pay attention to any other opinion so long as he has evidence, because we are enjoined to follow the Messengers, as Allaah says (interpretation of the meaning):
“And (remember) the Day (Allaah) will call to them, and say: ‘What answer gave you to the Messengers?’”
[al-Qasas 28:65]
With regard to quoting as evidence the saheeh hadeeth in which the Prophet (peace and blessings of Allaah be upon him) issued the command to fast ‘Ashoora’ during the day, and the people refrained from eating and drinking for the rest of the day, we say: they have no evidence in this hadeeth, because fasting the day of ‘Ashoora’ is not like a case when the reason for not fasting ceases to exist. Rather it is confirming the obligation of fasting. There is a difference between the cessation of a reason not to do something and confirmation that something is obligatory, because what confirming that something is obligatory means is that the ruling that it is obligatory was not there before, whereas the cessation of a reason not to do something means that the ruling is established but there is a reason not to follow it.
A similar case would be if a kaafir became Muslim during the day. If a person becomes Muslim the obligation is confirmed for him. And a similar case is if a boy reaches puberty during the day when he is not fasting; the obligation is confirmed for him. So we say to the one who became Muslim during the day: you have to refrain from eating and drinking, but you do not have to make up this day. And we say to the boy who reached puberty during the day: you have to refrain from eating and drinking, but you do not have to make up this day. This is unlike a menstruating woman who becomes pure; in that case the scholars are unanimously agreed that she has to make up that day. If a menstruating women becomes pure during the day, the scholars are unanimously agreed that if she refrains from eating and drinking for the rest of the day, that will not benefit her and it will not count as fasting, and she has to make up that day. Hence we can see the difference between confirmation of the obligation and the cessation of a reason not to do something. If a menstruating woman becomes pure, this comes under the heading of the cessation of a reason not to do something, and if a boy reaches puberty or, as the questioner mentioned, the fasting the day of ‘Ashoora’ was enjoined before fasting Ramadaan was enjoined, this comes under the heading of confirmation of obligation. And Allaah is the Source of strength.

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