Menstruation and Post-Natal bleeding, - Dought& clear, - * Her nifaas (post-partum bleeding) came back when she was fasting

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If a woman’s nifaas stops after one week of giving birth and she starts fasting with Muslims during Ramadaan then the bleeding reoccurs, should she break her fast in this case? Does she have to make up the days she fasted and the days she did not fast?.
Praise be to Allaah.
If the woman who is bleeding in nifaas becomes pure (i.e., the bleeding stops) within forty days and she fasts for a few days, then the bleeding comes back within forty days, then her fast is valid, but she has to stop praying and fasting during the days on which the bleeding comes back – because it is (still) nifaas – until she becomes pure or the forty days end. When forty days have ended, she has to do ghusl, even if she has not seen the tuhr (white discharge signalling the end of menses or nifaas), because forty days marks the end of nifaas according to the more sound of the two scholarly opinions. After that, she has to do wudoo’ at the time of every prayer, until the bleeding stops, as the Prophet (peace and blessings of Allaah be upon him) instructed the woman who was suffering from istihaadah (non-menstrual vaginal bleeding). And her husband may be intimate with her after forty days, even if she has not seen the tuhr, because the bleeding in this case is irregular bleeding which does not prevent her from praying and fasting, and does not prevent her husband from being intimate with his wife.
But if the bleeding after forty days coincides with the usual time of her menses, then she should stop praying and fasting and regard it as menses. And Allaah is the Source of Strength.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Her period stoppedfor six months then it came back and she has been bleeding for more than three weeks

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I am suffering from irregular periods. Sometimes I have no period for five or six months. The point here is that I got my period three weeks ago, and up till now it has not stopped. Please note that the colour and smell of the blood is that of menstrual blood. What should I do? Should I pray or not? If I have to pray, should I make up any of the prayers I missed?.
Praise be to Allaah.
The basic principle is that the blood that comes from the woman is menstrual blood, so long as it does not last the entire month or only stops for one or two days (in the month), in which case it is istihaadah (irregular, non-menstrual bleeding). This is the correct scholarly view, so there is no maximum limit for the menses.
The menses may increase or decrease, and it may come earlier or later, or it may stop for several months.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: Some women may remain without menses for four months, then get the menses for an entire month, as if – and Allah knows best – it is withheld and then all comes at once. And some women may menstruate for three or four or five or ten days every month.
End quote fromash-Sharh al-Mumti‘, 1/402
For more information please see question no. 131541
It is well known that the woman who is menstruating should not pray or fast. As for the woman who is suffering istihaadah, she should pray and fast, and her husband may have intercourse with her.
Based on that:
What is happening to you now is menses, so long as it does not last a complete month or one or two days less than that, in which case it is istihaadah; and take this into account for the following month.
And Allah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Is there any nifaas in the case of caesarean birth?

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Is there any nifaas in the case of caesarean birth?.
Praise be to Allaah.
Nifaas is the bleeding that occurs because of childbirth, whether the birth was natural or by Caesarean. In fact if a woman has a miscarriage and delivers a formed foetus – i.e., one in which features such as the head, arm or leg had appeared, which is only after eighty days of pregnancy – the bleeding that occurs because of that is also nifaas.
It says inKashshaaf al-Qinaa‘(1/218): Nifaas is bleeding from the uterus that occurs at the time of birth, or two or three days before it, and after it up to 40 days. The ruling on nifaas is valid and applies even if the miscarriage occurred as a result of deliberate action such as the woman striking herself or taking medicine (to induce an abortion) and so on… if human features can be seen in the (foetus). But if she produces an ‘alaqah (clot of blood) or a mudghah (unformed embryo resembling a piece of chewed flesh), then the rulings on nifaas do not apply. The minimum length of pregnancy at which human features may appear is eighty-one days, but in most cases, according to what was stated by al-Majd, Ibn Tameem, Ibn Hamdaan and others, is three months. End quote.
Nifaas may last for a few days then cease; there is no stipulation that it should continue for forty days.
And Allah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She saw menstrual blood after breaking the fast, but she is not sure whether it came before orafter breaking the fast

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One day during Ramadan, shortly after breaking the fast, I saw menstrual blood, but I do not know whether my period began before breaking the fast or after. Do I have to make up the fast of that day or not?
Praise be to Allah.
One of the basic principles of fiqh that were mentioned by the scholars (may Allah have mercy on them) is the principle that every incident is presumed to have begun at the closest time.
What this principle means is that if something happens, and it may have happened at a time that is closer or a time that is further, and there is nothing to suggest which of the two times is most likely, then we assume that it happened that the closer of the two times, because this is the time at which we may be certain that it happened, whereas the other is the subject of some doubt.
One of the applications of this principle is that if a person sees maniy (semen) on his garment, and he knows that it is the result of a wet dream, but he does not remember any wet dream, in that case he may attribute it to the latest time that he slept and repeat any prayer that he offered after that sleep.
This principle was stated by az-Zarkashi in his bookal-Manthoor fi’l-Qawaa‘idand as-Suyooti inal-Ashbaah wa’l-Nadhaa’ir; they also discussed some minor issues connected to it, which you may read in either of the two sources mentioned for further information.
Based on that, if a woman saw menstrual blood and does not know when it began, was it before Maghrib or after, then in this case she should assume that the bleeding began at the closer of the two times. The closer of the two times in your case leads to the conclusion that it began after Maghrib.
It says inal-Mawsoo‘ah al-Fiqhiyyah(26/194): Under this heading comes the idea that was narrated from the fuqaha’: if a woman sees menstrual blood and does not know when it began, she comes under the same ruling as a man who sees maniy (semen) on his garment and does not know when it happened. That is, he has to do ghusl and repeat the prayers from when he last slept. This is the least complicated and the clearest of the scholarly opinions. End quote.
Shaykh Muhammad ibn Saalih al-Mukhtaar ash-Shanqeeti (may Allah preserve him) was asked about a woman who saw some menstrual blood after Maghrib prayer, and she does not know whether it came before Maghrib or after – what is the ruling on her prayer and fasting?
He replied: If she saw the blood and thinks it most likely that it came before Maghrib, then there is no doubt that the fast of that day is invalid and she has to make it up.
But if she thinks it most likely that the blood is fresh and that it happened after Maghrib, then there is no doubt that her fast is valid and she has to pray Maghrib when she becomes pure (i.e., her period ends and she does ghusl); she should make it up and offer that prayer.
But if she is uncertain, then the basic principle according to the scholars (may Allah have mercy on them) is that it should be attributed to the closest time. The basic principle is that the fast remains valid unless there is evidence to prove that it is not valid, and the basic principle is that she has fasted a whole day and has done what is required of her, unless we are certain that there is any evidence to the contrary. So in this case her fast is deemed to be valid. As for the blood, it does not affect that day. On the other hand, if you say that her fast is valid, she has to make up Maghrib, and if you say that her fast is not valid, she does not have to make up Maghrib, so if her fast is valid she has to make up Maghrib, because the time of Maghrib began when she was not menstruating, and her menses began after that, so she has to make up Maghrib, because what matters is the beginning of the time (for Maghrib), not the end.
End quote fromSharh Zaad al-Mustaqni‘by Shaykh ash-Shanqeeti
To sum up: your fast is valid so long as you are not certain that the bleeding started before Maghrib.
And Allah knows best.

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