Description of the Prayer, - Dought & clear, - * Ruling on prayer if one omits some obligatory parts out of ignorance or forgetfulness

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If a person makes a mistake in adhkaar that are obligatory in the prayer, such as the dhikr when sitting between the two prostrations and in the tashahhud – the first part of it – what is the ruling on his prayer if he forgot or was unaware (that it is obligatory)? What about previous prayers in which he made this mistake and does he have t o repeat them?.
Praise be to Allaah.
Firstly:
The dhikr that comes between the two prostrations is one of the Sunnahs of the prayer and is not obligatory. This has been discussed previously in the answer to question no. 130981
Based on that, if a person omits it deliberately or out of ignorance, that does not render his prayer invalid and he does not have to do anything. If he forgot it although he usually does it, it is mustahabb for him to do the two prostrations of forgetfulness before the salaam.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said: If a person omits one of the mustahabb words or actions out of forgetfulness and he usually does it, then it is prescribed for him to prostrate (the prostration of forgetfulness) to make up for this omission that affected the perfection of the prayer but was not an omission of something obligatory, because of the general meaning of the words of the Prophet (blessings and peace of Allah be upon him) in the hadeeth, “For every mistake there are two prostrations”– narrated by Abu Dawood; it is a hasan hadeeth. InSaheeh Muslimit says: “If one of you forgets, let him prostrate twice.” As this is general in meaning, if he omits a Sunnah that he does not usually do, then it is not Sunnah for him to prostrate, because it never occurred to him to do it.
End quote fromash-Sharh al-Mumti‘ ‘ala Zaad al-Mustaqni‘, 3/333, 334
Secondly:
The first Tashahhud is one of the obligatory parts of the prayer although it is not one of the pillars or essential parts, as was explained previously in the answer to question no. 34570
If someone omits this obligatory part deliberately, his prayer is rendered invalid, as you will see in the answer to question no. 9897. If someone omits it because he forgot, then he has to do the prostration of forgetfulness before the salaam. If someone omits it because he is unaware of the ruling on it, he does not have to do anything, because the one who is unaware is excused.
The evidence for the obligatory parts of the prayer being waived in the case of forgetfulness, and that the prostration of forgetfulness is required in this case, is the report narrated by al-Bukhaari (795) and Muslim (570) from ‘Abdullah ibn Buhaynah (may Allah be pleased with him), according to which the Prophet (blessings and peace of Allah be upon him) led them in praying Zuhr, then he stood up after the first two rak‘ahs and did not sit, and the people got up with him. When he had finished the prayer and the people were waiting for him to say the tasleem, he said takbeer whilst sitting and prostrated twice before saying the salaam, then he said the salaam.
Ibn Qudaamah (may Allah have mercy on him) said, concerning one who omitted the obligatory part deliberately: His prayer is rendered invalid. But if he omitted it by mistake, he should do the prostration of forgetfulness before he says the salaam, because of the report narrated by ‘Abdullah ibn Maalik ibn Buhaynah -- and he quoted the hadeeth. Thus this idea is proven, and by analogy we apply the same principle to all the obligatory parts (of the prayer).
End quote fromal-Kaafi, 1/273
And Allah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She passed blood that was brown in colour and then in the form of a blackthread

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My period was late and I thought I was pregnant, but 10 days later I passed some blood that was brown in colour, and on another day it was in the form of a black thread. What should I do?.
Praise be to Allaah.
The blood which means that a woman cannot pray or fast or have intercourse is menstrual blood. Allah has given it signs which are well known to women. With regard to colour, it is black or dark red; with regard to smell, it has a unpleasant odour, and it is also thick. It is blood that comes from the uterus so it cannot be one or two drops and it cannot be like a thread.
You are saying that you passed blood that was brown in colour; if you mean that it was brownish, if it comes before the period it is not regarded as menses. If you meant that the colour of the blood was light, then if this was a flow of blood and not just a trace or a few drops, then the basic principle is that it is menses.
As for the black thread, it is not regarded as menses.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: If a woman passes a few drops of blood during the day in Ramadan, and this continues with her throughout the month of Ramadan and she is fasting, is her fast valid?
He replied: Yes, her fast is valid. These drops of blood do not matter because they are from a vein. It was narrated from ‘Ali ibn Abi Taalib (may Allah be pleased with him) that he said: These drops which are like a nosebleed are not menses. This is what was narrated from him, may Allah be pleased with him. End quote from60 Su’aalan fi’l-Hayd, p. 6
And Allah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Intimacy with a woman who is menstruating

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I read somewhere that during the period of Menstrual cycle, the part below the waist of a Woman is haram to do intercourse with, while the part above the waist is halal and there is nothing wrong taking part in sex with husband with upper part only? Is this correct in the light of true ahadeeth?.
Praise be to Allaah.
What you have read is not correct. The correct view is that the man may be intimate with his wife when she is menstruating in all ways apart from intercourse.
The evidence for that has already been explained in the answer to question no. 36722.
Many of the scholars were of the view that it is haraam for a man to be intimate with his wife during her menses with regard to the area between the navel and the knees, and they quoted evidence for that, but this view has some flaws, for example :
1 – The report narrated by Abu Dawood (213) from Mu’aadh ibn Jabal who said: “I asked the Messenger of Allaah (peace and blessings of Allaah be upon him) what it is permissible for a man to do with his wife when she is menstruating. He said, ‘Whatever is above the izaar (waist wrapper), but refraining from that is better.’”
This hadeeth is da’eef, and was not proven from the Prophet (peace and blessings of Allaah be upon him).
Abu Dawood said: It is not strong. It was classed as da’eef by al-‘Iraaqi as it says in‘Awn al-Ma’bood. And it was classed as da’eef by al-Albaani inDa’eef Abi Dawood, 36.
2 – Ahmad (87) narrated from ‘Umar ibn al-Khattaab that he asked the Prophet (peace and blessings of Allaah be upon him), “What can a man do with his wife when she is menstruating?” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whatever is above the izaar.”
Ahmad Shaakir said inTahqeeq al-Musnad(86): its isnaad is da’eef (weak) because there is a missing link in it.
3 – Abu Dawood (212) also narrated from Haraam ibn Hakeem that his paternal uncle asked the Messenger of Allaah (peace and blessings of Allaah be upon him), “What is it permissible for me to do with my wife when she is menstruating?” He said, “Whatever is above the izaar.”
The scholars differed concerning this hadeeth. Ibn al-Qayyim narrated inTahdheeb al-Sunanthat some of the huffaaz regarded it as da’eef, and he concurred with that. It was classed as saheeh by al-Albaani inSaheeh Abi Dawood, 197.
Even if the hadeeth is saheeh, it does not constitute evidence that this is not permissible to engage in intimacy between the navel and the knees, because it is possible to reconcile between this hadeeth and other ahaadeeth which state that such intimacy is possible in one of the following ways:
1- It means that this is mustahabb to avoid the site of menstruation, not that it is obligatory to do so.
2- It may be interpreted as applying to the one who is not able to control himself, because if he is allowed to be intimate with the area between the thighs, for example, he may not be able to control himself and may have intercourse in the vagina, so he would be doing something haraam, either because he is lacking in religious commitment, or because his desire is too strong. So the ahaadeeth which indicate that it is permissible apply to the one who can control himself and the ahaadeeth which indicate that it is not allowed apply to the one who fears that he may fall into haraam.
Fromal-Sharh al-Mumti’by Shaykh Ibn ‘Uthaymeen, 1/416-417
And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Her period started after the time for prayer began – what is the ruling?

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If a woman’s period starts after the time for prayer begins, what is the ruling? Should she make that prayer up?
Praise be to Allaah.
If the period starts after the time for prayer begins, e.g. it starts half an hour after the time for Zuhr prayer begins, then after she becomes pure (i.e., after her period ends) she should make up the prayer whose time began when she was still pure, because Allaah says:
“Verily, As‑Salaah (the prayer) is enjoined on the believers at fixed hours” [al-Nisa’ 4:103]
But she should not make up the prayers from the time of her period because the Prophet (peace and blessings of Allaah be upon him) said, in a lengthy hadeeth: “Is it not the case that when she is menstruating she does not pray or fast?” (Narrated by al-Bukhaari, 304; Muslim, 80).
The scholars are agreed that a woman does not have to make up the prayers that she missed during her period.
But if she becomes taahir (pure – i.e., her period ends) and there is still enough time left to do one or more rak'ahs, then she should pray the prayer during the time of which her period ended, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever catches up with one rak’ah before the sun rises has caught up with Fajr prayer, and whoever catches up with one rak’ah before the sun sets has caught up with ‘Asr prayer.” (Narrated by al-Bukhaari, 579; Muslim, 607). So if she become pure at the time of ‘Asr and there is enough time left before sunset for her to pray one rak’ah, then she should pray ‘Asr. And Allaah knows best.
Majmoo’ Fataawa wa Rasaa’il Fadeelat al-Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him), 11/276.

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