Menstruation and Post-Natal bleeding, - Dought& clear, - * Seeing drops of blood after doing ghusl following menstruation

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After my period had finished and I had done ghusl, I was surprised to see some drops of blood. Do I have to do ghusl again or not? Please advise us, may Allaah reward you.
Praise be to Allaah.
Firstly: if your regular period has ended, what you saw was yellowish or brownish, so you should not count this as anything. Rather you should fast and pray, because of the hadeeth of Umm ‘Atiyah (may Allaah be pleased with her) who said: “We used not to count the yellowish and brownish discharge that appeared after becoming pure as anything.” (Narrated by al-Bukhaari, 1/426). This is when the period has finished. But if the yellowish or brownish discharge appears during the time of the period, then it is part of the period. For example, if your period lasts seven days, and on the fifth day the bleeding stops and you see a yellowish or brownish discharge, this is part of your period and you should not pray or fast.
If what you describe happens every month, then you should do ghusl when it stops and you see that you are pure. If the drops are very few and it does not happen every month, but it happens sometimes and it is not pure blood but is yellowish or brownish, then this does not count as anything and you do not have to repeat the ghusl. If it is there it is the same as if it is not there; do ghusl when you see that you are pure. And Allaah knows best.
Fatawa al-Shaykh ‘Abd-Allaah Humayd, p. 52

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Can a menstruating woman sit in a mosque in which Jumu’ahprayers are notheld?

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At lunchtime I stay in the mosque because of my work. Is it permissible for me to stay there during my monthly period? Please note that it does not have a minaret and Jumu’ah prayers are not held there.
Praise be to Allaah.
It is haraam for a menstruating woman to stay in the mosque, because of the report narrated by al-Bukhaari (974) and Muslim (890) from Umm ‘Atiyyah (may Allah be pleased with him) who said: He -- meaning the Prophet (blessings and peace of Allah be upon him) -- commanded us to bring out on the two Eids the girls who had attained puberty and those who were in seclusion, but he told the menstruating women to keep away from the prayer-place of the Muslims.
So the Prophet (blessings and peace of Allah be upon him) forbade menstruating women to come to the Eid prayer place, and he told them to keep away from it, because it comes under the same rulings as the mosque. This indicates that a menstruating woman is not allowed to enter the mosque. This is the view of the majority of scholars.
This has been discussed in the answers to questions number 33649and 60213.
There is no distinction between the mosque in which Jumu’ah prayer is held and one in which it is not held, or between one which has a minaret and one which does not. What matters is the fact that it is a mosque, i.e., a place that is devoted for prayer.
With regard to prayer rooms in workplaces and schools, which remain the property of the owner and are not established as mosques per se, they do not come under the same rulings as mosques, so it is permissible for a menstruating woman to enter them and stay in them.
The scholars of the Standing Committee for Issuing Fatwas were asked:
Does the prayer room in the university residence come under the same rulings as a mosque with regard to praying tahiyyat al-masjid (two sunnah rak’ahs performed upon entering to “greet the mosque”) and reciting the adhkaar for entering and leaving the mosque?
They replied:
Prayer rooms in university residences and elsewhere do not come under the same rulings as mosques in every aspect. End quote.
Fataawa al-Lajnah al-Daa’imah(5/170).
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked about prayer rooms in schools that are set up for Zuhr prayer only: is it permissible for a menstruating woman to enter them?
He replied:
Prayer rooms in schools do not come under the same rulings as mosques. Rather they are prayer rooms. Not every place in which prayers are held is regarded as a mosque. The mosque is that which is set up for prayer in general and is built and prepared for that purpose. Simply taking a place as a place in which to pray does not make it a mosque.
Based on that, it is permissible for a menstruating woman to enter and stay in the prayer room of a school. End quote fromLiqa’ al-Baab al-Maftooh, 22/27.
To sum up: it is not permissible for you to sit in the mosque when you are menstruating, but it is permissible to do so in a prayer room that does not come under the same rulings as a mosque.
And Allah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She thought that she was in nifaas following a miscarriage so she did not fastor pray

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Forty days had passed since I miscarried the foetus in my womb, and the pregnancy had not lasted more than two and a half months. That coincided with the month of Ramadaan, then I did not pray or fast. I did not know anything about Islamic matters, but after that I found out that I was not in nifaas. Should I make up the prayers and fasts that I missed? Now I am confused and do not know what I should do.
Praise be to Allaah.
Firstly:
If a woman miscarries, the bleeding that follows is not regarded as nifaas (post partum bleeding) unless the miscarried foetus had developed human features such as a head, hand, foot and so on.
The blood that she passes is not considered to be nifaas unless the foetus had human features.
Human features do not appear in the foetus before eighty days of pregnancy, because the Prophet (peace and blessings of Allaah be upon him) said: “The creation of any one of you is put together in his mother’s womb for forty days, then he becomes a ‘alaqah (a piece of thick coagulated blood) for a similar period, then he becomes like a chewed piece of flesh for a similar period, then Allaah sends an angel who is enjoined to write down four things, and it is said to him: ‘Write down his deeds, his provision, his lifespan and whether he is doomed for Hell or destined for Paradise. Then the soul is breathed into him.” Narrated by al-Bukhaari, 3208.
This hadeeth indicates that a human being goes through a number of stages during pregnancy.
For forty days he is a nutfah (mixed drops of male and female sexual discharge, for the next forty days he is a ‘alaqah (a piece of thick coagulated blood), then for forty days he is a mudghah (a lump of chewed flesh), then the soul is breathed into him after one hundred and twenty days have passed.
Human features begin to appear at the mudghah stage, not before that, because Allaah says (interpretation of the meaning):
“O mankind! If you are in doubt about the Resurrection, then verily, We have created you (i.e. Adam) from dust, then from a Nutfah (mixed drops of male and female sexual discharge, i.e. the offspring of Adam), then from a clot (a piece of thick coagulated blood) then from a little lump of flesh — some formed and some unformed (as in the case of miscarriage) — that We may make (it) clear to you (i.e. to show you Our Power and Ability to do what We will)”
[al-Hajj 22:5]
From this verse it is known that the mudghah may or may not have human features.
Ibn Qudaamah (may Allaah have mercy on him) said: If a woman sees blood after passing something in which there were human features, then it is nifaas. This was stated by Imam Ahmad. But if she see that [bleeding] after passing a nutfah or ‘alaqah, then it is not nifaas. End quote fromal-Mughni, 1/211.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said: If a woman miscarries something in which human features are visible, such as a head, hand, foot and so on, then she is in nifaas, and comes under the rulings on nifaas, so she should not pray or fast and it is not permissible for her husband to have intercourse with her until she becomes pure or until forty days have passed.
But if there are no discernible human features in that which is passed by the woman, and it is like a piece of meat with no features, or it is blood, then that comes under the rulings on istihaadah (non-menstrual vaginal bleeding) and not the rulings on menstruation, and she has to pray and fast in Ramadan, and she is permissible to her husband, because she comes under the rulings on istihaadah according to the scholars. End quote fromFataawa Islamiyyah, 1/243.
Shaykh Ibn ‘Uthaymeen said:
The scholars said: If something is passed in which human features appear, then the blood which is passed after it emerges is regarded as nifaas, during which the woman should not pray or fast and her husband should avoid intimate relations with her until she becomes pure. But if what is passed is not formed, then the bleeding is not regarded as nifaas, rather it is irregular bleeding which does not prevent the woman from praying or fasting or anything else.
The scholars said: The minimum time in which human features may appear is 81 days.
Fataawa al-Mar’ah al-Islamiyyah, 1/304, 305
Based on that, the bleeding which you experienced was not nifaas, because the foetus was miscarried before the completion of 80 days, and you should have prayed and fasted during that period, unless your menses came to you.
Secondly:
You have to make up the fasts, and there is no confusion on this issue, regardless of whether we say that you were pure or in nifaas, because the one who does not fast for a reason (such as sickness or menses or travelling) is obliged to make up the fast. You did not fast for a reason, which is that you thought you were in nifaas.
As for making up the prayers, it seems that you are not obliged to make them up, because the Prophet (blessings and peace of Allah be upon him) did not tell the woman who was suffering istihaadah and did not pray during the time she was bleeding to make the prayers, rather he advised her as to what she should do in the future.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: If the woman who is suffering istihaadah did not pray for a while because she believed that prayer was not obligatory for her, then there are two opinions as to whether it is obligatory for her to make up the prayers or not. The first view is that she does not have to make them up, as was narrated from Maalik and others, because when the woman who was suffering istihaadah said to the Prophet (blessings and peace of Allah be upon him): “I experience severe and painful bleeding that prevents me from praying and fasting,” he told her what she should do in the future but he did not tell her to make up the past prayers. End quote fromMajmoo’ al-Fataawa(22/102). See also the answer to question number 45648.
To sum up:
You have to make up the fasts. As for the prayers, if it is easy to you to make them up, then do that. Otherwise we hope that Allah will pardon you for that. And we advise you to strive to seek knowledge and understanding of your deen.
We ask Allah to help and guide us and you.
And Allah knows best.

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For children, - Woman in Islam: Role as Mother(Status of Mother in Islam, Muslim Mother, Islamic Mother)

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Apart from her role as a wife, the Muslim womanhas a very important role as mother. The status and value attached to parents in the Muslim world is very high. A woman becomes complete when she becomes a mother. Enjoying her power of creativity and grade of superiority over man, she experiences those precious feelings and senses, which nature gives only to woman. There is no doubt that as a mother, she is superior to man and is the nucleus of her family!
Noble Qur'an says:
"And your Lord has commanded that you shall not serve (any) but Him, and goodness to your parents. If either or both of them reach old age with you, say not to them (so much as) "Ugh" nor chide them, and speak to them a generous word. And make yourself submissively gentle to them with compassion, and say: O my Lord! Have compassion on them, as they brought me up (when I was) little." Noble Qur'an (17:23-24)
Again Noble Qur'an says:
And We have enjoined man in respect of his parents - his mother bears him with faintings upon faintings and his weaning takes two years - saying: Be grateful to Me and to both your parents; to Me is the eventual coming. And if they contend with you that you should associate with Me what you have no knowledge of, do not obey them, and keep company with them in this world kindly, and follow the way of him who turns to Me, then to Me is your return, then will I inform you of what you did. Noble Qur'an (31:14-15)
In Islam every day is Mother's Day(Status of Mother in Islam)
One day a man came to see the Prophet Muhammad, peace and blessings be upon him and his progeny. It seemed that he was trying to solve something but couldn't quite work it out. So he asked the Prophet Muhammad, peace and blessings be upon him and his progeny. "Tell me, O Prophet of Allah! I have many relatives and many friends whom I love, and whom I wish to care for and help. But I often find it difficult to decide which of them has the greatest claim upon me? Which of them should come first?" The Prophet Muhammad, peace and blessings be upon him and his progeny replied immediately, "Your mother should come first and before all others."
The man was very pleased to have this clear guidance from the Prophet Muhammad, peace and blessings be upon him and his progeny. But of course there were all his other relatives and his friends, so he asked again: "And after my mother, who has the greatest claim upon me?" The Prophet Muhammad's, peace and blessings be upon him and his progeny reply this second time surprised him. "Your mother!" he said again.
The man wondered why the Prophet Muhammad, peace and blessings be upon him and his progeny was repeating himself. Perhaps he had not spoken clearly, the man thought, so he asked the question again, "What I want to know is, after my mother, who has the greatest claim upon me? Again the Prophet Muhammad, peace and blessings be upon him and his progeny said "your mother!"
Your mother, your mother, your mother!
The Prophet Muhammad, peace and blessings be upon him and his progeny had now said it three times. Slowly, the man realized why he had done so. The Prophet Muhammad, peace and blessings be upon him and his progeny means that my mother is extremely important, so much so that my duty to her must be stressed over and over again. Even so, the man's thoughts ran on, "what about all the others I love and wish to care for?" Still uncertain and wanting to know more, he once again turned to the Prophet Muhammad, peace and blessings be upon him and his progeny and said, "and after my mother, who comes after her? Is there anyone besides her?" The Prophet Muhammad, peace and blessings be upon him and his progeny then replied "after your mother, your father." And then? asked the man. "Then people who are nearest to you," said the Prophet Muhammad, peace and blessings be upon him and his progeny.
In universal religion Islam, mother has three times more rights over her off springs than their father because of her significant and crucial role in their birth, brought-up and home education.
In another hadith the Prophet Muhammad, peace and blessings be upon him and his progeny has said: "Paradise lies at the feet of mothers." In other words Paradise awaits those who cherish and respect their mothers.
The Muslim mother has consequently a great feeling of security about the type of care and consideration she can expect from her children when she reaches old age. As the verse of Noble Qur'an quoted above indicates, thankfulness to parents is linked with thankfulness to Allah, and a failure in either of these respects is indeed a major failure in one's religious duties.
The principles of Islam made explicit in Noble Qur'an and hadith are belief and good conduct, and good conduct begins at home with one's closest relatives. A Westerner who has had close contact with a Muslim society cannot fail to be struck by the love and respect given to parents and the honour shown to old people in general, both men and women, as a direct application of these principles of Islam.

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