Menstruation and Post-Natal bleeding, - Dought& clear, - * Her period becamelonger becauseof the IUD

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During Ramadaan, my wife went and had an IUD (“the coil”) inserted after her period finished, and her period became longer, so she did not fast for eleven days. After that it was proven that for four of those days the blood was not menses but irregular bleeding. What is the ruling on those days? Is there any expiation to be offered? What is it?.
Praise be to Allaah.
Firstly:
If the period becomes longer because of the IUD and the bleeding follows on from the period, then it is all menses, such as if her period is usually seven days but increased to eleven days.
But if the bleeding stopped after the seven days, and she was certain that she had become pure, then she bled for four more days that was different from her usual menstrual bleeding, and that was because of the IUD, then these four days are not regarded as menses, rather they are istihaadah (irregular vaginal bleeding).
Similarly, if it is proven medically that the blood was irregular bleeding and not menses, then it is istihaadah.
Secondly:
If a woman does not fast when she sees blood because she thinks that it is menstrual bleeding, then it becomes clear to her that it was istihaadah, she does not have to do anything apart from making up the days that she did not fast.
Conclusion: If it is proven that these days were not menstrual bleeding, then she does not have to do anything apart from making up those days.
And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She does ghusl after her menses then she sees a brownish discharge

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I am a woman who has continuous yellowish discharge. And I am of those who do not have a sign of tuhr (purity of menstruation). And I do not know how to make sure of my tuhr in that case. My period is seven days (obvious blood for 7 days). After this I find brownish and yellowish discharge. My question is: If the brownish discharge disappears and the yellowish remains, shall I consider it menstruation or my normal yellowish continuous discharge? As sometimes the brownish discharge disappears for a day and the yellowish one remains, so I make ghusl and pray, then the brownish comes out again sometimes once a day. This puts me in great confusion. Shall I repeat ghusl or not?.
Praise be to Allaah.
Firstly:
The ongoing discharge that comes out of woman is taahir (pure) according to the most correct of the two scholarly opinions, but it invalidates wudoo’ and the woman who has this problem must deal with it like urinary incontinence, so she should do wudoo’ for each prayer and pray whatever she wants of obligatory and naafil prayers. You will find more details on that in the answer to question no. 50404.
Secondly:
A woman may know that her period has ended by one of two signs:
1 – Emission of the white discharge.
2 – Complete dryness, such that if she inserts a piece of cotton it comes out clean with no trace of blood or yellowish or brownish discharge on it.
al-Baaji said inal-Muntaqa: The usual sign of tuhr (end of the period) is two things: the white discharge or dryness, which is when a woman inserts a piece of cotton or cloth into her vagina and it comes out dry with no trace of blood on it. Women’s usual patterns with regard to that vary; some of them see the white discharge and some see the dryness. End quote.
Thirdly:
If the yellowish or brownish discharge comes immediately after the period then it is part of the menses. If it comes after the tuhr has been established, then no attention should be paid to it.
Al-Bukhaari (may Allaah have mercy on him) said in hisSaheeh: Chapter of the coming and going of menses; the women used to send to ‘Aa’ishah vessels containing pieces of cloth on which there were yellowish marks and she would say: Do not be hasty until you see the white discharge, meaning thereby the end of the menses (tuhr).
The colour of menstrual blood usually changes towards the end of the period, and becomes lighter in colour, and it may be followed by a yellowish or brownish discharge. The report of ‘Aa’ishah (may Allaah be pleased with her) indicates this, and indicates that the yellowish discharge that is connected to the period is regarded as menses.
The basic principle is that you should regard this yellowish discharge as part of the period, not spotting, so long as you have not ascertained that the period is over, especially as you see the brownish discharge after doing ghusl. This makes it more likely that it is menses.
But if the end of the period is ascertained by seeing the white discharge or complete dryness, then you should not pay any attention to the yellowish and brownish discharge in that case. This is what is indicated by the words of Umm ‘Atiyah (may Allaah be pleased with her): We used not to regard the brownish and yellowish discharge after the tuhr (end of the period) as being of any significance. Narrated by al-Bukhaari (320) and Abu Dawood (307).
And Allaah knows best.

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Acts of Worship, - Dought & clear, - * Should he focus on purifying his heart or on doing naafil acts?

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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 those other things are present in 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): “My slave 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 so that 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 and the physical faculties are like 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 corrupt then the whole body will be 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. Or acts that are described as outward or physical may be better, such as qiyaam al-layl (praying at night), which is better than simply giving up some thoughts that may cross one's mind such as (non-destructive) jealousy, etc. Inward and outward 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 separation between 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 days of 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 to rancour, 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 not believe 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 will undoubtedly 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.

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Acts of Worship, - Dought & clear, - * Showing off (riya) in worship

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Is there any chance of getting blessings from an act ruined by riyaa if one's intentions change to please Allaah after the thought of riyaa has already come? For example, I finish reciting Qu'raan, and the thought of riyaa enters my mind. If I immediately fight this thought with thinking about Allaah, can I still get blessings for my recitation, or is it completely ruined forever because of riyaa, given that the act is over and the riyaa thought came after it was already over?.
Praise be to Allaah.
Shaykh Ibn ‘Uthaymeen said:
Showing off may affect worship in three ways:
1 – When the basic motive for worship is to be seen by others, such as one who stands and prays so that people will see him, and so that they will praise him for his prayers. This invalidates the act of worship.
2 – When it is a factor that develops during the act of worship, i.e., if the worshipper is initially sincere in his intention towards Allaah, then the idea of showing off develops whilst he is doing it. In this case one of the following two scenarios must apply:
(i) There is no connection between the first part of his act of worship and the last part, so the first part is valid in all cases, and the last part is invalid.
For example: a man has one hundred riyals that he wants to give in charity, so he gives fifty of them in a sincere act of charity. Then the idea of showing off develops with regard to the remaining fifty. So the first was a sound and accepted act of charity, but the last fifty was an invalid act of charity because the sincerity was mixed with a desire to show off.
(ii) The first part of the act of worship is connected to the last part, in which case one of the following two scenarios must apply:
(a) He wards off the idea of showing off and does not give in to it, rather he turns away from it and hates it. This does not have any effect on him, because the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has forgiven my ummah for what crosses their minds, so long as they do not act upon it or speak of it.”
(b) When he gives in to this idea of showing off and does not ward it off. In this case the entire act of worship becomes invalid, because the first part is connected to the last part. For example, he starts the prayer with a sincere intention towards Allaah, then the idea of showing off develops in the second rak’ah, so the entire prayer becomes invalid because the first part is connected to the last part.
3 – The idea of showing off develop after the act of worship has ended. This does not affect it or invalidate it, because it has been completed soundly, so if showing off occurs after that it does not affect it.
It is not showing off if a person feels happy that the people come to know about his worship, because this developed after he has finished the act of worship.
It is not showing off if a person feels happy because he has done an act of worship, because that is a sign of his faith. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever feels happy because of his good deeds and sad because of his bad deeds, that is the believer.”
The Prophet (peace and blessings of Allaah be upon him) was asked about that and said: “That is the first glad tidings of the believer.”

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