Pilgrimage, & Dought & clear, - * He came from Egypt to Jeddah for work during Hajj season, then he was given permission to do Hajj, so he entered ihram from Jeddah

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I am from Egypt, and I went to Jeddah for work during Hajj season. After spending twenty days in Jeddah my work ended, and I was given permission to do Hajj, so I intended to do Hajj from that time, and I entered ihram for ‘Umrah from Jeddah, intending to do Hajj tamattu‘ (in which one enters ihram for ‘Umrah, exits ihram after ‘Umrah, then enters ihram again for Hajj on 8th Dhu’l-Hijjah). Is this correct, or do I have to go back to the miqaat of the people of Egypt?
Praise be to Allah.
If a person wants to do Hajj or ‘Umrah, and he is outside the miqaat boundary, he has to enter ihram from the miqaat. However, if his place of residence is within the miqaat boundary, such as the people of Jedah, then he may enter ihram from his place of residence, because of the report narrated by al-Bukhaari (1524) and Muslim (1181) from Ibn ‘Abbaas (may Allah be pleased with him) who said: The Prophet (blessings and peace of Allah be upon him) defined the miqaat of the people of Madinah as Dhu’l-Hulayfah; that of the people of Shaam (Syria) as al-Juhfah; that of the people of Najd as Qarn al-Manaazil; and that of the people of Yemen as Yalamlam. They are for them and for others who come through them with the intention of performing Hajj and 'Umrah; and whoever is living within these boundaries (can enter ihram) from the place where he starts, and the people of Makkah can enter ihram from Makkah.
The words of the Prophet (blessings and peace of Allah be upon him), “and whoever is living within those boundaries (can enter ihram) from the place he starts” mean: he can enter ihram from the place where he is. As you did not form the intention to do Hajj until after you finished your work, at which time you were in Jeddah, then you may enter ihram from the place where you are, and you do not have to go to the miqaat.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: I was sent (to Makkah) by my company during Hajj season and I travelled with the group as far as Mina, then I decided to ask my work for permission to perform Hajj. Should I go to the miqaat and enter ihram from there, or can I enter ihram from the place where I am?
He replied: You can enter ihram for Hajj from the place where you are, because when you passed the miqaat, you did not know whether you would be given permission or not, so you had not decided to do Hajj. So for example, if they gave you permission in Mina, then enter ihram from Mina; if they gave you permission in ‘Arafah, enter ihram from ‘Arafah.
End quote fromLiqa’ al-Baab al-Maftooh, 89/20
He was also asked: In sha Allah, I am intending to do ‘umrah on the day of Hajj, and I am assigned to do some tasks during Hajj season. He said: If my work allows me, and it is most likely that work will not say no. But we say there is a 10% chance that they may say no, as a precaution. He has passed the miqaat now; does he have to go back in order to enter ihram from the miqaat?
He replied: No. If the man has been given some tasks to do and does not know whether he will be given permission or not, he does not have to enter ihram from the miqaat. Then if he is given permission, he may enter ihram from the place in which he was given permission.
End quote fromLiqa’ al-Baab al-Maftooh, 178/18.
And Allah knows best.

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Pilgrimage, & Dought & clear, - * He is asking about the cost of the fidyah for removing hair

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What is the cost, in riyals, of the fidyah for removing hair or clipping the nails (when in ihram)?
Praise be to Allah.
Things that are forbidden when in ihram include removing hair from the head or body and clipping the nails. For each of these a fidyah must be offered. The individual has the choice between sacrificing a sheep; feeding six poor persons, giving each poor person half a saa‘; or fasting for three days. That is because Allah, may He be exalted, says (interpretation of the meaning):
“and do not shave your heads until the Hady reaches the place of sacrifice. And whosoever of you is ill or has an ailment in his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either observing Saum (fasts) (three days) or giving Sadaqah (charity - feeding six poor persons) or offering sacrifice (one sheep)”
[al-Baqarah 2:196].
And because of the hadeeth of Ka‘b ibn ‘Ajrah (may Allah be pleased with him). When he needed to shave his head whilst in ihram, the Prophet (blessings and peace of Allah be upon him) said to him: “Shave your head, and fast for three days, or feed six poor persons, or offer a sacrifice.”
Narrated by al-Bukhaari, 4190; Muslim, 1201
It is not permissible to offer the fidyah in the form of cash, and it is not valid to do so, because that is not mentioned in the texts. Rather it must be given in the form of food, as enjoined by the Prophet (blessings and peace of Allah be upon him).
If the question is about removing something from the hair or nails after the month of Dhu’l-Hijjah has begun, in the case of one who wants to offer a sacrifice but is not in a state of ihram for Hajj or ‘Umrah, in this case even though it is haraam, no fidyah is required; rather he has to pray for forgiveness and repent.

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Menstruation and Post-Natal bleeding, - 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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Menstruation and Post-Natal bleeding, - 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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