Menstruation and Post-Natal bleeding, - Dought& clear, - * If a woman’s nifaas ends before forty days, she should do ghusl and pray and fast

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My wife gave birth around the 15th of Sha’baan. Is it permissible for her to pray, fast, do ‘umrah, read Qur’aan and do all other duties prescribed in Islam when the nifaas (post-partum bleeding) stops and she is sure of that, or should she wait for 40 days as some people say?.
Praise be to Allaah.
The majority of scholars, including the four imams, are of the view that there is no minimum limit for nifaas. Whenever a woman becomes pure from nifaas, she has to do ghusl and pray and fast, even if that is before forty days have passed since the birth. Because no precise definition has been narrated in sharee’ah with regard to the minimum length of nifaas, so the matter should be based on experience, which shows that nifaas may be very short or it may be long. - Ibn Qudaamah inal-Mughni, 1/428. Some of the scholars narrated that there was consensus on this point. Al-Tirmidhi (may Allaah have mercy on him) said: The scholars among the companions of the Prophet (peace and blessings of Allaah be upon him), the Taabi’een and those who came after them are agreed that a woman in nifaas should stop praying for forty days, unless she sees that she has become pure before that, in which case she should do ghusl and pray.
Seeal-Majmoo’by al-Nawawi, 2/541.
Shaykh Ibn Baaz (15/195) was asked: is it permissible for a woman in nifaas to pray, fast and do Hajj before forty days if she becomes pure (i.e., if the bleeding stops)?
He replied: yes it is permissible for her to fast, pray and do Hajj and ‘umrah, and it is permissible for her husband to have intercourse with her within forty days, if she becomes pure. If she becomes pure after twenty days, she should do ghusl and pray and fast, and she is permissible for her husband. The report from ‘Uthmaan ibn Abi’l-Aas which says that he regarded that as makrooh is to be understood as meaning disliked but not forbidden; this is his ijtihaad, but there is no evidence for that.
The correct view is that there is nothing wrong with that if the woman becomes pure before forty days. If the bleeding resumes within forty days, then the correct view is that she should regard it as nifaas within the forty-day period, but her fasts, prayers and Hajj at the time when she was pure are still valid and she does not have to repeat any of them, so long as they were done when she was pure.
It says inFataawa al-Lajnah al-Daa’imah(5/458):
If a woman in nifaas sees that she has become pure before forty days are over, then she should do ghusl and pray and fast, and her husband may have intercourse with her.
The Standing Committee (10/155) was asked about a woman who gave birth seven days before Ramadaan, then she became pure and fasted Ramadaan. They replied: If the matter is as described and she fasted Ramadaan at a time when she was pure, then her fast is valid and she does not have to make it up.

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Pilgrimage, & Dought & clear, - * Benefit of stipulating a condition [about exiting ihram] when entering ihram

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What is the benefit of saying, when one wants to enter ihram for Hajj or ‘Umrah: “If something prevents me (from continuing), I will exit ihram from the point where I am prevented”?.
Praise be to Allaah.
It is prescribed for the one who wants to enter ihram for Hajj or ‘Umrah to stipulate a condition [about exiting ihram] when entering ihram, if he is afraid that some obstacle may prevent him from completing Hajj and ‘Umrah. So he should say: “If something prevents me (from continuing), I will exit ihram from the point where I am prevented”, because of the report narrated by al-Bukhaari (5089) and Muslim (1207), according to which the Messenger of Allah (blessings and peace of Allah be upon him) said to Dubaa‘ah bint az-Zubayr when she wanted to do Hajj but she was sick: “Go for Hajj but stipulate a condition and say: O Allah, I will exit ihram from the point where You have prevented me (from continuing, if some problem should arise).”
The benefit that the pilgrim in ihram gains from that is that if something happens to him that prevents him from completing the rituals, such as sickness or an accident, or he is prevented from entering Makkah for some reason, then he may exit his ihram and he does not have to do anything – he does not have to pay any ransom (fidyah) or offer a sacrifice (hadiy) or shave his head.
Were it not for this stipulation, he would be muhsar, i.e., prevented from completing the rituals, and he would have to slaughter a sacrificial animal and shave his head, as the Prophet (blessings and peace of Allah be upon him) did at al-Hudaybiyah, when the mushrikeen prevented him from entering Makkah. So the Prophet (blessings and peace of Allah be upon him) slaughtered his sacrifice and shaved his head, and he instructed the Sahaabah to do likewise and said to them: “Get up and offer your sacrifices, then shave your heads.” Narrated by al-Bukhaari, 2734.
Allah, may He be exalted, says (interpretation of the meaning):
“And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad (blessings and peace of Allah be upon him)), the Hajj and Umrah (i.e. the pilgrimage to Makkah) for Allah. But if you are prevented (from completing them), sacrifice a Hady (animal, i.e. a sheep, a cow, or a camel, etc.) such as you can afford, and do not shave your heads until the Hady reaches the place of sacrifice”
[al-Baqarah 2:196].
Shaykh Ibn Baaz (may Allah have mercy on him) said:
The benefit of this condition is that if something happens to the pilgrim in ihram that prevents him from completing his rituals, such as illness or having his way blocked by an enemy, it is permissible for him to exit ihram and he does not have to do anything. End quote.
Majmoo‘ Fataawa Ibn Baaz, 17/50
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
As for the benefit of stipulating the condition, the benefit is that if something happens to the person that prevents him from completing his rituals, he exits ihram and does not have to pay any ransom (fidyah) or make up his (Hajj or ‘Umrah).
End quote.
Majmoo‘ Fataawa Ibn ‘Uthaymeen, 22/28.
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Pilgrimage, & Dought & clear, - * Ruling on doing tawaaf wearing shoes

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I made hajj this year,and i made tawaaf-ifadah near the kaaba with my shoes on,and i also made saee with my shoes on.is this permissible.if no, then do i have to repeat my tawaaf and saee.(my shoes was very clean).
Praise be to Allaah.
It is permissible to do tawaaf wearing shoes if they are clean. The Sunnah is to pray wearing shoe sometimes. If prayer wearing shoes is valid, then it is even more likely that doing tawaaf and sa‘i in shoes is also valid. For more information please see the answer to question no. 69793.
It is better not to do tawaaf wearing shoes, so that people who are careless and who do not take care to avoid najaasah (impurities) will not follow your example, which would lead to the mosque being contaminated and made dirty.
The pilgrim may need to do tawaaf and sa‘i wearing shoes because of injuries to his feet and so on. So there is nothing wrong with him doing tawaaf in his shoes, after making sure that they are clean, because the Prophet (blessing and peace of Allah be upon him) said: “When one of you comes to the mosque, if he sees some dirt on his shoes, let him wipe them and pray in them.”
Narrated by Abu Dawood (555) and classed as saheeh by Shaykh al-Albaani (may Allah have mercy on him).
And Allah knows best.

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Pilgrimage, & Dought & clear, - * Stipulating a condition [about exiting ihram] in Hajj and ‘Umrah forone who is afraid that her menses may come

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A woman wants to do ‘Umrah but there is the possibility that her period may come after she enters ihram and before she does tawaaf. Can she stipulate a condition [about exiting ihram] because she is afraid that she may hold her family up?.
Praise be to Allaah.
If a woman wants to do ‘Umrah but is afraid her menses may come before she completes it, she may stipulate a condition [about exiting ihram], then if she gets her menses she can exit ihram and will not have to do anything.
The basic principle about it being permissible to stipulate such a condition is the report narrated by al-Bukhaari (5089) and Muslim (1207) from ‘Aa’ishah (may Allah be pleased with her) who said: The Messenger of Allah (blessings and peace of Allah be upon him) entered upon Dubaa‘ah bint az-Zubayr and said to her: “Perhaps you want to do Hajj?” She said: By Allah, I am always in pain. He said to her: “Go for Hajj but stipulate a condition and say: O Allaah, I will exit ihram from the point where You have prevented me (from continuing, if some problem should arise).”
If a person is afraid of illness or if a woman fears that her menses may come, she may stipulate this condition.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: With regard to stipulating a condition [about exiting ihram] in Hajj, are there any specific cases in which the pilgrim should stipulate this condition and say: “If something prevents me (from continuing), I will exit ihram from the point where You have prevented me (from continuing)”?
He replied: Stipulating a condition in Hajj means saying, when entering ihram: “If something prevents me (from continuing), I will exit ihram from the point where You have prevented me (from continuing).”
Stipulating this condition is not prescribed unless there is some fear of sickness, or if a woman fears that her menses may come, or if a person is delayed and fears that he may miss Hajj. In these cases he or she should stipulate this condition. If he stipulates this condition and something happens that prevents him from completing the rituals, then he may exit ihram and leave, and does not have to do anything.
But if he is not afraid (of any of these things happening), the Sunnah is not to stipulate a condition; rather he should be firm in his resolve, put his trust in Allah and think positively of Allah, may He be glorified and exalted.
End quote fromLiqa’ al-Baab al-Maftooh, 25/18
And Allah knows best.

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