Menstruation and Post-Natal bleeding, - Dought& clear, - * Maximum period for nifaas is 40days

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What is the longest that nifaas (post-partum bleeding) can last?
Praise be to Allaah.
There is a difference of opinion among the scholars concerning that.
1 – Most of the scholars said that the longest that nifaas can last is 40 days; if the bleeding lasts longer than that then it is istihaadah (irregular vaginal bleeding) unless it coincides with her regular period. This is the view of Abu Haneefah and Ahmad, according to one report, and is the well known view of his madhhab. This was also the ruling given by al-Tirmidhi in hisJaami’, narrating from Sufyaan, Ibn Mubaarak, Ishaaq and most of the scholars.
2 – Maalik, al-Shaafa’i and Ahmad, according to one report, said that the longest it may last is 60 days.
3 – al-Hasan al-Basri said that it may last between forty to fifty days; if it lasts longer than that then it is istihaadah.
4 – There are other opinions but these are cases of ijtihaad for which there is no saheeh evidence apart from the first view. It was proven that Ibn ‘Abbaas (may Allaah be pleased with them both) said: “The woman in nifaas should wait for approximately forty days.” (Narrated by Ibn al-Jaarood inal-Muntaqa).
Ahmad, Abu Dawood, al-Tirmidhi and Ibn Maajah narrated via Massah al-Azdiyyah that Umm Salamah said: “At the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), the woman in nifaas would wait for forty days…”
There is some dispute concerning this isnaad. Ibn Qattaan classed it as da’eef (weak) inBayaan al-Wahm wa’l-Ayhaam, as did Ibn Hazm. Al-Haakim classed it as saheeh and al-Nawawi and others classed it as hasan.
Ibn ‘Abd al-Barr (may Allaah have mercy on him) said inal-Istidhkaar, with regard to the maximum period of nifaas there is no opinion to be followed except the opinion of those who say that it is forty days. This is the view the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him), and there was no dispute among them concerning this matter. All other opinions are those of people other than the Sahaabah, and in our view no other opinion can be counted because the consensus of the Sahaabah is evidence for those who came after them. Usually everyone feels comfortable with their opinion; how could anyone hold a different view with no evidence from the Sunnah? This view is the correct one, and that is for a number of reasons:
1- It is the view of the Sahaabah and no one has the right to go against them.
2- It is essential in this case to define a number of days during which a woman may remain in nifaas; it is not permissible to ignore the view of the Sahaabah and accept someone else’s view.
3- This is the view of doctors who are specialized in knowledge of this bleeding. Their view coincides with that of Ibn ‘Abbaas and of most of the scholars.
With regard to the minimum length of nifaas, most of the scholars have not set any limit for that. If the woman sees that she is pure (taahir) – which is when the bleeding stops – then she should do ghusl and start praying.
Imaam Abu ‘Eesa al-Tirmidhi (may Allaah have mercy on him) said in al-Jaami’that the view of the scholars among the Sahaabah, Taabi’een and those who came after them was that the woman in nifaas should not pray for forty days unless she sees that she is pure before that, in which case she should do ghusl and start praying.
Shaykh Sulaymaan ibn Naasir al-‘Alwaan
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Menstruation and Post-Natal bleeding, - Dought& clear, - * A woman has been bleeding after child birth for 40 days and it has not yet stopped. Should she fast and pray?

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Does a woman who recently gave birth have to fast Ramadaan, knowing that forty days have passed and she is still in nifaas i.e., she has not become taahir (pure) yet (the bleeding has not stopped).
Praise be to Allaah.
The scholars differed as to the maximum extent of nifaas (bleeding following childbirth). The majority of scholars were of the view that it is forty days after giving birth.
See question no. 10488.
Based on this, then for a woman whose bleeding lasts for more than forty days, if this blood coincides with her regular menstrual cycle, then she is menstruating; if it does not coincide with her regular menstrual cycle, then it is the blood of istihaadah (irregular non-menstrual bleeding), so she should do ghusl after forty days, and fast and pray. She is taahir (pure) and comes under the same ruling as other women who are taahir.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Brownish discharge that appears before menses

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I use a contraceptive (the IUD or coil), and because of that for three days before the regular bleeding starts I get a brownish discharge. Does this invalidate my fasting or my making up of missed fasts? Please advise me, may Allaah reward you with good.
Praise be to Allaah.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: “If this brownish discharge is the precursor of the period, then it is hayd (menstrual bleeding). You know that it marks the onset of the period if it is accompanied with pains and cramps. But if the brownish discharge comes after the period, the woman should wait until it goes away, because the brownish discharge that follows on from the period is also hayd, as ‘Aa’ishah (may Allaah be pleased with her) said: “Do not be in a hurry until you see the white discharge.”
( Risaalat al-Dima’ al-Tabee’iyyah, 59).
Based on this, if you think that this brownish discharge is the precursor of your period, then it is hayd, so you have to stop praying and fasting, and make up your fasts after your period ends.

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Pilgrimage, & Dought & clear, - * Some people insist on praying the two rak’ahs of tawaaf behind Maqaam Ibraaheem even on days when it is crowded

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Sometimes there is severe crowding in the mataaf (place of tawaaf around the Ka’bah) and some ignorant people pray there, close to the Maqaam, and get in the way of other people's tawaaf, and some of them make a circle around the one who is praying (to shield him). Is there any blame on us if we push them, especially when there is severe crowding?
Praise be to Allaah.
Those who pray behind Maqaam Ibraaheem and insist on praying there, even though the people who are doing tawaaf need their space, are wronging themselves and wronging others, and they are sinners, trangressors and wrongdoers. They have no right to this space and you have the right to push them and to walk in front of them, and to step over them when they are prostrating, because they have no right to this space at all, and the fact that they are insisting on being in this space undoubtedly stems from their ignorance, because the two rak’ahs of Tawaaf may be done anywhere in the Mosque. A person can move away from the place where people are doing tawaaf and pray two rak’ahs. Even Ameer al-Mu’mineen ‘Umar ibn al-Khattaab (may Allaah be pleased with him) prayed the two rak’ahs of tawaaf in Dhu Tuwa, which is far away from al-Masjid al-Haraam, and is not even in al-Masjid al-Haraam.
People have to fear Allaah with regard to themselves and with regard to their brothers, and not pray behind Maqaam Ibraaheem when the people need this space for tawaaf. If a person does that, he has no protection and we may push him or interrupt his prayer, and we may step over him when he is prostrating, because he is the one who is transgressing and doing wrong –Allaah forbid. End quote.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him).
Fataawa ‘Ulama’ al-Balad al-Haraam (p. 220).
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