ald
this is chapter 2 of complicated a toz
of women's modern fi taught by shikh W
basuni rulings related to worship which
are specific to women page
14 the cardinal rule in this chapter is
that females and males carry all the
same rulings unless there is specific
evidence proving otherwise because the
prophet sallallah alaihi wasallam said
females are the other halfes of males by
IM Ahmed a rulings related to Tar W
and number one if a woman's dress is
long and drags and it gets dirty from
walking outside there is no need to
change or wash it even if it touches
something impure the land will purify it
unless you see a wet impurity which must
be washed when asked by um
Sal regarding her clothes that drag he s
alai wasam said it will be purified by
the land narrated by IM Abu
daud this particular Hadith is referring
to a woman's dress such as an Abaya or a
skirt if the woman walks into a public
bathroom you don't need to tell her to
wash the end of her skirt in case it
touches something impure by
accident it would be very difficult for
women to do this every time they entered
the bathroom however it must be noted
that this Hadith is specifically
regarding the end of the skirt or aaya
or
dress you cannot make an analogy on this
to make another
ruling this Hadith is not restricted to
only the public bathroom but it could be
applicable to any land such as tiles
sand
ETC number two internal vaginal wetness
is pure according to the strongest
scholarly opinions according to Imam as
Shafi page 15 number three rulings
regarding vaginal
discharge a if the discharge is a muddy
which is a result of a sexual emotion or
activity without intercourse or an
orgasm it is considered impure and must
be washed the genitals and anything
soiled must be washed it breaks the
woodoo and it does not necessitate
Gossel by by the consensus of Muslim
scholars in other words if the discharge
is a mudi the woman must clean herself
and wash her vaginal area but does not
need to make Gul according to the
consensus of mus Muslim Scholars B if
the discharge is a money which is a
result of intercourse a wet dream or an
orgasm then Gul is
necessary C if the discharge is not
related to sexual arousal and is of
natural secretion then it is pure and
does not break the woodoo according to
the strongest
opinion The Silence of the Sharia on
this issue despite its common occurrence
is an indicator of its Purity the
scholars debate about this however some
say it is impure actually the vast
majority consider it impure however Imam
shaffi and others do not because number
one it would be very hard for women to
clean herself every time she had this
discharge number two never in the
history of the C of the Prophet
sallallahu alaihi wasallam was he shown
to teach women to redo woodoo and clean
herself every time she had the discharge
since it is such a common thing the
prophet sallallahu alaihi wasam would
have advised women to do so and
Allah Number
Four The Escape of Trapped air from the
vagina area does not break the woodoo
number five a woman must perform after
intercourse regardless of whether there
was an orgasm discharged or not the
prophet sallallahu alaihi wasallam said
if the two circumcised Parts meet then
rusul becomes mandatory narrated by Imam
Muslim please note this Hadith abrogated
all previous Hadith which stated that no
Gul is needed if there was no orgasm
page 16 number 6 it is permissible to
delay the rul for janaba until the time
for prayer but it is recommended to
hasten to wash the private parts and
make
W narrated that the prophet sallallahu
alai wasallam after having intercourse
he would make Wu to go to sleep and then
do before
F number seven during gsul for janaba a
woman must wash her hair with water
reaching the roots of all her
hair said when one of us wanted to make
Gul from janaba she would pour three
handfuls of water into onto her head
narrated by
alari if a woman has her hair and braids
she does not have to undo them
before number eight there is no
difference between the Gul of janaba and
the Gul for the the completion of
menstruation water must cover the entire
body that's all you need to make Gul
according to shikh w basuni the perfect
way to make Gul is number one wash the
hands number two clean the private
parts the prophet sallallah wasam used
said to use ishan which is something
that has good smell number three make
woodoo number four let the water go to
your right side number five let the
water go to your left side and number
six put the water at the top of your
head in the middle and then cover your
body number nine it is permissible to
wipe over the kimar during woodo as it
is permissible for men to wipe over the
turban if she's able to include wiping
the Forefront of her hair
and then wipe over the kimar that would
be safer even if it was three hairs in
other words a woman can wipe over her
kimar if she's in a public place and she
does not want to show her
hair some Scholars say You must touch
some at least some part of your hair the
prophet sallallahu alaihi wasallam
touched the front part of his hair when
he was wiping over his
turban so just to be safe it would be
best practice to touch any part of your
hair with with your wet hand page 17
frequently asked
questions number one does a woman wipe
her head during woodoo in the same way
that a man
does since there's no difference between
a man and a woman regarding this issue
the same rule applies to
women if the sister has long hair does
she wipe her entire hair no only the
hair above the head needs to be
wiped anything extra does not need to be
wiped the prophet sallallah alai wasam
was said to have wiped the the top of
his head all the way back and then come
to the
front Imam Ahmed said that Aisha used to
just wash the front part of her hair in
woodu thus the rule is that the woman
needs to only wipe the top part of for
hair in
woodo number three does touching a male
break your
woodo we need to look at touching versus
being
touched if a man touches a woman it will
break his woodoo if it is done out of
lust however there is a difference of
opinion Imam Shafi says yes it
will however other Scholars such as Imam
IB and Abu hanifah and others claim that
it know it will not break the woodoo
unless it is done with lust Pro for this
is that the prophet sallallah alai wasam
used to touch the feet
of when he was going to make
suud another proof is that Aisha was
narrated to have touched the prophet s
wasam while he was praying she also
touched his feet when she was trying to
search for him and found that he his two
feet were joined together while he was
making sujud another proof for this
ruling is is in AB da when the prophet
sallallah alai wasallam used to kiss his
wives before going to pray number four
is money Pure or
impure money is the discharge which is a
result of intercourse wet dream or an
orgasm there is a difference of opinion
if the substance is impure or pure
according to the vast majority this is
imp this is
pure some of the scholars who State this
is
Al
Abdullah imfi and others the reason for
their opinion is in sah Muslim the
prophet sallallah alaihi wasam was
narrated to have had a stain in his
lower garment and if this was nudes
nudes he would have washed it um so it
is similar to uh this the discharge that
comes out of your nose um your mouth so
it's not considered
impure however IM Abu
hanifah and IM Malik um consider it to
be impure
Allah number five if uh I can if I find
a stain on the bed after intercourse do
I have to wash it um no if you consider
it pure um after looking into the
opinion stated in the previous question
then you do not have to but if you
consider it impure you should wash it
unless it is a m number
six if I take a bath or Swim would that
suffice as
goel yes it
would number seven if I stand under the
shower so that the water runs all over
my body would it would that be
sufficient for
goel yes it would be but it would be
safe to rinse the mouth and the nose
with
water number eight are gussel and
showers sufficient substitutes for
woodoo the general rule of thumb is if
you are taking shower after intercourse
or for going to the jum
prayer or if you're making an intention
to perform
Salah then it would be sufficient to
take a
shower however if you have no intention
for making Salah then it would not be a
substitute for woodoo however some
Scholars say no even if you have an
intention you must perform the actions
of woodo while taking a shower
allaham number 10 if I have my hair in a
bun do I have to undo the bun when
making the answer is no as long as the
water goes through the roots and the
proof for this is that the prophet s.
wasam was asked by um Sal should we undo
the
braids and the prophet sallah alai wasam
said no neither for janaba which is
after intercourse or
for after the completion of
menstruation however IB
Omar used to say to undo the bun and
braids after menstruation when
making
however refuted this opinion saying no
that she never did that and just put
water on her hair to touch the
roots page 18 number 11 would a
gynecologist check break the woodoo
no not even if they were putting cream
on it and a gynecologist woodoo would
not break because they are wearing
gloves number
12 if I have creams or oils in my hair
do I need to wash them out before
woodo if the texture of the cream or oil
is very heavy that the water cannot pass
through then you should remove it
however if you can then it is okay
lotion is okay as well because the water
will touch the skin number 13 can I make
woodoo while wearing makeup foundation
blush mascara nail polish
Etc if it does not allow water to touch
the original hair or skin then no it
must be washed number 14 can a bride
make theum so as not to mess up her
makeup no she has to make woodoo number
15 does touching the private parts break
the
woodo as long as touching the private
parts is not done with lust it will not
break the woodo and this is the opinion
of Imam Malik the Maliki mhab and
imia number 16 does oneul for multiple
reasons suffice for instance if it is
Friday and you have just ended your
period yes you can combine both into
one however there are two lonely opin
opinions from Hass IM Hass Al basri and
ibraim an who say no they must be two
separate Gul for each
occasion these are the only two opinions
and they are not the strongest number 17
can a woman read Quran during her Menses
or touch the mus the vast majority the
hanafi Shafi Maliki H madhabs say no
she's not allowed to read the Quran
while in her mensis the reason for this
is that there's a Hadith in from
imami saying that a woman after sexual
interourse or in her me Menses cannot
read the Quran however this is a weak
Hadith there is no single authentic
narration that states that women cannot
read Quran while in menses
all of them that exist are considered
weak the second reason for their opinion
is that they make an analogy for women
who after who are in the state of
completing intercourse is the same as
during
Menses if this is the case you are not
allowed to read the Quran unless you
make so the same rule applies to the
woman in menis however the other opinion
regarding this issue
states that women can read the Quran
while she's in menus and this is the
opinion of IM IB Ahmed and some old
Shafi scholar and IAM bukari and some
Maliki Scholars they state that no you
cannot
compare a woman after intercourse and a
woman in mensis because the period is
not controllable it is something
prescribed for the daughters of Adam
whereas the Intercourse is
controllable a woman without woodu is
equal to a woman in Menses this is their
analogy the reason for their ruling is
number one the prophet sallallah alai
wasam did not give an authentic Hadi to
forbid reading the Quran while women are
in menes number two there was AI Inari
that the prophet s
told to do everything in Hajj except the
and during Hajj you read a lot of Quran
and he never forbade that act number
three the prophet sallallah alai
wasallam sent a letter to herculis
through Abu sufyan who was a non-muslim
at that time and in the letter there was
an Ayah from Surah Ali Ali
Imran and he read that Ayah while in a
state of
janaba can a woman t touch the mus four
imams
inbia claim that it is not permissible
to touch the mus this is also the
opinion of shik Bin
Bas however some Iraqi Andi and IB al-
Scholars say
yes women in menes can touch the Musa
because there is no strong proof to not
touch the Musa it is only recommended to
do Wu not waj
ABB claimed that the verse in the Quran
which states that this is
Quran is referring to the angels because
if it is humans it would have
said the opinion that only people can
touch the Quran is a weak
Hadith number two all had that say only
a person can touch the Quran is weak all
Muslims
are this Hadith is weak because there
are two narrators suan IB mus and J who
are known to be weak
narrators it is recommended to have woo
when touching the mus not
waj this is the position of IM
Alani
IMI as
and I
Abbas number 18 can a woman make AAR
while on her Menses yes she
can this concludes the section on
rulings related
to
and rulings related to
menstruation bleeding outside of
menstruation and nefas postpartum
bleeding menstruation
according to the Muslim Scholars
menstruation is the blood that the
female naturally releases without any
outside cause and during certain
specific times menes typically occur
between the age of 12 and 50 although a
woman may have it before or after
depending upon her condition and
environment Imam darami states that any
given time whenever she sees blood it
could be before 12 or after 15 there is
a great deal of dispute amongst the
scholars regarding the period of time
which a woman is considered to be in
ha the strongest opinion is that there
is no limiting number of days for the
existence of ha regardless of whether
the bleeding is light or
heavy this is the opinion of Al darami
the choice of
Islam and in all likelihood the correct
opinion because it is substantiated by
evidences from the Quran Sunnah and good
analogy there is no fixed number of days
because because it is related to the
blood age race living conditions which
all impact the menes of women in the in
the Quran Surah 2: 222 Allah subhana wa
ta'ala says and they ask you about
menstruation say it is harm so keep away
from wives during menstruation and do
not approach them until they are
pure and when they have purified
themselves then come to them from where
Allah has ordained for you indeed Allah
loves those who are constantly repentant
and loves those who purify themselves
page 20 there are many types of changes
that affect the state of mensis first an
increase or
decrease for example a period that
normally start lasts for 6 days
continues for one more day or a period
that normally stays for seven days ends
on the second on the sixth day this is
considered to still be a period
according to Imam shaffi and IB
tamya the second type of change is an
advancement or delay for example a woman
having her normal period at the end of
each month finds herself menstruating at
the beginning of the month or vice
versa this is usually caused by stress
or other outside factors
the third type of change that affect the
state of menes is a yellowish discharge
which looks like a yellowish pus or
kudra it looks between yellowish and a
blackish discharge if this occurs during
the H period or immediately after it and
prior to the state of the Hara
cleanliness then it is to be considered
as ha with all the rulings of ha being
applied
if these discharges occur after the
state of tahara then it is not ha in lie
of the saying of
um we never considered yellowish
discharge after cleanliness as a thing
of importance as Menses narrated Abu
D in other words the yellowish discharge
is not considered ha if it occurs after
the state of tar
also said some women used to send the
pads of cotton with traces of yellowish
discharged to her for the verdict to
know whether they had become clean from
the menes or not
and would say Do not hurry till you see
Al which is a white discharge from the
womb the cotton pad will become white
will be white meaning the perfect
disappearance of Menses narrated in Al
bukari this clear discharge signifies
the end of the menses
however there are some women who do not
get this clear discharge in that case
the vagina must be completely clear and
dry and there should be no brownish
discharge page
21 the fourth change is a discontinuity
in menstruation such that blood flows on
one day and it stops the next day there
are two circumstances associated with
this type
number one if the discontinuity occurs
all the time then in this case this
blood is considered a blood ofad and all
rulings of are
applicable number two discontinuity
occurs only sometimes and there is a
period of
cleanliness Scholars deferred regarding
this period of cleanliness it is really
a period of Tara whereby the laws of hay
are not applicable or is it part of the
ha according to Al Al im as Shafi and IB
as well as Imam Abu hanifah school of
thought this Associated period is part
of ha because Al was not seen which is
the white
discharge and if it were to be
considered as tahara then there will be
difficulty and hardship upon women
certainly this is against the essence of
Islamic principles in other
words this is part of the ha because the
white discharge was not
seen however the hanaba claimed that on
these days you should clean yourself
take a shower and pray and fast the days
where you see the days you see the blood
all the ha laws apply this is a small
opinion but Imam Shafi IB T and Imam Abu
hanifah school of thought rejected this
opinion the rulings regarding menses
the blood of Menses is nudes menstrual
blood is nudes or impure and if it gets
on a woman's clothes she should wash
them page 22 women are not allowed to
perform Salah in the state of
menstruation she does not need to make
up the prayer that she
missed reported that the prophet
sallallahu alai wasallam said stop
formal prayer when your menes begins
when it is finished wash off the blood
from your body and return to formal
prayer narrated in
albari number three
fasting menstruating women are Exempted
from fasting regardless of whether they
feel themselves weakened by it or not
Allah subhana wa ta'ala has not
permitted them to fast in His Infinite
Wisdom which the Believers are required
to accept
unquestioningly AB
quoted that the messenger of Allah s.
wasam said a woman can neither pray nor
fast during her Menses narrated in sah
Muslim however the menstruating women
must make up the Miss days after
Ramadan said when we would have our
menes during the lifetime of the Prophet
sallallah alai wasallam we were ordered
to make up the days of fasting that we
missed but we were not ordered to make
up the prayers that we had missed
narrated in sah
alkari page
23 Hajj rights number four with regard
to the rights of Hajj menstruating women
are allowed to perform all of them with
the exception of the formal prayers and
the right of walking around the Caba
seven times
ta said we set out with the sole
intention of Performing Hajj when we
reached Sara a place six miles outside
of Mecca my Menses began the messenger
of allahallah alai wasam came to me
while I was crying and asked what is the
matter with you has your menes started I
replied yes he said this is something
which Allah has dis destined for the
daughters of Adam so do all the rights
that the pilgrims do except the narrated
in sah alkari and sah Muslim
also related that she told the messenger
of Allah s alai wasam that safia b ha
began menstruating before the farewell
thewa and said perhaps she will delay us
did she make thewa we replied yes he
then told her to go ahead narrated in
Sahari so the general rule of thumb here
is that when you are on your menses you
you are allowed to perform all the
rights of Hajj except ta if you
performed the Hajj tawa you are Exempted
from performing the farewell tawa or ta
Al ibia was once asked by a woman who
was traveling from in a caravan to
perform Hajj she wanted to make Thea to
complete her hudge but she was in her
Menses since it took so long for her to
to come and perform Hajj IB tamya
allowed her to make ta to complete her
Hajj IB tamya was the only person to
issue this sort of fatwa however after
his issuance of this fatwa all the other
for MBS followed this opinion because it
reduced the burden of a lot of women the
rule for this is the woman should wait
until the last minute of Performing Hajj
if her menes are not over then she is
able to perform the
TA and
Allah number five touching and reciting
the Quran
and most Scholars have prohibited
menstruating women and people in the
state of sexual defilement or janaba
from reciting the Quran or touching it
however some of them are of the opinion
that she can recite the Quran without
touching it except with her hand
covered ibraim Al said there is no harm
on menstruating women reciting a Quran
verse it was also the opinion of IM
Malik this is found in fat
Ali the menstruating women is allowed to
mention
Allah reported that they were instructed
to let the menstruating women come out
for the eids and say Allah abbar Allah
is the greatest Al bukari quoted this
anecdote to show that since menstruating
women were instructed to speak Allah's
names and his attributes they should be
allowed to read the Quran in which
Allah's names and attributes are also
mentioned IB
Abbas quoted Abu sufyan as saying
herculis asked for a letter from the
prophet and read it it began in the name
of Allah the beneficent the merci the
most merciful oh people of the scripture
let us come to a common principle
between us that we do not worship anyone
or anything besides Allah narrated in
sahkari number six
entering the Masjid the scholars have
deferred regarding the permissibility
for a manstrating women to enter the
Masjid those who prohibit it use the
following evidence which is the most the
majority opinion in Surah 4: 43 Allah
subhana wa ta'ala says oh you who have
believed do not approach prayer while
you are intoxicated until you know what
you are saying or in a state of janaba
except those passing through the place
of prayer until you have washed your
whole body and if you are ill or on a
journey or one of you comes from the
place of relieving himself or you have
contacted women and find no water then
seek clean Earth and wipe your faces and
your hands with it indeed Allah is ever
pardoning and
forgiving here the scholars use the
state of janaba to make an analogy that
this is also applicable to women in
their Menses Salah is taken to mean
places of Salah in this
verse was made comparing the
menstruating women to the one in the
state of janaba the following proofs are
why women are not allowed to enter the
Masjid during her Menses number one the
prophet sallallah alaihi wasallam
requested that the menstruating women
not sit in the prayer area during theid
congregation narrated in know bukari and
Muslim number two the prophet sallai
wasam would
let braid his hair while she was
menstruating while she was in her home
and he was in the
Masjid number three it has been narrated
that the prophet sallallah alai wasallam
said I do not permit the Masjid to the
one in the state of janaba or a woman
during
menstruation narrated in Abu ABI daud
however this Hadith contains D
B who is known to be a weak narrator
allaham those who permit women entering
the Masjid during their Menses state
that there is a rule of General
permissibility due to the absence of
prohibition number two the prophet
sallallahu alaihi wasallam never
instructed the woman who used to clean
the Masjid not to do so while
menstruating her story is in al
bukari number three the prophet
sallallah alai wasallam
told when she caught her menes during
Haj to do everything that one performed
that what the one performing H Hajj does
except to make the narrated in in sah
Muslim number four the prophet sallallah
alaihi wasallam said the believer does
not become impure narrated in Sahari and
Muslim the prophet Sall alai wasam asked
to pass him a cloth from the Masid while
she was
menstrating narrated in sah
Muslim however this Hadith is not clear
that if the cloth if she took the cloth
in the Masjid or if she got the cloth
from somewhere else which came from the
Masid number
sixun narrated that she used to put the
prophet Sall alam's cloth in the Masid
while she was menting narrated in Ahmed
however this is a weak Hadith
th the general rule of thumb for
entering the Masjid during during the
period of head is if there is a need
because the etiquette of entering a
Masjid is to pray the two raats it is a
strong
Sunnah so unless there is a need to
enter the Masjid women should not enter
the
Masjid number seven having intimacy with
the husband during a period of he having
intercourse with the menstruating women
is forbidden based upon the words of
Allah subhana wa
tala Allah says until they are purified
and if they purify themselves you are
allowed to have intercourse however
another question that could be brought
up is if you can have intercourse before
making and according Tob he claims it to
be okay however it would be best to wait
until you are purified rules relating to
H Surah 2 verse 222 they ask you
concerning menstruation say that it is
an adha a harmful thing for a husband to
have intercourse with his wife while she
is having her Menses therefore keep away
from women during Menses and go not onto
them till they have been
purified whoever does so must seek
forgiveness from Allah and turn to him
in Repentance and he must give a dinar
for or a half a dinar in charity as an
experation for what he has done as
report Ed by Al IM Ahmed and the
compilers of the sun with a good chain
of narration on the authority of
ABB and the pro that the prophet
sallallahu alaihi wasallam said
concerning one who had sexual
intercourse with his wife while she was
menstruating give a dinar or half a
dinar in charity and whichever of them
you do you will have its reward narrated
Abu
da it is permissible to be intimate with
your husband but without having
intercourse the prophet sallallahu
alaihi wasallam said do everything
except intercourse narrated in sah
Muslim page
29 a States if one of us was
menstruating and the messenger of Allah
s alaihi wasallam wanted to be intimate
with her he would tell her to wear an
isar which is a waist wrapper at the
peak of her menstruation and then he
would be intimate with her narrated in
alkari and Muslim
narrated from one of the wives of the
Prophet Sall Al wasallam that when the
prophet wanted to engage in any intimacy
with one of his wives when she was
menstruating he would PE put a piece of
cloth over her private part narrated in
in Abid da number eight Gul it is
obligatory for a menstruating woman when
her P bleeding stops to perform a
complete Gul based on the prophet
sallallah alaihi wasallam statement to
Fatima B ABI Hub when the min cretion
starts leave off Salah and when it is
finished then perform and offer Salah
narrated in
alari number nine divorce it is
prohibited to pronounce divorce when a
woman is on her mensis instead she must
be in a period of Purity between menes
in which her husband had has not had
intercourse with her Abdullah IB Umar
reported that he had divorced his wife
while she was menstruating and his
father had asked the messenger of Allah
sallallahu alaihi wasallam about it he
sallallahu alaihi wasallam replied
instruct your son to take her back and
keep her until she is clean then he
should wait until she menstruates and
becomes clean again if he then wishes to
divorce her he may do so without having
intercourse with her that is the period
which Allah prescribed for divorcing
women the pronouncement of divorce
during Menses is still counted as a
pronouncement Unice even ju
asked is the pronouncement of divorce
counted if a person divorces his wife
while she is in a state of menes he
replied why not was he helpless or
foolish narrated in Al bukari however
one who does so has committed a sin
when was asked about a person who
divorces his wife while she is
menstruating he replied if he pronounced
one or two divorces Allah's Messenger s
wasam would command him to take her back
allow her respit until she enters her
second Menses allow her respit until she
is purified then divorce her without
having intercourse with her if he had
pronounced three divorces he would have
disobeyed his Lord's command regarding
divorce but she would be irrevocably
separated from him narrated in Al
bukari is a vaginal bleeding for reasons
other than menstruation or child birth
in some women bleeding never stops in
others it continues for longer than a
normal period but it does stop for a
short period the woman affected by it is
in a is in one of three conditions
number one she had a known regular
Menses before the onset of the she
should calculate when her period would
normally come and stop offering Salah
during these days of her calculated
period and all other rules of
menstruation would apply to her during
the calculated period for the rest of
the days her bleeding should be treated
as two she did not have a regular period
or does not remember when it used to
occur but she can distinguish between
the two kinds of blood based on color
thickness and smell menstrual blood is
dark thick and with a strong odor isada
is bright red thin and less disagreeable
in smell number three she didn't have a
regular blood and she and even cannot
distinguish between the two types of
blood either because it's always the
same or because it's always changing she
should go by the average period of most
women so for six or seven days every
month she should consider herself as
menstruating and that she should be and
that she should and that should be
calculated from the time she first
noticed vaginal bleeding the rest of the
days should be treated
Asad there is no difference between a
woman beset byada and a woman who has
complete sensation of menstrual flow ex
except as follows a if the woman beset
by wants to perform woodo she should
wash the blood from her vaginal area
then apply a menstrual pad or wrap the
area with a clean rag on top of a wad of
cotton to catch the blood any blood
coming out after that is of no
account B she should perform woodo for
every single f Salah as the prophet
sallallah alai wasallam ordered for a
woman in this condition perform woodo
for every Salah narrated in
alkari nfas nefas is the postpartum
bleeding after the birth of a baby or
during delivery or 2 or 3 days before
delivery accompanied by labor pains the
following are the rules for nefas number
one there is no minimum limit to the
length of the bleeding
the upper limit is generally within 40
days number
two most of the rules of nefas are just
like the rules of
menstruation page
33 going back to the rulings
of there are a few scenarios we need to
discuss scenario one is if the is during
the time of enses you do not have to
pray number
two if you can distinguish between the
blood of the period and regular bleeding
you don't pray when there is when when
you have the period however if it is a
regular bleeding you should pray after
making
woodo scenario three is if you cannot
distinguish between the period blood or
and the regular
blood you should look at your biological
sister and compare yourself to
her if you do not have a sister scenario
4 then you should look at those similar
in age and
background if you have a diverse
community and don't have anyone similar
to
you the prophet sallallah alai wasallam
responded to a woman who was bleeding
non-stop by saying count six or seven
days and don't pray those days and the
rest are considered bleeding where you
would need to
pray um the said that she must perform
wo for every Salah however um and this
Hadith is found in
bukari however this could be a Hadi mud
which means that there might have been
an addition
added by the narrator in this case
orwa is said to have added for every
Salah and this is the opinion of Imam
Ahmed and several other
Scholars question number one does the
blood following a miscarriage or
abortion take the same ruling as
postpartum
bleeding the answer is if it happens
within the first 80 Days it will be
considered if it happens after 80 Days
of conception it will take the ruling of
neas 80 Days comes from the Hadith of IB
masud in which 2 months and 20 days are
given to the development of the baby
shape number two should I stop praying
if the amniotic sac ruptures before
Labor there are two
scenarios number one if she broke with
if the water broke with
contractions then it is considered
nefast if the woman does not have
contractions it is just regular
bleeding number three is bleeding that
occurs prior to child birth part of
fast once again the answer is similar to
number two if it is with contractions it
is considered nefast if it is not with
contractions it is
not number four I became pure during the
40 days postpartum then the bleeding
resumed after some days of Purity what
is the
ruling if the blood stopped for 24 hours
you still still continue the nefas
because it is a very short period of
time and it is not considered
Purity if however it stops for 2 days
and you do see a clear sign of
Purity and then you see the blood
flowing again there could be two
situations number one it could
be your your period in which in this
case you do not pray and number two it
could be just the regular blood in this
case you would make woodo for every
Salah and
pray number five can a woman get her
period while pregnant no she
cannot while breastfeeding
yes number six what is the ruling
related to bleeding associated with the
placement of an
IU it is not a period
and the woman needs to make woodu and
pray or fast number seven what is the
ruling of taking medication to delay the
onset of menstruation in order to
complete hjj or fasting the general rule
is it is permissible however you must
consult your doctor to see if it is okay
for you or not number
eight going back to number seven even if
if the woman is using medication to
regulate her
period it is still considered a period
and you cannot Pray when you have your
period number eight what is the ruling
on a menstruating woman reading T it is
permissible because because it is not a
mus for those who follow the rule that a
menstruating woman should not touch a
Musa number nine when a menstruating
woman becomes pure Before Sunrise is it
obligatory upon her to perform the m and
Isha
prayers similarly if she becomes pure
Before Sunset is it obligatory upon her
to perform the and ass prayers the H the
hanbali Shafi Maliki Scholars say
yes and must be prayed together if she
got her period before F she should pray
M and
Asha however the opinion of Imam Abu
hanifah is that if there is only if
there is enough time to
shower and pray at least one raat of the
Salah then it should be
prayed however if there isn't any time
then that prayer does not need to be
prayed this opinion is the strongest
opinion it is also the opinion of IB
Tamia the reason why is number one there
is no Hadith that states that the
prophet sallallah alai wasam told women
to pray prior prayers number
two why make the Salah obligatory when
it is not for the menstruating
woman if you do not know when your
period has
ended you pray whatever you are certain
about for instance if your period ended
before Salat and you don't know if it
ended before or during Salat you just
pray Salat because you are certain about
that and
Allah number 10 was covered in the
previous
lesson C rulings related
toan and Page
34 it is not recommended for a woman to
call thean
orb said aan and are not for women it is
permissible for her to do so between
women thus in other words women are
allowed to call the aan
or amongst other women however they are
not allowed to be a mu of a Masid this
is seen as a and it was never done
during the time of the Prophet s. wasam
Allah women are allowed to gather in the
Masjid the prophet sallallah alaihi
wasallam said do not prohibit the female
slaves of Allah from the mosques of
Allah narrated in sah
Muslim said the believing woman used to
witness the F congregation with the
prophet sallallah alai wasam in the
Masid narrated in sah alkari and sah
Muslim the prophet sallallah alai
wasallam said I consider elongating my
prayer but when I hear a child crying I
make it short because I do not want to
make it difficult upon its mother these
evidences as well as several other
evidences clearly show that women were a
big part of the
Masjid page
35 during the time of the Prophet
Muhammad sallallah alai wasam the women
used to hurry home after prayer so as
not to mix with the men to solve this
issue the prophet sallallah alai
wasallam assigned a specific entrance
for for the women thus it is a Sunnah
act to create a separate entrance for
women in the Masjid number two when a
woman comes to the Masjid she should
avoid wearing perfume or makeup the
prophet sallallah alaihi wasallam said
if one of you women witnessed the Salah
in the Masjid she should not wear
perfume narrated in sahim Muslim in
another Hadith they should come
not beautifying themselves narrated in
Abu Abu
da number three there was a black woman
who used to clean the Masid then she
died the prophet sallallahu alaihi
wasallam asked after her and was told
that she had died he said why did you
not inform me show me her grave then the
then he went to the grave and offered
the funeral prayer over it narrated in
sahkari and sahim
also in sahim
Muslim a woman was shown to have
suggested the prophet s suggested to the
prophet s Sall alai wasallam to build a
mimar women should have roles in the
mass frequently asked questions page 40
question number one can I repeat after a
digital or recorded
Evan no there is no need to
repeat after the the digital record aan
because there needs to be a a Nia when
making the aan and this is not a real
aan
so repeating after it is is not to be
done number two I missed so many prayers
in my life I have repented now what
should I do number one it is a sign ofur
to
missah number two if you miss it in
intentionally you cannot make up the
missed prayer but if you miss it
unintentionally you may miss you may
make it
up the only way to make up the
intentionally missed prayer is by
performing extra prayers and this is the
position of Imam Ahmed and
IB however the vast majority say that
you are allowed to make up intentionally
missed prayers however it must be done
in the correct order for instance if you
miss 100 days worth of prayer you must
make up the M Day of Prayer in order of
the prayer for
instance and all must be made all must
be done in the correct order however
making and is easier and to to promise
not to do it in the future
allaham number three can I pray while
sitting in the car if there are no Mass
close by and the prayer time is about to
end no in sah alari the prophet
sallallahu alaihi wasallam states that
obligatory prayers must be prayed while
standing if you are unable to do
this then it is better for you to join
the prayers than to sit and pray
however if you are traveling such as on
an airplane you may pray while sitting
because this takes the this is similar
to the ruling for the person who is
traveling on sea because there is a
Hadith that says the person traveling on
sea can pray while sitting and this is
due to the shaking of the
ship similarly the airplane is not stick
and it could have it could drop and
Shake number two people may all may be
may get scared if you pray on the
airplane while standing because they are
ignorant praying on the airplane while
sitting is okay
Allah this concludes the session
alhamdulillah