Ramadan Day 22
*What have you learnt?*
Alhamdulilah!
Alhamdulilah!! Alhamdulilah!!!
We thank
Almighty Allah to spare our lives to witness this miraculous month (Ramadan).
Brothers and sisters in Islam.
*I just want
to remind myself and yours about ‘’Will a woman have the reward for giving
iftaar to a fasting person if she prepares food for her family members?*
1.0
Question: Does a woman attain the reward for giving iftaar to a fasting person
when she prepares food, or must she be the one who buys the ingredients?
Answer
Praise be to
Allah.
What appears
to be the case is that the reward for giving iftar to a fasting person is not
limited to the one who offers the food and at whose expense people who are
fasting break their fast. Rather if the man spends on that from his wealth, and
the woman is the one who cooks the food and prepares it for those who are
fasting, then the man will have reward for what he spent from his wealth and what
he did to give iftaar to those who are fasting, and it is hoped that the woman
will also be rewarded for her work and effort, and making the food.
This is
supported by the following hadiths:
Al-Bukhaari
(1425) narrated that ‘Aa’ishah (may Allah be pleased with her) said: The
Messenger of Allah (blessings and peace of Allah be upon him) said: “If a woman
gives from the food that is in her house, without causing any damage [i.e.,
without spending unreasonably], she will have a reward for what she gave, and
her husband will have a reward for what he earned, and the storekeeper will
have a similar reward, without the reward of any of them detracting from the
reward of the others at all.
In another
report narrated by al-Bukhaari (1440), it says: “If a woman gives from the food
that is in her house, without causing any damage [i.e., without spending
unreasonably], she will have a reward, he [the husband] will have a similar
reward, and the storekeeper will have a similar reward. He will be rewarded for
what he earned, and she will be rewarded for what she spent.”
This hadith
indicates that the woman will have the reward for giving charity, as will the
storekeeper, even though the wealth belonged to the husband.
Al-Bukhaari
(1438) and Muslim (1023) narrated from Abu Moosa that the Prophet (blessings
and peace of Allah be upon him) said: “The trustworthy Muslim storekeeper who
does as he is commanded or gives what he is commanded to give, giving it in
full and willingly, to those to whom he is commanded to give it, is one of the
givers of charity.”
Al-Haafiz
Ibn Hajar said in Fath al-Baari:
The words
“he [the husband] will have a similar reward” mean: a reward like hers; “and
the storekeeper will have a similar reward” means: subject to the conditions
mentioned in the hadith of Abu Moosa.
What appears
to be the case is that they will all be rewarded equally.
However, the
Arabic text of the hadith may be interpreted as meaning that they will all be
rewarded, but the one who earned the money and bought the food will have a
greater reward. End quote.
An-Nawawi
said:
What these
hadiths mean is that the one who participates in a good deed will have a share
in the reward.
What is
meant by having a share in the reward is that he will have a reward as the one
who initiates the deed will have a reward; it does not mean that anything will
be detracted from the reward of the one who initiated the deed.
What is
meant is that, in principle, each of them will have a reward, so that this one
will have a reward, and that one will have a reward, even though one of them
may have a greater reward. It does not necessarily mean that the amount of
their rewards will be the same; rather the reward of one may be greater or
less. If the owner of the wealth gives his storekeeper, his wife or someone
else one hundred dirhams and the like, to give it to one who is entitled to
charity who comes to the door of his house, and the like, then the reward of
the owner of that wealth will be greater. If he gives him a pomegranate or a
loaf of bread and the like, which is not of great value, to take it a great
distance to a needy person, and if he were to hire someone to take it, that
would cost more than the value of the pomegranate or loaf of bread, then in
that case the one who delivers it will have a greater reward; but if the cost
of hiring him would be equivalent to the value of the loaf of bread, for
example, they would have an equal reward. End quote.
It was
narrated from ‘Uqbah ibn ‘Aamir that the Prophet (blessings and peace of Allah
be upon him) said: “Allah, may He be glorified and exalted, will admit three
people to Paradise for a single arrow: the one who made it, seeking reward for
making it; the archer who shoots it; and the one who passes the arrow to the
archer.”
It was also
narrated by Ahmad, Abu Dawood, at-Tirmidhi, an-Nasaa’i and Ibn Maajah.
At-Tirmidhi said: It is hasan saheeh. It was classed as hasan by al-Arna’oot in
Tahqeeq al-Musnad (17338) on the basis of corroborating evidence.
From these
hadiths it may be understood that a woman will attain reward for giving iftaar
to one who is fasting by preparing the food, and her husband will have a
similar reward. In fact the one who delivers the food to the fasting person
will also have a reward, without the reward of one of them detracting from the
reward of the others.
And Allah
knows best.
Source:
Islam Q&A, 313402
*2.0 If the
bleeding lasts for more than 15 days is it still regarded as menstruation, and
can she fast?*
Question: I
just want to know that i have menhorrehia and my periods are irregular if i go
over 10 or 15 days am i allowed to pray or not?
Answer
Praise be to
Allaah.
There is no
definitive evidence in sharee’ah to prove the minimum or maximum length of
menses. Shaykh Ibn ‘Uthaymeen was asked: Is there a definitive number of days
for the minimum or maximum length of menses?
He replied:
There is no
definitive number of days for the minimum or maximum length of menses, because
Allaah says (interpretation of the meaning):
“They ask
you concerning menstruation. Say: that is an Adha (a harmful thing for a
husband to have a sexual intercourse with his wife while she is having her
menses), therefore, keep away from women during menses and go not unto them
till they are purified (from menses and have taken a bath)”[al-Baqarah 2:222]
So Allaah
did not make the period of abstention a certain number of days, rather He
stated that the period of abstention ends when the woman becomes pure. This
indicates that the reason for the ruling is menstruation, and whether it is
present or not. When menstruation is present, the ruling applies, and when the
period ends the attendant rulings no longer apply. Moreover there is no
evidence for putting a time limit on menses, even though there was a need (at
the time of the Prophet (peace and blessings of Allaah be upon him)) to explain
the definition if any such definition had existed. If there was such a
definition, it would have been explained in the Book of Allaah or the Sunnah of
His Messenger (peace and blessings of Allaah be upon him). Based on this, every
time a woman sees the kind of blood which is known to women as being menstrual
blood, then it is menstrual blood without that being restricted to a certain
time, unless the bleeding is continuous and never stops, or it stops only for a
short time such as one or two days in the month, in which case it is istihaadah
(non-menstrual vaginal bleeding).
Majmoo’
Fataawa al-Shaykh Ibn ‘Uthaymeen, 11/271
Based on
this, it is not permissible for you to pray except after the period has ended
and you have done ghusl (full ablution). The ending of menstruation may be
known from one of two signs: either the emission of a white discharge which
comes at the end of the period, or by total cessation of bleeding.
And Allaah
knows best.
Source:
Islam Q&A, 65570
*3.0 How can
a woman determine that her period has ended so that she can pray?*
Question: I
wanted to know how a woman should determine when to start praying after her
menses. What should she do if she thinks she has finished her menses and starts
praying and then later she sees more blood or a brown discharge?
Answer
Praise be to
Allaah.
Firstly:
when a woman menstruates, her period is over when the blood stops, regardless
of whether the blood was a lot or a little. Many fuqahaa’ stated that the
shortest length of a woman’s period is a day and a night, and the longest is
fifteen days.
Shaykh
al-Islam Ibn Taymiyah (may Allaah have mercy on him) said there was no minimum
or maximum for it; when the bleeding is present with its distinct qualities,
this is menstruation, whether it is a little or a lot. He said:
“Menstruation
(al-hayd): Allaah has attached numerous rulings to it in the Qur’aan and
Sunnah, but He did not state the shortest or longest length (of a menstrual
period), or the length of the period of tahaarah between two menstrual periods,
even though the need to know that exists.”
Then he
said:
“Some of the
scholars defined a maximum and minimum, but they differed concerning that, and
some stated a maximum length without defining a minimum. The third view is most
correct, which states that there is no minimum or maximum.”
(Majmoo’
al-Fataawaa, 19/237)
Secondly:
There is a kind of bleeding which is called “al-istihaadah”, [irregular,
non-menstrual vaginal bleeding] which is different from menstrual bleeding. It
is governed by rulings which differ from those governing menstruation. This
blood (istihaadah) may be distinguished from the blood of menstruation by the
following:
Colour:
menstrual blood is black [dark red] whilst the blood of istihaadah is red.
Consistency:
menstrual blood is thick and heavy, whilst the blood of istihaadah is thin.
Smell:
menstrual blood has an offensive odour whilst the blood of istihaadah does not,
because it comes from an ordinary vein.
Clotting:
menstrual blood does not clot when it comes out of the body whilst the blood of
istihaadah does clot because it comes from a vein.
These are
the characteristics of menstrual blood, so if this description fits the blood
that is coming out, it is hayd (menstruation); ghusl is waajib (obligatory) and
this blood is naajis (impure), but ghusl is not required in the case of
istihaadah.
When a woman
has her period she is not allowed to pray, but when the bleeding is istihaadah,
that is not the case. But she has to be careful and has to do wudoo’ for each
prayer if the flow of blood continues to the next prayer. If blood comes out
whilst she is praying, it does not matter.
Thirdly; a
woman can know that her period has ended by two things:
1. The white
discharge which comes from the womb to show that the period is over.
2. Complete
dryness, if a woman does not have this white discharge. In this case she can
find out if her period has ended by inserting a piece of white cotton or
something similar into the place where the blood comes from; if it comes out
clean, then her period is over and she has to do ghusl and pray. If the cloth
comes out red, yellow or brown, she should not pray.
The women
used to send small containers in which were these cloths with traces of yellow
on them to ‘Aa’ishah, and she would say, “Do not hasten until you see the white
discharge.”
(Narrated by
al-Bukhaari mu’allaqan. Kitaab al-Hayd, Baab iqbaal al-muhayd wa idbaarihi.
Also by Maalik, 130).
But if there
is a yellow or brownish discharge when a woman does not have her period, this
does not mean anything and she should not stop praying or do ghusl because of
it, because it does not necessitate ghusl or cause janaabah (impurity).
Umm ‘Atiyyah
(may Allaah be pleased with her) said: “We did not bother about any yellow or
brownish discharge after a woman’s period was over.”
(Narrated by
Abu Dawood, 307. It was also narrated by al-Bukhaari, 320, but he did not
mention “after a woman’s period was over.”)
“We did not
bother about” means we did not think it was menstruation, but it is a naajis
(impure) discharge which means that a woman has to wash it away and do wudoo’.
But if the white discharge is immediately followed by a period, then it is part
of the period.
Fourthly: if
a woman believes that her period has ended, then she starts bleeding again, if
the blood has the characteristics of menstrual blood as described above, then
this is menstrual bleeding, otherwise it is istihaadah.
If it is the
former, she should not pray. If it is the latter, she should be careful and do
wudoo’ for each prayer, then pray.
Concerning
the brownish discharge, if she sees this after her period has ended, then the
ruling is that it is taahir (pure), but it requires her to do wudoo’ only. But
if she sees it during the time of her period, then it comes under the rulings
of menstruation.
And Allaah
knows best.
Source:
Sheikh Muhammed Salih Al-Munajjid
Islam
Q&A, 5595
And Allaah
knows best.
May Allah
Almighty accept our fast and blessed us
May Almighty
Allah reward us abundantly and accept our Ibadaah. Ameen
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