Dua For Ghusl After Periods? The 127 Latest Answer

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Q. When a woman has to take a bath to cleanse, she is often concerned when her hair is very long, especially when the time available to her is short. This leads to some problems. Is there a way out? Is it permissible for a woman to wear her hair short?

Khalifah

A. First, let me clarify that there is no Islamic requirement for women to have long hair. In some Muslim communities, people feel that Islam forbids a woman to cut her hair or keep it short. This is merely a cultural requirement in these communities. It’s not a religious requirement. This means that a Muslim woman can wear her hair of any length.

When a woman has finished her menstrual period, she needs to bathe or shower. Both husband and wife must do the same after intercourse. The head and body are washed with water. However, the problem of a woman with long hair is not a modern one. It was there all along. Therefore, we have clear guidance from the Prophet (peace be upon him) on this point.

A woman said to the Prophet: “Messenger of God! I am a woman who ties my hair in pigtails. Shall I undo my braids for ghusl, i.e. the bath required to remove the state of ceremonial impurity?” The Prophet replied, “No. It is enough if you use the stuffing of your cupped hands three times and then wash the rest of your body and you will be in a state of purity.” (Narrated by Muslim, Ahmad and Al-Tirmidhi.) This makes it clear that a Woman has to take water in her hand three times and wet her hair by rubbing it at the root. There is no need to wash her hair completely.

Another hadith confirming this is narrated by Aishah who heard that Abdullah ibn Umar advised women to open their hair when they have to do the ghusl. She remarked: “It is amazing that Ibn ‘Umar asks women to untie their hair. Why doesn’t he ask her to shave her head? I used to do ghusl with the Messenger of God using the water in a container and I would do no more than wash my head three times with the abundance of my hand.”

(Narrated by Muslim and Ahmad.)

Aurah, concept in Islam

“Awrah” redirects here. For the related term, see Aurat

According to Islam, the intimate area (Arabic: عورة ‘awrah, Arabic: ستر, satr) of the human body must be covered by clothing.[1][2] Exposing the intimate parts of the body is illegal in Islam since the Qur’an directs the covering of male and female genitals and, for adult women, the breasts. Baring them is usually considered a sin. The exposure of intimate parts when necessary, such. B. when going to the toilet or taking a bath, falls under a certain set of rules. Exactly which parts of the body need to be covered differs depending on the Islamic school of thought.

Etymology[ edit ]

In Arabic, the term ‘awrah or ‘awrat (عورة) derives from the root ‘-w-r, which usually means “nudity”.[3]

In Persian and Kurdish, as well as Urdu, the word ‘awrat (Persian: عورت‎), derived from Arabic ‘awrah, has been widely used to mean “woman”. In Mohammad Moin’s Persian dictionary, ‘Awrah leads to two meanings:

Nudity young woman[4]

Other derivations range from blind in one eye to false or artificial, among others. means weak) was associated with femininity and women living under the protection of a man. In contemporary Iran, the use of the two words (‘awrah and za’ifah) for women is uncommon and considered sexist language. Instead, the words zan and xânom are used. In Tajikistan and Uzbekistan, the word za’if is still used in the Tajik dialect of Persian and its subdialects.

Avrat is an often derogatory term for “woman” or “wife” in Turkish.

In the Qur’an[edit]

Aura must be covered. Muslims performing the ritual prayer. They must be covered during the salad.

The term ‘aura as used in the Qur’an is not limited to women or to the body. The Qur’anic text reveals the use of the term in various passages of Surah An-Nur and Surah Al-Ahzab.

The following verse is about privacy as stated in the Qur’anic text:

… and those of you who have not yet reached puberty ask your permission three times (before coming to you); before morning prayers and when undressing for midday (rest) and after night prayers. (These) three times are for your privacy, other than these times there is no sin for you or for them to move and serve (help) one another.[6]

Another passage in the Qur’an that uses the term ‘Awrah is in Surah Al-Ahzab, where it is about fleeing from battle.

It states: “A group of them seek permission from the Prophet and say: ‘Our houses are ‘Aura’, although their houses are not Aura. Their intention is to flee from the battle.”[7][8] In this case, the term ‘awrah means “vulnerable”.[9][7]

There is another context that tells the story of the creation of Adam and Eve in the garden. In both of these cases, the term Saw’ah is used as the equivalent of ‘Awrah.

The text says:

O children of Adam! We lent you clothes to cover your nakedness…[10]

Another word that has almost the same meaning as ‘Awrah is the word farj (Arabic: فرج), the plural is furuj (Arabic: فروج).[11] Another quote regarding the covering of the ‘aura is:

“O Prophet! Tell your wives and your daughters and the believing women to put their cloaks (veils) over their bodies. That will be better that they should be known (as a decent woman) so as not to get angry. And Allah is Forgiving, Merciful.” -Al-Ahzab:59 (Quran)

The Koran admonishes Muslim women to dress modestly and to cover their private parts.[12] The Qur’an specifically says that “O wives of the Prophet, you are not like any other woman” (Qur’an 33:32) and therefore has separate rules specifically for the wives of the Prophet. The Qur’an requires male believers (Muslims) to converse with the wives of Prophet Muhammad from behind a hijab (curtain or veil). [Quran 33:53] This passage was as follows:

And tell the believing women to lower their gaze and keep their modesty; that they should not show their beauty and their adornments except what (usually) must appear of it; that they should draw their khimār over their breasts and show their beauty only to their husband, their fathers, their husband’s fathers, their sons, their husbands’ sons, their brothers, or their brothers’ sons, or their sisters’ sons, or their wives, or the Slaves possessing their right hands, or male servants devoid of bodily needs, or small children insensitive to the shame of sex; and that they should not kick their feet to draw attention to their hidden adornments. (Quran 24:31)

The khimār is a waist-length veil with a cut-out for the face. It therefore conceals the entire shape of the upper body.

In the following verse, the Prophet’s wives and believing women are asked to put on their jilbab (outer clothing) over themselves (when going out) as a measure to distinguish themselves from others (as Muslim women) so that they are not molested. Sura 33:59 reads:

Those who undeservedly harass believing men and believing women indict (themselves) a slander and a grave sin. O Prophet! Command your wives, your daughters and the wives of true believers to throw their outer garments [jilbāb] over their person (when they are abroad): This is most convenient so that they may be distinguished and not be bothered. […] (Quran 33:58-59)

In the Hadith[ edit ]

Shaykh Tabarsi in Majma’ Al-Bayan commented on this Hadith:

Awrah refers to anything that can be easily damaged, just like a bare or exposed place. It is thus clear that a woman’s body is said to be vulnerable because it is like a house that has no walls and is easily damaged and needs to be covered with appropriate clothing.[13]

Some people, especially in modern times, argue that this does not apply to all Muslim women due to the ayah of Qur’an 33:32. However, the hadiths clearly testify that these were considered universal directions at the time and that most of the face was considered part of the body to be covered:

“After Muhammad commanded the women (Quran 24:31) to cover themselves, the women responded by tearing sheets [or outer garments] to cover their faces.” Sahih Bukhari (60:282)[14]

(This hadith deals with an interpretation of the Quran and not with the Quran itself)

What did the jilbāb usually cover? This is also answered in a hadith:

It was narrated from ‘Aa’ishah that Safwaan ibn al-Mu’attal al-Sulami al Dhakwaani fell behind the army. She said: “He came to where I had stopped and saw the black shape of a sleeping person. He recognized me when he saw me because he had seen me before hijab was prescribed. I woke up hearing him say: ‘Inna Lillaahi wa inna ilayhi raaji’un (Verily Allah we belong and to Him is our return)’ and I covered my face with my jilbāb.” (Narrated by al-Bukhāri, kitāb al maghazi – bābu Hadīth ul ifk, 4141;[14] Muslim, 2770[15])

The details are important and show that Aisha was only recognizable because Safwaan knew her before the sura of the veil. If only Muhammad’s wives had covered their faces, he would still have known her, for she would have been the only woman on that journey whose face he would not have recognized immediately, as she was the only one of his wives on that journey. Therefore, when a woman went out of her house, she was commanded to cover her whole body, including most of her face. Note that although the man would not normally have seen a woman’s face, it was not an act of indecency for Aisha’s face to be seen. She was not later blamed for this.

Within the home, a head veil alone seemed to be sufficient for a woman to be considered dressed. The most quoted passage was this:

“Asma, the daughter of Abu Bakr, entered the Apostle of Allah (peace be upon him) in thin clothes. The Apostle of Allah (peace be upon him) turned his attention away from her. He said: O Asma’, when a woman reached the age of menses, it does not become her to show her body parts except this and that, and he pointed to her face and hands Abu Dawud[16]

Asma was not a mahram for Muhammad, and the fact that he did not order her face to be covered indicates that face veiling was not obligatory, at least indoors, and thus exposing the face was not obscene in other contexts either. There are other ahadith that state that Muhammad said that the ‘aura of women included everything except the face and hands and possibly the feet as long as they still wore shoes.

Not only was it traditionally required that all that is ‘Aurah be covered, but it was also required that the ‘Aurah be so covered that the form beneath could not be discerned. These requirements are now usually enforced more often in relation to women’s ‘awrah than men’s.

Differences between men and women[edit]

men [edit]

Pilgrims go to the “Mountain of Mercy”.

In Sunni interpretations, a man’s ‘aura refers to the part of the body from the navel to the knees. The Maliki, Shafi’i, Hanafi and Hanbali schools of thought observe that the abdominal region is included. In particular, these observations generally require that the cloth not be too thin, that it not be so pale that the color of the skin is visible, that a man provide additional covering when the shape of his genitals is discernible, and that the modesty of adulthood applies as soon as a boy turns ten years old.[17]

women [edit]

‘Aura parts. A Turkish woman with a headscarf. Most Muslims are of the opinion that the face and hands are excluded from parts.

‘Aura. A Yemeni woman covering her face with niqab. Some women who wear the niqab believe that a woman’s face is also a part of her

The aura of women is a more complicated subject and changes depending on the situation.

In ritual prayer: A woman should cover her whole body except her entire face and her hands up to the wrist. (The Hanafis differ only on this issue, as they believe that feet, including ankles, can also be excluded). The part between the neck and the chin can also be excluded. (Different scholars have different opinions on this.) A woman should cover her hair and body while performing the ritual prayer, whether she is praying in the presence of her husband or she is praying alone in her chamber, as this is the basis for covering in the Prayer is different than the basis for covering from people.

: A woman should cover her entire body except for her entire face and hands up to the wrist. (The Hanafis differ only on this issue, as they believe that feet, including ankles, can also be excluded). The part between the neck and the chin can also be excluded. (Different scholars have different opinions on this.) A woman should cover her hair and body while performing the ritual prayer, whether she is praying in the presence of her husband or she is praying alone in her chamber, as this is the basis for covering in the Prayer is different than the basis for covering from people. In front of her husband: There is no restriction in Islam on which parts of the body a woman may show her husband in private. The man and woman can see every part of each other’s bodies, especially during intercourse.

: There is no restriction in Islam as to which body parts a woman may show her husband privately. The man and woman can see every part of each other’s bodies, especially during intercourse. In Privacy: It is recommended that a person covers their genitals even when alone in privacy. There are exceptions if necessary, for example when bathing or going to the toilet.

: It is recommended that a person covers their genitals even when alone in private. There are exceptions if necessary, for example when bathing or going to the toilet. Among other women: A woman’s ‘aura among other women is the same as a man’s ‘aura (from her navel to her knees). ‘Awrah in front of non-Muslim women is a point of contention. Some scholars say that women should cover everything but their hands and face, while the most preferred view is that a Muslim woman can reveal just as much to a non-Muslim woman as she would to other Muslim women. [18]

: A woman’s body among other women is that of men (from belly button to knees). in front of non-Muslim women is a point of contention. Some scholars say that women should cover everything but their hands and face, while the most preferred view is that a Muslim woman can reveal just as much to a non-Muslim woman as she would to other Muslim women. Before a mahram (close male relative): there are three Sunni opinions:

It is from the shoulders and neck down (or navel) to below the knees (inclusive) (Maliki and Hanbali opinion) (Alternative Hanafi opinion)

In front of male children: When the child understands what the aura is, a woman is not allowed to reveal her aura in front of him.

If the child understands what that is, then it is not permissible for a woman to bare it in front of him. In front of non-mahram men: There is disagreement as to what parts of the body a woman should cover in front of men who are not her mahram. In today’s world there is a common argument that a free woman’s body (except for her face and hands up to her wrists/forearms) is ‘Aurah and therefore not only during prayer but also in public and closed Rooms must be covered from all non-mahram men. The Hanafis also see the feet (including the ankles) as excluded from ‘Aurah.[19][20][21]

However, these above views are only the dominant view and do not represent all of Islam as there are alternative views such as: B. the view that covering all parts of a woman’s body except for the face and hands applies only during Salah and Ihram and the view that a woman must cover every part of her body at all times except in front of her husband.[22]

Whether a woman was required to cover her face is more controversial. Most contemporary scholars agree that covering the face of women was not mandated by either the Qur’an or the traditions of Muhammad. However, many classical jurists felt that such a covering was nonetheless strongly recommended or even required in times of fitnah. Al-Razi, for example, held that by covering her face, a married woman made it clear that she was unavailable. In particular, a man is permitted and even encouraged to face a woman he wishes to marry, even in countries where he would not normally be permitted to do so.

In today’s world, some Muslims insist that a woman’s aura in front of unrelated men is her whole body, including her face and hands, which must be covered in front of non-mahram men at all times.[23][24][25 ] The practice of covering the face is common in several Muslim countries such as Saudi Arabia, Bahrain, Yemen, Oman and Afghanistan. It is not common in other Muslim-majority countries such as Malaysia, Indonesia, modern-day Iran, modern-day Turkey, and most of South Asia. These differences reflect different interpretations and understandings of Sharia regarding the wearing of a niqab.

There is disagreement among scholars as to how much should be revealed for a woman before other women and a man before another man. In a hadith narrated by Abu Sa’id al-Khudri, the Prophet said: “A man should not look at another man’s privates, and a woman should not look at another woman’s privates. A man should not lie with another man without wearing underclothes under a blanket; and a woman should not lie with another woman without wearing a slip under a blanket.” (Abu Dawud – authenticated by Sheikh Naseeruddeen-al-Albani.)[26]

Relationship to hijab[edit]

Afghan women wear burqas, the most veiling of all Islamic garments, with netting protecting the eyes

Some Muslim women, especially those living in some parts of the Middle East and South Asia, wear the hijab headscarf. [citation needed] The style most commonly worn in the West is a rectangular cloth that covers the head and neck but leaves the face visible. [citation needed] Other styles also completely cover the hair, neck and shoulders but the face and hands are not covered as they are not considered an aura for the Muslims who wear them.

Female voice[edit]

According to most scholars, the woman’s voice is not in principle (see quote) aura because according to the hadith, women complained to the Prophet and asked him about Islamic matters.

Also, according to tradition in ritual prayer, a woman should seek the Imam’s attention by clapping instead of saying “Subhanallah,” which is for men. There is disagreement as to whether or not a woman is allowed to recite the Qur’an in the presence of non-mahram men.

Certain scholars have concluded from the above differences that in some cases a woman’s voice is also her aura.[27][28][29]

Debates, deliberations and activism[ edit ]

Especially since modern times, the concepts of awarah (private area), haya (modesty), various levels of seclusion of Muslim women, and the extent to which Muslims limit their exposure to physical aspects and associations with Islamic dress; have not only been disputed by non-Muslims and ex-Muslims, but have also been a constant subject of discussion, deliberation, debate, movement and also part of advisory literature within Muslim societies, including that of ordinary Muslim individuals, various traditional school scholars, intellectuals, numerous political dispensations and sometimes challenged by individuals and groups of cultural Muslims; Liberals and progressives, modernists and Islamic feminists.[17] (Needs additional citations as well)

In the 1930s, shortly after the Turkish reforms under Kemal Atatürk, Malaysians (Malaysians) debated how far they adhered to traditional Islamic social restrictions on aura – commonly referred to as “aurat” in Indonesia and Malaysia – and modesty in contemporary Islamic dress should and should Western modernity is truly essential and conducive.[17]

See also[edit]

Chapter Two: Requiring Wudu’ and Ghusl

[This chapter deals with the things that make wudu’ and ghusl necessary.

Wudu’ denotes the action and wadu’ denotes the water. Linguistically it means purity and excellence, and in Sharia it means washing certain parts of the body with water to make them clean and remove the judgment of “minor impurity” (Hadath) from them to enable acts of worship that are banned for lack of purity.

Qadi Ibn al-‘Arabi says that there is a well-known dispute as to whether ghasl means action and ghusl means water. However, in adh-Dhakira, ghusl denotes action and ghasl denotes water. This is the most common position.

The Commitment of Wudu’ and Ghusl

[Evidence for the obligatory nature of wudu’ and ghusl can be found in the Qur’an and Sunna and consensus. The Almighty says: “O you who believe! When you get up to perform prayer, wash your faces” (5:6) and “Do not approach prayer when you are drunk, until you know what you are saying, nor in a state of greater impurity – unless , You travel – until you have washed yourself completely.” (4:43) The Messenger of Allah said: “Allah does not accept the prayer of anyone in a state of impurity until he has performed wudu’.” There is no difference of opinion between the Imams that it is mandatory.]

2.1 Wudu’

2.1a. Requirements for Wudu’:

[There are certain requirements for the validity of wudu’:

1. Islam 2. Adulthood 3. Sanity 4. Absence of menstrual blood or bleeding after childbirth 5. The arrival of prayer time 6. That the person legally responsible is not forgetful, asleep or unconscious 7. Having adequate water around it to do 8. The possibility of doing it with due diligence to achieve what is desired, which may exclude the sick and the person who is forced.

2.1b. What makes wudu necessary?

[Two things oblige wudu’: ritual impurity and specific causes. [Khalil says three things: ritual impurities, causes; and waste and doubt.]

Ritual impurity is what breaks wudu’ itself, like urine, and causes are things that do not break wudu’ per se but lead to ritual impurity, like losing sanity, touching someone with desire, and touching of the penis. [Ibn Juzayy says that apostasy also breaks wudu’.]]

2.1c. The nature of the obligation

[The duty of wudu’ is obligatory, not only a duty insofar as it is Sunna and therefore strongly recommended.]

2.1d Urinating and defecation normally

[Wudu’ is to be done when something comes out of either of the two normal passageways, the urethra and the anus, in a normal way. It’s limited to the normal, which excludes anything that shows up abnormally, like pebbles and worms. They do not break wudu’ even if he passes some urine and feces. Urine and feces must pass normally. So if it comes up for a specific reason, like incontinence in most cases, which is the case if he does it all the time, most of the time or half of the time, then it doesn’t break wudu’. In the first case, wudu’ is neither obligatory nor recommended. In the last two cases it is recommended unless it is difficult for him.

The ‘passages’ are limited to what comes out normally, which excludes what comes out other than urine and feces, such as blood as a result of leeches and cupping, vomit altered by food, and impurities resulting from a split under the intestines do not emerge because the passages are blocked. When the two passages are blocked and the split is below the intestine, it is considered a normal orifice.]

2.2 Things that break wudu

2.2a. Eliminations that commit wudu

You must do wudu’ after urinating, defecating, or expelling wind.

[This clarifies what excrement necessitates wudu’: urine from the front opening and feces from the back opening, and passing wind, which denotes wind emanating from the anus, whether with or without sound. As for wind emanating from the penis or vagina, it does not require wudu’ as it is not considered one of the things that break wudu’.]

2.2b Other Liquids Requiring Wudu: Madhy

You must do wudu’ when the liquid known as madhy comes out of the penis, in which case it is necessary to wash the whole penis as well. Madhy is a thin, white liquid that oozes out during sexual arousal when the penis is erect, either during sexual foreplay or when thinking about it.

[Wudu’ is obligated when Madhy emerges from the penis. It is also obligatory to wash the entire penis with one intention before doing wudu’. Wudu’ is specified and using stones is not enough.]

2.2c.Wady

Wady is a thick white liquid that usually comes out after urination and carries the same verdict on cleaning the penis as urine.

[ Wady is dense and usually exits after urination. It may come out on its own or with urination. It makes wudu’ necessary and must be removed completely. He should squeeze the spot lightly and only wash the spot.]

2.2d. sperm (many)

Sperm – maniy – is the white liquid ejaculated during sexual intercourse at orgasm and smells similar to date palm pollen.

[The emission of semen is one of the things that obliges ghusl, not wudu’. The author mentioned it here among things that obligate wudu’ as a digression, since it obliges wudu’ in certain cases. It is that which comes forth with pleasure, which is not common, although it is mentioned among the things that oblige ghusl. Here he mentioned the liquids flowing from the front opening and maniy is one of them. It is ejaculated in spurts and has a peculiar smell.]

2. 2e. female discharge and menstruation

The liquid that comes from a woman is a thin yellow liquid and requires purification, that is, purification of the whole body, as is the case after menstruation.

[ The fluid that a woman secretes, which is her maniy, is described as thin and yellowish when she discharges normally and is healthy, not due to disease or incontinence. Ghusl is therefore obligatory. It is not a requirement that it goes outside. It is based on sensation, and so mere sensation obliges it to purify itself, as it must when menstruation ends.]

2.2f. Wrong menstruation

In the event of bleeding lasting beyond the normal period of menstruation (istihada), only wudu’ is necessary, although in such circumstances it is recommended that a woman repeat wudu’ for each prayer.

[The blood of false menses is blood that flows outside the days of menses and the lochia and exits from a vein in the lower part of the uterus. The verdict in such a case is that wudu’ is obligatory if it ends more than it comes. If it comes more than stops or the two are equal, then she is not obliged to do wudu.] [ Menstruation according to Khalil. Adolescence up to the age of 50 is considered normal menstrual age. The person is consulted from 9 to puberty and from 50 to 70 years of age. It can be red, yellow or brown. The minimum is one gush and the maximum is fifteen days. The minimum of purity is fifteen days and there is no maximum. And the maximum duration of menstruation for a person with a normal period (even if he only had one period) is fifteen days. There are three days when you use your normal maximum as a precaution (i.e. above). (i.e. if she normally menstruates for five days and menstruates after that and it doesn’t stop after the full five days, add three days. If it doesn’t stop after that, it’s false menstruation.

But if her normal period is 15 days, she doesn’t take any precautions at all.) This is true as long as it doesn’t exceed half a month. (If it is 14 she uses one and if it is 13 she uses 2.) Then she is pure (fasting, praying and having intercourse even if the blood is flowing because it is false menses and not menses.)

The maximum duration of menstruation in a pregnant woman after three months (up to five months) is half a month and five days (that is, twenty days). When she starts the sixth month it is twenty days and so (i.e. ten with the twenty and thus the maximum thirty days). Is the judgment of the woman who has her period three months ago the same as the judgment of a woman whose period is coming after (after three months) or is it like the one with a regular period? There are two statements. If Purity is stopped by blood before it has completely stopped, even by an hour, it only adds the days of bleeding (i.e. instead of the days it stopped, and deletes them if it is less than half a month is It must be 15 twenty-four days of continuous purity free of blood by appointment.

Then, after spots and continuous blood, it is false menstruation, not menstruation. So she does ghusl for the end of menstruation. The one who has bleeding spots does the ghusl whenever the blood stops on the patched days unless she thinks the blood will return before the time she is in ends. In such a case, she is not ordered to do ghusl. She fasts (when it ends at Fajr or before) and prays and has intercourse after ghusl according to the known position contrary to the author of the Irshad who says that intercourse is not permissible. She can pray on all days of menstruation when the period comes to her at night and then stops before Fajr. So she may not miss prayer or fasting.

Blood that differs (from fake menses by changing smell, color, or fineness or thickness) after (the full 15 days of) purity is menses (and prevents prayer and the like). If it is in no way different from false menstruation, then it is false menstruation, even if it lasts for a long time. So it is with what is clear before the end of purity. You don’t pay attention to the distinction. When the blood differs from the blood of false menstruation by any of the above and judged as menstruation and it continues until its normal time has elapsed and beyond, it changes from the quality of the blood of menstruation to that of false menstruation. Therefore, she is not careful beyond her normal days, but makes ghusl by simply completing her normal days according to the most solid version (by Malik and Ibn al-Majishun).

The purity of menstruation can be recognized by the dryness (of the genitals) through blood, yellowing and tanning, for example when she puts in a piece of cotton and takes it out without looking at anything on it. Or it is a white liquid that comes out of the intimate area after menstruation has ended. This fluid, for those who normally have it, is more predictive of the end of menses than dryness. If she sees the liquid before it is dry, it is recommended that she do ghusl at the end of the preferred time [for prayer]. There is some debate about the sign of purity of those who are having their first period. [Al-Baji says that she is clean only by dryness she sees even when the time for prayer passes. ]

The woman with period does not need to search for her purity before Fajr. (Indeed it is disliked because it is not something the Salaf have done.) She should look when she goes to sleep to see if she can catch Maghrib and ‘Isha’ quickly. She should look at the beginning of Subh and the other five prayers (and leave time for ghusl).

Menstruation prevents the validity of prayer and fasting and their obligation and divorce (which is forbidden but is binding when it occurs). She prevents the beginning of Ôidda, which begins with purity. It prevents intercourse or touching under the waist tie (from the waist to the knees) even after the end of the pre-ghusl period. Tayammum makes prayer permissible but does not remove impurity. It prevents entering the mosque, hence there is no iÔtikaf or tawaf. It prevents touching a copy of the Qur’an (except by a teacher or student who has special permission) and reciting it]

2.2g incontinence of urine

This also applies to urinary incontinence (Salas).

[It is recommended for someone with incontinence to do wudu’ for every prayer and for his wudu’ just before the prayer. There is no specific judgment for urinary incontinence. It’s a general verdict for anyone with any form of incontinence, be it urine, gas or maniyy. All are equal in that they do not break wudu’ by what emerges from them and it is constant even if it is only half the time he cannot remove it through medical treatment or marriage. If one is able to stop it then it breaks his wudu’, he is excused for the duration of the treatment as it does not break it.]

2.2 hours loss of consciousness: deep sleep

You must do wudu’ after unconsciousness, which is either caused by deep sleep,

[Loss of consciousness is one of the reasons leading to ritual impurity and committing wudu’ after it is over. Loss of intellect is when it is completely absent. If it completely disappears, as in sleep or fainting, and then is brought back to him, the verdict is that wudu’ is obligatory. A deep sleep, long or short, absolutely breaks wudu’. A deep sleep in which the sleeper does not know what he or anyone else is doing. What is to be understood from the word “deep” is that dozing in which the person is aware of the slightest thing definitely does not break wudu, be it short or long, based on what is said in Muslim “The Companions of the Messenger of Allah” means used to sleep and then pray without doing wudu’.” Nevertheless, it is recommended to do wudu’ after a long light sleep. ]

2.2i. fainting

or fainting,

[Malik said that someone who faints has to do wudu. Fainting is a disease of the mind. ]

2.2y. drunkenness

or poisoning

[The one who loses his senses from intoxication must do wudu’. It makes no difference whether he gets intoxicated from something lawful or unlawful, like drinking milk because he thinks it doesn’t intoxicate, and it intoxicates him.]

2.2k. insanity

or a fit of insanity.

[This breaks wudu even more because it removes the senses. It’s not a reason per se. Wudu’ is caused due to insanity, drunkenness and fainting because it is caused by sleep less severe than him because it removes a little consciousness and these cause that loss of intellect even more and hence it is more likely that it happens to be obligatory to them. Therefore there is no difference between long or short, deep or light. They feel that they are deprived of legal responsibility, which is not the case with sleeping. The sleeper is responsible even if he makes no mistakes. This discussion concerns a fit of insanity ending. He for whom madness is complete and without end owes nothing.]

2.2l. Wudu’ due to touching a person

Wudu’ is also necessary when touching someone for sexual pleasure or having physical contact with them for the same reason

[ One of the causes leading to ritual impurity is touch, which is less than intercourse, as explained by the companions TabiÔun, Malik, and his companions. The Almighty says, “Or if you have touched women.” (4:43) ‘Ali and Ibn ‘Abbas, however, explain this ‘touching’ as referring to intercourse and say that His words “Or you touched women” mean having intercourse with them.

The specification of “pleasure” tells us that if the toucher intends pleasure, he must do wudu’ simply by touching, whether there is pleasure or not. All the more so when he touches and experiences it. If he did not intend pleasure but intended to touch to find out whether the body is hard or not, and then experiences pleasure, he must do wudu’ because of the existence of pleasure, although it was not intentional. Therefore, the duty of wudu’ depends on the intention even if there was no feeling when touched. When the feeling of touch occurs, it is like a pleasure that comes from thinking, which is not obligatory. If he doesn’t intend pleasure and doesn’t feel it, he doesn’t have to do anything. This is the verdict for touching.

Anyone who is touched must do wudu’ when they grow up and feel joy. Otherwise they don’t have to do anything if they didn’t intend to have fun. Otherwise the judgment of the touched is the same as that of the toucher.]

2.2 m. Wudu’ due to kissing

or to kiss her for sexual pleasure.

[It is clear from his words that kissing is common, whether on the mouth or elsewhere with intent or arousal. That’s not the case. The accepted position is that kissing on the mouth generally breaks wudu’ whether intention and arousal is present or not, since it is likely to be a cause of pleasure unless other places lead to pleasure. [Khalil says that if it is for farewell or out of mercy, like when there is calamity, it does not break wudu’. Looking at someone, even with pleasure, does not break wudu’.]]

2.2n. Touching the human genitals

A man must perform wudu’ when he touches his penis.

[One of the things that lead to ritual impurity is touching the penis, because it says in the Muwatta’ and elsewhere that the Prophet said, “If any of you touch his penis, he should do wudu’.” The touch mentioned is with the palm or the inside or sides of the fingers. He only mentioned touching his own penis. As for another’s penis, it follows the judgment of touch in terms of intent or arousal. The penis must be connected to the body. What is separate from the body does not break wudu’ when touched.

In dealing with the eunuch one considers the form or lack thereof. If there is a form, touching it breaks wudu. If it has no form, then one considers the judgment given to it. If it is granted manhood, it breaks wudu’ and otherwise not.

There are several considerations for touching through a barrier. If it is thick the wudu’ in one position will not break, if it is light then the most accepted position is for it to break it. Touching the anus or testicles does not break wudu’ in the accepted position.]

2.2o. A woman touching her vagina

But there is disagreement as to whether a woman should perform wudu’ when touching her vagina.

[The position of mudawwana is that it does not break wudu’ based on what the hadith says, “If any of you touch his penis, he should do wudu’.” The position is based on what is understood by the word and when something is understood a hidden meaning is not considered. The one who says it breaks wudu is basing it on the hadith that says, “If one’s hand touches his privates, he should do wudu” because “privates” and can be applied to the penis or vagina. Some of them say that wudu’ is not broken when she touches the outside of it, but it is broken when she presses on it or puts her hand in the labia.]

2.2p. Another note

[Ibn Juzayy: Things that break wudu’ in other schools but not in the Maliki school are: vomiting, belching, nosebleeds or other bleeding, cupping, pus discharge, laughing in prayer (Abu Hanifa), eating of Eating camel meat, cooked food, carrying the dead, slaughtering animals. None of them break wudu’.] [Khalil: It is recommended to rinse your mouth after eating meat or drinking milk.]

2.3 Ghusl (complete ablution)

2.3a. Ghusl for the emission of sperm

You must do ghusl when, as mentioned earlier, semen (maniy) is ejaculated accompanied by sexual pleasure, either while asleep or while awake, whether by a man or a woman.

[ One of the things that obliges ghusl is the emission of semen with normal pleasure, whether asleep or awake, male or female. It is not a condition of ghusl duty that it arises with joy when it actually takes place. Ghusl is obligated simply by his appearance after the lust has passed, like when he has lust without intercourse and then semen comes out of him after the lust is over.]

2.3b. At the end of menstruation and lochia

Ghusl is also necessary at the end of menstrual bleeding.

[It is more precise to say “the blood of menses” because it is more generic than simply saying “menstrual period” since it specifically denotes that which cleanse precedes and cleanses follow. The beginning or end of the bleeding is not called the “menstrual period.” In Sharia, the blood of menstruation is the blood that exits the vagina on its own, which normally does not exceed 15 days, and it exits without being caused by disease or childbirth. Blood that does not come out for any reason, or comes out of the anus, or comes out of a seven-year-old child or a 70-year-old woman, or that exceeds 15 days, or that comes out because of illness or childbirth, is not menstruation; his judgments apply to him.]

2.3c. False menses or menorrhagia

Ghusl is necessary when abnormal bleeding (istihada) stops

[Then the censorship of the blood of false menstruation was made a cause obliging ghusl. Malik’s final position was that ghusl was recommended. He first said that she has no ghusl. None of the people in the school say it is obligatory except for al-Baji, taking his transmission literally.]

2.3d. lochia

Ghusl is necessary at the end of the postpartum bleeding period (nifas).

[Locia is one of the causes that makes ghusl obligatory. Lochia (nifas) means birth, whether there is blood or not. It describes the blood itself that comes out of the vagina at birth. In Sharia usage, it means the blood that comes out of the vagina in a healthy and normal way during childbirth. The blood that does not come out of the vagina is not Nifas. What does not arise as a result of birth is not considered Nifas. What does not arise in a healthy way is not Nifas. That would normally be bleeding that occurs after the Nifas period, which is 60 days.]

2.3e. penetration into the vagina

Ghusl must also be performed when the glans enters the vagina, even if ejaculation does not occur.

[One of the things that obliges ghusl is the penetration of the adult’s penis into the vagina, even if there is no ejaculation, whether human or animal, or in the anus, whether female or male, whether or not there is emission, and whether or not there is a covering over it, but that provided the barrier is light so that pleasure can be felt with it. As for the thick barrier, ghusl is not required to do so unless ejaculation occurs. Then there is ghusl for ejaculation, not for the disappearance of the penis. The basis for this is what is stated in the Muwatta’ and Muslim from the words of the Prophet: ‘If he sits between her arms and legs and then squeezes her, he is obliged to do ghusl. This hadith is overridden by what Muslim narrates the words of the Prophet: “If you are too fast or there is no ejaculation, there is no ghusl” and what is narrated from his words: “Water becomes needed for water [semen].”]

2.4 Legal consequences of vaginal penetration

2.4a. Ghusl is mandatory

This penetration of the tip of the penis into the vagina requires ghusl.

2.4b. Legal Consequences of Fornication

It requires hadd punishment (for zina) and dowry payment and gives the married couples the status of being muhsan and makes a woman who has gone through triple divorce halal for her original husband and does the hajj and that Fast invalid.

[ It obliges the Hadd penalty for fornication and the payment of the dowry in full, because the contract itself requires half the dowry. It bestows the Muhsan state on the married couple provided they are free, Muslim, sane and of adulthood.

It makes a woman rightful to her ex-husband if he is a free man. As for the wife divorced from a slave, if he divorced her twice, she becomes lawful. However, making a triple divorced divorcee legal for her former husband must involve full penetration. Therefore, full penetration is not a prerequisite for requiring ghusl, the hadd punishment, and payment of the dowry, but full penetration and the absence of a barrier are prerequisites for making the couple muhsan and making the divorced woman lawful. ]

2.4.c. Invalidation of Hajj and fasting

It invalidates hajj and fasting.

[It absolutely invalidates the Hajj, whether obligatory or voluntary, intentional or out of forgetfulness, if it takes place before standing in ‘Arafa or after, before the Tawaf al-Ifada and the stoning of the Jamra al-ÔAqaba on the day of sacrifice. He continues his Hajj and repeats it the following year. It invalidates fasting even without fully penetrating it, whether obligatory or voluntary, intentional or by forgetting. He must invent it and owes Kaffara for the obligatory if done intentionally. Otherwise it is only made up for, as is the case with voluntary fasting.]

2.5. Ghusl and menstruation

2.5a. When ghusl is performed after menstruation

A woman does ghusl as soon as she sees the white liquid (qassa) that comes at the end of menses or when she feels dryness, even if she notices it after a day or two or even an hour.

[Since the blood of menstruation is mentioned as one of the causes of ghusl, he goes on to clarify the sign indicating that it has ended and that the womb is free from it. He mentioned that it has two signs: a white liquid and dryness. When the menstruating woman sees one of the two signs, then her purity is clear and she is judged pure from that moment and does not wait for the second sign. There is no minimum menstrual length. Its minimum amount is one ray. There is no maximum amount for this, but there is a time limit, which is fifteen days.] [Khalil: The maximum for someone who has a first period is half a month (i.e. 15 days. If it stops before that and then she stays clear for half a month and then blood comes, it is a new menstruation.) than half one month is the minimum of purity (that’s fifteen days and there is no limit to the maximum).

[And the maximum length of menstruation for someone with normal periods (even if they only had one period) is fifteen days. There are three days when you use your normal maximum as a precaution (i.e. above). (i.e. if she normally menstruates for five days and menstruates after that and it doesn’t stop after the full five days, she adds three days. If it doesn’t stop after that, it’s a false menstruation. But if her normal period is 15 days, she turns no precautions at all.) This applies as long as it does not exceed half a month. (If it is 14, she uses one, and if it is 13, she uses 2.) Then she is pure (to fast, pray, and have intercourse, even if the blood flows, because it is false menstruation and no menstruation.)]

2.5b. Continued bleeding

If the bleeding starts again or she sees a yellowish discharge then she must stop the prayer and if the bleeding stops again she should do ghusl and start the prayer again.

[ When she sees the mark of purity and the verdict is that she is pure immediately from the moment she sees the purity and then the blood returns again or there is a yellowish discharge that is not the color of blood she stops praying and counts on the fact that she is still menstruating that day and regards it as the same period of time. It’s a period since it came before complete purity. Or it may stop before the end of her normal period or extend beyond her normal duration and before she seeks purity or before it was complete. If the bleeding comes after complete cleanliness or if it stops after its normal period and days of searching for cessation, then it is not menstruation but abnormal bleeding. Wenn sie wieder aufhört, dann macht sie wieder einen Ghusl und betet und tut es nicht abwarten, ob wieder mehr Blut kommt. Diese Frage bezieht sich auf die Frau, deren Reinheit mit Blutungen durchsetzt ist, um die Tage zusammenzuzählen.] [Khalil: Diejenige, die blutende Flecken hat, hat einen Ghusl, wann immer das Blut an den gepatchten Tagen aufhört, es sei denn, sie denkt, dass das Blut zurückkehren wird, bevor die Zeit endet, in der sie sich befindet. In einem solchen Fall wird ihr nicht befohlen, Ghusl zu machen. Sie fastet (wenn es beim Fajr oder davor aufhört) und betet und hat Geschlechtsverkehr nach dem Ghusl gemäß der bekannten Position, im Gegensatz zum Autor des Irshad, der sagt, dass Geschlechtsverkehr nicht erlaubt ist. Sie kann an allen Tagen der Menstruation beten, wenn die Periode nachts zu ihr kommt und dann vor dem Fajr aufhört. So verpasst sie vielleicht kein Gebet oder Fasten.]

2,5 c. Rechtliche Berücksichtigung solcher Lücken

Wenn diese Situation eintritt, wird sie als eine Menstruationsperiode betrachtet, wenn die Periode von ‘idda (nach einer Scheidung oder Verwitweung) oder die Periode von istibra (nach dem Tod eines Ehemanns) gezählt wird.

[Das intermittierende Blut wird als dieselbe Blutungsperiode in Bezug auf ‘idda und istibra’ betrachtet, und daher werden die Bluttage zusammengezählt, bis sie das erreichen, an dem sein Urteil normalerweise endet, oder anders als. Wenn es darüber hinausgeht, handelt es sich um abnormale Blutungen.]

2,5d. Betrachtung einer langen Lücke

Wenn zwischen den beiden Blutungsperioden ein beträchtlicher Abstand liegt, z. B. acht oder zehn Tage, wird die zweite als neue Menstruationsperiode betrachtet.

] Wenn zwischen den beiden Blutungsperioden kein langer Abstand liegt, wird sie als eine Menstruationsperiode für die Zwecke von „Idda und Istibra“ betrachtet, wenn jedoch ein langer Abstand zwischen ihnen liegt, aber weniger als die Zeit der Reinheit, die acht oder zehn ist, obwohl das akzeptierte Intervall 15 Tage beträgt, dann ist die zweite eine neue Menstruation, d.h. der Beginn einer neuen, die für die Zwecke von ‘idda und istibra’ gezählt wird.]

2.5e. Abnorme Blutung

Wenn die Menstruationsblutung länger als fünfzehn Tage anhält, wird dies als Istihada betrachtet und die Frau sollte ein Ghusl durchführen, fasten, beten und ihr Ehemann kann mit ihr Geschlechtsverkehr haben.

[ Das bedeutet, wenn die Blutung bei ihr anhält, wartet sie 15 Tage ab Beginn, da die maximale Menstruation bei ihr 15 Tage beträgt. Dann wird festgestellt, dass sie abnormale Blutungen hat, unabhängig davon, ob die beiden Blutungsperioden unterschiedlich sind oder nicht. Sie hat einen Ghusl und betet und fastet. Ihr Mann kann zu ihr kommen. Wir erwähnen das, was einen Anfang hat, um es von dem zu unterscheiden, was keinen Anfang hat, weil es bestimmte Punkte diesbezüglich gibt, weil es entweder das ist, was für sie normal ist, oder nicht. Wenn es nicht anders ist und das Blut für sie weiter fließt als normalerweise, sucht sie drei Tage lang nach Reinheit, solange sie fünfzehn Tage nicht überschreiten. Wenn es variiert, sucht sie nach Reinheit, wenn es länger als seine Norm ist.]

2.6. Lochien

2.6a. Minimum von Lochia

Wenn die Blutung nach der Geburt (Nifas) kurz nach der Geburt aufhört, sollte eine Frau sofort Ghusl machen und mit dem Gebet beginnen.

[ If shortly after childbirth a woman sees the sign which indicates that it is ended with white discharge and dryness, then she washes and prays. “Soon after birth” has no minimum limit in relation to time and it has a minimum in relation to what emerges, which is one gush.]

2.6b. Maximum of Lochia

However, if bleeding continues longer than sixty days, then she does ghusl anyway, the bleeding is considered as istihada, and she does the prayer and fasts and her husband can have sexual intercourse with her.

[ If the bleeding continues, she waits for sixty days, which it the maximum of its extent. If it stops after sixty, the matter is clear. If she continues to bleed after sixty, it is abnormal bleeding and she has a ghusl, prays and fasts and her husband can come to her.]

KITAB AL-HAID

(MENSRUATION)

‘A’isha reported: When any of us (among the wives of the Holy Prophet (sa)) was menstruating, the Messenger of Allah (peace and peace be upon him) asked them to tie a belt around their (body) and then embraced them.

‘A’isha reported: When any of us was menstruating, the Messenger of Allah (may peace be upon him) asked them to tie a waist wrap daring the time when the menstrual blood flowed profusely and then hugged them; and she (‘A’isha) remarked: And who among you can have control over his desires as the Messenger of Allah (may peace be upon him) had over his desires.

Maimuna (the wife of the Holy Prophet) reported: The Messenger of Allah (may peace be upon him) contacted and hugged his wives over the waist wrap when they were menstruating.

Kuraib, the freed slave of Ibn Abbas, reported: I heard it from Maimuna, the wife of the Apostle of Allah (peace be upon him): The Messenger of Allah (peace be upon him) used to lie with me when I was menstruating , and there was a cloth between me and him.

Umm Salama reported: While lying in a bed cover with the Messenger of Allah (may peace be upon him) I was menstruating so I slipped off and picked up the clothes (that I was wearing) during the menses. Thereupon the Messenger of Allah (peace be upon him) said: “Are you menstruating? I said yes. He called me and I lay down

It is narrated from ‘A’isha that she observed: When the Messenger of Allah (may peace be upon him) was in I’tikaf, he bowed his head to me and I combed his hair and he entered the house only when the natural calls (to relieve oneself).

Narrated ‘Amra, the daughter of ‘Abd al-Rahman: ‘A’isha, the wife of the Apostle of Allah (peace be upon him) remarked: When I was (in I’tikaf) I entered the house, um to follow the call of nature, and as I passed I inquired about the health of the sick (in the family) and when the Messenger of Allah (may peace be upon him) was (in I’tikaf) he stretched out his Head down while he himself was in the mosque, and I combed his hair; and he did not enter the house except at the call of nature while he was in I’tikaf; and Ibn Rumh said: As long as they (the Prophet and his wives) were among the observers of I’tikaf.

‘A’isha, the wife of the Apostle (may peace be upon him) reported: The Messenger of Allah (may peace be upon him) put his head out of the mosque for me when he was in I’tikaf and I washed it in the state in which I was menstruating.

‘Urwa reported from ‘A’isha that she observed: The Messenger of Allah (may peace be upon him) bowed his head towards me (from the mosque) while I was in my apartment and I combed him in a state of menstruation.

Al-Aswad narrated it from ‘A’isha that she observed: I used to wash the head of the Messenger of Allah (peace be upon him) while I was in the state of menstruation.

‘A’isha reported: The Messenger of Allah (may peace be upon him) said to me: Get me the mat from the mosque. I said: I have my menstruation. Then he remarked: Your menstruation is not in your hands.

‘A’isha reported: The Messenger of Allah (may peace be upon him) ordered me to bring him the mat from the mosque. I said: I have my menstruation. He (the Holy Prophet) said: “Get that for me because menstruation is not in your hands.

Narrated Abu Huraira: While the Messenger of Allah (may peace be upon him) was in the mosque, he said: O ‘A’isha, bring me this garment. She said: I have my menstruation. To which he remarked: Your menstruation is not in your hands, and that is why she took care of it for him.

‘A’isha reported: I would drink when I had my menses then I would give it (the vessel) to the Apostle (may peace be upon him) and he would put his mouth where mine had been and drink, and I would eat flesh off a bone when I was menstruating, and then hand it over to the apostle (may peace be upon him), and he would put his mouth where mine had been. Zuhair did not mention (the Holy Prophet’s) drinking.

‘A’isha reported: The Messenger of Allah (may peace be upon him) lay on my lap during my menstruation and recited the Qur’an.

Thabit related it from Anas: Among the Jews they did not eat with a woman when she was menstruating, nor live with her in their houses; so the Companions of the Apostle (peace be upon him) asked the Apostle (peace be upon him), and Allah, the Exalted, revealed: “And they ask you about menstruation; saying it is pollution, so keep away from women during menstruation” to the end (Qur’an, II. 222). The Messenger of Allah (may peace be upon him) said: Do everything except sexual intercourse. The Jews heard about it and said: This man does not want to leave anything from us without opposing us in it. Usaid b. Hudair and Abbad b. Bishr came and said: Messenger of Allah, the Jews say so and so. We should therefore have no contact with them (like it the Jews do).The face of the Messenger of Allah (peace be upon him) changed so much that we thought he was angry with them, but when they went out they happened to receive milk as a gift sent to the Messenger of Allah (Peace be upon him) He (the Holy Prophet) called them and gave them drink, so they knew that he was not angry with them.

‘Ali reported: I was one whose prostate fluid flowed easily and I was ashamed of his daughter’s situation to ask the Apostle (peace be upon him) about it. I therefore asked Miqdad.b. al-Asad and he questioned him (the Holy Prophet). He (the Holy Prophet) said: He should wash his male organ and perform ablution.

‘Ali reported: Because of Fatimah I was shy to ask the Apostle (peace be upon him) for prostate fluid. I therefore asked al-Miqdad (to ask on my behalf) and he asked. He (the Holy Prophet) said: Ablution is obligatory in such a case.

Ibn ‘Abbas reported it from ‘Ali: We sent al-Miqdad b. al-Aswad to the Messenger of Allah (may peace be upon him) to ask him what to do with prostate fluid flowing from (the private part of) a person. The Messenger of Allah (may peace be upon him) said: ‘Perform ablution and wash your genitals.

Ibn ‘Abbas reported: The Apostle (may peace be upon him) woke up at night; relieved himself, then washed his face and hands, and went back to sleep.

‘A’isha narrated: Whenever the Messenger of Allah (may peace be upon him) intended to sleep after intercourse, he would do ablution before going to sleep as for prayer.

‘A’isha reported: Whenever the Messenger of Allah (may peace be upon him) had sexual intercourse and intended to eat or sleep, he performed ablution.

This hadith was transmitted by Shu’ba with the same broadcasting network. Ibn at-Muthanna said in his narration: Al-Hakam narrated to us who heard from Ibrahim who narrated this.

Ibn ‘Umar reported: Umar said: Is it permissible for any of us to sleep in a state of impurity (i.e. after intercourse)? He (the Holy Prophet) said: Yes, after ablution.

Ibn ‘Umar said: ‘Umar asked the Sharia ruling from the Apostle (peace be upon him) thus: Is it permissible for any of us to sleep in a state of impurity? He (the Holy Prophet said: Yes, he must perform ablution and then sleep and take a bath if he desires.

Ibn Umar reported: Umar b. al-Khattab said to the Messenger of Allah (peace be upon him) that he became junbi during the night. The Messenger of Allah (may peace be upon him) said to him: ‘Perform ablution, wash your genitals and then go to sleep.

‘Abdullah b. Abu’l-Qais reported: I asked ‘A’isha about the witr (prayer) of the Messenger of Allah (peace be upon him) and mentioned a hadith, then I said: What did he do after intercourse? Did he bathe before bed or sleep before bathing? She said: He has done all this. Sometimes he took a bath and then fell asleep, and sometimes he just performed ablution and went to sleep. I (the narrator) said: Praise be to Allah who made things easy (for the people).

This hadith was broadcast on the same network by Mu’awyia b. Saleh of Zuhair b. Harb, ‘Abd al-Rahman b. Mahdi, Harun born Sa’id al-‘Aili and Ibn Wahb.

Narrated Abu Sa’id al-Khudri: The Messenger of Allaah (may peace be upon him) said: If any of you have intercourse with his wife and then intends to do so again, he should perform ablution. In the Hadith transmitted by Abu Bakr. (the words read): “An ablution should take place between the two (acts)”, or he (the narrator) said: “Then he intended that it should be repeated.”

Narrated Anas: The Messenger of Allah (may peace be upon him) used to have intercourse with his wives with a single bath.

Anas b. Malik reported: Umm Sulaim, who was the grandmother of Ishaq, came to the Messenger of Allaah (may peace be upon him) in the presence of ‘A’isha and said to him: Messenger of Allaah, if a woman sees what a man sees in a dream and she experiences in the dream what a man experiences (i.e. experiences an orgasm)? Thereupon ‘A’isha remarked: O Umm Sulaim, you have brought humiliation to women; may your right hand be covered with dust. He (the Holy Prophet) said to ‘A’isha: Let your hand be covered with dust, and (turning to Umm Sulaim) he said: Well, oh Umm Sulaim, she should take a bath when she sees this (i.e. she experiences an orgasm in dream).

Anas b. Malik reported that Umm Sulaim narrated that she asked the Apostle of Allah (peace be upon him) about a woman who sees in a dream what a man sees (sexual dream). The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If a woman sees this, she must take a bath. Umm Sulaim said: So I was shy and said: Does it happen? Thereupon the Messenger of Allah (peace be upon him) said: Yes (it happens), otherwise how could (a child) resemble her? Male discharge (i.e., semen) is thick and white, and female discharge is thin and yellow; So the resemblance comes from the one whose genes are predominant or dominant.

Anas b. Malik reported: A woman asked the Messenger of Allah (peace be upon him) about a woman who sees in her dream what a man sees in his dream (sexual dream). He (the Holy Prophet) said: If she experiences what a man experiences, she should take a bath.

Umm Salama reported: Umm Sulaim went to the Messenger of Allah (may peace be upon him) and said: Messenger of Allah, Allah is not ashamed of the truth. Does a woman have to take a bath when she has a sexual dream? Thereupon the Messenger of Allah (peace be upon him) said: Yes, if she sees the liquid (vaginal discharge). Umm Salama said: Messenger of Allah, does a woman have sexual dreams? He (the Holy Prophet) said: Let your hand be covered with dust, in what way does your child resemble you?

This hadith with the same meaning (as reported above) was given by Hisham b. �Urwa with the same chain of narrators but with the addition that she (Umm Salama) said: You have humiliated the women.

‘A’isha, the wife of the Apostle (peace be upon him) narrated: Umm Sulaim, the mother of Bani Abu Talha, came to the Messenger of Allah (peace be upon him) and narrated a hadith (similar to this one). of Hisham has been narrated except for these words. A’isha said: I expressed my disapproval to her and said: Does a woman see a sexual dream?

It is narrated from ‘A’isha that a woman came to the Messenger of Allah (may peace be upon him) and asked: If a woman sees a sexual dream and sees (the traces of) liquid, should she wash herself? He (the Holy Prophet) said: Yes. ‘A’isha said to her: May your hand be covered with dust and hurt. She narrated: The Messenger of Allah (may peace be upon him) said: “Leave them alone. In what way does the child resemble her if not the fact that if the genes brought in by the woman outweigh those of the man, the child will resemble the maternal family, and if the genes of the man outweigh those of the woman, the child will resemble the paternal Family.

Thauban, the freed slave of the Messenger of Allah (peace be upon him) said: “While I was standing near the Messenger of Allah (peace be upon him), one of the rabbis of the Jews came and said: Peace be upon you, O Muhammad. I pushed him back with a shove that would make him fall. Then he said: Why are you pushing me? I said: Why don’t you say: O Messenger of Allah? The Jew said: We call him by the name by which his family called him. The Messenger of Allah (peace be upon him) said: “My name is Muhammad, which is what my family called me. The Jew said: I came to ask you (something). The Messenger of Allah (peace be upon him) said: ‘Will it benefit you if I tell you this? He (the Jew) said: I will lend him my ears. The Messenger of Allah (peace be upon him) drew a line with the help of the stick he had with him and then said: Ask (whatever you want). Then the Jew said: Where would the people be on the day when the earth would change into another earth and also the heavens (would change into other heavens)? The Messenger of Allah (may peace be upon him) said: They would be in the darkness by the bridge. He (the Jew) said again: Which of the people would be the first to cross (this bridge)? He said: They would be the poor among the refugees. The Jew said: What would their breakfast be if they entered paradise? He (the Holy Prophet) replied: A cloth of fish liver. He (the Jew) said. How would their diet change that? He (the Holy Prophet) said: “An ox fed in the various quarters of Paradise would be slaughtered for them. He (the Jew) said: What would they drink? He (the Holy Prophet) said: They would drink from the spring called Salsabil. He (the Jew) said: I have come to ask you something which none among the people of the earth knows except an apostle or a man or two besides him. He (the Holy Prophet) said: Would it benefit you if I tell you this? He (the Jew) said: I would listen to that. Then he said: I came to ask you about the child. He (the Holy Prophet) said: “The reproductive substance of the male is white and that of the female (i.e. the central part of the ovum) is yellow, and when they have intercourse the male substance (chromosomes and genes) predominates over the female substance (chromosomes and Gene), it is the male child created by Allah’s decree and when the woman’s substance outweighs the man’s substance, a female child is formed by the decree of Allah. The Jew said: What you said is true; verily you are an apostle. He then came back and walked away. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: He asked me such and such things of which I had no knowledge until Allaah gave them to me.

This tradition was continued by Mu’awyia b. Salim with the same channel chain except for the words “I sat next to the Messenger of Allah” and some other minor changes.

‘A’isha reported: When Allah’s Messenger (peace be upon him) bathed for intercourse, he first washed his hands: he then poured water on his left hand with his right hand and washed his privates. Then he performed ablution as is done for prayer. Then he took some water and ran his fingers through the roots of his hair. And when he found these properly moistened, he poured three handfuls on his head, and then poured water over his body, and afterwards washed his feet.

This hadith is narrated by Abu Kuraib. Ibn Numair and others, all under the authority of Hisham with the same network, but in their narration these words are absent: “washed his feet”.

Hisham narrated it from his father, who narrated it under the authority of ‘A’isha, that when the apostle (peace be upon him) took a bath for intercourse, he first washed his palms three times, and then the whole Hadith transmitted based on the authority of Abu Mu’awyia but foot washing is not mentioned.

‘Urwa narrated it with the authority of ‘A’isha that the Messenger of Allaah (may peace be upon him) took a bath because of sexual intercourse, he first washed his hands before dipping one of them in the basin, and then Ablu made – as in prayer.

Ibn ‘Abbas narrated on behalf of Maimuna, his mother’s sister, that she said: I put water near the Messenger of Allah (peace be upon him) to take a bath because of sexual intercourse. He washed the palms of his ribbons two or three times and then put his hand in the basin and poured water over his privates and washed them with his left hand. Then he hit the ground with his hand and rubbed it with force, and then performed ablution for prayer, and then poured three handfuls of water on his head, and then washed his whole body, after which he went away from that place and washed his feet, and then I brought a towel (so he could wipe his body). but he returned it.

This hadith is narrated from A’mash with the same broadcasting network but in that of Yahya b. Yahya and Abu Kuraib is not mentioned: “Pour three handfuls of water on the head.” and in the Hadith narrated from Waki’ all the features of ablution were recorded: rinsing (of the mouth), sniffing of water (in the nostrils); and no towel is mentioned in the hadith transmitted by Abu Mu’awyia.

Ibn Abbas narrated it under the authority of Maimuna that the Messenger of Allaah (may peace be upon him) was given a towel but he did not rub (his body) with it but he did so with water, i.e. he shook it out.

‘A’isha reported: When the Messenger of Allah (peace be upon him) was taking a bath because of intercourse, he called for a vessel and took a handful of water from it and (washed) the right side of his head first, then walked and then took a handful of (water) and poured it on his head.

‘A’isha reported: The Messenger of Allah (may peace be upon him) washed himself with water from a vessel (capacity of seven to eight seers) because of the sexual intercourse.

‘A’isha reported: The Messenger of Allah (may peace be upon him) took a bath from the vessel (which contained seven to eight seers i.e. fifteen to sixteen pounds) of water and I and he (the Holy Prophet) took a bath bath from the same vessel. And in the hadith narrated by Sufyan, the words are: “from a vessel”. Qutaiba said: Al-Faraq is three Sa’ (a cubic measure of different sizes).

Abu Salamab. Narrated ‘Abd al-Rahman: I went to her along with the foster brother of ‘A’isha and he asked about the bath of the Apostle (peace be upon him) regarding the intercourse. She called for a vessel resembling a sa’ and she took a bath. and there was a curtain between us and her. She poured water on her head three times and he (Abu Salama) said: “The wives of the apostle (may peace be upon him) gathered hair on their heads and this up to their ears (and rotted beyond that).

Salam b. Abd al-Rahman narrated it under the authority of A’isha that when the Messenger of Allah (may peace be upon him) took a bath, he started with his right hand and poured water over it and washed it and then poured water over the impurity with the right band and washed away with the help of the left hand. and after removing it, he poured water on his head. A’isha said: I and the Messenger of Allah (may peace be upon him) took a bath from the same vessel after intercourse.

Hafsa, daughter of ‘Abd al-Rahman b. Abu Bakr, reported that ‘A’isha told her that she and the Messenger of Allah (peace be upon him) took a bath from the same vessel containing water equal to about three mudds.

‘A’isha reported: I and the Messenger (may peace be upon him) took a bath from the same vessel and our hands changed in it in the state of having intercourse.

‘A’isha reported: I and the Messenger of Allah (may peace be upon him) were taking a bath from a vessel that was between me and him and he was walking in front of me so that I would say: Spare (some water for) me, spare (some water for) me; and she said they had intercourse.

Ibn Abbas said: Maimuna (the wife of the Holy Prophet) reported to me that she and the Messenger of Allah (peace be upon him) took a bath from a vessel.

Ibn Abbas reported that the Messenger of Allah (may peace be upon him) took a bath with the water left over from Maimuna.

Zainab bint Umm Salama (the wife of the Holy Prophet) narrated that Umm Salama and the Messenger of Allah (peace be upon him) took a bath from the same vessel.

Anas reported that the Messenger of Allah (peace be upon him) took a bath with five makuks of water and performed ablution with one makuk. Ibn Muthanna used the words five Makakiyya and Ibn Mu’adh narrated them from ‘Abdullah b. ‘Abdullah and he did not mention Ibn Jabr.

Anas said: The Messenger of Allah (may peace be upon him) performed ablution with a mudd and took a bath with a sa’ up to five mudds.

Safina reported: The Messenger of Allah (may peace be upon him) took a bath with a gram of water for intercourse and performed ablution with a mudd.

Safina reported that Abd Bakr, the companion of the Messenger of Allaah (peace be upon him) observed: The Messenger of Allaah (peace be upon him) took a bath with a sa’ of water and performed ablution with it a mudd (of water); and in the hadith narrated by Ibn Hujr the words are: One mudd was enough for his (the Holy Prophet’s) ablution. And Ibn Hujr said that (his Shaikh) Isma’il was of much more advanced age and therefore he could not fully rely on him for this tradition.

Jubair b. Mut’im reported: People were arguing in the presence of the Messenger of Allah (peace be upon him) regarding bathing. Some of them said: We wash our heads like this. Thereupon the Messenger (may peace be upon him) said: As for me, I pour three handfuls of water on my head.

Jubair b. Mut’im narrated from the Messenger of Allah (may peace be upon him) that bathing for intercourse was mentioned before him and he said: “I pour water over my head three times.

Jabir b. Abdullah reported: A delegation of Thaqif said to the Messenger of Allah (peace be upon him): Our land is cold; Then what about our bathing? He (the Holy Prophet) said: I pour water over my head three times.

Ibn Salim narrated in his narration: “The delegation of Thaqif said: Messenger of Allah.”

Jabir b. ‘Abdullah reported: When the Messenger of Allah (peace be upon him) was taking a bath because of intercourse, he poured three handfuls of water over his head. Hasan b. Muhammad said to him (the narrator): My hair is thick. Jabir then remarked. I said to him: O son of my brother, the hair of the Messenger of Allah (peace be upon him) was thicker than your hair and these were finer (than yours).

Umm Salama reported: I said: Messenger of Allah, I am a woman with my hair tightly plaited on my head; should i open it for bathing, for sex? He (the Holy Prophet) said: No, it is enough for you to pour three handfuls of water on your head and then pour water on yourself and you will be purified.

This hadith was narrated by Amr al-Naqid, Yazid b. Harun, ‘Abd b. Humaid, Abd al-Razzaq, Thauri, Ayyub b. Musa, with the same network. In a hadith narrated by Abd al-Razzaq, menstruation and sexual intercourse are mentioned. The rest of the Hadith was narrated like that of Ibn ‘Uyaina.

This hadith is given by Ahmad al. Darimi, Zakariya born ‘Adi, Yazid, i.e.’ Ibn Zurai’, Rauh b. al-Qasim, Ayyub b. Musa with the same network, and these words are mentioned: “Should I undo my braid and wash it because of the intercourse?” and there is no mention of menstruation.

‘Ubaid b. Umair reported: It was reported to ‘A’isha that ‘Abdullah b. ‘Amr commanded the women to undo the (plaits) of the hair on their heads. She said: How strange it is for Ibn ‘Amr that he commands women to undo the braids of their heads while they are taking a bath; why doesn’t he order them to shave their pearls? I and the Messenger of Allah (may peace be upon him) took a bath from a vessel. All I did was pour three handfuls of water over my head.

‘A’isha reported: A woman asked the Messenger of Allah (peace be upon him) how to wash after menstruation. She mentioned that he taught her how to take a bath and then told her to get a piece of musk cotton and cleanse herself. She said: How am I supposed to cleanse myself with this? He (the Holy Prophet) said: “Praise be to Allah, clean yourself with it” and covered his face, Sufyan b. ‘Uyaina demonstrated it by covering his face (as the Holy Prophet had done). ‘A’isha reported: I drew her to my side because I understood what the Apostle of Allah (may peace be upon him) intended and therefore said: Apply this cotton wool with musk to the trail of blood. Ibn ‘Umar in his Hadith (has mentioned the words of ‘A’isha as such): Apply it to the traces of blood.

‘A’isha reported: A woman asked the Messenger of Allah (peace be upon him) how to wash after menstruation. He (the Holy Prophet) said: “Take even a cotton with musk and purity, and the rest of the Hadith was narrated like that of Sufyan.

‘A’isha reported: Asma (daughter of Shakal) asked the Apostle of Allah (peace be upon him) about washing after menstruation. He said: “Each of you should use water (mixed with the leaves) of the lotus tree and cleanse yourself well, and then pour water on your head and rub it vigorously until it reaches the roots of your hair. Then she should pour water on it. Then she should take a piece of cotton wool coated with musk and clean herself with it. Asma’ said: How shall she purify herself with it? Then he (the Messenger of Allah) remarked: Praise be to Allah, she should purify herself. ‘A’isha said in a low voice to apply it to the trail of blood. She (Asma) then continued to ask about intercourse after bathing. He (the Holy Prophet) said: She should take water and cleanse herself well or complete the ablution and then pour (water) on her head and rub it until it reaches the hair roots of (her) head and then pour water on it. ‘A’isha said: How good are the women of Ansar (helpers) that their timidity does not prevent them from learning religion.

This hadith is quoted from ‘Ubaidullah b. Mu’adh with the same channel (apart from the words) with which he (the Holy Prophetsa) said: “Purify yourself with it” and he covered (his face because of shyness).

‘A’isha reported: Asma’ b. Shakal came to the Messenger of Allah (peace be upon him) and said: Messenger of Allah how one of us should take a bath after menstruation and the rest of the hadith is the same and there is no mention of bathing because of intercourse.

‘A’isha reported: Fatimah b. Abu Hubaish came to the Apostle (may peace be upon him) and said: I am a woman whose blood keeps flowing (even after menstruation). I am never cleansed; should I give up prayer because of this? He (the Holy Prophet) said: Not at all, because that is just a vein and not menstruation. So when menstruation comes, stop praying, and when it ends, wash the blood from you and then pray.

The hadith narrated from Waki’ with its chain of narrators was carried out under the authority of Hisham b. ‘Urwa, but in the hadith narrated by Qutaiba under the authority of Jarir the words are: “There came Fatimah b. Abu Hubaish, b. ‘Abd al-Muttalib b. Asad, and she was a woman among us” and in the hadith by Hammid b. Zaid there is an addition of these words: “We have given up mentioning him.”

‘A’isha reported: Umm Habiba b. Jahsh therefore asked for a judgment from the Messenger of Allah (may peace be upon him): I am a woman whose blood (after menstruation) continues to flow. He (the Holy Prophet) said: This is just a vein, so take a bath and offer prayer; and she took a bath at the time of each prayer. Laith b. Sa’d said: Ibn Shihab did not mention that the Messenger of Allah (may peace be upon him) ordered her to take a bath with every prayer, but she did it of her own accord. And in the narration narrated by Ibn Rumh, Umm Habiba is not mentioned (and only the daughter of Jahsh is mentioned).

‘A’isha, the wife of the Messenger of Allah (peace be upon him) reported: Umm Habiba b. Jahsh, who was the sister-in-law of the Messenger of Allah (peace be upon him) and the wife of ‘Abd al-Rahman b. Up, Mustahada stayed for seven years and she therefore asked the Messenger of Allah (peace be upon him) for the judgment of Sharia. Der Gesandte Allahs (Friede sei mit ihm) sagte: Dies ist nicht die Menstruation, sondern (Blut aus) einer Vene: also bade dich und biete Gebet an. ‘A’isha sagte: Sie nahm ein Bad in der Waschwanne, die in der Wohnung ihrer Schwester Zainab b. Jahsh, bis die Röte des Blutes über das Wasser kam. Ibn Shihab sagte: „Ich erzählte es Abu Bakr b. ‘Abd al-Rahman b. al-Harith b. Hisham darüber, der bemerkte: Möge Allah Hinda gnädig sein! wollte, dass sie sich dieses Urteil anhörte. Bei Gott, sie weinte, weil sie nicht gebetet hatte.

Dieser Hadith wurde somit von einer anderen Überliefererkette berichtet: Umm Habiba b. Jahsh kam zum Gesandten Allahs (möge Friede auf ihm sein) und sie war sieben Jahre lang eine Mustahada gewesen, und der Rest des Hadith wurde wie der von ‘Amr b. al-Harith bis zu den Worten: “Da kam die Röte des Blutes über Wasser.” und nichts wurde darüber hinaus erzählt.

Der Hadith wurde von ‘A’isha durch eine andere Kette von Übermittlern (in diesen Worten) überliefert: I Die Tochter von Dschahsh war sieben Jahre lang Mustabida,“ und der Rest des Hadith ist derselbe (wie oben erwähnt).

Über die Autorität von ‘A’isha: Umm Habiba fragte den Gesandten Allahs (möge Friede auf ihm sein) nach dem Blut (das nach der Periode der Menstruation fließt). ‘A’isha sagte: Ich sah ihre Waschwanne voller Blut. Der Gesandte Allahs (Friede sei mit ihm) sagte: „Bleibe (vom Gebet) fern (so lange), wie deine Menstruation dich verhindert hat. Danach (nach der Zeit der üblichen Kurse) baden Sie sich und beten Sie.

‘A’isha, die Frau des Apostels (möge Friede auf ihm sein), sagte: Umm Habiba b. Jahsh, der Ehepartner von Abd al-Rahman b. Auf beschwerte sich beim Gesandten Allahs (Friede sei mit ihm) über Blut (das nach der Menstruation fließt). Er sagte zu ihr: Bleibe (dem Gebet) fern, gleich (so lange), wie deine Menstruation dich zurückhält. Danach baden Sie sich. Und sie wusch sich vor jedem Gebet.

Mu’adha reported: A woman asked ‘A’isha: Should one amongst us complete prayers abandoned during the period of menses? ‘A’isha said: Are you a Haruriya? When any one of us during the time of the Messenger of Allah (may peace be upon him) was in her menses (and abandoned prayer) she was not required to complete them.

It is reported from Mu’adha that she asked ‘A’isha: Should a menstruating woman complete the prayer (abandoned during the menstrual period) ? ‘A’isha said: Are you a Hurariya? The wives of the Messenger of Allah (may peace be upon him) have had their monthly courses, (but) did he order them to make compensation (for the abandoned prayers)? Mohammed b. Ja’far said: (Compensation) denotes their completion.

Mu’adha said: I asked ‘A’isha: What is the reason that a menstruating woman completes the fasts (that she abandons during her monthly course). but she does not complete the prayers? She (Hadrat ‘A’isha) said: Are you a Haruriya? I said: I am not a Haruriya, but I simply want to inquire. She said: We passed through this (period of menstruation), and we were ordered to complete the fasts, but were not ordered to complete the prayers.

Umm Hani b. Abu Talib reported: I went to the Messenger of Allah (may peace be upon him) on the day of the conquest (of Mecca) and found him take a bath. while his daughter Fatimah was holding a curtain around him.

Umm Hani b. Abu Talib reported : It was the day of the conquest (of Mecca) that she went to the Messenger of Allah (may peace be upon him) and he was staying at a higher part (of that city). The Messenger of Allah (may peace be upon him) got up for his bath. Fatimah held a curtain around him (in order to provide him privacy). He then put on his garments and wrapped himself with that and then offered eight rak’ahs of the forenoon prayer.

This hadith is narrated by Sa’id b. Abu Hind with the same chain of transmitters and said: His (the Holy Prophet’s) daughter Fatimah provided him privacy with the help of his cloth, and when he had taken a bath he took it up and wrapped it around him and then stood and offered eight rak’ahs of the forenoon prayer.

Maimuna reported: I placed water for the Apostle (may peace be upon him) and provided privacy for him, and he took a bath.

‘Abd al-Rahman, the son of Abu Sa’id al-Khudri, reported from his father: The Messenger of Allah (may peace be upon him) said: A man should not see the private parts of another man, and a woman should not see the private parts of another woman, and a man should not lie with another man under one covering, and a woman should not lie with another woman under one covering.

This hadith has been narrated by Ibn Abu Fudaik and Dabbik b. ‘Uthman with the same chain of transmitters and they observed: Private parts of man are the nakedness (which is concealed).

Amongst the traditions narrated from Muhammad, the Messenger of Allah (may peace be upon him) on the authority of Abu Huraira, the one is that Banu Isra’il used to take a bath naked, and they looked at the private parts of one another. Moses (peace be upon him), however, took a bath alone (in privacy); and they said (tauntingly): By Allah, nothing prohibits Moses to take a bath along with us, but sacrotal hernia. He (Moses) once went for a bath and placed his clothes on a stone and the stone moved on with his clothes. Moses ran after it saying: 0 stone, my clothes, 0 stone, my clothes, and Banu Isra’il had the chance to see the private parts of Moses, and said : By Allah, Moses does not suffer from any ailment. The stone then stopped, till Moses had been seen by them, and he then took hold of his clothes and struck the stone. Abu Huraira said: By Allah, there are the marks of six or seven strokes made by Moses on the stone.

Jabir b. ‘Abdullah reported: When the Ka’ba was constructed the Apostle of Allah (may peace be upon him) and Abbas went and lifted stones. Abbas said to the Messenger of Allah (may peace be upon him): Place your lower garment on your shoulder (so that you may protect yourself from the roughness and hardness of stones). He (the Holy Prophet) did this, but fell down upon the ground in a state of unconciousness and his eyes were turned towards the sky. He then stood up and said: My lower garment, my lower garment ; and this wrapper was tied around him. In the hadith transmitted by Ibn Rafi’, there is the word : “On his neck” and he did not say : “Upon his shoulder.”

Jabir b. ‘Abdullah reported: The Messenger of Allah (may peace be upon him) was carrying along with them (his people) stones for the Ka’ba and there was a waist wrapper around him. His uncle, “Abbas, said to him: 0 son of my brother! if you take off the lower garment and place it on the shoulders underneath the stones, it would be better. He (the Holy Prophet) took it off and placed it on his shoulder and fell down unconscious. He (the narrator) said: Never was he seen naked after that day.

Al-Miswar b. Makhrama reported : I was carrying a heavy stone and my lower garment was loose, and it, therefore, slipped off (so soon) that I could not place the stone (on the ground) and carry to its proper place. Upon this the Messenger of Allah (may peace be upon him) said: Return to your cloth (lower garment), take it (and tie it around your waist) and do not walk naked.

‘Abdullah b. Ja’far reported : The Messenger of Allah (may peace be upon him) one day made me mount behind him and he confided to me something secret which I would not disclose to anybody; and the Messenger of Allah (may peace be upon him) liked the concealment provided by a lofty place or cluster of dates (while answering the call of nature), Ibn Asma’ said in his narration : It implied an enclosure of the date-trees.

Sa’id al-Khudri narrated it from his father : I went to Quba’ with the Messenger of Allah (may peace be upon him) on Monday till we reached (the habitation) of Banu Salim. The Messenger of Allah (may peace be upon him) stood at the door of ‘Itban and called him loudly. So he came out dragging his lower garnment. Upon this the Messenger of Allah (may peace be upon him) said : We have made this man to make haste ‘Itban said : Messenger of Allah, if a man parts with his wife suddenly without seminal emission, what is he required to do (with regard to bath) ? The Messenger of Allah (may peace be upon him) said : It is with the seminal emission that bath becomes obligatory.

Abu al.’Ala’ b. al-Shikhkhir said: The Messenger of Allah (may peace be upon him) abrogated some of his commands by others, just as the Qur’an abrogates some part with the other.

Abu Sa’id al-Khudri reported: The Messenger of Allah (may peace be upon him) happened to pass by (the house) of a man amongst the Ansar, and he sent for him. He came out and water was trickling down from his head. Upon this he (the Holy Prophet) said: Perhaps we put you to haste. He said : Yes. Messenger of Allah. He (the Holy Prophet) said : When you made haste or semen is not emitted, bathing is not obligatory for you, but ablution is binding. Ibn Bashshir has narrated it with a minor alteration.

Ubayy Ibn Ka’b reported: I arked the Messenger of Allah (may peace be upon him) about a man who has sexual intercourse with his wife, but leaves her before orgasm. Upon this he (the Holy Prophet) said: He should wash the secretion of his wife, and then perform ablution and ofier prayer.

Ubayy ibn Ka’b narrated it from the Messenger of Allah (may peace be upon him) that he said : If a person has sexual intercourse with his wife, but does not experience orgasm, he should wash his organ and perform an ablution.

Abu Sa’id al-Khudri reported: The Apostle of Allah (may peace be upon him) observed: Bathing is obligatory in case of seminal emission.

Zaid b. Khalid al-Jubani reported that he askad Uthman b. ‘Affan: What is your opinion about the man who has sexual intercourse with his wife, but does not experience orgasm? Uthman said: He should perform ablution as he does for prayer, and wash his organ. ‘Uthmin also said : I have heard it from the Messenger of Allah (may peace be upon him).

Abu Ayyub reported that he had heard like this from the Messenger of Allah (may peace be upon him).

Abu Huraira reported: The Apostle of Allah (may peace be upon him) said: When a man has sexual intercourse, bathing becomes obligatory (both for the male and the female). In the hadith of Matar the words are: Even if there is no orgasm. Zuhair has narrated it with a minor alteration of words.

This hadith is narrated by Qatida with the same chain of transmitters, but with minor alterations. Here instead of the word -(jahada, (ijtahada) has been used, and the words; “Even if there is no orgasm” have been omitted.

Abu Musa reported: There cropped up a difference of opinion between a group of Muhajirs (Emigrants and a group of Ansar (Helpers) (and the point of dispute was) that the Ansar said: The bath (because of sexual intercourse) becomes obligatory only-when the semen spurts out or ejaculates. But the Muhajirs said: When a man has sexual intercourse (with the woman), a bath becomes obligatory (no matter whether or not there is seminal emission or ejaculation). Abu Musa said: Well, I satisfy you on this (issue). He (Abu Musa, the narrator) said: I got up (and went) to ‘A’isha and sought her permission and it was granted, and I said to her: 0 Mother, or Mother of the Faithful, I want to ask you about a matter on which I feel shy. She said : Don’t feel shy of asking me about a thing which you can ask your mother, who gave you birth, for I am too your mother. Upon this I said: What makes a bath obligatory for a person ? She replied: You have come across one well informed! The Messenger of Allah (may peace be upon him) said: When anyone sits amidst four parts (of the woman) and the circumcised parts touch each other a bath becomes obligatory.

‘A’isha the wife of the Apostle of Allah (may peace be upon him) reported. A person asked the Messenger of Allah (may peace be upon him) about one who has sexual intercourse with his wife and parts away (without orgasm) whether bathing is obligatory for him. ‘A’isha was sitting by him. The Messenger of Allah (may peace be upon him) said: I and she (the Mother of the Faithful) do it and then take a bath.

Zaid b Thabit reported: I heard the Messenger of Allah (may peace be upon him) say this: Ablution is obligatory (for one who takes anything) touched by fire.

‘Abdullah b. Ibrahim b. Qariz reported that he found Abu Huraira performing ablution in the mosque, who said: I am performing ablution because of having eaten pieces of cheese, for I heard the Messenger of Allah (may peace be upon him) say: Perform ablution (after eating anything) touched by fire.

‘Urwa reported on the authority of’A’isha, the wife of the Messenger of Allah (may peace be upon him), saying this: The Messenger of Allah (may peace be upon him) said. Perform ablution (after eating) anything touched by fire.

Ibn ‘Abbas reported: The Messenger of Allah (may peace be upon him) took (meat of) goat’s shoulder and offered prayer and did not perform ablution.

Ibn ‘Abbas reported: The Messenger of Allah (may peace be upon him) took flesh from the bone or meat, and then offered prayer and did not perform ablution, and (in fact) he did not touch water.

Ja’far b. Amr b. Umayya al-Damari reported on the authority of his father who said: I saw the Messenger of Allah (may peace be upon him) take slices from goat’s shoulder, and then eat them, and then offer prayer without having performed ablution.

Ja’far b. ‘Amr b. Umayya al-Damari reported on the authority of his father who said: I saw the Messenger of Allah (may peace be upon him) take slices from goat’s shoulder and then eat them. He was called for prayer and he got’up, leaving aside the knife, and offered prayer but did not perform ablution.

Ibn ‘Abbas reported it on the authority of Maimuana, the wife of the Apostle of Allah (may peace be upon him), that the Apostle of Allah (may peace be upon him) took (a piece of goat’s) shoulder at her place, and then offered prayer but did not perform ablution.

This hadith has been narrated by Ibn ‘Abbas on the authority of Maimuna. the wife of the Apostle (may peace be upon him), by another chain of transmitters.

Abu Rafi’ reported: I testify that I used to roast the liver of the goat for the Messenger of Allah (may peace be tipcn him) and then he offered praver but did not perform ablution.

Ibn Abbas reported: The Apostle (may peace be upon him) took milk and then called for water and rinsed (his mouth) and said: It contains greasiness.

This hadith has been narrated by another chain of transmitters.

Ibn Abbas reported: The Messenger of Allah (may peace be upon him) dressed himself, and then went out for prayer, when he was presented with bread and meat. He took three morsels out of that, and then offered prayer along with other people and did not touch water.

This hadith is narrated by Muhammad b. ‘Amr b. Ata’ with these words: I was with Ibn ‘Abbas, and Ibn ‘Abbas saw the Apostle of Allah (may peace be upon him) doing like this, and it is also said that the words are: He (the Holy Prophet) offered prayer; and the word “people” is not mentioned.

Jabir b. Samura reported: A man asked the Messenger of Allah (may peace he upon him) whether he should perform ablution after (eating) mutton. He (the Messenger of Allah) said: Perform ablution it you so desire, and if you do not wish, do not perform it. He (again) asked: Should I perform ablution (after eating) camel’s flesh? He said: Yes, perform ablution (after eating) camel’s flesh. He (again) said: May I say prayer in the sheepfolds? He (the Messenger of Allah) said: Yes. He (the narrator) again said: May I say prayer where camels lie down? He (the Holy Prophet) said: No.

This hadith is also narrated by another chain of transmitters.

‘Abbad b. Tamim reported from his uncle that a person made a complaint to the Apostle (may peace be upon him) that he entertained (doubt) as it something had happened to him breaking his ablution. He (the Holy Prophet) said: He should not return (from prayer) unless he hears a sound or perceives a smell (of passing wind). Abu Bakr and Zuhair b. Harb have pointed out in their narrations that it was ‘Abdullah b. Zaid.

Abu Huraira reported: The Messenger of Allah (may peace be upon him) said: If any one of you has pain in his abdomen, but is doubtful whether or not anything has issued from him, be should not leave the mosque unless he hears a sound or perceives a smell.

The freed slave-girl of Maimuna was given a goat in charity but it died. The Messenger of Allah (may peace be upon him) happened to pass by that (carcass). Upon this be said : Why did you not take off its skin? You could put it to use, after tanning it. They (the Companions) said: It was dead. Upon, this he (the Messenger of Allah) said: Only its eating is prohibited. Abu bakr and Ibn Umar in their narrations said: It is narrated from Maimuna (may Allah be pleased with her).

Ibn ‘Abbas said: The Messenger of Allah (may peace be upon him) saw a dead goat, which had been given in charity to the freed slave-girl of Maimuna. The Messenger of Allah (may peace be upon him) said: Why don’t you make use of its skin? They (the Companions around the Holy Prophet) said: It is dead. Upon this he said: It is the eating (of the dead animal) which is prohibited.

This hadith is narrated by Ibn Shihab with the same chain of transmitters as transmitted by Yunus.

Ibn Abbas reported: The Messenger of Allah (may peace be upon him) happened to pass by a goat thrown (away) which had been in fact given to the freed slave-girl of Maimuna as charity. Upon this the Messenger of Allah (way peace he upon him) said: Why did they not get its skin ? They had better tan it and make use of it.

Ibn’Abbas reported on the authority of Maimuna that someone amongst the wives of the Messenger of Allah (may peace be upon him) had a domestic animal and it died. Upon this the Messenger of Allah (may peace be upon him) said: Why did you not take off its skin and make use of that?

Ibn ‘Abbas reported: The Apostle of Allah(may peace be upon him)happened to pass by (the dead body) of the goat which belonged to the freed slave-girl of Maimuna and said: Why did you not make use of its skin?

Abdullah b. Abbas said: I heard the Apostle of Allah (may peace be upon him) say: When the skin is tanned it becomes purified.

This hadith has been transmitted on the authority of Ibn ‘Abbas by another chain of transmitters.

Abu al-Khair reported: I saw Ibn Wa’la al-Saba’i wear a fur. I touched it. He said: Why do you touch it ? I asked Ibn ‘Abbas saying: We are the inhabitants of the western regions, and there (live) with us Berbers and Magians. They bring with them rams and slaughter them, but we do not eat (the meat of the animals) slaughtered by them, and they come with skins full of fat. Upon this Ibn ‘Abbas said: We asked the Messenger of Allah (may peace be upon him) about this and he said: Its tanning makes it pure.

Ibn Wa’la al-Saba’i reported: I asked ‘Abdullah b. ‘Abbas saying: We are the inhabitants of the western regions. The Magians come to us with skins full of water and fat. He said : Drink. I said to him: Is it your own opinion ? Ibn Abbas said: I heard the Messenger of Allah (may peace be upon him) say: Tanning purifies it (the skin).

‘A’isha reported: We went with the Apostle of Allah (may peace be upon him) on one of his journeys and when we reached the place Baida’ or Dhat al-jaish, my necklace was broken (and fell somewhere). The Messenger of Allah (way peace be upon him) along with other people stayed there for searching it. There was neither any water at that place nor was there any water with them (the Companions of the Holy Prophet). Some persons came to my father Abu Bakr and said: Do you see what ‘A’isha has done? She has detained the Messenger of Allah (may peace be upon him) and persons accompanying him, and there is neither any water here or with them. So Abu Bakr came there and the Messenger of Allah (may peace be upon him) was sleeping with his head on my thigh. He (Abu Bakr) said: You have detained the Messenger of Allah (may peace be upon him) and other persons and there is neither water here nor with them. She (‘A’isha) said : Abu Bakr scolded me and uttered what Allah wanted him to utter and nudged my hips with his hand. And there was nothing to prevent me from stirring but for the fact that the messenger of Allah (may peace be upon him) was lying upon my thigh. The Messenger of Allah (may peace be upon him) slept till it was dawn at a waterless place. So Allah revealed the verses pertaining to tayammum and they (the Holy Prophet and his Companions) performed tayammum. Usaid b. al-Hudair who was one of the leaders said: This is not the first of your blessings, 0 Family to Abu Bakr. ‘A’isha said: We made the came) stand which was my mount and found the necklace under it.

‘A’isha reported she had borrowed from Asma’ (her sister) a necklace and it was lost. The Messenger of Allah (may peace be upon him) sent men to search for it. As it was the time for prayer, they offered prayer without ablution (as water was not available there). When they came to the Messenger of Allah (may peace be upon him), they made a complaint about it, and the verses pertaining to tayammum were revealed. Upon this Usaid b. Hadair said (to ‘A’isha): May Allah grant you a good reward! Never has been there an occasion when you were beset with difficulty and Allah did not make you come out of that and made it an occasion of blessing for the Muslims.

Shaqiq reported : I was sitting in the company of Abdullah and Abu Musa when Abu Musa said: 0 ‘Abd al-Rahman (kunya of ‘Abdullah b. Mas’ud), what would you like a man to do about the prayer if he experiences a seminal emission or has sexual intercourse but does not find water for a month ?’Abdullah said: He should not perform tayammum even if he does not find water for a month. ‘Abdullah said: Then what about the verse in Sura Ma’ida: “If you do not find water, betake yourself to clean dust” ? ‘Abdullah said : If they were granted concession on the basis of this verse, there is a possibility that they would perform tayammum with dust on finding water very cold for themselves. Abu Musa said to Abdullah: You have not heard the words of ‘Ammar: The Messenger of Allah (may peace be upon him) sent me on an errand and I had a seminal emission, but could find no water, and rolled myself in dust just as a beast rolls itself. I came to the Messenger of Allah (may peace be upon him) then and made a mention of that to him and he (the Holy Prophet)said: It would have been enough for you to do thus. Then he struck the ground with his hands once and wiped his right hand with the help of his left hand and the exterior of his palms and his face. ‘Abdullah said: Didn’t you see that Umar was not fully satisfied with the words of ‘Ammar only ?

This hadith is narrated by Shaqiq with the same chain of transmitters but with the alteration of these words: He (the Holy Prophet) struck hands upon the earth, and then shook them and then wiped his face and palm.

Abd al-Rabmin b. Abza narrated It on the authority of his father that a man came to ‘Umar and said: I am (at times) affected by seminal emission but find no water. He (‘Umar) told him not to say prayer. ‘Ammar then said. Do you remember, 0 Commander of the Faithful, when I and you were in a military detachment and we had had a seminal emission and did not find water (for taking bath) and you did not say prayer, but as for myself I rolled in dust and said prayer, and (when it was mentioned before) the Apostle (may peace be upon him) said: It was enough for you to strike the ground with your hands and then blow (the dust) and then wipe your face and palms. Umar said: ‘Ammar, fear Allah. He said: If you so like, I would not narrate it.

A hadith like this has been transmitted with the same chain of transmitters but for the words: ‘Umar said: We hold you responsible for what you claim.”

‘Abd al-Rahman b. Abza mnated it on the authority of his father that a man came to Umar and said : I have had a seminal emission but I found no water, and the rest of the hadith is the same but with this addition: ‘Amr said: 0 Commander of the Faithful, because of the right given to you by Allah over me, if you desire, I would not narrate this hadith to anyone.

Umair, the freed slave of Ibn ‘Abbas, reported: I and ‘Abd al-Rahmin b. Yasir, the freed slave of Maimuna, the wife of the Apostle (way peace be upon him). came to the house of Abu’l-Jahm b. al-Harith al-Simma Ansari and he said: The Messenger of Allah (may peace be upon him) came from the direction of Bi’r Jamal and a man met him; he saluted him but the Messenger of Allah (may peace be upon him) made no response, till he (the Holy Prophet) came to the wall, wiped his face and hands and then returned his salutations.

Ibn Umar reported: A person happened to pass by the Messenger of Allah (may peace be upon him) when he was making water and saluted him, but he did not respond to his salutation.

Abu Huraira reported that he met the Apostle of Allah (may peace be upon him)on one of the paths leading to Medina in a state of (sexual) defilement and he slipped away and took a bath. The Apostle of Allah (may peace be upon him) searched for him and when he came, he said to him: 0 Abu Huraira, where were you? He said: Messenger of Allah, you met when I was (sexually) defiled and I did not like to sit in your company before taking a bath. Upon this the Messenger of Allah (may peace be upon him) said: Hallowed be Allah, verily a believer is never defiled.

Hudhaifa reported: The Messenger of Allah (may peace be upon him) happened to meet him and he was (sexually) defiled, and he slipped away and took a bath and then came and said: I was (sexually) defiled. Upon this he (the Holy Prophet) remarked: A Muslim is never defiled.

‘A’isha said: The Apostle of Allah (may peace be upon him) used to remember Allah at all moments.

Ibn ‘Abbas reported: The Apostle of Allah (may peace be upon him) came out of the privy, and he was presented with some food, and the people reminded him about ablution, but he said: Am I to say prayer that I should perform ablution ?

Ibn ‘Abbas reported: We were with the Apostle of Allah (may peace be upon him) and he had come out of the privy. Food was presented to him. It was said to him (by the Companions around him) : Wouldn’t you perform ablution? Upon this he said: Why, am I to say prayer that I should perform ablution ?

Ibn ‘Abbas reported: The Messenger of Allah (may peace be upon him) went to the privy and when he came back, he was presented with food. It was said to him; Messenger of Allah, wouldn’t you perform ablution. He said : Why, am I to say prayer?

Ibn Abbas, reported: The Apostle of Allah (may peace be upon him) came out of the privy after relieving himself, and food was brought to him and he took it, and did not touch water. In another narration transmitted by Sa’id b. al-Huwairith it is like this: It was said to the Apostle of Allah (may peace be upon him) You have not performed ablution. He said: I do not intend to say prayer that I should perform ablution.

Anas reported: When the Messenger of Allah (may peace be upon him) entered the privy, and in the hadith transmitted by Hushaim (the words are): When the Messenger of Allah (may peace be upon him) entered the lavatory, be used to say: O Allah, I seek refuge in Thee from wicked and noxious things.

This hadith is also transmitted by ‘Abd al-‘Aziz with the same chain of transmitters, and the words are: I seek refuge with Allah from the wicked and noxious things.

Anas reported: (The people) stood up for prayer and the Messenger of Allah (may peace be upon him) was whispering to a man, and in the narration of ‘Abd al-Warith (the words are): The Apostle of Allah (may peace be upon him) was having a private conversation with a man, and did not start the prayer till the people dozed off.

Anas b. Malik reported: (The people) stood up for prayer and the Apostle of Allah (may peace be upon him) was talking in whispers with a man, and he did not discontinue the conversation till his Companions dozed off; he then came and led the prayer.

Qatida reported: I heard Anas as saying that the Companion of the Messenger of Allah (may peace be upon him) dozed off and then offered prayer and did not perform ablution. He (the narrator) said: I asked him if he had actually heard it from Anas. He said: By Allah. Yes indeed.

If cleanliness is lost and ghusl (full body washing) is not performed before the fast begins, is the fast still valid?

Before prayer and certain religious rituals, a Muslim must ensure that the body is in a clean condition. Cleanliness of the body is lost after sexual intercourse, orgasmic discharge, cessation of the menstrual cycle, childbirth and death from natural causes.

The fast is valid if the person had intention to fast before Fajr prayer even if he did not perform ghusl, commented the Central Authority for Islamic Affairs and Foundations (AWFAQ).

Children and the elderly are exempt from fasting during the month of Ramadan. But especially for children, the introduction of the fasting concept is recommended from a certain age. After some time, parents should enforce the sacred practice, which is considered one of the five pillars of Islam.

So when should a child ideally start fasting?

“Parents can force their children to fast once they reach puberty,” commented the Central Authority of Islamic Affairs and Endowments (Awqaf), the official body issuing fatwas in the UAE.

Fasting is compulsory from the age of 18, the authority said.

(As Majorie Van Leijen said)

Will Swallowing Gastric Reflux Quickly Invalidate?

Food accidentally coming out of the stomach does not break or void the fast unless swallowed back. In such a case, the person should fast again on that day since the fast is invalid.

Can you visit the dentist without breaking the fast?

The Central Authority for Islamic Affairs and Endowments (Awqaf) responds:

In the month of Ramadan, Muslims refrain from any form of consumption during the fasting period. Therefore, swallowing any substance would break the fast, religious authorities have said.

Can you go to the dentist against this background?

“It is permissible to have dental treatment during the fast, but on condition that the water does not rise to the throat. And Allah knows best,” commented the Central Authority of Islamic Affairs and Endowments (Awqaf), the official authority issuing fatwas in the UAE.

According to Rania Al-Haridi, a Dubai-based dentist, most people avoid visiting a dental clinic during their fast for fear of accidentally breaking the fast during treatment.

“Statistics show that the number of patients who visit dental clinics after iftar is much higher than the number of patients who come during the day,” she said.

However, visiting the dentist during Lent does not necessarily break the fast if precautions are taken, she claims.

“Today, preventive care can be provided by greatly improved medical suction devices that remove liquids, saliva or blood that occur during treatment.

Which treatments break the fast and which don’t?

While certain treatments don’t affect fasting, others do. Therefore, it is important to do some research before allowing the treatment.

Anesthesia needles used during treatment sessions do not break the fast, Awfaq confirms. “Injecting anesthetics as well as therapeutics does not break the fast because it is injected into a muscle. And Allah knows best,” read the fatwa.

With tooth extractions there is a risk of breaking the fast. Although “suction plays an important role in the disposal of fluids, there could be complications that can lead to severe bleeding,” Rania explained, recommending postponing this treatment until after iftar.

When asked about cosmetic treatments, Rania replied, “Cosmetic treatments like faceted ceramic fitting, teeth whitening, and preventative treatments like cleaning are all preferably postponed until after Iftar, as these types of treatments are completely water dependent and usually not very urgent.”

She added that patients should be careful not to swallow any components of dental fillings, since many of them contain aromatic materials and those with a distinct flavor like the “cloves.”

– As Majorie van Leijen said

More questions answered…

dr Ali Ahmed Mashael, Grand Mufti, Department of Islamic Affairs and Charitable Activities, Dubai (IACAD), answers readers’ questions on fasting during the holy month of Ramadan

Can a woman fast for days in advance that she will miss due to her menstrual cycle?

Fasting in advance for days missed during Ramadan is not permissible. All rituals have a fixed timing and a person must adhere to that time.

So it is not allowed to perform a ritual before its actual time.

How should a person traveling by plane on the last day of Ramadan break the fast?

The person should take their iftar according to the time of the country whose airspace the plane is in at the time of the iftar.

Normally the crew alerts Faster at the time of iftar.

What happens if someone accidentally eats or drinks? Does he/she have to fast?

If someone accidentally fasts, eats or drinks, he/she should fast again that day.

Even if the fast was kept on a voluntary basis, the person is obligated to fast again that day.

Can one pay fidyah (poor people’s food) instead of fasting again for missed days?

A person must fast again the days he has missed, even for a legitimate excuse such as B. Travel or menstruation.

It is not permissible to feed the poor instead of fasting again on these days unless the person is very weak due to a chronic illness. In such a case one can pay fidyah for each day or feed the poor.

What if a person dies and has no money to give alms as a kafara?

A person who dies from a serious illness will be forgiven the fast, and their guardians or relatives will also be forgiven the fast on their behalf.

If a person is recovering from an illness but still cannot make up the missed days, their guardians or relatives can make up the fast on their behalf.

If guardians or relatives cannot fast again, they should feed the poor as kafara for each missed day. If they don’t have enough money, they can turn to a charity on his behalf.

Physical intimacy between man and woman during fasting?

A simple expression of intimacy – even kissing one’s wife – does not invalidate the fast. However, a couple must abstain from sexual intercourse during the fast.

Can a woman take medication to prevent her menstrual cycle to keep the fast?

There is nothing wrong with getting medicines as long as they do not harm the woman’s health.

If there is a chance that the drug will cause harm or affect health, then she should refrain from such pills.

What if one wakes up thirsty and drinks water during Fajr prayer Athan?

The Athan is a sign of the beginning of Lent. Therefore, after the fajr call to prayer, the person must not drink or eat anything.

If a person eats anything, he must fast again after the month of Ramadan.

What if someone finishes the fast but then travels to the country where their family is still fasting?

If the person arrives before the fajr call to prayer, he must fast with the people of the country he has traveled to. This is because he is in a country that has not yet seen the crescent of “Shawal”. If necessary, he can also break his fast in private, but not in front of the people there.

What to do if you have bleeding gums or mucus from a dry throat?

If a person has bleeding gums and feels the blood in their mouth, they should spit it out. Mucus/phlegm also does not break the fast as long as it is not swallowed.

Do injections – in the case of illness, blood donations – invalidate the fast?

Injections into specific areas of the body, such as the thighs, will not break the fast. Regarding intravenous injections, there is some disagreement among scholars on the subject. Therefore, it is best for a person to fast again on that day.

If a person has to donate blood and is therefore injected, this does not invalidate the fast.

Does Using Toothpaste Break the Fast?

“There is nothing wrong with using the toothpaste from sunset to fajr call to prayer. Swallowing saliva mixed with the taste of toothpaste during Ramadan breaks the fast.

“If the person is careful not to let saliva run down his throat, then the fast is valid.”

When on an airplane, what is the timing to break the fast?

The person should break the fast when the sun disappears from the sky while on the plane and should not break the fast according to the times on the ground. The person should wait for the sun to disappear while on board.

If the “Athan” of the Maghreb is at 6:40 p.m. and someone is drinking at 6:38 p.m., it is only two minutes before iftar time. Does this invalidate the fast?

If the Muslim has eaten or drunk a minute or less before the ‘Athan’ of the Maghreb and thinks that the Maghreb call to prayer has been announced, in that case he must fast again on that day and there is no sin on him because he didn’t do it on purpose.

What to do when you’re on the go?

dr Mashael said that it is permissible for the person who left the country before sunrise (Fajr call to prayer) not to fast. The majority of scholars allow not to fast during the day when traveling. But if a traveler wants, he can fast.

Can an asthma patient use an inhaler while fasting?

“A patient can use prescribed asthma medication if he/she needs to. It breaks the fast because the /pumpspray contains water and other chemical elements.

“The person must fast again on that day.

“However, if the disease is chronic, the person can support or donate an equivalent amount to someone else in poverty.”

What if someone hears the ‘adhan’ (call to prayer) of fajr while taking his/her suhoor?

The Muslim who wants to fast should put the food in his mouth when he hears the Adhan. Do not continue to eat or drink. Do not eat what is in your mouth.

If food is swallowed, the person should fast again for that day.

Is it permissible to use a deodorant or light incense (bakhoor) while fasting?

Deodorant does not break the fast, but a person should not use perfumes or inhale the smoke of incense (bakhoor). If inhaled intentionally, it breaks the fast and the person should fast again that day.

Is it possible to put a medicated nicotine patch on the body during the fasting period to quit smoking?

Nicotine patches and the like are allowed if none of their ingredients get into or through the person’s stomach.

Nothing can be swallowed by the person.

What is ingested by the body—like smells in aromatherapy—does not affect the validity of the fast.

Therefore, use patches that do not spoil the fast.

A person should control himself and not smoke during the day and night of Ramadan – give up the habit.

– As Mohammad El Sadafy said

(Homepage image courtesy of Shutterstock)

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In order to perform ghusl according to Islam, you must complete 3 fard ghusl. When do you need a ghusl? What’s his fard? How is it done? Everything is explained below;

When do you need to perform ghusl?

It is fard to perform ghusl after the following 3 situations, it is obligatory or fard to perform ghusl.

If you unload Siemens. After intercourse. After the end of menstruation. After the bleeding from childbirth stops. People who die also need ghusl if it is of natural causes; However, death by jihad does not require ghusl.

It is a sunna to perform ghusl before Eid prayer, before Friday prayers, after washing a corpse, after converting a non-believer to Islam, and before making a pilgrimage to Mecca.

What are the Fard of Ghusl in Islam?

There are 3 fard parts of ghusl. If we omit any of these parts, our ghusl is not valid.

1- The first fard of ghusl is to rinse the mouth with water as it should reach all internal parts from the lips to the base of the throat.

However, fasting does not require gargling.

2- The second fard of ghusl is to wash the inside of the nose with water. The water should be drawn strong enough to the soft part of the base of the nose.

3- The third fard of ghusl is to wash the body once from the head to the soles of the feet. Every strand (hair) and skin of the body needs to get wet. Even if a single strand or small part of the skin is not washed, the ghusl will not be completed.

How to Perform Ghusl in Islam?

Although there is no obligatory ghusl procedure in Islam to perform ghusl correctly, you only have to fulfill the 3 obligatory requirements or fards mentioned above for performing ghusl. However, we have transmitted a Sunna method of performing ghusl in Islam.

–Recite “Bismillah”.

– After facing the water, wash your hands, the right one. This includes your wrist and fingers up to your arm. Repeat three times. Now do the same with your left hand.

– Wash your private parts with water three times and remove all impurities by rubbing your body parts.

–Pour in water with your right hand and put it in your mouth. Swirl it in and then spit it out. Repeat it three times as well.

– With your right hand, take water inside through your nostrils. Blow it out with your left hand and repeat 3 times.

– Wash your face three times. You should wash it from hairline to chin to both ears. Men should wash their beards too.

– Now wash your arms, first the right and then the left three times above the elbow.

– Now pour water on your head three times so that your hair gets wet to the roots and scalp.

– Pour water on your right side of the body, including the shoulders, and repeat on the left side. Now pour it over your head, wet your whole body and rub it with your hands.

–Get on a clean platform and wash your legs right and then left up to the ankles and between the toes, including the sole, three times.

– Dry your body with a clean towel. You are now clean and fit for prayer.

Chapter Two: Requiring Wudu’ and Ghusl

[This chapter deals with the things that make wudu’ and ghusl necessary.

Wudu’ denotes the action and wadu’ denotes the water. Linguistically it means purity and excellence, and in Sharia it means washing certain parts of the body with water to make them clean and remove the judgment of “minor impurity” (Hadath) from them to enable acts of worship that are banned for lack of purity.

Qadi Ibn al-‘Arabi says that there is a well-known dispute as to whether ghasl means action and ghusl means water. However, in adh-Dhakira, ghusl denotes action and ghasl denotes water. This is the most common position.

The Commitment of Wudu’ and Ghusl

[Evidence for the obligatory nature of wudu’ and ghusl can be found in the Qur’an and Sunna and consensus. The Almighty says: “O you who believe! When you get up to perform prayer, wash your faces” (5:6) and “Do not approach prayer when you are drunk, until you know what you are saying, nor in a state of greater impurity – unless , You travel – until you have washed yourself completely.” (4:43) The Messenger of Allah said: “Allah does not accept the prayer of anyone in a state of impurity until he has performed wudu’.” There is no difference of opinion between the Imams that it is mandatory.]

2.1 Wudu’

2.1a. Requirements for Wudu’:

[There are certain requirements for the validity of wudu’:

1. Islam 2. Adulthood 3. Sanity 4. Absence of menstrual blood or bleeding after childbirth 5. The arrival of prayer time 6. That the person legally responsible is not forgetful, asleep or unconscious 7. Having adequate water around it to do 8. The possibility of doing it with due diligence to achieve what is desired, which may exclude the sick and the person who is forced.

2.1b. What makes wudu necessary?

[Two things oblige wudu’: ritual impurity and specific causes. [Khalil says three things: ritual impurities, causes; and waste and doubt.]

Ritual impurity is what breaks wudu’ itself, like urine, and causes are things that do not break wudu’ per se but lead to ritual impurity, like losing sanity, touching someone with desire, and touching of the penis. [Ibn Juzayy says that apostasy also breaks wudu’.]]

2.1c. The nature of the obligation

[The duty of wudu’ is obligatory, not only a duty insofar as it is Sunna and therefore strongly recommended.]

2.1d Urinating and defecation normally

[Wudu’ is to be done when something comes out of either of the two normal passageways, the urethra and the anus, in a normal way. It’s limited to the normal, which excludes anything that shows up abnormally, like pebbles and worms. They do not break wudu’ even if he passes some urine and feces. Urine and feces must pass normally. So if it comes up for a specific reason, like incontinence in most cases, which is the case if he does it all the time, most of the time or half of the time, then it doesn’t break wudu’. In the first case, wudu’ is neither obligatory nor recommended. In the last two cases it is recommended unless it is difficult for him.

The ‘passages’ are limited to what comes out normally, which excludes what comes out other than urine and feces, such as blood as a result of leeches and cupping, vomit altered by food, and impurities resulting from a split under the intestines do not emerge because the passages are blocked. When the two passages are blocked and the split is below the intestine, it is considered a normal orifice.]

2.2 Things that break wudu

2.2a. Eliminations that commit wudu

You must do wudu’ after urinating, defecating, or expelling wind.

[This clarifies what excrement necessitates wudu’: urine from the front opening and feces from the back opening, and passing wind, which denotes wind emanating from the anus, whether with or without sound. As for wind emanating from the penis or vagina, it does not require wudu’ as it is not considered one of the things that break wudu’.]

2.2b Other Liquids Requiring Wudu: Madhy

You must do wudu’ when the liquid known as madhy comes out of the penis, in which case it is necessary to wash the whole penis as well. Madhy is a thin, white liquid that oozes out during sexual arousal when the penis is erect, either during sexual foreplay or when thinking about it.

[Wudu’ is obligated when Madhy emerges from the penis. It is also obligatory to wash the entire penis with one intention before doing wudu’. Wudu’ is specified and using stones is not enough.]

2.2c.Wady

Wady is a thick white liquid that usually comes out after urination and carries the same verdict on cleaning the penis as urine.

[ Wady is dense and usually exits after urination. It may come out on its own or with urination. It makes wudu’ necessary and must be removed completely. He should squeeze the spot lightly and only wash the spot.]

2.2d. sperm (many)

Sperm – maniy – is the white liquid ejaculated during sexual intercourse at orgasm and smells similar to date palm pollen.

[The emission of semen is one of the things that obliges ghusl, not wudu’. The author mentioned it here among things that obligate wudu’ as a digression, since it obliges wudu’ in certain cases. It is that which comes forth with pleasure, which is not common, although it is mentioned among the things that oblige ghusl. Here he mentioned the liquids flowing from the front opening and maniy is one of them. It is ejaculated in spurts and has a peculiar smell.]

2. 2e. female discharge and menstruation

The liquid that comes from a woman is a thin yellow liquid and requires purification, that is, purification of the whole body, as is the case after menstruation.

[ The fluid that a woman secretes, which is her maniy, is described as thin and yellowish when she discharges normally and is healthy, not due to disease or incontinence. Ghusl is therefore obligatory. It is not a requirement that it goes outside. It is based on sensation, and so mere sensation obliges it to purify itself, as it must when menstruation ends.]

2.2f. Wrong menstruation

In the event of bleeding lasting beyond the normal period of menstruation (istihada), only wudu’ is necessary, although in such circumstances it is recommended that a woman repeat wudu’ for each prayer.

[The blood of false menses is blood that flows outside the days of menses and the lochia and exits from a vein in the lower part of the uterus. The verdict in such a case is that wudu’ is obligatory if it ends more than it comes. If it comes more than stops or the two are equal, then she is not obliged to do wudu.] [ Menstruation according to Khalil. Adolescence up to the age of 50 is considered normal menstrual age. The person is consulted from 9 to puberty and from 50 to 70 years of age. It can be red, yellow or brown. The minimum is one gush and the maximum is fifteen days. The minimum of purity is fifteen days and there is no maximum. And the maximum duration of menstruation for a person with a normal period (even if he only had one period) is fifteen days. There are three days when you use your normal maximum as a precaution (i.e. above). (i.e. if she normally menstruates for five days and menstruates after that and it doesn’t stop after the full five days, add three days. If it doesn’t stop after that, it’s false menstruation.

But if her normal period is 15 days, she doesn’t take any precautions at all.) This is true as long as it doesn’t exceed half a month. (If it is 14 she uses one and if it is 13 she uses 2.) Then she is pure (fasting, praying and having intercourse even if the blood is flowing because it is false menses and not menses.)

The maximum duration of menstruation in a pregnant woman after three months (up to five months) is half a month and five days (that is, twenty days). When she starts the sixth month it is twenty days and so (i.e. ten with the twenty and thus the maximum thirty days). Is the judgment of the woman who has her period three months ago the same as the judgment of a woman whose period is coming after (after three months) or is it like the one with a regular period? There are two statements. If Purity is stopped by blood before it has completely stopped, even by an hour, it only adds the days of bleeding (i.e. instead of the days it stopped, and deletes them if it is less than half a month is It must be 15 twenty-four days of continuous purity free of blood by appointment.

Then, after spots and continuous blood, it is false menstruation, not menstruation. So she does ghusl for the end of menstruation. The one who has bleeding spots does the ghusl whenever the blood stops on the patched days unless she thinks the blood will return before the time she is in ends. In such a case, she is not ordered to do ghusl. She fasts (when it ends at Fajr or before) and prays and has intercourse after ghusl according to the known position contrary to the author of the Irshad who says that intercourse is not permissible. She can pray on all days of menstruation when the period comes to her at night and then stops before Fajr. So she may not miss prayer or fasting.

Blood that differs (from fake menses by changing smell, color, or fineness or thickness) after (the full 15 days of) purity is menses (and prevents prayer and the like). If it is in no way different from false menstruation, then it is false menstruation, even if it lasts for a long time. So it is with what is clear before the end of purity. You don’t pay attention to the distinction. When the blood differs from the blood of false menstruation by any of the above and judged as menstruation and it continues until its normal time has elapsed and beyond, it changes from the quality of the blood of menstruation to that of false menstruation. Therefore, she is not careful beyond her normal days, but makes ghusl by simply completing her normal days according to the most solid version (by Malik and Ibn al-Majishun).

The purity of menstruation can be recognized by the dryness (of the genitals) through blood, yellowing and tanning, for example when she puts in a piece of cotton and takes it out without looking at anything on it. Or it is a white liquid that comes out of the intimate area after menstruation has ended. This fluid, for those who normally have it, is more predictive of the end of menses than dryness. If she sees the liquid before it is dry, it is recommended that she do ghusl at the end of the preferred time [for prayer]. There is some debate about the sign of purity of those who are having their first period. [Al-Baji says that she is clean only by dryness she sees even when the time for prayer passes. ]

The woman with period does not need to search for her purity before Fajr. (Indeed it is disliked because it is not something the Salaf have done.) She should look when she goes to sleep to see if she can catch Maghrib and ‘Isha’ quickly. She should look at the beginning of Subh and the other five prayers (and leave time for ghusl).

Menstruation prevents the validity of prayer and fasting and their obligation and divorce (which is forbidden but is binding when it occurs). She prevents the beginning of Ôidda, which begins with purity. It prevents intercourse or touching under the waist tie (from the waist to the knees) even after the end of the pre-ghusl period. Tayammum makes prayer permissible but does not remove impurity. It prevents entering the mosque, hence there is no iÔtikaf or tawaf. It prevents touching a copy of the Qur’an (except by a teacher or student who has special permission) and reciting it]

2.2g incontinence of urine

This also applies to urinary incontinence (Salas).

[It is recommended for someone with incontinence to do wudu’ for every prayer and for his wudu’ just before the prayer. There is no specific judgment for urinary incontinence. It’s a general verdict for anyone with any form of incontinence, be it urine, gas or maniyy. All are equal in that they do not break wudu’ by what emerges from them and it is constant even if it is only half the time he cannot remove it through medical treatment or marriage. If one is able to stop it then it breaks his wudu’, he is excused for the duration of the treatment as it does not break it.]

2.2 hours loss of consciousness: deep sleep

You must do wudu’ after unconsciousness, which is either caused by deep sleep,

[Loss of consciousness is one of the reasons leading to ritual impurity and committing wudu’ after it is over. Loss of intellect is when it is completely absent. If it completely disappears, as in sleep or fainting, and then is brought back to him, the verdict is that wudu’ is obligatory. A deep sleep, long or short, absolutely breaks wudu’. A deep sleep in which the sleeper does not know what he or anyone else is doing. What is to be understood from the word “deep” is that dozing in which the person is aware of the slightest thing definitely does not break wudu, be it short or long, based on what is said in Muslim “The Companions of the Messenger of Allah” means used to sleep and then pray without doing wudu’.” Nevertheless, it is recommended to do wudu’ after a long light sleep. ]

2.2i. fainting

or fainting,

[Malik said that someone who faints has to do wudu. Fainting is a disease of the mind. ]

2.2y. drunkenness

or poisoning

[The one who loses his senses from intoxication must do wudu’. It makes no difference whether he gets intoxicated from something lawful or unlawful, like drinking milk because he thinks it doesn’t intoxicate, and it intoxicates him.]

2.2k. insanity

or a fit of insanity.

[This breaks wudu even more because it removes the senses. It’s not a reason per se. Wudu’ is caused due to insanity, drunkenness and fainting because it is caused by sleep less severe than him because it removes a little consciousness and these cause that loss of intellect even more and hence it is more likely that it happens to be obligatory to them. Therefore there is no difference between long or short, deep or light. They feel that they are deprived of legal responsibility, which is not the case with sleeping. The sleeper is responsible even if he makes no mistakes. This discussion concerns a fit of insanity ending. He for whom madness is complete and without end owes nothing.]

2.2l. Wudu’ due to touching a person

Wudu’ is also necessary when touching someone for sexual pleasure or having physical contact with them for the same reason

[ One of the causes leading to ritual impurity is touch, which is less than intercourse, as explained by the companions TabiÔun, Malik, and his companions. The Almighty says, “Or if you have touched women.” (4:43) ‘Ali and Ibn ‘Abbas, however, explain this ‘touching’ as referring to intercourse and say that His words “Or you touched women” mean having intercourse with them.

The specification of “pleasure” tells us that if the toucher intends pleasure, he must do wudu’ simply by touching, whether there is pleasure or not. All the more so when he touches and experiences it. If he did not intend pleasure but intended to touch to find out whether the body is hard or not, and then experiences pleasure, he must do wudu’ because of the existence of pleasure, although it was not intentional. Therefore, the duty of wudu’ depends on the intention even if there was no feeling when touched. When the feeling of touch occurs, it is like a pleasure that comes from thinking, which is not obligatory. If he doesn’t intend pleasure and doesn’t feel it, he doesn’t have to do anything. This is the verdict for touching.

Anyone who is touched must do wudu’ when they grow up and feel joy. Otherwise they don’t have to do anything if they didn’t intend to have fun. Otherwise the judgment of the touched is the same as that of the toucher.]

2.2 m. Wudu’ due to kissing

or to kiss her for sexual pleasure.

[It is clear from his words that kissing is common, whether on the mouth or elsewhere with intent or arousal. That’s not the case. The accepted position is that kissing on the mouth generally breaks wudu’ whether intention and arousal is present or not, since it is likely to be a cause of pleasure unless other places lead to pleasure. [Khalil says that if it is for farewell or out of mercy, like when there is calamity, it does not break wudu’. Looking at someone, even with pleasure, does not break wudu’.]]

2.2n. Touching the human genitals

A man must perform wudu’ when he touches his penis.

[One of the things that lead to ritual impurity is touching the penis, because it says in the Muwatta’ and elsewhere that the Prophet said, “If any of you touch his penis, he should do wudu’.” The touch mentioned is with the palm or the inside or sides of the fingers. He only mentioned touching his own penis. As for another’s penis, it follows the judgment of touch in terms of intent or arousal. The penis must be connected to the body. What is separate from the body does not break wudu’ when touched.

In dealing with the eunuch one considers the form or lack thereof. If there is a form, touching it breaks wudu. If it has no form, then one considers the judgment given to it. If it is granted manhood, it breaks wudu’ and otherwise not.

There are several considerations for touching through a barrier. If it is thick the wudu’ in one position will not break, if it is light then the most accepted position is for it to break it. Touching the anus or testicles does not break wudu’ in the accepted position.]

2.2o. A woman touching her vagina

But there is disagreement as to whether a woman should perform wudu’ when touching her vagina.

[The position of mudawwana is that it does not break wudu’ based on what the hadith says, “If any of you touch his penis, he should do wudu’.” The position is based on what is understood by the word and when something is understood a hidden meaning is not considered. The one who says it breaks wudu is basing it on the hadith that says, “If one’s hand touches his privates, he should do wudu” because “privates” and can be applied to the penis or vagina. Some of them say that wudu’ is not broken when she touches the outside of it, but it is broken when she presses on it or puts her hand in the labia.]

2.2p. Another note

[Ibn Juzayy: Things that break wudu’ in other schools but not in the Maliki school are: vomiting, belching, nosebleeds or other bleeding, cupping, pus discharge, laughing in prayer (Abu Hanifa), eating of Eating camel meat, cooked food, carrying the dead, slaughtering animals. None of them break wudu’.] [Khalil: It is recommended to rinse your mouth after eating meat or drinking milk.]

2.3 Ghusl (complete ablution)

2.3a. Ghusl for the emission of sperm

You must do ghusl when, as mentioned earlier, semen (maniy) is ejaculated accompanied by sexual pleasure, either while asleep or while awake, whether by a man or a woman.

[ One of the things that obliges ghusl is the emission of semen with normal pleasure, whether asleep or awake, male or female. It is not a condition of ghusl duty that it arises with joy when it actually takes place. Ghusl is obligated simply by his appearance after the lust has passed, like when he has lust without intercourse and then semen comes out of him after the lust is over.]

2.3b. At the end of menstruation and lochia

Ghusl is also necessary at the end of menstrual bleeding.

[It is more precise to say “the blood of menses” because it is more generic than simply saying “menstrual period” since it specifically denotes that which cleanse precedes and cleanses follow. The beginning or end of the bleeding is not called the “menstrual period.” In Sharia, the blood of menstruation is the blood that exits the vagina on its own, which normally does not exceed 15 days, and it exits without being caused by disease or childbirth. Blood that does not come out for any reason, or comes out of the anus, or comes out of a seven-year-old child or a 70-year-old woman, or that exceeds 15 days, or that comes out because of illness or childbirth, is not menstruation; his judgments apply to him.]

2.3c. False menses or menorrhagia

Ghusl is necessary when abnormal bleeding (istihada) stops

[Then the censorship of the blood of false menstruation was made a cause obliging ghusl. Malik’s final position was that ghusl was recommended. He first said that she has no ghusl. None of the people in the school say it is obligatory except for al-Baji, taking his transmission literally.]

2.3d. lochia

Ghusl is necessary at the end of the postpartum bleeding period (nifas).

[Locia is one of the causes that makes ghusl obligatory. Lochia (nifas) means birth, whether there is blood or not. It describes the blood itself that comes out of the vagina at birth. In Sharia usage, it means the blood that comes out of the vagina in a healthy and normal way during childbirth. The blood that does not come out of the vagina is not Nifas. What does not arise as a result of birth is not considered Nifas. What does not arise in a healthy way is not Nifas. That would normally be bleeding that occurs after the Nifas period, which is 60 days.]

2.3e. penetration into the vagina

Ghusl must also be performed when the glans enters the vagina, even if ejaculation does not occur.

[One of the things that obliges ghusl is the penetration of the adult’s penis into the vagina, even if there is no ejaculation, whether human or animal, or in the anus, whether female or male, whether or not there is emission, and whether or not there is a covering over it, but that provided the barrier is light so that pleasure can be felt with it. As for the thick barrier, ghusl is not required to do so unless ejaculation occurs. Then there is ghusl for ejaculation, not for the disappearance of the penis. The basis for this is what is stated in the Muwatta’ and Muslim from the words of the Prophet: ‘If he sits between her arms and legs and then squeezes her, he is obliged to do ghusl. This hadith is overridden by what Muslim narrates the words of the Prophet: “If you are too fast or there is no ejaculation, there is no ghusl” and what is narrated from his words: “Water becomes needed for water [semen].”]

2.4 Legal consequences of vaginal penetration

2.4a. Ghusl is mandatory

This penetration of the tip of the penis into the vagina requires ghusl.

2.4b. Legal Consequences of Fornication

It requires hadd punishment (for zina) and dowry payment and gives the married couples the status of being muhsan and makes a woman who has gone through triple divorce halal for her original husband and does the hajj and that Fast invalid.

[ It obliges the Hadd penalty for fornication and the payment of the dowry in full, because the contract itself requires half the dowry. It bestows the Muhsan state on the married couple provided they are free, Muslim, sane and of adulthood.

It makes a woman rightful to her ex-husband if he is a free man. As for the wife divorced from a slave, if he divorced her twice, she becomes lawful. However, making a triple divorced divorcee legal for her former husband must involve full penetration. Therefore, full penetration is not a prerequisite for requiring ghusl, the hadd punishment, and payment of the dowry, but full penetration and the absence of a barrier are prerequisites for making the couple muhsan and making the divorced woman lawful. ]

2.4.c. Invalidation of Hajj and fasting

It invalidates hajj and fasting.

[It absolutely invalidates the Hajj, whether obligatory or voluntary, intentional or out of forgetfulness, if it takes place before standing in ‘Arafa or after, before the Tawaf al-Ifada and the stoning of the Jamra al-ÔAqaba on the day of sacrifice. He continues his Hajj and repeats it the following year. It invalidates fasting even without fully penetrating it, whether obligatory or voluntary, intentional or by forgetting. He must invent it and owes Kaffara for the obligatory if done intentionally. Otherwise it is only made up for, as is the case with voluntary fasting.]

2.5. Ghusl and menstruation

2.5a. When ghusl is performed after menstruation

A woman does ghusl as soon as she sees the white liquid (qassa) that comes at the end of menses or when she feels dryness, even if she notices it after a day or two or even an hour.

[Since the blood of menstruation is mentioned as one of the causes of ghusl, he goes on to clarify the sign indicating that it has ended and that the womb is free from it. He mentioned that it has two signs: a white liquid and dryness. When the menstruating woman sees one of the two signs, then her purity is clear and she is judged pure from that moment and does not wait for the second sign. There is no minimum menstrual length. Its minimum amount is one ray. There is no maximum amount for this, but there is a time limit, which is fifteen days.] [Khalil: The maximum for someone who has a first period is half a month (i.e. 15 days. If it stops before that and then she stays clear for half a month and then blood comes, it is a new menstruation.) than half one month is the minimum of purity (that’s fifteen days and there is no limit to the maximum).

[And the maximum length of menstruation for someone with normal periods (even if they only had one period) is fifteen days. There are three days when you use your normal maximum as a precaution (i.e. above). (i.e. if she normally menstruates for five days and menstruates after that and it doesn’t stop after the full five days, she adds three days. If it doesn’t stop after that, it’s a false menstruation. But if her normal period is 15 days, she turns no precautions at all.) This applies as long as it does not exceed half a month. (If it is 14, she uses one, and if it is 13, she uses 2.) Then she is pure (to fast, pray, and have intercourse, even if the blood flows, because it is false menstruation and no menstruation.)]

2.5b. Continued bleeding

If the bleeding starts again or she sees a yellowish discharge then she must stop the prayer and if the bleeding stops again she should do ghusl and start the prayer again.

[ When she sees the mark of purity and the verdict is that she is pure immediately from the moment she sees the purity and then the blood returns again or there is a yellowish discharge that is not the color of blood she stops praying and counts on the fact that she is still menstruating that day and regards it as the same period of time. It’s a period since it came before complete purity. Or it may stop before the end of her normal period or extend beyond her normal duration and before she seeks purity or before it was complete. If the bleeding comes after complete cleanliness or if it stops after its normal period and days of searching for cessation, then it is not menstruation but abnormal bleeding. When she stops again, she does another ghusl and prays and doesn’t wait to see if more blood comes again. This question refers to the woman whose purity is riddled with bleeding to add up the days.] [Khalil: The one who has bleeding spots has a ghusl whenever the blood stops on the patched days unless she thinks the blood will return before the time she is in ends. In such a case, she is not ordered to do ghusl. She fasts (when it ends at Fajr or before) and prays and has intercourse after ghusl according to the known position, contrary to the author of the Irshad who says that intercourse is not permissible. She can pray on all days of menstruation when the period comes to her at night and then stops before Fajr. So she may not miss prayer or fasting.]

2.5 c. Legal consideration of such gaps

When this situation arises, it is considered a menstrual period when counting the period of ‘idda (after a divorce or widowhood) or the period of istibra (after the death of a husband).

[The intermittent blood is considered the same period of bleeding in terms of ‘idda and istibra’ and hence the days of blood are added together until they reach where his judgment normally ends, or other than. If it goes beyond that, the bleeding is abnormal.]

2.5d. Looking at a long gap

If there is a significant gap between the two periods of bleeding, e.g. eight or ten days, the second is considered a new menstrual period.

] If there is not a long interval between the two periods of bleeding, it is considered one menstrual period for the purposes of “Idda and Istibra”, but if there is a long interval between them, but less than the time of purity, which is eight or ten, although the accepted interval is 15 days, then the second is a new menstruation, i.e. the beginning of a new one, which is counted for the purposes of ‘idda and istibra’.]

2.5e. abnormal bleeding

If the menstrual bleeding continues for more than fifteen days, it is considered istihada and the woman should perform ghusl, fast, pray and her husband can have intercourse with her.

[ That means if she keeps bleeding, she waits 15 days from the start because her maximum menstrual period is 15 days. Then it is determined that she has abnormal bleeding whether the two periods of bleeding are different or not. She has a ghusl and prays and fasts. Her husband can come to her. We mention that which has a beginning to distinguish it from that which has no beginning, because there are certain points about it because it’s either what’s normal for them or it’s not. If it is not otherwise and the blood flows further for her than usual, she seeks purity for three days, as long as they do not exceed fifteen days. When it varies she looks for purity when it is longer than its norm.]

2.6. lochia

2.6a. Minimum of Lochia

If the postpartum bleeding (nifas) stops shortly after childbirth, a woman should do ghusl and start prayer immediately.

[ Shortly after childbirth, when a woman sees the sign that indicates she will end up with white discharge and dryness, she washes and prays. “Soon after birth” has no minimum in terms of time and it has a minimum in terms of what comes out, which is a gush.]

2.6b. Maximum of Lochia

However, if the bleeding continues for more than sixty days, then she still does ghusl, the bleeding is considered istihada, and she performs prayer and fasts, and her husband can have intercourse with her.

[ If the bleeding continues, it waits sixty days, which is the maximum of its extent. If it stops after sixty, that’s it. If she keeps bleeding after sixty, it is abnormal bleeding and she has a ghusl, prays and fasts and her husband can come to her.]

KITAB AL-HAID

(MENSRUATION)

‘A’isha reported: When any of us (among the wives of the Holy Prophet (sa)) was menstruating, the Messenger of Allah (peace and peace be upon him) asked them to tie a belt around their (body) and then embraced them.

‘A’isha reported: When any of us was menstruating, the Messenger of Allah (may peace be upon him) asked them to tie a waist wrap daring the time when the menstrual blood flowed profusely and then hugged them; and she (‘A’isha) remarked: And who among you can have control over his desires as the Messenger of Allah (may peace be upon him) had over his desires.

Maimuna (the wife of the Holy Prophet) reported: The Messenger of Allah (may peace be upon him) contacted and hugged his wives over the waist wrap when they were menstruating.

Kuraib, the freed slave of Ibn Abbas, reported: I heard it from Maimuna, the wife of the Apostle of Allah (peace be upon him): The Messenger of Allah (peace be upon him) used to lie with me when I was menstruating , and there was a cloth between me and him.

Umm Salama reported: While lying in a bed cover with the Messenger of Allah (may peace be upon him) I was menstruating so I slipped off and picked up the clothes (that I was wearing) during the menses. Thereupon the Messenger of Allah (peace be upon him) said: “Are you menstruating? I said yes. He called me and I lay down

It is narrated from ‘A’isha that she observed: When the Messenger of Allah (may peace be upon him) was in I’tikaf, he bowed his head to me and I combed his hair and he entered the house only when the natural calls (to relieve oneself).

Narrated ‘Amra, the daughter of ‘Abd al-Rahman: ‘A’isha, the wife of the Apostle of Allah (peace be upon him) remarked: When I was (in I’tikaf) I entered the house, um to follow the call of nature, and as I passed I inquired about the health of the sick (in the family) and when the Messenger of Allah (may peace be upon him) was (in I’tikaf) he stretched out his Head down while he himself was in the mosque, and I combed his hair; and he did not enter the house except at the call of nature while he was in I’tikaf; and Ibn Rumh said: As long as they (the Prophet and his wives) were among the observers of I’tikaf.

‘A’isha, the wife of the Apostle (may peace be upon him) reported: The Messenger of Allah (may peace be upon him) put his head out of the mosque for me when he was in I’tikaf and I washed it in the state in which I was menstruating.

‘Urwa reported from ‘A’isha that she observed: The Messenger of Allah (may peace be upon him) bowed his head towards me (from the mosque) while I was in my apartment and I combed him in a state of menstruation.

Al-Aswad narrated it from ‘A’isha that she observed: I used to wash the head of the Messenger of Allah (peace be upon him) while I was in the state of menstruation.

‘A’isha reported: The Messenger of Allah (may peace be upon him) said to me: Get me the mat from the mosque. I said: I have my menstruation. Then he remarked: Your menstruation is not in your hands.

‘A’isha reported: The Messenger of Allah (may peace be upon him) ordered me to bring him the mat from the mosque. I said: I have my menstruation. He (the Holy Prophet) said: “Get that for me because menstruation is not in your hands.

Narrated Abu Huraira: While the Messenger of Allah (may peace be upon him) was in the mosque, he said: O ‘A’isha, bring me this garment. She said: I have my menstruation. To which he remarked: Your menstruation is not in your hands, and that is why she took care of it for him.

‘A’isha reported: I would drink when I had my menses then I would give it (the vessel) to the Apostle (may peace be upon him) and he would put his mouth where mine had been and drink, and I would eat flesh off a bone when I was menstruating, and then hand it over to the apostle (may peace be upon him), and he would put his mouth where mine had been. Zuhair did not mention (the Holy Prophet’s) drinking.

‘A’isha reported: The Messenger of Allah (may peace be upon him) lay on my lap during my menstruation and recited the Qur’an.

Thabit related it from Anas: Among the Jews they did not eat with a woman when she was menstruating, nor live with her in their houses; so the Companions of the Apostle (peace be upon him) asked the Apostle (peace be upon him), and Allah, the Exalted, revealed: “And they ask you about menstruation; saying it is pollution, so keep away from women during menstruation” to the end (Qur’an, II. 222). The Messenger of Allah (may peace be upon him) said: Do everything except sexual intercourse. The Jews heard about it and said: This man does not want to leave anything from us without opposing us in it. Usaid b. Hudair and Abbad b. Bishr came and said: Messenger of Allah, the Jews say so and so. We should therefore have no contact with them (like it the Jews do).The face of the Messenger of Allah (peace be upon him) changed so much that we thought he was angry with them, but when they went out they happened to receive milk as a gift sent to the Messenger of Allah (Peace be upon him) He (the Holy Prophet) called them and gave them drink, so they knew that he was not angry with them.

‘Ali reported: I was one whose prostate fluid flowed easily and I was ashamed of his daughter’s situation to ask the Apostle (peace be upon him) about it. I therefore asked Miqdad.b. al-Asad and he questioned him (the Holy Prophet). He (the Holy Prophet) said: He should wash his male organ and perform ablution.

‘Ali reported: Because of Fatimah I was shy to ask the Apostle (peace be upon him) for prostate fluid. I therefore asked al-Miqdad (to ask on my behalf) and he asked. He (the Holy Prophet) said: Ablution is obligatory in such a case.

Ibn ‘Abbas reported it from ‘Ali: We sent al-Miqdad b. al-Aswad to the Messenger of Allah (may peace be upon him) to ask him what to do with prostate fluid flowing from (the private part of) a person. The Messenger of Allah (may peace be upon him) said: ‘Perform ablution and wash your genitals.

Ibn ‘Abbas reported: The Apostle (may peace be upon him) woke up at night; relieved himself, then washed his face and hands, and went back to sleep.

‘A’isha narrated: Whenever the Messenger of Allah (may peace be upon him) intended to sleep after intercourse, he would do ablution before going to sleep as for prayer.

‘A’isha reported: Whenever the Messenger of Allah (may peace be upon him) had sexual intercourse and intended to eat or sleep, he performed ablution.

This hadith was transmitted by Shu’ba with the same broadcasting network. Ibn at-Muthanna said in his narration: Al-Hakam narrated to us who heard from Ibrahim who narrated this.

Ibn ‘Umar reported: Umar said: Is it permissible for any of us to sleep in a state of impurity (i.e. after intercourse)? He (the Holy Prophet) said: Yes, after ablution.

Ibn ‘Umar said: ‘Umar asked the Sharia ruling from the Apostle (peace be upon him) thus: Is it permissible for any of us to sleep in a state of impurity? He (the Holy Prophet said: Yes, he must perform ablution and then sleep and take a bath if he desires.

Ibn Umar reported: Umar b. al-Khattab said to the Messenger of Allah (peace be upon him) that he became junbi during the night. The Messenger of Allah (may peace be upon him) said to him: ‘Perform ablution, wash your genitals and then go to sleep.

‘Abdullah b. Abu’l-Qais reported: I asked ‘A’isha about the witr (prayer) of the Messenger of Allah (peace be upon him) and mentioned a hadith, then I said: What did he do after intercourse? Did he bathe before bed or sleep before bathing? She said: He has done all this. Sometimes he took a bath and then fell asleep, and sometimes he just performed ablution and went to sleep. I (the narrator) said: Praise be to Allah who made things easy (for the people).

This hadith was broadcast on the same network by Mu’awyia b. Saleh of Zuhair b. Harb, ‘Abd al-Rahman b. Mahdi, Harun born Sa’id al-‘Aili and Ibn Wahb.

Narrated Abu Sa’id al-Khudri: The Messenger of Allaah (may peace be upon him) said: If any of you have intercourse with his wife and then intends to do so again, he should perform ablution. In the Hadith transmitted by Abu Bakr. (the words read): “An ablution should take place between the two (acts)”, or he (the narrator) said: “Then he intended that it should be repeated.”

Narrated Anas: The Messenger of Allah (may peace be upon him) used to have intercourse with his wives with a single bath.

Anas b. Malik reported: Umm Sulaim, who was the grandmother of Ishaq, came to the Messenger of Allaah (may peace be upon him) in the presence of ‘A’isha and said to him: Messenger of Allaah, if a woman sees what a man sees in a dream and she experiences in the dream what a man experiences (i.e. experiences an orgasm)? Thereupon ‘A’isha remarked: O Umm Sulaim, you have brought humiliation to women; may your right hand be covered with dust. He (the Holy Prophet) said to ‘A’isha: Let your hand be covered with dust, and (turning to Umm Sulaim) he said: Well, oh Umm Sulaim, she should take a bath when she sees this (i.e. she experiences an orgasm in dream).

Anas b. Malik reported that Umm Sulaim narrated that she asked the Apostle of Allah (peace be upon him) about a woman who sees in a dream what a man sees (sexual dream). The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If a woman sees this, she must take a bath. Umm Sulaim said: So I was shy and said: Does it happen? Thereupon the Messenger of Allah (peace be upon him) said: Yes (it happens), otherwise how could (a child) resemble her? Male discharge (i.e., semen) is thick and white, and female discharge is thin and yellow; So the resemblance comes from the one whose genes are predominant or dominant.

Anas b. Malik reported: A woman asked the Messenger of Allah (peace be upon him) about a woman who sees in her dream what a man sees in his dream (sexual dream). He (the Holy Prophet) said: If she experiences what a man experiences, she should take a bath.

Umm Salama reported: Umm Sulaim went to the Messenger of Allah (may peace be upon him) and said: Messenger of Allah, Allah is not ashamed of the truth. Does a woman have to take a bath when she has a sexual dream? Thereupon the Messenger of Allah (peace be upon him) said: Yes, if she sees the liquid (vaginal discharge). Umm Salama said: Messenger of Allah, does a woman have sexual dreams? He (the Holy Prophet) said: Let your hand be covered with dust, in what way does your child resemble you?

This hadith with the same meaning (as reported above) was given by Hisham b. �Urwa with the same chain of narrators but with the addition that she (Umm Salama) said: You have humiliated the women.

‘A’isha, the wife of the Apostle (peace be upon him) narrated: Umm Sulaim, the mother of Bani Abu Talha, came to the Messenger of Allah (peace be upon him) and narrated a hadith (similar to this one). of Hisham has been narrated except for these words. A’isha said: I expressed my disapproval to her and said: Does a woman see a sexual dream?

It is narrated from ‘A’isha that a woman came to the Messenger of Allah (may peace be upon him) and asked: If a woman sees a sexual dream and sees (the traces of) liquid, should she wash herself? He (the Holy Prophet) said: Yes. ‘A’isha said to her: May your hand be covered with dust and hurt. She narrated: The Messenger of Allah (may peace be upon him) said: “Leave them alone. In what way does the child resemble her if not the fact that if the genes brought in by the woman outweigh those of the man, the child will resemble the maternal family, and if the genes of the man outweigh those of the woman, the child will resemble the paternal Family.

Thauban, the freed slave of the Messenger of Allah (peace be upon him) said: “While I was standing near the Messenger of Allah (peace be upon him), one of the rabbis of the Jews came and said: Peace be upon you, O Muhammad. I pushed him back with a shove that would make him fall. Then he said: Why are you pushing me? I said: Why don’t you say: O Messenger of Allah? The Jew said: We call him by the name by which his family called him. The Messenger of Allah (peace be upon him) said: “My name is Muhammad, which is what my family called me. The Jew said: I came to ask you (something). The Messenger of Allah (peace be upon him) said: ‘Will it benefit you if I tell you this? He (the Jew) said: I will lend him my ears. The Messenger of Allah (peace be upon him) drew a line with the help of the stick he had with him and then said: Ask (whatever you want). Then the Jew said: Where would the people be on the day when the earth would change into another earth and also the heavens (would change into other heavens)? The Messenger of Allah (may peace be upon him) said: They would be in the darkness by the bridge. He (the Jew) said again: Which of the people would be the first to cross (this bridge)? He said: They would be the poor among the refugees. The Jew said: What would their breakfast be if they entered paradise? He (the Holy Prophet) replied: A cloth of fish liver. He (the Jew) said. How would their diet change that? He (the Holy Prophet) said: “An ox fed in the various quarters of Paradise would be slaughtered for them. He (the Jew) said: What would they drink? He (the Holy Prophet) said: They would drink from the spring called Salsabil. He (the Jew) said: I have come to ask you something which none among the people of the earth knows except an apostle or a man or two besides him. He (the Holy Prophet) said: Would it benefit you if I tell you this? He (the Jew) said: I would listen to that. Then he said: I came to ask you about the child. He (the Holy Prophet) said: “The reproductive substance of the male is white and that of the female (i.e. the central part of the ovum) is yellow, and when they have intercourse the male substance (chromosomes and genes) predominates over the female substance (chromosomes and Gene), it is the male child created by Allah’s decree and when the woman’s substance outweighs the man’s substance, a female child is formed by the decree of Allah. The Jew said: What you said is true; verily you are an apostle. He then came back and walked away. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: He asked me such and such things of which I had no knowledge until Allaah gave them to me.

This tradition was continued by Mu’awyia b. Salim with the same channel chain except for the words “I sat next to the Messenger of Allah” and some other minor changes.

‘A’isha reported: When Allah’s Messenger (peace be upon him) bathed for intercourse, he first washed his hands: he then poured water on his left hand with his right hand and washed his privates. Then he performed ablution as is done for prayer. Then he took some water and ran his fingers through the roots of his hair. And when he found these properly moistened, he poured three handfuls on his head, and then poured water over his body, and afterwards washed his feet.

This hadith is narrated by Abu Kuraib. Ibn Numair and others, all under the authority of Hisham with the same network, but in their narration these words are absent: “washed his feet”.

Hisham narrated it from his father, who narrated it under the authority of ‘A’isha, that when the apostle (peace be upon him) took a bath for intercourse, he first washed his palms three times, and then the whole Hadith transmitted based on the authority of Abu Mu’awyia but foot washing is not mentioned.

‘Urwa narrated it with the authority of ‘A’isha that the Messenger of Allaah (may peace be upon him) took a bath because of sexual intercourse, he first washed his hands before dipping one of them in the basin, and then Ablu made – as in prayer.

Ibn ‘Abbas narrated on behalf of Maimuna, his mother’s sister, that she said: I put water near the Messenger of Allah (peace be upon him) to take a bath because of sexual intercourse. He washed the palms of his ribbons two or three times and then put his hand in the basin and poured water over his privates and washed them with his left hand. Then he hit the ground with his hand and rubbed it with force, and then performed ablution for prayer, and then poured three handfuls of water on his head, and then washed his whole body, after which he went away from that place and washed his feet, and then I brought a towel (so he could wipe his body). but he returned it.

This hadith is narrated from A’mash with the same broadcasting network but in that of Yahya b. Yahya and Abu Kuraib is not mentioned: “Pour three handfuls of water on the head.” and in the Hadith narrated from Waki’ all the features of ablution were recorded: rinsing (of the mouth), sniffing of water (in the nostrils); and no towel is mentioned in the hadith transmitted by Abu Mu’awyia.

Ibn Abbas narrated it under the authority of Maimuna that the Messenger of Allaah (may peace be upon him) was given a towel but he did not rub (his body) with it but he did so with water, i.e. he shook it out.

‘A’isha reported: When the Messenger of Allah (peace be upon him) was taking a bath because of intercourse, he called for a vessel and took a handful of water from it and (washed) the right side of his head first, then walked and then took a handful of (water) and poured it on his head.

‘A’isha reported: The Messenger of Allah (may peace be upon him) washed himself with water from a vessel (capacity of seven to eight seers) because of the sexual intercourse.

‘A’isha reported: The Messenger of Allah (may peace be upon him) took a bath from the vessel (which contained seven to eight seers i.e. fifteen to sixteen pounds) of water and I and he (the Holy Prophet) took a bath bath from the same vessel. And in the hadith narrated by Sufyan, the words are: “from a vessel”. Qutaiba said: Al-Faraq is three Sa’ (a cubic measure of different sizes).

Abu Salamab. Narrated ‘Abd al-Rahman: I went to her along with the foster brother of ‘A’isha and he asked about the bath of the Apostle (peace be upon him) regarding the intercourse. She called for a vessel resembling a sa’ and she took a bath. and there was a curtain between us and her. She poured water on her head three times and he (Abu Salama) said: “The wives of the apostle (may peace be upon him) gathered hair on their heads and this up to their ears (and rotted beyond that).

Salam b. Abd al-Rahman narrated it under the authority of A’isha that when the Messenger of Allah (may peace be upon him) took a bath, he started with his right hand and poured water over it and washed it and then poured water over the impurity with the right band and washed away with the help of the left hand. and after removing it, he poured water on his head. A’isha said: I and the Messenger of Allah (may peace be upon him) took a bath from the same vessel after intercourse.

Hafsa, daughter of ‘Abd al-Rahman b. Abu Bakr, reported that ‘A’isha told her that she and the Messenger of Allah (peace be upon him) took a bath from the same vessel containing water equal to about three mudds.

‘A’isha reported: I and the Messenger (may peace be upon him) took a bath from the same vessel and our hands changed in it in the state of having intercourse.

‘A’isha reported: I and the Messenger of Allah (may peace be upon him) were taking a bath from a vessel that was between me and him and he was walking in front of me so that I would say: Spare (some water for) me, spare (some water for) me; and she said they had intercourse.

Ibn Abbas said: Maimuna (the wife of the Holy Prophet) reported to me that she and the Messenger of Allah (peace be upon him) took a bath from a vessel.

Ibn Abbas reported that the Messenger of Allah (may peace be upon him) took a bath with the water left over from Maimuna.

Zainab bint Umm Salama (the wife of the Holy Prophet) narrated that Umm Salama and the Messenger of Allah (peace be upon him) took a bath from the same vessel.

Anas reported that the Messenger of Allah (peace be upon him) took a bath with five makuks of water and performed ablution with one makuk. Ibn Muthanna used the words five Makakiyya and Ibn Mu’adh narrated them from ‘Abdullah b. ‘Abdullah and he did not mention Ibn Jabr.

Anas said: The Messenger of Allah (may peace be upon him) performed ablution with a mudd and took a bath with a sa’ up to five mudds.

Safina reported: The Messenger of Allah (may peace be upon him) took a bath with a gram of water for intercourse and performed ablution with a mudd.

Safina reported that Abd Bakr, the companion of the Messenger of Allaah (peace be upon him) observed: The Messenger of Allaah (peace be upon him) took a bath with a sa’ of water and performed ablution with it a mudd (of water); and in the hadith narrated by Ibn Hujr the words are: One mudd was enough for his (the Holy Prophet’s) ablution. And Ibn Hujr said that (his Shaikh) Isma’il was of much more advanced age and therefore he could not fully rely on him for this tradition.

Jubair b. Mut’im reported: People were arguing in the presence of the Messenger of Allah (peace be upon him) regarding bathing. Some of them said: We wash our heads like this. Thereupon the Messenger (may peace be upon him) said: As for me, I pour three handfuls of water on my head.

Jubair b. Mut’im narrated from the Messenger of Allah (may peace be upon him) that bathing for intercourse was mentioned before him and he said: “I pour water over my head three times.

Jabir b. Abdullah reported: A delegation of Thaqif said to the Messenger of Allah (peace be upon him): Our land is cold; Then what about our bathing? He (the Holy Prophet) said: I pour water over my head three times.

Ibn Salim narrated in his narration: “The delegation of Thaqif said: Messenger of Allah.”

Jabir b. ‘Abdullah reported: When the Messenger of Allah (peace be upon him) was taking a bath because of intercourse, he poured three handfuls of water over his head. Hasan b. Muhammad said to him (the narrator): My hair is thick. Jabir then remarked. I said to him: O son of my brother, the hair of the Messenger of Allah (peace be upon him) was thicker than your hair and these were finer (than yours).

Umm Salama reported: I said: Messenger of Allah, I am a woman with my hair tightly plaited on my head; should i open it for bathing, for sex? He (the Holy Prophet) said: No, it is enough for you to pour three handfuls of water on your head and then pour water on yourself and you will be purified.

This hadith was narrated by Amr al-Naqid, Yazid b. Harun, ‘Abd b. Humaid, Abd al-Razzaq, Thauri, Ayyub b. Musa, with the same network. In a hadith narrated by Abd al-Razzaq, menstruation and sexual intercourse are mentioned. The rest of the Hadith was narrated like that of Ibn ‘Uyaina.

This hadith is given by Ahmad al. Darimi, Zakariya born ‘Adi, Yazid, i.e.’ Ibn Zurai’, Rauh b. al-Qasim, Ayyub b. Musa with the same network, and these words are mentioned: “Should I undo my braid and wash it because of the intercourse?” and there is no mention of menstruation.

‘Ubaid b. Umair reported: It was reported to ‘A’isha that ‘Abdullah b. ‘Amr commanded the women to undo the (plaits) of the hair on their heads. She said: How strange it is for Ibn ‘Amr that he commands women to undo the braids of their heads while they are taking a bath; why doesn’t he order them to shave their pearls? I and the Messenger of Allah (may peace be upon him) took a bath from a vessel. All I did was pour three handfuls of water over my head.

‘A’isha reported: A woman asked the Messenger of Allah (peace be upon him) how to wash after menstruation. She mentioned that he taught her how to take a bath and then told her to get a piece of musk cotton and cleanse herself. She said: How am I supposed to cleanse myself with this? He (the Holy Prophet) said: “Praise be to Allah, clean yourself with it” and covered his face, Sufyan b. ‘Uyaina demonstrated it by covering his face (as the Holy Prophet had done). ‘A’isha reported: I drew her to my side because I understood what the Apostle of Allah (may peace be upon him) intended and therefore said: Apply this cotton wool with musk to the trail of blood. Ibn ‘Umar in his Hadith (has mentioned the words of ‘A’isha as such): Apply it to the traces of blood.

‘A’isha reported: A woman asked the Messenger of Allah (peace be upon him) how to wash after menstruation. He (the Holy Prophet) said: “Take even a cotton with musk and purity, and the rest of the Hadith was narrated like that of Sufyan.

‘A’isha reported: Asma (daughter of Shakal) asked the Apostle of Allah (peace be upon him) about washing after menstruation. He said: “Each of you should use water (mixed with the leaves) of the lotus tree and cleanse yourself well, and then pour water on your head and rub it vigorously until it reaches the roots of your hair. Then she should pour water on it. Then she should take a piece of cotton wool coated with musk and clean herself with it. Asma’ said: How shall she purify herself with it? Then he (the Messenger of Allah) remarked: Praise be to Allah, she should purify herself. ‘A’isha said in a low voice to apply it to the trail of blood. She (Asma) then continued to ask about intercourse after bathing. He (the Holy Prophet) said: She should take water and cleanse herself well or complete the ablution and then pour (water) on her head and rub it until it reaches the hair roots of (her) head and then pour water on it. ‘A’isha said: How good are the women of Ansar (helpers) that their timidity does not prevent them from learning religion.

This hadith is quoted from ‘Ubaidullah b. Mu’adh with the same channel (apart from the words) with which he (the Holy Prophetsa) said: “Purify yourself with it” and he covered (his face because of shyness).

‘A’isha reported: Asma’ b. Shakal came to the Messenger of Allah (peace be upon him) and said: Messenger of Allah how one of us should take a bath after menstruation and the rest of the hadith is the same and there is no mention of bathing because of intercourse.

‘A’isha reported: Fatimah b. Abu Hubaish came to the Apostle (may peace be upon him) and said: I am a woman whose blood keeps flowing (even after menstruation). I am never cleansed; should I give up prayer because of this? He (the Holy Prophet) said: Not at all, because that is just a vein and not menstruation. So when menstruation comes, stop praying, and when it ends, wash the blood from you and then pray.

The hadith narrated from Waki’ with its chain of narrators was carried out under the authority of Hisham b. ‘Urwa, but in the hadith narrated by Qutaiba under the authority of Jarir the words are: “There came Fatimah b. Abu Hubaish, b. ‘Abd al-Muttalib b. Asad, and she was a woman among us” and in the hadith by Hammid b. Zaid there is an addition of these words: “We have given up mentioning him.”

‘A’isha reported: Umm Habiba b. Jahsh therefore asked for a judgment from the Messenger of Allah (may peace be upon him): I am a woman whose blood (after menstruation) continues to flow. He (the Holy Prophet) said: This is just a vein, so take a bath and offer prayer; and she took a bath at the time of each prayer. Laith b. Sa’d said: Ibn Shihab did not mention that the Messenger of Allah (may peace be upon him) ordered her to take a bath with every prayer, but she did it of her own accord. And in the narration narrated by Ibn Rumh, Umm Habiba is not mentioned (and only the daughter of Jahsh is mentioned).

‘A’isha, the wife of the Messenger of Allah (peace be upon him) reported: Umm Habiba b. Jahsh, who was the sister-in-law of the Messenger of Allah (peace be upon him) and the wife of ‘Abd al-Rahman b. Up, Mustahada stayed for seven years and she therefore asked the Messenger of Allah (peace be upon him) for the judgment of Sharia. The Messenger of Allah (peace be upon him) said: This is not menstruation but (blood from) a vein: so bathe and offer prayer. ‘A’isha said: She took a bath in the washtub which was in the house of her sister Zainab b. Jahsh until the red of the blood came across the water. Ibn Shihab said: I told Abu Bakr b. ‘Abd al-Rahman b. al-Harith b. Hisham about it, who remarked: May Allah Hinda have mercy! wanted her to listen to that verdict. By God, she cried because she hadn’t prayed.

This hadith was thus narrated by another chain of narrators: Umm Habiba b. Jahsh came to the Messenger of Allah (may peace be upon him) and she had been a mustahada for seven years and the rest of the hadith was like that of ‘Amr b. al-Harith to the words: “There came the reddening of the blood upon the water.” and nothing was said beyond that.

The hadith was narrated from ‘A’isha through another chain of transmitters (in these words): I The daughter of Jahsh was Mustabida for seven years,” and the rest of the hadith is the same (as mentioned above).

About the authority of ‘A’isha: Umm Habiba asked the Messenger of Allah (peace be upon him) about the blood (which flows after the period of menstruation). ‘A’isha said: I saw her washtub full of blood. The Messenger of Allah (peace be upon him) said: Stay away (from prayer) (as long as) your menstruation has prevented you. Afterwards (after the time of the usual courses) bathe and pray.

‘A’isha, the wife of the Apostle (may peace be upon him) said: Umm Habiba b. Jahsh, the spouse of Abd al-Rahman b. Auf complained to the Messenger of Allah (peace be upon him) about blood (flowing after menstruation). He said to her: Stay away (from prayer) no matter (as long) as your menstruation restrains you. After that, bathe yourself. And she washed before every prayer.

Mu’adha reported: A woman asked ‘A’isha: Should any of us complete prayers given up during the menstrual period? ‘A’isha said: Are you a Haruriya? If one of us had her menses (and gave up prayer) during the time of the Messenger of Allah (may peace and blessings be upon him), she was not obliged to complete them.

It is reported from Mu’adha that she asked ‘A’isha: Should a menstruating woman complete the prayer (which is given up during menstruation)? ‘A’isha said: Are you a Hurariya? The wives of the Messenger of Allah (peace be upon him) had their monthly courses, (but) did he order them to make compensation (for the prayers set)? Mohammed b. Ja’far said: (Compensation) signifies their completion.

Mu’adha said: I asked ‘A’isha: What is the reason for a menstruating woman breaking the fast (which she gives up during her monthly course). but she doesn’t complete the prayers? She (Hadrat ‘A’isha) said: Are you a Haruriya? I said: I am not a Haruriya, but I just want to inquire. She said: We have been through this (menstrual period) and we have been commanded to complete the fast, but we have not been commanded to complete the prayers.

Umm Hani b. Narrated Abu Talib: I went to the Messenger of Allah (may peace be upon him) on the day of the conquest (of Mecca) and found him bathing. while his daughter Fatimah held a curtain around him.

Umm Hani b. Narrated Abu Talib: It was the day of conquest (of Mecca) when she went to the Messenger of Allaah (may peace be upon him) and he was staying in a higher part (of that city). The Messenger of Allah (may peace be upon him) got up for his bath. Fatimah kept a curtain around him (to give him privacy). Then he put on his clothes and wrapped them around himself and then performed eight rak’ahs of the morning prayer.

This hadith is quoted from Sa’id b. Abu Hind with the same network and said: His (the Holy Prophet’s) daughter Fatimah gave him privacy with the help of his cloth and when he had taken a bath he took it and wrapped it around himself and then got up and offered it to eight Rak’ahs of morning prayer.

Maimuna reported: I provided water for the apostle (may peace be upon him) and privacy for him, and he took a bath.

‘Abd al-Rahman, the son of Abu Sa’id al-Khudri, narrated from his father: The Messenger of Allah (peace be upon him) said: A man should not see the private parts of another man and a woman should not see them Seeing another woman’s privates, and a man should not be in league with another man, and a woman should not be in league with another woman.

This hadith was confirmed by Ibn Abu Fudaik and Dabbik b. ‘Uthman with the same network and they observed: Private parts of man are the nudity (which is hidden).

Among the narrations narrated by Muhammad, the Messenger of Allah (may peace be upon him), under the authority of Abu Hurayrah, one is that the Banu Isra’il used to take a bath naked and they cut each other’s privates look at . However, Moses (peace be upon him) took a bath alone (in privacy); and they said (mockingly): By Allah, nothing forbids Moses from taking a bath with us except a broken sacrum. He (Moses) once went to bathe and put his clothes on a stone and the stone moved on with his clothes. Moses ran after him and said: 0 stone, my clothes, 0 stone, my clothes, and Banu Isra’il had the opportunity to see Moses’ privates and said: “By Allah, Moses is not suffering from any disease. The stone then stopped until Moses was seen by them, and then he grabbed his clothes and struck the stone. Abu Huraira said: “By Allah, there are the marks of six or seven lines that Moses made on the stone.

Jabir b. ‘Abdullah reported: When the Kaaba was built, the Apostle of Allah (may peace be upon him) and Abbas went and lifted stones. Abbas said to the Messenger of Allah (peace be upon him): Put your undergarment on your shoulder (so you can protect yourself from the roughness and hardness of the stones). He (the Holy Prophet) did so, but fell to the ground in a state of unconsciousness and his eyes were fixed on the sky. Then he got up and said: My slip, my slip; and this covering was tied around him. In the Hadith transmitted by Ibn Rafi’ there is the word: “On his neck” and he did not say “On his shoulder”.

Jabir b. ‘Abdullah reported: The Messenger of Allah (may peace be upon him) together with them (his people) carried stones for the Ka’ba and there was a girdle around him. His uncle, “Abbas, said to him: 0 son of my brother! If you take off the lower robe and put it on your shoulders under the stones, it would be better. He (the Holy Prophet) took it off and put it down on his shoulder and fell unconscious He (the narrator) said: “Never after that day was he seen naked.

Al-Miswar b. Narrated Makhrama: I was carrying a heavy stone and my underwear was loose and it slid down (so quickly) that I could not put the stone (on the ground) and carry it to its proper place. Thereupon the Messenger of Allah (peace be upon him) said: Return to your cloth (undergarment), take it (and tie it around your waist) and do not walk naked.

‘Abdullah b. Ja’far reported: The Messenger of Allah (may peace be upon him) made me climb behind him one day and he confided in me something mysterious that I would not reveal to anyone; and the Messenger of Allah (may peace be upon him) liked the veiling of a lofty place or a gathering of dates (while heeding the call of nature), Ibn Asma’ said in his narration: It implied an enclosure of the date trees.

Sa’id al-Khudri narrated it from his father: I went to Quba’ with the Messenger of Allah (peace be upon him) on Monday until we reached (the dwelling) of Banu Salim. The Messenger of Allah (peace be upon him) stood at the door of ‘Itban and called him loudly. So he came out dragging his undergarment. Thereupon the Messenger of Allaah (peace be upon him) said: We made this man hurry up. Itban said: Messenger of Allaah, if a man suddenly separates from his wife without ejaculation, what should he do? regarding bathroom) ? The Messenger of Allah (may peace be upon him) said: “With the ejaculation, the bath becomes obligatory.

Abu al.’Ala’ b. al-Shikhkhir said: The Messenger of Allah (may peace be upon him) overruled some of his commands through others, just as the Qur’an reverses one part with the other.

Narrated Abu Sa’id al-Khudri: The Messenger of Allah (may peace be upon him) happened to pass by (the house of) a man among the Ansar and sent for him. He came out and water dripped from his head. Then he (the Holy Prophetsa) said: “Perhaps we will hurry you up. he said yes Messenger of Allah. He (the Holy Prophet) said: “If you have hurried or no semen comes out, bathing is not obligatory for you, but ablution is obligatory. Ibn Bashshir has narrated it with a slight modification.

Ubayy Ibn Ka’b reported: I asked the Messenger of Allah (peace be upon him) about a man who has sexual intercourse with his wife but leaves her before orgasm. Thereupon he (the Holy Prophetsa) said: He should wash his wife’s separation and then perform ablution and prayer.

Ubayy ibn Ka’b narrated it from the Messenger of Allah (peace be upon him) to say: If a person has sexual intercourse with his wife but does not experience orgasm, he should wash his organ and perform ablution.

Abu Sa’id al-Khudri reported: The Messenger of Allah (peace be upon him) remarked: Bathing is obligatory in case of semen emission.

Zaid b. Khalid al-Jubani reported that he asked Uthman b. ‘Affan: What do you think of the man who has sex with his wife but doesn’t have an orgasm? Uthman said: He should perform ablution as he does in prayer and wash his organ. ‘Uthmin also said: I heard it from the Messenger of Allah (may peace be upon him).

Abu Ayyub reported that he heard this from the Messenger of Allah (may peace be upon him).

Abu Huraira reported: The Messenger of Allah (may peace be upon him) said: When a man has sexual intercourse, bathing is obligatory (both for the man and the woman). In the Hadith of Matar the words are: Even if there is no orgasm. Zuhair told it with a slight change of words.

This hadith is narrated from Qatida with the same chain of narration but with minor changes. Here, instead of the word -(jahada, (ijtahada) was used and the words “Even if there is no orgasm” were omitted.

Narrated Abu Musa: A disagreement arose between a group of Muhajirs (emigrants) and a group of Ansar (helpers) (and the point of contention was) that the Ansar said: The bath (because of the sexual intercourse) becomes obligatory only – when the semen squirts out or ejaculates. But the Muhajirs said, “When a man has intercourse (with the woman), a bath is obligatory (whether or not there is ejaculation or ejaculation).” Abu Musa said, “Well, I satisfy you in that regard.” He ( Abu Musa, the narrator) said: “I got up (and went) to ‘A’isha and sought her permission and it was granted and I said to her: 0 mother, or mother of the believers, I want to ask you something, in which I am ashamed She said: Don’t be afraid to ask me something you can ask your mother who gave birth to you, because I am your mother too. To which I said: “What makes a bath obligatory for a person?” She replied: “You have come across a well-informed one!” The Messenger of Allah (peace be upon him) said: If someone sits between four parts (the woman) and the trimmed parts touch each other, a bath is obligatory.

‘A’isha, the wife of the Messenger of Allah (may peace be upon him) reported. A person asked the Messenger of Allah (peace be upon him) about someone who has sexual intercourse with his wife and separates from it (without orgasm) whether bathing is obligatory for him. ‘A’isha sat next to him. The Messenger of Allah (peace be upon him) said: I and she (the mother of the believers) do it and then take a bath.

Narrated Zaid b Thabit: I heard the Messenger of Allah (may peace be upon him) say the following: Ablution is obligatory (for one who takes) who is touched by fire.

‘Abdullah b. Ibrahim b. Qariz reported that he found Abu Huraira doing ablution in the mosque, who said: “I perform ablution because I ate pieces of cheese, for I heard the Messenger of Allah (may peace be upon him) say: “Perform ablution (after eating anything) touched by the fire.

‘Urwa reported on the authority of ‘A’isha, the wife of the Messenger of Allaah (may peace be upon him) and said this: The Messenger of Allaah (may peace be upon him) said. Perform ablution (after eating) everything that comes in contact with fire.

Ibn ‘Abbas reported: The Messenger of Allah (may peace be upon him) took (meat from) a goat’s shoulder and performed prayer and did not perform ablution.

Ibn ‘Abbas reported: The Messenger of Allah (may peace be upon him) took flesh from the bone or flesh and then performed the prayer and did not perform ablution and (in fact) he did not touch water.

Ja’far b. Amr b. Umayya al-Damari reported on the authority of his father who said: “I saw how the Messenger of Allah (peace be upon him) took slices from the goat’s shoulder and then ate them and then prayed without having performed the ablution.

Ja’far b. ‘Amr b. Umayya al-Damari reported on the authority of his father who said: “I saw how the Messenger of Allah (peace be upon him) took slices from the goat’s shoulder and then ate them. He was called to prayer, and he stood up, putting aside the knife, and prayed, but did not perform ablution.

Ibn ‘Abbas narrated on behalf of Maimuana, the wife of the Apostle of Allaah (peace be upon him) that the Apostle of Allaah (peace be upon him) took the shoulder (a piece of goat) in her place, and then offered the prayer, but no wash done.

This hadith was narrated by Ibn ‘Abbas under the authority of Maimuna. the wife of the apostle (peace be upon him), through another chain of transmitters.

Abu Rafi’ reported: I testify that I roasted the liver of the goat for the Messenger of Allah (peace and blessings be upon him) and he then offered Praver but did not perform ablution.

Ibn Abbas reported: The Apostle (may peace be upon him) took milk and then called for water and rinsed (his mouth) and said: It contains fat.

This hadith was narrated from another chain of narration.

Ibn Abbas reported: The Messenger of Allah (peace be upon him) got dressed and then went out to pray when bread and meat were presented to him. He took three bites from it and then prayed with other people and did not touch the water.

This hadith is mentioned by Muhammad b. ‘Amr b. Ata’ with these words: I was with Ibn ‘Abbas, and Ibn ‘Abbas saw the Messenger of Allah (may peace be upon him) doing so, and it is also said that the words are: He (the Holy Prophet) offered Prayer; and the word “people” is not mentioned.

Jabir b. Narrated Samura: A man asked the Messenger of Allah (peace be upon him) whether he should perform ablution after (eating) mutton. He (the Messenger of Allah) said: ‘Perform ablution if you wish, and if you do not wish, do not perform it. He asked (again): Shall I wash (after eating) camel meat? He said: Yes, perform ablution (after eating) of camel meat. He said (again): May I pray in the sheepfolds? He (the Messenger of Allah) said: Yes. He (the narrator) said again: May I pray where camels lie down? He (the Holy Prophet) said: No.

This hadith is also narrated from another chain of narration.

‘Abbad b. Tamim reported from his uncle that a person had lodged a complaint with the Apostle (peace be upon him) which he harbored (doubts) as something had happened to him when he broke his ablution. He (the Holy Prophet) said: He should not return (from prayer) unless he hears a sound or catches an odor (of passing wind). Abu Bakr and Zuhair b. Harb have pointed out in their narrations that ‘Abdullah b. Zaid.

Narrated Abu Huraira: The Messenger of Allah (may peace be upon him) said: “If any of you have a stomach ache but are in doubt as to whether something has come from you or not, you should not leave the mosque unless you hear a perceives a sound or smell.

The freed slave of Maimuna was given a goat as alms, but it died. The Messenger of Allah (peace be upon him) happened to pass by this (carcass). To which it should be said: why didn’t you peel off his skin? You could use it after tanning it. They (the Companions) said: It was dead. Then he (the Messenger of Allah) said: Only its food is forbidden. Abu Bakr and Ibn ‘Umar said in their narrations: It is narrated from Maimuna (may Allaah be pleased with her).

Ibn ‘Abbas said: The Messenger of Allah (may peace be upon him) saw a dead goat which had been given as alms to the freed slave girl of Maimuna. The Messenger of Allah (may peace be upon him) said: “Why don’t you use his skin? They (the companions around the Holy Prophet) said: He is dead. Then he said: It is the eating (of the dead animal) that is forbidden.

This hadith is narrated from Ibn Shihab with the same broadcasting chain as transmitted by Yunus.

Ibn Abbas narrated: The Messenger of Allah (peace be upon him) happened to come across a discarded goat which had actually been given as alms to the freed slave girl of Maimuna. Thereupon the Messenger of Allah (peace be upon him) said: “Why did they not get his skin? You’d better tan it and make use of it.

Ibn’Abbas reported under the authority of Maimuna that one of the wives of the Messenger of Allah (peace be upon him) had a pet and it died. Thereupon the Messenger of Allah (peace be upon him) said: “Why did you not remove his skin and make use of it?

Ibn ‘Abbas reported: The Messenger of Allah (may peace be upon him) happened to pass (the dead body) of the goat belonging to the freed slave girl of Maimuna and said: Why did you not make use of her skin? ?

Abdullah b. Abbas said: I heard the Messenger of Allah (may peace be upon him) say: When the skin is tanned, it is cleaned.

This hadith was transmitted by another broadcasting chain under the authority of Ibn ‘Abbas.

Narrated Abu al-Khair: I saw Ibn Wa’la al-Saba’i wearing a fur. I touched it He said why are you touching it? I asked Ibn ‘Abbas and said: We are the inhabitants of the western regions and there (live) with us Berbers and Magi. They bring rams and slaughter them, but we do not eat (the flesh of the animals) slaughtered by them, and they come with skins full of fat. Thereupon Ibn ‘Abbas said: We asked the Messenger of Allah (may peace be upon him) about it and he said: Its tanning makes it pure.

Ibn Wa’la al-Saba’i reported: I asked ‘Abdullah b. ‘Abbas says: We are the inhabitants of the western regions. The mages come to us with skins full of water and fat. He said drink. I said to him: Is it your own opinion? Ibn Abbas said: I heard the Messenger of Allah (may peace be upon him) say: Tanning purifies it (the skin).

‘A’isha reported: We were walking with the Apostle of Allah (may peace be upon him) on one of his journeys and when we reached the place of Baida’ or Dhat al-jaish my necklace was broken (and fell down somewhere). The Messenger of Allah (peace be upon him) stayed there with other people to search it. There was no water in that place, nor was there water with them (the Companions of the Holy Prophet). Some persons came to my father Abu Bakr and said: Do you see what ‘A’isha has done? She arrested the Messenger of Allah (peace be upon him) and those accompanying him, and there is no water here or near them. So Abu Bakr came there and the Messenger of Allah (may peace be upon him) slept with his head on my thigh. He (Abu Bakr) said: You arrested the Messenger of Allah (may peace be upon him) and other persons and there is no water here or near them. She (‘A’isha) said: Abu Bakr scolded me and uttered what Allah wanted from him and nudged my hips with his hand. And there was nothing to stop me from moving except the fact that the Messenger of Allah (may peace be upon him) was lying on my thigh. The Messenger of Allah (may peace be upon him) slept in a waterless place until dawn. So Allah revealed the verses regarding tayammum and they (the Holy Prophet and his Companions) performed tayammum. Usaid b. al-Hudair, one of the chiefs, said: This is not the first of your blessings, O family, to Abu Bakr. ‘A’isha said: We made the kame) stand that was my mount and found the necklace underneath.

‘A’isha reported that she borrowed a necklace from Asma’ (her sister) and that it was lost. The Messenger of Allah (peace be upon him) sent men to look for it. Since it was time for prayer, they offered prayer without ablution (since there was no water there). When they came to the Messenger of Allah (peace be upon him) they complained about it and the verses regarding tayammum were revealed. Then Usaid b. Hadair said (to ‘A’isha): May Allah grant you a good reward! There has never been an occasion when you have been beset by difficulties and Allah has not made you come out of it and made it an opportunity of blessing for the Muslims.

Shaqiq reported: I was sitting in the company of Abdullah and Abu Musa when Abu Musa said: 0 ‘Abd al-Rahman (kunya from ‘Abdullah b. Mas’ud), what should a man do with prayer when he suffers an ejaculation or has sexual intercourse but does not find water for a month?’Abdullah said: He should not perform tayammum even if he does not find water for a month. ‘Abdullah said: Then what about the verse in Sura Ma’ida: “If you find no water, go to clean dust”? ‘Abdullah said: If they were granted concession on the basis of this verse, there is a possibility that if they find water very cold for themselves, they would perform tayammum with dust. Abu Musa said to Abdullah: You did not hear the words of ‘Ammar: The Messenger of Allah (may peace be upon him) sent me on an errand and I had an ejaculation but could not find water and rolled in the dust like himself an animal rolls. I then came to the Messenger of Allah (peace be upon him) and mentioned this to him and he (the Holy Prophet) said: “It would have been enough for you to do this. He then slapped his hands on the ground once and used his left hand to wipe his right hand and the outside of his palms and face. ‘Abdullah said: Didn’t you see that Umar was not entirely satisfied with the words of ‘Ammar alone?

This hadith is narrated from Shaqiq with the same chain of transmitters but with the change of these words: He (the Holy Prophet) slapped his hands on the earth and then shook them and then wiped his face and palm.

Abd al-Rabmin b. Abza narrated it on the authority of his father that a man came to ‘Umar and said: I am afflicted (sometimes) with ejaculations, but I cannot find water. He (‘Umar) told him not to say prayers. ‘ said Ammar then. Do you remember, O Commander of the Believers, when me and you were in a military detachment and we had an ejaculation and found no water (for bathing) and you said no prayer, but I rolled up dust for myself and said prayer, and (when it was mentioned before) the apostle (may peace be upon him) said: It was enough for you to hit the ground with your hands and then blow (the dust) and then wipe your face and palms. Umar said: ‘Ammar, fear Allah. He said: If you want, I wouldn’t tell.

A hadith like this was transmitted with the same broadcasting chain except the words: ‘Umar said: We hold you responsible for what you say.

‘Abd al-Rahman b. Abza wrote it on his father’s authority that a man came to ‘Umar and said: ‘I had an ejaculation but I found no water and the rest of the Hadith is the same but with this addition: ‘Amr said: 0 Commander of the Believers, because of the right that Allah has given you over me, if you wish, I would not narrate this hadith to anyone.

Narrated Umair, the freed slave of Ibn ‘Abbas: I and ‘Abd al-Rahmin b. Yasir, the freed slave of Maimuna, the apostle’s wife (peace be upon him). came to the house of Abu’l-Jahm b. al-Harith al-Simma Ansari and he said: The Messenger of Allah (may peace be upon him) came from the direction of Bi’r Jamal and a man met him; he greeted him but the Messenger of Allah (may peace be upon him) did not answer until he (the Holy Prophet) came to the wall and wiped his face and hands and then returned his greetings.

Ibn Umar reported: A person happened to pass by the Messenger of Allah (peace be upon him) when he was making water and greeted him, but he did not respond to his greeting.

Abu Hurairah narrated that he met the Messenger of Allah (may peace be upon him) on one of the roads leading to Medina in a state of (sexual) defilement, and he slipped off and took a bath. The Messenger of Allah (peace be upon him) looked for him and when he came he said to him: 0 Abu Huraira, where have you been? He said: Messenger of Allah, you met when I was (sexually) defiled and I didn’t like sitting in your company before taking a bath. Thereupon the Messenger of Allah (peace be upon him) said: Hallowed be Allah, verily, a believer is never defiled.

Hudhaifa reported: The Messenger of Allah (may peace be upon him) happened to meet him and he was (sexually) defiled and he slipped away and took a bath and then came and said: “I was (sexually) defiled. Then he (the Holy Prophetsa) remarked: A Muslim is never defiled.

‘A’isha said: The Messenger of Allah (may peace be upon him) used to remember Allah at all moments.

Ibn ‘Abbas reported: The Messenger of Allah (may peace be upon him) came out of the privy and was presented with food and people reminded him of ablution, but he said: Shall I pray what I should? perform ablution?

Ibn ‘Abbas reported: We were with the Messenger of Allah (peace be upon him) and he had come out of the privy. Food was presented to him. It was said to him (by the companions around him): Would you not perform ablution? Then he said: Why should I pray that I should perform ablution?

Ibn ‘Abbas reported: The Messenger of Allah (may peace be upon him) went to the privy and when he came back he was offered food. He was told; Messenger of Allah, would you not perform ablution? He said why should I pray?

Ibn Abbas reported: The Messenger of Allah (may peace be upon him) came out of the privy after relieving himself and food was brought to him and he took it and did not touch the water. In another narration given by Sa’id b. Al-Huwairith, it is like this: It was said to the Messenger of Allah (peace be upon him): You have not performed ablution. He said: I do not intend to pray to perform ablution.

Narrated Anas: When the Messenger of Allaah (peace be upon him) entered the toilet, and in the hadith narrated by Hushaim (the words read): When the Messenger of Allaah (peace be upon him) entered the toilet, be used to say: O Allah, I seek refuge in You from evil and harmful things.

This hadith is also transmitted by ‘Abd al-‘Aziz with the same network and the words are: I seek refuge in Allah from the evil and harmful things.

Narrated Anas: (The people) stood up for prayer and the Messenger of Allah (may peace be upon him) whispered to a man, and in the narration of ‘Abd al-Warith (the words read): The Apostle of Allah (peace be upon him). him) had a private conversation with a man and only started the prayer when the people were asleep.

Anas b. Malik reported: (The people) stood up for prayer and the Messenger of Allah (peace be upon him) spoke in a whisper to a man and he did not stop talking until his companions fell asleep; then he came and led the prayer.

Qatida reported: I heard Anas say that the companion of the Messenger of Allah (peace and peace be upon him) dozed off and then prayed and did not perform ablution. He (the narrator) said: I asked him if he actually heard it from Anas. He said: By Allah. Yes indeed.

Just when you think your period is over, you wipe and find brown discharge. As frustrating — and possibly alarming — as it is, brown discharge after your period is pretty normal. Blood turns brown after sitting for a while. Brown discharge after a period is usually old or dried blood that’s slow to leave your uterus. Occasionally, brown and bloody discharge can be a sign of a problem when accompanied by other symptoms.

Brown discharge along with other symptoms While brown discharge after a period isn’t usually a big deal on its own, it can indicate a problem when it’s accompanied by other symptoms. Here’s a look at what it could mean: Post-period brown discharge and cramps If you get post-period brown discharge and cramps, it could be caused by PCOS or early pregnancy. Early miscarriages can also cause these symptoms. Sometimes the bleeding and cramping caused by a miscarriage is mistaken for a period. The blood from a miscarriage can be red, but it can also be brown and resemble coffee grounds. Post-period brown discharge with a smell Period blood usually has some odor, but if you notice brown discharge with a strong smell, an STI is the most likely cause.

When could brown discharge be a sign of a problem? Brown discharge can be a sign of a problem if it’s accompanied by other symptoms, such as pain, itching, and a strong odor. Changes in your menstrual cycle, such as B. missing or irregular periods or heavy periods can also indicate a problem.

When to see a doctor See a doctor if you are concerned about or have a lot of discharge. Also see a doctor if you think you may be pregnant or have any other worrying symptoms, such as E.g. pain or cramps

itching

Burning when peeing

a strong smell

severe vaginal bleeding If you don’t already have an OBGYN, you can use the Healthline FindCare tool to search for doctors in your area.