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What Are the Types of Blood Seen by Women?
Prayer in Islam

There are three types of blood that a woman experiences:

Menstruation (Al-Haid)

In Arabic, the word Haid literally means the flowing and course of something.

In Islamic Law, it refers to the blood that flows from the uterus of a female at a particular time (in the month) and without any cause, when she is healthy.

The Description of Menstrual Blood

Its color is black, as though it is burnt, it is accompanied by abdominal pains, and has an objectionable odor. The woman also might feel particularly hot during her cycle.

Age of Menstruation

There is no particular age when menstruation starts. It differs according to the environment, weather and nature of each female. Whenever a female sees this blood, then she is a menstruating woman.

Period of Menstruation

There is no particular limit for menstruation. There are some women who menstruate for three days, and some four days, but the most it can be is for six or seven days. The Prophet (peace be upon him) said to Hamnah bint Jahsh who used to menstruate for many days: “Observe your menses for six or seven days, Allah alone knows which it should be. After that you must take a bath.” (Abu Dawud)

Issues for Discussion

A fundamental principle in Islamic Law is that a pregnant woman does not menstruate. But when a pregnant woman sees blood when the time for delivery approaches, and this is accompanied with pains (contractions), then this blood is deemed as post–natal bleeding. But if it is not accompanied with pain or if it occurred far from the time of delivery, then it is menstrual blood.

Among the rulings of Menstruation

  1. The Rulings on Al-Kudrah and As-Sufrah

As-Sufrah is the pale yellow blood that flows from a female.

Al-Kudrah is black or very, very dark blood.

The Ruling of Al-Kudrah and As-Sufrah

When a woman sees pale yellow blood or black blood, or sees usual wetness, then her situation is either of the following:

A-  She sees it during the period of menstruation or right before the time of purity (from menstruation).

In this condition, the ruling regarding one who menstruates applies for her. This is in accordance with the hadeeth narrated by `A’ishah (may Allah be pleased with her).

She stated that the women used to use pieces of cloth similar to pads during their menstrual cycles. When they saw the cotton stained with pale yellow blood, she would say to them: “Do not be in haste. Wait until you see the whitish discharge.” She meant that it (the whitish discharge) is the sign of purity from menstruation.”

B- Or she sees it after purification (from menstruation).

In this situation, it will not be regarded or given any consideration. Neither wudu’ (ablution) nor ghusl is therefore imperative on her. This is according to the hadith narrated by Um `Atiyah when she said: “We used to not regard Al-Kudrah and As-Sufrah as (being) important after purification.” ( Abu Dawud)

2- The Ruling of Intermittent Menstruation

If a woman sees menstrual blood on a day and purity on another her situation is either of the following:

A- The blood flows continuously from her without stopping.

This is a condition known as Al-Istihadhah (Irregular bleeding).

B- The flow of the blood is discontinuous or intermittent.

If the flow of blood ceases sometimes and runs at other times, then its ruling is as follows:

  1. If the blood flow stops for less than a day, that day is counted as part of a menstrual period.

  2. If she sees what indicates purity (e.g. a whitish discharge) at this time, this is considered the end of menstruation. She then is regarded as being pure, regardless of whether the blood has stopped recently or a long time ago, or it stopped more or less than a day ago.


It is the continuous flow of blood from the vagina of a woman. It doesn’t stop at all or it stops for only a short while.

Differences Between Menstrual and Istihadah Blood

Menstrual Blood Istihadah Blood
Thick and Blackish Light Red In Color
Has An Objectionable, Foul Odor No Odor
Does not Form Clots
Flows from the Upper Part of the Uterus. Flows from a Vein in the Lower Part of the Uterus.
Natural and a Sign of Good Health. Flows as a Result of an Irregularity or Sickness/Disease.
Flows at a known time-period. Has no Known Period</p>


Various Situations of One Experiencing Istihadah

1- That she had a set period for her menses before the occurrence of istihadah.

In this case, she first apportions this number of days for her menses, and then counts the remaining days as istihadah. `A’ishah reported that Fatimah bint Abi Hubaish said : “O messenger of Allah, my menses do not stop, do I leave Salah?” He replied: “No, that is what flows from a blood vessel. You should not observe Salah for the number of days you usually have menstruation, then take a bath afterwards and observe Salat.” (Al-Bukhari)

2- She did not have a set period for her menses, but she is capable of distinguishing between menstrual and istihadah blood.

If this is her case, she distinguishes between the two types of blood. It is confirmed from Fatimah bint Abi Hubaish that she used to suffer from istihadah and the Prophet (peace be upon him) said to her: “If it is menstrual blood, which is a known dark blood, then do not observe prayer. But if it is the other (Istihadah blood), just perform wudu’, then observe prayer, because that is a flow from a blood vessel.” (Abu Dawud)

3- She did not have a set time for her cycle and she is not capable of distinguishing between the two-menstrual blood and istihadah blood.

In this case, she apportions the most common number of days that most women menstruate, for her menses. This is usually six to seven days in every month. She starts counting the days of her menstrual cycle from the time she first sees blood, and she takes the remaining days in the month to be Al-Istihadah. The Prophet (peace be upon him) said to Hamnah bint Jahsh: “Observe your menses for six or seven days, Allah alone knows which it should be; then wash. And when you see that you are purified and quite clean, pray for the next twenty-three or twenty-four days and nights and fast, for that will be enough for you. And do so every month, just as women menstruate and are purified at the time of their menstruation and their purification.” (Abu Dawud)

If you want to know more, do not miss watching the video to realize the signs of post-natal bleeding and the forbidden acts as a result of menstrual and post-natal bleeding.


Source: http://en.al-feqh.net

What Is the Ruling of Forgetting Sujud As-Sahw?
Prayer in Islam

Forgetting Sujud As-Sahw


I forgot one rak`ah during prayer and I recognized that I should offer sujud As-sahw (the two prostrations of forgetfulness), but I left the prayer without offering them. Then soon after I had remembered, I offered the prostration of forgetfulness. Do I have to offer another sujud of sahw for the original prostration of forgetfulness?


Abu Sa`id Al-Khudri narrated that the Prophet (peace be upon him) said: When any one of you is in doubt about his prayer and he does not know how much he has prayed, three or four (rak`ahs), he should cast aside his doubt and base his prayer on what he is sure of. Then perform two prostrations before giving salutations…” (Muslim)

If one forgets to do the prostration of forgetfulness, if he remembers it after saying the tasleem he should offer it immediately. In case a long time has passed or one has left the mosque, in such case he does not have to do anything, and his prayer is valid.

Don’t miss watching this interesting fatwa with Dr. Muhammad Salah to learn more about the etiquettes of sujud As-Sahw and the ruling of forgetting it as well.


Source: Iqra Youtube Channel.

Offering Prayer While Wearing Shoes: OK?
Prayer in Islam

Prayer While Wearing Shoes


Is it permissible to offer prayer while wearing shoes?


Offering prayer while wearing one’s shoes is permissible as long as they are clean and free from impurities. Sa`id Abu Maslamah? said: I asked Anas ibn Malik, “Did the Prophet (peace be upon him) use to offer the prayers with his shoes on?” He said, “Yes.” (Agreed Upon)

In another hadith, ‘Aws ibn Thabit Al-Ansari narrated that the Messenger of Allah (peace be upon him) said: “Act differently from the Jews, for they do not pray in their sandals or their shoes.” (Abu Dawud)

Is it Permissible to enter the mosque while wearing shoes?

Abu Sa`id Al-Khudri narrated: While the Prophet (peace be upon him) was leading his Companions in prayer, he took off his sandals and laid them on his left side; so when the people saw this, they removed their sandals. When the Prophet  finished his prayer, he asked: What made you remove your sandals? The replied: We saw you remove your sandals, so we removed our sandals. The Prophet (peace be upon him) then said: Gabriel came to me and informed me that there was filth in them. When any of you comes to the mosque, he should see; if he finds filth on his sandals, he should wipe it off and pray in them.” (Abu Dawud)

However, nowadays mosques are not as they were in the past. Now they are furnished with fine and nice carpets and rugs, therefore, the scholars said: “One who enters the mosque should take off his shoes to keep the carpets and rugs clean and to avoid causing any discomfort to others with the dirt that may be on the shoes, even if this dirt is not an impurity.

Do not miss watching this interesting talk with Dr. Muhammad Salah to know the ruling of offering prayer while wearing shoes.


Source: Iqra Youtube Channel. 

Offering the Prescribed Sunnah Or Greeting the Mosque?
Prayer in Islam

Prescribed Sunnah Or Greeting the Mosque


I understand that every time I enter the mosque, I should offer two rak`ahs (greeting the mosque). What about if I enter the mosque between the adhan (call of prayer) and iqamah? Shall I offer the two rak`ahs of greeting the mosque or the prescribed Sunnah, such in case of Zhuhr (Noon) Prayer? Which one is preferable?  


Greeting the mosque is recommended according to most of the scholars.

Abu Qatadah (may Allah be pleased with him) said: The Prophet (peace be upon him) said: “When one of you enters the mosque, let him not sit down until he has prayed two rak`ahs”. (Agreed Upon)

Imam An-Nawawi said: There is a consensus among scholars that it is preferred to greet the mosque, and it is disliked to sit down without greeting it with no excuse.

Dr. Muhammad Salah said that Tahhiyat Al-Masjid was prescribed in order not to sit in the masjid without offering two rak`ahs. Jabir ibn `Abdullah narrated that Sulaik Al-Ghatafani came on Friday when the Prophet (peace be upon him) was delivering the sermon. He (Sulaik) sat down. He (the Prophet) said to him: O Sulaik stand and observe two rak`ahs and make them short, and then said: When any one of you comes on Friday, while the Imam delivers the sermon, he should observe two rak`ahs and should make them short.” (Muslim)

Do not miss watching this important fatwa with Dr. Muhammad Salah to know the ruling of offering greeting the mosque between the adhan and iqamah.


Source: Iqra Youtube Channel.

What Is the Ruling of Tasbeeh Prayer?
Prayer in Islam

All about Tasbeeh Prayer 


What is meant by Prayer of At-Tasbeeh? Is it legitimate or not? How should one offer such prayer if it is an authentic Sunnah from the Prophet (peace be upon him)?


There is only one hadith found on the Prophetic traditions regarding the Tasbeeh Prayer that was narrated by Ibn `Abbas (may Allah be pleased with him) as follows,

The Messenger of Allah (peace be upon him) said to Al-`Abbas ibn Abdul Muttalib: `Abbas, my uncle, shall I not give you, shall I not present to you, shall I not donate to you, shall I not produce for you ten things? If you act upon them, Allah will forgive you your sins, first and last, old and new, involuntary and voluntary, small and great, secret and open.

These are the ten things: you should pray four rak`ahs, reciting in each one Fatihat Al-Kitab (Surat Al-Fatihah) and a surah. When you finish the recitation of the first rak`ah you should say fifteen times while standing…” to the end of the hadith. (Abu Dawud)

The scholars differed on the ruling of tasbeeh prayer due to the authenticity of the previous hadith, whether it is authentic or not. Many major scholars of hadith are of the view that the hadith is sound, and hence tasbeeh prayer is recommended.

On the other hand, there are many scholars believe that the above hadith is weak or fabricated, and hence they see that it is not permissible to offer such prayer. Imam Ibn Taymiyyah, Ahmad, Ibn Al-Jawzi, and others hold this view.

In this interesting talk, Dr. Muhammad Salah clarifies the confusion about the tasbeeh prayer, its ruling, and how to offer it.


Source: Iqra Youtube Channel.

Praying While Adhan Is Calling: Ok?
Prayer in Islam

Adhan In Islam


A Muslim sister asks, “If I heard the adhan (call to prayer) at the Masjid, could I start to offer prayer or shall I wait until the adhan is finished, then offer the prayer?


Adhan is the announcement of the time of prayer. It is a great act of worship as it reflects one of the unique features of Islam. It is a communal obligation (Fard Kifayah) on Muslim men. There are many Prophetic traditions regarding the virtues of hearing and repeating the words of adhan. For example, Abu Sa`id Al-Khudri narrated that the Prophet (peace be upon him) said: “When you hear the adhan (call to prayer), repeat what the Muezzin pronounces.” (Muslim)

It is highly recommended to hear the adhan, wait until the Muezzin is finished, then say the Prophetic supplication. Jabir (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said, “He who says upon hearing the Adhan: “O Allah, Rub of this perfect call (Da`wah) and of the established prayer (As-Salat), grant Muhammad the Wasilah and superiority, and raise him up to a praiseworthy position which You have promised him]’, it becomes incumbent upon me to intercede for him on the Day of Resurrection.” (Al-Bukhari)

Do not miss watching this interest fatwa with Dr. Muhammad Salah to know the ruling of offering the prayer while the adhan is on.


Source: Iqra Youtube Channel. 

What Is the Difference Between Mani and Madhi?
Prayer in Islam

Difference Between Mani and Madhi


I cannot distinguish between the excretion which comes out from the private parts. Is it an impure excretion that necessitates ghusl (ritual bath) or is it something that only requires washing off the private parts and performing wudu’ (ablution) before offering prayer?


Al-Mani (semen) is a thick white fluid that discharges by male or female as a result of sexual ejaculation. In such case, one has to perform ghusl whether male or female. If the discharge of sperm is due to illness or extreme cold, then there is need to perform ghusl. The majority of scholars are of the view that sperm is pure.

Al-Madhi is a sexual discharge that come out due to sexual arousal, e.g. sexual thoughts or foreplay. It comes out from both male and female. There is a consensus among scholars that madhi is impure. In such case, one has to wash his private parts, washing off any impurity on the clothes, and

`A’ishah (may Allah be pleased with him) narrated that the Prophet (peace be upon him) was asked about a person who found moisture (on his body or clothes) but did not remember the sexual dream. He replied: He should take a bath. He was asked about a person who remembered that he had a sexual dream but did not find moisture. He replied: Bath is not necessary for him.” (Authenticated by Al-Albani)

If one wakes up and remembers that he had a wet dream, but he does not find any witness around his private parts or on his clothes, then he does not have to perform ghusl. Umm Salamah narrated that Umm Sulaim, the wife Abu Talhah said, “O Allah’s Messenger! Allah is not ashamed of the truth. Is a ghusl (bath) compulsory for a woman when she has a sexual dream?” He (peace be upon him) replied, “Yes! When she sees signs of liquid” (Agreed upon)

Do not miss watching this important fatwa with Dr. Muhammad Salah to realize the difference between mani, madhi and the wet dream.


Source: Iqra Youtube Channel.

Adhan: When Exactly Should It Be Made? (Translated into Sign Language)
Prayer in Islam

Adhan (Call to Prayer) consists of specific words that inform Muslims about the time of prayer. It is a communal obligation (Fard kifayah) on Muslim men, not women. Adhan and Iqamah are made before offering the five daily prayers and Friday prayer as well.

There are many Prophetic traditions that describe the excellence and virtues of Adhan and those who call to prayer. For example, Mu`awiyah (may Allah be pleased with him) said, I heard the Messenger of Allah (peace be upon him) saying: “The muezzinun (callers to prayer) will have the longest necks on the Day of Resurrection.” (Muslim)

There is a consensus among scholars that the Adhan is not valid before the due time of prayer except in the case of Fajr (Dawn) prayer. A Muslim should be unhurried and make Adhan on its specific time.

Enjoy watching this interesting video to learn more about a common mistake while making the Adhan.


Source: www.masajed.gov.kw

Joining the Imam in the Last Tashahhud: What to Do?
Prayer in Islam

Joining the Imam in the Last Tashahhud


What shall I do if I catch the Imam (leader of prayer) while in the last tashahhud of prayer? Do I miss such prayer and have to join a new congregation?


Abu Hurairah (may Allah be pleased with him) said, I heard the Messenger of Allah (peace be upon him) saying, “When the Iqamah is pronounced, do not come to it running, you should walk calmly with tranquility to join the congregation. Then join in what you catch for and complete what you miss.” (Al-Bukhari)

Imam Ibn Hajar said, “The previous proves that it is preferred (mustahab) to join the imam of prayer in whatever position he is found.” (Fath Al-Bari)

The scholars of the Standing Committee were asked: What is better if a man enters the mosque and the imam is reciting the final tashahhud – should he join him in the tashahhud or is it better to wait for some other people to come so that they can pray together?

They replied:

It is better for him to join the imam, because of the general meaning of the hadith: “Whatever you catch up with, pray, and whatever you miss, make it up.”

Enjoy watching this interesting fatwa with Dr. Muhammad Salah to know the ruling of catching the prayer while the imam in the last tashahhud.


Source: Iqra Youtube Channel

Repeating `Asr Before Sunset After Combining With Zhuhr: OK?
Prayer in Islam

Combining Zhuhr with `Asr Prayer  


If a person had combined two prayers, Zhuhr (Noon) and `Asr (Afternoon) prayers, while travelling then he reached home before the sunset, does he have to repeat the `Asr Prayer before its due time is out?


Almighty Allah says:

And when you travel throughout the land, there is no blame upon you for shortening the prayer. (An-Nisaa’ 4:101)

Jam` (combining) prayer means that a Muslim combines or joins up two prayers, Zuhur and `Asr, or Maghrib and `Isha’, at the time of the earlier or the latter of the two prayers (Zuhur and `Asr at Zuhur or `Asr; Maghrib and `Isha’ at Maghrib or at `Isha’).

Anas ibn Malik (may Allah be pleased with him) narrated that the Prophet (peace be upon him) joined Maghrib and `Isha’ prayers when travelling.” (Al-Bukhari)

Combining prayers is permissible for travelers and for non-travelers if it is too difficult to offer every prayer on time, such as one who is sick, or if there is rain, or one is busy with some work that he cannot delay in order to pray, such as a student taking an exam or a doctor who is doing surgery and so on.

Responding to this question, Dr. Muhammad Salah explains the permissibility of combining tow prayers whether in travelling or due to a valid excuse. Then, he talks about the ruling of repeating the `Asr prayer before the sunset in case of combining it with Zhuhr Prayer.


Source: Iqra Youtube Channel