COMPLICATED? A to Z of Women's Modern Fiqh

2 COMPLICATED: A to Z of Women’s Modern Fiqh

Table of Contents
3- Introduction
5- Chapter One: Rulings Related to Female Newborns and Children
A. Virtues of Having Daughters
B. Naming the Child
C. The ‘Aqīqah
D. The Shaving of the Hair
E. The Urine of the Female Infant
F. Circumcision
G. Photography, Paintings, and Sculptures
H. Chijdpel’q Tmwq
I. Sleeping Arrangements
J. Clothing
K. Signs of Puberty
22- Chapter Two: Rulings Related to Worship which are Specific to
Women
A. Rulings related to ah rah, ’, and Ghusl
B. Rules Relating to Ḥayḍ (menstruation), ḍah (bleeding outside of menstruation),
and s (post-partum bleeding)
C. Rulings related to h n, q mah, a h, and Dhikr
D. The Rulings Related to a ’ z (Funerals) and a -Ḥ d (Mourning)
E. The Rulings Regarding a h, adaqah, awm, and Ḥajj
67- Chapter Three: The Rulings Related to Clothing and Beautification
A. General Guidelines Regarding Clothing and Beautification
B. Rsjilgq Regapdilg Wmkel’q Cjmrhilg
C. Beautification
81- Chapter Four: Rulings Related to Social Interaction
A. Important Qualities of the Muslim Woman
B. Rulings Regarding the Dealings of Women with Non-Relative Males
C. Rulings Regarding the Dealings of a Woman with her Family
D. The Ruling Regarding the Muslim Woman with her Friends
97- Chapter Five: Rulings Related to the Role of Women in Society
A. The Ruling Regarding Leaving the Home
B. Education of Women
C. Wmkel’q Papricinariml il Da‘wah
D. Wmkel’q Papricinariml il rhe Wmpifmpce
E. Wmkel’q Papricinariml il Pmjiricq


Introduction
- In the final days of his battle against Al’Hajjaj, Abdullah b. Al’Zubayr came to Asm ’ bint
Abi Bakr to seek advice. She told him to continue on his path if he thought he was in
the right. After he left, she said: “Whatever, O All h, You decree for my son, I am
pleased with it!”
- Al’Khans ’ lived before the Prophet declared his message. She lost her brother in one of
the battles pre-Islam and, in her grief, she said poetry after poetry - thousands of lines -
for her brother, and she would go in the streets reciting them, crying and tearing at her
clothes. This same woman, during the battle of Al’Qadisiya, she had 4 sons, and they
were all in the battle, and she was there with her sons. She gathered them before the
battle and said: My sons, you’re all from one man. You all belong to whom you carry his
name…I want you all to know that you have 2 options: gain victory, or die before you
give up. Don’t ever turn your back and be defeated.
o She lost her 4 sons in the battlefield, and all she said was: Alhamdulillah who
honored me to be the mother of 4 shuhadah.
 This religion made women to be very different from what humanity
knew at that time.
- Umm ‘Ik rah, Nas bah bint Ka’b (raḍyAllāhu ‘anha): the Prophet (ṣallallāhu ‘alayhi wa
sallam) told us her story. In a time when the Prophet (ṣallallāhu ‘alayhi wa sallam) could
not find anyone to protect him – the Battle of Uhud – amongst the 2-3 people
protecting him was Umm ‘Ik rah. The Prophet (ṣallallāhu ‘alayhi wa sallam) said: Every
time I looked to the left or to the right or behind me or in front of me, I saw this
woman. She put every part of her body in front of mine to protect me!
o She said: a horseman was coming with full force to attack the prophet. I put my
body in front of the Prophet (ṣallallāhu ‘alayhi wa sallam) and he hit my shoulder.
The wound was so strong it kept bleeding for a whole year after that. When the
Prophet (ṣallallāhu ‘alayhi wa sallam) saw that, he prayed: Oh All h! Make this
woman and her 2 sons my company in Jannah.
o She said: The man insisted on coming back, so I took a spear and hit his horse
and when his horse fell, I came, hit him, and sent him straight to hell!
 In a time of comfort, everyone looks perfect. Your value will be
determined in the time of confusion and turmoil, and challenge.
o Later, one of Umm ‘Ik rah’s (raḍyAllāhu ‘anha) sons were captured by
Musaylimah Al’Khath b, during the time of Abu Bakr (raḍyAllāhu ‘anhu). She
said, my commitment to this religion did not die with the Prophet. She shook
the doors of the castle of Al-Khath b to defeat him. He injured her, and she lost
her hand trying to fight him. She didn’t die there; she returned and died in her
bed in Mad nah. Abu Bakr and ‘Umar (raḍyAllāhu ‘anhuma) visited her and
congratulated her on her commitment to this d n; that she may have lost one of
her limbs now, but it is just waiting for her in Paradise.
- The Muslim woman has never, throughout the history of Islam, taken a second class
citizen’s role. They were there with the An r when they came to offer the prophet
(ṣallallāhu ‘alayhi wa sallam) protection. They are not meant to be role models only to
sisters but also to brothers; all believers as All h says in the Qur‘ n:


And All h presents an example of those who believed: the wife of Pharaoh, when she said, “My
Lord, build for me near You a house in Paradise and save me from Pharaoh and his deeds and
save me from the wrongdoing people.”
(Al’Tahr m: 11)
o She is part of the society. She is a nation builder, just like men.
- One of the scholars of the time of Im m M lik was Hafsa bint Sir n, the sister of
Mu ammad b. Sir n.
- Aisha (raḍyAllāhu ‘anha) was 18 years old when the Prophet passed away. Anytime the
companions had a conflict in understanding, they would ask her, and they would find
their answer in her knowledge.
- A Muslim woman is always an example when it comes to her ‘ib dah and her
relationship with All h. Al’ asan Al’Basri was the famous worshiper. When asked about
his role model, he said: “Mun bah.” He used to visit her, and even her daughter was
righteous. When he was told her daughter was about to die, and he saw this young girl
about to die, he was moved. She said to him: Uncle, I see my youth coming to an end
and I have not yet fulfilled my desire of worshiping All h.
- The woman who doesn’t know much of the Qur‘ n; the woman who her main concern
is the recent fashion and what the latest music is; she doesn’t know what modesty is –
how can she produce Abu Bakr and Khalid b. Wal d and Hafsa bint Sir n and Ibn
Taymiyyah! The first step toward that direction is to know your d n. Worship All h
based on His n r and hud , and don’t let anyone manipulate and control you. The only
thing that controls us is the d n of All h! This issue of women’s fiqh is a part of Islam.
- Im m A mad: I spent 9 years of my life studying al’ ayḍ. After that, I could tell you I
mastered the chapter.
o If he had to study so long to master one topic, this must definitely be a
complicated issue!
- The Muslim scholars, especially the classical scholars, are so much more liberal in their
views toward women than we are today. The scholars today are way more balanced in
their opinions about women than the students of knowledge, young scholars, and
laypeople.


Chapter One: Rulings Related to Female Newborns and Children
A. Virtues of Having Daughters

To All h belongs the dominion of the heavens and the earth; He creates what He wills. He gives
to whom He wills female [children], and He gives to whom He wills males.
(Al’Shu‘ar : 49)
- You should not be upset at whatever All h gives you. You don’t know where the khayr
will come from.
- ‘ ’ishah reports that the Messenger of All h (ṣallallāhu ‘alayhi wa sallam) said, “Whoever
was given any female children and took good care of them, they will be a shield for him
from the Hellfire” (Al’Bukh ri and Muslim).
o This is only for the female child. Any number of them.
- J bir reports that the Messenger of All h (ṣallallāhu ‘alayhi wa sallam) said, “Whoever has
three girls, takes good care of them and is merciful with them, he deserves nothing less
than Jannah.” They asked, “Oh, Messenger of All h, what if they are two?” He replied,
“Even if they are two.” Some narrators added that if the Prophet had been asked about
one, he would have also affirmed that (Al’H kim’s Mustadrak).
o 1. Take good care of them; 2. Have mercy on them.
- Why did the Prophet (ṣallallāhu ‘alayhi wa sallam) start with 3?
o Because people may get frustrated seeing girl after girl, and no boy coming. But
the more, the thicker your shield is from the hellfire if you are patient with
them.
o In the Sunan, there is an authentic narration that the Prophet also included 1
himself.
- In another narration, “(If one has) three or two daughters or sisters, then he is
conscious of All h in his care for them and treats them well, but that he will enter
Jannah” (Al’Tirmidhi)
o Even sisters, whom he has to raise and take care of.
- The Prophet (ṣallallāhu ‘alayhi wa sallam) said, “Whoever takes care of two young girls
until they reach maturity, he will come on the Day of Resurrection with me, like this,”
and he joined his fingers together (Muslim).
o Women were tougher to raise.
- The Prophet (ṣallallāhu ‘alayhi wa sallam) said, “Whoever has a female child and he does
not kill her, disrespect her, and he does not favor his son over her, then All h will enter
him into Jannah” (Abu D w d).


And when one of them is informed of [the birth of] a female, his face becomes dark, and he
suppresses grief. He hides himself from the people because of the ill of which he has been
informed. Should he keep it in humiliation or bury it in the ground? Unquestionably, evil is
what they decide.
(Al’Nahl:58-59)
o It was not a common practice otherwise the Arab race would have vanished
long ago; it was only done in certain circumstances.
o It could also mean bury her talents, and her soul; to suffocate her and abuse her.
- Girls are blessings and sons are tests .

Whenever al’Im m A mad’s son used to give him the news of getting a baby girl, he
would say, “The prophets were fathers of girls.”

B. Naming the Child
- There is no narration indicating the superiority of any particular female name.
o The default ruling: all names are permissible.
- The Prophet (ṣallallāhu ‘alayhi wa sallam) changed the names of some girls. He changed
‘ siyah (disobedient) to Jam lah (beautiful). He changed Barrah (righteous) to
Juwayriyyah and Zaynab.
o These, plus the names of his daughters, are the 7 names Ras l’ll h (ṣallallāhu
‘alayhi wa sallam) ever chose for females. But these are not recommended in that
they carry blessing in and of themselves. None of the companions understood
that this was a recommendation to use these names. He did not choose the
names for a religious reason.

The names of Prophet Mu ammad’s (ṣallallāhu ‘alayhi wa sallam) daughters:
Zaynab Ruqayyah Umm Kulth m F ṭimah

The governing rules in the area of naming are:
1- All names are mu ā (permissible) unless there is a particular proof indicating that it is
forbidden or recommended.
2- The meaning of the name must be acceptable religiously, linguistically, and culturally.
- Religiously: certain names the shari’ah says is bad e.g Ibl s, or La’na (curse), or Q r n,
Fir‘awn, and H m n (evil people mentioned in the Qur‘ n), or Rama (Hindu god).


- Linguistically: ‘Umar (raḍyAllāhu ‘anhu) forbade the name: ‘ siyah – sinner or wrongdoer –
but it also depends on the culture
o Culturally: Crazy in English is crazy and Crazy in Arabic = “red/rosy-cheeks”
o Some names in Arabic might sound very wrong in English!
- Therefore we have make sure we know what the name means when we choose it
3- It is disliked to give a name that is self-praising.
- It has an indication in it that makes the person special and higher than others e.g. Barrah.
- It is not har m, but it is not recommended because the Prophet said: don’t name your sons
these 4 names, including the name Rabbah, but he also had a servant by the name of
Rabbah, and did not require him to change it.

Frequently Asked Questions:
1- When is naming a girl necessary?
- Some scholars said to wait until the 7th day; however, Anas b. Malik reported that the
Prophet Mu ammad (ṣallallāhu ‘alayhi wa sallam) said: “A child was born into me this night
and I named him after the name of my father Ibrahim” (Sah h Muslim).
o He named him that same night
- So why did the scholars say the 7th night? Because Raq j’jj h (ṣallallāhu ‘alayhi wa sallam)
said, “In the seventh night, name wmsp chijd ald qhate hiq head.”
o So the explanation of the scholars is that you have to name him by the 7th
o According to this, you may name the baby as soon at the baby is born but you must
do it before the 7th day
o This is what the scholars decided upon when looking at both had rhs
2- Can a name be changed later?
- Yes, but if changing it will upset your parents or affect them negatively in any way, then no
because not hurting them is more important. This is unlesq ir’q a peajjw keqqed sn lake
- This refers only to the first name. The last name, or family name, is never allowed to be
changed in Islam unless there is necessity because you must keep your lineage.
- In some cultures, umkel chalge rheip jaqr lake rm rheip hsqbald’q jaqr lake, rhiq iq lmr
allowed in Islam because jj h cursed those who change their lineages.
3- Can I give my daughter a middle name?
- If you want to then weq. Ir’q a csjrspaj rhilg.
4- pe pabic lakeq pecmkkelded Whar abmsr lakeq raiel fpmk rhe Qsp’ n?
- No. There is no recommendation for any specific nake (fmp gipjq); ir’q a cultural thing.
- Choosing a certain name doesl’r keal rhar qnecific lake cappieq bapaiah
- Taken from the Qsp‘ l? Not all names in the Qsp‘ l are recommended, or even allowed
o One example of a name in the Qsp‘ l that is not allowed is Iblis.

C) The ‘Aqīqah
- It is a sacrifice offered in gratitude to jj h for the blessing of a child
- The Prophet (ṣallallāhu ‘alayhi wa sallam) qaid, “Whmetep uiqheq rm nepfmpk a qacpifice ml
the occasion of a newborn, then he should sacrifice two sheep for his son and one for
hiq dasghrep” ( j’Naq ‘i).


- It was narrated from ‘Abdullah b. Buraydah, from his father that: “That the Prophet
(ṣallallāhu ‘alayhi wa sallam) had made of the ‘aq qah of asan and the usayn one sheep
for each one of them” (Sunan Al’Nas ‘i and Abu D w d).
o Another narration of the above had rh said 1 for both.
- It was narrated that the Prophet (ṣallallāhu ‘alayhi wa sallam) said: “Every child is
connected to his or her Aqiqah” (Im m A mad).
o What is the connection?
 Ik k kad said: this child will not intercede for the parents if they
(had the ability but) did not do the ‘ao qah.
 Another opinion: the righteousness is connected to the ‘ao qah. If you
are thankful to jj h, He will bless you; wms jmqe rhar if wms dml’r qhmw
your gratitude.
 Another opinion: this child will not receive the full protection of jj h
until it is done
 Shawih’q npefepelce: ir iq rhar rhepe iq ceprail gmmdleqq rhar jj h has
for this child that will only be released if the ‘ao qah is done.

1- Are there recommended days for offering an ‘aqīqah? What if it is difficult to perform it on
the recommended days?
- The 7th day (counted by not including the one the baby was born)
- Or the 14th or the 21st (multiples of 7)
- Or whenever you have the money
2- My daughter is an adult, and I did not perform an ‘aqīqah for her. Can I still do it?
- Yes, you can
3- Should I perform an ‘aqīqah ml kwqejf if kw napelrq didl’r
- Smke ‘sjek said you cannot because the ‘ao qah is a ruling related to your parents not
wmspqejf. Bsr if wms dm ir ml behajf mf wmsp napelrq, rhar’q file because you are helping them
fulfill something

D) Shaving the Hair
- It is not permissible to shave the head of a female child because shaving is of the
specific characteristics for males. The Prophet (ṣallallāhu ‘alayhi wa sallam) said that the
female who shaves her head is cspqed ( j’Bsih ri).
o Shaving the head is something for men, not for women.
o The had rh that mentions shaving rhe babw’q head qawq: “Etepw bmw…”
 The had rh mentions ‘ao qah but otherq cmlfipk rhe ‘ao oah is for the
female as well but there is no other evidence for shaving the gipj’q head.

1- Iq ir nepkiqqibje rm qhate kw jirrje gipj’q haip rm iknpmte irq revrspe/rhicileqq
- No, ir’q lmr ajjmued becasqe Raq j’jj h (ṣallallāhu ‘alayhi wa sallam) forbade shaving the head
of the female.


o This means for any other reasons like this, it is still not permissible to shave the
head of a baby girl.

E) The Urine of the Female Infant
Umm Karz narrates that a male infant was rought to the Prophet (ṣallallāhu ‘alayhi wa sallam) and he
urinated on him. He had water sprayed on it. A female infant was brought to him and urinated on him.
He had it washed.
(A mad)

- Based on this, the scholars have said that the naj sah of a baby boy will be removed by
sprinkling water, and the naj sah of a baby girl by washing. This is the majority
opinion, and the opinion of Im m A mad, one narration of Im m M lik, and one
narration from Im m Al’Sh fi‘ ; also of Im m Al’Awz ‘i, Im m Al’Thawri, Al’At ’, Umm
Salamah, and ‘Ali (radiAllāhu anhuma)
- However, the most famous narrations from Im m Al’Sh fi‘ , and Im m M lik disagrees.
It says that there is no need to wash the female’s urine, and only spraying water is
sufficient. Both infants’ urine is, by consensus, najas, but there are levels of naj sah.
The naj sah of the ayḍ blood is different, and of a higher level, than that of vomit;
feces is of higher naj sah than regular blood from a cut. The naj sah of the unweaned
baby’s urine is mukhaffah (light), so spraying water is sufficient. They explained the
had th of Umm Karz by saying that the amount of naj sah was intensified because it
happened not once but twice, so after the second occasion, the cloth was now no longer
t hir (pure) to be used.
- Im m Abu Han fah says that both must be washed since he does not differentiate
between the levels of naj sah.
- However, there are other had ths that, when applied, makes the first opinion stronger
i. The Prophet (ṣallallāhu ‘alayhi wa sallam) said, “The urine of the male child is to be
sprayed, and the urine of the female child is to be washed” (Abu D w d and
Al’Tirmidhi).
ii. The had th that an unweaned child who has not yet begun to eat, was brought to the
Prophet, “The Prophet put him in his lap after a while the baby urinated in his lap.
Then the Prophet called for some water, which he sprinkled over his clothes, and did
not wash them completely” (Reported by Im ms Bukh ri and Muslim)
iii. The Prophet (ṣallallāhu ‘alayhi wa sallam) also said: “The urine of a baby boy should have
water sprinkled upon it. The urine of a baby girl is to be washed off” (Abu D w d,
Al’Nas ‘i, and Ibn M jah)

Note: This discussion is only for the unweaned baby, who feeds on breastmilk/formula only. Once they are
weaned and/or eating solid food, then the consensus is that their urine is najas and must be washed for
both genders.

1- My daughter’s urine got on the bed and dried without washing. What is the ruling?
- If it’s wet and you can still feel it, it must be washed. You can just use a wet towel to rub
it until it’s clean.


- If it’s dry and you cannot see the stain or smell or feel the naj sah, it has been purified.
- If there’s any sign of it left (stain, smell, feel), it must be cleaned, even if it has been
there for a long time
2- My daughter’s urine got on the carpet. Can I clean it using chemicals, or must I pour water
on it?
- You can use water or chemicals, anything that takes away the naj sah is permissible to
use.
3- Is it enough to wash a dirty cloth diaper or sheet in a washing machine? Is it permissible to
wash unsoiled items along with it?
- Yes, washing will be sufficient (after removing any solid naj sah), and other unsoiled
items can be washed along with it, because the washing machine has multiple cycles of
running water to remove the naj sah
4- Does touching my daughter’s urine or feces break my wud ’?
- No, it will not.
5- Can I carry my baby with a dirty diaper in al h?
- This case has 2 scenarios:
o You are aware of it or recognize through sensations of touch, smell, sight
 Then you must put the baby down and you cannot pray while carrying
them. If they start crying, break your al h, take care of the baby and then
pray your al h, since khush ’ is an essential component of prayer. The
early generations of jurists explained this through an example of someone
holding a bottle of naj sah in his prayer; his prayer would be invalid, and the
same analogy is used here.
o You are not aware of it and cannot sense it
 Then your prayer while carrying the baby is valid. (This is based on the
had th narrated by Im m Al’Tirmidhi that the Prophet [ṣallallāhu ‘alayhi wa
sallam] said “All h has forgiven my nation their mistakes, forgetfulness and
being coerced to do something,” and we are not held accountable for what
we were unaware of)
6- Does touching my baby’s private parts while cleaning them break my wuḍ ’?
- There is difference of opinion amongst jurists as to whether touching one’s own, or
others’ ‘awrah nullifies one’s wuḍ :
o According to Im m Ibn Taymiyyah: In the case of children, neither touching their
private parts nor touching their naj sah nullify your wuḍ . You only need to wash
the hands, especially in the case of the mother/parent because they are constantly
changing the child and requiring wuḍ will create undue hardship for parent and
the shar ‘ah does not put unnecessary hardship; the goal of shar ‘ah is to bring ease.
 Touching one’s own or other’s private parts without any barrier and without
lust does not break one’s wuḍ , but touching with lust will break the wuḍ .
This is the madhab of Im m Abu Han fah, too.
 Their Proof: The had th of Talq b. Ali (radiAllāhu anhu) that states he asked
the Prophet (ṣallallāhu ‘alayhi wa sallam) about someone who touched his
private part during the al h, does he have to renew his wuḍ ? He replied:
“It is just a part of your body” (Abu D w d, Al’Nas ‘i, At-Tirmidhi, A mad,
and others).
 This is also Shaykh Waleed’s chosen opinion


o According to the opinion of Im m M lik, Im m Al’Sh fi‘ and Im m A mad,
touching private parts without any barrier nullifies ones wuḍ , based on the had th
Busrah bint Safw n narrated that the Prophet (ṣallallāhu ‘alayhi wa sallam) said,
“Whoever touches his sexual organ cannot pray until he performs ablution.” [This
had th is related by "the five." Al’Tirmidhi classified it as sah h and Im m
Al’Bukh ri called it the most authentic report on that topic. Im m M lik, Im m
Al’Sh fi‘ , Im m A mad and others also narrated it.

7- Is a baby’s vomit or spit-up impure?

- The majority of Muslim jurists consider vomit as najas. Im m M lik differentiated between
the contents of the vomit in terms of unaltered food, partly digested, and altered food
o If vomit consists of unaltered food particles (i.e it has not been digested) then it’s
not najas
o If the food has been altered by digestion then it is a new entity that is considered
najas
- Ibn’l Qayyim made an exception for the vomit of babies and said that even if it is
altered, it’s forgiven since to have to change or clean their clothing every time they
need to pray would put undue hardship on the parents.
8- Can I perform ṣalā in clothing stained with breast milk?
- Yes, because breast-milk is pure

F) Circumcision
- There is consensus amongst scholars that baby boys must be circumcised preferably
before puberty. Otherwise at any age as soon as possible.
- As for females, there is no authentic narration that states clearly that they should be
circumcised. All narrations regarding this matter, which recommend circumcision for
females, are weak narrations.
o For example, the had th narrated by Umm Atiyyah Al’An riyyah: A woman
used to perform circumcision in Mad nah. The Prophet (ṣallallāhu ‘alayhi wa
sallam) said to her: “Do not cut severely as that is better for a woman and more
desirable for a husband (Sunan Abu D w d, Book 41, Number 5251). Im m
Al’Shawkani discusses the weakness of this had th, in his book Nayl Al’Awtar
(1/137-139).
o Al’H kim relates it in Al’Mustadrak from ‘Ubayd All h b. ‘Amr who narrates it
from Zayd b. Ab Usayd from ‘Abd Al’M lik b. ‘Umayr from Al’Dahh k b. Qays
that, in Mad nah, there was a woman called Umm ‘Atiyyah who used to
circumcise the slave girls, so All h’s Messenger (ṣallallāhu ‘alayhi wa sallam) said
to her: “O Umm `Atiyyah! Trim, but do not cut into it, for this is brighter for the
face (of the girl) and more favorable with the husband” Ibn Hajar Al’‘Asqal ni
discusses this hadîth as well in Al’ alkh s Al’ a r (4/1407-1408), and concludes
that it is weak narration.
- Abu Hurayrah says, “I heard the Messenger of All h (ṣallallāhu ‘alayhi wa sallam) say,
‘Al’fiṭrah is in five: circumcision, shaving the pubic hair, trimming the moustache,
trimming the nails, and plucking the underarm hair’” (Muslim).


- The Prophet (ṣallallāhu ‘alayhi wa sallam) also said, “If the two circumcised parts meet,
then ghusl becomes mandatory” (Muslim).
o These are the only authentic a ad th related to this subject, but they are not
explicit for females. Other narrations specifically reference female
circumcision, but they are not authentic.
- According to the majority of the fuqahā’, female circumcision is permissible with the
condition that it is not harmful. And therefore, in an early age, it is not permissible
since it would lead to physical harm, and later emotional and psychological stress.
Female circumcision is merely a cultural practice that has no prescribed Islamic ruling
for it and that is supported by no decisive textual evidence. It is simply a regional
custom in the places where it is practiced (Africa: Egypt, Nubia, Sudan, and their
surrounding areas). We must then take into consideration that many medical
professionals consider it to have detrimental effects for the girls who undergo the
operation. On that basis, it would be impermissible to allow this custom to continue. In
Islamic Law, preservation of the person: the life and bodily soundness of the person, is a
legal necessity. Anything that compromises this legal necessity by bringing harm to the
person is unlawful.

The ad th related to female circumcision was narrated via many different chains, all of
which contain problems and are weak. They cannot be used as evidence.
‘A m b di in ‘Awn Al’Ma‘ d

G) Photography, Paintings, and Sculpture
- It is not permissible to hang images (pictures or sculptures) of any creation that has a soul
breathed into them, or to venerate them.
- The Prophet (ṣallallāhu ‘alayhi wa sallam) said that angels do not enter the home which has a
dog, or an image (Sah h Al’Bukh ri and Muslim). If someone is doing rituals with it is even
more evil as this is shirk.
- Narrated Abu Talha: I heard All h's Apostle (ṣallallāhu ‘alayhi wa sallam) saying; “Angels (of
Mercy) do not enter a house wherein there is a dog or a picture of a living creature (a
human being or an animal)” (Sah h Al’Bukh ri 4:448).
- The had th of ‘ ’ishah who said: “The Messenger of All h (ṣallallāhu ‘alayhi wa sallam) came
back from a journey and I had hung a patterned curtain on which there were images over
(the door of) a room of mine. When the Messenger of All h (ṣallallāhu ‘alayhi wa sallam) saw
it, he tore it and said, ‘The most severely punished of the people on the Day of Resurrection
will be those who tried to imitate the creation of All h.’” She said: “So I made it into one or
two cushions.” Narrated by Al’Bukh ri: 5610; Muslim: 2107)
o What did ‘ ’ishah do with the curtain? She used it for pillows and the scholars
interpreted this as either the pillow filling or the pillow cover. The scholars
interpreted this action as permissibility for images on articles of furniture, on the
computer or in albums, and such places that are not primarily for the purpose of
hanging.
- Painting pictures, drawing pictures or making sculptures of a human or animal is not
permissible unless it is for education or play.
o The shar ‘ah definition of a picture is the image of a human or an animal with the
details of the face. This is not permitted. The had th mentions “al’suratu al’wajh”-


the picture is the face. Something that doesn’t show the face (like a side of a person
or a group of people from a distance that does not show the details of face) is
allowed
o The imaginary figures that are unrealistic creatures(such as cartoon characters,
dragons, Thomas the Train, Mickey Mouse, Batman, etc) and don’t have a r h are
allowed. This is the opinion of Shaykh Bin B z. Since the Prophet (ṣallallāhu ‘alayhi
wa sallam) defined a picture as “dh t al’r h” - that which possesses a soul.
o It is allowed for the purpose of play or education such as coloring a picture of a
person or on alphabet chart or if it’s in the form of toys, even if they are hung in the
room.
- The Prophet (ṣallallāhu ‘alayhi wa sallam) said that among the severest of people in
punishment on the Day of Resurrection are those who make these images. (Sah h
Al’Bukh ri)
o Narrated by Abdullah b. ‘Umar (radiAllāhu anhuma) that All h's Apostle (ṣallallāhu
‘alayhi wa sallam) said, “Those who make these pictures will be punished on the Day
of Resurrection and it will be said to them. ‘Make alive what you have created’”
(Sah h Al’Bukh ri: 835).
- Photography and videotaping are exempt from this rule.
o It is allowed to have photos, videotaping, and so on because it is a reflection of the
image that is exactly like looking at yourself in the mirror or in water.
o Pictures drawn, taken, or even making shapes of human beings or animals is
allowed in Islam provided they are made for some good purpose, even as play-
things for children.
o Pictures can be drawn in text books, drawing books, black boards, etc., to explain
various subjects to students.
o Pictures can be drawn or taken for scientific and technological research and
education at colleges, universities and laboratories.
o Human and animal models can be made for scientific research and education.
o Medical fraternity can work on dead bodies of humans and animals for their
education and research. They can record their findings by way of pictures.
o Pictures can be taken and used for passports, identification cards, driver licenses,
social security, and a host of other requirements.
o Pictures of Islamic scholars or shuy k can be drawn or printed in books for the
purpose of identification.

H) Children’s Toys
- ‘ ’ishah said, “I used to play with dolls with my friends. When the Prophet entered, they
would leave, and when he left, they would come back” (Sah h Al’Bukh ri).
- ‘ ’ishah said, “The Prophet (ṣallallāhu ‘alayhi wa sallam) came back from one of his trips, to
either Tab k or Khaybar, and a wind came and blew a curtain covering a shelf where I had
placed my toys. He asked, ‘What are those?’ I said, ‘Those are my dolls (ban ti).’ With them,
he saw a horse with two wings. He asked, ‘What is this?’ I said, ‘A horse.’ He asked, ‘With
wings?’ I told him, ‘Didn’t you hear that Sulaym n had horses with wings?’ The Prophet
laughed until I could see his premolars” (Abu D w d).
o She said: “banati” – my daughters or my dolls.
o She was older and kept her toys, so if you want to keep your toys, it’s permissible.


- Al-Rab ‘ bint Mu‘awwadh said relating the fasting of the Day of ‘ sh rā’: “And we used
to take our children to the masjid (fasting). If they cried for food, we used to give them
the toys we made out of cotton (in other narrations toys of wool/ dyed wool) to play
with until ifṭār time comes” (Sah h Al’Bukh ri and Muslim)
o Some modern scholars say the dolls today are different; they are made like the
perfect human being and are imitating All h’s creation.
o All the toys today are completely different! But the fact that sah bah had dolls
shows us that any kind of toys (manufactured according to the prevalent
technology) for the purpose of engaging children is allowed.
o Another area to consider is what messages a specific toy gives children and
whether you’d like them to receive those messages. What is important is to look
at what this cartoon or image promotes or how it affects the kids – what are the
ideas they represent. If the messages are unIslamic, then these toys are not
permitted, such as the cartoons and toys which promote violence (as shown by
research studies).
- The default ruling regarding children’s toys is that all are permissible unless there is a
specific reason forbidding the particular toy, such as an image of an idol, a
representation of Shayṭān, a cross, etc.
o We can pray in a place with images, and with the toys around. Bukh ri has an
entire chapter on the permissibility of praying with pictures, proof that the
Prophet prayed in Makkah while the Ka’bah had idols in it. The sah bah also
prayed in churches. What is not allowed is to pray to the pictures so they
should not be in front of you like a sutra.

ACTIVITY: What are the best five toys for girls?

1- Can I buy character dolls such as Barbie, Bratz, celebrity dolls, etc.?
- It depends on what messages these dolls send your kids but to say they are har m is
extreme. It is not generally recommended, and you’d better watch your children and
raise them with Islamic principles of hay ’.
- If they carry unIslamic messages such as holding a guitar, promotes shirk, having
boyfriends, etc, it is har m.
2- Can I buy kids’ toys which contain music?
- If it is not a musical instrument per se (such as a guitar), it is allowed, for the following
reasons:
o When you buy the toy, the music is not intended for itself
o You can mute the toy
- The scholars, in the books of fiqh, have differentiated between listening to music and
hearing music. In a restaurant or public places, music is always there in the
background, and we hear it accidentally, but going out of your way to buy and to listen
to music is not allowed.
o The proof to differentiate this is the had th: The Commander of the Faithful, ‘Umar
b. Al’Khattâb, relates that he heard All h's Messenger (ṣallallāhu ‘alayhi wa sallam)


say: “Actions are but by intentions and every man will have only what he intended.
So whoever emigrated for All h and His Messenger, then his emigration was for
All h and His Messenger. And whoever emigrated to attain something of this world
or to marry a woman, then his emigration was for whatever reason he emigrated”
(Sah h Al’Bukh ri and Sah h Muslim).
- There is another rule in fiqh: There are certain things that, by itself, is har m but when
it is a part of something else, it is allowed, e.g. blood is har m, but blood in meat is
allowed, so a rare steak is allowed. This rule is applied in various areas.
o So if the music is the secondary part of the toy, then it is allowed.
o Music has now become something the shar ‘ah defines as “so common that it is
hard to avoid and attached to things you need in your daily life” so the shar ‘ah
goes easier on things like that. It is the culture that has changed ( there are
conditions for the application of this rule so we cannot generalize to make the
har m hal l e.g riba’, alcohol)
3- What are the rulings regarding watching cartoons and movies?
- Watching cartoons and movies:
o A lot of us have made that into their babysitters even at Islamic events. You
basically just want to get rid of the kids and your responsibility toward them
o Even if it is hal l, you have to limit the amount of TV your child is exposed to. It will
kill so many good habits such as reading, and will promote wasting time. So many of
these things also show shirk and har m e.g showing “god.” It reprograms how your
kids think about, and see things.
o It kills the time family spends together
o A lot of kids gain weight while watching TV
4- Will it be allowed to let the kids take piano lessons
- No, since music is not permitted.
5- What is the proof that for educational purpose painting images are allowed?
- Toys for entertainment are allowed so for education takes precedence (qiy s al’awla)
over entertainment. Similarly, they exempted newspapers and magazines in order to
allow for education and information.

I) Sleeping Arrangements
- Children should be separated while sleeping at the age of ten. The Prophet (ṣallallāhu
‘alayhi wa sallam) said, “Separate between them in their places of sleep at ten” (A mad).
o They have different beds to sleep
o If you cannot separate them, make sure when they sleep, each one has their
own blanket. If you don’t have different blankets, they have to wear clothes that
don’t reveal any of their ‘awrah.

J) Clothing
- ijāb is not obligatory upon pre-pubescent girls unless her body is fully matured. In
that case, she should dress modestly.
o If she is fully matured, she will attract male attention, and thus she must
maintain ij b
o It is not sinful if she didn’t reach age of puberty but it is always good to train
them from early age


- It is recommended to train girls in dressing modestly and wearing ijāb during their
childhood, as we train them in praying from the age of seven.
o The ‘ulem said that it is recommended because The Messenger of All h
(ṣallallāhu ‘alayhi wa sallam) said: “Teach your children to pray when they are
seven years old and smack them if they do not pray when they are ten years old,
and separate them in their beds.” Narrated by Abu D w d (495) and classed as
sah h by Al-Alb ni in Sah h Abi D w d. al h is not obligatory then but you still
have to teach them. And to pray the girls should be trained to wear ij b.
o When the Prophet (ṣallallāhu ‘alayhi wa sallam) saw a girl without ij b, he
(ṣallallāhu ‘alayhi wa sallam) said: “Is this woman is mature (reach the age of
puberty)? Then they said: “Yes Ras lillah!” Then he (ṣallallāhu ‘alayhi wa sallam)
said: “So give her something to cover herself.”
- It is recommended to train girls to be modest in their dress and behavior and in their
dealings with the opposite gender.
o Teach them to be modest at an early age!
o There is an increasing percentage of assault and molestation of young children
by their relatives or guardians; to the extent that even Muslim communities are
not immune to it (the fashion gurus promote promiscuity from a young age).

ACTIVITY: Share your first experience with ijā .
- It was hard,
- Feeling of being complete and liberated.
- Happiness, tranquility, more respected, encouraged.
- Connected to All h.

1- Can small girls be dressed in short clothing?
- Teach them to be modest at an early age; not to be sexy
- What about clothing with images? Can I buy kids clothes with images on it? The
prophet allowed images in clothes that are part of it. He forbade images unless it is a
part of cloth.
o The Prophet (ṣallallāhu ‘alayhi wa sallam) was given some clothes including a
black Kham sah. The Prophet said, “To whom shall we give this to wear?” The
people kept silent whereupon the Prophet said, “Fetch Umm Kh lid for me.” I
(Umm Kh lid) was brought carried (as I was small girl at that time). The Prophet
took the Kham sah in his hands and made me wear it and said, “May you live so
long that your dress will wear out and you will mend it many times.” On the
Kham sah there were some green or pale designs (The Prophet saw these
designs) and said, “O Umm Kh lid! This is Sanah.” (Sanah in a Ethiopian word
meaning beautiful) (Sah h Al’Bukh ri: 7.713).

K) Signs of Puberty
1. Having wet dreams (bulugh al’hul m)
2. Menstruation (al’ ayḍ)


3. Pregnancy (if no other signs were apparent before)
4. Growth of coarse pubic hair
- There is difference of opinion about this matter.
o Im m A mad , Abu Yusuf (the main student of Im m Abu Han fah), one
narration from Im m Al’Sh fi‘ , and Im m M lik accept it as sign. They base this
on the Had th in which ‘Atiyya Al’Qurazi says, “The Messenger of All h
(ṣallallāhu ‘alayhi wa sallam) examined the Banu Qurayza and all who had pubic
hair were killed according the judgment made by Sa’d b. Mu‘adh, but he was
ashamed to kill those who had not yet grown pubic hair. I was among those
whose hair had not grown, so they left me. Sa’d b. Mu‘adh gave a judgment on
them that their fighters be killed and children captured. The Messenger of All h
(ṣallallāhu ‘alayhi wa sallam) said to him, ‘You have given the judgment of All h
on them’” (recorded by The Four).
 ‘Umar b. Abd’l Aziz mentioned that it is sunnah to consider a person
adult after he has grown thick pubic hair based on this had th.
 N fi’ related from Aslam from ‘Umar b. Al’Khattab: he wrote ordering
the am rs of the armies to impose the jizya only on those upon whom
razors were used [i.e. on pubic hair; meaning those who were adults]."
 Sa’d b. Mu‘adh said that the Prophet (ṣallallāhu ‘alayhi wa sallam) said:
“Whoever grows the hair in his or her private part should be treated like
an adult” (Sah h Al’Bukhari).

O you who have believed, let those whom your right hands possess and those
who have not [yet] reached puberty among you ask permission of you [before
entering] at three times: before the dawn prayer and when you put aside your
clothing [for rest] at noon and after the night prayer. [These are] three times of
privacy for you. There is no blame upon you nor upon them beyond these
[periods], for they continually circulate among you - some of you, among others.
Thus does All h make clear to you the verses; and All h is Knowing and Wise.
(Surah Al’N r: 58)

o Im m Abu Han fah, and some M liki scholars did not accept it as sign of
puberty. Im m Al‘Sh fi‘ accepted it as sign of puberty for legal purposes, such
as implementing hud d, and custody issues, but they did not accept it as sign of


puberty for acts of worship. They base this on the basis that there is nothing
explicit in Qur‘ n and sunnah. They did not accept the verdict of Sa’d b. Mu’adh
for Banu Qurayzah since it was his personal ijtih d.
- Though this matter is not very clear, Shaykh Waleed prefers the position of Im m
A mad since there is some evidence for it.
5. Age:
- There is difference of opinion concerning this issue
o The vast majority of scholars consider reaching the age of 15 without any other
signs showing first (Abdullah b. Wahb and Abdu’l M lik b. Al’Majish n among
the people of M lik. It is the verdict of ‘Umar b. Abd’l Aziz, Al’Awz ‘i, Al’Sh fi‘
and a group of the people of Mad nah and the anbalis, Abu Y suf and
Mu ammad b. Al’ asan). They make no distinction between the hud d and the
obligation of acts of worship. They based this opinion on the had th of Ibn
‘Umar, “All h's Apostle (ṣallallāhu ‘alayhi wa sallam) called me to present myself
in front of him or the eve of the battle of ‘Uhud, while I was fourteen years of
age at that time, and he did not allow me to take part in that battle, but he
called me in front of him on the eve of the battle of the Trench when I was
fifteen years old, and he allowed me (to join the battle).” N fi’ said, “I went to
‘Umar b. Abd’l Aziz who was Caliph at that time and related the above narration
to him, he said, ‘This age (fifteen) is the limit between childhood and manhood,’
and wrote to his governors to give salaries to those who reached the age of
fifteen. Im m Al’Sh fi‘ said the Prophet (ṣallallāhu ‘alayhi wa sallam) did this to
18 companions, since he would not allow a child on battlefield (Sah h
Al’Bukhari: 845).
o Age of 18: (Abu an fah and the M likis) Im m Abu Han fah said that a girl,
when she starts 18 year reaches puberty, and a boy reaches puberty at end of 18
years. The M likis say by 18 both genders are adults. They base this on the
understanding of the verses 6:152 and 17:34

And come not near to the orphan’s property, except to improve it, until he (or she) attains the
age of full strength; and give full measure and full weight with justice. We burden not any
person, but that which he can bear. And whenever you give your word (i.e. judge between men
or give evidence, etc.), say the truth even if a near relative is concerned, and fulfill the
covenant of All h, this He commands you, that you may remember.


And do not approach the property of an orphan, except in the way that is best, until he reaches
maturity. And fulfill [every] commitment. Indeed, the commitment is ever [that about which
one will be] questioned.

 They asked Ibn Abbas, what is the age of ashudda, and he said, 18 years.

1- Until what age can I shower with my daughter?

O you who believe! Let your slaves and slave-girls, and those among you who have not come to
the age of puberty ask your permission on three occasions: before the Fajr prayer, and while
you put off your clothes during the afternoon, and after the `Isha' prayer. (These) three (times)
are of privacy for you; other than these times there is no sin on you or on them to move about,
attending to each other. Thus All h makes clear the Ayat to you. And All h is All-Knowing, All-
Wise./And when the children among you come to puberty, then let them (also) ask for
permission, as those senior to them (in age) ask permission. Thus All h makes clear His Ayat
for you. And All h is All-Knowing, All-Wise.)
(Al’Nur: 58-59)


And tell the believing women to lower their gaze, and protect their private parts and not to
show off their adornment except that which is apparent, and to draw their veils all over their
Juyub and not to reveal their adornment except to their husbands, or their fathers, or their
husband's fathers, or their sons, or their husband's sons, or their brothers or their brother's
sons, or their sister's sons, or their women, or their right hand possessions, or the Tabi‘ n
among men who do not have desire, or children who are not aware of the nakedness of
women. And let them not stamp their feet so as to reveal what they hide of their adornment.
And all of you beg All h to forgive you all, O believers, that you may be successful.)
(Al’N r: 31)

- The kids who do not know about the ‘awrah of women (i.e. they do not know the sexual
use of the ‘awrah, which, in our times, 5-year old kids are capable of understanding)
they must be trained to shower on their own. Once they recognize the female ‘awrah,
then they cannot take a shower with them and if they are non-mahram, then you must
put ij b in front of them.
o Some scholars mention that girls should be trained from age of 3 years to be
modest and by 9 years they must shower independently.
2- Can my young daughter touch the Qur’ n without wuḍ ’?
- Yes but she must know how to handle the mu af properly. Shaykh Bin B z said
that children less than 7 years should not be allowed to handle the mu af without
supervision, since they don’t know the value of it. If they can discern that, then it’s
permissible for them
3- Can my young daughter combine maghrib with ‘ishā’ in order to sleep early and get enough
rest for school the next day?
- No, you cannot change the d n. They can sleep, wake up, pray, go back to sleep but
you cannot change the d n for your child


When ye pass (Congregational) prayers, celebrate All h's praises, standing, sitting down, or
lying down on your sides; but when ye are free from danger, set up Regular Prayers. Indeed,
such prayers are enjoined on believers at stated times.
(Al’Nis ’: 103)
- It is better to let them know the true religion and its significance; you cannot play with
the shar ‘ah. And a child before puberty is not held accountable for her acts of worship.
4- Do young girls need to wear ijā while praying?
- Encourage them to wear it while praying because Ras l’ll h (ṣallallāhu ‘alayhi wa
sallam) commanded us to teach them how to pray at 7 and ij b is part of the
prayer. They have to be trained to pray properly and even if they are unsteady and
clumsy, it’s okay. A great tabi‘i scholar, At ’, was asked by his companions whether
a young girl should be made to put ij b for prayer and he said, “No, as long as she
is covered with an iz r.”
5- Is underarm hair a sign of puberty?
- There is no proof for that.
6- Can I attend my friend or cousin’s delivery?
- This is permissible as long as you do not see the ‘awrah. The husband can attend his
wife’s delivery. Can the couples watch the movie of delivery process? For
educational purposes like a medical documentary, but not as pornography.

~.~.~.~.~.~.~.~ .~.~.~.~.~.~.~.~ .~.~.~.~.~.~.~.~
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Chapter Two: Rulings Related to Worship which are Specific to
Women
The cardinal rule in this chapter is that females and males carry all the same rulings unless there is
specific evidence proving otherwise because the Prophet (ṣallallāhu ‘alayhi wa sallam) said, “Females are
the other halves of males.”
(A mad)

A) Rulings related to ahārah, uḍ ’, and Ghusl
1- If a woman’s dress is long and drags and it (the lower edge of dress that touches the
ground) gets dirty from walking outside, there is no need to change or wash it. Even if
it touches something impure, the land will purify it unless you see a wet impurity,
which must be washed. When asked by Umm Salamah regarding her clothes that drag,
he (ṣallallāhu ‘alayhi wa sallam) said, “It will be purified by the land” (Abu D w d). The
same rule applies to walking over carpet, tiles etc. That is forgiven because it would be
difficult to always check and wash when impure. However, you cannot make analogy
on this for other parts of clothes.
2- Internal vaginal wetness is pure according to the strongest scholarly opinions, as
Al’Im m Al’Sh fi‘ stated.
3- Rulings regarding vaginal discharge:
a. If the discharge (madhi) is a result of sexual emotions or activity without
intercourse or an orgasm, it is impure and must be washed. The genitals and
anything soiled must be washed. It breaks the wuḍ ’ and does not necessitate ghusl
by the consensus of Muslim scholars.
- You must wash, and change liner or underwear
b. If the discharge (mani) is a result of intercourse, a wet dream, or an orgasm, then
ghusl is necessitated.
c. If the discharge is not related to sexual arousal, and is of natural secretion, then it is
pure and does not break the wuḍ ’ according to the strongest opinion. The silence
of the Shar ‘ah on this issue despite its common occurrence is an indicator of its
purity. There is a difference of opinion amongst the scholars regarding the purity of
this discharge.
- The vast majority of the scholars say it is najas and women must clean themselves,
and make wuḍ ’, and if touches her garments, she must change it.
- Im m Al’Sh fi‘ and others said: it would be very hard for women and if it was najas,
then Ras l’ll h (ṣallallāhu ‘alayhi wa sallam) should have advised it because it is
common and the sah bi never asked about it. So their silence shows they
considered it as pure.
4- The escape of trapped air from the vagina does not break the wuḍ ’.
5- A woman must perform ghusl after intercourse, regardless of whether there was any
orgasm, discharge or not. The Prophet (ṣallallāhu ‘alayhi wa sallam) also said, “If the two
circumcised parts meet, then ghusl becomes mandatory” (Muslim). This rule was the
second stage. The first rule in the early days stated that only if you have an orgasm,
then you make ghusl but this had th abrogates that rule.


- Narrated Zayd b. Khalid Al’Juhani, I asked ‘Uthman b. ‘Affan about a man who
engaged in the sexual intercourse with his wife but did not discharge. ‘Uthman
replied, “He should perform ablution like that for the prayer after washing his
private parts.” ‘Uthman added, “I heard that from All h's Apostle.” I asked ‘Ali b.
Abi Talib, Al’Zubayr b. Al’‘Awwam, Talha b. ‘Ubaydullah and Ubay b. Ka’b and they
gave the same reply (Abu Ayyub said that he had heard that from All h's Apostle).
(This order was canceled by other had th so one has to take a bath) (Sah h
Al’Bukh ri: 291).
- Narrated Ubay b. Ka’b: I asked All h's Apostle about a man who engages in sexual
intercourse with his wife but does not discharge. He replied, “He should wash the
parts which comes in contact with the private parts of the woman, perform
ablution and then pray.” (Abu Abdullah said, “Taking a bath is safer and is the last
order”) (Sah h Al’Bukh ri: 292).
- Narrated Abu Sa‘ d Al’Khudri: All h's Apostle sent for an An ri man who came with
water dropping from his head. The Prophet said, “Perhaps we have forced you to
hurry up, haven't we?” The An ri replied, “Yes.” All h's Apostle further said, “If
you are forced to hurry up (during intercourse) or you do not discharge then
ablution is due on you” (This order was canceled later on, i.e. one has to take a bath)
(Sah h Al’Bukh ri: 180).
6- It is permissible to delay the ghusl for janābah until the time for prayer, but it is
recommended to hasten to wash the private parts and make wuḍ ’. But if someone
would feel lazy and hence risk missing a prayer then better to take ghusl immediately
after.
- Umar b. Al’Khattab (raḍyAllāhu ‘anhu) narrated that I asked All h's Apostle “Can any
one of us sleep while he is Junub?” He replied, “Yes, if he performs ablution, he can
sleep while he is Junub” (Sah h Al’Bukh ri: 285).
- ‘ ’ishah (raḍyAllāhu ‘anha) narrated Whenever the Prophet intended to sleep while
he was Junub, he used to wash his private parts and perform ablution like that for
the prayer (Sah h Al’Bukh ri: 286).
- Abu Hurayrah narrated that once the call (‘iq mah) for the prayer was announced
and the rows were straightened. All h's Apostle came out; and when he stood up at
his musAll h, he remembered that he was Junub. Then he ordered us to stay at our
places and went to take a bath and then returned with water dropping from his
head. He said, “All hu-Akbar,” and we all offered the prayer with him (Sah h
Al’Bukh ri: 274)
- The had th of ‘ ’ishah (raḍyAllāhu ‘anha) who said that the Prophet (ṣallallāhu ‘alayhi
wa sallam) used to wake up in the mornings of Ramad n impure (junub) from having
intercourse with his wives and would make ghusul after Fajr came in and continue
his fast (Sah h Al’Bukh ri 2:232).
7- During ghusl for janābah, a woman must wash her hair with water reaching the roots of
all hair. ‘ ’ishah (raḍyAllāhu ‘anha) said, “When one of us wanted to make ghusl from
janābah, she would pour three handfuls of water onto her head…” (Sah h Al’Bukh ri). If
a woman has her hair in braids, she does not have to undo them before ghusl, as long as
the water reaches the roots, and it will wet your entire hair.
- On the authority of ‘ ’ishah, Whenever any one of us was Junub, she poured water
over her head thrice with both her hands and then rubbed the right side of her head


with one hand and rubbed the left side of the head with the other hand (Sah h
Al’Bukh ri: 276).
- The ghusl of a woman is just like the ghusl of a man, but she doesn't have to undo
her braids if the water can reach the roots of her hair, as was mentioned in the
had th related by Umm Salamah (raḍyAllāhu ‘anha): A woman said, “O Messenger of
All h, I am a woman who keeps her braid tight. Do I have to undo it when
performing a ghusl for jan bah?” He said, “It is enough for you to pour three scoops
of water over it, then pour water over your whole body, after that your purification
is complete” (Muslim).
o Ibn’l Qayyim said in Tahdh b Al’Sunan: This had th of Umm Salamah indicates
that women do not have to undo their hair in order to do ghusl following
jan bah. The scholars were agreed on this point, except for the reports narrated
from Abdullah b. ‘Amr and Ibrahim Al’Nakha‘i who said that she has to undo it,
but we do not know of anyone else who agrees with them.
- Shaykh Ibn ‘Uthaym n said: The least that is required is that she should make the
water reach every part of her body, even underneath the hair. It is best if it is done
in the manner described in the had th of the Prophet (ṣallallāhu ‘alayhi wa sallam),
when Asma’ bint Shakl asked him about ghusl following menses. He (ṣallallāhu
‘alayhi wa sallam) said: “One of you should take her water and lotus leaves and purify
herself and purify herself well. Then she should pour water over her head and rub it
vigorously, so that it reaches the roots of her hair, and pour water over herself.
Then she should take a piece of cloth that is scented with musk and purify herself
with it.” Asm ’ said: “How should she purify herself with it?” He said: ‘Subh n All h,
let her purify herself with it.” ‘ ’ishah said to her: “She should follow the traces of
blood” (Narrated by Al’Bukh ri and Muslim).
8- There is no difference between the ghusl of janābah and the ghusl after completion of
menstruation ( ayḍ) or post childbirth (nif s)
- Method of gusl
o The sufficient method: Go under water and make sure the water reaches your
entire body.
 On the authority of Abu Salamah, ‘ ’ishah’s brother and I went to
‘ ’ishah and he asked her about the bath of the Prophet. She brought a
pot containing about a s ’ of water and took a bath and poured it over
her head and at what time there was a screen between her and us (Sah h
Al’Bukh ri: 251).
 On the authority of Jubayr b. Mutim, All h’s Apostle said, “As for me, I
pour water three times on my head,” and he pointed with both his hands
(Sah h Al’Bukh ri: 254)
o The perfect method: wash hands; wash private parts (with something with a
good smell / ashnan, like soap/shower gel); make wuḍ ’, then let water wash
right side, then left side, and third time on top of head, and then let it run over
the entire body. Only the Han bilah say rinsing the nose and mouth is also part
of ghusl, since they are part of the face; others disagree.
 On the authority of ‘ ’ishah, Whenever the Prophet took a bath after
jan bah he started by washing his hands and then performed ablution
like that for the prayer. After that he would put his fingers in water and


move the roots of his hair with them, and then pour three handfuls of
water over his head and then pour water all over his body (Sah h
Al’Bukahri: 248).
 On the authority of Maymunah (the wife of the Prophet): All h's Apostle
performed ablution like that for the prayer but did not wash his feet. He
washed off the discharge from his private parts and then poured water
over his body. He withdrew his feet from that place (the place where he
took the bath) and then washed them. And that was his way of taking the
bath of Jan bah (Sah h Al’Bukh ri: 249).
 On the authority of Maymunah, I placed water for the bath of the
Prophet. He washed his hands twice or thrice and then poured water on
his left hand and washed his private parts. He rubbed his hands over the
earth (and cleaned them), rinsed his mouth, washed his nose by putting
water in it and blowing it out, washed his face and both forearms and
then poured water over his body. Then he withdrew from that place and
washed his feet (Sah h Al’Bukh ri: 257).
9- It is permissible to wipe over the khimār during wuḍ ’ as it is permissible for men to
wipe over a turban. In situation where it is difficult to remove or in public place,
provided the khimār is put in state of ritual purity. If she is able to include wiping the
forefront of her hair or back of her hair and then wipe over the khimār, that would be
safer, since scholars saying wiping any part of hair while wiping over the khimār even if
it’s 3 hairs. Al’Tirmidhi relates J bir with an authentic chain of transmission that J bir
was asked about wiping over the socks and he said: “This is the Sunnah.” Then he was
asked about wiping over the turban. He replied: “Wipe some hair with water.”
- ‘Urwa b. Al’Mughira b. Shu’ba reported it on the authority of his father that he said:
The Messenger of All h (ṣallallāhu ‘alayhi wa sallam) lagged behind (in a journey) and
I also lagged behind along with him. After having relieved himself he said: Have you
any water with you? I brought to him a jar of water; he washed his palms, and face,
and when he tried to get his forearms out (he could not) for the sleeve of the gown
was tight. He, therefore, brought them out from under the gown and, throwing it
over his shoulders, he washed his forearm. He then wiped his forelock and his
turban and his socks. He then mounted and I also mounted (the ride) and came to
the people. They had begun the prayer with ‘Abd’l Rahm n b. 'Awf leading them
and had completed a rak‘ah. When he perceived the presence of the Apostle of All h
(ṣallallāhu ‘alayhi wa sallam) began to retire. He (the Holy Prophet) signed to him to
continue and offered the prayer along with them. Then when he had pronounced
the salutation, the Apostle (ṣallallāhu ‘alayhi wa sallam) got up and I also got up with
him, and we offered the rak‘ah which had been finished before we came (Had th
531, Kit b Al’Tah ra, Sah h Muslim).

Frequently Asked Questions
1- Does a woman wipe her head during wuḍ ’ in the same way that a man does?
- Yes, but only the hair over the head; anything beyond that, there is no need to wipe
it either for men or for women.


O you who believe! When you stand (intend) to offer the al h (the prayer), then wash your
faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads,
and (wash) your feet up to the ankles. If you are in a state of Jan bah, purify yourselves (bathe
your whole body). But if you are ill or on a journey or any of you comes from the Gh ‘it (toilet)
or you have touched women and you find no water, then perform Tayammum with clean earth
and rub therewith your faces and hands. All h does not want to place you in difficulty, but He
wants to purify you, and to complete His Favor to you that you may be thankful.)
(Al’M ‘idah: 6)
- Narrated by Abdullah b. Zayd(raḍyAllāhu ‘anhu): Once All h's Apostle came to us and
we brought out water for him in a brass pot. He performed ablution thus: He
washed his face thrice, and his forearms to the elbows twice, then passed his wet
hands lightly over the head from front to rear and brought them to front again and
washed his feet (up to the ankles) (Sah h Al’Bukh ri: 196).
- Im m A mad said allowed for women only to wipe the front of her hair because
‘ ’ishah (raḍyAllāhu ‘anha) used to do so.
o Method of wuḍ ’ of mother of believers ‘ ’ishah (raḍyAllāhu ‘anha): It is narrated
from Abu Abdullah, whose name was S m and was famous as Sablan. ‘ ’ishah
used to wonder at his trustworthiness and employed him for her works. He says,
“Once ‘ ’ishah showed me how the Holy Prophet (ṣallallāhu ‘alayhi wa sallam)
used to do wuḍ ’. She first gargled and put water in the nostrils thrice then
washed the face thrice then washed the right arm thrice and the left arm thrice.
Then she put her hand on her head and pulled it backwards once. Then she
passed her hands over her ears and then over her cheeks. (Al’Nas ‘i; V.1; p.38)
2- Can I wipe over my socks if they are thin and transparent?
- The strongest opinion says yes. 7 or 8 companions reported allowed wiping over
socks and the companions’ socks were not perfect like ours, they were made of
leather, and this includes thin socks. Khuffs (made of leather and its likes) and
jawārab (socks made of cotton and its likes), shurrā (socks, stockings).


- Im m A mad said, “There is no aversion in my heart to wiping. There are forty
ahad th with regards to it from the Messenger of All h (ṣallallāhu ‘alayhi wa sallam)
and his companions’.
- Conditions for wiping over socks
o You must be in state of purity before wearing them
o The socks must be clean/free of naj sah
o They must cover the feet upto and including the ankles (so sports’ socks are not
allowed since the ankles are uncovered)
o Irrespective of whether the socks have holes in it or not, wiping is allowed for
minor impurity only, and not for that which necessitates ghusl
o The time limit is 1 day/24 hours for the resident and 3 days/72 hours for the
traveler.
3- Does touching a male break your wuḍ ’?
- The ‘ulem differentiated between touching and being touched since the verse says:
“aw laamastumunnisaa” (Al’Nis ’:43; Al’M ‘idah:6).
o So if a man touches a woman, his wuḍ ’ is broken but not the woman who was
touched
- However, touching or being touched, there is difference of opinion as to if it breaks
you wuḍ ’:
o The Shafi‘iyyah: Yes, any intentional touch with the opposite gender will break
the wuḍ ’.
o Abu Han fah: Any touching in any way does not break the wuḍ ’.
o Majority: No it does not break wuḍ ’, unless the touch is done with lust (opinion
of Im m M lik, Ibn Taymiyyah, and many others).
 Their evidences are:
 Narrated ’ishah (raḍyAllāhu ‘anha), the wife of the Prophet, “I
used to sleep in front of All h's Apostle with my legs opposite his
Qibla (facing him); and whenever he prostrated, he pushed my
feet and I withdrew them and whenever he stood, I stretched
them.” ’ishah added, “In those days there were no lamps in the
houses” (Sah h Al’Bukh ri: 492).
 In another narration ’ishah (raḍyAllāhu ‘anha) says: “One night I
woke up and did not find the Messenger of All h with me. The
apartments in those days did not have lanterns. So I searched
with my hands, and the palm of my hand touched the bottom of
his foot, while he was in Sajdah in the Masjid. He was saying,
‘Sub hon Qudusun Rabbil Mal ‘ikati wa’l R h’.”
 ’ishah (raḍyAllāhu ‘anha) says, “I noticed the Messenger of All h
was gone one evening from the bed, so I looked for him and my
hand landed on the sole of his feet and he was in the masjid. They
were close together and he was saying, ‘O All h I seek refuge with
you, pleasure from your anger, and with your pardon, and from
your punishment. I seek refuge with you from what is falsely
attributed to you as praise. You are how you have praised
yourself’”(Muslim: 486; Al’Daraqutni)


o This had th also proves that in suj d, the feet should be
close together.
 ’ishah (raḍyAllāhu ‘anha) was awakened during the night and did
not find the Holy Prophet (ṣallallāhu ‘alayhi wa sallam) by her side
and she was perturbed. She tried to trace him here and there, and
thought perhaps he had gone to one of his other wives, but found
him offering prayers. This shamed her and she said, “My parents
be scarified for you (An Arabic expression of love). I was thinking of
something else and you are busy in something else.”
 Another had th narrated by ’ishah (raḍyAllāhu ‘anha) as recorded
in the Musnad of Im m A mad states that the (ṣallallāhu ‘alayhi wa
sallam) used to kiss ’ishah (raḍyAllāhu ‘anha) and then go to pray
at the masjid without renewing his ablution. This is also in Sunan
Abu D w d, but this narration is weak.
- Ibn ‘Abb s states that whenever lamastum is used by All h in the Qur‘ n in reference
to males and females, it specifically means sexual intercourse. Indeed, All h is
Modest and Generous, He uses metaphors and does not name such things directly.

4- Is mani (sperm) pure or impure?

- There is a difference of opinion:

a. The vast majority of the sahabah (Ali b. Abi Talib, ’ishah, Sa’d b. Abi Waqqas,
Abdullah b. ‘Umar), the tabi‘ n (Sa’ d b. Musayyab) and the scholars (Im m Al’Sh fi‘ ,
Im m A mad, Ibn Mundhir, Ish q b. Rahawayh) say that it is pure. The human
being is made of pure material and it is similar to the stuff that comes from the
nose, or mouth.
i. Their evidence is the had th of ’ishah (raḍyAllāhu ‘anha), “I used to scratch
the semen off the Messenger of All h's (ṣallallāhu ‘alayhi wa sallam) clothes if
it was dry, and wash it off if it was still wet” (Al’Daraqutni, Abu ‘Awanah and
Al’Bazzar).
ii. Narrated by ’ishah, “When I saw (dried) semen on the garment of the
Messenger of All h (ṣallallāhu ‘alayhi wa sallam), I simply scraped it off, and he
(ṣallallāhu ‘alayhi wa sallam) offered prayer while wearing those garments
(Sah h Muslim: 566).
iii. This is the strongest opinion.
b. Some say that it is impure (Abu Han fah, Sufy n Al’Thawri, Im m M lik)
5- If I find a stain on the bed after intercourse, do I have to wash it?
- No; this is based on the answer from above. Unless the stain is from madhi not
mani, then it doesn’t need to be removed; however, it is from pure etiquettes and
cleanliness to remove all stains from the bed and sheets.
6- If I take a bath or swim, would that suffice as ghusl?
- Yes, if you have the intention of purification.
7- If I stand under the shower so that water runs all over my body, would that be
sufficient for ghusl?


- Yes, but also rinse the mouth and the nose (as part of the face) to be on safe side,
and must have the intention of purification.
8- Are ghusl and showers sufficient substitutes for wuḍ ’?
- If you’re taking a shower after jan bah, ayḍ or jummu‘a, you don’t need to make
wuḍ ’ since ghusl with the intention to pray is what is required, but if one takes
the daily regular shower, it doesn’t cover wuḍ ’ unless you make wuḍ ’ or make the
intention to be ready for a al h.
- Some ‘ulem say no, the intention is not enough, you must do the action so just be
on the safe side and make wuḍ ’ along with the shower.
9- Do women have to do ghusl for Jumu‘ah?
- If they’re going for jumu’a prayer then it is recommended, otherwise they do not
have to
10- If I have my hair in a bun, do I have to undo the bun?
- No, as long as the water reaches all the way to the roots of your hair.
o Narrated by Muslim from Umm Salamah (raḍyAllāhu ‘anha) who said: I said: O
Messenger of All h, I am a woman with tightly braided hair; should I undo it for
ghusl from jan bah? He said: “No; it is sufficient for you to pour three handfuls
of water over your head, then pour water over you, and you will become pure.”
According to another report: Should I undo them for (ghusl following) menses
and jan bah? He said: “No” (Sah h Muslim: 330).
11- As for ghusl after menstruation, there is a difference of opinion, according to Ibn
‘Umar, a woman has to undo her braids.
a. In the had th of ‘Ubayd b. ‘Umayr, who said: “ ’ishah heard that ‘Abdullah b. ‘Umar
was commanding women to undo their braids when they did ghusl. She said, ‘This is
very strange on the part of Ibn ‘Umar! He is telling women to undo their braids
when they do ghusl – why doesn’t he tell them to shave their heads?! The
Messenger of All h (ṣallallāhu ‘alayhi wa sallam) and I used to do ghusl using one
vessel, and I never did more than pour water on my head three times’” (Sah h
Muslim: 331).
12- Would a gynecological check break the wuḍ ’?
- No, it does not break the wuḍ ’ even if the doctor puts cream or medicine in there
- The doctor’s wuḍ ’ would also not be broken since they would be wearing gloves
anyway and there is no lust attached to it.
13- If I have creams or oils in my hair/lotion on body, do I need to wash them out before
wuḍ ’?
- If the cream or oil is impermeable to water, then yes.
o That’s why nail polish is not allowed; it prevents you from touching the nail. If
the cream is permeable to water and one can feel the hair/skin, then wiping is
sufficient.
14- Can I make wuḍ ’ while wearing makeup (foundation, blush, mascara, nail polish, etc.)?
- If you cannot feel the original hair or skin then you have to remove it. If it is water-
proof/impermeable then you have to remove it. Otherwise, if it is permeable and
water can reach the skin, then it is permissible.
15- Can a bride make tayammum so as not to mess up her makeup?
- In the time of Prophet the women would decorate themselves with henna and kuhl,
and they made wuḍ ’ with it. In our times exorbitant prices for bridal dressup does


not justify playing around with shar ‘ah. She has to make wuḍ ’ for prayers and
tayammum is not allowed in the presence of water.
16- Does touching the private parts break the wud ’?
- As long as it was without lust then it does not break the wuḍ ’ according to Im m
M lik, and Ibn Taymiyyah
17- Does one ghusl for multiple reasons suffice?
- E.g she had a wet dream, and end of menstruation, or Friday prayer and end of
menstruation. Yes, absolutely!
- Only Hasan Al’Basri, and Ibrahim A’Nakha‘i disagreed and said one has to make
ghusl for each reason separately. But this is not strong opinion.
18- Can a woman read Qur‘ n during her menses?
- All narrations that state that women are not allowed to read the Qur‘ n in her
menses are weak or very weak. There are no authentic narrations on this issue.
- All 4 of the madh hib (Hanafi, Sh fi‘ , Hanbali, M liki) say that she is not allowed to
read the Qur‘ n while in her menses.
o The had th of Ibn ‘Umar (raḍyAllāhu ‘anhuma), according to which the Prophet
(ṣallallāhu ‘alayhi wa sallam) said: “The menstruating woman and the one who is
in a state of impurity (jan bah) should not recite anything of the Qur‘ n.”
(Reported by Al’Tirmidhi, 131; Ibn M jah, 595; Al’D raqutni (1/117); Al’Bayhaqi,
1/89). This is a da‘ f had th.
o Menstruation is seen analogically as coming under the rulings that apply to one
who is junub (in a state of impurity following sexual intercourse), because both
states require ghusl. This is based on the had th narrated by ‘Ali b. Abi Talib
(raḍyAllāhu ‘anhu), according to which the Messenger of All h (ṣallallāhu ‘alayhi
wa sallam) used to teach the Qur‘ n and he never prevented anyone from
learning it except those who were in a state of jan bah (impurity).” (Reported
by Abu Daw d, 1/281; Al-Tirmidhi, 146; aA-Nas ‘i, 1/144; Ibn M jah, 1/207;
A mad, 1/84; Ibn Khuzaymah, 1/104. Al-Tirmidhi said: a Sah h hasan hadit)
- Other opinion of the majority: yes, she is allowed to read Qur‘ n. This is the opinion
of Im m M lik, and one opinion narrated from Im m A mad; the old position of
Im m Sh fi‘ , the opinion of Ibn Hazm, Al’Bukh ri and other Ahl’l had th; the
opinion which Ibn Taymiyah preferred and which Al’Shawk ni believed to be
correct.
o Their evidences:
 The principle is that things are allowed and permitted unless there is
evidence to the contrary. There is no such evidence to say that a
menstruating woman is not allowed to recite Qur‘ n. Shaykh Al’Islam Ibn
Taymiyah said: “There is no clear, Sah h text to indicate that a
menstruating woman is forbidden to recite Qur‘ n. It is known that
women used to menstruate at the time of the Messenger of All h
(ṣallallāhu ‘alayhi wa sallam), and he did not forbid them to recite Qur‘ n,
or to remember All h (dhikr), and offer du‘ .”
 The analogy doesn’t make sense because jan bah cannot compare to
something All h decreed upon the daughters of dam and you have no
control over! The one who is in a state of jan bahh has the option of
removing the “barrier” by making ghusl, unlike the menstruating


woman. A woman’s period usually lasts for some length of time, whereas
the person who is in a state of jan bah is required to do ghusl when the
time for prayer comes. If any analogy is needed then a menstruating
women should be compared to one who does not have wud ’, and since
the latter is allowed to read Qur‘ n so can the menstruating woman.
 The Prophet (ṣallallāhu ‘alayhi wa sallam) told ’ishah when she had her
menses during ajj: “Do the same as the pilgrims do, but do not make
taw f around the House” (Sah h Al’Bukh ri: 294 and Sah h Muslim: 1211).
Most of the hujjaj read Qur‘ n, and if it is not allowed in menstruation
the Prophet would have explicitly clarified that to his wife, ’ishah.
a. The fact that Prophet Mu ammad (ṣallallāhu ‘alayhi wa sallam) sent messages to the
kings of Byzantium and Persia, etc. which had verses of Qur‘ n in it (“O People of
the Scriptures! Come to a word common to you and to us that we worship none but
All h and that we associate nothing in worship with Him, and that none of us shall
take others as Lords beside All h. Then if they turn away, say: Bear witness that we
are Muslims (those who have surrendered to All h). (‘Ale-‘Imr n: 64).” He (ṣallallāhu
‘alayhi wa sallam) knew full well that these people were going to be in a state of
Janā ah since they were kuff r.
19- Can a menstruating woman touch the muṣ af?
- There is difference of opinion amongst ‘ulem on this issue
o She is not allowed to touch the mu af with her bare hands. This is the position
of all 4 madh hib, Ibn Taymiyyah, Shaykh Bin B z, Shaykh Uthaym n, and
others.
o The Iraqi scholars and Ibn Mundhir, and the Dh hiriyyah say that she is allowed
to touch mu af. This is also the chosen opinion of Shaykh Waleed Basyouni,
Im m Al’Shawkani, Ibn Jawziy, Im m Qurtubi, Al’Sha’bi, and it is attributed to
Ibn ‘Abb s as well. Their evidences are
- Having wud ’ to touch the Qur‘ n is recommended, not w jib.

It is surely the Noble Qur‘ n (recorded already) in a protected book [the Preserved Tablet] that
is not touched except by the purified ones.
(Al’W qi ‘ah: 77-79)
o Ibn ‘Abb s interpreted “Al’Mutahhar n” as angels, since if it was addressed to
humans it would have been “Al’Mutatahhar n.”
- There are no authentic narrations regarding this topic. All narrations not
permitting touching except the t hir are weak.
- The Had th: no one should touch the Qur‘ n except the pure: Al’Tabar ni and others
record from Ibn ‘Umar that the Prophet (ṣallallāhu ‘alayhi wa sallam) said, “No one
but the pure (t hir) shall touch the Qur‘ n.”
o Individually speaking, all of the chains of this had th are defective. Im m
Al’Daraqutni declared it weak on the basis that in the chain there is Sulayman b.
M s who is a weak narrator and also in it there is Ibn Jurayj who did not state
clearly that he heard the had th directly from his shaykh so this chain is broken
(tadl s).


o he word tāhir is mushtarak (a homonym). The Prophet (ṣallallāhu ‘alayhi wa sallam)
told Abu Hurayrah, “The believer does not become impure” (Sah h Al’Bukh ri
and Sah h Muslim).
- Another had th of Hakim b. Hiz m on the topic is also weak. Even if there are
narrations that are asan due to supporting evidences, they would only prove that
it is recommended to have wud ’ to touch the mu af.
- So in conclusion you can touch and you can read. If you have to read, review, teach,
give halaqah, etc, there is no need to wear gloves or have a barrier, but if you want
to be on safe side then it’s okay.
20- Can a woman make adhkār while on her menses?
- Absolutely yes, even if they include Qur‘ nic verses.

B) Rules Relating to ayḍ (menstruation), sti āḍah (bleeding outside of menstruation), and
Nifās (post-partum bleeding)
Menstruation:
- No matter how much this topic is explained, you will still always be confused
because women have been confused about it for a really long time!
o Im m A mad took 9 years to understand this issue.
o The women in Mad nah would send pieces of cotton to ’ishah for her advice
 Shyness did not stop them from learning.
- It is a matter of utmost importance since the acts of worship ( al h and fasting) are
attached to purity and negligence in it is sinful.

Definition of Menstruation/ ayḍ:
The definition given by Muslim scholars and jurists for menstrual bleeding and post natal
bleeding (nif s) is a little different from the medical definition.
- Menstruation: is the blood that the female naturally releases without any external
intervention, accident or disease, and during certain specific times, on a regular
basis, from puberty until menopause.
- Menses typically occurs between the ages of twelve and fifty although a woman
may have it before or after depending upon her family history/genetic makeup,
condition and environment. There is no proof in shar ‘ah to give cut-off limits of
age. This is the opinion of Im m Al’D rimi and Ibn Taymiyyah that menstruation
can occur at any time, because All h defined ayḍ by blood and not by age. When
the blood comes, ayḍ starts and when it stops, it is an indication of purity.
- There is a great deal of dispute amongst the scholars regarding the length of time
(number of days) for which a woman is considered to be in ayḍ. The strongest
opinion is that there is no limiting number of days for the existence of ayḍ
regardless of whether the bleeding is light or heavy because All h has attached it
with the blood. In all likelihood, this is the correct opinion because it is
substantiated by evidences from the Qur‘ n, Sunnah, and good analogy.

COMPLICATED? A to Z of Women's Modern Fiqh

COMPLICATED? A to Z of Women's Modern Fiqh

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