Wednesday, 30 November 2011

Al-Istibra '(Waiting Period For A Woman After Pregnancy), Al-Hadhanah (Right Maintenance)

Al-Istibra
BOOK Marriage

By
Sheikh Abdullah bin Abd al-Azhim Khalafi



Al-Istibra '(Waiting Period For A Woman After Containing)
If there is a man who wanted a slave woman who wants dicampurinya, then he should not be menggaulinya until he istibra. If she is pregnant, then until delivery and if not, then the expiry of one menstruation.

From Ruwaifi 'ibn Thabit that the Prophet sallallaahu' alaihi wa sallam said:

من كان يؤمن بالله واليوم الآخر فلا يسق ماءه ولد غيره.

"Whoever believes in Allah and the Last day, then let him pour the water on the plant to others." [1]

And from Abu Sa'eed that the Prophet sallallaahu 'alaihi wa sallam said about women prisoners Authas:

لا توطأ حامل حتى تضع ولا غير حامل حتى تحيض حيضة.

"It should not be mixed with a pregnant woman until she gave birth and women who are not pregnant to come haidhnya all." [2]

From Ibn 'Umar radi anhuma, he said:

إذا وهبت الوليدة التي توطأ, أو بيعت, أو عتقت, فليستبرأ رحمها بحيضة, ولاتستبرأ العذاراء.

"If a slave woman who had interfered with the gifted, sold or set free, then he should istibra 'with a one-time menstruation, whereas if she was a girl it is not necessary istibra'." [3]

Al-Hadhanah (Right Maintenance)
Ie keep the child and nurture it from everything that harm and pursue what is of benefit to him.

If a husband divorces his wife while she has a son from him, then the wife is more entitled to maintain the child until he was seven years old as long as he is not married to another man. And when it was seven years old, he was told to choose between her father or her mother participated.

From 'Amr ibn Syu'aib radi anhu from his father from his grandfather that there was a woman says:

يا رسول الله إن ابني هذا كان بطني له وعاء وثديي له سقاء وحجري له حواء وإن أباه طلقني وأراد أن ينتزعه مني. فقال لها رسول الله صلى الله عليه وسلم: أنت أحق به ما لم تنكحي.

"O Prophet, verily my son is perutkulah who conceived him, which gave him a drink and susukulah pangkuankulah who protect it. But his father divorced me and wanted to take it from me. "Then the Prophet sallallaahu 'alaihi wa sallam said," You are more entitled to it as long as you are not married. "[4]

From Abu Hurayrah radi anhu that there is a woman who came to the Prophet sallallaahu 'alaihi wa sallam and said:

يارسول الله, إن زوجي يريد أن يذهب بابني وقد سقاني من بئرأبي عنبة وقد نفعني. فقال رسول الله صلى الله عليه وسلم: هذا أبوك وهذه أمك, فخذ بيد أيهما شئت, فأخذ بيد أمه, فانطلقت به.

"O Messenger of Allah, my husband wanted to go to bring my son, but he who brought water from the wells of Abu 'Inabah for me and he was very useful to me." So the Prophet J said,' Oh boy, this is your father and your mother, hold the hands of anyone from those you want. ' Then he held his mother's hand, so he took it away. "[5]

[Copied from the book Al-Sunnah wal Wajiiz FII Fiqhis Kitaabil Aziiz, author Azhim Shaykh ibn Abdul al-Khalafi Badawai, edition of Indonesia Guide Complete Fiqh, Translation Team Tashfiyah LIPIA - Jakarta, Reader Publishers Ibn Kathir, Ramadan First published in 1428 - September 2007M]
_______
Footnote
[1]. Hasan: [Sunan Abi Dawud Shahiih (no. 1890)], Sunan at-Tirmidhi (II / 229, no. 1140), Sunan Abi Dawood (VI/195, no. 2144) in a long hadith.
[2]. Saheeh: [Sunan Abi Dawud Shahiih (no. 1889)], Sunan Abi Dawood (VI/194, no. 2143).
[3]. Saheeh: [Irwaa-ul Ghaliil (no. 2139)], Shahiih al-Bukhari (IV/423) in mu'allaq ..
[4]. Hasan: [Irwaa-ul Ghaliil (no. 2187)], Sunan Abi Dawood (VI/371, no. 2259).
[5]. Saheeh: [Sunan Abi Dawud Shahiih (no. 1992)], Sunan an-Nasa-i (VI/185), Sunan Abi Dawood (VI/371, no. 2260 in al-Qishshah, Sunan at-Tir-midzi (II / 405, no. 1368) briefly.

Istibra

Women in Islam : Istihadhah And Conditions Women Mustahadhah

Shaykh Muhammad bin Salih Al 'Uthaymeen
Part One of Two Posts [1 / 2]


[1].  Istihadhah

Istihadhah is constantly out of the blood in a women without stopping or pausing at all like a day or two days a month.

Argument of the first condition, namely blood keluamya continuously without stopping at all, the hadith narrated by al-Bukhari from Aisha radi 'anha that Fatimah bint Abu Hubaisy said to the Prophet sallallaahu' alaihi wasallam:

"O Messenger of Allah, indeed I was never sacred" In another narration • "I have never istihadhah it holy."

Argument of the second condition, ie, the blood does not stop except for a minute, narrated from Hamnah bint Jahsh when it came to the Prophet sallallaahu 'alaihi wasallam and said:

"O Messenger of Allah, indeed I was having a raging Istihadhah all." [Hadith reported by Ahmad, At-Tirmidi AbuDawud and stating saheeh. It added that this hadeeth saheeh by Imam Ahmad, according to Al-Bukhari is hasan]

[2]. Condition of Women Mustahadhah

There are three conditions for women mustahadhah:
[A]. Prior experience istihadhah, he had a clear period of time. In this condition, let him be guided by the menstrual schedule that has been known previously. So at that time period and is calculated as the laws apply to her menstruation. The addition time is istihadhah applicable laws istihadhah him.

For example, a women usually menstruation for six days at the beginning of each month, a sudden onset and blood istihadhah out constantly. Then calculated the six-day menstrual period at the beginning of each month, while in others a istihadhah. Based on the hadeeth of Aisha radi 'anha that Fatimah bint Abi Hubaisy asked the Prophet sallallaahu' alaihi wasallam: "O Messenger of Allah, indeed I have never istihadhah so holy, if I left the prayer? Prophet replied: No, it is a blood disease. But leave a prayer as many days do you usually menstruation before it, then wash up and do the prayer. "[Hadith narrated by al-Bukhari]

Narrated in Saheeh Muslim that the Prophet sallallaahu 'alaihi wasallam said to Umm Habibah bint Jahsh: "Be quiet during the normal menstrual period stop you, then wash up and do the prayer." Thus, the female menstrual mustahadhah the obvious time to wait during the menstrual period. After the bath and prayers, even though the blood at the time was still out.

[B]. Not having a clear time period before experiencing istihadhah, because istihadhah is constantly happening to him starting from the first time she found blood. In this condition, let him do tamyiz (distinction); as if his blood is black, or thick,. or smelly then what happens is applicable to her menstruation and menstrual laws. And if not, what happens is istihadhah and applicable laws istihadhah him.

For example, a women the first time found blood and blood came out continually: but he found for ten days a month later after his blood-stained black and colored it red, or she found during the ten days a month and then after that the blood viscous liquid, or she found during the ten days a month but after smelling menstrual blood does not smell so that menstrual blood that stained black (in the first case), gore (in both cases) and the blood that smells (padakasus third). Meanwhile, in addition to that, considered as istihadhah blood.

Based on the words of the Prophet sallallaahu 'alaihi wasallam told Fatimah bint Abu Hubaisy: "The blood of menstruation is if the black color that can be known. If so then leave a prayer. But if otherwise then do pray berwudhulah and therefore the blood disease. "[Hadith narrated by Abu Dawood, An-Nasa'i and declared saheeh by Ibn Hibban and Al-Hakim]

This hadith, although it needs to be reviewed in terms of the sanad and matannya, has been practiced by the scholars' rahimahumullah. And it's more mainstream than be returned to the habits of women in general.

[C]. Not having a clear time period and can not be distinguished from the blood properly. Such as: if istihadhah experienced persistent starting from when he first saw the blood while the blood by just one feature or fickle and can not be regarded as menstrual blood. In this condition, let him take the habit of women in general.

Then the menstrual period is six or seven days in each month is calculated starting from when you first discover the rest is istihadhah Moderate blood.

For example, a women when he first saw blood on the 5th and blood came out continuously without being able to distinguish exactly where the menstrual blood, either by color or by other means. Then on a monthly menstrual calculated for six or seven days starting from that date.
It is based on the hadith Hamnah bint Jahsh radi 'anha that he said to the Prophet sallallaahu' alaihi wasallam: "O Messenger of Allah, indeed I was having a raging istihadah once. Then what do you think about it because he has been my way of prayer and fasting? He said:" I inform you (to use) attach to cotton with a pussy, because it can absorb the blood ". Hamnah said:" The blood more than that ". Nabipun said:" This is just one tease Satan. Then calculate haidmu 6 or 7 days according to the knowledge of Allah Ta'ala and then wash it until you feel clean and pure, then The prayer for 24 or 3 days, and puasalah. "[Hadith reported by Ahmad, Abu Dawud and At-Tirmidhi. According to Ahmad and At-Tirmidhi Hadith is authentic, being hasan by al-Bukhari]

Words of the Prophet sallallaahu 'alaihi wasallam: 6 or 7 days is not to provide such an option, but that her diligence in a way which is more close attention to the condition of another women who looks more like his physical condition, age and relationship closer and noticed kekeluargaannya which is more approaching from the state of menstruation blood and other considerations.

If the conditions are closer for 6 days, he will count the menstrual period of 6 days, but if the conditions are closer for 7 days, he will count the menstrual period of 7 days.

[Copied from the book of Minutes Fid Dimaa 'Ath-Thabii'iyah Lin-Nisa' Author Shaykh Muhammad bin Salih Al 'Uthaymeen, edition of Indonesia with the blood habit Women 44-49 issue of Darul-Haq, Mohammad Yusuf Harin Translators. MA]

Tuesday, 29 November 2011

Tawaf Wada ', Staying in the mosque, Jima' (Intercourse) and Separations

Tawaf Wada ', Staying in the mosque, Jima' (Intercourse) and Separations

By
Shaykh Muhammad bin Salih Al 'Uthaymeen
Part Two of Three paper [2 / 3]


[4]. Tawaf Wada '

If a woman has worked through all the rituals of Hajj and Umrah, then come out for a period before returning to his country and this period continues until he came out, then he should leave without a farewell tawaf '. Essentially, the hadith of Ibn Abbas radi 'anhuma.

"Meaning: Ordered to pilgrims to the last moment for them was in the House (do tawaf Farewell '), only it was not imposed on menstruating women." [Hadith Agreed alaih].

And not circumcised for menstruating women when they wanted to contrast, came to the door of the Grand Mosque and prayed. Because of this there is no fundamental teachings of the Prophet sallallaahu 'alaihi wa sallam, while all worship must be based on the teachings (Sunnah) of Prophet sallallaahu' alaihi wa sallam. In fact, according to the teachings (Sunnah) of Prophet sallallaahu 'alaihi wa sallam is the opposite. As mentioned in the story Shafiyah, radi 'anha, when in a state of menstruation after tawaf ifadhah Prophet sallallaahu' alaihi wa sallam said to him: "If, therefore, let him depart" (Hadith Agreed alaih). In this hadith, the Prophet told him to not come to the door of the Grand Mosque. If it is prescribed, of the Prophet had to explain it.

The Tawaf for Hajj and Umrah remains obligatory for menstruating women, and carried out after the saint.

[5]. Abiding In the Mosque

Forbidden for menstruating women stayed in the mosque, even forbidden for him also dwell in the place of Eid prayer. Based on the hadith of Umm Athiyah radi may Allaah be pleased he heard the Prophet sallallaahu 'alaihi wa sallam said.

"Meaning: To get out of the girls, virgins and women ... But the woman's menstrual periods away from the place of prayer". [Hadith Agreed alaih]

[6]. Jima '(Intercourse)

Diaharamkan for the husband to do Jima 'with his wife, who are menstruating, and forbidden for the wife gives her husband a chance to do so. Arguments, the word of Allah Ta'ala.

"It means: They ask you about menstruation. Say:" Menstruation is a dirt '. Therefore be ye abstain from women at the time of menstruation, and do not approach them before they are holy ...". [Al-Baqarah: 222]
.
What is meant by "Al-mahidhi" in the paragraph above is the time period or place of discharge of the vagina (vaginal).

And the Prophet sallallaahu 'alaihi wa sallam.
"It means: Do anything, except the marriage (ie: sexual intercourse)". [Hadith Reported by Muslim]

Muslims also have berijma '(agree) on the prohibition of the husband to do Jima' with his wife, who are menstruating in her pussy.

Therefore, it is not lawful for the people who believe in Allah and the day then do this unjust act, which has been banned by the Book of Allah, the Sunnah of His Messenger sallallaahu 'alaihi wa sallam and the consensus of Muslims. So anyone who violates this prohibition, he is hostile to God and His Messenger and follow the road than those who believe.

An-Nawawi in the book Al-Sharh al Muhadzdzab Majmoo Juz 2, pg. 374. said: "Imam ash-Shafi'i argues that people who do that have committed a great sin. And according to our friends and others, people who justifies intercourse with a menstruating wife legal infidels".

To distribute syahwatnya, husbands are allowed to do other than jima '(intercourse), such as kissing, hugging and bersebadan in areas other than fanny (vagina). However, preferably, do not bersebadan on the area between the center and the knee if the wife is wearing a cloth cover. Based on the hadith narrated by Aisha radi 'anha.

"Meaning: Once the Prophet sallallaahu 'alaihi wa sallam berkain me, then he menggauliku I'm in a state of menstruation". [Hadith Agreed alaih].

[7]. Divorce

Forbidden for a husband and wife who are menstruating mentalak, based on the word of Allah Ta'ala.

"Meaning: O Prophet, when you divorce your wives so be ye divorce them when they can be (against) iddahnya (reasonable) ..." [Ath-talaq: 1]

That is, the wives were divorced in the state could face a clear iddah. Meaning, they are not divorced except in cases of pregnancy or before Umor sacred. For, if a wife divorced in a state of menstruation, she can not face iddahnya because menstruation is being experienced at the time of the fall of divorce did not count include iddah. Meanwhile, if divorced in the state of purity after Umor, meaning that it faces iddah unclear because it is not known whether she was pregnant because Umor it or not. If pregnant, then iddahnya with pregnancy, and if not, then iddahnya with menstruation. Because of uncertain iddahnya type, then it is forbidden for the husband mentalak wife so clearly the problem.

So, who are menstruating wife mentalak unlawful. Based on the above verse and the hadith of Ibn Umar narrated in Saheeh Al-Bukhari and Muslim and other hadith books, that he has divorced his wife in a state of menstruation, then Umar (his father) complained about it to the Prophet sallallaahu 'alaihi wa sallam. So, the Prophet sallallaahu 'alaihi wa sallam was angry and said.

"It means: Let him refer to his wife and then maintain it until he is holy, then periods, then holy again. After that, if he wants to, can defend it or mentalaknya before Umor. That's why God commanded iddah in mentalak wife".

Thus, if mentalak berdosalah wife of a husband who is menstruating. He must repent to Allah and his wife refer to later in syar'i mentalaknya accordance with the commands of Allah and His Messenger. Namely, after referring to his wife let him leave until they experienced the sacred from the period when divorced, then your period again, after that if he wanted to keep it or mentalaknya before Umor.

In the case diharamkannya mentalak wife is menstruating, there are three issues that are excluded.

If the divorce occurred before or together with his wife before menggaulinya (eg newlyweds in a state, pent), then it may mentalaknya in a state of menstruation. Because, in such cases, the wife is not exposed iddah, the talaq is also not against the word of Allah the Exalted: "... so be ye divorce them when they can be (against) iddahnya (reasonable) ..." [At-talaq: 1]

If menstruation occurs in a state of pregnancy, as already explained why in previous chapters.

If the divorce is on the basis of 'iwadh (replacement), then the husband may divorce his wife who is menstruating.

For example, there was discord and relationships that no longer harmony between husband - wife. Then the wife asked her husband to husband mentalaknya and obtain compensation therefore, it may even wife in a state of menstruation. Based on the hadith of Ibn Abbas radi 'anhuma.

"It means: That the wife of Thabit bin Qais bin Syammas came to the Prophet sallallaahu 'alaihi wa sallam and said:' O Messenger of Allah, indeed I do not condemn it in the moral and religious, but I'm afraid of disbelief in Islam. 'Prophet sallallaahu' alaihi wa sallam asked : 'Will you return his garden to him.?'. The woman replied: 'O' Messenger of Allah sallallaahu 'alaihi wa sallam also said (to him):' Accept the garden, and he ceraikanlah ". [Al-Bukhari Hadith]

In the hadeeth of the Prophet sallallaahu 'alaihi wa sallam did not ask if the wife is menstruating or saint. And because of this divorce by the wife paid a ransom for him then it is permissible under any circumstances, if necessary.

In the book Al-Mughni mentioned about bolehnya address khul'a (divorce at the request of the wife to pay the ransom) in a state of menstruation: "the prohibition of divorce in a state of menstruation is the Awliyaa '(danger) for the wife to wait for long period of' iddah. Moderate khul'a is to eliminate Awliyaa 'for the wife because the relationship is not harmonious and can not stand living with a husband who hated and not his favorite. It is certainly larger than madharatnya for the wife to wait for long period of' iddah, then it is possible to avoid a greater Awliyaa 'by undergoing madharatnya something lighter. Therefore the Prophet did not ask the woman who asks khul'a about the situation ". [Ibid, Juz 7, p.. 52]

And allowed to contract marriage with a woman who is menstruating, because it basically is halal, and there is no argument against it. However, if the husband is allowed to be considered together with the wife who was in a state of menstruation. If it is not feared to intercourse with his wife who is menstruating is not okay. Conversely, if the concern is not allowed to get together with him before the saint to avoid things that are forbidden.

[Copied from the book of Minutes Fid Dimaa 'Ath-Lin thabii'iyah Nisa' by Shaykh Muhammad bin Salih Al 'Uthaymeen, with the Indonesian edition of Blood Habits Women terms. 32-38 issued Darul-Haq, Mohammad Yusuf Harun Translators, MA]

Laws of Menstruation In Prayer And Thawaf

Menstruation LAWS


By
Shaykh Muhammad bin Salih Al 'Uthaymeen
Part One of Three Posts [1 / 3]


There are many laws period, there were more than twenty law. And we mention here the laws that we consider are needed, among others.

[1]. Prayer

Menstruating woman is forbidden to pray, either obligatory or circumcision, and his prayer is invalid. Also not required to pray for him, unless he gets most of his time as much as one rak'ah perfect, either at the beginning or end of time.

Example at the beginning of time: A menstruating woman after sunset, but he could earn as much as cypress ra'kaat of his time. It is obligatory upon him, after the saint, mengqadha 'maghrib prayer because he has gained most of his time is sufficient for one menstrual cycles prior to arrival.

Adapaun example at the end of time, a holy woman of the period before sunrise and still managed to get one rak'ah of his time. It is obligatory upon him, after purification, mengqadha 'Shubuh prayers because he still managed to get most of his time is enough for one rak'ah.

However, if a woman is menstruating get most of the time for prayer is not enough for a perfect cycles, such as: menstrual-Arrival at the first instance, shortly after sunset, or holy of menstruation, in the second example, shortly before sunrise, then pray the not obligatory for him. Based on the words of the Prophet sallallaahu 'alaihi wa sallam.

"Meaning: Whoever get one rak'ahs of prayer, then he has to get prayer" [Agreed Hadith 'alayhi].

Understanding, who get less than one rak'ah of 'Asr time, is it mandatory for him to do together Zhuhur Asr prayer, or get one rak'ahs of Isha time' is obligatory upon him pray Maghrib with Isha '.?

There are differences of opinion among the scholars on this issue. And that is true, that prayer is not obligatory for him but gained some time, namely Asr and Isha prayers'. Because the words of the Prophet sallallaahu 'alaihi wa sallam.

"Meaning: Whoever get one rak'ah of 'Asr prayer before sunset, then he has gained the' Asr prayer". [Hadiths Agreed upon him].

The Prophet did not state "then he has gained Zhuhur and Asr prayer", also did not mention the obligation Zhuhur prayer for him. And according to the rule, a person is in principle free of dependents. This is the madhhab of Imam Abu Hanifa and Imam Malik, as mentioned in the book Sharh al-Muhadzdzab Juz 3, hal.70.

As for reading dhikr, Takbir, prayer beads, tahmid and bismillah when to eat or other work, read the hadith, fiqh, and aminnya prayer, and listen to the Qur'an, it is not forbidden for menstruating women. It is based on the hadith in Sahih al-Bukhari, Muslim and other books that the Prophet sallallaahu 'alaihi wa sallam never rests in a room Aisha radi' anha that when it is menstruating, then he read the Qur'an.

Also narrated in Saheeh Al-Bukhari-Muslim of Umm 'Athiyah radi' anha that he heard the Prophet sallallaahu 'alaihi wa sallam said.

"Meaning: To get out of the girls, virgins and menstruating women to pray the Eid al-Fitr and Adha, and so they come to see the good and the supplications of the faithful. But the menstruating women away from the place of prayer"

While reading the Quran for menstruating women themselves, if the eyes or in the liver without pronounced by the tongue so it does not matter jurisdiction. For example, Manuscripts or sheets of Al-Quran and then laid her eyes on the verses of his heart as he read. According to An-Nawawi in Sharh al-Muhadzdzab book, Juz 2, pg. 372 it may, without any difference of opinion.

As if the woman's menstrual reading the Quran with oral, then many scholars mengharamkannya and not allow it. But Al-Bukhari, Ibn Jarir At-Tabari and Ibn Munzdir allow it. Also be read verses of the Qur'an to menstruating women, according to Malik and Ash-Shafi'i in his opinion the foregoing, as mentioned in the book Fathul Baari (Juz 1, pg. 408), and according to Ibrahim An-Nakha'i as Al-Bukhari narrated.

Shaykh al-Islam Ibn Taymiyyah in al-Fatawa collection of Ibn Qasim said: "Basically, there is no hadith that banning menstruating women read the Quran. As for the statement" Women and men junub menstruation should not be read verses of the Qur'an "is Da'eef hadith according to the words of the hadith experts. If menstrual banned women read the Quran, like prayer, but at the time of the Prophet sallallaahu 'alaihi wa sallam the wanitapun having periods, it certainly includes that described the Prophet sallallaahu' alaihi wa sallam to his people, known to his wives as the mothers of the mu'minin, and delivered his companions to people. However, no one said that there is no prohibition from the Prophet sallallaahu 'alaihi wa sallam in this issue. Therefore, should not be judged unlawful for a note that the Prophet did not forbid it. If the Prophet sallallaahu 'alaihi wa sallam did not forbid it, but many women menstruating at the time he means it is not unlawful "[Ibid, Juz 2. case, 191].

After knowing the difference of opinion among the scholars, should we say, more important for menstruating women did not read the Qur'an orally, except if required. For example, a female teacher to teach reading to students of Al-Quran-siswinya or a student who at the time of examination needs to be tested in reading the Qur'an, and so forth.
[2]. Fasting

Diaharamkan for menstruating women to fast, whether it's fasting obligatory circumcision mupun fasting, and fasting does not legitimate. But he was obligated mengqadha 'fasting is obligatory, based on the hadeeth of Aisha radi' anha.

"It means: When we experience menstruation, told us mengqadha 'fasting and not commanded mengqadha' prayer '. [Hadith Agreed alaih]

If a woman is menstruating while fasting arrival batallah so fast, even though it happened just before sunset, and obliged him mengqadha 'fasting day if the fasting obligatory. However, if he felt the signs of impending menstruation before sunset, but only out of the blood after maghrib, then according to the saheeh opinion that his fast was perfect and not void. The reason, the blood still in the womb there is no law. The Prophet sallallaahu 'alaihi wa sallam when asked about a woman who sees a dream like her dream man, is it mandatory shower? He replied.

"It means: Yes, if she sees semen".

In the hadith of the Prophet sallallaahu 'alaihi wa sallam associate with the law saw the semen, not with signs of discharge. Similarly, menstrual problems, does not apply its laws except by seeing the blood come out, not with signs of discharge.

Also if at the time of dawn, a woman still in a state of menstruation it is not legitimate to fast on that day, though he holy shortly after dawn. But when the holy dawn, then the fast is valid even if he had showered after dawn. Like anyone in a state of junub, if the intention of fasting when it was still in a state of junub and have not had time to shower until after dawn, then valid in this case. Essentially, the hadith Aisha radi 'anha, she said.

"Meaning: Once upon a morning in the month of Ramadan the Prophet sallallaahu 'alaihi wa sallam was in a state junub as jima', not because of a dream, then he fasted". [Hadith Muattafaq 'alayhi].

[3]. Thawaf

Forbidden for menstruating women to circumambulate the Kaaba, whether mandatory or a circumcision, and unauthorized thawafnya. Based on the words of the Prophet sallallaahu 'alaihi wa sallam to Aisha.

"It means: Do what the pilgrims do, just do not do tawaf at the Ka'bah before ye holy".

As for other obligations, such as sa'i between Safa and Marwah, wukuf at Arafat, spend the night at Muzdalifah and Mina, and practice throwing Jumrah Hajj and `Umrah in addition, is unlawful. On this basis, if a woman is doing tawaf in a state of purity, then exit immediately after tawaf menstruation, or in the midst of doing sa'i, then it does not matter jurisdiction.


[Copied from the book of Minutes Fid Dimaa 'Ath-Lin Thabiiyah Nisa' Author Shaykh Muhammad bin Salih Al 'Ustaimin, with the Indonesian edition of Blood Habits Women, p. 26-31 Translators Muhammad Harun Yusuf, MA, Dar ul Haq Publisher Jakarta]

Menstruating women PREGNANT

Menstruating women PREGNANT

By
Shaykh Muhammad ibn al Uthaymeen Sholeh

In general, if a woman is pregnant will stop your period (menstruation). Said Imam Ahmad, may Allaah have mercy, "Women can know the existence of pregnancy with the cessation of menstruation".

If a pregnant woman to bleed shortly before delivery (two or three days), accompanied by pain, then the blood is the blood of childbirth. But if it occurs well before birth or near birth without pain, then the blood is not a puerperal abscess. If not, does that include menstrual blood which applies to him the laws of menstrual blood called dirty or where the law does not like the laws of menstruation? There is a difference of opinion among the scholars on this issue.

And the opinion is right, that the blood is menstrual blood was the event in women according to the menstrual habits. Because, in principle, the blood that occurs in women during the menstrual blood is no reason to reject it as menstrual blood. And there is no statement in the Qur'an and Sunnah that reject the possibility of the occurrence of menstruation in women pregnant.

This is the madhhab of Imam Malik and Ash-Shafi'i, is also a choice of Shaykh al-Islam Ibn Taymiyyah. Mentioned in the book Al-Ikhtiyarat (hal.30): "And declared by al-Bayhaqi according to one of history as the opinion of Imam Ahmad, and even stated that Imam Ahmad had returned to this opinion".

Thus, the period shall apply to pregnant women what is true of non-pregnant menstruating women, except in two problems:

[1]. Separations.
Mentalak prohibited non-pregnant women in a state of menstruation, but not forbidden to pregnant women. Therefore, the divorce in a state of menstruation for women not pregnant violates the word of Allah Ta'ala.

"It means: .... If you divorce your wives so be ye divorce them when they can be (against) iddahnya (reasonable) ...." [Ath-Thalaaq: 1].

Mentalak As for pregnant women in a state of menstruation does not violate the word of God. Therefore, pregnant women who mentalak mentalaknya at the time meant he could face the iddahnya, either in a state of menstruation or holy, because the iddahnya with the pregnancy. To that end, not prohibited mentalak pregnant women even after doing jima '(intercourse), and different laws with non-pregnant women.

[2]. Iddah.
For pregnant women iddahnya ends with childbirth, even though once menstruation when pregnant or not. Based on the word of Allah Ta'ala.

"Meaning: The women who are pregnant, their iddah time it is until they give birth abortion" [Ath-Thalaaq: 4]


[Copied from the book of Minutes Fid Dimaa 'Ath-Lin Thabii'iyah Nisa'. The author Sheikh Muhammad bin Salih Al-'Utsaimin, edition of Indonesia Blood Habits Women. Translators. Muhammad Yusuf Harun, MA, Issue. Jakarta Dar ul Haq]

Menstrual Period

Period


By
Shaykh Muhammad bin Salih Al 'Uthaymeen






The scholars differed in determining the period or duration of menstruation. There are about six or seven of opinion in this case.

Ibn al-Mundhir said: "There are groups who argue that the limitation period has no minimum or maximum number of days".

This opinion as the opinion of the Ad-Darimi above, and a choice of Shaykh al-Islam Ibn Taymiyyah. And that is true based on the Qur'an, Sunnah and logic.

The first proposition.
Word of Allah Ta'ala.

"It means: They ask you about menstruation. Say:" Menstruation is a dirt ". Therefore be ye abstain from women at the time of menstruation, and do not close them, before they are sacred ..." [Al-Baqarah: 222]

In this verse, which God made as the deadline for the ban is purity, not the passage of day and night, or three days, or fifteen days. This suggests that illat (reason) is the legal period, namely the presence or absence. So, if there is a period shall apply the law and if it had been pure (not menstruating) no longer apply the laws of menstruation.

Both arguments.
Narrated in Saheeh Muslim Juz 4, hal.30 that the Prophet sallallaahu 'alaihi wa sallam said to Aisha who get your period when in a state of ihram for Umrah.

"It means: Do what the pilgrims do, just do not do tawaf at the Ka'bah before ye holy".

Aisha said: "After entering the feast of sacrifice, then I am holy".

In Sahih Al-Bukhari, narrated that the Prophet sallallaahu 'alaihi wa sallam said to Aisha.

"Meaning: Wait. If ye holy, came forth to Tan'im".

In this hadith, the Prophet made as the deadline for the ban is purity, not a particular period. This shows that the law is related to menstrual irregularity, and whether or not there.

Third proposition.
That the restrictions and details of the jurists mentioned in this issue is not contained in the Qur'an and the Sunnah of the Prophet sallallaahu 'alaihi wa sallam, and this is necessary, even urgent to be explained.

If such restrictions and details that must be understood by including human and practiced in the worship of Allah, surely have explained clearly by Allah and His Messenger to everyone, given the importance of the resulting laws relating to prayer, fasting, marriage, divorce , inheritance and other laws. As Allah and His Messenger has described about prayer; amount of numbers and rakaatnya, their timing, bowing and prostration; of charity: the type of property, nisabnya, the percentage is and who is entitled to receive it; about fasting; time and his time; about the Hajj and other issues, even about the etiquette of eating, drinking, sleeping, jima '(the relationship of husband sitri), sit down, in and out of the house, defecating, up to a number of stone for the purification of defecating, and other matters either small as well as large, which is the completeness and perfection of religion favors which God gave the Mu'minin.

Word of Allah Ta'ala.

"Meaning: ..... And we sent down unto you the Book (Qur'an) to explain everything ....." [An-Nahl: 89].

"Meaning: The Qur'an ..... it's not made-up story, but mebenarkan (scriptures) previously and explains everything ...." [Yusuf: 111].

Because of restrictions and details are not contained in the Book of Allah and the Sunnah of the Prophet sallallaahu 'alaihi wa sallam then I saw that it can not be used as a benchmark. However, the actual used as a benchmark is the presence of menstruation, which has been associated with the laws of Personality 'by the presence or absence.

This proposition - that a law can not be accepted if it is not contained in the Book and the Sunnah - useful for you in this issue and the problems of other religious sciences, because the laws can not be established unless syar'i of the beard syar'i from the Book of Allah , or the Sunnah of His Messenger sallallaahu 'alaihi wa sallam or ijma' is known, or qiyas is saheeh.

Shaykh al-Islam Ibn Taymiyyah in the rule, one that discusses, says: "Among the titles are linked by God with the various laws in the Book and the Sunnah, which is a menstruation. God does not specify minimum and maximum limits, or the holy period between the two periods. And the people need it and a lot of trials that befall them for it. Bahasapun not distinguish between one restriction with other restrictions. So whoever determines a constraint in this problem, it means that he has violated the Book and Sunnah "[Proceedings fil-Asmaa 'allati' allaqa ash-Syaari 'al- ahkaama bihaa. it. 35].

Fourth proposition.
The correct logic or qiyas and general nature. Namely, that God explain 'illat (reason) menstruation as dirt. So when your period is there, meaning there is any dirt. There was no difference between the second day with the first day, the day of the fourth with the third day. There was also no difference between the sixteenth day to the fifteenth day, or between the eighteenth day of the seventeenth day. Menopause is menstruation and the dirt is dirt. In the two days there 'illat the same. If so, how can the law distinguish between these two days, but both are the same in 'illat? Is not this contrary to qiyas right? Is not it true that according to qiyas which is the same both days in the law because of the similarity both in the 'illat?

Fifth proposition.
The existence of differences and clash of ideas among scholars that provide limits, showing that in this matter there is no argument to be used as a benchmark. However, it is the laws of ijtihad can go wrong and it could be true, no one opinion is more worthy than another followed. And is the reference in the event of a disagreement is the Qur'an and Sunnah.

If you find an opinion stating there is no minimum or maximum limit of menstruation is a strong opinion and a rajih, then please be aware that every time she saw the blood naturally, not due to injury or other, means the blood is menstrual blood, without consideration of time or age. Unless the bleeding is continuously non-stop or pause just like a day or two days a month, then the blood is the blood istihadhah. And will be described, Inysa God, about istihadhah and its laws.

Shaykh al-Islam Ibn Taymiyyah said: "In principle, any blood coming out of the womb is menstruation. Unless there is evidence to suggest that the blood was istihadhah" [Proceedings fil-Asmaa 'allati' allaqa ash-Syaari 'al-ahkaama bihaa. it. 36].

He also said: "The blood that comes out is menstruation, otherwise known as blood because of illness or injury". [Proceedings fil Asmaa 'allati' allaqa ash-Syaari 'al-ahkaama bihaa. it. 38].

This opinion is as strong an opinion based on the proposition, is also an opinion that can best be understood and more easily understood and practiced and applied than the opinions of those who provide limits. Thus, this opinion deserves more because it fits with the spirit and principles of Islam, namely: simple and easy.

Word of Allah Ta'ala.

"Which means: And He (God) never made for you in the religion of a narrow". [Al-Hajj: 78].

Word of the Prophet sallallaahu 'alaihi wa sallam.

"Meaning: It is the religion (Islam) is easy. And no one makes (exaggeration) but going undefeated in his religion. Then shall apply straight, simple (do not exceed the limit) and spread the good news". [Al-Bukhari Hadith].

And among ahlak Prophet sallallaahu 'alaihi wa sallam, that if he asked to choose between two things, then chooses the easiest as long as not a sin.



[Copied from the book of Minutes Fid Dimaa 'Ath-Lin Thabiiyah Nisa' Author Shaykh Muhammad bin Salih Al 'Ustaimin, with the Indonesian edition of Blood Habit for Women, translator Mohammad Harun Yusuf, MA, Dar ul Haq Publisher Jakarta]

Sunday, 27 November 2011

Menstrual Age

by
Shaykh Muhammad ibn Saalih al-'Utsaimin

Menstrual age is usually between 12 and 50 years. And the chances of a woman already getting your period before age 12 years, or still get your period after the age of 50 years. It all depends on the conditions, environment and climate that influence it.

The scholars, may Allaah have mercy, different opinions about whether there are definite limits to menstrual age, in which a woman does not get your period before or after that age?

Ad-Darimi, after mentioning the differences of opinion in this matter, said: "This is all, in my opinion, wrong. Therefore, the reference is to the presence of blood. Whatever it is, in condition however, and at any age, blood was shall be judged as menstrual blood. And only Allah the Most Knowing "[Al-Majmoo 'Syarhul Muhadzdazb, Juz I, p.. 386].

Ad-Darimi opinion this is a right and a choice of Shaykh al-Islam Ibn Taymiyyah. So, whenever a woman's menstrual blood get mean she menstruated, although not yet reached the age of 9 years or over 50 years. Because, Allah and His Messenger laws relate to the presence of menstrual blood, and not to provide certain age limit. Thus, in this matter, shall refer to the presence of blood that had relied upon the law. The restriction whereas none of the arguments that demonstrate this.


[Copied from the book of Minutes Fid Dimaa 'Ath-Thabii'iyah Lin-Nisa' by Shaykh Muhammad bin Salih Al 'Uthaymeen, with the Indonesian edition of Blood Habit for Women, published by Dar al-Haq, Mohammad Yusuf Penrjemah Aaron, Ma]

Thursday, 3 November 2011

Women in Islam : Is it true that Most Prefered For Women In Prayer Is in The Back?


Women in Islam

: Is it true that Most Prefered For Women In Prayer Is in The Back?

WOMEN ARE IN Prayer should stretch her SHAF

By
Sheikh Salih Ibn al-Fauzan Fauzan

Question
Sheikh Salih Ibn al-Fauzan Fauzan asked: Is contingent of women in prayer should be straightened and disciplined? Does the law of the first row with other rows-rows, especially when the prayers of women are completely separate from the prayers of men?

Answer
The laws set out in row-row woman equal to the laws that set out in row-row men in terms of straightening, curb and fill in the blank rows. Then if in between men and women there is no veil, then the best female contingent is the very back, because the rearmost row is the most distant of men, as mentioned in the hadith, but if among the men and women there is a veil separating, then the best of female contingent is the most forward, because with the veil means something bad as feared occurred between men and women have lost, in addition, the leading row closer to the priest. And Allaah knows best

Shaf REALLY THE MOST MAJOR FOR WOMEN IN THE MOST Prayer Shaf IS BACK

By
Sheikh Salih Ibn al-Fauzan Fauzan


Question
Sheikh Salih Ibn al-Fauzan Fauzan asked: The woman in the month of Ramadan are racing to get the very back row in berjamah prayers at the mosque, they are reluctant to sit in the first row so that it causes the row-first row in the women's prayer becomes empty, and conversely full of booming until the last row of the way for women who want to go to the front row, this they do by the Sunnah Prophet sallallaahu 'alaihi wa sallam.

"It means: At best female rows (in prayer) is the most back row"

Please explain you about this.

Answer
On this detail as follows: If the women were praying in the presence of barrier curtain between them and the men then it is best to row the row at the forefront because it is feared the loss occurred between men and women. Thus the best of female contingent is the first row as the row-row in males, because the existence of barrier curtain that can eliminate the fear of libel. This applies if there is a curtain divider between men and women. And for women too should stretch, curb and filling the front rows are empty, then the next row, as this provision applies to the rows of men. Thus, these provisions apply when there is a veil pemabatas.

[The Book of Al-Fatawa Muntaqa min ash-Shaykh Saalih al-Fauzan, 3/56-57]


IF THERE IS barrier (FORM) BETWEEN MEN AND WOMEN


By
Sheikh Abdullah bin Jibrin



Question
Sheikh Abdullah bin Jibrin asked: If there is a barrier (veil) in a separate mosque where prayers with the prayers of men to women, is it still true words of the Prophet sallallaahu 'alaihi wa sallam, which reads

"It means: At best rows are rows leading man and the worst is the last row, and the best female contingent was the last row, and at worst is the leading contingent"

Or not be valid if it comes to things, so the best of women are leading the contingent? Give us an answer, may God leadeth you.

Answer
The reason that the best female contingent is the very back row is due to the very back row is the row farthest from the men, the farther away a woman from the men, the more awake and preserved his honor, and farther away from the tendency toward disobedience. But if the prayers of the women away and separated by walls or other similar barrier, so that the women were just relying on the loudspeakers in following the priest, then a strong opinion in this case is, that the first row is greater than the rows of behind it and so on, because the rows of this leading edge closer to mecca.

[Fatawa al-Shiyam, Sheikh Abdullah Al-Jibrin, p.. 94]

[Copied from the book al-Fatawa al-Jami'ah Mar'atil Lil Muslimah, edition of Indonesia Fatwa Fatwa About Women, author Amin ibn Yahya al-Wazan, published by Dar al-Haq, the Amir Hamzah Translators Fakhruddin]

Tuesday, 1 November 2011

The Meaning of Menstruation and The Wisdom

The Meaning of Menstruation and The Wisdom

by
Shaykh Muhammad bin Salih Al-Uthaymeen


[1]. The Meaning of Menstruation
 
According to the language, means something menstrual flow. And according to the terms Personality 'is the blood that occurs naturally in women, not for some reason, and at a certain time. So the blood of menstruation is normal, is not caused by an illness, injury, miscarriage or birth. Because he was a normal blood, the blood is different according to the conditions, environment and climate, resulting in significant differences in each woman.

[2]. The Wisdom of Menstruation

As for the silver lining, that because the fetus is inside the womb as the mother can not eat are eaten by children outside the womb, and it is impossible for the mother to deliver something for her food, then Allah Ta'ala has made the women themselves spending process blood is useful as nutrients for the fetus in the mother's womb without the need to be eaten and digested, which came to the fetus through the umbilical cord, where the blood through the veins and penetrate into the food substance. Glory of God, He is the Best Creator.

This is the wisdom of menstruation. Therefore, if a woman is pregnant does not get your period again, except rarely. Similarly, women who breastfeed little menstruation, especially in the early period of lactation.



[Copied from the book of Minutes Fid Dimaa 'Ath-Lin Thabii'iyah Nisa'. The author Sheikh Muhammad bin Salih Al-'Utsaimin, edition of Indonesia Blood Habits Women. Translators. Muhammad Yusuf Harun, MA, Issue. Jakarta Dar ul Haq]