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7 months ago

Miftah-ul-Janna (Booklet for way to Paradise)

performs namâz again without making a ghusl even if she observes bleeding, and waty (conjugal relationship) before a ghusl is halâl. It is mustahab, however, to make a ghusl before waty. If bleeding ceases before the day dawns and if there is time enough only to make a ghusl and get dresessed and yet not also to say, “Allâhu ekber,” before the day dawns, she performs the beginning day’s fasting. Yet she does not have to make qadâ of the (previous day’s) night prayer. If she has time enough also to say, (“Allâhu ekber,” i.e. to say) the Tekbîr, she will have to make qadâ of the night prayer. If menstruation starts before iftâr, (i.e. shar’î sunset, time for breaking fast,) [1] her fast breaks (outright). She makes qadâ of it after Ramadân. If menstruation starts during namâz, her namâz breaks. When she becomes clean, (i.e. after she makes a ghusl at the end of her menstruation,) she does not (have to) make qadâ of it if it was a farz namâz. If it was a nâfila (supererogatory) namâz, however, she makes qadâ of it. After dawn, if she observes blood on her sanity towel (kursuf) when she wakes up, her menstruation starts the moment she observes it. If she sees that her sanity towel is clean when she wakes up, she went out of menstruation in her sleep. In both cases it is farz to perform (the previous) night prayer. For, a namâz’s being farz depends on being clean, (i.e. not menstruating,) at the last minute of the time of that namâz. A woman who observes that she is menstruating before she has performed the time’s namâz does not (have to) make qadâ of that namâz. There has to be a period of full purity between two periods of menstruation. If that period of full purity is (one which is termed) sahîh purity, that the bleedings directly before and after it are two separate haids is stated unanimously (by Islamic scholars). Days of purity amidst the days of bleeding throughout the ten days of haid are accepted as menstrual, while the days of istihâda after the ten days are accepted as days of purity. If a girl undergoes three days of bleeding followed by fifteen days without any bleeding followed by one day of bleeding followed by one day of purity followed by three days of bleeding, the first and last three days during which she observes bleeding are two separate periods of haid. For, because her ’âdat will be of three days, the second haid cannot begin with the one day of bleeding in between. That one day (of bleeding) makes the full purity previous to it a fâsid one. Molla [1] Please see the tenth chapter of the fourth fascicle of Endless Bliss for details on kinds of prayer times. – 88 –

Husraw ‘rahima-hullâhu ta’âlâ (d. 885 [1480 A.D.]) is quoted to have stated as follows in Shernblâlî’s commentary to his Ghurer: “If a girl undergoes one day of bleeding followed by fourteen days of purity followed by one day of bleeding followed by eight days of purity followed by one day of bleeding followed by seven days of purity followed by two days of bleeding followed by three days of purity followed by one day of bleeding followed by three days of purity followed by one day of bleeding followed by two days of purity followed by one day of bleeding; of these forty-five days, only the ten days following the fourteen days are menstrual, and the other days are menorrhagial (istihâda), according to Imâm Muhammad ‘rahima-hullâhu ta’âlâ’.” For, a new menstrual period does not begin after these ten days, since no full purity takes place. Days of purity that follow thereafter are not accepted as days whereon bleeding took place continuously, since they are not within a period of haid. “According to Imâm Abû Yûsuf ‘rahimahullâhu ta’âlâ’, on the other hand, the first ten days and the fourth ten days with a period of purity on each side of it are menstrual.” For, according to Imâm Abû Yûsuf, the days of fâsid purity that followed them are days whereon bleeding is accepted to have taken place continuosly. According to the following first case, after the ten menstrual days, twenty days are days of purity and the last ten days, [i.e. the fourth ten days,] are menstrual. If bleeding continues for fifteen days without any days of purity in the meantime, i.e. in a way of flowing called istimrâr, the calculation is based on her ’âdat. That is, beginning after her ’âdat, a period of purity equal in its number of days to the previous month’s purity and thereafter menstruation as long as her ’âdat, will be essential. If istimrâr happens on a girl, it is stated in the booklet entitled Menhel-ul-wâridîn that one of the following four situations may be the case: 1– If the bleeding observed abides, the first ten days will be accepted as menstrual, twenty days thereafter being days of purity. 2– If a girl experiences istimrâr after undergoing a period of sahîh bleeding followed by a period of sahîh purity, this girl has become a woman with a certain ’âdat. For instance, if she underwent five days of bleeding followed by forty days of purity, the first five days of the istimrâr will be accepted as menstrual, the following forty days being days of purity. This rule applies until the bleeding ceases. – 89 –

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