Part 9

“When the menstruation blood comes, it is black blood that can be recognized. So, when that comes, give up performing prayer, but when a different type of blood comes, you can perform ablution and perform prayer...”

This hadith is related by Abt. Dawid and An-Nasai, and deemed sahih (authentic) by Ibn Hibban and Al-Hakim"’. It states that the ruling depends on the judgment and the recognition of the woman herself.

3-When a woman has neither a regular menstrual period nor a distinguishable kind of blood (e.g., the perplexed woman). Such a woman must follow the prevalent womanly menstrual period (i.e. average of six or seven days a month) and deem whatever discharge after this period as istihddah; the Prophet (PBUH) said to Hamnah Bint Jahsh:

“This (i.e. istihddah) is a strike (i.e. harm) caused by Satan, so you should count six or seven days for menstruation, then you should take a ritual bath. If you see that you have purified yourself, then perform prayer for twenty four or twenty three days and fast for this will be sufficient for you. So, you should do as women do during their menstrual period.”

This hadith is related by the Five Compilers of Hadith,” and deemed sahih (authentic) by Al-Tirmidhi™.

+» Awoman witha stable, regular menstrual period distinguishes istihadah according to her habit.

+ A woman with a distinguishable blood depends on her own judgment and her ability to distinguish between her menstruation and istihddah.

+ A woman that has neither (a regular period nor distinguishable blood) is to consider six or seven days a month and then take a ritual path.

These aforementioned rulings combine the three rules stated by the Prophet (PBUH) concerning a woman in a state of istiiddah.

“There are six distinctive features between menstruation and istihadah. The first is the regular, stable menstrual period, which is the most cogent, reliable distinctive sign (between menstruation and istihddah), as any discharge other than that of menstruation is regarded as istihadah. The second is the distinguishable blood; the malodorous, thick, and black blood is considered with greater reason as menstruation blood, rather than the red one. The third distinction is to follow the prevalent womanly menstrual period, as the original juristic rule is that the ruling on the individual follows that on the majority. These three cases are stated in the Sunnah and by means of legal consideration...”"

Then he (Ibn Taymiyah) mentioned the remaining three cases and in his conclusion he said:

.. The most valid opinion is to abide by the first ( three) cases as they were stated in the Sunnah, and to reject the others,"

Obligatory Acts to be Observed by a Mustahadah in Case She is Deemed Ritually Pure

1) She has to takea ritual bath when her estimated period for menstruation ends, as mentioned above.

2) She has to wash her vulva upon every performance of prayer, put a piece of cotton or the like in there to prevent bleeding, tie it well so as not to fall, and perform ablution for every prayer. About a woman in a state of istihddah, the Prophet (PBUH) said:

“She should give up prayer during her menstrual period, after which she should take a bath and then she can perform prayer”

This hadith is related by Aba Dawid, Ibn Majah and Al-Tirmidhi; the latter maintains that it is a hasan (good) hadith". The Prophet (PBUH) also said about a mustahdadah:

“Ladvise you to use cotton (to stuff the vagina with it,) for it absorbs the blood.”

The ruling on a woman in a state of postanatal bleeding is like that of a menstruating one concerning the permissibility of the husband to enjoy her without sexual intercourse. They also have the same rulings regarding the prohibition of sexual intercourse, observing Fast, performing prayer, divorce, performing tawdf,” reciting the Noble Qur'in, and staying in a mosque. Moreover, the rulings on both cases are the same regarding the obligation of taking a ritual bath when bleeding stops, and making up for the missed days of Fast, but not the missed prayers, just like the menstruating women.

The womb of a woman in a state of postnatal bleeding discharges blood during and after giving birth, and this is the blood accumulated during pregnancy. The maximum period of postanatal bleeding is forty days, according to the majority of scholars. Al-Tirmidhi states:

“People of religious knowledge among the Companions of the Prophet (PBUH) and their successors uniformly agree that a woman in a state of postnatal bleeding must give up prayer for forty days unless her bleeding stops before that; in this case, she has to take a ritual bath and perform prayer.”

So, if the bleeding of a woman in a state of postanatal bleeding stops before the fortieth day, her period of postnatal bleeding ends, and she must have a ritual bath, perform prayer, and practice all acts of worship that have been prohibited for her during her postnatal bleeding period.

If a pregnant woman miscarries and starts discharging, and the stillborn has reached a distinctively recognizable form, she is considered a woman in a state of postnatal bleeding, An embryo takes about eighty-one days to three months in order to have a distinctively recognizable shape. If the embryo is a mere lump of flesh or a clinging clot (without a distinctively recognizable form), the woman is not considered in a state of postnatal bleeding, even if she starts discharging; she is not to give up prayer or fasting, and none of the rulings on postanatal bleeding is applicable in this case.

It seems suitable to thoroughly complete our discussion at this point by mentioning that some women may take some kinds of medicine that prevents menstrual bleeding in order to observe fasting in the month of Ramadan, or to perform Hajj (Pilgrimage). Such medications are permissible if they prevent blood only for a period of time, not forever. If this medicine prevents menstruation forever, a woman is not permitted to take it without her husband’s permission, since her ability to give birth is also prevented as a result of taking this medicine.

Thus, we have briefly highlighted the rulings on menstruation, which needs a much longer time to elaborate on. If a Muslim is confused or in doubt regarding any of the aforementioned rulings, or any other ones, he/she must consult fagihs (scholars of Islamic Jurisprudence), and surely they will find what eliminates their confusion and doubt, Allah willing. We invoke Allah to grant us success.

4 Muslim (692) [2/202], Ahmad (12339) [3/167], Aba Dawid (285) [1/129], Al-Tirmidhi (2983) [5/214], An-Nas@i (287) [1/167] and Ibn Majah (644) [1/357].

5 Al-Bukhari (326) [1/552], An-Nasa’i (366) [1/204], Ibn Majah (647) [1/359] and Aba Dawtid (307) [1/155].

8 Mustahadah: A woman in a state of istihddah (ie. a woman having vaginal bleeding other than menstruation).

11 Abd Dawad (286) [1/143], An-Nasé’i (215) [1/133], Ibn Hibban (1348) [4/180] and Al-Hakim (620) [1/268].

12 The Five Compilers of Hadith are Ahmad, Abi Dawad, Al-Tirmidhi, An-Nasa’i, and Ibn Majah,

13 Ahmad (27463) [6/489], Abd Dawid (287) (1/144], Al-Tirmidhi (128) [1/221] and Ibn Majah (622) [1/347]; see also An-Nasa’i (354) [1/201].

16 Hasan (good) hadith is a hadith whose chain of transmission is linked to the narration of an authority with weak exactitude, and the hadith is free from eccentricity or blemish,

17 Aba Dawid (297) [1/151], Al-Tirmidhi (126) [1/220] and Ibn Majah (625) [1/346].

18 Ahmad (27463) [6/439], Abd Dawtid (287) [1/144], Al-Tirmidhi (128) [1/221] and Ibn Majah (622) [1/344],

Prayer is the most obligatory of the Five Pillars of Islam next to the Two Testifications of Faith, and it was ordained in the best and the most perfect way for an act of worship. Prayer includes many of the acts of worship, like the remembrance of Allah, the recitation of the Qur'an, standing humbly before Almighty Allah, bowing, prostration, supplication, and takbir’. Prayer is also the head of the physical acts of worship, of which none of the religions brought by any of Allah’s Messengers is void. Prayer, unlike all other acts of worship, was enjoined by Allah on His Messenger, Muhammad (PBUH), the Seal of Messengers, on the Night of Al-Mi'raj (Muhammad's Ascension)’, This is an indication of its greatness, a confirmation of its being obligatory, and a sign of its high status in the Sight of Allah. There are many fradiths indicating the virtues of prayer and showing its being obligatory on all Muslim individuals. The fact that prayer is an obligatory act of worship is primarily known in Islam. So, whoever denies this fact is considered to be an apostate; such a person is to be asked to recant, and if he does not, he is to be killed as unanimously agreed upon by Muslim scholars.

Linguistically, prayer means invocation; Allah, Exalted be He, commands the Prophet to ‘pray’ for the believers, saying:

According to the Shari'ah (Islamic Law), prayer is defined as a special kind of sayings and deeds beginning with fakbir and ending with taslim’. It is called ‘prayer’ because it includes invocation; during prayer, the worshipper is in a state of invocation through worshipping Allah, praising Him, or supplicating Him for something. This is why it is called ‘prayer. Prayer was decreed by Allah on the Night of Al-Mi'rdj, before Hijrah,’ as five prayers to be performed everyday and night at specified times by every legally accountable Muslim. Allah, Exalted be He, says:

“Indeed, prayer has been decreed upon the believers a decree of specified times.” (Qur'an: An-Nis@: 103) Those prayer times are the times pointed out by Allah’s Messenger (PBUH) through his words or his deeds (i.e. through the Sunnah), Allah, Exalted be He, also says:

“And they were not commanded except to worship Allah [being] sincere to Him in religion, inclining to truth, and to establish prayer...” (Qur'an: Al-Bayyinah: 5)

In addition, in many verses of Allah's Glorious Book (the Qur‘an), Allah, Exalted be He, says:

“So exalted is Allah when you reach the evening and when you reach the morning. And to Him is [due all] praise throughout the heavens and the earth. And [exalted is He] at night and when you are at noon.” (Qur’an: Ar-Rim: 17-18)

Therefore, it is obligatory for whoever reaches one of the specified times of prayer, being adult and sane, to perform it, excluding women in a state of menstruation or postnatal bleeding. Scholars unanimously agree that it

is not obligatory for women in the aforesaid two cases to perform prayer, nor to perform it later after purification, On the other hand, whoever is in a state of unconsciousness, as in sleeping, fainting, and the like, has to perform the prayer(s) he/she has missed when he/she wakes up. Allah, Exalted be He, says:

“..And establish prayer for My remembrance.” (Qur'an: Taha: 14) In addition, the Prophet (PBUH) says:

“Whoever misses a prayer out of oversleeping or forgetfulness let him perform it once he remembers it.”

A guardian of a child has to command him to perform prayer when the child reaches the age of seven, though it is still not obligatory for him. But the purpose is to make the child interested in prayer and used to it. Thus, the child and his guardian will be rewarded when the former performs prayer, for Allah, Exalted be He, says in general:

“Whoever comes [on the Day of Judgment] with a good deed will have ten times the like thereof [to his credit]...”

Moreover, when a woman showed the Prophet (PBUH) a young boy who was with her saying:

“Does this one have to perform Hajj (Pilgrimage), O Messenger of Allah?” He (PBUH) replied, “Yes, and you will have a reward.”

So, a guardian has to teach his child how to perform prayer and how to perform ablution for it. A guardian has also to beat his child if the latter is ten years old and neglects prayer, for the Prophet (PBUH) said:

“Command your children to perform prayer when they become seven years old, and beat them for (not performing) it (i.e. prayer) when they become ten years old; and arrange their beds (so that boys and girls sleep) separately.”

(Related by Ahmad, Al-Tirmidhi, Abi Dawid, and other compilers of Hadith)

It is also impermissible to perform prayer later than its due time, for Allah, Exalted be He, says:

“\«Indeed prayer has been decreed upon the believers a decree of specified times.” (Qur'an: An-Nis@’: 103)

The meaning is that prayer has specified times at which it has to be performed. A prayer is impermissible to be deferred except for those who would like to combine it with the following prayer, provided that the said prayer can be combined with another, and that the case is among those in which combining two prayers is permissible as well as the person being one who is allowed to combine prayers in this way. As for delaying performing a night prayer until the morning, a day prayer until the night, or the Fajr (Dawn) Prayer until sunrise, it is by no means permissible, whether the reason is a state of major ritual impurity, minor ritual impurity, or anything else, Rather, one has to perform them at their specified times, regardless of one’s state.

A person might happen to be detained in hospital where he is confined to a bed that he cannot leave to pray, or cannot change the impure clothes he wears, or cannot find pure earth to perform tayammum (dry ablution) instead of ablution to pray. Some ignorant people in this case defer prayer on the pretext that they will perform it later when possible. In fact, this is a grave mistake and a means of missing prayer whose reason is unawareness and lack of juristic consultation. What they have to do is to perform prayer at its specified times regardless of their states. Their prayer will be sufficient, even if it is performed without tayammum or in impure clothes; Allah, Exalted be He, says:

“So fear Allah as much as you are able...” (Qur'an: At-Taghabun: 16)

Even if they pray without facing the qiblah,’ provided they are unable to face it, their prayer is still valid.

As regards those who abandon performing prayer out of negligence or slackness, even if without denying the fact that it is obligatory, they are considered disbelievers according to the more valid of the two juristic opinions in this regard. This is what is indicated in the prophetic hadiths, like the one related by Imam Muslim that states:

“Verily, between man and between polytheism and disbelief is the negligence of prayer”

There are many other legal proofs, Those who abandon prayer are to be pointed out among people so as to be ashamed of themselves and perform prayer. In addition to this, they are to be discarded to the extent that they are not to be greeted and their invitations are not to be accepted until they repent and establish regular prayer. This is because prayer is the basic pillar of religion, and the main difference between a Muslim and a disbeliever. So, whatever good deeds one might do are useless if one is negligent of prayer, we ask Allah for safety.

1 The Two Testifications of Faith: Saying, “I testify that there is no deity but Allah and that Muhammad is the Messenger of Allah.”

4 Taslim: Saying the final Saldms in prayer (saying, “As-salamu ‘alaykum wa Rahmatullah” i.e. “Peace be upon you, and the mercy of Allah") when concluding prayer.

8 Ahmad (6753) [2/248], Aba Dawadd (495) [1/239], Al-Hakim (951) [1/378]; see also Al-Tirmidhi (407) [2/259], Ibn Khuzaymah (1002) [2/102].

9 The giblah: The direction of prayer, namely towards the Ka‘ bah.

The Five Prayers have specified times, before which it is impermissible to perform them. Many people (at the time of the Prophet) did not know the exact time of prayer, or were so busy that they did not pay attention to the time of prayer. Therefore, Allah decreed the prayer call (adhdn) to notify them of its due times. The prayer call was decreed in the first year after the Prophet's Immigration to Medina. The reason behind its prescription was that it was difficult for the Muslims then to observe the exact times of prayer. Therefore, they conferred and agreed to have a certain sign to gather them for prayer. Afterwards, the wording of the prayer call was revealed to ‘Abdullah Ibn Zayd in a vision, which was confirmed by the Divine Revelation; Allah, Exalted be He, revealed:

“Oyou who have believed, when [the adhén] is called for the prayer on the day of Jumu ‘ah [Friday], then proceed to the remembrance of Allah and leave trade...” (Qur'an: Al-Jumu‘ah: 9)

Allah also revealed: “And when you call to prayer...” (Quran: Al-M@idah: 58)

Each of the prayer call (adhdan) and the immediate prayer call (igamah) has special wording, which express creed and faith. Both of them begin with takbir (saying, “All@hu-Akbar” i.e. “Allah is the Greatest”) which isa sign of glorification of Allah, Almighty and Ever-Majestic be He. Then the Two Testifications of Faith are to be declared,’ as an acknowledgement of the Oneness of Allah, Exalted and Glorified be He, and the prophethood of our Prophet, Muhammad (PBUH). After that, a call for prayer, the basic pillar of Islam, is pronounced,” following which a call for prosperity is pronounced, inviting all Muslims for prayer, the way to felicity and eternal delights. Finally, the wording of the prayer call ends with fakbir, which is the best way of the remembrance of Allah, and the word of sincerity of faith, whose greatness and virtues outweigh the seven heavens with all beings therein (excluding Allah) and the seven earths with all beings therein.