📩 The Question:

What should a woman do if her menstruation continues and exceeds fifteen days due to her use of contraceptives?

📝 The Answer:

Answered by the Shaykh al-ʿAllāmah Muḥammad bin Ḥizām al-Baʿdānī — may Allah preserve him.

As long as blood is coming out of her upon the characteristics of menstrual blood, then she should sit (i.e., refrain from prayer and fasting) even if she exceeds fifteen.

And the most that has been mentioned from the scholars is that the woman sits up to seventeen; so if she exceeds seventeen, then if she wishes to perform ghusl and pray, it has a basis, as mentioned by many scholars.

And if she sees that the blood is still upon the characteristics of menstrual blood and she continues to leave (prayer), then we cannot deny that upon her — but she must consult a female doctor and seek a solution.

And after the seventeenth, it is appropriate that she performs ghusl and prays — and Allah is the One whose help is sought.

And as for when the blood becomes upon the characteristics of wound-blood, then after it changes immediately, she performs ghusl and prays.

If it changes, for example, on the tenth day, or on the fifteenth day, to the characteristics of wound-blood, then she performs ghusl at that time and prays, and she does not wait until reaching the seventeenth day.

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My dear fathers and mothers,

Imām al-Bayhaqī narrates in as-Sunan al-Kubrā that ʿAbdullāh ibn Masʿūd — may Allah be pleased with him — said:

“Guard your children with the prayer and teach them goodness, for indeed goodness is a habit.”

What a timeless reminder — that virtue is not inherited but nurtured, cultivated through consistency, practice, and lived example. O father and O mother, raise your children upon goodness from an early age until it settles into their hearts and bones and becomes the language of their character.

O father, teach your son to give charity with his own hands, so he grows upon responsibility, bravery, and compassion. Let him accompany you when helping a Muslim, assisting the weak, serving neighbours, or carrying heavy bags for the elderly — so that chivalry becomes a natural instinct within him. Take him to the masjid until his feet recognise the path by memory and his soul feels at home in worship. Allow him to witness dignified courage, honesty, and strength, so that these become the pillars of his manhood. And if you are going to a gathering of knowledge, take him with you; if you are seeking knowledge, let him be present — let him see and absorb all of these qualities.

And O mother, as for your daughter, take her with you when visiting the sick or comforting the bereaved, so mercy and refinement take root in her heart. Teach her modesty in dress — show her that what you command her to wear later is what she saw from you at an early age, so it is no surprise to her when she is told to wear hijab. Teach her modesty in tongue, gaze, and conduct. Let her help you prepare meals for the family and guests, assist in choosing gifts for relatives, and participate in acts of kindness, even if small — so gentleness, generosity, and grace grow naturally within her, and the beautiful feminine traits Allah loves become exemplified within her. Surround her with examples of dignified womanhood: patience, serenity, intelligence, and devotion.

Choose for them — O noble father and mother — beneficial books that nourish the mind, surround them with Islamic knowledge that nurtures conviction, and offer them meaningful programs such as memorising the Qur’an and other activities that elevate their iman and character. Shape their taste, cultivate their manners, refine their understanding of the world — but above all, be the example upon which they build themselves. No lesson is more powerful than parents who live the goodness they preach. For when a child sees his father or mother practising exactly what they call him to from righteousness, he sees a mirror before him — one he naturally desires to resemble and follow.

For what benefit is there in telling your child about cleanliness while you throw rubbish from the car window? What good is there in preaching honesty while you deceive, or encouraging humility while you boast, or praising good character while you embody bad character? Children may hear your words — but they become your actions.

So live the goodness you wish to see in them, O father and O mother. Pray where they can see you. Speak gently where they can hear you. Let them witness sincerity, integrity, courage, mercy, and beauty in your every deed.

For indeed, goodness is a habit — and the most powerful teacher of all is your own example.

📩 The Question:

I have a question, In shaa Allah, and I hope you don’t mind answering, please. For context, I work in a busy field where sudden emergencies happen, or I am attending to a patient, which sometimes causes me to delay my prayer. Would this make me sinful, or am I excused in such situations?

📝 The Answer:

Answered by our Shaykh al-ʿAllāmah Muḥammad bin Ḥizām al-Baʿdānī — may Allah preserve him — regarding a doctor who was treating someone suffering from heart disease, and the time of the obligatory prayer came:

There is no harm in him combining the prayers with a combination of delay (Jamʿ Ta’khīr), so he delays the prayer until the time of the next prayer and performs both together with a delayed combination.

And if the prayer is one that cannot be combined, such as the Fajr prayer, then we hope that this will be an excuse for him — if the patient will die and it is impossible to delay the treatment — then it is an excuse for him to delay it, and he should pray even if the time exits.

However, it is appropriate for the doctor to combine the prayer with the one before it before entering the operation. If it is during the time of Ẓuhr and ʿAṣr, he combines between Ẓuhr and ʿAṣr; and if it is during the night, he combines between Maghrib and ʿIshā’.
And if it is before Fajr, then he should delay the operation until after the Fajr prayer.

It is not permissible for him, in a case where there is no necessity, to begin the operation while knowing that he will miss the Fajr prayer.

The doctor knows that the operation will take approximately a certain amount of time. Thus, he has an excuse to combine — whether with an advance combination or a delayed combination — in this situation.

And one acts upon the ḥadīth of Ibn ʿAbbās: “The Prophet ﷺ combined between Ẓuhr and ʿAṣr, and Maghrib and ʿIshā’, without fear and without rain.”

He was asked: “What did the Prophet ﷺ intend by that?” He said: “He intended that his Ummah not be put to hardship.”

So here, saving a life is a serious matter — thus there is no harm in him combining between the two prayers and carrying out his work, seeking reward for that.

It is befitting for doctors who perform such tasks to seek reward and recompense from Allah, and not let their main concern be wealth alone.

And with Allah is all success.

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Live now.

Knowledge Is Not Acquired Quickly: It Is a Long Road — You Will Never Attain It Except Through Six Qualities!

Shaykh Abdussalam As-Shuway’ir حفظه الله

📩 The Question:

Does the white discharge (al-qaṣṣah al-bayḍā’) invalidate wuḍū’, and is it impure or not?

📝 The Answer:

Answered by our Shaykh al-ʿAllāmah Muḥammad bin Ḥizām al-Baʿdānī — may Allah preserve him:

The white discharge is a white fluid that comes out from the woman’s womb — it may come out during her pregnancy, or it may come out at other times as well due to inflammation in the womb, and it may also come out without any of that. Likewise, it may also come out after menstruation or after postpartum bleeding. As for after menstruation and postpartum bleeding, there is no issue in that, because she performs ghusl afterwards.

However, the question here concerns its discharge at other times. As for its impurity, we have no evidence indicating that it is impure, because it exits from the womb, not from the bladder — the urinary passage. But, as a precaution, she should perform wuḍū’ and wash it. The basic principle is that it is not impure, and its outlet is other than the outlet of urine.

As for whether it invalidates wuḍū’, the majority of scholars hold that it is among the nullifiers (of wuḍū’), because in their view, whatever exits from the two passages invalidates wuḍū’. So, the more cautious opinion for her is also to perform wuḍū’ for it, and if it becomes frequent, she should perform wuḍū’ for every prayer.

As for being certain that it is among the nullifiers (of wuḍū’), the soul is not at ease with that, because it is not from the types of impurity (ḥadath); rather, its outlet is different — from the womb — and it is also involuntary, not a habitual state of impurity.

However, the woman is advised to perform wuḍū’ for every prayer, and if it comes out after performing wuḍū’, she does not have to repeat the wuḍū’.

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📩 The Question:

Do I have to open my braids when making ghusl after my period is over?

📝 The Answer:

For the answer to this question, our Shaykh, al-ʿAllāmah Muḥammad bin Ḥizām al-Baʿdānī — may Allah preserve him — addressed this matter in his lessons while teaching al-Jāmiʿ al-Ṣaḥīḥ. Therefore, we have decided to return to his lessons and translate what he taught:

In al-Jāmiʿ al-Ṣaḥīḥ, in the chapter: It is not obligatory for a woman to undo her braided hair when performing ghusl from janābah, except if water does not reach the scalp except by doing so, and regarding the non-obligation to wash what hangs down from the hair.

The author — may Allah pardon him — said: Imām Abū Dāwūd, may Allah have mercy on him, said in as-Sunan: Muḥammad ibn ʿAwf narrated to us, he said: I read from the original copy of Ismāʿīl ibn ʿAyyāsh; Ibn ʿAwf said: and Muḥammad ibn Ismāʿīl also narrated to us from his father; he said: Ẓamẓam ibn Zurʿah narrated to me, from Shuraīḥ ibn ʿUbayd; he said: Jubayr ibn Nufayr gave me a fatwa regarding ghusl from janābah, that Thawbān informed them that they asked the Prophet ﷺ about that.

He said: “As for the man, he should unfasten his hair and wash it until the water reaches the roots of the hair. As for the woman, there is no harm upon her if she does not undo it; she should pour upon her head three handfuls of water with her palms.”

Its chain is ḥasan (good). And Muḥammad ibn Ismāʿīl and Ibn ʿAyyāsh — the narration of Ismāʿīl from the people of his land is accepted, and this is one of them. And his ﷺ statement regarding the man: “He should unfasten his hair and wash it until the water reaches the roots of the hair” is upon the way of recommendation.

Otherwise, if his hair is matted, or plastered, or thickly tied, and the water reaches the roots of the hair without undoing it, then there is no harm. Otherwise, he should undo his hair. As for braids — which are from the characteristics of women — it is not permissible for a man to braid his hair in the manner of women’s braids.

However, it has been reported that some of the Arabs used to twist or tie their hair. Even with that, it is better to leave such a practice, because nowadays it has become a custom among women, or among the disbelievers, so it is not befitting to do that. Rather, they should do as the Prophet ﷺ did.

And Imām Ibn Abī Shaybah, may Allah have mercy on him, said in al-Muṣannaf: Abū Muʿāwiyah Muḥammad ibn Khāzim al-Ḍarīr narrated to us, from al-Aʿmash, from Ibrāhīm ibn Yazīd al-Nakhaʿī, from Hammām — he is Ibn al-Ḥārith — from Ḥudhayfah, may Allah be pleased with him, that he said to his wife: “Let the water reach the roots of your hair.” And he said: “Do not leave the Fire’s share upon it,” meaning that the one who falls short in purification exposes himself to the Fire, as in the other ḥadīth: “Woe to the heels from the Fire” — he said: This chain is authentic; its narrators are trustworthy — narrators of the two Shaykhs (al-Bukhārī and Muslim).

And Ibn al-Mundhir also narrated it; he said: Ḥasan ibn ʿAlī ibn ʿAffān narrated to us, he said: Ibn Numayr informed us, from al-Aʿmash — with this chain. And al-Bayhaqī also narrated it; he said: Abū ʿAbdillāh al-Ḥāfiẓ informed us, he said: Muḥammad ibn Aḥmad ibn Balawayh informed me, he said: Muḥammad ibn Yūnus informed us, he said: Rawḥ narrated to us, from Manṣūr ibn al-Muʿtamir, from Ibrāhīm — with this chain.

And Imām Ibn Abī Shaybah, may Allah have mercy on him, said in al-Muṣannaf: ʿAlī ibn Mushir narrated to us, from ʿUbaydullāh ibn ʿUmar, from Nāfiʿ, that the women of Ibn ʿUmar and his female servants used to perform ghusl from janābah and menstruation without undoing their hair, but they would ensure it was thoroughly soaked with water.

And it is appropriate to rub the hair as mentioned in the ḥadīth of ʿĀ’ishah cited earlier in Ṣaḥīḥ Muslim: “She would rub her hair until the water reached the roots.” Its chain is authentic; its narrators are trustworthy — the narrators of the two Shaykhs.

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📩 The Question:

Is it valid for a woman to lead a man in prayer? For example, would it be okay or allowed if I were to lead my family in prayer, such as my father, brothers, or husband?

📝 The Answer:

Answered by our Shaykh al-ʿAllāmah Muḥammad bin Ḥizām al-Baʿdānī — may Allah preserve him:

It is not valid for her to lead, due to the ḥadīth: “No people will ever succeed who appoint a woman in charge of their affairs.” Therefore, it is not valid for a woman to be placed ahead of men. Rather, it is the man who should lead the woman in prayer, even if he is younger in age or has memorized less (of the Qur’an).

ʿĀ’ishah, the Mother of the Believers — may Allah be pleased with her — used to pray behind her servant Dhakwān, and her servant Dhakwān used to lead her in prayer from the muṣḥaf during the night prayer in Ramaḍān.

There has also come a ḥadīth with an explicit prohibition concerning this, but it is weak — and that is the ḥadīth: “Verily, a woman must not lead a man in prayer,” the ḥadīth of Jābir ibn ʿAbdillāh — may Allah be pleased with them both — reported by Ibn Mājah, and it is weak.

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📩 The Question:

What is the ruling if I pray while my head is uncovered — is my prayer valid or invalid?

📝 The Answer:

Answered by our Shaykh al-ʿAllāmah Muḥammad bin Ḥizām al-Baʿdānī — may Allah preserve him:

The prayer is invalid. It is not permissible for a woman to uncover any part of her head during the prayer, not even the slightest portion of it. It is obligatory upon her to cover the entire head.

If she exposes any part of her head, her prayer becomes invalid. The scholars have unanimously agreed that if she prays with her entire head uncovered, then her prayer is invalid.

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Who Said You Must Recite the Qur’an with Tajwīd? Don’t Stop Reading — Even If You Struggle, You’re Rewarded Twice!

Shaykh Aziz Farhan Al-Anizi حفظه الله