Most women who have infertility issues also suffer from abnormal menstrual flows. While Muslim women generally know the does and don’ts of a normal menstrual flow, many are at a loss of what to do during an abnormal menstrual cycle. Our purpose here is not to discuss the normal flows or the Islamic rules regarding them, but to address those rules related to abnormal flows as well as post natal bleeding and bleeding after a miscarriage, which are also commonly misunderstood amongst Muslim women.


The Qur’an addresses menstruation on three occasions, two of which don’t concern us in this discussion. The one aya, which is small but holds a lot of detail is in Al Baqarah aya 222 which can be translated as: “They ask you concerning menstruation (mahid) Say: it is a hurt (adha) Therefore keep away from them during their menstruation and go Not unto them until they have become clean (Tahara) And when they have cleansed (Tatahhara) then go into Them as Allah has ordained for you.”

The implication of this ayat is in regards to the sexual relations between man and women during the menstrual cycle. However, we learn several other things from this aya that applies to women and menstruation in regards to other aspects of Islam.

Adha, a hurt, injury or ailment, is the word that Allah uses to describe the menstruation of a woman. Any woman can relate to the hurt, which comes in the forms of abdominal, cramps, backache, inner thigh pain, headaches, nausea and many other symptoms associated with the menstrual flow. The severity of which will differ from women to women, however women suffering from Endometriosis will have increased abdominal cramps.

Tahara, cleansing or purity, Allah points out the fact that during the time of the menstrual flow women are impure. Not in the sense that everything related to her body is impure, for the menstrual cycle is not in the hands of a woman.

Aisha reported: The Prophet said to me “Bring the mat for me From the mosque.” Isaid: “I have got menses.” He said: “Your menstruation is not in your hand”

But impurity in the sense that the menstrual flow is a form of cleansing. During the month the uterine lining will thicken in the hopes of implantation. When this does not happen the uterine lining will shed, a form of cleansing that the body requires in order to prepare for the next month of anticipated pregnancy.

A medically defined normal menstrual flow is considered to be one that occurs every month when a woman is not pregnant, for up to seven days, and not associated with unusual amounts of pain. However the Muslim scholars differ as to the minimum and maximum days of menstrual flow in order for it to be legally defined as a menstrual flow. The Hanafis allow three days minimum and ten days maximum, Hanbalis and Shafi’is allow for a one day minimum and maximum of fifteen days and according to the Malikis there is no minimum set time but the maximum is set at fifteen days also. However women are not programmed like a computer, the duration of their own normal flow may differ from woman to woman.

There are two forms of abnormal flows, which concern us here, the prolonged flow and the bleeding between menstrual cycles. Both of which are not subject to the same rules that a normal flow is in shariah.


This is something which Muhammad pbuh addressed with the women of his time

Aisha reported that Fatimah, the daughter of Abu Hubaish Came to the Prophet and said: “O Messenger of Allah, I am a woman who has a constant discharge of Blood so I am not purified. Shall I give up prayer?” He said: “No, that is a vein and not menses, And when your menses comes, give up your prayer; And when the time elapses, wash the blood from yourself and Than pray.

Umm Salamah reported that a woman used to discharge Blood at the time of the Prophet. Umm Salamah asked Decision of the Prophet for her. He said: “Let her look To the number of nights and days in a month which she Used to have menses before that which attacked her, And let her give up prayer proportionate to that in a Month. When she finishes that, let her take bath And let her tie a cloth over her private part and then let Her say prayer

From here we see that Muhammad pbuh referred to this abnormal flow as not of the regular cycle, rather from a vein. While the vein should not be taken in a literal sense we should understand it that the bleeding comes from a different source than a normal menstrual flow, which consists of the shedding of the uterine lining.

Menorrhagia, the medical term for prolonged blood flows or abnormal amount of blood flow can have several causes. What is an abnormal amount of blood? There is a charting system that will help you find out. Some causes for prolonged blood flow include uterine fibroid tumors, polyps, hormonal imbalances, thyroid level imbalance, lupus and other medical conditions including cancer. All women should refer to their doctors if they have prolonged blood flows or large quantity of bleeding.

We also learn from these ahadith that the rules that are applicable to women during their normal cycle are not applicable to women during a prolonged flow. Under a normal menstrual flow a woman would not be permitted to make formalized salah, to fast during Ramadhan, although she would have to make up for days missed. She would also be prohibited from staying in the mosque, or sitting on the musallah. However if it is Eid all women are to come out for this celebration menstrual flow or not. Sexual intercourse is prohibited, however touching, kissing and other forms of foreplay are not prohibited. She also would not make tawaf around the Kabah during Hajj as well as touching the Arabic script of Quran.

All Sunni madhahib do agree that during an abnormal flow none of the above things are prohibited for her. She is to pray, fast, can stay in the mosque, make tawaf around the Kabah, touch the Quran and have sexual intercourse. The only requirement is that she makes ghusl as she normally would do after a menstrual flow. When she makes salah she would also make wudu before every prayer, however a full ghusl for every prayer is not mandated but can be the choice of the woman as we have seen in the above hadith.


This is another form of abnormal bleeding that has been addressed by Muhammad pbuh as reported: Narrated Aisha one of the wives of the Messenger of Allah joined him in I’tikaf and she noticed Blood and yellowish discharge (from her Private parts) and put a dish under Her when she prayed

Narrated Aisha: Umm Habiba got bleeding In-between the periods for seven years. She asked Allah’s Messenger about it. He ordered her to Take a bath and that it was from a blood Vessel. So she used to take a bath Before every prayer

Again we see that the same legal rulings which apply to a prolonged flow of bleeding to that of the bleeding in-between a normal cycle. So what are some of the causes for such bleeding?

Metrorrhagia, the medical term for bleeding between cycles, has several causes. Some of which are hormonal fluctuations, low thyroid levels, vaginal infections, injury to the vagina, some forms of cancer, certain medications, stress, or missing a birth control pill. Whenever a woman experiences bleeding in-between cycles from unknown causes it is best to call the doctor. You should keep track of how many pads you use; this can help determine if the blood flow is abnormally heavy. Also staying away from aspirin can help since it prolongs bleeding.

The same Muslim scholar deductions related to the prolonged flow would also relate to the flow in-between cycles. So a woman can resume all normal activities which she would if she were not menstruating.


One of the most commonly misunderstood things about postnatal bleeding is that many women think that they should refrain from all things for a total of forty days. They understand this to be the scholarly deduction if they are bleeding or not. However according to the scholarly deductions there are set maximum days just as we say in the menstrual flow. In the opinion of the Hanafis and Hanbalis the maximum amount of time is forty days, anything beyond this is not considered a normal flow of nifas and would be subject to different rules. The Shafi’is and Malikis set a maximum amount of time of sixty days. This however does not mean that if a woman’s flow stops before the forty days she is to continue in a state of “impurity” rather she is to make ghusl and resume her Islamic duties.

Anas reported that Allah’s Messenger had prescribed Forty days for a woman in the state of nifas except that she feels purified before this (period)

Again there is no set programming for women during these times, each women will differ as to her flow. Some bleed for a longer amount of time, some having a heavier flow, and some experiencing different color of the discharge. If a woman is unsure as to any flow she is having be it menstrual or postnatal she should discuss this with her doctor. Generally most doctors will say about six weeks of postnatal bleeding is normal and if bleeding occurs after that than a cause should be found, depending on the blood flow.


When a woman miscarries she may experience bleeding during and after. The length of time will differ from each women but generally a woman will bleed for a few days a week or on and off for a few weeks. Concern should be noted if the bleeding is more than a normal menstrual flow, or when you soak a pad within an hour. There are different reasons why some women may flow heavier than others in these times such as location of implantation in the uterus, how deep embryo had implanted, condition of the uterine lining, or muscle tone of the uterus. It could also be due to ones own nutrients, such as iron, calcium and electrolytes. There are many factors, however if you become concerned over the flow of blood or amount refer to your doctor.

All the rules concerning a menstrual flow would also apply to women who bleed after miscarriage. Such as not praying, fasting, having sexual intercourse, tawaf around the Kabah.

A woman with sporadic bleeding after a miscarriage and it is determined to be normal should resume her duties when she has no flow. But when the flow comes again should ceases in her duties. If the flow were determined to be of another nature than the rules regarding abnormal blood flow would also apply.



By Shaykh Ibn Baaz

Source: Fataawa al-Mar.ah

If a woman ends her menses before sunset, she must perform the Zhuhr and ‘Asr prayers

Question: When a menstruating woman becomes pure before sunrise is it obligatory upon her to perform the Maghrib and Isha prayers? Similarly, if She becomes pure before sunset, is it obligatory upon her to perform the Zhuhr and ‘Asr prayers?

Response: If a menstruating or post-partum bleeding woman becomes pure before sunset, it is obligatory upon her to perform both the Zhuhr and ‘Asr prayers according to the strongest opinion among the scholars. Similar is the case if she becomes pure before dawn. In that case, she must perform the Maghrib and Isha prayers. This has been narrated from ‘Abdur-Rahmaan Ibn Anf and ‘Abdullaah Ibn ‘Abbaas. This is the opinion of the majority of the scholars. Similarly, if a menstruating or post-partum bleeding woman becomes pure before sunrise, it is obligatory upon her to perform the Fajr prayer. And from Allaah is guidance.



By Abu Bakr Muhammad bin Ibraaheem bin al-Mundhir

Taken from Al-Iqna’ of Ibn al-Mundhir (Section Dealing With Ritual Purity)

CHAPTER THIRTEEN : Menstruating Women

14. Muhammad bin Abdul-Wahhaab narrated to us; Muhammad bin Kanaasah informed us; Hishaam narrated to us; from his father; from Aa`ishah (RA) that she said: “Faatimah bin Hubaysh came to the Prophet (sallallaahu `alaihi wasallam) and said, ‘I undergo menstrual bleeding [but it does not stop] such that I may become pure. Should I leave the prayer?’ He said, ‘the bleeding is from a blood vessel and is not the menses. So leave the prayer when the real menses begin and when it has finished take a bath and start praying.'” {33}

Abu Bakr (ibn al-Mundhir) said:

One. The least period of menstrual bleeding according to many of our companions [the Shaafi`ees] is one day and one night. The most is fifteen days and nights. {34}

Two. If a young lady sees her menstrual blood for the first time then she should refrain from prayer [and continue to refrain from it if the bleeding goes on] for fifteen days and nights.

Three. If the bleeding exceeds fifteen days and nights [then this is no longer considered to be menstruation] and she should bathe and pray. In this case she should make up those prayers that she missed after the first day and night. {35}

Four. The pregnant woman does not undergo menstruation.

Five. The menstruating women do not have to make up the prayers they missed while menstruating but they do have to make up the fasts. There is no difference concerning this. {36}

Six. Allaah says, “Keep away from women during menstruation.” [Al-Baqarah (2): 222] Hence it is unlawful to have sexual intercourse with menstruating women.

Seven. If a man does have sexual intercourse with a menstruating woman then he must seek Allaah’s forgiveness and there is nothing due upon his wealth by way of expiation. {37}

Eight. When the woman has become pure of the menses then her husband should not have sexual intercourse with her until she has bathed.

Nine. As for the woman who is undergoing abnormal bleeding then it is permissible for her husband to have sexual intercourse with her. This is because she has the ruling of being pure and enjoined to the prayer, fast, recitation of the Qur`aan and performing tawaaf for Hajj or other than Hajj.

Ten. The husband is allowed to kiss [etc.] his menstruating wife but he has to avoid the area of bleeding.

Eleven. The maximum period for post-natal bleeding according to our companions is two months. If she becomes pure in a day or less then she should bathe and pray.


{33} Bukhaaree [Eng. Trans. 1/190 no. 317], Muslim [Eng. Trans.], Abu Daawood [Eng. Trans.], at-Tirmidhee [no. 125], an-Nasaa`ee [1/122], ibn Maajah [no. 1340], ad-Daarimee [no. 780], al-Bayhaqee [1/323], ibn Hibbaan [no. 1340], Ahmad [6/194], Abu Awaanah [1/319], Maalik [Eng. Trans.], ibn al-Jaarood [no. 112], al-Baghawee [no. 324], and Abdur-Razzaaq [no. 1165].

{34} ‘Majmu`’ [2/375, 2/401]

{35} This is because in this case the woman is considered to be undergoing abnormal bleeding. It is not known [in the case where the woman is unable to distinguish between the two types of blood] when the menstrual bleeding finished and the abnormal bleeding started. Therefore she builds upon what is certain and she is certain that the least period for menses is one day and one night. Hence she assumes that the remaining days of bleeding were not due to menses and makes up the prayers she missed. In the case where she can distinguish between the two types of blood then she bathes after the menstrual bleeding has finished. – {Trans.}

{36} The concensus that menstruating women do not have to make up their missed prayers has been related by ibn Hazm in ‘al-Muhalla’ [no. 276], ibn Rushd in ‘Bidaayatul Mujtahid’ [1/56] and an-Nawawee in ‘Majmu`’ [2/351]. The concensus that mentruating women do have to make up missed fasts has been related by ibn Hazm in ‘Maraatib al-Ijmaa`’ [pg. 47] and ‘al-Muhalla’ [no. 737]

{37} This is also a reported opinion of Ahmad. Another of his opinions states that he has to give a half or one deenaar in charity as expiation due to what Abu Daawood [Eng. Trans. 1/66 no. 264] reports from ibn Abbaas (RA) that the Prophet (sallallaahu `alaihi wasallam) said about a man who had intercourse with his wife while she was menstruating, “he must give one deenaar or half a deenaar in charity.” A number of the People of Knowledge have declared this hadeeth saheeh. Refer to: ‘Talkhees al-Habeer’ [1/165], ‘Irwaa al-Ghaleel’ [1/217] and ‘al-Mughnee’ [1/335]



By Umm ‘Abdillaah Al-Waadi’iyyah

Taken from Bulughul Maraam

(Al-Hayd) linguistically, it means flowing. It is said for a valley “haadal waadee” if it flows. In the sharee’ah (legislative meaning), it is the blood that the uterus releases. Hayd has many other names. There are other names for menstruation, and they are as follows:

1. As in the statement of the Prophet (sallaallaahu `alaihi wa sallaam) to `Aaisha (radiyallaahu `anha) “anafisti?”

2. Likewise, it is called [laughing] as some of the scholars used the following aayah as a proof. Allah said: “And his wife was standing (there), and she laughed.” (Hud 11:71)

However, since there is nothing that could prevent for the aayah to keep its literal meaning, it is best to keep it.

3. The blood that comes out of the uterus of a woman, are of three kinds.

1. The blood of hayd (menses)

2. The blood of nifaas (post-partum bleeding)

3. The blood of istihaadhah (an abnormal bleeding)

The blood of istihaadhah comes from a vein called (áÐﺎﻌﻟÇ).

The hayd is common among all of the daughters of Adam as the Prophet (sallallaahu `alaihi wa sallam) said to Aisha (radiyallahu `anha) when she got her menses in hajj.

Aisha said: We proceeded with the Messenger of Allah (ﻰﻠﺻﷲÇﻪﻴﻠﻋæﻢﻠﺱ) with no other intention but that of performing Hajj. As I was at Sarif or near it, I entered in the state of menses. The Messenger of Allah (ﻰﻠﺻﷲÇﻪﻴﻠﻋæﻢﻠﺱ) came to me and I was weeping, whereupon he said: “Are you in a state of menses?” I said: “Yes”, whereupon he said: “This is what Allah has ordained for all of the daughters of Adam.” (Saheeh Muslim, Kittabul Hajj, Hadeeth #1211 R8)

As for “the first hayd was sent to the daughters of Isra’eel,” is not authentic.

Al-Haydh is a sign of puberty for a woman. Likewise, growing pubic hair is a sign of maturity in both women and men. An example of this is like the story of ‘Atiyyah. Abdul-Malik is reported to have said, “I heard ‘Atiyya Al-Quradhi saying: We were presented before Allah’s Messenger (ﻰﻠﺻﷲÇﻪﻴﻠﻋæﻢﻠﺱ) on the day of Quraidha (when Banu Quraidha had been completely killed). He who had hair grown on pubes was killed, and he who had not hair on pubes, was let off. I was among those who had not attained puberty, so I was let off to go away.” (Sunan ibnu Majah, The One against Whom a Punishment is not Imperative, Hadeeth 2541)

We benefit from this hadeeth, that it is permissible to show your private parts when it is necessary.

Also, having wet dreams is from among the signs of maturity.

Hadeeth #118

ﺔﺿﺎﺤﺘﺳﻹÇ(Istihaadhah) – the blood that comes out of the uterus of a woman [abnormally] at other than it’s specific time. The blood of istihaadhah is very light and red. The Prophet (ﻰﻠﺻﷲÇﻪﻴﻠﻋæﻢﻠﺱ) said that the color of the blood of menstruation is dark and it is known by its strong smell.

Abu Hatim termed this hadeeth as munkar. The source of this hadeeth is in the two saheehs fromthe hadeeth of Aisha (ﺎﻬﻨﻋﻲﺿÑﷲÇ) that the Prophet (ﻰﻠﺻﷲÇﻪﻴﻠﻋæﻢﻠﺱ) said: “So when your real menses begins give up your prayers and when it has finished wash off the blood (take a bath) and offer your prayers.” (Saheeh Bukharee, Book of Menses, Hadeeth #229)

The hadeeth benefits us that the woman who is tested by the bleeding of istihaadhah and she is able to distinguish her menses, she considers those days the days of hayd. Thus, the woman who is able to identify her menses, then she depends on that and treat those days as the days of hayd. When the signs of hayd disappears, she takes her bath and considers herself taahir (pure).

The second kind of bleeding is in the case of a woman who has non-stop istihaadhah and she knows the time of her menses. In this case, she considers those known days, the days of hayd and the rest the days of istihaadhah.

The third kind of bleeding is in the case of a women who does not have regular menses, nor can she recognize (identify) her menses, then she designates 6-7 days every month for menses, as for the majority of the women. For further information, refer to the books: The Natural Blood of a Woman by Ibn `Uthaymeen, and Fiqh-us Sunnah Vol. 1, by Sayyid Sabiq.

In summary, a person who is tried with istihaadhah falls under one of the following categories:

1. The women who have regular menses and know those days, treat those known days as the days of hayd.

2. Those who are able to distinguish the blood of the menses from that which is not, treat those known days as the days of hayd.

3. Those who do not have regular menses and they are unable to distinguish the blood of the menses from other kinds of blood, the days of hayd are like that of the majority of the women (i.e. 6-7 days).

In the hadeeth of Asma bintu ‘Umays, the word (ﻦÂﺮﻣ) – it is a container used for washing clothes. This hadeeth was mentioned in As Saheeh Musnad Mimma Laysa Fis Saheehayn Vol 2, pg. 456. In the hadeeth, it is mustahaab (recomended) to take a ghusl for Dhuhr and Asr, a ghusl for Maghrib and ‘Ishaa’, and a ghusl for Fajr. This is from the istihbaab, and it’s not wajib.

Sitting in the mirkan is a way that helps those who are tried with istihaadhah to distinguish the blood of the hayd from other kinds of blood. If the color of the water turns dark red, it is hayd. But, if the color of the water in the mirkan turns yellowish, it is istihaadhah. “and in between those times she should perform ablution” – this means if she takes a ghusl for Dhuhr, she makes wudhoo for Salaatul Asr. If she takes a ghusl for Maghrib, she has to make wudhoo for Salaatul ‘Ishaa.

Hadeeth #119

Hamna bintu Jahsh (ﻋﺎﻬﻨﻲﺿÑﷲÇ) is a Sahaabiyyah (a female companion of the Prophet) and she is a sister of Zaynab (the wife of the Prophet ﻰﻠﺻﷲÇﻪﻴﻠﻋæﻢﻠﺱ). Hamna is one of those who was involved in the event of ﻚﻓﻹÇ. As for Zaynab, Allaah protected her from being involved because of her piety.

Imam Ash-Shawkani (ﻪﻤﺣÑﷲÇ) mentioned in Nayl Al-Awtar that the word ﺔﻀÂÑ – means that the Shaytaan found a way to interfere in the affairs of her deen, her tahaarh and her salaah. ÊﺄﻘﻨﺘﺳÇ – means to become purified

Al-Bukharee graded the hadeeth hasan, and Tirmidhee was too easy when he was authenticating hadeeth.

In this hadeeth, we benefit that those who have been tested with the istihaadhah, it’s mustahaab (recommended) for them to delay Dhuhr and to take a bath for Dhuhr and Asr, and likewise to take a ghusl for Maghrib and ‘Ishaa, and to take a ghusl for Fajr. This is mustahaab, not wajib.

ﺐﺠﻋÃﻦﻳﺮﻣﻷÇﻲﻟÅ- meaning the second option which is taking ghusl for every two salaah.

However, some of the scholars said that this section of the hadith is not from the Prophet sallaalaahu `alaihi wasallam, and Allaah knows best.

Hadeeth #120

Umm Habiba is the sister of Zaynab and Hamna. This hadeeth is reported by Muslim. In this hadeeth, we benefit the permissibility of asking Ahlul-Dhikr. Also, as in the hadeeth of Aisha (ﺎﻬﻨﻋﻲﺿÑﷲÇ), we benefit of showing that the women refrains from praying and fasting.

In the hadeeth, it mentions taking a ghusl for every salaah. This part of the hadeeth is from herself, and not the Prophet (ﻰﻠﺻﷲÇﻪﻴﻠﻋæﻢﻠﺱ). The Prophet commanded her to take one ghusl when her menses was over.

Istihaadhah nullifies the wudhoo. This is from the jumhoor (majority) of Ahlul ‘Ilm. The mustahadhah has to make wudhoo for every prayer.

This is for women who have regular menses, who know when the menses starts and ends, and how many days she will be menstruating.

Hadeeth #121

The words (ﺪﻌﺑﺮﻬﻄﻟÇ) (after purification) does not exist in Al-Bukharee. This is the saying of Abu Dawud, which is authentic as well.

ÉÑﺪﻜﻟÇ- muddy (It’s color is like a dirty water.)

ÉﺮﻔﺼﻟÇ- yellow

In this hadeeth, a woman who experiences kudrah and sufrah at other than the time of menstruation, is not considered hayd. This is the literal meaning of the hadeeth. However, the understanding of the hadeeth indicates that if the kudrah or sufrah is experienced during the time of hayd, it is considered hayd.

Umm Atiyyah’s name is Nusaybah. The taharrah refers to one of the two things: the white discharge from the uterus or the dryness in the private area (i,e. stopping of the discharge or bleeding from the uterus).

If a woman experiences the kudrah and the sufrah a day, two, or three before the days of her actual menses, she will not consider it to be part of the hayd, as the hadeeth of Umm `Atiyyah indicates.

Hadeeth #122

In this hadeeth, we learn that we should be different from the Jews and not do not follow them. Also there is the prohibition to have sexual intercourse when the woman is menstruating.

ÍﺎﻜﻨﻟÇ- means sexual intercourse. Inside the hadeeth, it is permissible to have any sexual relationship that does not include penetration with the one who is menstruating.

Hadeeth #123

There are three types of Mubasharah (Éﺮﺷﺎﺒﻣ) while menstruating: (This word has many meanings. It could mean sexual intercourse, caressing by man and women, touching skin to skin, to go to bed with, or copulate with. You will look have to look at the sentence to find the appropriate definition.)

1. Éﺮﺷﺎﺒﻣ Intercourse – penetrating her private part. This is haraam by the Kitaab and the Sunnah and this is the ijmaa’ (consensus) of Ahlul ‘Ilm.

2. Éﺮﺷﺎﺒﻣhaving sex in the area between knee and navel excluding the private part. This is impermissible according to most of the ‘Ulaamah. However, there are a group from the ‘Ulaamah that say that it is permissible because of the hadeeth of Aisha (ﺎﻬﻨﻋ ﻲﺿÑﷲÇ) and this is the most correct opinion. But, if the person fears falling into the haraam, then he stays away.

The Prophet (ﻰﻠﺻﷲÇﻪﻴﻠﻋæﻢﻠﺱ) said he who avoids doubtful matters clears himself in regard to his religion and honor, but he who falls into doubtful matters falls into that which is unlawful, like the shepherd who pastures around a sanctuary, all but grazing therein. Truly every king has a sanctuary, and truly Allah’s sanctuary is His prohibitions.

3. Éﺮﺷﺎﺒﻣfrom above the navel and below the knee. This is permissible.

ÑÇﺰﺗÃ- means to wear an izar as Ibn Hajar mentioned in Fathul Baree Vol.1, pg. 404 (i.e. she ties the izar tight around her waist.

The fuquhaa (Imaams of Fiqh) say the parts that need to be covered are the body parts that are between the navel as it is the norm.

Éﺮﺷﺎﺒﻣ- means touching skin to skin. Wallaahu A’laam


8 thoughts on “Menstruation”

  1. Assalamu alaykum warahmatullah wabarakatuh!
    I just wrote to show my appreciation and gratitude for these beautiful articles posted,they’re really great! May Allah SWT continue to reward you abundantly. Again, I was wondering if it’s possible for me to post some of those on my wall on facebook referencing your blog. Jazaakallah Khair!

  2. Wa alaikum salam wa rahmatullah wa barakatuh

    Ameen and the same for you ameen.

    All thanks and praise is for Allah alone!

    Yes please do, I don’t own any articles except my own lol. Thank you very much for asking my permission though.

    Wa iyaki,
    Tara Umm Omar

  3. salam during period if clothes become dirty during nite and we come to know that in morning but the bedsheet is clean so we have to remove bedsheet or it ok if don?

  4. Salaamz…really helpful n satisfactory…ve been going through this abnormal bleeding after a miscarriage for last 3 plus months…i wana know…wat to do during umrah…Tawaf e kaba…if u r still bleeding in on n off modes??

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