Women

15th April 2026

السلام عليكم و رحمة الله و بركاته

Question: I have an important question. What is the Islamic ruling on veneers? I have a few cracks in my teeth, but most are ok but my dentist advised me to consider wearing veneers as they are cost effective. Please provide a detailed answer.

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer In reference to the above question, veneers are hardened fitten shells that are placed onto the surface of the teeth. They are primarily used to correct the asteroid appearance of the smile. Teeth that are broken, chipped, stained or misshapen can be corrected by the application of veneers and restore teeth back to their desired look. Although, they aid little in improving the strength and minimizing decay.

There are 4 types of veneers

• Composite veneers – Tooth coloured composite resin that is applied onto the tooth surface, it is hardened and shaped by a curing light.
• Porcelain veneers – These veneers require the tooth enamel to be shaved off to roughen the surface. Porcelain shells are then secured over the teeth.
• No prep veneers – These are porcelain or resin shells that are bonded directly onto the teeth. They require minima enamel removal and are usually a preferred choice due to cost effectiveness.
• Removable veneers – These veneers are a custom fit, set moulds that can be applied directly onto the top and bottom teeth.

During the process of purchasing veneers the initial appointment consists of the dentist making moulds of the teeth in order to take impressions and cushion make a veneer set. They will also examine the colour and shape of the teeth to ensure they are a correct match. Once the veneers are ready depending on the type, they are bonded to the teeth using dental cement.

Depending in the type of veneers purchased specifically composite and porcelain they have a lifespan of 10-15 years. They are strong at resisting stains and chips to the teeth as well as looking aesthetically pleasing. However, veneers do come with some disadvantages, with the first 3 types of veneers there is likely to be some loss of the natural enamel which are irreversible effects veneers can also cause the teeth to become more prone to sensitivity and dislodging of the natural teeth.[1]

As a general rule, Islām prohibits any type of tagh’yyeer: permanent/ or long term alteration to the any form or part of the body. This is due to the Hadith in which he cursed the women who have their teeth separated (Al Muatanammisaat) (for adornment purposes) those who change their natural features, thus altering the creation of Allāh. It is mentioned in Fatawa Zakariyya that any alteration to the body for the sake of beautification and fashion will certainly be prohibited.[2][3] During the process of veneers the teeth are shaved and filed which is an irreversible process in order to prep them for the upcoming application. Veneers are primarily used to fulfil the aesthetic purpose of the teeth; there is no genuine need from an Islamic purpose to purchase them.[4] This is regarding the first three types only as they are permanent.

Contrarily, the fourth type of no prep veneers are permissible to apply if it is done to beautify oneself for their spouse, as these veneers are reversible and do not require shaving of the tooth enamel, and no permanent changes are made to the teeth beneath which does not fall under the prohibition of tagh’yyeer, therefore permissible whilst also remembering not to apply this type for wrongful purposes.

Important note that although permanent types of veneers as explained above are not permitted, it will be allowed in exceptional cases for restoring the natural appearance only for instance, for corrective procedures when the teeth are chipped or broken that may cause difficulties when eating, talking etc or restoring damaged teeth.[5]

[Allāh Knows Best]

Written by:  Muftiya Gul-e-Maryam         Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam  

JKN Fatawa Department

[1] For more details, see https://www.bupa.co.uk/dental/dental-care/treatments/fillings-crowns-veneers/veneers

[2] Fatawa Zakariyya, Vol 4, Pg 412

[4] Jadid Fiqhi Masail, Vol 1, Pg 208-209

Fatawa Darul Uloom Zakariyya,, Vol, 6, Pg 809

[5] انسانی جسم ایسے تصرفات جو اپنی خیال میں محض زینت کے قبیل سے ہوں درست نہیں ، ہاں ازالہ عیب جائز ہے مثلا ٹوٹے

ہوۓ دانت کی جگہ دوسرا دانت لگوانا جائز ہے کیونکہ یہ ازالہ عیب ہے اسی  طرح نکلے ہوۓ دانتوں کو برابر بہی درست ہے، مصنوعی ناک کان لگوانا بہی درست ہے تاکہ عیب دور ہو جاۓ لیکن دانتوں کے فاصلہ پیدا کرنا درست نہیں ہے کیونکہ  یہ اس کے خیال میں حسن ہے جس کو فرضی حسن کہہ سکتے ہیں حقیقت سے اس کا کوئی طعلق نہیں ہے

Mirqat Sharh Mishkat vol 7, p. 2819

 وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ: لَعَنَ اللَّهُ الْوَاشِمَاتِ وَالْمُسْتَوْشِمَاتِ وَالْمُتَنَمِّصَاتِ وَالْمُتَفَلِّجَاتِ لِلْحُسْنِ الْمُغَيِّرَاتِ خَلْقَ اللَّهِ

(وَالْمُتَفَلِّجَاتِ) : بِكَسْرِ اللَّامِ الْمُشَدَّدَةِ، وَهِيَ الَّتِي تَطْلُبُ الْفَلَجَ، وَهُوَ بِالتَّحْرِيكِ فُرْجَةٌ مَا بَيْنَ الثَّنَايَا وَالرُّبَاعِيَّاتِ، وَالْفَرْقُ بَيْنَ السِّنِينَ عَلَى مَا فِي النِّهَايَةِ، وَالْمُرَادُ بِهِنَّ النِّسَاءُ اللَّاتِي تَفْعَلُ ذَلِكَ بِأَسْنَانِهِنَّ رَغْبَةً فِي التَّحْسِينِ، وَقَالَ بَعْضُهُمْ: هِيَ الَّتِي تُبَاعِدُ مَا بَيْنَ الثَّنَايَا وَالرُّبَاعِيَّاتِ بِتَرْقِيقِ الْأَسْنَانِ بِنَحْوِ الْمِبْرَدِ، وَقِيلَ: هِيَ الَّتِي تُرَقِّقُ الْأَسْنَانَ وَتُزَيِّنُهَا، وَاللَّامُ فِي قَوْلِهِ: (لِلْحُسْنِ) : لِلتَّعْلِيلِ، وَيَجُوزُ أَنْ يَكُونَ التَّنَازُعُ فِيهِ بَيْنَ الْأَفْعَالِ الْمَذْكُورَةِ، وَالْأَظْهَرُ أَنْ يَتَعَلَّقَ بِالْأَخِيرِ. قَالَ النَّوَوِيُّ: فِيهِ إِشَارَةٌ إِلَى أَنَّ الْحَرَامَ هُوَ الْمَفْعُولُ لِطَلَبِ الْحُسْنِ، أَمَّا لَوِ احْتَاجَتْ إِلَيْهِ لِعِلَاجٍ أَوْ عَيْبٍ فِي السِّنِّ وَنَحْوِهِ فَلَا بَأْسَ بِهِ

21^st October 2025

السلام عليكم و رحمة الله و بركاته

 Question: If I’m on my periods, can I as part of my night routine, allowed to recite the following;

• Quranic ayats – ayat ul qursi, 4 quls, surah duha, other duas from Quran etc
• Durood
• Other general duas not from the Quran
• Does it make a difference if you touch these or read off memory

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to the above query, it is prohibited for a menstruating woman to recite verses from the Quran or touch the mushaf[1]. However, if she is reciting dua’s or verses for dua i.e. Ayatul Kursi she is allowed to do so, given that she is intending to read under the purpose of dua and not as recitation of the Quran. [2]She is also allowed to recite durood in the state of menses as there are no restrictions around this. If she is reciting such duas from the Quran, she should refrain touching the mushaf as this is prohibited[3]. There is no harm in reciting these verses for the purpose of dua from memory. [4]

Written by: Apa Sumayyah Abdul Alim

Reviewed by: Mufti Abdul Waheed

Attested by : Shaikh Mufti Saiful Islam

JKN Fatwa Department

. [1] Al bahrur Raiq Kitaab Taharah babul Haidh vol 1 pg 204

ه السَّابِعُ: يُحَرِّمُ مَسَّ الْمُصْحَفِ  وَحَمْل

الثَّامِنُ: يُحَرِّمُ قِرَاءَةَ الْقُرْآنِ.

Fatawa Hindiyyah Kitaab Tahaara  baab dimaa al mukhtassa bin nisaa vol 1 pg 36

وَمِنْهَا) حُرْمَةُ  مَسِّ الْمُصْحَفِ  لَا يَجُوزُ لَهُمَا وَلِلْجُنُبِ وَالْمُحْدِثِ مَس الْمُصْحَفِ إلَّا بِغِلَافٍ مُتَجَافٍ عَنْهُ كَالْخَرِيطَةِ وَالْجِلْدِ الْغَيْرِ الْمُشَرَّزِ لَا بِمَا هُوَ مُتَّصِلٌ بِهِ، هُوَ الصَّحِيحُ. هَكَذَا فِي الْهِدَايَةِ وَعَلَيْهِ الْفَتْوَى. كَذَا فِي الْجَوْهَرَةِ النَّيِّرَةِ.

[2] Raddul mukhtar Kitaab Tahaara baabul haidh vol 1 pg 291

ويجوز لهما قراءة الآية بقصد الدعاء والثناء لا بقصد التلاوة

Al bahrur Raaiq Kitaab Tahaara  baabul Haidh vol 1 pg 203

ويجوز للجنب والحائض قراءة بعض الآيات إذا كان بقصد الدعاء أو الثناء كآية الكرسي وسورة الإخلاص

[3] Raddul Mukhtar Kitaab Tahaara Baabul Haidh vol 1 pg 290

فلا يجوز للجنب ولا للحائض مسه

[4] Fatawa Hindiyyah KItaab Tahaara Baabul Dimaa al Mukhtassa bin nisaa vol 1 pg 36

ويجوز للحائض أن تنظر في المصحف وتقرأه في قلبها من غير تحريك لسانها

25^th August 2025

السلام عليكم و رحمة الله و بركاته

Question: I have an urgent question regarding the rules of haydh and I require a quick response as I need to know if I should be fasting, praying etc. I started my period on the 29^th of March 2025. I finished my period on the 4^th of April around Asr time. This was my normal period, and it followed my normal habits. My next period was due on 22^nd of April but on the 6^th of April, I took a contraceptive pill and one of the symptoms of these is irregular bleeding. So, I started bleeding on 11^th of April but was an irregular bleeding and it continued until the 19^th of April. So, since I have exceeded my 15 days of minimum purity, do I now classify this as a period even though I know it’s not my usual period? Please tell me if I should stop praying and fasting.

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to your query regarding whether you should classify the current bleeding of the 19^th of April as a period and whether or not you should stop praying and fasting, this is how we will break it down:

29^th March – 4^th April 2025 (‘Asr time) – your normal period.

11^th April – 19^th April 2025 – Irregular bleeding.

We will apply some key principles of the Ḥanafī madhab in relation to your haydh: The minimum haydh is 3 days and 3 nights (72 hours) and the maximum haydh is 10 days and 10 nights (240 hours). The minimum period of purity (tuhr) between two periods is 15 full days. Any bleeding before 15 days is classed as istihādah (irregular bleeding) and not haydh.[i]

You became pure 4^th April at ‘Asr time. From this point we will count 15 full days. That takes us to 19^th April at ‘Asr. So, 4^th April to 19^th April = 15 days of purity completed.

The bleeding from 11^th – 19^th April (around the time of ‘Asr) you had not yet completed 15 full days of purity, therefore, this bleeding was istihādah and not haydh. During this period, you must pray, fast and make wudhū for each salāh time, even if your bleeding resembles period blood. On the 19^th of April your 15^th day (360 hours) of purity completes on your marked end time* around ‘Asr.

*Your marked end time (of purity) must be calculated as EXACTLY 15 full days from the last time you bled. This is 360 hours. So, for example, say your period finished 4^th April 4:00pm (Asr time), so 15 full days of purity will be calculated until to 19^th April at 4:00pm.

From the 19^th of April, your marked end time, for example, 4:00pm – if you bled after this and it continued for at least 3 full days (72 hours) – it will be classed as a period. If it stops before 72 hours, this is istihādah (irregular bleeding) and you will be expected to fast and pray, making wudū for every salāh time. You would need to stop praying and fasting once you see blood on your marked time (after 4:00 pm, for example) on the 19^th April. You will use your previous cycle habit of about 7 days to decide when to stop fasting and praying if you continue to experience irregular bleeding during this cycle.[ii]

[Allāh Knows Best]

Written by:  Apa Zakiya Saeeda      Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam      

JKN Fatawa Department

[i] Hāshiyah ibn ‘Ābidīn, Kitāb at-Tahārah,Bāb al-Hayd, Vol. 1, Page 283-284

 (أَقَلُّهُ ثَلَاثَةٌ بِلَيَالِيِهَا) الثَّلَاثِ، فَالْإِضَافَةُ لِبَيَانِ الْعَدَدِ الْمُقَدَّرِ بِالسَّاعَاتِ الْفَلَكِيَّةِ لَا لِلِاخْتِصَاصِ، فَلَا يَلْزَمُ كَوْنُهَا لَيَالِيَ تِلْكَ الْأَيَّامِ؛ وَكَذَا قَوْلُهُ (وَأَكْثَرُهُ عَشْرَةٌ) بِعَشْرِ لَيَالٍ، كَذَا رَوَاهُ الدَّارَقُطْنِيّ وَغَيْرُهُ.

(وَأَقَلُّ الطُّهْرِ) بَيْنَ الْحَيْضَتَيْنِ أَوْ النِّفَاسِ وَالْحَيْضِ (خَمْسَةَ عَشَرَ يَوْمًا) وَلَيَالِيهَا إجْمَاعًا (وَلَا حَدَّ لِأَكْثَرِهِ) ، إنْ اسْتَغْرَقَ الْعُمُرَ (إلَّا عِنْدَ) الِاحْتِيَاجِ إلَى (نَصْبِ عَادَةٍ لَهَا إذَا اسْتَمَرَّ) بِهَا (الدَّمُ) فَيُحَدُّ لِأَجْلِ الْعِدَّةِ بِشَهْرَيْنِ بِهِ يُفْتَى،

[ii] Badā’i us Sanā’I, Kitāb at-Tahārah, Vol. 1, Page 41

(وَأَمَّا) صَاحِبَةُ الْعَادَّةِ فِي الْحَيْض إذَا كَانَتْ عَادَتُهَا  عَشْرَةً فَزَادَ  الدَّمُ عَلَيْهَا فَالزِّيَادَةُ اسْتِحَاضَةٌ، وَإِنْ كَانَتْ عَادَتُهَا خَمْسَةً فَالزِّيَادَةُ عَلَيْهَا حَيْضٌ مَعَهَا إلَى تَمَامِ الْعَشَرَةِ لِمَا ذَكَرْنَا فِي الْمُبْتَدَأَةِ بِالْحَيْضِ، وَإِنْ جَاوَزَ الْعَشَرَةَ فَعَادَتُهَا حَيْضٌ، وَمَا زَادَ عَلَيْهَا اسْتِحَاضَةٌ لِقَوْلِ النَّبِيِّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – «الْمُسْتَحَاضَةُ تَدَعُ الصَّلَاةَ أَيَّامَ أَقْرَائِهَا» أَيْ: أَيَّامُ حَيْضِهَا، وَلِأَنَّ مَا رَأَتْ فِي أَيَّامِهَا حَيْضٌ بِيَقِينٍ، وَمَا زَادَ عَلَى الْعَشَرَةِ اسْتِحَاضَةٌ بِيَقِينٍ، وَمَا بَيْنَ ذَلِكَ مُتَرَدِّدٌ بَيْنَ أَنْ يُلْحَقَ بِمَا قَبْلَهُ فَيَكُونُ حَيْضًا، فَلَا تُصَلِّي، وَبَيْنَ أَنْ يُلْحَقَ بِمَا بَعْدَهُ فَيَكُونُ اسْتِحَاضَةً فَتُصَلِّي، فَلَا تَتْرُكُ الصَّلَاةَ بِالشَّكِّ،

11^th December 2024

السلام عليكم و رحمة الله و بركاته

Question: Can I physically touch and read Qur’anic ayahs (both English and Arabic) and English tafseer whilst on my periods? Can this be read even if I don’t physically touch the words? Kindly explain the ruling.

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to your query, it is not permissible for a menstruating woman to physically touch or recite the Quranic verses.[1] The Messenger of Allāh sallallahu alayhi wasallam forbade a menstruating woman and a person in the state of Janabah (major ritual impurity) from reciting any portion of the Quran.[2] However, if she recites a portion of the Quran with the intention of Dua then it is permissible. These must be those selected verses that have the meaning of supplication and are only recited with the intention of Dua.[3] It is permissible for her to read the English translation of the Quran whilst menstruating but cannot touch any of the Arabic verses.

Regarding the tafseer books; Arabic or English, the jurists permit a menstruating woman to read and touch them, with the condition that the commentary content must exceed the verses. If the tafseer is made up of mainly Quranic ayahs with minimal commentary, then she cannot touch nor recite from this either.[4]

[Allāh Knows Best]

Written by:  Apa Samrena Kashaf         Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam      

JKN Fatawa Department

[1] Ibn Humam, Fathul Qadeer, Kitabul Haidh, Vol.1, page 167

(وَلَيْسَ لِلْحَائِضِ وَالْجُنُبِ وَالنُّفَسَاءِ قِرَاءَةُ الْقُرْآنِ) لِقَوْلِهِ ﵊ «لَا تَقْرَأُ الْحَائِضُ وَلَا الْجُنُبُ شَيْئًا مِنْ الْقُرْآنِ» وَهُوَ حُجَّةٌ عَلَى مَالِكٍ ﵀ فِي الْحَائِضِ، وَهُوَ بِإِطْلَاقِهِ يَتَنَاوَلُ مَا دُونَ الْآيَةِ(وَلَيْسَ لِلْحَائِضِ وَالْجُنُبِ وَالنُّفَسَاءِ قِرَاءَةُ الْقُرْآنِ) لِقَوْلِهِ ﵊ «لَا تَقْرَأُ الْحَائِضُ وَلَا الْجُنُبُ شَيْئًا مِنْ الْقُرْآنِ» وَهُوَ حُجَّةٌ عَلَى مَالِكٍ ﵀ فِي الْحَائِضِ، وَهُوَ بِإِطْلَاقِهِ يَتَنَاوَلُ مَا دُونَ الْآيَةِ

[2] Jami’ Tirmidhi, Kitabut Taharah, Vol.1, Hadeeth 131

حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، وَالْحَسَنُ بْنُ عَرَفَةَ، قَالاَ حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَيَّاشٍ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏”‏ لاَ تَقْرَإِ الْحَائِضُ وَلاَ الْجُنُبُ شَيْئًا مِنَ الْقُرْآنِ ‏

[3] Ibn Abidin, Raddul Muhtar, Kitabul Haidh, Vol.1, page 293

(قَوْلُهُ وَقِرَاءَةُ قُرْآنٍ) أَيْ وَلَوْ دُونَ آيَةٍ مِنْ الْمَرْكَبَاتِ لَا الْمُفْرَدَاتِ؛ لِأَنَّهُ جُوِّزَ لِلْحَائِضِ الْمُعَلِّمَةِ تَعْلِيمُهُ كَلِمَةً كَلِمَةً كَمَا قَدَّمْنَاهُ وَكَالْقُرْآنِ التَّوْرَاةُ وَالْإِنْجِيلُ وَالزَّبُورُ كَمَا قَدَّمَهُ الْمُصَنِّفُ (قَوْلُهُ بِقَصْدِهِ) فَلَوْ قَرَأَتْ الْفَاتِحَةَ عَلَى وَجْهِ الدُّعَاءِ أَوْ شَيْئًا مِنْ الْآيَاتِ الَّتِي فِيهَا مَعْنَى الدُّعَاءِ وَلَمْ تُرِدْ الْقِرَاءَةَ لَا بَأْسَ بِهِ كَمَا قَدَّمْنَاهُ عَنْ الْعُيُونِ لِأَبِي اللَّيْثِ وَأَنَّ مَفْهُومَهُ أَنَّ مَا لَيْسَ فِيهِ مَعْنَى الدُّعَاءِ كَسُورَةِ أَبِي لَهَبٍ لَا يُؤَثِّرُ فِيهِ قَصْدُ غَيْرِ الْقُرْآنِيَّةِ (قَوْلُهُ وَمَسُّهُ) أَيْ الْقُرْآنِ وَلَوْ فِي لَوْحٍ أَوْ دِرْهَمٍ أَوْ حَائِطٍ، لَكِنْ لَا يُمْنَعُ إلَّا مِنْ مَسِّ الْمَكْتُوبِ، بِخِلَافِ الْمُصْحَفِ فَلَا يَجُوزُ مَسُّ الْجِلْدِ وَمَوْضِعِ الْبَيَاضِ مِنْهُ.

[4] Molana Khalid Saifullah Rahmani, Kitabul Fatawa, Vol.2, Kitabul Haidh, page 102

6^th August 2024

السلام عليكم و رحمة الله و بركاته

Question:  My question is about composite bonding on my teeth. From my two front teeth, 1 tooth is noticeably a little more forward than the other tooth which has always been my insecurity however I never got braces due to being embarrassed. The dentist said she will put composite bonding on to level the teeth and will bring 1 tooth more forward so you cannot tell one is more forward than other. Also with the composite bonding, can I also close a small gap between my 2 front teeth too?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to the above question, composite bonding is the attachment of resin molecules to the teeth to either restore broken structure or for other cosmetic reasons. This procedure is permissible for restoring the natural look for instance, repairing cracked or fractured teeth that cause difficulty in eating or talking or realigning the disorderly teeth which is so severe that it appears unnatural. Composite bonding procedure can be adopted to fix the unnatural defect so to create ease.[1] However, if there is no unnatural defect but someone only wishes to further beautify themselves by straightening their teeth then this is not permissible and must be avoided.[2] Bodily parts must be left in their natural state and changing them could potentially fall under taghyeer khalq Allāh (changing the natural creation of Allāh). One must bear in mind that a person should be grateful of the natural look that Allāh has created them on. Insecurities arise due to not being content with one’s natural looks by overthinking the minor defect (such as one tooth slightly forward and out of place or a small gap) and the fear of what people will say. Such reasons provide no justification in undergoing certain procedures to alter one’s natural looks. We must learn to exercise patience and be content with what Allāh has given us.

[Allāh Knows Best]

Written by:  Apa Gul-e-Maryam         Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1]  Sharah Nawawi A’la Muslim, Hadith No 2125, Vol 14 , Pg 106

بالفاء والجيم والمراد مفلجات الأسنان بأن تبرد ما بين أسنانها الثنايا والرباعيات وهو من الفلج بفتح الفاء واللام وهي فرجة بين الثنايا والرباعيات وتفعل ذلك العجوز ومن قاربتها في السن إظهارا للصغر وحسن الأسنان لأن هذه الفرجة اللطيفة بين الأسنان تكون للبنات الصغار

Mirqat Sharh Mishkat vol 7, p. 2819

وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ: لَعَنَ اللَّهُ الْوَاشِمَاتِ وَالْمُسْتَوْشِمَاتِ وَالْمُتَنَمِّصَاتِ وَالْمُتَفَلِّجَاتِ لِلْحُسْنِ الْمُغَيِّرَاتِ خَلْقَ اللَّهِ

(وَالْمُتَفَلِّجَاتِ) : بِكَسْرِ اللَّامِ الْمُشَدَّدَةِ، وَهِيَ الَّتِي تَطْلُبُ الْفَلَجَ، وَهُوَ بِالتَّحْرِيكِ فُرْجَةٌ مَا بَيْنَ الثَّنَايَا وَالرُّبَاعِيَّاتِ، وَالْفَرْقُ بَيْنَ السِّنِينَ عَلَى مَا فِي النِّهَايَةِ، وَالْمُرَادُ بِهِنَّ النِّسَاءُ اللَّاتِي تَفْعَلُ ذَلِكَ بِأَسْنَانِهِنَّ رَغْبَةً فِي التَّحْسِينِ، وَقَالَ بَعْضُهُمْ: هِيَ الَّتِي تُبَاعِدُ مَا بَيْنَ الثَّنَايَا وَالرُّبَاعِيَّاتِ بِتَرْقِيقِ الْأَسْنَانِ بِنَحْوِ الْمِبْرَدِ، وَقِيلَ: هِيَ الَّتِي تُرَقِّقُ الْأَسْنَانَ وَتُزَيِّنُهَا، وَاللَّامُ فِي قَوْلِهِ: (لِلْحُسْنِ) : لِلتَّعْلِيلِ، وَيَجُوزُ أَنْ يَكُونَ التَّنَازُعُ فِيهِ بَيْنَ الْأَفْعَالِ الْمَذْكُورَةِ، وَالْأَظْهَرُ أَنْ يَتَعَلَّقَ بِالْأَخِيرِ. قَالَ النَّوَوِيُّ: فِيهِ إِشَارَةٌ إِلَى أَنَّ الْحَرَامَ هُوَ الْمَفْعُولُ لِطَلَبِ الْحُسْنِ، أَمَّا لَوِ احْتَاجَتْ إِلَيْهِ لِعِلَاجٍ أَوْ عَيْبٍ فِي السِّنِّ وَنَحْوِهِ فَلَا بَأْسَ بِهِ.

[2] Sharah Sahih Bukhari Li Ibn Battaal, , Vol 9, Pg 167

فى هذا الحديث البيان عن رسول الله أنه لا يجوز لامرأة تغيير شىء من خلقها الذى خلقها الله عليه بزيادة فيه أو نقص منه التماس التحسن به لزوج أو غيره، لأن ذلك نقض منها خلقها إلى غير هيئته، وسواء فلجت اسنانها المستوية البنية ووشرتها أو كانت لها أسنان طوال فقطعت طلبا للحسن

7^th February 2024

Question: A woman has had a major operation on her tummy as well as a hysterectomy. She is recovering but is very limited in her ability to move about for the next few weeks, she also has vaginal bleeding (not menstrual). Is she able to perform Tayyumum and perform her Salāh in sitting position during the next few weeks until she has recovered?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

Concerning your case in question, there are three parts to it which will be addressed separately. The first part concerns the vaginal bleeding. This bleeding will not be classed as Haydh (menstruation) but Istihadah (irregular bleeding) instead which is still the state of purity. This means that Salāh is still necessary. [1] As the sister has had a hysterectomy, her womb/uterus being removed would mean she can no longer menstruate..[2] If it is irregular bleeding (Istihada), then she must renew her wudhu for every Salāh and in doing so, it will automatically expire at the end of every Fardh Salāh time.[3]

The second part is the question of performing Tayyumum. Performing Tayyumum is permissible as a last resort only when water is inaccessible within a one-mile radius or there is fear that using water will increase their illness, make them unwell or pose a threat to their health in general. [4] In the above scenario, if there is no fear of the health deteriorating then she must use water to perform wudhu and Tayyamum would not be permissible.

The third part of the query is regarding praying Salāh whilst sitting. Concession has been given to an unwell/sick person to pray Salāh sitting when standing proves extremely difficult for them. This includes anyone who fears that standing will increase or prolong their illness. If they are able to stand for a duration of their Qiyaam but is unable to stand for the whole period, they may stand the duration they are able to, and then complete whatever remains sitting down. In the above scenario, if the sister is able to stand, she should stand and pray as long as she can and then sit if she unable to continue standing.[5] Otherwise, she can pray sitting altogether if she struggles to stand.

Allāh Knows Best

Written by:  Apa Sumayyah Abdul Alim          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam      

JKN Fatawa Department

[1] Al ikhtiyar- Kitab Taharah, vol 1, p. 26-27

وَ اسْتِحَاضَةٌ  :  وَهُوَ الدَّمُ الْخَارِجُ مِنَ الْفَرْجِ دُونَ الرَّحِمِ.

اسْتِحَاضَةٌ  ; لِأَنَّهُ زَائِدٌ عَلَى تَقْدِيرِ الشَّرْعِ، فَلَا يَكُونُ حَيْضًا وَلَيْسَ بِنِفَاسٍ فَيَكُونُ اسْتِحَاضَةً  ; لِأَنَّ الدِّمَاءَ الْخَارِجَةَ مِنَ الرَّحِمِ مُنْحَصِرَة…..

وَهُوَ لَا يَمْنَعُ الصَّوْمَ وَلَا الصَّلَاةَ وَلَا الْوَطْءَ) لِقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – لِلْمُسْتَحَاضَةِ «تَوَضَّئِي وَصَلِّي وَإِنْ قَطَرَ الدَّمُ عَلَى الْحَصِيرِ قَطْرًا» وَفِي حَدِيثٍ آخَرَ: «إِنَّمَا هُوَ دَمُ عِرْقٍ انْفَجَرَ» ، وَلَا يَمْنَعُ كَالرُّعَافِ

[2] Available at: https://www.nhs.uk/conditions/hysterectomy/

[3] Mabsoot Sarkhasi, Kitab Taharah vol 3, p. 147

وَالِاسْتِحَاضَةُ  اسْتِفْعَالٌ مِنْ الْحَيْضِ «قَالَتْ فَاطِمَةُ بِنْتُ قَيْسٍ – رَضِيَ اللَّهُ عَنْهَا – لِرَسُولِ اللَّهِ: – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – إنِّي أُسْتَحَاضُ فَلَا أَطْهُرُ فَقَالَ: – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – لَيْسَ ذَلِكَ دَمُ حَيْضٍ إنَّمَا هُوَ عِرْقٌ امْتَدَّ أَوْ دَاءٌ اعْتَرَضَ تَوَضَّئِي لِكُلِّ صَلَاةٍ» أَشَارَ إلَى أَنَّهُ فَاسِدٌ لَا يَتَعَلَّقُ بِهِ مَا يَتَعَلَّقُ بِالصَّحِيحِ وَالْفَرْقُ بَيْنَ الصَّحِيحِ وَالْفَاسِدِ مِنْ الدِّمَاءِ مِنْ أَهَمِّ مَا يَحْتَاجُ إلَى مَعْرِفَتِهِ فِي هَذَا الْكِتَابِ

[4]  Fatawa Hindiyyah, Kitāb Salāh, vol 1 p. 28

يَجُوزُ التَّيَمُّمُ لِمَنْ كَانَ بَعِيدًا مِنْ الْمَاءِ مِيلًا هُوَ الْمُخْتَارُ فِي الْمِقْدَارِ سَوَاءٌ كَانَ خَارِجَ الْمِصْرِ أَوْ فِيهِ وَهُوَ الصَّحِيحُ وَسَوَاءٌ كَانَ مُسَافِرًا أَوْ مُقِيمًا.

وَلَوْ كَانَ يَجِدُ الْمَاءَ إلَّا أَنَّهُ مَرِيضٌ يَخَافُ إنْ اسْتَعْمَلَ الْمَاءَ اشْتَدَّ مَرَضُهُ أَوْ أَبْطَأَ بُرْؤُهُ يَتَيَمَّمُ لَا فَرْقَ بَيْنَ أَنْ يَشْتَدَّ بِالتَّحَرُّكِ كَالْمُشْتَكِي مِنْ الْعَرَقِ الْمَدَنِيِّ وَالْمَبْطُونِ أَوْ بِالِاسْتِعْمَالِ كَالْجُدَرِيِّ وَنَحْوِهِ أَوْ كَانَ لَا يَجِدُ مَنْ يُوَضِّئُهُ وَلَا يَقْدِرُ بِنَفْسِهِ فَإِنْ وَجَدَ خَادِمًا أَوْ مَا يَسْتَأْجِرُ بِهِ أَجِيرًا أَوْ عِنْدَهُ مَنْ لَوْ اسْتَعَانَ بِهِ أَعَانَهُ فَعَلَى ظَاهِرِ الْمَذْهَبِ أَنَّهُ لَا يَتَيَمَّمُ؛ لِأَنَّهُ قَادِرٌ. كَذَا فِي فَتْحِ الْقَدِيرِ وَيُعْرَفُ ذَلِكَ الْخَوْفُ إمَّا بِغَلَبَةِ الظَّنِّ عَنْ أَمَارَةٍ أَوْ تَجْرِبَةٍ أَوْ إخْبَارِ طَبِيبٍ حَاذِقٍ مُسْلِمٍ غَيْرِ ظَاهِرِ الْفِسْقِ. كَذَا فِي شَرْحِ مُنْيَةِ الْمُصَلِّي لِإِبْرَاهِيمَ الْحَلَبِيِّ.

Fathul Qadeer, Kitāb Salāh, vol 1, p. 123

وَلَوْ كَانَ يَجِدُ الْمَاءَ إلَّا أَنَّهُ مَرِيضٌ يَخَافُ إنْ اسْتَعْمَلَ الْمَاءَ اشْتَدَّ مَرَضُهُ) أَوْ أَبْطَأَ بُرْؤُهُ يَتَيَمَّمُ، وَلَا فَرْقَ بَيْنَ أَنْ يَشْتَدَّ بِالتَّحَرُّكِ كَالْمُشْتَكِي مِنْ الْعَرَقِ الْمُدْنِي وَالْمَبْطُونِ أَوْ بِالِاسْتِعْمَالِ كَالْجُدَرِيِّ وَنَحْوِهِ،

[5] Fatawa Hindiyyah, Kitāb Salāh, vol 1 p. 136

عَجَزَ الْمَرِيضُ عَنْ الْقِيَامِ صَلَّى قَاعِدًا يَرْكَعُ وَيَسْجُدُ، هَكَذَا فِي الْهِدَايَةِ وَأَصَحُّ الْأَقَاوِيلِ فِي تَفْسِيرِ الْعَجْزِ أَنْ يَلْحَقَهُ بِالْقِيَامِ ضَرَرٌ وَعَلَيْهِ الْفَتْوَى، كَذَا

 فِي مِعْرَاجِ الدِّرَايَةِ، وَكَذَلِكَ إذَا خَافَ زِيَادَةَ الْمَرَضِ أَوْ إبْطَاءَ الْبُرْءِ بِالْقِيَامِ أَوْ دَوَرَانِ الرَّأْسِ، كَذَا فِي التَّبْيِينِ أَوْ يَجِدُ وَجَعًا لِذَلِكَ فَإِنْ لَحِقَهُ نَوْعُ مَشَقَّةٍ لَمْ يَجُزْ تَرْكُ ذَلِكَ الْقِيَامِ، كَذَا فِي الْكَافِي.

وَلَوْ كَانَ قَادِرًا عَلَى بَعْضِ الْقِيَامِ دُونَ تَمَامِهِ يُؤْمَرُ بِأَنْ يَقُومَ قَدْرَ مَا يَقْدِرُ حَتَّى إذَا كَانَ قَادِرًا عَلَى أَنْ يُكَبِّرَ قَائِمًا وَلَا يَقْدِرُ عَلَى الْقِيَامِ لِلْقِرَاءَةِ أَوْ كَانَ قَادِرًا عَلَى الْقِيَامِ لِبَعْضِ الْقِرَاءَةِ دُونَ تَمَامِهَا يُؤْمَرُ بِأَنْ يُكَبِّرَ قَائِمًا وَيَقْرَأَ قَدْرَ مَا يَقْدِرُ عَلَيْهِ قَائِمًا ثُمَّ يَقْعُدَ إذَا عَجَزَ قَالَ شَمْسُ الْأَئِمَّةِ الْحَلْوَانِيُّ – رَحِمَهُ اللَّهُ تَعَالَى – هُوَ الْمَذْهَبُ الصَّحِيحُ وَلَوْ تَرَكَ هَذَا خِفْتُ أَنْ لَا تَجُوزَ صَلَاتُهُ، كَذَا فِي الْخُلَاصَةِ.

Fatawa Hindiyyah, Kitāb Salāh, vol 1 p. 77

إِذَا عَجَزَ عَنِ الْقِيَامِ أَوْ خَافَ زِيَادَةَ الْمَرَضِ صَلَّى قَاعِدًا يَرْكَعُ وَيَسْجُدُ، أَوْ مُومِيًا إِنْ عَجَزَ عَنْهُمَا، وَإِنْ عَجَزَ عَنِ الْقُعُودِ أَوْمَأَ مُسْتَلْقِيًا) وَقَدَمَاهُ نَحْوَ الْقِبْلَةِ.

وَلَوْ صَلَّى بَعْضَ صَلَاتِهِ قَائِمًا ثُمَّ عَجَزَ فَهُوَ كَالْعَجْزِ قَبْلَ الشُّرُوعِ) مَعْنَاهُ إِذَا قَدَرَ عَلَى الْقُعُودِ أَتَمَّهَا قَاعِدًا، وَإِنْ عَجَزَ فَمُسْتَلْقِيًا لِأَنَّهُ بِنَاءُ الضَّعِيفِ عَلَى الْقَوِيِّ، وَإِنْ شَرَعَ قَاعِدًا ثُمَّ قَدَرَ عَلَى الْقِيَامِ بَنَى خِلَافًا لِمُحَمَّدٍ بِنَاءً عَلَى مَا تَقَدَّمَ أَنَّ صَلَاةَ الْقَائِمِ خَلْفَ الْقَاعِدِ تَجُوزُ عِنْدَهُمَا خِلَافًا لَهُ.