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This translated version of our original Gujarati Publication entitled “TAHARATUN NISA” contains additional information and a section on Ghusl. It gives us pleasure to note that our Gujarati version was warmly accepted by the Gujarati knowing section of the Community and in order to extend our service to Non-Gujarati knowing section, this translation is being presented which we hope, we will be equally useful. The project was undertaken on the advice of some dignitaries. We had authorized the re-production of our Gujarati Version and this was done through Alamdar Book Depot. The Section on Ghusl prepared by us was also incorporated therein. Since it is our aim to spread religious teachings as much as possible, we do not want to restrict the re-production of this booklet or a portion thereof for that purpose. But, in all fairness, we feel that acknowledgement must be made to the original publishers on all such productions. It is noted with regret that since we published our Gujarati Version, both Ayatullah Sayyed Mohsin Hakeem, the grand Mujtahid and Maulana Sayyed Khadim Hussein Saheb who checked the manuscript of that version have expired. We recite Sura-e-Fateha for them. The checking of this English Version Booklet has been entrusted to Al-Haj Sayyed M. Mehdi Shustary Saheb and Al-Haj Mulla Asgher M. M. Jaffer and we are grateful to them for their services. Owing to the fact that majority of East African Shias are following Ayatullah Sayyed Abulqassim Khui in Taqleed, care has been taken to see that the rules in this booklet conform to his Fatwas; but it is possible that some mistakes may have crept in. Should any reader notice any such mistake, then he is requested to draw attention of the author at P.O. Box 483, Tanga, Tanzania and the latter will be grateful to attend to it. Lastly, it is earnestly requested that those sisters who read this booklet should act in accordance with the rules stated therein in order to let the publisher have the benefit of this effort. AUHTOR 1967

By the Grace of Allah the second edition of this booklet by Muhammadi Cultural Group, Tanga, is put before the community. This is slightly enlarged version than the first one which was translated from its Gujerati version some thirty years ago. The said Gujerati version was reproduced by Alamdar Book Depot in India and the English version by Rahenajaat, Pakistan. The translation of Gujerati version was undertaken at the instance of Al Haj Sayyed M. Mehdi Shustary and the printing also done through his efforts. Since then several mo’ameneen have made efforts to distribute this booklet in East Africa and overseas. In Dubai, Al Haj Gulamali E. Virjee did this work and also undertook the printing and free distribution of Wajibat-e-Namaaz and Shakkiyat-e-Namaaz booklets and also Video Cassettes on Masail-e-Fiqh. May Allah grant all these Moameneen their reward for their efforts in reaching this knowledge of Fiqh to the wider section of the community. This second enlarged edition had been prepared ten years ago at the instance of Al Haj Yusuf G.M. Kermalli of Daressalaam who had also undertaken the printing of it. However, Brother Jabir M. S. Khimjee’s continuous assistance in getting these and other booklets printed on computer needs special thanks and duas from all moameneen. May Allah grant them more taufeeq and award them adequately for their efforts. Other publications by Muhammadi Cultural Group are: (1) Geneological Chart of Ambiya and Maasoomeen with historical information. (2) Ehkam-e-Mayyit (in Gujrati) (3) Aadarsh Jivan ke Nek Sansaar (in Gujrati) (A publication giving regulations regarding married life). (4) Gujerati Tutor (for Urdu and English speaking persons) The Geneological Chart, originally published in Gujerati, was translated in English and fed into computer. This work was commenced by the un-tiring efforts of Al Haj Ali Raza Sagarwalla at Dubai but owing to his early emigration, the remaining work was completed by brothers Mohamed Fazal and Rizwan Walli. The charts in English and Gujerati are available from the address given below. The booklet on Ehkam-e-Mayyit has become unavailable owing to high demand but efforts are in progress to prepare an enlarged version in English. The booklet on rules regarding marriage and married life has been warmly accepted and request have been made to translate it in English and Urdu so that mistakes committed due to lack of knowledge, whereby generations suffer from their ill-effects, can be avoided. Those who wish to print and distribute any of the publications are requested to write to the address given below. Efforts to prepare other booklets on USOOL as well as FIQH are also in progress and your DUAAS are needed to make efforts successful . Despite every care, some errors may have crept into this publications, in which case readers are requested to amend it and advise to P.O. Box 7201, Dubai. This booklet still remains the product of the efforts of Muhammadi Cultural Group, Tanga, and the credit still goes to our said religious society. 10th July 2001 18th Rabiuththani, 1422

Females have three types of discharge of blood, namely, 1. HAEZ - Monthly Discharge (Menses). 2. ISTEHAZA – 3. NIFAS – This appears at the time of delivery (child birth) and remains for a maximum of ten days. Now we describe the first two types of blood discharge. 1. HAEZ: (a) The blood is generally warm, blackish or reddish and is thick, warm and fresh and is discharged with a bit of force. The discharge of HAEZ is usually irritating. (b) Normally Haez is discharged once every month and continues for a minimum period of three days and for a maximum of ten days. (c) HAEZ appears after a female becomes BAALIGH (attains the age of puberty). i.e. 9 years; any discharge before 9 years age is not HAEZ. (d) For non-sadaat ladies HAEZ appears up to 50 years of age (Islamic) and as for sadaat ladies between the age of 50 to 60 years, if it appears with signs of HAEZ or during the period of habit she must act on EHTEYAT. After these ages the respective ladies are known as “YAAESA”. (e) If blood discharge appears to a lady before the age of 9 years (completed Islamic years) and after becoming ‘YAAESA” as described above, it will not be HAEZ. (f) HAEZ can also appear to a pregnant lady and a nursing mother. (g) Where a girl is not sure that she has completed 9 years and she gets a blood discharge, whether it contains the signs of Haez or not, it cannot be considered as HAEZ. (h) Where a lady is doubtful whether she has become “YAAESA” or not and a blood discharge appears to her which she does not know whether it is Haez or not, she should not consider herself a “YAAESA”. (i) It is not necessary that the blood of HAEZ should flow out continuously. It will suffice if the blood is present continuously but discharges intermittently. 2. ISTEHAZA: (a) The blood of ISTEHAZA is cold, light and generally yellowish (although at times its colour may resemble that of HAEZ). (b) There is no limit to the time (duration) of ISTEHAZA. It may remain only for an hour or it may continue even for a month. (c) It is possible for ISTEHAZA to appear before a girl becomes BAALIGH (attains the age of puberty). NOW YOU SHOULD CONTINUOUSLY REFER TO THE CHART GIVEN IN THIS BOOKLET AND READ EXPLANATION THAT FOLLOWS FOR EASE OF UNDERSTANDING.
Click Here to view the Chart

These are two main types of females who may be termed as:- i. Habituals. ii. Non-Habituals. HABITUALS: Those who get Menses (HAEZ) on definite dates and/or for a definite period (number of days). ( Those who see Menses twice in two consecutive months) – These are called ‘ZATU L AADAT”. NON-HABITUALS: Those who do not have a definite date on which Menses would commence or definite period of duration of Menses. These are called “GHAIRE ZATUL AADAT”. In order to fall within the category of “HABITUAL” either or both of the conditions are essential – these are: (i) Date (time – known as WAKT). (ii) Duration (known as ADAD). DATE: Means the date of Islamic month on which the Menses commence e.g. 25th of each month. DURATION: Means the number of days that the Menses continue to discharge from the day of commencement, e.g. it appears for seven days every month. 1. HABITUALS Now we further sub-divide the HABITUAL type into three categories:- (i) Habitual as to Date and Duration (called ZATUL WAKT WAL ADAD) or (WAKTIYYA WA ADADIYYA). (ii) Habitual as to Date (called ZATUL WAKT) or (WAKTIYYA). (iii) Habitual as to Duration (called ZATUL ADAD) or (ADADIYYA). FIRST CATEGORY OF HABITUAL FEMALES: You will observe from the above explanation that there are females whose date of commencement of Menses and the number of days it continues are both fixed. Example: To lady ‘X’ the Menses appear on every 1st day of Islamic month and continue for five days. She is, therefore, “HABITUALS AS TO DATE AND DURATION” (ZATUL WAKT WAL ADAD) or (WAKTIYYA WA ADADIYYA). SECOND CATEGORY OF HABITUAL FEMALES: It may be that a lady has a fixed date when Menses appear to her every month, but the number of days it continues is not fixed. Example: To lady ‘Y’ the Menses appear on 5th on every month, but sometimes it continues for six days, sometimes for eight days and so on. She will, therefore, be termed as “HABITUAL AS TO DATE” (ZATUL WAKT) or (WAKTIYYA). THIRD CATEGORY OF HABITUAL FEMALES Ladies who have no definite date of commencement of Menses, but have fixed number of days during which the Menses flow are called “HABITUAL AS TO DURATION” (ZATUL ADAD) or (ADADIYYA). Example Lady ‘Z’ gets Menses for seven days every month but the date when it commences to discharge is not fixed; sometimes it appears on 1st, sometimes on 5th, sometimes on other dates and so on. Then lady ‘Z’ is “HABITUAL AS TO DURATION.” (ZATUL ADAD) or (ADADIYYA). IT IS IMPORTANT TO REMEMBER THAT MENSES MAY APPEAR ONE OR TWO DAYS EARLIER THAN THE FIXED DATE AND FEMALES FALLING UNDER SUCH CIRCUMSTANCES WILL STILL BE CONSIDERED UNDER THE CATEGORY OF THOSE HAVING FIXED DATE OF COMMENCEMENT – “HABITUAL AS TO DATE” (ZATUL WAKT) or (WAKTIYYA). 2. N0N-HABITUALS Now we shall consider NON-HABITUAL FEMALES. Before we proceed to explain the NON-HABITUALS, we would remind each lady who has read the explanation of “HABITUALS” given above to decide the category of “HABITUALS” under which she falls and act according to the rules of Shariat applicable to her. These are given later in this booklet. If, however, she does not fall under any of the categories of “HABITUALS” she needs to go through the explanation below in respect of “NON-HABITUALS” and then decide her category and act according to rules applicable to her. As with HABITUALS, the “NON-HABITUALS” are also sub-divided into three categories, namely: (a) MUBTADEAH. (b) MUZTAREBAH. (c) NASEYAH. (a) MUBTADEAH Those females who have commenced discharging Menses the first time in life at puberty. “MUBTADEAH” means “BEGINNER”. (b) MUZTAREBAH: Those females who have neither the date of commencement nor the duration (number of days) of Menses fixed. To them Menses (HAEZ) may appear on any odd dates and may last for any random number of days between three and ten days in a month. They have no regularity from month to month. (c) NASEYAH: Those females who have forgotten the date of commencement and/or the duration of their Menses, fall under this category. This category is further sub-divided into three classes, namely: (i) Naseyatul Wakt: That female who has forgotten her date of commencement. (ii) Naseyatul Adad: That female who has forgotten the duration of her Menses. (iii) Naseyatul Wakt Wal Adad: That female who has forgotten the date as well as the duration of her Menses. Before we proceed to state the rules applicable to each of these categories, we shall give some rules applicable to all the above categories of ladies during their period of Menses. (HAEZ).

1. Touch names of Allah and Maasoomeen (A.S.). 2. Touch letters of the Holy Quraan. 3. Recite those four Suras (Chapters) of the Holy Quraan or any part of verses of these Suras which contain Wajib Sijda. These are: (i) SURA-E-SAJ DA PART 21. (ii) SURA-E-FUSSELAAT – HAA MEEM SAJ DA PART 24. (iii) SURA-E-NAJM PART 27. (iv) SURA-E-ALAQ PART 30. 4. Enter Masjidul Haraam (Mecca) and Masjid-e-Rasool (S.A.W.W.) (Medina) or to linger in any Mosque or Haram of any of the Imams (A.S.). 5. Intercourse – there are different Kaffara (fines) for such an action. On account of EHTEYATE WAJIB, intercourse in the anus is HARAAM, whether she is observing Menses or not. 6. She is exempted from prayers(Namaaz) during the period. Even if she prays, it is null and void. 7. Her ROZA (Fasting) are null and void during the period but she will have to repay them after the days of Menses. 8. Her TAWAAF-E-WAJIB is null and void.

HOW WILL YOU DETERMINE THAT A LADY IS “ZATUL WAKT WAL ADAD” OR IN OTHER WORDS “WAKTIYYA WA ADADIYYA”? This is done in two ways as mentioned in (i) and (ii) below: (i) Lady ‘M’ for two consecutive months starts to observe HAEZ on 5th of the month which stops on the 11th of the month. Since her date of commencement (i.e. 5th) and the duration (i.e. 7 days) are the same during both the months, her habit is fixed to be the 5th as commencing date and 7 days as duration. (ii) Lady ‘N’ for two consecutive months starts to observe HAEZ on the 1st of the month (i.e. WAKT), but during the first month she observed the discharge: from 1st to 3rd = 3 days (at least) then it stopped from 4th to 7th = 4 “ (blank) then it started again from 8th to 9th = 2 “ Total 9 days during the second month she observed the HAEZ from 1st to 4th = 4 days (at least 3 days) then it stopped from 5th to 6th = 2 “ (blank) then it started again from 7th to 9th = 3 “ Total 9 days
Since in the first and the second month the number of days, including blank days, is equal – i.e. 9 days – and also the commencing dates in both the months are the same, Lady ‘N’ will also be WAKTIYYA WA ADADIYYA (or ZATUL WAKT WAL ADAD). Her habit is fixed as 9 days and also the date of commencement as 1st of the month. PLEASE OBSERVE: for Lady ‘N’ (i) that the first discharge during both the months must last at least for 3 days – but not necessarily be of equal duration during both the months, (ii) the last discharge during both the months (i.e. second discharge) may not be of the same duration nor last for at least 3 days, (iii) the blank days during both the months may not be of equal duration, (iv) observing condition (i) above the total number of days including blank days MUST BE of equal duration ( 9 days in this case) and not more than 10 days, (v) any wajib fasts (Roza) observed during blank days in the above case will have to be repaid.

A (i) If such a female observes a discharge with signs of HAEZ during all her days of habit (i.e. appointed days) or a few days before or after her habit, but the total number of days’ discharge does not exceed 10 days, then the whole period will be considered HAEZ. - BUT - A (ii) If the total number of days’ discharge is more than 10 days, then the discharge that appeared during the appointed days of habit will be HAEZ and those beyond the days of habit on either side will be ISTEHAZA. This means that apart from ROZA she will have to repay NAMAAZ for those days of ISTEHAZA. EXAMPLES Lady ‘A’ has a habit of observing HAEZ from 5th to 10th of every month. (i) This month she started observing on the 3rd and finished on the 11th (9 days). Result: All the 9 days – 3rd to 11th – will be HAEZ. (ii) This month she started on the 2nd and finished on the 12th (11 days). Result: She will consider HAEZ from 5th to 10th only (6 days). During 2nd to 4th and 11th and 12th she will consider the discharge as ISTEHAZA and repay kazaa of all wajib Ibadats. NOTE: In the above mentioned two cases even if the discharge started exactly on the 5th and continued for 9 days and 11 days respectively, the ruling will be 9 days in case (i), and 6 days of actual habit in case (ii) to be considered as HAEZ. WHEN WE USE THE WORD “AFFECTED” IT WILL MEAN DAYS OF HAEZ. SIMILARLY “APPOINTED DAYS” SHALL MEAN DAYS OF HABIT. B. WHERE SHE OBSERVES A DISCHARGE WITH SIGNS BEFORE DUE DATE AND (1) If the total number of days from the first commencement (before due date) of discharge with signs to the final stoppage is more than 10 days then: (a) if the discharge during the appointed days of her habit is less than 3 days, she must add such number of days of discharge from the preceding days that the total would equal to the number of days of her actual habit. EXAMPLE Lady ‘D’ is habituated to commence menses from 11th to 16th but this month the menses commenced on 1st and ended on the 12th – i.e. it lasted for more than 10 days – being 10 days before the actual habit and 2 days during the actual habit. Since she had a habit of 6 days and the discharge during her actual days of habit is for 2 days only (11th & 12th, she will add 4 days from the discharge immediately prior to her actual days of habit – i.e. from 7th to 10th (4 days) and consider herself AFFECTED from 7th to 12th (6 days). The rest i.e. from 1st to 6th will be ISTEHAZA - BUT - (b) If the discharge during the appointed days of her habit is three days or more but fall short of the actual number of days’ habit, then she must consider those actual days of habit which showed discharge as HAEZ and add such number from the preceding days so as to total the number of appointed days but during these additional days she must act on EHTEYAAT. EXAMPLE Lady ‘D’ has a habit of menses from 11th to 16th but this month she commenced on the 3rd and finished on the 14th (12 days), Since only 4 days of her actual habit are in this period (i.e. 11th to 14th), she must add 2 days (i.e. 9th & 10th) to the 4 days of the appointed days and act on Ehteyaat during these 2 days. C. WHERE SHE STARTS OBSERVING DISCHARGE DURING HER APPOINTED DAYS (LATER THAN THE FIRST DAY) AND ENDS LATER THAN THE LAST APPOINTED DAY, THEN (i) If the total number of days of discharge do not exceed 10 days, the whole discharge will be considered HAEZ. EXAMPLE Lady ‘E’ is habituated to observe the discharge from 15th to 20th of the month, but this month she started observing on the 18th and lasted up to 25th (i.e. 8 days). Since the total number of days do not exceed 10 days, the whole period of 8 days will be considered HAEZ. BUT (ii) If, under the circumstances, the total number of days of discharge exceed 10 days and the discharge during the appointed days is less than 3 days then she will add such number of days’ discharge after the appointed days that will total up to the number of her appointed days. EXAMPLE Lady ‘F’ is habituated to observe discharge from 15th to 20th, but during this month it started on the 19th and ended on 30th. Since the number of days of discharge exceeds 10 days and out of her appointed 6 days she observed for only 2 days (i.e. 19th & 20th), she must add 4 days of discharge from those falling after the appointed days (i.e. 21st to 24th) so that from 19th to 24th (6 days) will be HAEZ and from 25th to 30th it will be ISTEHAZA. BUT (iii) If under circumstances the total number of days of discharge exceeds 10 days but the discharge during the appointed days is three or more days, then that discharge which appeared during the appointed days will be HAEZ but she will add such number of days’ discharge falling after the appointed days which will add up add up to equal to the number of habitual days. However, during these additional days she will act on Ehteyaat. EXAMPLE Lady ‘G’ is habituated to observe HAEZ from 15th to 20th, but during this month she started on 17th and ended on 30th. RESULT: Since the discharge exceeds 10 days (14 days) and she had observed it for 4 days during her normal appointed days (17th to 20th), she will consider these 4 days as HAEZ, but in order to complete her normal 6 days’ habit, she will add 2 days immediately after her appointed days (i.e. 21st & 22nd) but during these two days she will act on Ehteyaat. NOTE: WHEN THOSE LADIES WHO HAVE A HABIT OF FIXED DATE OF STARTING MENSES (WAKTIYYA), OBSERVE A DISCHARGE EITHER DURING OR A COUPLE OF DAYS BEFORE THEIR APPOINTED DATE, EVEN IF IT DOES NOT HAVE THE SIGNS OF HAEZ, THEY MUST ACT ON THE RULINGS OF AFFECTED LADIES (i.e. THOSE OBSERVING HAEZ). LATER IF IT PROVED THAT IT WAS NOT HAEZ – FOR EXAMPLE IT CEASES COMPLETELY IN TWO DAYS – THEN SHE MUST PERFORM KAZAA OF THOSE PRAYERS AND ROZA (i.e. IBADAAT) WHICH SHE HAD NOT PERFORMED DURING THOSE DAYS.
D. WHERE A LADY HAS A DEFINITE HABIT OF OBSERVING DISCHARGE OF HAEZ AND she observes discharge for three days or more and then it stops, and again she gets a discharge but the gap between the two discharges is less than 10 days and the total number of days of both discharges plus the blank days is more than 10 days: for example: from 6th to 10th = 5 days - she gets discharge from 11th to 15th = 5 days - no discharge – blank days from 16th to 20th = 5 days - she gets second discharge TOTAL 15 days SUCH CIRCUMSTANCES CAN BE DIVIDED INTO FOUR CASES. CASE 1 Where the first discharge is during her appointed days, but the second one is not during her appointed days. e.g. Her habit is from 4th to 8th (5 days) but in the above example she observed the first discharge from 6th to 10th – i.e. during her appointed days but the second discharge is not during her appointed days. In this case her first discharge – 6th to 10th will be HAEZ and the second discharge ISTEHAZA. The same ruling will apply even if her days of habit were 6th to 9th or 8th to 14th - i.e. starting from the first day of her habit or later and ending after the days of habit. CASE 2 Where the first discharge is not during her appointed days, but the second one is during her appointed days. e.g. Her habit if from 14th to 19th or 16th to 19th or 17th to 22nd. In this case the first discharge i.e. 6th to 10th will be ISTEHAZA and the second discharge i.e. 16th to 20th will be HAEZ. CASE 3 Where a few days of both the discharges fall within her appointed days and the days of the first discharge which fall within her appointed days are not less than three, then she will consider her usual appointed days as HAEZ and those falling outside her appointed days on both sides as ISTEHAZA. EXAMPLE Lady ‘X’ is habituated to observe HAEZ from 9th to 15th of the month (i.e. 7 days). This month she observed from 6th to 11th and it stopped. She observed it again on the 14th and ended on 20th. RESULT 6th to 11th = 6 days - 3 days falling during her appointed days (9th to 11th) 12th “ 13th = 2 “ - Blank (less than 10 days’ gap) 14th “ 20th = 7 “ - 2 days, 14th & 15th falling within appointed days. TOTAL 15 days In this case she will consider days of her usual habit i.e. 9th to 15th as HAEZ and the rest 6th to 8th and 16th to 20th as ISTEHAZA. CASE 4 Where a few days of both the discharges fall within her appointed days but the days of her first discharge that fall within her appointed days is less than three. EXAMPLE Lady ‘Y’ is habituated to observe HAEZ from 11th to 18th (8 days). This month she observed from 8th to 12th, then it stopped; and again she started observing from 17th up to 20th. RESULT 8th to 12th = 5 days - only 2 days falling during her appointed days (11th & 12th) 13th “ 16th = 4 “ - Blank days (less than 10 days’ gap) 17th “ 20th = 4 “ - 2 days falling within her appointed days (17th & 18th) TOTAL 13 days In this case since only 2 days of her appointed days fall within the first discharge (i.e. 11th & 12th), she will add one more day from the previous days – i.e. 10th – to bring the first discharge to a MINIMUM OF THREE DAYS AND ALSO (SEE NEXT PAGE) AND ALSO add the blank days (4 days) and also the number of appointed days in the second discharge (i.e. 2 days) and check the total: i.e. 3 + 4 +2 = 9 days. Since the total does not exceed 10 days, all the 9 days (from 10th to 18th) will be HAEZ, the rest will be ISTEHAZA (i.e. 8th, 9th, 19th and 20th). In case 4, where the total after adding the days from the previous discharge exceeds 10 days, the THREE DAYS IN THE FIRST DISCHARGE will be HAEZ and the rest ISTEHAZA. EXAMPLE Lady ‘Z’ is habituated to observe HAEZ from 10th to 19th (10 days). This month she observed from 8th to 11th, then it stopped; and again she started observing from 18th that lasted on 21st. RESULT 8th to 11th = 4 days - only 2 days (10th & 11th) fall during her appointed days. 12th “ 17th = 6 “ - Blank days (less than 10 days) 18th “ 21st = 4 “ - 2 days (18th & 19th) falling during her appointed days. TOTAL 14 days Since only 2 of her appointed days (10th & 11th) fell within her first discharge, she will add one day (i.e. 9th) to these two days to attain a minimum of THREE DAYS’ DISCHARGE, AND ALSO add blank days (i.e. 6 days) and the number of appointed days falling in the second discharge (i.e. 2 days – 18th & 19th) and check if they exceed 10 days: i.e. 3 + 6 + 2 = 11 days. Since the total exceeds 10 days, she will consider 9th to 11th (3 days) as HAEZ and the rest of the days of discharge as ISTAEHAZA. E. Where the gap between two discharges is 10 days or more, and both have signs of HAEZ, then both the discharges will be considered as HAEZ provided each of them lasts for at least THREE DAYS. F. Similarly, if the discharge for at least the first three days shows the signs of HAEZ and it continues, but from the fourth day or later it shows signs of ISTEHAZA for ten or more days, and after that is again starts to show signs of HAEZ for three days or more, both the discharges showing signs of HAEZ will be reckoned as HAEZ and the middle ten or more days with signs of ISTEHAZA will be considered as ISTEHAZA. G. When considering the duration of Menses (HAEZ), it should be noted that the first and last eves are not counted, i.e. three bright days and intervening two nights are considered as three days as illustrated in the diagram. DAY ---------------- NIGHT ========= DAY ----------------- NIGHT ========= DAY Bright day means Sunrise to Sunset. H. Where the discharge starts during the day, e.g. midday on the first day, the three days’ minimum period will be completed on the fourth day at midday and the Menses must remain up to that time for consideration of the three days. I. Where WAKTIYYA WA ADADIYYA does not observe the discharge during her appointed days but observes before or after those days with the signs and equal to the duration of her appointed number of days, she must consider it as HAEZ. J. Where she observes discharge during her appointed days for more or less days and then ends, and again it starts with signs and appears for the duration of her actual habit, and if the total of both such discharges plus the blank days in between does not exceed TEN, the whole period will be considered as HAEZ, BUT if the total of the periods exceeds 10 days, the first discharge which was during the appointed days will be HAEZ and the remaining (the second one) ISTEHAZA, since no part of it is within the appointed days. K. Where WAKTIYYA WA ADADIYYA observes a discharge for more than 10 days, the discharge which appeared during her actual days of habit shall be considered HAEZ even if it does not bear signs of HAEZ; and the discharge that appeared after the appointed days is ISTEHAZA even if it bears the signs. NOW WE COME TO THE NEXT CATEGORY OF HABITUALS.

(THOSE HAVING FIXED DATE FOR COMMENCEMENT OF HAEZ BUT THE DURATION IS NOT FIXED) HOW WILL YOU DETERMINE IF A LADY IS ZATUL WAKT (or WAKTIYYA) ONLY? This is done in two ways: (i) For two consecutive months a lady started observing a discharge with signs on a fixed date (e.g. 5th of each month) but the duration in both the months was not equal (e.g. in the first month it lasted for 5 days and in the second month it lasted for 7 days). Thus the duration is unequal but the commencement date is fixed. (ii) For two consecutive months a lady started observing a discharge with signs on a fixed date (e.g. 5th of each month) but: (a) during the first month she observed e.g. from 5th to 8th (4 days – i.e. not less than 3 days) then it stopped for 2 days and then started again and lasted for further 2 days. Since the total number i.e. 4 + 2 + 2 = 8 is less than 10 days, the whole 8 days will be HAEZ. (b) during the second month she observed from 5th to 7th (i.e. commencing date fixed but the number is not equal to the first month although not less than 3 days), then it stopped for 1 day and it started again and lasted for 3 days. Thus 3 + 1 + 3 = 7 days, which is not equal to the duration in the first month but the commencement date is the same. THIS LADY WILL ALSO BE ZATUL WAKT or WAKTIYYA. A. (i) A Waktiyya lady on observing a discharge for not less than 3 days during her appointed days should consider it as HAEZ since the condition of having signs during this period is not reliable so it is likely that the discharge is HAEZ. (ii) If a Waktiyya lady observes a discharge which has signs of HAEZ for at least 3 days and not more than 10 days, and after that the discharge continues without signs, then the days during which the signs were present is HAEZ and that without signs is ISTAHAZA. (iii) A Waktiyya lady who observes a discharge with signs a couple of days before her appointed commencement date and ends after her first appointed day – making it 3 days – they are all considered as HAEZ. (It is stated that this can happen during her ending days also; the discharge having started on the last day and ending 2 days after the last appointed day – totaling 3 days – then these days will also be considered as HAEZ). If the discharge with signs in this case lasts longer than 3 days but does not exceed 10 days, the whole period will be HAEZ. (iv) If a Waktiyya lady observes a discharge with possible signs of HAEZ during the days that are not her appointed days and continues for more than 10 days but is unable to definitely establish HAEZ from the signs, she should consider six to seven days as HAEZ and the rest ISTEHAZA. (v) If a Waktiyya observes HAEZ which sometimes stops on the 5th day and sometimes on the 7th day, but once it appears for more than 10 days (say 12 days) and she is unable to identify the duration from the signs, then she should consider 6 to 7 days as HAEZ and the rest ISTEHAZA. (vi) Where a lady who knows either the middle or ending day of her habit of HAEZ and she observes a discharge which exceeds 10 days, she should consider 6 to 7 days as HAEZ in such a way that the middle or the ending day, whichever is known to her, should coincide with her habit.

(ZATUL ADAD) (orADADIYYA) THOSE HAVING THE NUMBER OF DAYS OF EFFECTIVE PERIOD FIXED BUT NOT THE DATE OF COMMENCEMENT. (a) This category of females on observing a discharge which carries the signs of HAEZ shall consider it as HAEZ but if it does not last for at least three days she will have to repay Namaz and Roza of that period. (b) If such female observes discharge for more than her fixed number of days but it does not last more than 10 days then the whole of such period will be EFFECTIVE PERIOD. BUT (i) if she observes the discharge for more than ten days then her EFFECTIVE PERIOD will be for only those number of days for which she is habituated. The rest of the days will be of ISTEHAZA.

1. MUBTADEAH (BEGINNERS): (a) Those females who discharge Menses for the first time in life are called MUBTADEAH. Such females on observing the discharge which carries signs of Menses will consider it as HAEZ, but if the discharge does not continue for at least three days it will not be considered as HAEZ and all Namaaz and Roza of that period will have to be repaid. (b) When a beginner (MUBTADEAH) observes a discharge for more than 10 days and if: (i) that discharge is of different colour at different periods; then, those days during which she had discharge bearing signs of HAEZ will be her EFFECTIVE PERIOD, provided that bearing signs is not less than 3 days.\ (ii) that discharge is of one colour only and bears signs of HAEZ then she will refer to her nearest relative who has identical habits as regards HAEZ and act in accordance with her habits. If no relatives or relatives have differing habits, then first month consider six to seven days as HAEZ and for the rest act of EHTEYAAT; and the second month and thereafter 3 days consider as HAEZ and the remaining 6 to 7 days act on EHTEYAAT. However, if she does not have nearest relative or if the nearest relatives have different habits then during the first month she should consider first six to seven days as HAEZ and act on EHTEYAAT during the remaining days, and if this continues in future, she should consider the first three days as HAEZ and the next 7 days she should act on EHTEYAAT. 2. MUZTAREBAH: (THOSE WHO NEITHER HAVE A FIXED DATE NOR A FIXED DURATION OF MENSES). THE RULES APPLICABLE TO THIS CATEGORY ARE THE SAME AS THOSE OF MUBTADEAH (BEGINNERS) – GIVEN ABOVE. Where MUZTAREBAH gets a discharge for more than 10 days but cannot consider all those days which carry signs as HAEZ then the following will apply. EXAMPLE She gets discharge for 15 days; the first 5 days with signs of HAEZ, the next 5 days with signs of ISTEHAZA and the next 5 days with signs of HAEZ. Under circumstances, she has two options: EITHER (i) She considers the first and the last discharge of 5 days each as HAEZ and act on EHTEYAAT during both the periods and consider the middle 5 days as ISTEHAZA. OR (ii) Consider one of the two 5-day period with signs as HAEZ and consider the rest as ISTEHAZA. 3. NASEYAH: (ONE WHO HAS FORGOTTEN). As indicated under the explanation of NON-HABITUAL before , NASEYAH are further sub-divided into three classes, namely: (a) NASEYATUL WAKT. (b) NASEYATUL ADAD. (c) NASEYATUL WAKT WAL ADAD. (a) NASEYATUL WAKT: THOSE WHO HAVE FORGOTTEN THEIR DATE OF COMMENCEMENT OF MENSES. (i) Such a female on observing a discharge which bears the signs of HAEZ must consider it as HAEZ. If, however, the discharge does not continue for at least three days this will not be EFFECTIVE PERIOD and all Namaaz and Roza of that period will be repaid. (ii) On observing a discharge bearing signs of HAEZ she must carefully count the number of days during which signs are present and should establish the duration accordingly. However, if after efforts it is impossible to identify signs then it is EHTEYAT-E-WAJIB for her to reckon the first seven days of discharge as her EFFECTIVE PERIOD. (b) NASEYATUL ADAD: THOSE WHO HAVE FORGOTTEN THE DURATION OF THEIR EFFECTIVE PERIOD. (i) Such females who have their date of commencement fixed (i.e. they are ZATUL WAKT) but cannot remember the period of duration will reckon the discharge that commences on the fixed date as HAEZ but in order to establish the number of days of EFFECTIVE PERIOD (duration) she will have to count carefully the number of days during which the signs of HAEZ continue to appear. (contd. Next page) If it is impossible to identify signs of HAEZ she will reckon the first seven days to be EFFECTIVE PERIOD. (c) NASEYATUL WAKT WAL ADAD: THOSE FEMALES WHO HAVE FORGOTTEN BOTH THE DATE OF COMMENCEMENT AND THE DURATION OF MENSES. (i) Such a female on observing a discharge which reveals the signs of HAEZ, provided it continues for at least 3 days, consider it as HAEZ. (ii) For establishing the duration, she will carefully count the number of days during which the signs of HAEZ appear. (iii) If it is impossible to identify signs of HAEZ she will reckon the first 7 days of discharge as her EFFECTIVE PERIOD. FOR NASEYAH – ALL THE THREE CATEGORIES – WHERE SHE HAS TO CONSIDER FIRST 7 DAYS OF DISCHARGE AS HAEZ, SHE MUST ACT ON EHTEYAAT AFTER THE SEVENTH DAY. NOTE: ACCORDING TO AYATULLAH AQA KHUI (GRAND MUJTAHID) THERE IS NO NEED TO MAKE WUZU AFTER ANY WAJIB GHUSL AND ALSO AFTER SPECIFIED SUNNAT GHUSL.

If the time of Namaaz is already due and a lady delays in offering her prayers and before the time of Namaaz ends she gets her Menses, she will have to repay this Namaaz after her period of Menses. Example: On 1st of Shaaban, the time of Zohr Prayer falls at 12:30 p.m. Lady ‘X’ on that day did not offer Zohr and Asr Prayers up to 3:00 p.m. Then when she wanted to offer prayers she saw that her period of Menses has started. She will have to repay the prayers of Zohr and Asr after she has completed her Menses period. There must be an interval of at least ten clear days between two period of HAEZ. Thus after the ending of one period of HAEZ, at least ten days must elapse. After this if a discharge appears having signs of HAEZ, then only the two discharges will be reckoned as two different periods of HAEZ. The above period of 10 days’ interval must be ten CLEAR DAYS, i.e. if the first period of HAEZ ended on the 10th of the month, there must be an interval of ten clear days that is from 11th to 20th of the month. Then the second period starts at the earliest on 21st of the month. Example: Lady ‘X’ is ‘HABITUAL AS TO DURATION’ – (ZATUL ADAD) and observes Menses for 10 days. This time she saw the discharge on 1st of the month and lasted up to 13th. By rules previously mentioned she will reckon HAEZ from 1st to 10th and will reckon ISTEHAZA from 11th to 13th. If, for instance, she observes a discharge on the 20th again (which equals to 9 clear days), this will not be considered HAEZ. However, if she observes it on the 21st then there are 10 clear days. So, if the discharge bears signs of HAEZ, this will be considered SECOND EFFECTIVE PERIOD. The above rules applies to all those females who have been asked to consider their EFFECTIVE PERIOD TO BE TEN DAYS. Now we turn to an example of a lady who gets Menses for less than 10 days, and also those who have been asked to consider their EFFECTIVE PERIOD as less than 10 days; as in the case of (a) NASEYATUL ADAD, and (b) NASEYATUL WAKT WAL ADAD. Example: Lady ‘Y’ is HABITUAL AS TO DURATION – (ADADIYYA), i.e. one who gets Menses for 7 days. For instance, she observed HAEZ from 1st to 7th of the month and again observed a discharge on the 18th which has signs of HAEZ. Since there are 10 CLEAR DAYS between 7th and 18th, this will be considered as second EFFECTIVE PERIOD. If the second discharge appears earlier than 18th, this second discharge will be reckoned as ISTEHAZA. If, for instance, the above lady ‘Y’ observes HAEZ for 9 days instead of 7 days, i.e. from 1st to 9th, then in accordance with the rules she has to consider her EFFECTIVE PERIOD up to 9th. Therefore, in such a case the period of 10 CLEAR DAYS will commence on the 10th; i.e. if she observes a discharge again on the 20th which shows signs of HAEZ it will be considered second EFFECTIVE PERIOD. If the discharge appears earlier than 20th, it will be considered ISTEHAZA. Now we consider one more example of similar nature. Example: Lady ’Y’ who is ‘HABITUAL AS TO DURATION’ (ZATUL ADAD) and observes Menses for 7 days in a month. If, for instance, she observed a discharge from 1st to 13th of the month, then according to rules previously mentioned, she will consider her EFFECTIVE PERIOD from 1st to 7th (her appointed period; the rest will be considered as ISTEHAZA). If she observes a discharge again on the 18th which bears signs of HAEZ, this will be the second EFFECTIVE PERIOD since there is a 10 CLEAR DAYS PERIOD between the first EFFECTIVE PERIOD and the 18th (i.e. from 7th to 18th). You will remember that from 8th to 13th was a period of ISTEHAZA. If she gets second discharge before 18th then it will be reckoned as ISTEHAZA Now we come to the Second Section of the Booklet dealing with ISTEHAZA. Read this Section very carefully as it is important as well.

There is no fixed date or duration for ISTEHAZA. The signs of blood of ISTEHAZA are given at the beginning of this booklet. ISTEHAZA is of three types, namely: (i) KALILA (slight). (ii) MUTAWASSETA (medium). (iii) KATHIRA (much) IDENTIFICATION (i) ISTEHAZA – KALILA (SLIGHT): When a pad of cotton wool is placed in the genital organ and the blood discharge is so slight that it does not enter (soak the inner part of) the pad; then, this will be ISTEHAZA-E- KALILA (SLIGHT). (ii) ISTEHAZA – MUTAWASSETA (MEDIUM): Here the blood enters the pad but does not penetrate so much as to appear on the other side of the pad. This will be ISTEHAZA-E-MUTAWASSETA. (iii) ISTEHAZA – KATHIRA (MUCH): Here the blood penetrates the pad and appears on the other side of the cotton wool. This is called ISTEHAZA-E-KATHIRA. The colour and other signs of Istehaza are given at the beginning of this booklet. FEMALES HAVING DISCHARGE OF ISTEHAZA ARE NOT EXEMPT FROM PRAYERS OR ROZA.

(i) FEMALES WITH ISTEHAZA-E-KALILA (SLIGHT) They must make separate WUZU for each Namaaz (whether Wajib Namaaz or Sunnat Namaaz), and must pray without delay after WUZU. If the blood has spread on the surface, she should clean it to make it TAHARAT; and it is recommended that she should change the pad for every Namaaz. (ii) FEMALES WITH ISTEHAZA –E-MUTAWASSETA (MEDIUM): They must carry out all the rules applicable to females with ISTEHAZA-E-KALILA and besides they must make GHUSL for morning prayers in addition to separate WUZU for each Namaaz. If ISTEHAZA-E-MUTAWASSETA first appears at mid-day, she must make GHUSL and WUZU before praying Namaaz-e-Zohr. Thus after appearance of ISTEHAZA-E-MUTAWASSETA the first Namaaz must be offered after doing GHUSL and WUZU without delay. (iii) FEMALES WITH ISTEHAZA-E-KATHIRA (MUCH): Apart from observing all the rules regarding ISTEHAZA-E-KALILA and ISTEHAZA-E- MUTAWASSETA she must carry out the following additional rules:- (a) She must also do GHUSL before every Namaaz but if she prays Zohr and Asr together and Maghrib and Isha together then one GHUSL done before Zohr and one GHUSL done before praying Maghrib will be enough. Wuzu will have to be done for every Namaaz in addition to GHUSL. (b) She must change the pad or make it TAHARAT before every Namaaz. (c) THOSE WITH ISTEHAZA-E-KATHIRA SHOULD DO WUZU BEFORE DOING GHUSL, but those with ISTEHAZA-E-MUTAWASSETA may choose the way they like. But, it is highly recommended that WUZU should be done first and then GHUSL.

(a) The rules above mentioned apply according to the changing conditions of the person. If, for instance, a lady has ISTEHAZA-E-KALILA before morning prayers she will be bound to observe rules of ISTEHAZA-E-KALILA. Then before Namaaz-e-Zohr, she started getting ISTEHAZA-E-MUTAWASSETA, she will observe rules for ISTEHAZA-E-MUTAWASSETA for afternoon prayers. If, for instance, this later changes to ISTEHAZA-E-KATHIRA then the latter rules will apply as soon the circumstances change. Similarly if it changes from KATHIRA to MUTAWASSETA or KALILA, the latter rules will apply. (b) Namaaz must be prayed immediately after WUZU or WUZU and GHUSL, wherever applicable. If there is an undue delay, the WUZU or WUZU AND GHUSL, as applicable, will have to be done again. (c) After GHUSL and/or WUZU a lady with ISTEHAZA should keep a pad of cotton wool or cloth, etc. in order to protect ISTEHAZA from running out. If she does not take this precaution and if ISTEHAZA comes out, her Namaaz will be null and void. (d) If the discharge continues and does not stop even at the time of GHUSL, the GHUSL is valid. But, if during the GHUSL, ISTEHAZA-E-MUTAWASSETA changes to ISTEHAZA-E-KATHIRA, then the GHUSL will have to be started again. (e) In order to make their ROZA valid, those with ISTEHAZA-E-KATHIRA have to do GHUSL in the morning and at ZOHR. (f) When ISTEHAZA changes from KALILA to MUTAWASSETA or MUTAWASSETA to KATHIRA, then GHUSL, WUZU, etc. done once for the previous circumstances will have to be done again for the present circumstances. (g) If MUTAWASSETA changes to KATHIRA during Namaaz, and if there is sufficient time for GHUSL and WUZU or TAYAMMUM instead of GHUSL to be performed; then, that Namaaz should be discontinued and the GHUSL etc. must be performed and Namaaz offered again. If there is no time left the Namaaz may be continued and after finishing, it is recommended that it be repaid after GHUSL and WUZU. (h) WUZU done for Namaaz by lady with ISTEHAZA is valid only for that one Namaaz. If she wants to do any act like touching the Holy Quraan, she is recommended to do WUZU again. (i) A lady with ISTEHAZA after doing GHUSL (and) WUZU that are WAJIB on her according to these rules may: (i) Enter a Mosque. (ii) Touch Qur’an-e-Sharif. (iii) Do intercourse. (iv) Read those Verses of Qur’an-e-Sharif which have WAJIB SIJDA. (j) If a lady with ISTEHAZA is sure that before the time for Namaaz ends the discharge of ISTEHAZA will end, then she has to wait until that time. But, under no circumstances, must she delay her Namaaz until it becomes KAZAA (the time lapses). (k) If she prays with the impression that she has ISTEHAZA-E- KALILA, thus observing rules of KALILA, and later she comes to know that it was MUTAWASSETA or KATHIRA then she will repay those prayers. Similar is the rule for MUTAWASSETA and KATHIRA. Now we come to the Third Section of this Booklet dealing with blood discharge called NIFAS which is observed at the time of delivery (child-birth).

The blood discharge at the time of delivery appearing after the first limb comes out (child birth) is called NIFAS. There is no minimum limit but the MAXIMUM NUMBER OF DAYS FOR WHICH IT WILL APPEAR IS TEN DAYS. Blood discharge before the coming out of first limb is not NIFAS. “Those who have fixed number of days in respect of HAEZ ( e.g. 6 days), the period of NIFAS for them will also be of the same duration, i.e. 6 days in this example. If the discharge exceeds 6 days but does not exceed 10 days, the whole period will be NIFAS. If it exceeds 10 days, NIFAS will only be for 6 days, the rest ISTEHAZA – the intensity of the discharge will determine whether it is KALILA, MUTAWASSITA or KATHIRA and the relevant rules observed. Those who have no fixed duration for HAEZ, will reckon NIFAS for the number of days other ladies in the family normally observe HAEZ – i.e. follow family habit. If ZATUL WAKT WAL ADAD (e.g. she normally observes HAEZ from 21st to 26th and gave birth on the 7th) observes after-birth discharge for a month or more, her first 6 days (in this example) will be NIFAS, the next TEN DAYS will be ISTEHAZA (13th to 22nd) even if some days fall within her dates for HAEZ. Since the next 4 days (23rd to 26th) fall within her habitual period for HAEZ, the discharge for these 4 days will be HAEZ, whether the signs of HAEZ are present or not. Those without specific habit, the same will apply except the last days i.e. from23rd will only be reckoned as HAEZ period if and only if the signs of HAEZ are present in the discharge.” However, for such ladies it is recommended that they avoid reading Sura of Qur’an with WAJIB SIJDA for eighteen days. If a lady observes NIFAS on the first day of delivery and then it stops. Then again it appears on the sixth or seventh or any other day up to the tenth day, the whole blank period between the first and the second discharge will be considered as of NIFAS. NIFAS appears only after any of the limbs of the child comes out of the genital part of the lady who is delivering the child. Any discharge before the limb comes out is not NIFAS. It is also not necessary that the full structure of the child’s complete limbs have been completed;- the child may have been born pre-mature. IMPORTANT: SOME LADIES BELIEVE THAT THE BLOOD OF NIFAS REMAINS FOR FORTY DAYS. THIS IS A GRAVE MISTAKE. AS INDICATED ABOVE, NIFAS APPEARS FOR A MAXIMUM OF TEN DAYS. THEREAFTERTHE RULES OF ISTEHAZA APPLY.

All prohibitions etc. listed for LADIES WITH HAEZ (MENSES) are applicable without alteration to ladies with NIFAS. We now come to the fourth and final Section of this Booklet dealing with GHUSL (WAJIB BATHS).

FOR LADIES ONLY 1. GHUSL-E-HAEZ (BATH AFTER MENSES) 2. GHUSL-E-ISTEHAZA (BATH AFTER ISTEHAZA) 3. GHUSL-E-NIFAS (BATH AFTER NIFAS)
b) FOR BOTH GENTS AND LADIES: 4. GHUSL-E-MAS-E-MAYYIT. (BATH AFTER TOUCHING DEAD BODY). 5. GHUSL-E-JANAABAT. (BATH AFTER DISCHARGE OF SEMEN BY ANY MEANS AND AFTER INTERCOURSE – IRRESPECTIVE OF WHETHER SEMEN COMES OUT OR NOT). The method of doing GHUSL (TAKING BATH) for all the above GHUSL is the same. But before taking bath for JANAABAT, the male and female affected must first pass urine in order to remove any remains of semen in the passage. Similarly, to remove any remaining drops of urine the male must do ISTIBRA after urinating every time daily (this is explained in books of Masail). Before commencing GHUSL, the body must be TAHIR; and if it is NAJIS, one must make it TAHIR (PAAK). It is in order if it becomes TAHIR whilst doing GHUSL. If the time for Namaz is already due, one can make GHUSL with Niyyat (intention) of WAJIB, KURBATN ILALLAH. There must be NIYYAT (intention) of KURBATN ILALLAH (nearness to Almighty – meaning getting dearer to Him by means of obedience to Him). Unlike WUZU, it is not necessary that the water by which GHUSL is done must run from the head downwards. It is only necessary to ensure that water reaches all visible parts of the body in the prescribed stages. If someone has to do more than one GHUSL it is not necessary to make GHUSL more than once. One can have Niyyat (intention) of all the necessary GHUSLS and make one Ghusl (in the manner described below).

GHUSL (BATH) can be made by two methods called: GHUSL-E-TARTIBI (GRADUAL BATH IN STAGES) GHUSL-E-IRTEMASI (BATH BY DIVING). GHUSL-E-TARTIBI: In GHUSL-E-TARTIBI (GRADUAL) the three parts making up the whole of the body are to be washed in the following order: (i) The whole upper portion comprising the head down to the neck where it joins the trunk (of the body). (ii) The right (half) portion of the trunk (body). (iii) The left (half) portion of the trunk. After making the Niyyat (intention) of the type of GHUSL (HAEZ, NIFAS, MASE-MAYYAT OR JANAABAT) with KURBATAN ILALLAH as a condition, one must wash the head down to the neck at least once. Water must reach all parts visible from outside. Then the right half of the body trunk must be washed but the genital organs should be washed entirely. After that the left half of the body trunk must be washed with genital organs also washed entirely. It is desirable to wash some of the left side portion at the time of washing the right side portion of the body and some right side portion when washing the left portion of the body in order to ensure that both the portions have been fully washed. In GHUSL-E-TARBITI the portion of the body which is being washed must be TAHIR before commencing to wash that portion for GHUSL. BUT in GHUSL-E-IRTEMASI (BY DIVING) the whole body must be TAHIR before commencing the GHUSL. It is also compulsory to remove any oily substance or dirt or any matter which forms a film which obstructs water from reaching the skin, the nails and all parts of the body. Thus hair oil, cutex, lip stick and anything forming a film is obstructive to water must be entirely removed before GHUSL can become valid. It will not do even if a very small surface is covered by obstructive material. Neither WUZU nor GHUSL is valid if there is obstructive matter on the relevant parts of the body. THESE DAYS SOME LADIES, EITHER THROUGH IGNORANCE OR WITHOUT CARING FOR RELIGION, APPLY CUTEX ON THEIR WEDDING NIGHTS. THAT IS NOT REMOVED UNTIL AFTER THE SECOND OR THIRD DAY. CONSIDER HOW THEY COULD MAKE WUZU OR GHUSL; REMAINING WITH JANAABAT IS SO DANGEROUS THAT ONLY PROPER KNOWLEDGE WOULD PUT SUCH PERSONS INTO REAL PICTURE AS TO THE DANGERS THEY ARE FACING. Some ladies believe that for the GHUSL (bath) one has to wash each portion of the body three times. This is not so. Only one wash for each of the portion is necessary – provided the water reaches all visible parts. It is not even necessary to maintain continuity of washing one portion after another without delay – meaning MAWAALAAT is not compulsory. You may wash first portion now and second portion after an hour or so and third portion after hours, provided nothing has happened during that time which tends to break WUZU. If any action is done or something happened by which WUZU is broken (annulled) then all the portions will have to be washed anew (again). Similarly, if one comes to know that water has not reached a certain place on a particular portion of the body, then one has to remove the obstruction and re-wash that whole portion and also the portion falling after it in sequence, e.g. if it was in the right portion that there was something obstructive, then that portion first and after that the left portion of the body will be re-washed with Niyyat of GHUSL (in Ghulse Tartibi), but for IRTEMASI the whole Ghuls has to be done again.
GHUSL-E-IRTEMASI (BY DIVING): After making TAHIR the whole of the body, and with intention of GHUSL one must dive in such a way that the whole body is submerged into water at the same time. Thus in one dive the whole GHUSL will be complete. If after GHUSL-E-IRTEMASI it is realized that water had not reached a certain part of the body the whole GHUSL will have to be re-done. ALL DATES AND MONTHS APPLICABLE FOR HAEZ, ISTEHAZA, ETC. ARE TO BE ISLAMIC DATES AND MONTH.

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