If the bleeding ceases after 40 days following childbirth, but then returns intermittently during two days of fasting, what is the ruling?
Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
Whenever the post-natal bleeding (Nifas) ceases and the woman is certain it will not return, she has become pure; therefore, she must perform the ritual bath (Ghusl) and resume praying and fasting. However, if the blood returns within fifteen days of its cessation and before sixty days have passed since the delivery, the ruling of Nifas applies once again. Consequently, any fasting or prayer performed during that interval of purity is rendered invalid; she must make up for the missed fasts of those days, but she is not required to make up for the prayers. And Allah the Exalted knows best.
When is the prayer considered *adāʾ* (performed within its time): upon rising from the bowing (*rukūʿ*), or after rising from the prostration (*sujūd*)?
All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
Whoever catches one complete rakʿah within the prayer's time has caught the prayer as an on-time (adāʾ) prayer. The rakʿah is complete when the worshipper raises his head from the second prostration (sajdah), even if he has not yet reached the degree of standing in which the recitation is valid.
It is stated in Nihāyat al-Muḥtāj (Vol.1/p.378): "What is meant by the rakʿah is the completion of all of it, with its two prostrations." End quote.
And in Ḥāshiyat al-Shabrāmallisī: "(His saying: 'a rakʿah') means that he raises his head from the second prostration, even if he has not reached the degree in which the recitation is valid." And Allah Almighty knows best.
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Note on terminology: Adāʾ refers to performing the prayer within its prescribed time, as opposed to qaḍāʾ (making it up after its time has ended).
Is it permissible to make ablution without answering the call of nature after waking up?
Washing front and back openings (Istinjaa`) is not a condition for the validity of ablution because it is done to remove Najaasah (impurity), thus if there is no Najaasah, there is no need for that, and then it is permissible to make ablution without answering the call of nature. However, prayer is invalidated if there is Najaasah on the anus ,or the front opening, so it (Najaasah) must be removed for the prayer to become valid, and not the ablution.
What are the key differences between the 'aqīqah and the uḍḥiyyah?
All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
The following are the key differences between the 'aqīqah and the uḍḥiyyah:
First: The 'aqīqah is slaughtered as an act of drawing closer to Allah the Almighty and expressing gratitude for the blessing of a newborn child. The uḍḥiyyah, on the other hand, is slaughtered as an act of drawing closer to Allah and expressing gratitude to Him specifically during the days of slaughter (ayyām al-naḥr).
Second: The 'aqīqah is performed on the seventh day from the birth of the newborn, whereas the uḍḥiyyah is performed on Eid al-Aḍḥā and its time extends for three days after the Eid.
Third: The 'aqīqah is performed once in a lifetime for the newborn, whereas the uḍḥiyyah is recommended every year for the one who is financially capable to offer it.
Fourth: It is Sunnah for the one intending to offer the uḍḥiyyah to refrain from cutting his hair and nails until after he has slaughtered. This is not a Sunnah for the one intending to perform the 'aqīqah.
Fifth: It is Sunnah for the 'aqīqah to be cooked and distributed to the poor in its cooked form. The uḍḥiyyah, by contrast, must be distributed as raw meat. And Allah Almighty knows best.
