UPDATE 8-22-2013: My initial article on Inglot’s breathable nail polish was welcomed by many and severely critiqued by others. One of the main criticisms was that the experiment conducted by one of my students was inaccurate and could not be repeated with success. There were many people who reported successful results while several others who documented failure. Obviously, there are several variables that could lead to the experiment not working as it should. Therefore, I have been pressuring Inglot cosmetics to perform a professional experiment which is well documented, and they finally responded. The results should clear up most misconceptions that people may have had. Keep in mind, this only applies to only one coat of polish and has not been tested with base or top coats. Inglot is continuing experimentation and will be releasing more results soon. The results of the latest experiment is below.

When asked about the use of the coffee filter resembling the flexibility of the human nail, Inglot stated the following:

“We are working on finding a different testing surface, other than a coffee filter,  that would resemble a surface of human nail. For the purpose of future experiments we have invested in purchasing more advance testing equipment. Additionally we have already discussed a cooperation with one of universities to conduct more tests checking the following factors: time, pressure, temperature and a number of layers. We will be working closely to find a different testing surface. We have already taken that issue into consideration during the last experiment. Look at the 1:10 minute of the film when the metal stand is being completed and the filter is being placed. The bottom part, on which the filter is placed, has a metal screen built in, which has the flexibility similar to the human nail. It was intentionally used to prevent from extensive or unnatural bending while rubbing which would cause damage to the filter and let the water penetrate easily.”

UPDATE 07-16-13:  For those who are skeptical about using the Inglot polish because of the variance in experiments conducted by various people, I recommend checking out the Tuesday in Love brand of water permeable polish: http://www.tuesdayinlove.com/how-it-works

UPDATE 04-03-13: I have been contacted by quite a few people from different parts of the world who are claiming that they attempted their own experiments on the nail polish and it isn’t working for them. Here are links to two well-documented experiments performed by others: one and two. Here is a video of another experiment that worked. I am open to feedback and appreciate comments, but please: if you are going to criticize my article, make sure to actually read it first and then specify which part you don’t agree with and why.

UPDATE 03-25-13: Inglot has conducted tests which may reveal that not only water vapor but even a droplet can permeate a single layer of O2M polish. The results are unofficial and will be finalized soon. In the meantime, here is some information which explains how and why the polish works: download here

UPDATE 02-25-13: Mr. Inglot, the founder of the company, just passed away on Feb 23. We were scheduled to meet this week and he was going to share his research on some tests being performed on the O2M polish. The tests will now be delayed for a while. You may download his preliminary findings here.

UPDATE 02-07-13: The permeability may be affected by wearing more than one layer [e.g. a base coat, top coat, etc.] so make sure to either test permeability or wait until Inglot releases the tests that they are currently conducting before using multiple layers.

One of the most common questions asked by Muslim sisters is whether or not they are allowed to wear nail polish. The frequent query about whether nail polish is ḥalāl (lawful) or ḥarām (prohibited) is worded incorrectly. There is nothing intrinsically wrong with wearing nail polish. ((This is according to the widely-held opinion by several Muslim scholars that cosmetics containing alcohol are allowed to be worn. Also, cosmetics should not be tested in a cruel manner on animals or contain any pork products such as gelatin. The Inglot brand discussed in this article is free from these deficiencies. See http://veggiebeauty.com/cruelty-free-statement-inglot)) The real issue is that this substance forms an impermeable barrier over the nails preventing water from getting underneath. So when a sister needs to perform wuḍū’ (ablution) in order to pray, it cannot be completed without first removing the nail polish.

Many Muslim women have found a solution: wear the nail polish during their period since they don’t need to pray during those days. Yet many sisters will admit that they wish it would be somehow possible to wear nail polish at any time of the month. First, it is highly fashionable nowadays. Second, wearing nail polish usually indicates to another person that a sister is undergoing her period, which can be very embarrassing for others to know.

Now there is a solution. No, I’m not talking about wearing henna. Most scholars advise it as a substitute while failing to realize just how different henna is from nail polish in the world of fashion and beauty. The urge to wear nail polish on a regular basis has even led some sisters to wear a ‘peelable’ variety, which can be scraped off without any chemicals. But what if there was a nail polish that allowed the water to seep through?

Good news. Inglot Cosmetics, a company from Poland, has released a new line of polish called O2M that it has labeled “breathable nail enamel”. ((http://inglotcosmetics.com/o2m.nail.enamel/products/141/565)) It borrows a polymer used in some contact lenses that allows oxygen and moisture to penetrate to the nail. ((http://www.nytimes.com/2010/04/22/fashion/22SkinOne.html?_r=3&)) One sister wisely decided to call the company and was told that water vapor reaches the nail but not water in its liquid form. ((http://www.reveilingyourself.com/2012/04/halal-nail-polish.html)) The question then arises about whether water vapor reaching the nail suffices for wuḍū’. Let’s look at the issue in detail.

Reasoning Behind the Necessity of Washing

There are several sisters who don’t know that nail polish prevents wuḍū’, and probably just as many who don’t care and will wear it anyways. But for those who do care, this analysis might help clarify things.

Muslim scholars have analyzed the issue of impermeable substances in the following manner. This verse of the Qur’an prescribes the wuḍū’, “…wash your faces and your arms…” (Qur’an, 5:6). The points that require investigation are: what is meant by ‘arms’ and what is meant by ‘wash’. Mention of the word ‘arms’ (which includes the hands linguistically in Arabic) indicates that every part must be washed and not a single spot should be left dry. Scholars arrived at this conclusion both through linguistic analysis as well as by analyzing reports from the Prophet ﷺ (peace be upon him), which emphasize that the body parts must be washed thoroughly. From this they concluded that anything that prevents water from reaching any of these parts must be removed. For example, if someone had dried paint, dough, or wax on their hand while performing wuḍū’, the water would not permeate that substance and the hand would not have been properly washed. The same is true with nail polish which, when dried, forms a solid impermeable layer on the nails. This is why women are instructed to remove their nail polish when performing wuḍū’. Other substances that do not form an impermeable solid layer such as henna, oil, ink, and lotion are allowed due to the ability of water to penetrate through, especially when rubbing over the wet area. ((It is interesting to note that Ibn ʿĀbidīn [ḥanafī] argues this is not the real reason but substances like henna are allowed due to necessity. See Ibn ʿĀbidīn, Radd al-Muḥtār, 1:154.))

As to the definition of ‘washing’, it means that water flows over the surface of every body part which must be washed during wuḍū’. ((Al-Samarqandī, ʿAlā’ al-Dīn, Tuḥfah al-Fuqahā’, 1:8.)) The bare minimum amount of water that must be used in order to suffice has been a matter of contention among scholars. Some stated that the part being washed must drip off at least one drop of water. ((Ibn al-Humām, Kamāl, Fatḥ al-Qadīr, 1:15.)) Other scholars held that water must have reached every area of that body part, but dripping off is not necessary. ((Ibid. This is the opinion of Imām Abū Yūsuf.))

Ramadan is a blessed time of year often characterized by certain specific forms of worship. Fasting, reading Qur’an and performing salah (five times a day prayer) are the main focus of many people’s time and energy during this month. However, for most women a portion of Ramadan – or in some cases the month in its entirety – passes by without being able to engage in these acts, due namely to menstruation or postnatal bleeding. Often this leads us to feeling disconnected from the sacredness and specialness of Ramadan, and feeling deprived of that spiritual rejuvenation and increase in faith many believers experience in these days.

In order for us to find a sense of spirituality during this time, we may need to amend our way of thinking about it, and perhaps even the paradigm we construct about worship and spirituality as a whole.

The vast majority of women’s lives are structured in such a way that there are intervals of time in which worship is restricted. Firstly, we must understand and appreciate this as part of Allah’s creation, which He has fashioned in perfection, order and beauty. He has created us in the best of molds¹, and this includes the varying physical phases we experience. A similar pattern can be found in many aspects of His creation. God grants set phases for such things as in the sun and the moon,² and even assigns certain days for triumph and for failure in the lives of man, as He states in Surat Al-`Imran: “Such days (of varying fortunes) We give to men and men by turns: that Allah may know those who believe and may choose witnesses from among you.”³

We are told in the Qur’an that for everything Allah has “appointed a due proportion,”⁴ that “for every matter there is an appointed time given,”⁵ and we can include in this our physiological cycles. Everything is done with a set purpose in a set time; “what has passed you by was not going to befall you, and what has befallen you was not going to pass you by.”⁶ Recognizing and believing in this is a righteous action on our part, an action of the heart and mind in confirming that Allah indeed is the One who controls and manages everything in a perfect order, and that His will is always realized in the best time, manner, and place.

It is also important for us to understand that in the times of menstruation or post-natal bleeding, one is not ‘dirty’ as we may have been taught culturally. While blood itself is considered a material impurity (najas), a menstruating woman or one with post-natal bleeding is considered to be in a state of ‘ritual impurity’ (hadath). This distinction, which can be found in any basic text of Islamic jurisprudence, is not insignificant. Being in a state of ritual impurity really has no deeper connotation or implication as to a person’s worth or standing before Allah. Both men and women are at times in this state, and ritual purity (tahara) and ritual impurity are interesting concepts that are not always connected with what we would normally consider ‘filthy’ or ‘clean.’ For example, one can perform tayammum, literally dusting one’s hands and face with earth, and then legally be considered in a state of ritual purity.⁷ There is even a hadith in which ‘Aisha (may Allah be pleased with her) narrates that at a time when she happened to be on her menses, the Prophet ﷺ (peace be upon him) rested his head on her lap in a moment of repose, and even recited from the Qur’an.⁸ If she were truly impure in the ordinary understanding of the word, would our noble Prophet ﷺ have rested on her in such a way?

Being in a state of ritual impurity, therefore, does not necessarily mean one is ‘unclean’ in the conventional use of the term. Accordingly, the related prohibitions do not necessarily imply that one is forced to be distant from Allah and the means of getting close to Him. If this premise were true, then all acts of worship and communication with the Divine would have likewise been made prohibited, like saying dhikr (certain formulations of remembrance) with the tongue and making du`a’ (supplication). These are very intimate spiritual actions which put a person in direct connection and communication with Allah, yet are allowed for us during this time.⁹

All these things strengthen the idea that the restrictions during menstruation and post-natal bleeding are an expression of Allah’s mercy and kindness towards us, more so than as a type of forced estrangement from Him. They can be regarded as a dispensation, to allow us an interim for comfort and rejuvenation while in a state of physical weakness and tiredness. This may also lead us to return to salah, fasting and reading Qur’an with renewed energy, interest and passion.

Another wisdom of these intervals of time and the related prohibitions may be in expanding our understanding of worship, its types, and the means by which we can draw nearer to Allah Most High. It may be that other commendable, but often overlooked, righteous actions are being omitted in our enthusiasm for those that are more commonly performed. Perhaps it is only when the doors are closed on some that we begin to see and appreciate the others. For example, du`a’ and salah `ala an-Nabiy (Sending peace and blessings to the Prophet  Muhammad ﷺ) are two of the most virtuous and beautiful types of worship that we often neglect, and they can be performed at any time. The Prophet ﷺ is reported to have said, “Du`a’ is the very essence of worship,“<sup>10</sup> and in many places in the Qur’an, Allah calls upon us to invoke Him in du`a’. “And your Lord says: Pray unto me: and I will hear your prayer”¹¹; “Call upon your Lord humbly and in secret.”¹² Sufficient to explain the virtue of salah `ala an-Nabiy is the hadith reported by Ibn Mas`oud (may Allah be pleased with him), that the Prophet ﷺ said, “The nearest people to me on the Day of Rising will be those who have said the most prayers on me.”¹³

There is also immense reward in helping and being in the service of other people. This too is a type of worship and means of drawing closer to Allah Most High. If everyone is busy in personalized worship – superogatory prayers and recitation of Qur’an, then who will have time to assist their brother or sister in their needs, help the poor or hungry, and take care of other problems and issues of the community and society?

The Prophet ﷺ said, “Allah is in the service/assistance of [His] servant, as long as the servant aids his brother.”¹⁴ He also said, “Whoever feeds a fasting person will have a reward like that of the fasting person, without any reduction in his reward.”¹⁵

A deeper lesson we can discern from the time of ritual impurity and the prohibition of salah and fasting can be in changing our perception of dhikr. A sister insightfully commented on this issue:

“Such is the way to teach us, perhaps, that dhikr of Allah is not just praying or fasting, but must be manifested in everything, [in] all parts of our lives. Perhaps we make fasting and prayer a crutch, and expect that it is enough, that that in itself is our dhikr. But it is when it is taken away from us that we have to think about how we are actually remembering Allah along with our everyday actions.”¹⁶

A sagacious shaykh (scholar of Islam) once said that a person is inside of salah what they are outside of it; meaning that the state of focus, devotion and humility we all want in our prayer is something we must develop and cultivate outside of it, in the wider arena of our daily lives. Do we simply remember Allah at the times of prayer, and otherwise live in a relative state of ghaflah (heedlessness)? The times when the doors to salah are closed may be when our eyes are opened to our true spiritual state, and give us opportune moments for introspection and reflection.

May Allah help us make the best of Ramadan and use every moment of its blessed days and nights to be in dhikr and worship to Him. May He make it a means of uplifting us spiritually, enlivening our hearts and awakening our hope and desire to draw ever nearer to Him. May He accept our deeds and grant us sincerity and devotion. Ameen.

Here are a few additional suggestions as to what a non-praying/fasting person can do during Ramadan:

• If there are iftars being hosted at the masjid, volunteer to serve and help clean up afterwards.
• Buy a jug of Zamzam water and pour it into little bottles and distribute them to everyone at the masjid with dates.
• Babysit during Taraweeh so that the mothers (and everyone else!) can pray with khushu’ and concentration.
• Cook iftar for sisters who are expecting, elderly, students away from home, etc. in your community and deliver it to their homes.
• Do any deep cleaning, laundry, Eid shopping etc. that needs to be done now, so that you can fully focus on Qur’an/salah/etc when you are fasting. You can also prepare and freeze some food now so that you don’t have to cook iftar on other days when you are fasting.
• Spend a lot of time in du`a’, and memorize the du`a’s for different actions (entering the masjid, leaving the home, etc).
• Listen to this du`a’: http://jannah.org/jannahradio/ghamdi_dua.mp3 with the translation: http://jannah.org/jannahradio/dua_ghamdi_trans.txt
• Spend time in salah `ala an-Nabiy, an often overlooked and neglected type of dhikr.
• Memorize Allah’s names and their meanings.
• Make a CD of beautiful Qur’an recitation and du`a’s in mp3 and distribute it to people at the masjid.
• Make Eid/Ramadan goodie bags for the kids so that they love and feel attached to Ramadan.
• Do the adhkar (remembrance of Allah) for morning and evening narrated from the Prophet ﷺ.
• Remember to seek out Laylat ul-Qadr throughout the month and do not let even one night go by without making du`a’. Laylat ul-Qadr could possibly be on any night in Ramadan, not just on the 27^th.
• Find out who is sick in your area or in the hospital and go visit them.
• Look for new converts, those who are newly practicing or people who have lost touch with the community and invite them over for iftar.

Learning the Rulings (Fiqh) of Women’s Issues Well

Oftentimes in our communities and in our own personal study of Islam, our attention is drawn to ‘hot topics’ – ideas and issues that are exciting, current, or much discussed, but may have little practical benefit in our lives, and may overlook what is actually obligatory upon us to know.  Our discourse is often so saturated with discussions on contentious modern issues, high-level creedal matters, or philosophical ruminations that there is little room left for the more fundamental and important, as defined by Allah Himself in a hadith qudsi ((A special type of prophetic narration, a hadith qudsi is a narration in which the meaning is entirely from Allah, but the words chosen by the Prophet ﷺ (peace be upon him).  Imam al-Jurjani said, “A Sacred Hadith (hadith qudsi) is, as to the meaning, from Allah the Almighty; as to the wording, it is from the messenger of Allah (peace and blessings of Allah be upon him). It is that which Allah the Almighty has communicated to His Prophet through revelation or in dream, and he, peace be upon him, has communicated it in his own words.” Quote taken from SacredHadith.com)) :

“A servant draws not near to Me with anything more beloved to Me than what I have made obligatory upon him.” ((From Imam Nawawi’s 40 Hadith and in Bukhari))

Knowing the fiqh rulings related to our everyday practice of religion is considered fard ‘ayn – personally obligatory – in that every single Muslim, regardless of age, educational background, or gender, must learn them sufficiently well to act upon them.  While we may incline towards other things, we are taught repeatedly in our sacred texts that it is enacting our acts of worship precisely and complying with clear religious injunctions that should take precedence.  These matters may seem petty and trivial in light of larger and weightier matters, but they are actually the first crucial steps towards spiritual development and change, both individually and collectively.

We especially see a neglect of fiqh come into play with rulings related to ritual purification –specifically menstruation, postnatal bleeding, and related women’s issues.  As women, to whom these rulings have direct practical relevance, such negligence affects not only the validity of our acts of worship but also our ability to meaningfully contribute to our community from a position of knowledge. Having familiarity with these rulings also helps us reach a level of confidence in our religious practice, such that we are not overwhelmed with doubts and second-guessing our acts of devotion, and can feel hopeful that they are acceptable and sound in Allah’s sight.

Here too is a unique opportunity for women to learn and teach about matters specifically related to them in a manner that male teachers, who would be naturally bereft of first hand experience, cannot do.   Women who feel strongly about an over-dependence on male scholarship should feel it most acutely in matters such as these, where women should naturally take the fore, and feel even more motivated to begin a serious study of fiqh.

Traditionally, this knowledge has been considered so critically important for women that classical books of fiqh teach that a woman has the right to seek it out even if her husband forbids her to do so. One of my teachers went on to stress the importance of learning such rulings even for men, who, though not the locus of the rulings, are affected by them through the women in their lives.

A proper study of the fiqh of ritual purification, menstruation and prayer should be done in a careful and systematic way, such as through a beginner’s level book from one of the four orthodox schools (madhabs), or a book or course with a reliable teacher.  Relying on a ‘hodge-podge’ collection of information from various sources, like websites or occasional lectures, can lead to much confusion, and leave out key information that would ensure one is performing one’s acts of worship and purification soundly.

Not everyone is inclined towards the study of fiqh, which can seem tedious and painstakingly detailed at times, but it is an important and fundamental component of our Islamic education.  Learning the details of syntax and grammar can seem dreary and pointless until one experiences the power of a well-crafted passage from a book or the elegance of a perfectly turned line of poetry.  In the same way, the details of fiqh can seem meaningless until one sees them coalesce into a beautiful act of devotion, that can ascend to Divine reception.

Fiqh in Context: How to Read a Fiqh Book

One of the most serious mistakes one can make in their understanding of fiqh is assuming that a legal (fiqhi) discussion on an issue is the comprehensive Islamic teaching on the subject.  Many people who have negative perceptions about orthodox practice are guilty of this, and may draw hasty conclusions from rulings of fiqh without putting them in their proper context.

Fiqh is a subject under the umbrella of Islamic studies that focuses on the legality of our actions.  While other subjects center on more theoretical, spiritual, or philosophical points, fiqh largely has to do with the technical details of our everyday practice of religion.  Its rulings explain how to perform our acts of worship soundly and correctly, as well as describe what is allowed and prohibited for us in our dealings with others, such as in marriage or business transactions.  Fiqh deals with matters on legal or technical terms, and speaks in the language of legal validity and invalidity.

As an example, marriage is discussed in books of fiqh in terms of what the actual marriage contract entails, its requisite conditions, and the duties and obligations of the husband and wife –  even describing the exact number of handfuls of grain a man has to provide his wife for daily sustenance.  Marriage in such books is not discussed from a spiritual dimension, as a seat of love, mercy and affection between spouses as described in the Qur’an.  Nor will one find a detailed discussion on the Prophetic recommendations for marriage, or his ﷺ (peace be upon him) example of kindness and generosity towards his wives, which we have ample accounts of in books of hadith.  In short, books of fiqh do not give a holistic understanding of the Islamic perspective of marriage, but focus solely on its legal dimension.  One must also keep in mind that what is explained in such books is often the absolute minimum required to absolve oneself of accountability (al-hadd al-adna), and may not be referring to the ideal or preferred manner of doing things.

In the same way as marriage, acts of devotion in books of fiqh are discussed solely from a legal perspective, detailing what is required for the acts’ validity, but without mention of the purpose of such worship and purification, the state of one’s heart, or the merits and rewards of performing these acts.  One must look elsewhere to learn and appreciate these dimensions, and in order to gain a fuller, more holistic picture of Islamic teachings about them.  We should also be wary of improperly extending the terms and concepts used in fiqh for a certain subject to a broader worldview, such as in what is considered ritually pure or filthy ((This has been discussed in some detail in the previous article that has been cited: https://www.virtualmosque.com/personaldvlpt/worship/fasting-ramadan/closed-doors-and-opened-eyes/)) .

Fiqh is extremely significant and often shamefully neglected in our times.  However, one must put the study of fiqh in its proper context in order to avoid a distorted or skewed perspective of the Islamic understanding of various issues, and mistaking a critical part for the whole.  This is especially true for matters related to women, which must be studied in light of a broader understanding of the teachings of the Qur’an and the Sunnah.

Appreciating the Spiritual Lessons of the Fiqh of Menstruation

Here are five lessons we can reflect on from the fiqh of menstruation:

Preciseness as a Form of Discipline:  All our acts of worship have a certain precision in the way they should be performed: there are certain formulations of remembrance we must say in salah (the daily prayers), a particular way of washing ourselves in order to pray (wudu), specific times to begin and end the fast, and so on.  This is also the case with the rulings of purification and menstruation.  Having to abide by these rulings helps us become disciplined, careful and attentive to our acts of worship in the physical realm.  It is through enacting these forms of worship precisely that our acts become valid and sound, the first key to making our actions beautiful in Allah’s sight and worthy of His acceptance and reward.

 Reviving Other Overlooked Acts of Worship:While salah (the daily prayers) and certain other acts of worship are prohibited for a menstruating woman, there are other acts of devotion that are allowed which are often overlooked.  The time away from salah may be an opportunity to revive and engage in some of these other acts that we may regularly neglect.  Dhikr (remembering and praising of God with one’s heart and one’s tongue), du`a’ (supplication), which is a deeply personal and beautiful act of worship, and salah ‘ala an-Nabiy (sending prayers on the Prophet ﷺ)are a few examples of these.

Questioning our Attachments: Being barred from certain acts of worship during menstruation is a good opportunity for us to reflect on what we are actually attached to – Allah, or to the act of worship itself.  If our attachment and connection is to Allah, and our concern is showing our sincere devotion and love to Him through obeying Him (‘ubudiyyah),  then we will be content with whatever the means to that is, whether it is praying or not praying, fasting or not fasting, as He has prescribed.  Not only is there reward in acts of worship, as is commonly understood, but there is tremendous reward in merely stopping at the limits Allah has set for us.  Doing so is a sign of a loving submission to Allah, and while not a physical act of worship, it is an act of devotion of the heart and mind.  However, if our attachment is to the deed itself, then we will desire and want the deed no matter what.  Prohibiting us from certain acts during this time is a way that Allah, Most High, helps us detach from ‘worshipping the worship’, and to return our attachment to Him alone.

A Step Away from Over-Relying on our Deeds:  Being forcefully detached from certain deeds during this time is also an amazing time to reflect on how we perceive our own efforts.  We should not become so conscious of our deeds that we forget the deeper reality of the situation, which is that every good deed we do and every act of worship we perform is in truth only by the facilitation (tawfeeq) of Allah.  What will enter us into Paradise, in reality, is not our own deeds, but the grace and mercy of Allah, Most High.

A Way of Knowing God: Everything that is manifest or expressed in this world is a sign of some of Allah’s attributes.  Here we can reflect on His names such as The Wise, the Just, the One Who Brings Forth and the One Who Delays, meaning that everything has a set time, set order, and set place and is done in infinite wisdom, justice and knowledge.  We see that He created everything in beauty and with apportioned time and phases – even the moon and the stars, and this includes our physical cycles.  We must also realize that He does not do injustice to anyone, and may have to recalibrate our hearts and our way of thinking about Him and His Law.

May Allah draw us close to Him, and make us people who worship Him in the best and most beautiful of ways.  May He make us people of knowledge and understanding, who seek out, reflect on, and appreciate the deeper lessons and wisdoms of His law.  May He make our hearts receptive, humble, and ennobled and enlightened with knowledge from Him.  Ameen.

Assalaamu ‘alaikum (peace be upon you) Imam Suhaib,

May Allah subhanahu wa ta’ala (exalted is He) reward you for your efforts with this blog, and give you the strength to continue to be of benefit to young people like myself who spend way too much time online. I have a question related to your recent post regarding Ramadan rulings for women. What are the rulings related to a woman who is bleeding while on the pill (combined oral contraceptive pill)? Does the bleeding take the status of hayd (menstruation) or istihaadah (non-menstrual bleeding)?

Technically speaking, the pill interferes with and interrupts the menstrual cycle such that the woman no longer goes through the natural menstrual cycle. As such, even though there is a regular pattern of bleeding for seven days, it is not a menstrual period per say but what is referred to as a “withdrawal bleed.”That is, there is no shedding of the uterine lining as would normally occur. Most of the online fatwa (legal verdict) I could find regarding this assume that the bleeding is a menstrual period – I am not sure if this assumption has a shar’i justification or if it simply stems from a common misconception about the effect of the pill. Please let me know the majority opinion on this matter. A short post on this issue would also be of great assistance, not only to myself but also to others the since use of the pill is fairly common these days and this issue relates to important matters of worship and intimacy as well.

May Allah (swt) reward you and grant you forgiveness in this blessed month.

The Answer:

Imam al-Dardir says in Sharh al-Saghir regarding the conditions of menstruation that it should “flow on its own (natural process).” In addition he says that “it is yellow or brownish.” Thus, if the person is certain that this is not menstrual blood, then this blood is considered istihaada (prolonged non-menstrual bleeding). The presence of menstrual blood is what prohibits certain acts of worship and its absence makes them permissible. Thus, since the certainty is based on the absence of menstrual blood, the sister is allowed to worship with no restrictions.

*In addition: This answer should not be taken as a general one. The questioner clearly stated that the blood flow was not that of menses. Thus, if that is clearly established, then the ruling takes that of istihaadah. However, if one takes the pill and continues to have a menstrual cycle then the above does not apply.

Allah (swt) knows best.

Can I pluck my eyebrows for my husband?

Answer:

Asalamu alaykum,

Many scholars allow a woman to trim those hairs which appear abnormal- strange. They differ on the permissibility of a married woman plucking her eyebrows for her husband. Those who allow it use a text that is weak, and when confronted with the definitive text: “Allah curses those who pluck and get plucked,” that opinion, which is held by them, which includes the Malikis as noted by Sh. ‘Adwai in his meta commentary on Abi Zaid’s Epistle, appears fragile.

There is an important axiom in Islamic law that states, “There is no cursing upon acts which are permissible.” The Prophet clearly invoked Allah’s curse upon the practitioners of this act, so I would encourage our sisters to stay away from it out of respect for the text; remaining cautious with their din. Although, there is a fatwa on our site that permits it, after further research I have found it to be weak.

Allah knows best
Suhaib