If a woman becomes pure from menstruation shortly after Fajr in Ramadan, what is required of her?
If a woman becomes pure (from menstrual period) after Fajr, even shortly after, it is recommended (but not obligatory) for her to refrain from eating and drinking for the rest of the day. However, she must make up for that day after Ramadan.
She will be rewarded for both refraining from eating (imsak) and making up the fast (qada) since she was menstruating for part of the day.
How does one with a continuous condition (like urinary incontinence or non-menstrual vaginal bleeding - mustahada) perform ablution?
A person with a continuous condition must do three things:
1. Not perform ablution except after the prayer time has entered.
2. Change the bag or diaper placed to reduce the flow of urine or blood after the prayer time enters, wash the private part from blood or urine, and perform ablution immediately.
3. Perform the actions of ablution in immediate succession, then pray immediately without delay, unless he intends to pray with the congregation.
It is not permissible for a person with a continuous condition to combine two obligatory prayers with one ablution, as he must perform ablution for each obligatory prayer, even if making it up (qada'). And Allah the Almighty knows best.
What is the ruling of Islamic Law on continuity (muwalah) in the ritual bath?
All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
Continuity (muwālāh) means washing each part of the body immediately after the previous one, without leaving a gap long enough for the first part to dry before the second is washed. According to the Shāfiʿī school, continuity is a recommended act (sunnah) in both the ritual bath (ghusl) and ablution (wuḍūʾ) — it is not obligatory.
It is stated in Nihāyat al-Muḥtāj ilā Sharḥ al-Minhāj: "Likewise, continuity in the ritual bath is recommended, just as it is in ablution."
Accordingly, continuity in the ritual bath is a sunnah. And Allah the Almighty knows best.
Is the multiplication of reward for prayer in the sanctuaries of Makkah and Madīnah limited to the obligatory prayer, or does it include the voluntary prayer as well?
All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
There is no difference between the obligatory (farḍ) and the voluntary (nafl) prayer in the ḥadīth on the multiplication of reward in the two Sanctuaries (al-Ḥaramayn), because the authentic ḥadīths are unrestricted and general in wording. It is therefore not permissible to restrict or specify them without evidence. Shaykh al-Islām Imam al-Nawawī (may Allah have mercy on him) said: “Our school holds that the superiority of prayer in the two mosques of Makkah and Madīnah is not limited to the obligatory prayer, but includes both the obligatory and the voluntary.” [al-Majmūʿ Sharḥ al-Muhadhdhab, Vol.8/p.476]
The multiplication of reward applies to whoever prays in al-Masjid al-Ḥarām or anywhere within the sanctuary (ḥaram). Al-Shirwānī (may Allah have mercy on him) said: “The more correct view according to al-Nawawī is that the multiplication of the prayer’s reward covers the whole sanctuary, and is not limited to the mosque, nor to Makkah itself.” [Tuḥfat al-Muḥtāj with the glosses of al-Shirwānī and al-ʿAbbādī, Vol.10/p.95]. And Allah Almighty knows best.
