The difference between maniy, madhiy and moisture

I do not know when that which comes out of a woman is maniy which requires ghusl or it is regular discharge which requires wudoo’. I have tried to find out more than once, but no one gave me a precise answer. Now I am dealing with all discharges as if they are regular and do not require ghusl, and I only do ghusl after intercourse. 
I hope that you can explain the difference between them.

Praise be to Allaah.

What comes out of a woman may be maniy, madhiy or regular discharge, which is called “moisture”. Each of these has its own characteristics and rulings that apply to it. 

1 – With regard to maniy: 

1.     It is thin and yellow. This is the description that is narrated from the Prophet (peace and blessings of Allaah be upon him): “The water of the man is thick and white, and the water of the woman is thin and yellow.” Narrated by Muslim (311).

It may be white for some women. 

2.     It smells like pollen, and the smell of pollen is similar to the smell of dough. 

3.     There is pleasure when it is emitted, and desire ceases immediately after it is emitted. 

It is not stipulated that all three characteristics appear at once, rather one is sufficient for the ruling on maniy to apply. This was stated by al-Nawawi in al-Majmoo’ (2/141). 

With regard to madhiy: 

It is white and thin, and is emitted when feeling desire either when thinking or otherwise, but no pleasure is felt when it is emitted, and desire does not cease when it is emitted.  

With regard to moisture: 

This is the discharge that comes from the uterus; it is clear and a woman may not notice it. Women vary in the amount they emit. 

With regard to the differences with regard to rulings between these three things (maniy, madhiy and moisture): 

Maniy is taahir (pure) and it is not essential to wash it from one’s clothes, but one must do ghusl after it is emitted, whether that happened when one was asleep or awake, whether it was due to intercourse, an erotic dream or anything else. 

Madhiy is najis (impure) and must be washed off if it gets onto the body. As for clothes, if madhiy gets onto them it is sufficient to purify them by sprinkling them with water. The emission of madhiy invalidates wudoo’ but it is not essential to do ghusl after it is emitted. 

As for moisture, it is taahir and it need not be washed off, and clothes need not be washed if it gets onto them. But it invalidates wudoo’, unless it is continuous, in which case a woman should do wudoo’ for every prayer after the time for it begins, after which it will not matter if there is any moisture. 

For more information, please see the answers to questions no. 2458, 81774,50404. 

And Allaah knows best.

online

Its the responsibility of every Moslem to learn Quran and tajweed and we also must teach our kids Quran and not only the Quran teaching we should let then be conscious of the basic of Islam and why it was reviled you bet it was railed and truth teaching of holy Quran and with tajweed we read Quran we can understand better all the responses that are demanded if we study koran from a qualified Quran tutor he will let you know verity core of Islam and why koran was reviled for it we should gain the information of the Scripture with there translation and the context of when those verses were reviled and why and that is only potential when we keep on with not simply learning quran for beginners but gaining the ability of Quran tafseer and one inquiry that we all is necessary to ask our self that why we all are here in the world to do good acts or to do bad acts to promote correct or to promote incorrect and will we be answerable to any one after this life of not then the interrogation remains the exact same that the reasons why we are here in the world but if yes then whom we have to reply is there any Lord All these reply exist when we go deep in to the Quran education do Quran reading and the so let us unite hands to full fill our task. We all must do quran memorization and listen to quran online when ever we have time to stay in touch

The health and religious benefits of circumcision

Being not a religious person I wonder why (jewish and)islamic people consider circumcision obligatory. It seems to me that a muslim considers every human being as a perfect creation of Allah. So why doubt this perfection by changing God's creation? I know of course about hygienic considerations, but I really hope that you can give an answer to my question. Thank you for your kindness.

Praise be to Allaah.

The Muslim obeys the command of Allaah. This is the meaning of Islam, which is submission to Allaah and obedience to His command, whether the wisdom behind it is clear to him or not, because the One Who is issuing the command – Allaah, may He be exalted – is the Creator, the All-Knowing, the All-Aware, who created mankind and knows what is good for them and what is not good for them. Circumcision is one of the rulings of sharee’ah which the Muslim carries out willingly, in submission to and out of love for Allaah, and seeking reward with Him. He is certain that Allaah does not command anything unless there is a wisdom behind it and it is good for His slaves, whether people know that or not. Since your question referred to the health benefits of circumcision, we will, after looking at the shar’i (religious) benefits, will answer your question about the health benefits, in order to increase the believers in faith in the ruling, and so that non-Muslims may see one aspect of the greatness of this sharee’ah (Islamic law) which came to bring benefits and ward off harm.

1 – The shar’i (religious) benefits:

Circumcision is one of the commands concerning beautification enjoined by Allaah, which Allaah has prescribed for His slaves to make them beautiful both outwardly and inwardly (physically and spiritually). It is the perfection of the fitrah (natural state of man) with which He created them, and hence it is the perfection of the haneefiyyah (pure monotheism) of the religion of Ibraaheem (Abraham). The origin of the institution of circumcision as the perfection of haneefiyyah was when Allaah made a covenant with Ibraaheem and promised to make him an imaam (leader) of mankind, and promised him that he would be the father of many people, that prophets and kings would come from his loins and that his descendants would be many. And He told him that between him and his descendants there would be the sign of the covenant, which would be that every newborn male among them would be circumcised, and so the covenant would have this sign on their bodies. Circumcision is a sign of having entered into the religion of Ibraaheem, and this is in accordance with the interpretation of the verse (interpretation of the meaning) –

“[Our Sibghah (religion) is] the Sibghah (religion) of Allaah (Islam) and which Sibghah (religion) can be better than Allaah’s? And we are His worshippers”

[al-Baqarah 2:138] –

as referring to circumcision.

For the haneefs (pure monotheists, i.e., Muslims), circumcision has the same status as baptism does for the worshippers of the cross (i.e., Christians). They purify their children – as they say – when they baptize them in the baptismal water, and they say, now he has become a Christian. Allaah has prescribed for the haneefs their own rite, the symbol of which is circumcision. Allaah says (interpretation of the meaning):

“[Our Sibghah (religion) is] the Sibghah (religion) of Allaah (Islam) and which Sibghah (religion) can be better than Allaah’s? And we are His worshippers”

[al-Baqarah 2:138] –

… So Allaah has made circumcision a symbol of those who belong to Him and to His religion, and who attribute themselves to Him as being utterly enslaved to Him alone…

The point here is that the religion of Allaah is haneefiyyah (pure monotheism) which fills the heart with knowledge and love of Him and sincerity towards Him, and worship of Him alone with no partner or associate, and which marks the body with the characteristics of the fitrah, namely circumcision, removal of the pubic hair, trimming the moustache, cutting the nails, plucking the hair from the armpits, rinsing the mouth, rinsing the nose, using the siwaak (toothbrush made from twigs from a certain tree) and cleaning oneself after elimination of urine or faeces.

So the fitrah of Allaah is manifested in the hearts of the haneefs and on their bodies.

(Tuhfat al-Mawdood bi Ahkaam al-Mawlood by Ibn al-Qayyim, p. 351)

Circumcision also has health benefits and brings a lot of benefits to the boy in his life. (See Question # 2425).

It is not essential for the child to remain as he is when he comes forth from his mother’s womb, if there is something that may be done for him that serves a purpose and is enjoined by the pure religion. Such things include shaving his head after he is born, because that is in his best interests. The Prophet of Islam (peace and blessings of Allaah be upon him) said: “Remove the harm from him.”

The same applies to washing the blood from him and cutting the cord by which he was attached to his mother, and other things which are done to benefit him.

2 – The health benefits:

Dr. Muhammad ‘Ali al-Baar (a member of the Royal College of Surgeons in the UK and a consultant to the Islamic Medicine department of the King Fahd Centre for Medical Research in the King Abdul Aziz University in Jeddah) says in his book al-Khitaan (Circumcision):

“Circumcision of newborn boys (i.e., within the first month of life) brings numerous health benefits, including:

1 – Protection against local infection in the penis, which may result from the presence of the foreskin, causing tightening of the foreskin, which may lead to retention of urine or infections of the glans (tip) of the penis – which require circumcision in order to treat these problems. In chronic cases, the child may be exposed to numerous diseases in the future, the most serious of which is cancer of the penis.

2 – Infections of the urethra. Many studies have proven that uncircumcised boys are more exposed to infection of the urethra. In some studies the rate was 39 times more among uncircumcised boys. In other studies the rate was ten times more. Other studies showed that 95% of children who suffered from infections of the urethra were uncircumcised, whereas the rate among circumcised children did not exceed 5%.

In children, infection of the urethra is serious in some cases. In the study by Wisewell on 88 children who suffered infections of the urethra, in 36 % of them, the same bacteria was found in the blood also. Three of them contracted meningitis, and two suffered renal failure. Two others died as a result of the spread of the micro-organisms throughout the body.

3 – Protection against cancer of the penis: the studies agree that cancer of the penis is almost non-existent among circumcised men, whereas the rate among uncircumcised men is not insignificant. In the US the rate of penile cancer among circumcised men is zero, whilst among uncircumcised men it is 2.2 in every 100,000 of the uncircumcised population. As most of the inhabitants of the US are circumcised, the cases of this cancer there are between 750 and 1000 per year. If the population were not circumcised, the number of cases would reach 3000. In countries where boys are not circumcised, such as China, Uganda and Puerto Rico, penile cancer represents between 12-22 % of all cancers found in men; this is a very high percentage.

4 – Sexually transmitted diseases (STDs). Researchers found that the STDs which are transmitted via sexual contact (usually because of fornication/adultery and homosexuality) spread more among those who are not circumcised, especially herpes, soft chancres, syphilis, candida, gonorrhea and genital warts.

There are numerous modern studies which confirm that circumcision reduces the possibility of contracting AIDS when compared to their uncircumcised counterparts. But that does not rule out the possibility of a circumcised man contracting AIDS as the result of sexual contact with a person who has AIDS. Circumcision is not a protection against it, and there is no real way of protecting oneself against the many sexually transmitted diseases apart from avoiding fornication/adultery, promiscuity, homosexuality and other repugnant practices. (From this we can see the wisdom of Islamic sharee’ah in forbidding fornication/adultery and homosexuality).

5 – Protection of wives against cervical cancer. Researchers have noted that the wives of circumcised men have less risk of getting cervical cancer than the wives of uncircumcised men.

From al-Khitaan, p. 76, by Dr. Muhammad al-Baar.

And Allaah knows best.

Reference: Professor Wisewell, published in the American Family Doctor Magazine, issue no. 41, 1991 CE.

The doctors advised delaying the circumcision of a sick child

our son is almost 4mths old. He had a heart transplant at 91/2weeks of life. We did not get him circumcised because the doctors said it would interfere with his health. Now he has another problem. His testes have not descended into the sac. We consulted with the urologist and he would like us to wait until our son is 9 months old. Is it permissible for us to wait?

Praise be to Allaah.

If there is a necessity which means that this child cannot be circumcised at the time prescribed by sharee’ah, it is permissible to delay it, because Allaah says (interpretation of the meaning):

“And do not kill yourselves (nor kill one another). Surely, Allaah is Most Merciful to you” [al-Nisaa’ 4:29]

“Allaah burdens not a person beyond his scope” [al-Baqarah 2:286]

And the Prophet (peace and blessings of Allaah be upon him) said: “If I command you to do a thing, do as much of it as you can.” (Narrated by al-Bukhaari, 6858; Muslim, 1337). And there is the shar’i principle that cases of necessity make things which are ordinarily forbidden permissible.

Circumcision does not usually result in harm, but if the doctor who has told you not to have your son circumcised knows that it could cause real harm, there is nothing wrong with waiting until the child is able to undergo this procedure.

“One of the things which cancels the obligation of circumcision is when the child is weak and is unable to bear it, so much so that that his life would be in danger. If his weak state persists, he will be excused for not being circumcised, because at most, circumcision is (obligatory) but because he is incapable of doing it, he will be excused. This is the same as in the case of all other obligatory duties.”

“In Sharh al-Hidaayah it says: … he should be prevented from doing it, and there are many other similar examples, such as doing ghusl with cold water in very cold weather when one is sick, or a sick person fasting when his life may be placed in jeopardy if he fasts, or carrying out the hadd punishments on someone who is sick or pregnant, etc. All of these are reasons why the action should not be carried out, and they make it no longer waajib (obligatory).”

And Allaah knows best.

She had a tattoo done before she became Muslim. Is she cursed?

Before I converted to Islam, I got tatooed. I have recently read about a tatooed women being a cursed woman.
Does this apply to me as well? If I become engaged, should I tell my husband about this before hand, in case he does not want to become engaged to a "cursed woman"?.

Praise be to Allaah.

The Muslim must realize that Islam erases any sins that came before it, and indeed Allaah changes them into good deeds, as He says (interpretation of the meaning): 

“Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft-Forgiving, Most Merciful”

[al-Furqaan 25:70] 

It was narrated that ‘Amr ibn al-‘Aas said: When Allaah put Islam in my heart, I went to the Prophet (peace and blessings of Allaah be upon him) and said: “Give me your right hand so that I may give you my oath of allegiance.” So he held out his hand, but I held my hand back. He said, “What is the matter, O ‘Amr?” I said, “I want to make a condition.” He said, “What is your condition?” I said, “That I be forgiven.” He said, “Do you not know that Islam wipes out whatever came before it, and that hijrah (migration for the sake of Allaah) wipes out whatever came before it, and that Hajj wipes out whatever came before it?” 

(Narrated by Muslim, 121). 

This hadeeth indicates that whoever becomes Muslim is forgiven for all the bad deeds that he may have done before he became a Muslim. 

Secondly: 

It was narrated from the Prophet (peace and blessings of Allaah be upon him) that tattooing is haraam (forbidden). 

It was narrated that Abu Juhayfah (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) cursed the one who does tattoos, the one who has a tattoo done, the one who consumes riba (usury or interest) and the one who pays it, and he forbade the price of a dog and the earnings of a prostitute, and he cursed the image-makers.” 

(Narrated by al-Bukhaari, 5032). 

Tattooing is a major sin, but if a person repents from it, Allaah will accept his repentance. 

Thirdly: 

Modern medicine is able to remove tattoos; the remedy exists so you can easily get rid of it, in sha Allah. 

Fourthly: 

The curse of the woman who does tattoos is not permanent; rather when a person repents from it, that curse is lifted. So it is a mistake for you to say that you are a cursed woman. Rather we ask Allaah to make you good and righteous. 

Fifthly: 

Undoubtedly the one who wants to marry you will understand this issue, especially that it was before you became Muslim. Even if it was after you became Muslim, so long as the Muslim has repented from it, he cannot be blamed or called to account for it, rather his bad deeds are changed into good deeds. 

And Allaah knows best.

Shaving the hairs on the testicles and around the anus

I have a question about shaving hairs below navel. I don't know how far down to go. Should the hairs from the testicles be also removed. Please shed some light on this.
And what about women are they also suppose to shave their hairs?

Praise be to Allaah.

We put this question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen, may Allaah preserve him, who answered as follows:

“In the Name of Allaah, Most Gracious, Most Merciful. Praise be to Allaah, the Lord of the Worlds. This is not part of the Sunan al-Fitrah, but if there are too many hairs then they should be removed, so that they do not get contaminated with any impurity when using the toilet.”

There are reports in the Sunnah of the Prophet (peace and blessings of Allaah be upon him) which indicate that the pubic hairs should be removed, as it was reported that the Prophet (peace and blessings of Allaah be upon him) said: “The fitrah consists of five things, one of which is removing the pubic hairs.” (Reported by al-Bukhaari).

The Prophet (peace and blessings of Allaah be upon him) also set a time limit of forty days, and the hair should be left any longer than that,because of the hadeeth of Anas ibn Maalik (may Allaah be pleased with him), who said: “He set us a time limit of no more than forty days for trimming the moustache, clipping the nails, plucking the armpit hairs and shaving the pubic hair.” (Reported by al-Bukhaari, 10/284 and Muslim, 1/222).

The fuqaha’ discussed the proper etiquette of removing the pubic hair and said that it is mustahabb to start shaving the pubic hair from beneath the navel, and to start on the right hand side, and one should also be concealed from the sight of others when doing this. One should also bury and hair or nail clippings removed.

The reasons behind removing this dirty hair could also be applied to the hair on the testicles and around the anus, if impurity (najaasah) gets attached to it, because the purpose it to be comepletly clean and pure and keep away from anything that may cause dirt and impurities to cling to the body. In this case, removing this hair is a good thing. With the regard to women, the rulings on removing the pubic hair are the same as the rulings for men. And Allaah knows best.

His beard grows on one side and not on the other; can he shave it to make them even?

What is the ruling on having a beard which grows thickly on the right side but only grows a little on the left, i.e., it is not even? I have been told it is because I am young, and if I shave it, it will grow.

Praise be to Allaah.

It is not permissible to shave the beard or to remove any hair from it, even if that is to make it grow or to even it out, because no concession to that effect has been narrated, even though it happens a great deal to young men whose beards are just beginning to grow. If there was any reason to make it permissible to shave, there would be a concession concerning it. Allaah says (interpretation of the meaning): “and your Lord is never forgetful” [Maryam 19:64]. 

With regard to the prohibition on shaving the beard, please see the answer to question no. 82720. 

Is it permissible to take medicine that will make the beard grow more quickly on the left side? That depends: 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about taking medicine to make the beard grow and to treat the unevenness that occurs in it. He replied: If there is the hope that it will grow by itself, then do not try, because this is not a fault, since many young men, when their beards first begin to grow, do not grow beards that are even all over, so he should wait and see. 

But if there is a fault, in the sense that we are aware of it and have given up hope that it will grow by itself, then there is nothing wrong with treating it so that the rest will grow, especially if it looks odd. 

But if it does not look odd, then it is better not to treat it with anything, because I am afraid that this may be a kind of hair extensions, and the Prophet (peace and blessings of Allaah be upon him) cursed the one who does hair extensions and the one who asks for that to be done. End quote from Liqa’ al-Baab il-Maftooh (41/15). 

And Allaah knows best.

Ruling on making the shape of a heart in the pubic hair as an adornment for one’s husband?!

Is it permissible for a woman to make the shape of a heart in her pubic hair when shaving it, as an adornment for her husband?.

Praise be to Allaah.

Removing the pubic hair by plucking or shaving is one of the sunnahs of the fitrah which are encouraged in Islam, as al-Bukhaari (5441) and Muslim (377) narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “Five things are part of the fitrah: circumcision, removing the pubic hair, clipping the fingernails, plucking the armpit hair and trimming the moustache.” 

The Prophet (blessings and peace of Allah be upon him) set a time frame for his ummah, that they were not to leave doing that for more than forty days, as it is narrated by Muslim (379) from Anas: He set a time for us to trim our moustaches, cut our nails, pluck our armpit hair and shave our pubic hair; we were not to leave that for more than forty days. 

Al-Mubaarakfoori said in Tuhfat al-Ahwadhi: al-Nawawi said: what this means is that we should not leave it for more than forty days, not that he set the time for leaving it as forty days. And he said: What is preferred is to do it according to need and length; if it grows long then he should shave it. End quote. Al-Shawkaani said: Rather what is preferred is that it should be limited to forty days as days set out by the Messenger of Allah (blessings and peace of Allah be upon him) and it is not permissible to go beyond that. It is not regarded as contrary to the Sunnah if one does not trim the moustache and so on after they grow long until the end of that period. End quote. 

There are two reservations about what is mentioned in the question about leaving the pubic hair and making it into the shape of a heart as a kind of adornment for the husband. 

Firstly: If that means going beyond the forty days without removing it, that is contrary to the command of the Prophet (blessings and peace of Allah be upon him). 

Secondly: This site is the extreme ‘awrah which it is not permissible to uncover except in case of necessity or urgent need, so it is not permissible to uncover it for the hairdresser or cosmetician merely for the purpose of adornment. 

Muslim (338) narrated that Abu Sa‘eed al-Khudri said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “No man should look at the ‘awrah of another man, and no woman should look at the ‘awrah of another woman.”  

Al-Tirmidhi (2794), Abu Dawood (4017) and Ibn Maajah (1920) narrated from Bahz ibn Hakeem from his father that his grandfather said: I said, O Messenger of Allaah, with regard to our ‘awrah, what may we uncover of it and what must we conceal? He said: “Cover your ‘awrah except from your wife and those whom your right hand possesses (i.e., concubines).” I said, O Messenger of Allaah, what if the people live close together? He said, “If you can make sure that no one sees it, then do not let anyone see it.” I said, O Messenger of Allaah, what if one of us is alone? He said, “Allaah is more deserving that you should feel shy before Him than people.”

This hadeeth was classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 

Al-Nawawi (may Allah have mercy on him) said in Sharh Muslim: The words of the Prophet (blessings and peace of Allah be upon him), “No man should look at the ‘awrah of another man, and no woman should look at the ‘awrah of another woman. No man should lie with another man under the same cover, and no woman should lie with another woman under the same cover” indicate that it is haraam for a man to look at the ‘awrah of another man and for a woman to look at the ‘awrah of another woman. This is something concerning which there is no difference of opinion. Similarly it is haraam for a man to look at the ‘awrah of a woman and a woman to look at the ‘awrah of a man, according to consensus. The Prophet (blessings and peace of Allah be upon him) referred to a man looking at the ‘awrah of a man and a woman looking at the ‘awrah of a woman, so that (looking at the ‘awrah of the opposite sex) is even more haraam. This prohibition applies in the case of people other than husband and wife; in the case of husband and wife, each of them may look at the entire ‘awrah of the other. End quote. 

See: Fath al-Baari, 9/338, 339 

And Allah knows best.