The end of menses may be confirmed by dryness, according to most jurists, except for what was narrated from Imam Malik about the woman who usually sees the white discharge; in her case, the end of menses is not marked by dryness.

If a woman believes that her period has ended, then she starts bleeding again, if the blood has the characteristics of menstrual blood as described below, then this is menstrual bleeding, otherwise it is istihadah. If it is the former, she should not pray. If it is the latter, she should be careful and do wudu for each prayer, then pray.

Allah exempted the sick from having to do Wudu with water and has allowed them to do Tayammum. If Wudu will harm your skin or delay your recovery, then you should do Tayammum, and there is no sin on you.

1. If a sick person cannot (ritually) purify himself with water, by doing Wudu in the case of minor impurity or Ghusl in the case of major impurity, because he is unable to do so, or because he is afraid that it may make the sickness worse or delay his recovery, then he may do Tayammum. 2. The way to do Tayammum following menses is no different from the way of doing Tayammum in the case of minor impurity. 3. It is permissible to offer more than one obligatory prayer with Tayammum and you do not have to repeat it for every prayer.

1. If there is no water in the city, and it is cut off from the houses and mosques, and bringing water from the fire station can only be done with great difficulty and hardship, or the amount of water brought to the fire station is not sufficient for household uses and for purification by doing Wudu and Ghusl, then there is nothing wrong with doing Tayammum. 2. But if water becomes unavailable or cut off, and bringing it from the fire station may cause hardship that is normal for people in such circumstances, then you must bring water for purifying yourselves, and it is not permissible to do Tayammum.

This is how to perform tayammum: 1- Say Bismillah. 2- Strike the ground once with the palms of the hands. 3- Wipe the back of the right hand with the palm of the left, and the back of the left hand with the palm of the right. 4- Wipe the face with both hands. 5- Recite the same dua's that are recited after wudu.

1- It is permissible for the supplicant to ask of his Lord by virtue of the Quran, because that comes under the heading of seeking to draw close to Allah by virtue of one of His attributes. 2- The most correct scholarly view is that it is prohibited to seek to draw close to Allah and ask of Him (Tawassul) by virtue of the Prophet. 3- Seeking to draw close to Allah by virtue of created beings comes under the heading of reprehensible innovation, and is objectionable according to what is commonly known among people and on the basis of the wording itself. 4- Seeking to draw close to Allah by virtue of the trumpet blast, and the progeny of Nuh, and the caliphate of As-Siddiq, and the courage of ‘Ali, and so on – is something that came about as a result of the supplicant’s attempt to be poetic and make things rhyme [in Arabic], without thinking about the meaning.

If Ghusl does not meet these conditions, it is broken: 1- intention to remove impurity, 2- purity of water, 3- the water should reach the entire body, 4- continuity between the parts of Ghusl and not allowing any lengthy interruption between them.

1. Washing the parts of the body in order and consecutively when doing Ghusl is not obligatory according to the majority of jurists. 2. The more correct scholarly view is that rinsing the mouth and nose is obligatory in both Wudu and Ghusl. 3. If a man or woman does Ghusl to remove major impurity, this Ghusl counts for Wudu too. 4. Wudu and Ghusl are valid even if any bits of food remain between the teeth, but removing them is better.

There is no difference between ghusl after sexual intercourse and ghusl after periods except that it is more mustahabb to rub the hair in the case of ghusl after a period than in the case of ghusl after sexual intercourse.