Chapter 6
Haidh
Menstruation
Bahar E Shariat – Vol 2 – Purification – Taharat
Allah SubhaanaHuu wa Ta’aalaa says: ‘O Beloved! They enquire from you in
regards to menstruation. You say, It is an impure thing, so keep away from
women during their menstrual cycles, and do not be intimate with them, until
they have become pure. So, when they have purified themselves, come to them
from where Allah has commanded you to. Verily, Allah loves those who repent,
and those who have purified themselves.’ [Surah
2, Verse 222]
Hadith 1: It is reported in Sahih Muslim on the authority of Anas bin
Maalik (May Allah Almighty be pleased with him) that
when any Jewish woman would enter into her menstrual cycle neither would they
allow her to eat with them nor did they keep her with them in their homes. The
Sahaba enquired in this regard from Rasoolullaah (grace, glory, blessings and peace be upon Him), so due
to this Almighty Allah (SubhaanaHuu wa Ta’aalaa)
revealed the verse Surah 2, Verse 222
(as mentioned above)], so the Prophet said, ‘With the exception of
having sexual intercourse do whatever else you wish.’ When the Jews heard of
this they began to say that he wishes to do everything contrary to us. Due to this Usaid bin
Hudair and Ubad bin Bishr (May Allah Almighty be
pleased with them) came forth and said, ‘The Jews are saying
such and such a thing, so should we not have intercourse with them (so that we
may act totally against them)?’ The expression on the Holy Face of RasoolUllaah (SallAllaahu alaihi wa aalihii
wasallam) changed to the extent that we thought that he would become upset
at them. The two of them left and after them, someone sent a gift of milk to RasoolUllaah (SallAllaahu alaihi wa aalihii
wasallam). RasoolUllaah (SallAllaahu alaihi wa aalihii
wasallam)then sent someone out to summon them and then fed the milk
to them, so they understood that Huzoor
was not
displeased with them.
Hadith
2: It is in Sahih Bukhari that Umm ul Momineen Sayyidah Siddiqa (May Allah Almighty be pleased with her) says,
‘We departed for Hajj and when we reached ‘Suruf’,
my cycle started, so I began to weep and RasoolUllaah (SallAllaahu
alaihi wa aalihii wasallam) approached me and said,
‘What has happened, are you in your cycle?’ I replied in the positive, so he said,
‘This is such a thing which Almighty Allah has written (i.e. ordained) for the
daughters of Adam, so do everything else which all those in Hajj do except for
the Tawaaf of the Holy Kaaba.’ She further says, ‘Huzoor sacrificed a cow on
behalf of all his Holy wives.’
Hadith
3: It is reported in Sahih Bukhari that Urwah was asked, ‘Can a female who
is in her menstrual cycle serve me and can an impure female (Junub) sit close to me?’ Urwah replied,
‘All this is easy upon me and all of them can serve me and there is no
objection to any of them in this regard. Umm
ul Momineen A’isha (May Allah Almighty be pleased with her) informed
me that she used to comb the sacred hair of RasoolUllaah (SallAllaahu
alaihi wa aalihii wasallam) whilst she was in her
cycle and when Huzoor was in
seclusion (I’tekaf), he would place
his head close to her and she would be inside her room.’
Hadith 4: It is in Sahih Muslim from Umm ul Momineen Sayyidah Siddiqa (May Allah Almighty be pleased with her) wherein
she says, ‘During my cycle, I used to drink water and then give it to RasoolUllaah (SallAllaahu alaihi wa aalihii
wasallam), so Huzoor used to place his holy mouth at the spot that my mouth had
touched.’
Hadith 5: It is in Sahihain from Umm ul Momineen Sayyidah A’isha Siddiqa (May Allah Almighty be pleased with her) wherein
she says, ‘Whilst I would be in my cycle, RasoolUllaah (SallAllaahu alaihi wa aalihii
wasallam) would keep his sacred head on my lap and recite the Holy Qur’an.’
Hadith 6: It is reported in Sahih Muslim from Umm ul Momineen Siddiqa (May Allah Almighty be pleased with her) wherein
she says, ‘RasoolUllaah (SallAllaahu alaihi wa aalihii
wasallam) asked me to stretch out my hand and pick the Musal’la (prayer mat) from the Musjid, so I replied by saying that
I was in my cycle (menstruating). RasoolUllaah (SallAllaahu
alaihi wa aalihii wasallam) said, ‘your cycle is not in your
hand.’’
Hadith 7: It is reported in Sahihain from Umm ul Momineen Maymuna (May Allah Almighty be pleased with her) wherein
she says that RasoolUllaah (SallAllaahu alaihi wa aalihii
wasallam) used to pray his Namaaz in a sheet, a portion of which was on me
and a portion on him and I was in my cycle at this time.
Hadith 8: Tirmizi and Ibn Majah report on the
authority of Abu Hurairah (May Allah Almighty be
pleased with him) that RasoolUllaah (SallAllaahu alaihi wa aalihii
wasallam) said, ‘One who has intercourse with a menstruating female, or has
intercourse with a female from her anus, or one who goes to a fortune teller,
he has committed ungratefulness (i.e. disbelief) of that which has been
revealed upon Muhammad {RasoolUllaah (SallAllaahu
alaihi wa aalihii wasallam)’}.
Hadith 9: It is in the narration of Razeen that Mu’az ibn Jabl (May Allah Almighty be
pleased with him) said, ‘Ya RasoolUllaah (SallAllaahu alaihi wa aalihii
wasallam! What is Halaal (lawful) upon me from her, when my wife is
menstruating?’ He said, ‘That which is above the waist-cloth (i.e. above the navel)
and to avoid even that is better.’
Hadith 10: The Ashaab-e-Sunan
Arba’a reported on the authority of Ibn
Ab’bas (May Allah Almighty be pleased with him) that RasoolUllaah (SallAllaahu alaihi wa aalihii
wasallam said, ‘One who has intercourse with his wife during her menstrual
cycle should give half a dinar in Sadqa.’
There is another narration in Tirmizi on the authority of Ibn Ab’bas (May Allah
Almighty be pleased with him) which says that, he said,
‘When the blood is red, he should give 1 dinar and when it is yellowish, he
should give half a dinar.’
The Insight and Judiciousness
Regarding Menstruation
It is natural for more blood than is generally required, to be
produced in the body of a female who has reached the age of puberty, so that
this blood may assist in the nourishment of the child, in the condition of
pregnancy, so that this blood may become milk in the time when the child is
being suckled. If this does not happen then it will put the life into jeopardy
during pregnancy and during the child’s suckling period. This is the reason
that a female does not have her menstruation during pregnancy and in the early
stages of breastfeeding. If this blood does is not discharged from the body in
the time when she is not pregnant or not breastfeeding then it causes numerous
illnesses to arise.
Laws of Jurisprudence Regarding
Menstruation
Law: The
blood which routinely flows from the private part (vagina) of a female who has
already reached the age of puberty and which is not due to childbirth or
illness, is termed as ‘Haidh’, i.e.
Menstruation. The bleeding which occurs due to illness is termed ‘Istihaaza’, i.e. irregular vaginal
bleeding, and if this blood flows after childbirth it is termed ‘Nifaas’, i.e. post natal bleeding.
Law: The minimum duration for
Haidh is 3 days and 3 nights, in other words, a full 72 hours. If she bleeds
for even one minute less than this it is not regarded as Haidh. The
maximum duration for menstruation is 10 days and 10 nights.
Law: If the bleeding stops even a
short while before 72 hours it will not be regarded as Haidh but rather it will
be regarded as being Istihaaza. However, if it commenced at the crack of dawn
and 3 days and 3 nights later it ended at the crack of dawn then it will be
regarded as Haidh, even if it is at the time of year when the day is growing
and when the sunrise continue to become earlier every day and sunset continues
to become later; at the time of the year when the days become shorter when the
sunrise will be later and sunset will be earlier. It is for this reason that in
this case it is not necessary for the 3 days and 3 nights to be equal to 72
hours but in this case it is necessary to count 1 day and 1 night from the
actual time of sunrise to the sunrise and from sunset to sunset. If the
bleeding starts in any other time except this then the normal duration of 24
hours will be counted as 1 day and 1 night, for example; if she started
bleeding today at precisely 9:00 am and the full one sixth of the sun has risen
then the next day precisely at 9:00 am will be regarded as 1 day and 1 night
even if the full one sixth of the sun has not risen, on condition that today’s
sunrise was later than that of yesterday or than one sixth of the sun has
risen, whereas the sunrise of today is earlier than the sunrise of yesterday.
Law: Whatever blood which comes
after 10 nights and 10 days and if this is the first time that she has had her
menstrual cycle then whatever has come in the full 10 days is Haidh and that
which comes after that is Istihaaza. If she already had her menstrual cycle
before this (i.e. it is not her first time having menstruating) and her
habit was less than that of 10 days then all that which comes more than
the habit is regarded as Istihaaza. It can be better understood from this
example; She had a habit of 5 days but she had not bled for 10 days before then
in this case the entire days will be regarded as Haidh but if she bled for 12
days, then the habitual 5 days will be regarded as Haidh and the remaining 7
days will be regarded as Istihaaza. If she did not have a fixed habit for her
cycle but some months are 4 days whilst other months are 5 days then in this regard
the amount of days she bled for in the last month will be regarded as the days
of Haidh in this month and the remainder will be Istihaaza.( If it is within
the ten days, it will all be regarded as Haidh, but if it exceeds the 10 days,
then excluding the habit or the amount that one bled in the last month, for a
women who has no habit, the rest is Istihaaza. For example, if a women bleeds
for different amount of days every month, then if last month she bled 6 days,
and this month she bled 10 days, all will be regarded as Haidh, but if she bled
6 days last month and 12 days this month, then 6 days will be regarded as Haidh
and the remaining 6 days will be regarded as Istihaaza).
Law: If it’s not necessary for her to be bleeding continuously
throughout the duration of the cycle. It will be regarded as Haidh whenever she
bleeds during the cycle even if she only bleeds at certain times in the day
only, it will still be regarded as Haidh.
Law: The minimum age in which Haidh commences
is 9 years and the maximum age of Haidh, i.e. when it stops coming, is regarded
as 55 years. A women at this age is known as ‘Aaísa’ (Menopausal) and this age
is known as ‘Sun-e-Ayaas’
(Menopause).
Law: That blood which comes before the age of 9 is regarded as
Istihaaza. The same applies to the blood which comes after the age of 55.
However, in the latter case, if just blood comes out or if it comes in the same
way as it used to come in the past, i.e. in the same colour, then it is still
regarded as Haidh.
Law: When a pregnant female
bleeds during pregnancy it is regarded as Istihaaza. Similarly, the blood which
comes during childbirth before the child has come out halfway, is regarded as
Istihaaza.
Law: It is necessary for there to
be a minimum 15 day interval between two menstrual periods. Similarly it is
necessary for there tobe a 15 day interval between the end of Nifaas and
commencement of Haidh. Thus, if after the end of Nifaas, there was an interval of
less than 15 days before the next period, and bleeding commenced, then it is
regarded as Istihaaza.
Note: This 15 day gap is known as the ‘Tuhur’, i.e. an interval of purification between two periods.
Law: It will only be classified
as Haidh if the blood has entered into the ‘Farj-e-Kharij’
i.e. the outer vagina, so in the case where a cloth etc. was placed inside the
vagina, thereby not allowing the blood to come into the outer vagina, and is
held back inside the inner vagina, then for as long as she does not remove that
cloth, she will not be regarded as menstruating. In this case she will read her
Namaaz and keep fast as normal.
Law: There are 6 colours of
Haidh: black, red, greenish, yellowish, murky and sand coloured.
Law: If there is even a slight murkiness in the discharge during
the 10 days, it will be regarded as being Haidh, and if there is still the sign
of murkiness even after the 10 days and 10 nights, then for a female who has a
habitual cycle, the days that fall within her habit will be regarded as Haidh,
and whatever is after the habitual days will be regarded as Istihaaza (in the
manner as explained above), and if she does not have any fixed habit or
pattern, then whatever is within 10 days 10 nights is Haidh and anything over
that is Istihaaza.
Law: If the cushion she sat on
was wet, and the wetness was yellowish or murky, and after drying it became
white, then if it happened during the menstrual cycle, it will be regarded as
Haidh. If it was white when one noticed it and then after drying if it became
yellowish, then it is not Haidh.
Law: The ruling in regards to a
female who continuously bled for months or years without even having a 15 day
interval from the first time she got her cycle, then from the day that her
bleeding commenced, she should count 10 days as being Haidh, and 20 days as
Istihaaza, and for as long as her bleeding continues (without any interval) she
should follow this procedure.
Law: If a woman did have her
cycle before (and now has continuous bleeding without an interval for months
and years on end), then the amount of days that she bled for during her past
cycle, should be regarded as the days of Haidh in 30 days, and the remaining
days should be regarded as Istihaaza.( For example if her cycle was of 6 days
in the past and now she bleeds without having any interval, then in such a
case, 6 days of the month will be regarded as Haidh and the remaining 24 days
of the month will be regarded as Istihaaza).
Law: In the case where a woman had her cycle only once and thereafter
she had an interval of at least 15 days purification period, and then bled
continuously thereafter, but she cannot remember how many days she had bled for
in the cycle and how many days were her ‘Tuhur’, but she does remember that she
had her menstrual cycle only once in the month, then in this duration, from the
time the bleeding commenced, she should leave Namaaz for 3 days, and then for 7
days she should perform Ghusl in the time of every Namaaz and then read her
Namaaz, and she should not be intimate with her husband during those ten days.
Thereafter, for the remaining 20 days, she should make fresh Wudu in the time
of every Namaaz, and perform her Namaaz, and in the following month, she should
make Wudu and read her Namaaz for 19 days, and she may be intimate with her
husband during these 19 or 20 days. In the case where she cannot remember
whether she bled once or twice in the one month, then in this case, she should
not read her Namaaz for the first 3 days, then for the next 7 days she should
make Ghusl in the time of each Namaaz and read the Namaaz of that time, then
for 8 days, she should make Wudu in the time of each Namaaz and read the Namaaz
of that time and her husband may only be intimate with her during these 8 days.
This procedure should be applied after these 8 days for always. In the case
where a female is able to remember her ‘Tuhur’, in other words, she remembers
having been pure for 15 days and does not remember any further information in
this regard, then in this case, she should not read Namaaz in the first 3 days,
thereafter for 7 days she should perform Ghusl in the time of each Namaaz and
read that Namaaz, and thereafter for 8 days she should make fresh Wudu in the
time of each Namaaz and read that particular Namaaz.
Thereafter for a further 3 days, she should make fresh Wudu in the
time of each Namaaz and read the Namaaz of that time, then thereafter for 14
days, she should make Ghusl in the time of each Namaaz and then make that
Namaaz. Then for another 1 day she should make fresh Wudu in the time of each
Namaaz and read that Namaaz then for always as long as she is bleeding she
should make Ghusl in the time of every Namaaz. In the case where a female
remembers for how many days she had her cycle, for example, she remembers that
it had come for 3 days but she is not able to remember the ‘Tuhur’, then in
this case she should leave the Namaaz for the first 3 days. Thereafter for 18
days she should make fresh Wudu in the time of every Salaah and read that
Salaah of which the first 15 will definitely be regarded as ‘Tuhur’ and the
remaining 3 days will be regarded as being doubtful. Thereafter, she should
always make Ghusl in the time of each Namaaz and read that Namaaz. In the case
where a female remembers that she only had Haidh once in the month and she also
remembers that it was for 3 days but she is not able to remember the actual
dates, then in this case she should perform fresh Wudu for every Namaaz in the
times of Namaaz for the first 3 days of the month. For the remaining 27 days
she should make Ghusl in the time of each Namaaz to read that Namaaz.
Similarly, in the case where a female remembers her Haidh being for 4 or 5 days
then in this case she should perform fresh Wudu in the time of each Namaaz and
read the said Namaaz in these 4 or 5 days. In the remaining days she should
make Ghusl in the time of each Namaaz to read the Namaaz. In the case where a
female remembers that she used to get her cycle towards the end of the month
but she cannot remember the actual dates, then in this case, for 27 days she
should perform fresh Wudu in the time of each Namaaz and read the said Namaaz.
She should not read Namaaz for 3 days and when the month comes to an end she
should make Ghusl once. In the case where a female knows that her cycle used to
start on the 21st of the month but she is unable to remember the amount of days
the cycle lasted for then after 20 days she should leave Namaaz for 3 days.
Then in the 7 days which remain thereafter she should make Ghusl in the time of
every Namaaz and read the said Namaaz in this time. In the case where a female
remembers that in the particular five dates it came for 3 days but she is not
able to remember which of those 5 days the 3 days were then in this case, in
the first 2 days of the five she should make fresh Wudu in the time of each
Namaaz and read the said Namaaz, leaving out the 1 day in the middle and in the
remaining 2 days she should make Ghusl in the time of each Namaaz to read that
particular Namaaz. If she remembers 3 of 4 days then in this case she should
make fresh Wudu in the time of each Namaaz and read the said Namaaz in the
first day. In the 4th days she should make Ghusl in the time each Namaaz to
read that Namaaz and she should not read any Namaaz in the middle 2 days. If
she remembers that it was 3 days of 6 days then in this case she should make
Wudu in the time of each Namaaz and read that Namaaz in the first 3 days and in
the last 3 days she should make Ghusl in the time of each Namaaz to read that
Namaaz. If she remembers that it was 3 days of 7, 8, 9 or 10 days then in the
first 3 days she should only make Wudu and read the Namaaz and for the
remaining days she should make Ghusl for each Namaaz. The gist of all this is
that the days (i.e. part of the month) within which she is certain of having
had Haidh but if she is not able to accurately remember the exact days on which
they were then in this case, she should note whether these days are twice as
much as the days of Haidh or whether they are more than twice as much or less than
this. If they are less than double the days of Haidh then she should not read
Namaaz on the days that are definitely days (of the month) on which the Haidh
would have come and as for the days regarding which she has no certainty, i.e.
she is not sure whether they are definitely from the days of Haidh or not. In
this case if they are the beginning days (of the month) then she should perform
Wudu and read her Namaaz and if they are the ending days (of the month) then
she should make Ghusl in the time of each Namaaz and read the Namaaz. If it is
twice as much or more than twice as much then for the beginning days she should
make Wudu and read Namaaz for the amount of days equal to the days of Haidh.
Thereafter she should make Ghusl in the time of every Namaaz to read that
Namaaz. In the case where she is not able to remember how many days were days
of Haidh and how many were days of Tuhur and if she is not sure if it occurred
during the first ten days of the month, the middle ten days or in the last ten
days of the month then in this case she should try to solve this by searching
her thoughts. Thereafter acting on the first thing which she firmly establishes
in her heart as being correct. In the case where she is not able to firmly
establish anything (and is still confused in this regard) she should perform
Ghusl for every Namaaz then she should read all her Fard, Waajib and Sunnat and
Mu’akkadah. She should not perform the Mustahab and Nafils. She should keep her
Fard fasts and not keep any Nafil fasts. With the exception of these, all the
other things which are impermissible upon a menstruating female will be
regarded as impermissible upon her, such as reciting or touching the Holy
Qur’an, entering the Musjid or performing Sajdah-e-Tilaawat.
Law: A female who is not able to
remember when she had her first menstrual cycle and neither can she remember on
which dates it came and now she has bled for 3 days or more then it stopped.
However the 15 days of ‘Tuhur’ had not as yet passed and she began to bleed
again and this bleeding continued forever then the ruling for her is the same
as for the person who bled for the first time and the bleeding never stopped
but continued forever. In other words, 10 days will be counted as Haidh and the
remaining 20 days will be counted as days of ‘Tuhur’ (purification period).
Law: A female who does not have a
fixed cycle, for example, she sometimes bleeds for 6 days and sometimes for 7
days but now when she bled the bleeding is continuous and is not stopping then
in regards to her Namaaz and fasting, the minimum duration will be counted as
the days of Haidh. In other words, 6 days will be counted as Haidh (if the
least she ever bled was 6 days. If the least she bled was 4 days then this will
be the minimum duration) and on the 7th day (as per the example given) she will
have her Ghusl and read her Namaaz as normal, and keep her fasts etc. However,
after completing 7 days the command is that she should take Ghusl again and she
should then make Qaza (repeat) the Fard fast which she kept on the initial 7th
day. In the case of passing the Iddat and going to the husband the maximum
duration will be taken. In other words, 7 days will be regarded as Haidh
meaning that it is impermissible for her to be intimate with the husband on the
7th day (i.e. she can only be intimate after making Ghusl on completion of the
7 days). Law: If a female bled for 1 or 2 days and then stopped and 10 days had
not finished as yet and she began to bleed again but it then stopped on the
10th day, then all ten days will be counted as Haidh. However, if the bleeding
continued after 10 days and she does have a fixed pattern or habit then the
days according to habit will be regarded as Haidh. The remainder will be
regarded as Istihaaza (in the manner as explained earlier) otherwise 10 days
will be regarded as Haidh and the remaining days as Istihaaza.
Law: If a female’s habit was to get her cycle on a particular date
but this time she bled a day before and then the bleeding stopped. It then did
not come for 10 days and then started again on the 11th day then from the 10
days in which she did not bleed she should regard the days of her normal
habitual cycle as Haidh. In the case where the date of her normal cycle was
fixed but the number of days was not always the same then all 10 days in which
she did not bleed will be regarded as days of Haidh.
Law: A female bled for less than
3 days and then before the completion of 15 days she bled again then the first
time from when the blood came will be regarded as Haidh. If she does have a
normal habitual cycle then the days equivalent to her habitual cycle will be
counted as days of Haidh, otherwise the bleeding of the first 10 days should be
regarded as Haidh and the blood that came later will be counted as Istihaaza.
Law: If a female bled for 3 days
and nights and then stopped but her previous habitual cycle was for longer than
this then after 3 days and nights she began to have a discharge of white fluid
until the end of the days of her habitual cycle. In her case, the initial 3
days and nights will be regarded as Haidh and her habitual cycle has been
altered.
Law: If a female bled for less
than 3 days and nights and then she remained clean for 15 days then again she
bled for less than 3 days and nights; then neither is the first or this
bleeding regarded as Haidh. Both are Istihaaza.
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