Blank

Habeebah bint Jahsh said, ‘I had Istihaadhah with a prolonged and severe menses so I went to the Prophet (saws) to ask for a Fatwa, and he said, ‘Verily it is the stroke of the devil so observe menses for 6 or 7 days then perform Ghusl and when you become clean then pray for 23 or 24 days, and fast and pray for verily that will suffice you. (sunan tirmidhi)

When we look for a Fatwa we need to first look at the Fataawa of our Prophet (saws) found in the texts of the Ahadeeth. These religious verdicts have more right to be sought after and more right to be followed. After reading the verdicts from the Prophet (saws), if further clarification is needed then this is the time to look at the religious verdicts of the scholars provided we also look at their use of the evidences, and through this we are performing ‘Ittiba (following the evidences) through asking the people of knowledge and we are staying clear of Taqleed (blind following) where one is wearing a neck collar being dragged this way and that way on a leash.

And they ask you about Maheedh (Menses). Say, ‘It is harm so withdraw from the women during Menses. And do not come near them until they are clean. When they become clean then come to them from where Allah has commanded you. Verily Allah loves those who are oft returning and He loves those who keep themselves clean. (Qur’aan 2:222)

Anas said narrated that among the Jews, when a woman would menstruate they would neither eat with her nor keep company with her in the house. So the companions asked the Prophet (saws). Then Allah (swt) revealed, ‘And they ask you about Menses. Say, it is harm so withdraw from the women during Menses,’ up until the end of the verse. Then the Messenger of Allah (saws) said, ‘Do everything except sexual intercourse.’ (saheeh muslim)

The Fataawa of the Prophet (saws) explain and clarify the verses in the Book of Allah, and the Sunna is the best Tafseer of the Qur’aan. This Tafseer has more right to be sought after and more right to be understood before the Tafseer of the scholars. After reading the Tafseer of the Qur’aan through the narrations of the Sunna we can seek further clarification by reading the works of the scholars. If we look at the texts which describe revelation we find how Allah (swt) revealed the verses to Jibreel who then conveyed them to Muhammad (saws) who then memorized them and understood them. In this manner he was in a position to clearly explain that which was revealed to him. Look at the above incident when the verse of Maheedh was revealed and how our Prophet (saws) explained the meaning of ‘And do not come near them until they are clean,’ by his words, ‘do everything except sexual intercourse.’

Then is the Sunna not the best Tafseer of the Qur‘aan? ‘Ali spoke the truth when he said, ‘Knowledge is a dot which the ignorant magnify,’ for the verses and the narrations are complementary and precise and one. Upon this methodology the majority of the differing by the scholars evaporates until it is nothing and forgotten and not even a thing worth mentioning. Inshaa Allah in this article we discuss the topic of vaginal bleeding using the verdicts of the Prophet (saws) and his Tafseer of the verse of Maheedh (menses) in The Book of Allah.

Types of Vaginal Bleeding

(1) Hayd (Menses)

(2) Nifaas (Postpartum Bleeding)

(3) Istihaadhah (Abnormal Bleeding)

Hayd

(Menses)

And they ask you concerning Maheedh. (Qur’aan 2:222)

Aa’eyshah narrated that the Prophet (saws) said, ‘.....This is a mater Allah has ordained for the daughters of Adam.” (saheeh bukhaari)

Allah has ordained menstruation for the daughters of Adam. They have been created in such a way that after puberty they undergo cyclic periods where blood from their inner uterine lining is sloughed and discharged through the vagina. This is the Menses, Menstrual cycle and Period of Hayd.

Aa’eyshah said, “We departed with no intention except for Hajj and when we were in Sarif I began my menses (Hayd). Then Allah’s Messenger (saws) came to me and I was crying so he asked, ‘What the matter with you? Have you begun menses (Nifaas)?’ I replied, ‘Yes.’ He said, ‘Verily this is a matter Allah has ordained for the daughters of Adam so perform what is performed in Hajj except do not make Tawaaf around the House (saheeh of bukhaari vol 1 no. 294).’

From the narrations we know both Hayd and Nifaas can refer to Menses. However Nifaas can also mean postpartum bleeding so this word has to be understood in context. This is why Imam Bukhaari gave a special chapter heading in the book of menses entitled, ‘Using the word Nifaas for Haid (menses).’

Messenger of Allah (saws) said, ‘Verily the blood of Menses is dark recognizable blood so when it is like that then withhold from prayer……’ (sunan abu dawood)

Allah (swt) refers to the Menses as Atha meaning harm and hurt referring to the offensive nature of the menstrual blood. From its characteristics is its offensive smell and dark red and an appearance a woman can easily recognize. This is because it is not regular bleeding rather it is the discharge and slough of the inner lining of the womb which undergoes cyclic cleansing and rejuvenation.

Faatimah bint Abee Hubaysh asked the Prophet (saws) saying, ‘I have Istihaadhah and I do not become clean, should I avoid prayer?’ He said, ‘No. Verily that is a blood vessel so leave the prayer for the duration of the days you (usually) menstruate, then perform ghusl and offer prayer (saheeh bukhaari).’

There is no set number of days which constitutes a normal period, for what is normal for one woman may be abnormal for another, and a woman may have slight fluctuations in the duration of menses from one period to another, so the woman is the one who knows her own menses and this is why our Prophet (saws) said, ‘the duration of days you usually menstruate.’

Habeebah bint Jahsh said, ‘I had Istihaadhah with a menses prolonged and severe so I went to the Prophet (saws) to ask for a Fatwa, and he said, ‘Verily it is the stroke of the devil so observe menses for 6 or 7 days then perform Ghusl and when you become clean then pray for 23 or 24 days, and fast and pray for verily that will suffice you. (sunan tirmidh)

However the usual upper limit for the duration of menses is 6-7 days and those who experience upsets in their usual menstrual pattern and have prolonged menstrual bleeding, then day 7 is the cut off after which the bleeding is considered abnormal.

And they ask you concerning Menses. Say, ‘It is harm so withdraw from the women during Menses.' (Qur‘aan 2:222)

Aaeyshah said, “The Messenger of Allah (saws) said to me, ‘Bring me the mat from the Mosque.’ I said, ‘I am menstruating.’ So he said, ‘Your menses is not in your hand.’” (saheeh muslim)

When we look at our day to day life and the actions which our Menses regularly prevents us from, then they are few and include abstaining from sexual intercourse with our husbands, leaving Salaat, and not touching the Holy Scripture, The Book of Allah. These are the main limitations in our day to day lives month after month. As for the other prohibited acts, then they are situational and occasional such as being prevented from fasting in Ramadan or being prevented from Tawaaf of the House during ‘Umrah and Hajj or being prevented from sitting at the Musalla of the Masjid. So these are the prohibited acts during Menses with everything else being permissible and we are not like the Jewish women who keep aloof from their husbands and we do not stop functioning and our menses is not in our hands.

So when we look at the texts which describe how the wives of the Prophet ‘did this’ and ‘did that’ during their menses then they all stem from the general principle that everything was allowed except for that which was clearly prohibited by Allah (swt) and His Messenger (saws).

So we have texts such as,

Aa‘eyshah said, ‘I would drink when I was menstruating, then I would hand it to the Messenger of Allah (saws) and he would put his mouth where mine had been and drink, and I would eat flesh from a bone when I was menstruating then hand it over to the Messenger of Allah (saws) and he would put his mouth where mine had been.’ (saheeh muslim)

And,

Narrated Urwa, “A person asked me, ‘Can a woman serve me while in menses? And can a Junub woman come close to me.’ I replied, ‘All this is easy for me. All of them can serve me and there is no harm for anyone else to do likewise. Aa‘eyshah told me that she used to comb the hair of Allah’s Messenger (saws) while she was menstruating and he was in ‘Itikaaf.’ (saheeh bukhaari)

And,

Umm Salamah narrated, “While I was laying with the Prophet (saws) under a single woollen sheet, my menses commenced. I slipped away and put on the clothes for menses. He said, ‘Have you menses begun?’ I replied, ‘Yes.’ He then called me and made me lie with him under the same sheet” (saheeh of bukhaari)

And many other texts of the Sunna which show the position of ease and allowance for the menstruating women. As for the forbidden acts then they are numbered.

(i) Forbiddance of Sexual intercourse

Allah (swt) says, ‘And they ask you about Menses. Say, ‘It is hurt so withdraw from the women during Menses. And do not come near them until they are clean.’ (Qur’aan 2:222)

And the Prophet (saws) said, ‘Do everything except sexual intercourse.’ (saheeh muslim)

As far as husband-wife contact, everything which is allowed outside of menses is allowed inside of menses except for the act of sexual intercourse. All other narrations which describe how our Prophet (saws) came into contact with is wives during their menses feed into this one principle. .

Aaeyshah said, ‘When any of us were menstruating and the Messenger of Allah (saws) intended to come in contact with her he would order her to wear an Izaar (lower garment) then he would come into contact with her.’ (saheeh bukhaari)

And he (saws) would ensure that his wives would wear a lower garment before he would come into contact with them. The Izaar served not only to cover the place of bleeding but to also ensure the private parts were not seen for this is the place of hurt that Allah (swt) instructed the believers to stay clear from.

(ii) Forbiddance of Salaat

Abu Sa’eed Al Khudree said that the Messnger of Allah (saws) said, ‘…..is it not the case that a menstruating woman can neither pray nor fast?.........’ (saheeh bukhaari)

Narrated Mu‘aatha that a woman asked Aa‘eyshah, ‘Should any of us make up her Salaat when she is clean?’ Aa‘eyshah replied, ‘Are you Harureyyah?’ We would be menstruating with the Prophet (saws) and he we would not order us to offer them.’ (saheeh of bukhaari)

Purification precedes prayer and menses is a hurt in terms of the kind of bleeding which is flowing so we stay away from the prayers with no requirement to make them up after we are clean. However this uncleanliness is physical and restricted to an area. It is not the case that we are spiritually unclean or physically unclean elsewhere for our menses is not in our hands. And just because we are not able to prayer does not mean we give up Dhikr and Du’aa for we remember Allah every day and every night and in the remembrance of Allah our hearts find rest.

(iii) Forbiddance of Touching the Qur’aan

None touches it except those who are Taahir (clean and pure) (Qur’aan 56:79)

The Prophet (saws) said, ‘No one should touch the Qur’aan except the pure.’ (muwatta maalik).

Musab ibn Sa’d ibn Abi Waqqaas said, ‘I was holding the Book for Sa’d ibn Abi Waqqaas and I rubbed myself.’ Sa’d said, ‘Did you touch your penis?’ I replied, ‘Yes’ so he said, ‘Get up and perform Wudhu.’ So I got up and performed Wudhu’ and then returned.’ (muwatta of maalik)

Forbiddance from touching the Qur‘aan is not due to having filthy hands for again our menses is not in our hands. Rather it is because the menstruating woman is not in a state of ritual purity. Just as ablution is a prerequisite for prayer it is also a prerequisite for touching the Book of Allah which contains the Speech of Allah and His Words which are pure and holy.

Aaeyshah narrated that the Prophet (saws) would lean on my lap while I was in a state of menses, then he would recite the Qur’aan. (saheeh bukhaari)

There is nothing wrong with listening to the Qur‘aan which is clear from the above narration. However the issue of whether the woman in menses can recite the Qur’aan needs further discussion. The view more commonly presented is that it is prohibited. However many of these verdicts are based on Qiyaas (analogy) and not sound proofs. Furthermore even the Qiyaas used poses some problems such as comparing the woman in menses to the woman in sexual defilement. Firstly the two are not the same and there is a Sunna for one and a Sunna for the other; secondly the duration is different in that one who is in a state of sexual defilement can immediately perform Ghusl whereas the one in Menses must wait; thirdly, visiting angels do not enter the home of a person in sexual defilement but they enter the home of a woman who is menstruating; fourthly a woman in sexual defilement who wakes up after the beginning of Fajr has not nullified her fast of Ramadan whereas the one who wakes up menstruating has nullified it; fifthly the Prophet (saws) would bath with his wives during the Ghusl of Janaabah but not the Ghusl of Hayd. We can see how the analogy between the state of Janaabah and the state of Hayd is flawed from several angles, and in general we should stay clear of analogy and stick to the clear evidences of the Qur‘aan and Sunna for these are the proofs of Allah (swt) which were given to the Messenger of Allah (saws) who completed the message he was sent to convey. As for those who use the hadeeth of Abdullah Ibn Umar then it is weak and cannot be used as a proof. This leaves us with the other view that in the absence of an authentic text to prohibit the act of a menstruating woman reciting the Qur‘aan, then it is permissible so long as she does not touch the copy of the Qur ‘aan. And Allah knows best.

(iv) Forbiddance of sitting at the Musalla (place of prayer)

Umm Ateeyyah said, ‘I heard the Prophet (saws) saying…….but the menstruating women should keep away from the musalla (saheeh of bukhaari)

Aaeyshah said, “The Messenger of Allah (saws) said to me, ‘Bring me the mat from the Mosque.’ I said, ‘I am menstruating.’ So he said, ‘Verily your menses is not in your hand.’” (saheeh muslim)

Maymonah said, ‘….And anyone of us would bring a mat to the mosque and spread it while she was menstruating.’ (sunan nasaa’ee)

The menstruating woman cannot sit at the Musalla where prayer is offered- be it in the mosques or at gatherings outside the mosques. However she can enter and pass through a mosque for a need. Also some mosques of today have administrative rooms, libraries and bookstores and although these rooms are within the building of the mosque they are not a part of the Musalla where prayer is offered. It is this Musalla that the menstruating woman stays clear of.

(v) Forbiddance of Fasting

Abu Sa’eed Al Khudree said that the Messenger of Allah (saws) said, ‘…..is it not the case that a menstruating woman can neither pray nor fast?.........’ (saheeh bukhaari)

Aa’eyshah said, ‘When we menstruated we were ordered to make up for the missed fasting and we were not ordered to make up for the Salaat.’ (saheeh of bukhaari)

And the menstruating woman leaves the fasts of Ramadan and makes them up on other days, and she is prevented from making voluntary fasts and fasts for expiation and all of fasting is forbidden.

(vi) Forbiddance of Tawaaf of the K‘abah

Aa’eyshah narrated that the Prophet (saws) said, ‘……have you begun menses?’ I replied, ‘Yes.’ He said, ‘Verily this is a matter Allah has ordained for the daughters of Adam so perform what is performed in Hajj except do not perform Tawaaf around the House.’ (saheeh of bukharri)

And she performs all the rituals of Hajj and ‘Umrah except the Tawaaf of the Kabah.

(vii) Forbiddance of Divorce

Ibn Umar narrated that during the time of the Messenger of Allah (saws) he divorced a woman while she was menstruating so ‘Umar asked the Messenger of Allah (saws) about that and he said, ‘Order him to take her back, then keep her until she is clean, then (again) menstruating, then (again) clean, then if he wishes he can keep her after that and if he wishes he can divorce her before having sexual intercourse for that is the ‘Iddah that Allah ordered for the divorce of women.’ (saheeh bukhaari)

And it is forbidden for a man to divorce his menstruating wife. Instead he must wait until she is clean from the following menstrual cycle after which he can pronounce the divorce provided he does not have sexual intercourse with her.

And they ask you concerning Menses. Say, ‘It is harm so withdraw from the women during Menses. And do not come near them until Yathurna (they are purified)’ (Qur‘aan 2:222)

Women used to send the cotton pads with yellow discharge to Aa’eyshah. And she would say, ‘Do not hurry until you see it settling to white.’ (saheeh of bukhaari)

Umm Ateeyyah said, ‘We did not consider the muddy brown discharge and the yellow discharge as anything (saheeh of bukhaari)

Umm Ateeyyah said, ‘We did not consider the muddy brown discharge and the yellow discharge ba’d al tuhr (after the cleanliness) as anything (musnad ahmad)

When the woman examines herself during menses she defines the completion of menses when the bleeding and discharge ceases and this is what is meant by the word white. After this she performs Ghusl and purifies herself. Should she discover a muddy brown or yellow discharge after being purified then she does not pay any attention to it. This is what we can derive from the collective texts.

And they ask you concerning Menses. Say, ‘It is harm so withdraw from the women during Menses. And do not come near them until they are purified. When they have Tatahharna (purified themselves) then come to them from where Allah has commanded you.’ (Qur’aan 2:222)

Upon completion of menses the woman must perform Ghusl and that is the purification which allows for her to have sexual intercourse with her husband and the purification which enables her to offer prayer and perform all that was forbidden during the menses.

Aa‘eyshah narrated that the Prophet (saws) said, ‘So give up Salaah when the menses begin and when it finishes perform Ghusl and start offering Salaat (saheeh bukhaari)

Aaeyshah narrated that Asmaa asked the Prophet (saws) about the Ghusl of menses. So he said, ‘Everyone of you should take her water and her leaves of the lote-tree and cleanse herself until she is clean, then pour over her head and rub vigorously until it reaches the roots of her hair, then she should pour water over herself, then she should take cotton scented in musk and clean with it.’ Then Asmaa asked, ‘And how shall we clean with it?’ And the Prophet (saws) replied, ‘Subhaan Allah! Clean with it.’ Aaeyshah said, ‘I said quietly to her like that,’ and in another narration ‘Apply it to the traces of blood.’ (saheeh muslim)

Upon completion of menses she performs Ghusl and cleans thoroughly as the texts describe, and then it is recommended that she applies scent to her private parts.

Aa’eyshah narrated, ‘I began menses and kept menstruating until the day of ‘Arafah and complained about it to the Prophet. He told me to postpone my ‘Umrah, undo and comb my hair, and to assume Ihraam for Hajj and I did so.’ (saheeh of bukhaari)

In contrast to the Ghusl of Janaabah (sexual defilement) where the woman may wash her hair while it is tied, the hair should be untied for the Ghusl of Hayd. This is clear from the above text and Imam Bukhaari highlighted this hadeeth under the chapter heading, ‘a woman should undo her hair while taking the Ghusl after completing menses.’ The hadeeth of Umm Salamah recorded in saheeh muslim through Abdur Razzaaq where the sexually deiled and menstruating woman are both allowed to perform Ghusl while their hair is tied is authentic except for the part of ‘the menstruating woman’ for these additional words are not found in the other texts in shaeeh muslim having similar chains of narration (except for one narrator). When looking at the collective chains it is apparent that these extra words appear in only the narration from Abdur Razzaaq and they cannot be used as proof.

And they ask you about Menses. Say, ‘It is harm. So withdraw from the women during Menses. And do not come near them until they are pure. When they become pure then come to them from where Allah has commanded you.’ Verily Allah loves the Tawwaaboon and He loves the Mutatahharoon. (Qur’aan 2:222)

Allah (swt) ends the verse by mentioning how He loves the Tawwaaboon meaning those who are oft returning to Him, and the Mutatahharoon meaning those who keep themselves pure. This applies to those who constantly repent to him and keep themselves purified for worship and clean otherwise- but its use here is most excellent for it also describes how Allah (swt) loves the believers from amongst the daughters of Adam who are oft returning in their monthly abstinence, and in their rituals of purification, and this is all a part of obedience and worship.

NIFAAS

(Postpartum Bleeding)

As for postpartum bleeding, then most generally the rulings which apply to Hayd apply to Nifaas with the issue being one of defining duration.

Umm Salamah said, ‘During the time of the Prophet (saws) the women having postpartum bleeding (Nifaas) would refrain for 40 days after their Nifaas began (sunan abu dawood).’

Anas said, ‘The Messenger of Allah (saws) prescribed 40 days for the one with postpartum bleeding except if she sees that she is clean before that. (sunan Ibn maajah)

When we look at the above texts together it becomes clear that postpartum bleeding ends at 40 days post delivery unless the bleeding has ceased before then. As for the subsiding and then recurring bleeds then this is still Nifaas until the bleeding completely stops. If this happens before 40 days then all well and good otherwise the woman observes a period of 40 days. If the bleeding persists after 40 days then it is no longer termed Nifaas and instead becomes Istihaadhah which is discussed in the next section below.

ISTIHAADHA

(Abnormal Vaginal Bleeding)

Faatimah bint Abee Hubaysh had Istihaadhah so she asked the Prophet (saws) who said, ‘That is a blood vessel and not Menses.’ (saheeh bukhaari)

Istihaadhah is abnoraml prolonged vaginal bleeding or irregaulr menstrual bleeding due to bleeding from a blood vessel and not the bleeding which accompanies the slough and discharge of the inner uterine wall in menses.

Faatimah bint Abee Jahsh had Istihaadhah and the Messenger of Allah (saws) said to her, ‘Verily the blood of Menses is dark recognisable blood so when it is like that then withhold from prayer, but when it is the other then perform Wudhu’ and pray.’ (sunan abu dawood)

So its characteristics are different and it does not have the appearance or features of menstrual blood and the woman can use this as one aspect of differentiating the two different types of bleeding.

Umm Salamah narrated that the Messenger of Allah (saws) said, ‘….she should count the number of days and nights from the month prior to this trouble for which she has suffered. (sunan nasaa’ee)

However, as a rule she should consider the days she normally has menses as menstrual bleeding and then for more prolonged bleeding or recurrent bleeding she should consider it Istihaadhah and every woman knows her own menses better.

If she has prolonged menstrual beeding which is abnormal for her then day 7 is the cut off after which she should consider the bleeding to be that of Istihaadhah. These are the various techniques a woman can use in identifying Istihaadhah.

Aaeyshah narrated that one of the mothers of the believers performed ‘Itikaaf and she had Istihaadhah.’ (saheeh bukhaari)

As for those prohibitions which apply to menses then they do not apply to Istihaadhah after the period of menses has been completed and the woman has performed Ghusl. So the woman can have sexual relations, offer prayer and worship normally.

Faatimah bint Abee Hubaysh asked the Prophet (saws) saying, ‘…….so leave the prayer for the duration of the days you (usually) menstruate, then perform ghusl and offer prayer (saheeh bukhaari).’

And the Prophet (saws) said, ‘….then perform Wudhu’ and pray.’ (sunan abu dawood/ bulug al maraam)

Purification for Istihaadah consists of taking a Ghusl after the completion of the duration of ones usual/calculated menses. After performing Ghusl the woman can have sexual relations, offer prayer and worship normally- however she must make Wudhu’ for every prayer.

Performing Ghusl for the prayers is recommended but not obligatory. As for the hadeeth of Umm Habeebah bint Jahsh in sunan nasaa’ee where the Prophet (saws) told her to make Ghusl for every prayer this contradicts the authentic hadeeth in saheeh bukhaari and saheeh muslim which show how she was the one who chose to do this on her own accord and it was not a command from the Prophet (saws). As for the hadeeth of Hamnah bint Jahsh then the Prophet (saws) only advised Ghusl as a recommendation which is clear from his words, ‘But if you are strong enough to delay the ‘Duhr and advance the ‘Asr then perform Ghusl until you are clean and pray ‘Duhr and ‘Asr together. Then delay the Maghrib and advance ‘Eshaa’ then perform Ghusl and combine the prayers. And perform Ghusl at Fajr and pray.’ (sunan tirmidhi). As for the hadeeth of Asmaa bint Umais (sunan abu dawood) then it is to be understood in the same way as the hadeeth of Hamnah bint Jahsh.

Malik narrated from Nafi from Sulayman ibn Yasar from Umm Salamah, the wife of the Prophet, that a certain woman in the time of the Messenger of Allah used to bleed profusely, so Umm Salamah consulted the Messenger of Allah for her and he said, “she should calculate the number of nights and days a month that she used to menstruate before it started happening, and she should leave off from prayer for that much of the month. When she has completed that, she should do ghusl, bind her private parts with a cloth and then pray.” (muwatta of maalik)

The woman should also make sure her private parts are properly covered and in some narrations the Prophet (saws) said to the one bleeding profusely, ‘I advise cotton as it removes blood.’ (sunan ibn maajah)

And this concludes our discussion on the verdicts of the Prophet (saws) on vaginal bleeding and his Tafseer of the verse of Maheedh, and All Praise Be to Allah, and Peace and Blessings be upon His Slave and Messenger Muhammad. `

Written by Kamillah Khan