Aqeel Mahmood – S02 E06 Fiqh Rulings Of Menstruation
AI: Summary ©
The menstrual cycle is a complex process that is related to the menstrual cycle and not necessarily a specific number of cycles. Pranksters and misinformation are discussed, including the importance of praying during the cycle and avoiding touching one's body during the period. The importance of praying and fasting during the cycle is also emphasized, as it is crucial for health and productivity. The use of "naifas blood" means "nauseous behavior" and the importance of not touching one's clothes or washing one's private outfit during the cycle is emphasized.
AI: Summary ©
As-salamu alaykum, there's a black Toyota Auris
blocking the Marston's loading bay, BN59OHC.
Please move ASAP.
As-salamu alaykum wa rahmatullahi wa barakatuh.
Bismillah ar-Rahman ar-Rahim, alhamdulillahi rabbil alameen,
wa salatu wa salamu ala ashraf al-anbiyai
wal-mursaleen, nabiyyina Muhammadin wa ala alihi wa
sahbihi ajma'een.
Insha'Allah we're going to be covering the
chapter of menstruation today.
And also we're going to be looking at
issues related to menstruation, such as istihadah, and
also postpartum issues related to the woman and
what's permitted and what's not permitted for her
in that state also, because they're all connected.
And the chapter of menstruation is considered amongst
the scholars to be one of the most
difficult chapters in fiqh.
It's one of the hardest chapters in fiqh.
They say that Imam Ahmed, when he would
study and when he would seek knowledge, he
would study topics, and he also studied the
chapter of menstruation.
And he studied this chapter for nine years.
Nine years.
So other chapters he may have studied for
a period of time, and this chapter he
studied for nine years.
So it gives you an idea of the
depth, the detail, the complexity of this specific
chapter.
And this is for a number of reasons.
This chapter is considered a difficult chapter for
a number of reasons.
What are some of those reasons?
The first reason is that this issue is
an issue which is only relevant to men.
Or is it to women?
To women.
It's an issue which is only relevant to
women.
So half of the ummah can't, in a
way, relate to this issue.
It's only something which is affecting half of
the ummah.
It's something specific to women, which makes it
difficult for a man to be able to
understand in its entirety in depth.
And the second reason is because most of
the scholars who speak about this issue since
the time of the Prophet ﷺ have been
males as opposed to females.
And as we just said, this affects only
women.
So for men to speak on this issue,
even though obviously we don't suffer from menstruation,
we don't deal with the cycle on a
monthly basis, naturally it's going to be more
difficult.
Also, thirdly, because women themselves sometimes are unable
to distinguish between the blood of the menstrual
cycle, the blood of istihadah, how to distinguish
between the two.
And so if they're having difficulty and trouble
distinguishing between the two, then of course naturally
it will be difficult for those who are
trying to give the verdicts and the rulings,
especially if they're male.
And also, lastly, with regards to hayyad, there
isn't a set length of time where a
woman is going to have her menstrual cycle
full.
And there's no specific time with regards to
how long she's going to be pure for
until the next cycle, meaning it's not the
same for every single woman on the planet.
In fact, it's almost the opposite.
Every single woman will have her own circumstances,
the length of her cycle, how long she's
on her cycle for, how long she's not
on her cycle for, the period of time
in between, the way she recognizes when she's
on her cycle and when she's not on
her cycle, etc.
So also because of this, it makes things
even more complex and even more difficult.
And generally speaking, the scholars, they say, because
you could say this issue is something which
women have to deal with on a case
-by-case basis, depending on the woman, then
if they're unsure or if there's doubt about
what they should do or what they shouldn't
do based on their cycle, if they're on
the cycle or if they're not on the
cycle, they should follow the opinion of the
local madhhab or they should follow the local
imam in this issue, just so that they
have answers to these types of questions, which
of course are very important considering that they're
related to salah and other acts of worship.
And hayd, the menstrual cycle, menstruation, is something
which has been prescribed for women from Allah
subhanahu wa ta'ala and it's something which
Allah subhanahu wa ta'ala has ordained and
decreed for the women of the world, for
human beings, the females of human beings.
And the Prophet ﷺ, when he was performing
hajj with Aisha radiallahu anha, she was crying
due to her being on the menses, because
they can have pain related to somebody being
on their monthly cycle.
And the Prophet ﷺ reminded her that this
is something which was ordained for the daughters
of Adam a.s., something which was ordained
for the daughters of Adam a.s. And
there is no evidence to suggest that the
story of hayd or the menstrual cycle was
something which was decreed on women as a
punishment, as some religions will say that this
is a punishment for hawa, disobeying Allah, and
tempting Adam a.s. by tempting him to
eat from the tree in Jannah and disobeying
Allah subhanahu wa ta'ala.
There is no evidence for this.
This isn't something which is from Islam.
This is something which is from other religions.
In fact, in the Quran, if you look
at the story of Adam a.s. and
Hawa a.s., ayat that speak about what
happened mention, فَأَكَلَا مِنْهَا that both of them
ate from the tree.
It doesn't mention one of them.
It doesn't say فَأَكَلَتْ that she ate.
It doesn't say he ate exclusively.
It says both of them ate from the
tree, meaning both of them are accountable for
what they did, they're both accountable for their
actions, they both ate from the tree, and
they're both going to be accountable.
So these ayat which refer to this insinuate
both of them were responsible, both of them
were the ones who ate from the tree,
one wasn't tempted by the other, and they
were both accountable for what they did.
And again, this shows us that there is
no evidence to suggest that Hawa was given
this punishment, and then it was given to
those that she bore from the children, and
from the females of her children, as a
result of what she did.
There is no basis or evidence for this.
So, what is hayd?
How do we define what hayd specifically is?
Hayd is, of course, specifically related to women,
and it's a monthly discharge of blood that
is from the lining, or monthly discharge of
blood that lines the private part of the
woman, and this is part of the menstrual
cycle.
And essentially, it's something which shows that the
woman is healthy, and her reproductive system is
sound, and that she's able to have children.
So basically, the body is purifying itself on
a monthly basis, if she's not expecting a
child.
And this is why, when a woman is
expecting a child, the period stops, because now
she's expecting a child and she's pregnant.
Whereas otherwise, the body purifies itself.
The body's purifying itself, and hayd blood is
distinct from other blood.
Hayd blood is darker, and it's thicker, and
it has a distinct odor, and it can
also have pains associated with it.
So when a woman is on her cycle,
sometimes she can go through pain.
It can also have emotional impact on the
woman in her behavior, the way she may
speak, and the way she may, because of
the pain, it may affect just her behavior,
and emotionally it could have an impact on
her also.
So this is the menstrual cycle.
And as we said, it's a sign of
a healthy reproductive system that she's able to
have children.
And this is why, when you get to
a certain age, the period will stop.
Because after a certain age, the woman isn't
able to have any more children.
And so elderly women, for example, they don't
have periods because they're not able to have
children.
So, in essence, this is what hayd is.
And there are a number of issues that
the scholars discuss when it comes to the
menstrual cycle.
First of all, is hayd something which is
measured by days or by weeks?
How do you know the period of a
cycle?
How is it measured?
Are there specific days that it's attached to?
Is it a specific number of years?
For example, when a person reaches a certain
age, then they will have the cycle.
Of course, it's when a woman reaches the
age of puberty.
The scholars, they say, that essentially, with regards
to somebody being on the menstrual cycle, the
length isn't necessarily looked at.
You look at the signs.
So you look at the blood specifically.
If it's considered menstrual blood, so long as
there is menstrual blood, then she's on her
cycle, regardless of how many days specifically that's
going to be.
And we'll get to the issue of irregular
periods of time and issues which affect the
woman where maybe it's not considered necessarily hayd
blood.
It might be considered istihadah, which is a
different type of blood that we'll mention, inshallah.
And Allah speaks about rulings related to menstruation.
Allah says in Surah Baqarah, وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ
They ask you regarding menstruation.
قُلُهُ وَأَذَى Say, it is a harm.
It's harmful.
فَاعْتَزِلُ النِّسَاءَ فِي الْمَحِيضِ So stay away from
women.
Don't have relations with women while they are
on their monthly cycle.
فَإِذَا تَطَحَرْنَا And when they purify themselves, فَأْتُوهُنَّ
مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ Then approach them in
the manner which has been specified by Allah,
meaning in a permissible and halal way.
إِنَّ اللَّهَ يُحِبُّ التَّوَابِينَ وَيُحِبُّ الْمُتَطَحِرِينَ Verily, Allah
loves those who repent to Him and those
who purify themselves.
So this ayah is very explicit in speaking
about the rulings related to somebody who is
on their cycle and also its impure nature
and also the relationship, the intimate relationship that
is forbidden now in this state when the
woman goes on her cycle that is not
permissible for a man to have * and
to be intimate with his spouse when she
is in this state.
So as we said, it's related to the
impurity and so long as she is in
that state of impurity as a result of
the discharge which comes out of the body,
then she is considered to be حَائِط meaning
she is considered to be on the menstrual
cycle itself.
And certain things are required for her to
either do or not to do when she
is on her menstrual cycle.
So for example, number one, of course when
she is on the menstrual cycle it's not
permissible for her to pray and it's not
permissible for her to fast.
Specifically these two types of worship, these two
categories of ibadah, prayer and fasting now are
not permitted for her to do while she
is in this state.
And Fatima, she was told by the Prophet,
the daughter of the Prophet, was told إِذَا
أَقْبَلَتِ الْحِيطَ فَدَعِي الصَّلَاةِ that when you are
on your cycle, when you are menstruating, then
stay away from the Salah.
Stay away from the Salah.
And this is a hadith in Bukhari.
So, if somebody is in this specific state,
then it's not permissible for them to pray
and also it's not permissible for them to
fast.
In fact, if she does pray or fast
in that state knowingly, intentionally, then she is
sinful.
Because this is a command from Allah.
It's a specific command from Allah ordering her
not to do so.
And so if she intentionally decides to pray
or fast, then she's going to be sinful.
Obviously, if it's accidental, then there's no sin
on her in that situation.
And when she purifies herself, meaning when she
comes off the cycle, what does she do
in this situation?
If she comes off the cycle, then she
makes up the fasts, but she doesn't make
up the prayers.
She makes up the fasts, but she doesn't
make up the prayers.
And this is by unanimous consensus.
And this is a mercy from Allah.
Because obligatory fasts are 30 or 29 in
the month of Ramadan.
And then there may be some other obligatory
fasts such as if a person made an
oath to fast for example, or fasts from
previous Ramadans that she needed to make up.
Whereas Salah is 5 times every single day.
So every single month if she's on her
cycle, and a woman may be on her
cycle for 7 days, 10 days, 2 weeks.
If she's on her cycle for that period
of time, and she's missing Salawat, then she
has to make up for them.
This is going to be a hardship for
her.
On top of the fact that she has
to make up the fasts.
So it's from the mercy of Allah subhanahu
wa ta'ala.
And this shows us the wisdom of abiding
by the commands of Allah.
In all circumstances, in any situation, in any
topic, under every category, under the sun.
Whether it's Ibadah, Salah, Zakah, Saum, Hajj, a
woman on her menstrual cycle, or what a
person does if he's wealthy, if he's poor,
a person and how he interacts with regards
to marriage and divorce, with regards to the
opposite gender, with regards to buying and selling,
clothing, appearance, whatever the case may be.
The wisdom of Allah and His legislation is
better for a person to follow as opposed
to his own desires, or as opposed to
taking on board what society is saying, or
what the local custom may be, which may
have its place, but it doesn't go over
the law and decree of Allah subhanahu wa
ta'ala.
And the rulings of Allah azza wa jalla,
there's always wisdom and khair and benefit in
whatever Allah subhanahu wa ta'ala has decreed.
And as Allah says, whoever fears Allah, Allah
will find for him a way out.
Meaning, you're not going to find a way
out, in fact you're going to find things
being more difficult for you.
You're going to be constricting and restricting yourself
if you decide to follow other than Allah.
Which is amazing because people think if they
do things which aren't part of the Shariah
of Allah, things will be made easier for
them.
If they do things opposing the Ahkam and
the rulings of Allah, they do them because
they think it's going to make things easier
for them.
It's going to open doors for them.
Whether it's careers or other things.
Whereas in fact the reality is when a
person obeys Allah, Allah subhanahu wa ta'ala
does make things easy for you.
Allah makes things easy for you because you're
following his path and you're doing things for
the sake of Allah subhanahu wa ta'ala.
So this is a perfect example.
Allah's made it easy, Allah's facilitated, Allah's given
this not even a concession, this is a
command from Allah.
And it's for the betterment of women that
if they're on their menstrual cycle, they stay
away from Salah.
And if they don't, they're making hajj upon
themselves and it's something which is haram for
them to do, for them to decide to
pray.
And Aisha radiallahu anha she said, that we
used to be on our cycles in the
time of the Prophet sallallahu alaihi wa sallam
and we were commanded to make up for
our fasts but we weren't commanded to make
up for our Salahs.
Hadith Bukhari and Muslim so it's very very
clear that a person who is on her
cycle, a woman who is on her cycle,
she doesn't have to make up her prayers
but she does have to make up her
fasts if she had missed any fasts.
Even if she was in a situation where
she purified herself and she wasn't on her
cycle the Imam in the book he says,
that if she came on her cycle just
after the end of Fajr the time of
Fajr has just been missed it's not required
for her to pray now even if she
just missed it and likewise if she came
on just before the sun sets which would
be Salatul Maghrib so if she came on
just before the setting of the sun in
that situation she shouldn't think to herself, well
you know I haven't really come on the
cycle completely or whatever the case may be
and she decides to pray this isn't something
which is permitted she might say it's just
a few minutes, just a minute before prayer,
let me just pray now once the signs
are there, we'll speak about the signs inshallah,
once the signs are there if it happens
just before Maghrib then she doesn't pray Maghrib
because she came on her cycle just before
the Salat, likewise if she came on just
before or just after the end of Fajr
just after the end of Fajr so Salat
and fasting are not permitted for her, she
has to make up for her fast, she
doesn't have to, in fact she doesn't need
to make up for the prayers that she
misses but she has to make up for
her fast number two, what's impermissible for her
to do is the Tawaf of the Kaaba,
it's not permitted for her to perform Tawaf
of the Kaaba nor is it permitted for
her to stay in the Masjid it's not
permitted for her to stay in the Masjid,
some of the scholars again there's Khilaf on
these issues without going into too much detail,
some of the scholars they say it might
be permitted for a woman to enter a
Masjid for specific reasons as long as she's
able to cover and protect herself but to
be on the safe side and it seems
like the majority they say that it's not
permissible for a woman to enter the Masjid,
it's not permissible for a woman to do
Tawaf, Aisha she was told by the Prophet
do whatever a Hajj does during Hajj do
whatever the person performing Hajj does except for
doing Tawaf of the Kaaba except for doing
Tawaf of the house of the house of
Allah, of the Kaaba so Tawaf is something
which is not permitted and staying in the
Masjid also is something which is not permitted
number three intimate relations with the husband, specifically
the two private parts meeting and this Ayah
that we mentioned in Surah Baqarah they ask
you about menstruation say it is harmful from
the word which literally would mean to stay
away from and in this case the scholars
they say what does this mean because the
word literally means to stay away from stay
away from women as long as we don't
talk to them keep them in a different
room don't come into contact with them this
is referring to something else it's referring to
intimacy it's referring to having intimacy with one's
spouse so they say here which is not
having the two private parts meet, it's not
permitted for a person to be intimate in
that way with one's spouse and a narration
of the Prophet says everything is permitted do
everything except for actual * so when a
woman is on her cycle that wouldn't be
permitted but if a person was holding hugging,
kissing, etc.
that would be permissible in that situation as
long as the two private parts don't meet
which is of course not permitted because of
the discharge and because of the impurity it
wouldn't be permitted and also the pain that
is associated with the menstrual cycle for the
majority of women also number four it wouldn't
be permissible for a man to divorce his
wife while she is on her cycle that
is something also not permissible Allah says O
Prophet if you divorce your wives then divorce
them when they are not on their cycle
when they are in a pure state so
don't divorce them when they are on their
monthly cycle and there is a narration of
Ibn Umar the son of Umar Ibn Khattab
where he was married he had a wife
and he divorced his wife while she was
on her menstrual cycle she divorced while she
was on her menstrual cycle and Umar Ibn
Khattab found out and he informed the Prophet
and the Prophet became very angry at what
Ibn Umar had done and then he commanded
Ibn Umar to return her to his house
and keep her as his wife until she
became pure until she was in a pure
state until she was off her cycle and
again there is wisdom in this what is
the wisdom and the hikmah in this because
as we said when a woman is in
that state she may say things she may
do things, she may behave in a way
which is not normal for her when she
is not on her cycle and so a
man, a husband may take it the wrong
way, he may react in a way which
you know is maybe normal for the man
but the man needs to understand that in
that situation, in those circumstances the behavior of
the woman isn't normal she may be doing
things, behaving in a way which is not
normal the husband needs to have this wisdom
the patience, the ability to be able to
understand that this isn't the way she normally
is, there is differences here, she is on
her cycle and so it wouldn't be permitted
for him to divorce her while she is
in that state because sometimes they don't know
what they are saying and they don't know
what they are doing they even forget, they
don't realize how they were behaving and so
it wouldn't be wise a person should wait
sometimes the man may get angry he may
get annoyed he may lose his temper and
this is why even some scholars say if
a man divorces his wife in a fit
of anger, then even in those cases he
may not be permissible but the point is
here, that there is a wisdom behind why
Allah and his Messenger ﷺ have given these
types of rulings, there is always a wisdom,
there is always a benefit and so Ibn
Umar returned her and didn't divorce her and
he kept her because of the fact that
she was on her menstrual cycle so divorce
in that specific situation wouldn't be permitted and
it's also not permitted for the woman in
that state this is number five, to touch
the Mus'haf she is permitted to recite
Qur'an based on the majority, based on
the correct opinion Allah knows best, but it
wouldn't be permissible for her to actually touch
the Mus'haf itself and I think we
spoke about this when we spoke about Tahara
and what's permitted and what's not permitted for
people who are impure, whether they're on their
cycle or whether they haven't done wudu etc
and there's also a narration of the Prophet
ﷺ where he said اللَّا يَمَسَّ الْقُرْآنِ إِلَّا
طَاهِرِ that no one should touch the Qur
'an except for somebody who is in a
pure state so a woman who is in
her on her cycle, she's not in her
pure state because she's not praying she's not
fasting, certain things are not permitted, so it
wouldn't be permitted for her to touch the
Mus'haf also so purity, being in a
state of purity how can one recognize being
in this specific state a woman will come
off the cycle she'll come out of the
menstrual cycle when there is no more when
there is no more dam, when there is
no more blood so once the blood is
gone, then that's a sign the blood starts
to decrease and once the blood is completely
gone that's a sign that she is now
off her cycle and that any obligations that
she had of Salah for example she would
have to begin if she was fasting in
Ramadan and she came off her cycle then
she would continue fasting again because anything which
was not permitted while she was on her
cycle is now permitted because she is now
off her cycle, so if the bleeding stops
then she has purified herself and prior to
doing acts of worship she must perform Ghusl
prior to her doing acts of worship so
let's say a week goes by she was
on her cycle, the bleeding stops she's not
on her cycle anymore it's Isha time, she
can't pray until she performs Ghusl similar to
a man who is in a state of
Janabah and a woman also you perform Ghusl
after the deed and then after you perform
Ghusl then you can pray and you can
do Ibadah so when a woman is on
her menstrual cycle and then she finishes and
her bleeding stops she has to perform Ghusl
prior to her performing Salah so she performs
Ghusl and then she performs Salah and some
of the female companions they would say that
we never considered yellowish discharge as a sign
or a thing of importance after being off
the cycle meaning that if there were other
discharges not blood that was coming out then
it wouldn't be something which would be a
big deal meaning it wouldn't be something that
we would consider as something which would affect
our obligation to pray so prior to a
person performing Salah they would have to be
in a state of purity meaning they would
have to perform Ghusl and then they would
pray there are some issues which scholars speak
about if a woman becomes pure after being
on her menstrual cycle before the time of
Salah finishes then does she have to pray
so let's say for example though her time
has come in she is on her cycle
and just before her time finishes she is
off her cycle does she have to pray
now that is five minutes before Asr yes
because she is in that Salah time and
she is in a state of purity and
there is no reason for her not to
pray anymore so there is time left for
her to pray so in that situation she
should pray what about for example if she
was not on her cycle and her time
is due to be on her cycle and
let's say for example Dhuhr comes in and
half way through the period of time you
have to pray Dhuhr before Asr starts let's
say two hours in the winter about two
hours before Asr comes in an hour goes
by for Dhuhr and then she is on
her cycle what does she do she doesn't
pray does she have to make up for
that prayer because she could have prayed she
could have prayed because there was an hour
where she was pure but she didn't pray
second hour of Dhuhr she can't pray but
the first hour of Dhuhr could she have
prayed so the scholars discuss this they say
ok well first hour she was pure she
could have prayed she never prayed but now
some of the scholars say she has to
do Qadha other scholars say she doesn't have
to do Qadha they say she doesn't have
to do Qadha Ibn Taymiyyah he speaks about
this issue he mentions how the scholars differ
with regards to whether a woman has to
make up for specific prayers like I mentioned
when she was not on her cycle and
then she was on her cycle in the
time of that Salah the example we just
gave and Ibn Taymiyyah he gives the two
opinions so he mentions that Imam Shafi and
Imam Ahmad they say that she has to
make up for it and he says that
Imam Abu Hanifa rahimahullah and Imam Malik they
say that nothing is prescribed for her she
doesn't have to make up for them and
he gives his reason Ibn Taymiyyah he says
because for her to make up for the
Salah there would have to be a new
command issued in the Quran or in the
Sunnah so she's not in a state of
purity the principle in Islam is if a
woman is on her cycle she doesn't pray
that's the rule so the fact that she's
on her cycle you would need a new
ruling there would be something that would need
to arise there would have to be some
evidence somewhere to suggest that she would have
to pray which goes in contrast to the
general principle of her not actually praying and
also the relations we mentioned of the companions
of the Prophet the female companions where they
would speak about how they wouldn't pray so
the female companions they would say we would
make up and we would do fasting but
we weren't commanded to do the prayer this
is a Hadith in Bukhari Muslim so this
shows us that the general principle is that
even if she was on her cycle half
way through the period of time where the
time for Salah was applicable and she came
on her cycle half way through the fact
that she came on her cycle half way
through doesn't mean now that she has to
make up for that prayer because the time
given is the whole period of time for
example she has the option to pray any
time it wasn't incumbent upon her to pray
in the first hour and if a person
delays is that permitted to delay the prayer
within the time of the Salah of course
nothing wrong to delay it it's always best
to pray at the early time no doubt
the most beloved act to Allah is prayer
at it's earliest time but if a person
chooses to delay for whatever reason then that's
permitted the Salah is still valid so in
this case Ibn Taymiyyah says she doesn't need
to do Qada of the prayers she doesn't
need to do Qada of the prayers it's
not something which is necessary so that's in
essence the chapter of Hayy, the chapter of
menstruation then you have the chapter of Istihada
what is Istihada?
Istihada is abnormal bleeding from the female private
part so it's not normal bleeding that's related
to the woman's reproductive system of having children
and a sign of a woman being healthy
to have children for example if a woman
doesn't have periods she can't have children so
it's purifying the body in preparation for for
a baby for being pregnant this is the
whole purpose of the period Istihada is abnormal
bleeding from the female private part that occurs
outside of the menstrual cycle so it occurs
outside of the menstrual cycle of the woman
or beyond it's normal duration Istihada may continue
for a longer period of time and it's
not considered Hayy blood it's not considered menstrual
blood but rather it's irregular bleeding it's considered
irregular bleeding and as a result of this
it has different rulings which we'll mention inshallah
and also it's distinct it's distinctively different to
the blood of Hayy we mentioned Hayy blood
is thick and it's darker in color and
it has a distinct odor Istihada is similar
to regular blood so it's a regular color
of blood doesn't have an odor and there
isn't any pain associated with Istihada blood but
there is for menstrual blood there is pain
associated with that and of course these are
all Najis also so Hayy blood, Istihada blood,
Nifas blood, postpartum blood is also considered Najis
so in this situation what does it do
what are the circumstances related to somebody in
this situation in this circumstance where a person
may be suffering, a woman may be suffering
from Istihada it could be the case that
a woman who has Istihada continues to have
Istihada for the whole month this is something
which can happen may Allah protect our women
from this because this is a problem it's
not something which is normal it's considered an
illness it's continuous a woman keeps on having
Istihada blood in other cases it can continue
and then it can stop for a small
amount of time and then it begins again
so it may stop for a number of
days, a short number of days, a short
while and then it will continue again so
there's no long period of time where there
is the blood stopping because again this is
an illness, it doesn't work like this, this
is what happens when a woman is on
her when she's suffering from Istihada and there's
three cases or three scenarios when a woman
is in this state, when she's suffering from
Istihada the first state is when she knows
the period of time she's on her menstrual
cycle so she has Adama'rufa meaning her
menstrual cycle is for a specific time, so
she knows how long her menstrual cycle is
and then she knows when it begins, when
it ends and then she knows if she's
suffering from Istihada after how many days her
menstrual bleeding stops and when Istihada begins so
if she's aware of this if she understands
and she's aware and she knows my regular
period is this amount of days five days,
seven days, whatever it is whatever the case
may be then after these days I have
Istihada, she's aware of this so for example
before she was in a state of Istihada
she was on her menstrual cycle for five
days or eight days for example in the
beginning of the month or in the middle
of the month and then she was aware
of the time and the length of her
menstrual cycle and after this she basically is
aware of her Istihada for a period period
of time is what I mean so if
she's aware of her Istihada what does she
do?
The scholars they said when her menstrual cycle
stops she has ghusl she bathes and she
prays and she considers the rest of the
blood to be Istihada blood because Istihada blood
is distinct from Hayat blood there's a difference
so if there's a difference and she can
tell the difference she knows how long her
cycle is for and if she can distinguish
between the two then in this situation once
she's off her cycle but her Istihada bleeding
begins that's not like Hayat blood she needs
to perform ghusl and she needs to start
praying because again it's an illness it's something
she doesn't have any control over she doesn't
have control over Hayat blood either but it's
considered an illness so she's considered to pray
and there's a narration of the Prophet who
told one of the female companions who was
also in this situation remain away from prayer,
this is a Hadith in Muslim he said
to her remain away from prayer equal to
the length of time that your menses prevented
you from praying your Hayat so stay away
from Salah for the period of time that
you were on your menstrual cycle which prevented
you from praying after this period after this
period of time so the menstrual cycle menstrual
cycle has finished bathe yourself and offer the
prayer bathe yourself and offer the prayer so
the Hadith specifically mentions Hayat blood he's saying
remain away from your Salah equal to the
length that Hayat blood would prevent you from
praying after this period of time perform ghusl
and just pray so in that situation they
told you to just pray, that's the first
category they know the length of time for
period and the length of time of Istihadah
or when Istihadah begins after they're off their
menstrual cycle the second circumstance is when they
don't know their period of time that they're
on their menstrual cycle which can happen it's
a bit sporadic it might be longer, it
might be shorter, etc.
they don't know the first category they know
the amount of time they know it's five
days a clockwork the second category is they
don't know how long they might be on
for it might be five days it might
be six days, it might be eight days
it might be nine days, it might be
four days whatever it is and in this
situation they can't tell whether or not they're
off their menstrual cycle and they have Istihadah
blood by the period of time but they
can tell by the difference in the blood,
the blood itself the colour, the texture, etc
so in this situation they'll look at the
blood and they'll be able to distinguish from
the blood itself.
If it has the qualities of Hayyat blood,
then they don't pray if it has the
qualities of Istihadah blood, then they perform Ghusl
and they pray and another narration mentions that
the Prophet ﷺ he said when the blood
of menstruation comes it is black blood which
can be recognised so when that comes refrain
from prayer.
But when a different type comes, perform Wudu
and pray for it is due only to
a vein.
This is a Hadith.
The Hadith explicitly is mentioned in Abu Dawud
and it's considered Sahiba Ibn Hibban and others
he's saying when the blood of menstruation comes,
the blood of Hayyat comes it's considered black
in colour and it's something which can be
recognised to stay away from Salah but when
it's a different type of blood meaning it's
like Istihadah, then perform ablution and pray because
it's only due to a vein.
So again there's a distinction between Hayyat blood
and between blood which is from Istihadah.
The third category is when she doesn't have
a specific length connected to her cycle and
also she can't distinguish between the two types
of blood because maybe it looks similar or
she just can't distinguish for whatever reason.
In this situation there's no way of her
being able to know.
What does she do in this situation?
She takes the general length of time that
a woman may be on for based on
the Urf and the local custom and the
people around her that she knows of the
women and it may be six days or
seven days, that's the general length of time
of each month.
So as far as she's concerned she doesn't
pray, she doesn't fast in that period of
time, six or seven days, which is what
the scholars mention and then because this is
the common Adah, the common habit of women
for them to be on their cycle for
that period of time generally speaking after the
six or seven days then she prays because
she can't distinguish between menstrual blood and other
blood.
So she can't just not pray for the
rest of her life.
She has to pray.
So in this situation you do whatever you
can, you fear Allah as much as you
can.
And again there are narrations which speak to
this effect in Tirmidhi and others, the Prophet
s.a.w. said this is a strike
from the Shaytan.
This is an attack from the Shaytan.
He said observe your menses for six or
seven days.
The Prophet s.a.w. actually mentioned six
or seven days.
Then perform ghusl until you see that you
are clean.
Pray for 24 days or 23 nights and
days and fast also and that will suffice
you.
Do so every month just as other women
menstruate.
Do so every month just as the other
women who menstruate do it.
Meaning just follow what the other women do
because again you're not able to distinguish between
the two.
So a woman who is in a state
of istihadah, who is suffering from istihadah, when
she comes off her menstrual cycle she has
to obviously perform ghusl.
And then just pray as usual but she
has to perform ghusl and also it's required
for her to place something in her private
part so that blood doesn't come out, the
istihadah blood doesn't come out and so she's
able to protect herself.
So that's with regards to istihadah.
Finally we move on to nifas.
What is nifas?
Nifas is postpartum blood.
So a woman gives birth and then she
continues to bleed.
What does she do in that situation after
she's given birth and she's in that weak
state where she's of course recovering from the
pain of childbirth.
What does she do in this situation?
We know first of all that this is
postpartum blood.
Postpartum blood.
Which means blood that may have come out
during her pregnancy isn't, first of all, what
isn't it?
It can't be what kind of blood?
It can't be menstrual blood.
Because a woman when she's pregnant there is
no menstrual cycle, that's the whole point.
The menstrual cycle stops.
If a menstrual cycle stops there's no menstrual
blood.
So it's not menstrual blood if she bleeds,
maybe because of some irregularities maybe some minor
complications during pregnancy, whatever the case may be.
Anything which comes out doesn't take the ruling
of nifas blood, meaning she doesn't have to
perform ghusl.
A wudhu is invalid because some of these
come out of the private parts, but of
course there is no ghusl required.
So we know it's postpartum blood.
Post meaning after.
So it's postpartum blood that specifically we're speaking
about.
And the scholars they say nifas blood, postpartum
blood, is like hay blood with regards to
what's permitted, what's allowed for her, or what's
allowed for her husband.
The husband is permitted to spend time with
her, the husband is permitted to do whatever
is permitted for the man except for the
actual act of intimacy of the two private
parts, meeting.
And also, what's forbidden for her is the
same as what's forbidden for her if she's
in a state of hayyat, which is fasting
not being permitted, salah not being permitted, again
talaq, divorce not being permitted, tawaf not being
permitted, staying in the masjid also wouldn't be
permissible for a woman who is on her
in a state of postpartum bleeding.
As well as performing ghusl, once the bleeding
stops.
So basically it's the same as somebody who
is in a state of janabah.
And the scholars discussed the maximum length of
time of postpartum bleeding.
And they say, akthar muddathu arba'een yawmin.
The maximum number of days is 40 days
for postpartum bleeding.
After 40 days she should start praying even
if she's still bleeding.
Because that's the maximum.
The maximum is 40 days.
After 40 days she starts to pray even
if she's still bleeding because the maximum is
40 days.
She can't just stay away from salah forever.
Again, she doesn't have to make up for
those prayers either.
Just like the ruling we gave for hayyat.
So she performs ghusl and she starts to
pray.
Also the scholars speak about the one who
has a miscarriage.
Does she take the same ruling because she
hasn't given birth to a living child?
And the scholars say that in this situation
if the fetus or whatever comes out from
her womb has resemblance to a human, then
whatever blood comes out of the body is
considered the fast blood and she doesn't pray.
They say for the clot of blood to
form into a fetus that looks like something
which is living that has the features of
an actual baby itself, it would be around
three months.
So roughly around three months for there to
be some kind of look or features of
the fetus itself, of the clot of blood.
And in that situation she would, because it
has those features, if she does start bleeding
after the miscarriage, then she wouldn't have to
pray until she stops bleeding of course unless
it's more than 40 days.
So these are issues with regards to nifas.
One final issue.
The water that may come out of the
woman while she's pregnant, when her waters break
for example, does this take the ruling of
nifas blood or not?
Does it take the ruling of nifas blood?
So the scholars they say this isn't something
which is considered najis and it's not something
which breaks the wudu.
So it's something which comes out of the
body but it's not something which is considered
najis itself.
So she wouldn't have to perform or wash
her clothes or wash her private parts and
it doesn't invalidate the wudu itself.
Those are issues related to menstruation and inshallah
with that we're going to be concluding.
Any questions before we finish?
Yeah.
While they're pregnant while they're pregnant they pray
inshallah.
Any questions?
That was comfortable.
Any formalities or duties when the woman is
on istihadah?
Yeah as we mentioned it's permissible except for
the two private parts meeting.
When menstruating can we read Quran?
Yes you can read Quran when you're menstruating.
Are you allowed to touch the mushaf with
gloves on?
In reality you're not touching the mushaf if
you have gloves so that would be permissible.
Do we make up salah on the same
day we purify ourselves?
No so if you missed a salah because
you were on your cycle and then you
came off the cycle the previous prayer you
wouldn't have to make up for.
So dhuhr if you missed dhuhr and you
came off your cycle during asr time you
don't have to pray dhuhr because you were
on your cycle you've been excused.
If she noticed she started after the start
of salah would she need to make up
for the salah?
No she wouldn't need to make up for
the salah.
If we finish menstruating during the day but
are unable to perform ghusl can we perform
tayammum?
No because there are specific conditions required to
perform tayammum.
If there is water available at work or
at school or wherever a person may be
then they would have to perform ghusl.
Tayammum is in those circumstances where there's danger
in a person not being able to there's
danger in a person performing ghusl or using
the water or there's a lack of water
or there's no water at all.
If I have a ghusl I'm unable to
do online is it ok to attend the
masjid?
Again we said if you're on your cycle
then it's not permissible for a person to
attend the masjid.
It's difficult to know when I am not
menstruating or when I finish menstruating as there
is only a tiny bit of blood.
If there is blood then if it's blood
then you shouldn't be praying until the blood
completely goes.
Is it allowed to attend the masjid without
menses?
Again we already mentioned that.
How long does a person have to make
up missed fasts?
So scholars differ inshallah when we get to
the fiqh of siyam we'll speak about this.
But as long as it's easy for her
and she's able to make up the fasts
that she's missed from previous years then inshallah
she should try to make them up.
You know unless it's really hard, unless she's
missed like 10 ramadans it's going to be
too difficult for her to make up all
of them.
Then in those cases inshallah it's fine if
she's able to make up for them and
she does whatever she can.
Any masjid she visits would be impermissible for
her to visit if she's on her cycle.
So that's any masjid.
If the cycle begins five minutes before you're
about to open your fast then that fast
is not valid.
If you start to menstruate just before iftar
then essentially there's no fast for you.
You have to make up that fast.
Again, somebody is asking about janazah and sitting
in the masjid as a result of somebody
passing away it wouldn't be permitted for a
person to sit in the masjid in that
situation if you're on your monthly cycle.
Would it be better to make up the
prayer or not?
Again, there's khalaf on this issue about making
up the salawat but as we said you
don't pray because you have an excuse which
is that you were on your cycle.
Based on the other narrations as well of
the female companions that we weren't told, we
weren't commanded to make up for the prayers
but we were commanded to make up for
the fasts.
Should your discharge at the time of the
cycle be ignored?
If there's no blood that's the main thing,
then you're not on your cycle anymore.
Somebody is asking if you pray in the
time frame where the salah can be combined,
do you still not make up the salah?
So for example, you become pure in asr,
do you pray dhuhr as well?
Some of the scholars do mention that if
it's asr time and you come off your
cycle in asr time, that you pray dhuhr
and asr, you combine.
Because combining was something which the companions and
the Prophet ﷺ would do, even if he
was resident, due to the weather or for
difficulty and hardship.
So there is an opinion, if you wish
to follow it.
Is there a maximum length of time for
menses?
No, again, it differs, but it's more dependent
on the blood itself.
Is a woman's hajj accepted if she's menstruating?
Yes, it is permitted.
Her hajj, inshallah, is permitted because it's something
which is not in her control.
Is it okay if the days of menses
are longer than the days of purity?
Again, that's based on the woman, so some
women, they may have longer cycles than others.
And that's something, again, she has no control
over.
Istihadah on ifaahs for 40 days?
Do you need to do wudhu for every
prayer?
Yes.
So if a woman's on her istihadah, if
she has istihadah, then she would need to
perform wudhu prior to the salah.
Because she's in that specific state.
Is it okay to leave ghusl due to
circumstances?
Finishing school or work?
As long as it's within the salah time,
then it would be permitted to delay ghusl,
but not because you're not on your cycle
anymore.
So if it's one hour before asr, then
you need to perform ghusl before asr comes
in to pay dhuhr.
So you have to make sure you do
ghusl prior to the time of the salah
finishing.
With that, inshallah, we'll conclude.