Women

7^th February 2024

Question: A woman has had a major operation on her tummy as well as a hysterectomy. She is recovering but is very limited in her ability to move about for the next few weeks, she also has vaginal bleeding (not menstrual). Is she able to perform Tayyumum and perform her Salāh in sitting position during the next few weeks until she has recovered?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

Concerning your case in question, there are three parts to it which will be addressed separately. The first part concerns the vaginal bleeding. This bleeding will not be classed as Haydh (menstruation) but Istihadah (irregular bleeding) instead which is still the state of purity. This means that Salāh is still necessary. [1] As the sister has had a hysterectomy, her womb/uterus being removed would mean she can no longer menstruate..[2] If it is irregular bleeding (Istihada), then she must renew her wudhu for every Salāh and in doing so, it will automatically expire at the end of every Fardh Salāh time.[3]

The second part is the question of performing Tayyumum. Performing Tayyumum is permissible as a last resort only when water is inaccessible within a one-mile radius or there is fear that using water will increase their illness, make them unwell or pose a threat to their health in general. [4] In the above scenario, if there is no fear of the health deteriorating then she must use water to perform wudhu and Tayyamum would not be permissible.

The third part of the query is regarding praying Salāh whilst sitting. Concession has been given to an unwell/sick person to pray Salāh sitting when standing proves extremely difficult for them. This includes anyone who fears that standing will increase or prolong their illness. If they are able to stand for a duration of their Qiyaam but is unable to stand for the whole period, they may stand the duration they are able to, and then complete whatever remains sitting down. In the above scenario, if the sister is able to stand, she should stand and pray as long as she can and then sit if she unable to continue standing.[5] Otherwise, she can pray sitting altogether if she struggles to stand.

Allāh Knows Best

Written by:  Apa Sumayyah Abdul Alim          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam      

JKN Fatawa Department

[1] Al ikhtiyar- Kitab Taharah, vol 1, p. 26-27

وَ اسْتِحَاضَةٌ  :  وَهُوَ الدَّمُ الْخَارِجُ مِنَ الْفَرْجِ دُونَ الرَّحِمِ.

اسْتِحَاضَةٌ  ; لِأَنَّهُ زَائِدٌ عَلَى تَقْدِيرِ الشَّرْعِ، فَلَا يَكُونُ حَيْضًا وَلَيْسَ بِنِفَاسٍ فَيَكُونُ اسْتِحَاضَةً  ; لِأَنَّ الدِّمَاءَ الْخَارِجَةَ مِنَ الرَّحِمِ مُنْحَصِرَة…..

وَهُوَ لَا يَمْنَعُ الصَّوْمَ وَلَا الصَّلَاةَ وَلَا الْوَطْءَ) لِقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – لِلْمُسْتَحَاضَةِ «تَوَضَّئِي وَصَلِّي وَإِنْ قَطَرَ الدَّمُ عَلَى الْحَصِيرِ قَطْرًا» وَفِي حَدِيثٍ آخَرَ: «إِنَّمَا هُوَ دَمُ عِرْقٍ انْفَجَرَ» ، وَلَا يَمْنَعُ كَالرُّعَافِ

[2] Available at: https://www.nhs.uk/conditions/hysterectomy/

[3] Mabsoot Sarkhasi, Kitab Taharah vol 3, p. 147

وَالِاسْتِحَاضَةُ  اسْتِفْعَالٌ مِنْ الْحَيْضِ «قَالَتْ فَاطِمَةُ بِنْتُ قَيْسٍ – رَضِيَ اللَّهُ عَنْهَا – لِرَسُولِ اللَّهِ: – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – إنِّي أُسْتَحَاضُ فَلَا أَطْهُرُ فَقَالَ: – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – لَيْسَ ذَلِكَ دَمُ حَيْضٍ إنَّمَا هُوَ عِرْقٌ امْتَدَّ أَوْ دَاءٌ اعْتَرَضَ تَوَضَّئِي لِكُلِّ صَلَاةٍ» أَشَارَ إلَى أَنَّهُ فَاسِدٌ لَا يَتَعَلَّقُ بِهِ مَا يَتَعَلَّقُ بِالصَّحِيحِ وَالْفَرْقُ بَيْنَ الصَّحِيحِ وَالْفَاسِدِ مِنْ الدِّمَاءِ مِنْ أَهَمِّ مَا يَحْتَاجُ إلَى مَعْرِفَتِهِ فِي هَذَا الْكِتَابِ

[4]  Fatawa Hindiyyah, Kitāb Salāh, vol 1 p. 28

يَجُوزُ التَّيَمُّمُ لِمَنْ كَانَ بَعِيدًا مِنْ الْمَاءِ مِيلًا هُوَ الْمُخْتَارُ فِي الْمِقْدَارِ سَوَاءٌ كَانَ خَارِجَ الْمِصْرِ أَوْ فِيهِ وَهُوَ الصَّحِيحُ وَسَوَاءٌ كَانَ مُسَافِرًا أَوْ مُقِيمًا.

وَلَوْ كَانَ يَجِدُ الْمَاءَ إلَّا أَنَّهُ مَرِيضٌ يَخَافُ إنْ اسْتَعْمَلَ الْمَاءَ اشْتَدَّ مَرَضُهُ أَوْ أَبْطَأَ بُرْؤُهُ يَتَيَمَّمُ لَا فَرْقَ بَيْنَ أَنْ يَشْتَدَّ بِالتَّحَرُّكِ كَالْمُشْتَكِي مِنْ الْعَرَقِ الْمَدَنِيِّ وَالْمَبْطُونِ أَوْ بِالِاسْتِعْمَالِ كَالْجُدَرِيِّ وَنَحْوِهِ أَوْ كَانَ لَا يَجِدُ مَنْ يُوَضِّئُهُ وَلَا يَقْدِرُ بِنَفْسِهِ فَإِنْ وَجَدَ خَادِمًا أَوْ مَا يَسْتَأْجِرُ بِهِ أَجِيرًا أَوْ عِنْدَهُ مَنْ لَوْ اسْتَعَانَ بِهِ أَعَانَهُ فَعَلَى ظَاهِرِ الْمَذْهَبِ أَنَّهُ لَا يَتَيَمَّمُ؛ لِأَنَّهُ قَادِرٌ. كَذَا فِي فَتْحِ الْقَدِيرِ وَيُعْرَفُ ذَلِكَ الْخَوْفُ إمَّا بِغَلَبَةِ الظَّنِّ عَنْ أَمَارَةٍ أَوْ تَجْرِبَةٍ أَوْ إخْبَارِ طَبِيبٍ حَاذِقٍ مُسْلِمٍ غَيْرِ ظَاهِرِ الْفِسْقِ. كَذَا فِي شَرْحِ مُنْيَةِ الْمُصَلِّي لِإِبْرَاهِيمَ الْحَلَبِيِّ.

Fathul Qadeer, Kitāb Salāh, vol 1, p. 123

وَلَوْ كَانَ يَجِدُ الْمَاءَ إلَّا أَنَّهُ مَرِيضٌ يَخَافُ إنْ اسْتَعْمَلَ الْمَاءَ اشْتَدَّ مَرَضُهُ) أَوْ أَبْطَأَ بُرْؤُهُ يَتَيَمَّمُ، وَلَا فَرْقَ بَيْنَ أَنْ يَشْتَدَّ بِالتَّحَرُّكِ كَالْمُشْتَكِي مِنْ الْعَرَقِ الْمُدْنِي وَالْمَبْطُونِ أَوْ بِالِاسْتِعْمَالِ كَالْجُدَرِيِّ وَنَحْوِهِ،

[5] Fatawa Hindiyyah, Kitāb Salāh, vol 1 p. 136

عَجَزَ الْمَرِيضُ عَنْ الْقِيَامِ صَلَّى قَاعِدًا يَرْكَعُ وَيَسْجُدُ، هَكَذَا فِي الْهِدَايَةِ وَأَصَحُّ الْأَقَاوِيلِ فِي تَفْسِيرِ الْعَجْزِ أَنْ يَلْحَقَهُ بِالْقِيَامِ ضَرَرٌ وَعَلَيْهِ الْفَتْوَى، كَذَا

 فِي مِعْرَاجِ الدِّرَايَةِ، وَكَذَلِكَ إذَا خَافَ زِيَادَةَ الْمَرَضِ أَوْ إبْطَاءَ الْبُرْءِ بِالْقِيَامِ أَوْ دَوَرَانِ الرَّأْسِ، كَذَا فِي التَّبْيِينِ أَوْ يَجِدُ وَجَعًا لِذَلِكَ فَإِنْ لَحِقَهُ نَوْعُ مَشَقَّةٍ لَمْ يَجُزْ تَرْكُ ذَلِكَ الْقِيَامِ، كَذَا فِي الْكَافِي.

وَلَوْ كَانَ قَادِرًا عَلَى بَعْضِ الْقِيَامِ دُونَ تَمَامِهِ يُؤْمَرُ بِأَنْ يَقُومَ قَدْرَ مَا يَقْدِرُ حَتَّى إذَا كَانَ قَادِرًا عَلَى أَنْ يُكَبِّرَ قَائِمًا وَلَا يَقْدِرُ عَلَى الْقِيَامِ لِلْقِرَاءَةِ أَوْ كَانَ قَادِرًا عَلَى الْقِيَامِ لِبَعْضِ الْقِرَاءَةِ دُونَ تَمَامِهَا يُؤْمَرُ بِأَنْ يُكَبِّرَ قَائِمًا وَيَقْرَأَ قَدْرَ مَا يَقْدِرُ عَلَيْهِ قَائِمًا ثُمَّ يَقْعُدَ إذَا عَجَزَ قَالَ شَمْسُ الْأَئِمَّةِ الْحَلْوَانِيُّ – رَحِمَهُ اللَّهُ تَعَالَى – هُوَ الْمَذْهَبُ الصَّحِيحُ وَلَوْ تَرَكَ هَذَا خِفْتُ أَنْ لَا تَجُوزَ صَلَاتُهُ، كَذَا فِي الْخُلَاصَةِ.

Fatawa Hindiyyah, Kitāb Salāh, vol 1 p. 77

إِذَا عَجَزَ عَنِ الْقِيَامِ أَوْ خَافَ زِيَادَةَ الْمَرَضِ صَلَّى قَاعِدًا يَرْكَعُ وَيَسْجُدُ، أَوْ مُومِيًا إِنْ عَجَزَ عَنْهُمَا، وَإِنْ عَجَزَ عَنِ الْقُعُودِ أَوْمَأَ مُسْتَلْقِيًا) وَقَدَمَاهُ نَحْوَ الْقِبْلَةِ.

وَلَوْ صَلَّى بَعْضَ صَلَاتِهِ قَائِمًا ثُمَّ عَجَزَ فَهُوَ كَالْعَجْزِ قَبْلَ الشُّرُوعِ) مَعْنَاهُ إِذَا قَدَرَ عَلَى الْقُعُودِ أَتَمَّهَا قَاعِدًا، وَإِنْ عَجَزَ فَمُسْتَلْقِيًا لِأَنَّهُ بِنَاءُ الضَّعِيفِ عَلَى الْقَوِيِّ، وَإِنْ شَرَعَ قَاعِدًا ثُمَّ قَدَرَ عَلَى الْقِيَامِ بَنَى خِلَافًا لِمُحَمَّدٍ بِنَاءً عَلَى مَا تَقَدَّمَ أَنَّ صَلَاةَ الْقَائِمِ خَلْفَ الْقَاعِدِ تَجُوزُ عِنْدَهُمَا خِلَافًا لَهُ.

2^nd October 2023

السلام عليكم و رحمة الله و بركاته

Question: I know about the prohibition of the camel hump hijab in Islām. The under caps that I have are all very see through therefore I add another under cap or even two sometimes in order for it not to be see through. I love light colours and most of them are usually see through therefore I layer them. Is this haram? My bun is always low and I don’t think it is camel hump hijab. I’m stuck in between my hijab under caps being see through and the camel hump. What shall I do in this situation? I don’t want to be involved in committing haram.

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to your query the camel hump underneath the hijab usually consists of multiple layering using scarfs, scrunchies or a high bun. This is done to achieve a heightened appearance underneath the hijab making obvious in its exposure which is not permissible. The impermissibility lies in the forms of layering which resembles the camel hump which the Prophet (may peace and blessings be upon him) prohibited.[1] If you yourself are aware that your bun does not resemble a camel hump and remains low and not so obvious that draws attention, then it is permissible for you to continue layering your under-caps for your purpose.[2]

[Allāh Knows Best]

Written by:  Apa Gul-e-Maryam         Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Sharah Nawawi, Vol 14, P 110

الناس ونساء كاسيات عاريات مميلات مائلات رؤوسهن كأسنمة البخت المائلة لايدخلن الجنة ولايجدن رِيحَهَا وَإِنَّ رِيحَهَا تُوجَدُ مِنْ مَسِيرَةِ كَذَا وَكَذَا) هَذَا الْحَدِيثُ مِنْ مُعْجِزَاتِ النُّبُوَّةِ فَقَدْ وَقَعَ هَذَانِ الصِّنْفَانِ وَهُمَا مَوْجُودَانِ وَفِيهِ ذَمُّ هَذَيْنِ الصِّنْفَيْنِ قِيلَ مَعْنَاهُ كَاسِيَاتٌ مِنْ نِعْمَةِ اللَّهِ عَارِيَاتٌ مِنْ شُكْرِهَا وَقِيلَ مَعْنَاهُ تَسْتُرُ بَعْضَ بَدَنِهَا وَتَكْشِفُ بَعْضَهُ إِظْهَارًا بِحَالِهَا وَنَحْوِهِ وَقِيلَ مَعْنَاهُ تَلْبَسُ ثَوْبًا رَقِيقًا يَصِفُ لَوْنَ بَدَنِهَا وَأَمَّا مَائِلَاتٌ فَقِيلَ مَعْنَاهُ عَنْ طَاعَةِ اللَّهِ وَمَا يَلْزَمُهُنَّ حِفْظُهُ مُمِيلَاتٌ أَيْ يُعَلِّمْنَ غَيْرَهُنَّ فِعْلَهُنَّ الْمَذْمُومَ وَقِيلَ مَائِلَاتٌ يَمْشِينَ مُتَبَخْتِرَاتٍ مُمِيلَاتٍ لِأَكْتَافِهِنَّ وَقِيلَ مَائِلَاتٌ يَمْشُطْنَ الْمِشْطَةَ الْمَائِلَةَ وَهِيَ مِشْطَةُ الْبَغَايَا مُمِيلَاتٌ يَمْشُطْنَ غَيْرِهِنَّ تِلْكَ المشطة ومعنى رؤوسهن كَأَسْنِمَةِ الْبُخْتِ أَنْ يُكَبِّرْنَهَا وَيُعَظِّمْنَهَا بِلَفِّ عِمَامَةٍ أو عصابة أونحوه

[2] https://www.dorar.net/hadith/sharh/62652

رُؤوسُهنَّ كَأسنمةِ البُخْتِ المائلةِ»، وهي جِمالٌ طِوالُ الأعناقِ، والأسْنمةُ جَمعُ سَنامٍ، وهي الجزءُ المرتفِعُ النَّاتئُ فوْقَ ظَهرِ الجَملِ، وكلَّما كان كَبيرًا وعاليًا كان أكثَرَ مَيلًا واهتزازًا عندَ الحركةِ، فهؤلاء النِّساءُ يُعظِّمْنَ حَجْمَ رُؤوسِهنَّ ويُكبِّرنَها بِلفِّ عِصابةٍ ونحوِها، وقيلَ: يَطمَحْنَ إلى الرِّجالِ لا يَغضُضنْ مِن أبصارهِنَّ، ولا يُنكِّسْنَ رُؤوسَهنَّ، ومُرادُ التَّشبيهِ بأسْنمةِ البُختِ إنَّما هو لارتفاعِ الغَدائرِ أو الضَّفائرِ فوْقَ رُؤوسِهنَّ، وتَكسُّرِها بما يُضفِّرْنَه حتَّى تَميلَ إلى ناحيةٍ مِن نَواحي الرَّأسِ كما يَميلُ سَنامُ البعيرِ.

26^th May 2023 

السلام عليكم و رحمة الله و بركاته

 Question: What should a pregnant women do if she has a miscarriage whilst in Ihram/ performing Hajj. Will she have to stop and do it again another time or is there a way she can still complete her Hajj whilst bleeding? And what about the Hajj Tawafs must she do them or not?

In the name of Allāh, the Most Gracious, the Most Merciful

Answer: Concerning your query, a woman who miscarries her baby either becomes a menstruating woman or a woman on nifaas depending on the development of the foetus. Either way the rulings related to a menstruating or a woman on nifaas are generally similar even regarding Hajj. If the miscarriage took place before the forming of the limbs, then the bleeding after the miscarriage will be considered as periods provided that all other conditions are fulfilled such as minimum three days and nights of bleeding. If the miscarriage took place after the limbs were formed, then the bleeding would be regarded as nifaas.[1] This is generally determined by 120 days and beyond since by then not only do the limbs take their full shape but the soul of life is also breathed into it giving it life.

A woman who miscarries in Ihram will remain in the state of Ihram and perform all of the Hajj rituals except for Tawaf regardless if she is in her menstruation or nifas. Concerning the Tawafs, if she is unable to perform Tawaf Ziyarah (obligatory) then she must delay it until she becomes clean from her bleeding and then perform it. There will be no penalty for her in delaying it beyond the stipulated days only if she was unable to perform it fully that is or at least four rounds of it.[2] There will be no penalty for missing Tawaf Qudoom (sunnah) or Tawaf Sadr (wajib) due to menstruation and nifaas.[3]

A final note on this, if the bleeding after the miscarriage is nifaas then it is very likely that she will not become clean before departing for her home country. In this case the scholars have given a concession that she may go into the haram and perform her Tawaf Ziyarah. As a result of this, she will have to give a major penalty which is sacrificing a large animal i.e. camel.[4]

[Allāh Knows Best]

Written by:  Apa Sajeda          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam        

JKN Fatawa Department

[1] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb Taharah, vol 1 p. 549

 (وسقط) مثلث السين: أي مسقوط (ظهر بعض خلقه كيد أو رجل) أو أصبع أو ظفر أو شعر، ولا يستبين خلقه إلا بعد مائة وعشرين يوما (ولد) حكما (فتصير) المرأة (به نفساء والأمة أم ولد ويحنث به) في تعليقه وتنقضي به العدة، فإن لم يظهر له شيء فليس بشيء، والمرئي حيض إن دام ثلاثا وتقدمه طهر تام وإلا استحاضة، ولو لم يدر حاله ولا عدد أيام حملها ودام الدم تدع الصلاة أيام حيضها بيقين ثم تغتسل ثم تصلي كمعذور.

[2] Muslim Shareef , Hadeeth 1209

باب إِحْرَامِ النُّفَسَاءِ وَاسْتِحْبَابِ اغْتِسَالِهَا لِلإِحْرَامِ وَكَذَا الْحَائِضِ

عَنْ عَائِشَةَ، – رضى الله عنها – قَالَتْ نُفِسَتْ أَسْمَاءُ بِنْتُ عُمَيْسٍ بِمُحَمَّدِ بْنِ أَبِي بَكْرٍ بِالشَّجَرَةِ فَأَمَرَ رَسُولُ اللَّهِ صلى الله عليه وسلم أَبَا بَكْرٍ يَأْمُرُهَا أَنْ تَغْتَسِلَ وَتُهِلَّ ‏.‏

Fatawa Hindiyya ,  Kitabul Manasik, Vol 1, Pg 38

الأحكام التي يشترك فيها الحيض والنفاس ثمانية)
ومنها) حرمة الطواف لهما بالبيت وإن طافتا خارج المسجد (١) . هكذا في الكفاية وكذا يحرم الطواف للجنب. هكذا في التبيين.

 Hidaya, Kitabul Hajj, Vol 1, Pg 265

واذا حاضت المرأة عند الاحرام اغتسلت و احرمت و صنعت كما يصنعه الحلج غير انها لا تطوف بالبيت حتى تطهر لحديث عائشة

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Hajj, vol 2 p. 519

(فَإِنْ أَخَّرَهُ عَنْهَا) أَيْ أَيَّامِ النَّحْرِ وَلَيَالِيهَا مِنْهَا (كُرِهَ) تَحْرِيمًا (وَوَجَبَ دَمٌ) لِتَرْكِ الْوَاجِبِ، وَهَذَا عِنْدَ الْإِمْكَانِ، فَلَوْ طَهُرَتْ الْحَائِضُ إنْ قَدْرَ أَرْبَعَةِ أَشْوَاطٍ وَلَمْ تَفْعَلْ لَزِمَ دَمٌ وَإِلَّا لَا

قُلْت: وَبِالْأَخِيرِ صَرَّحَ فِي شَرْحِ اللُّبَابِ وَذَلِكَ كُلُّهُ مَفْهُومٌ مِنْ قَوْلِ الْبَحْرِ عَنْ الْمُحِيطِ إذَا طَهُرَتْ فِي آخِرِ أَيَّامِ النَّحْرِ فَإِنْ أَمْكَنَهَا الطَّوَافُ قَبْلَ الْغُرُوبِ وَلَمْ تَفْعَلْ فَعَلَيْهَا دَمٌ لِلتَّأْخِيرِ وَإِنْ لَمْ يُمْكِنْهَا طَوَافُ أَرْبَعَةِ أَشْوَاطٍ فَلَا شَيْءَ عَلَيْهَا اهـ فَإِنَّ إمْكَانَ الطَّوَافِ لَا يَكُونُ إلَّا بَعْدَ الِاغْتِسَالِ وَقَطْعِ الْمَسَافَةِ. وَفِي الْبَحْرِ أَيْضًا: وَلَوْ حَاضَتْ بَعْدَمَا قَدَرَتْ عَلَى الطَّوَافِ فَلَمْ تَطُفْ حَتَّى مَضَى الْوَقْتُ لَزِمَهَا الدَّمُ لِأَنَّهَا مُقَصِّرَةٌ بِتَفْرِيطِهَا اهـ أَيْ بَعْدَمَا قَدَرَتْ عَلَى أَرْبَعَةِ أَشْوَاطٍ.

Fatawa Uthamani, Kiatbul Hajj Vol 2, Pg 223

اگر ايام حج ميں عورت کو حيض آجاۓ تو وہ کیا کرے

Kitabul Fatawa, Kiatbul Hajj, Vol 4 , Pg 110

حائضه کس طرح مناسک حج ادا کرے

[3] Fatawa Hindiyyah, Kitāb al-Manāsik, vol 1, p. 234

وَطَوَافُ الصَّدْرِ وَاجِبٌ عَلَى الْحَاجِّ إذَا أَرَادَ الْخُرُوجَ مِنْ مَكَّةَ فَلَيْسَ عَلَى الْمُعْتَمِرِ طَوَافُ الصَّدْرِ وَلَا يَجِبُ عَلَى أَهْلِ مَكَّةَ وَأَهْلِ الْمَوَاقِيتِ وَمَنْ دُونَهُمْ كَذَا فِي الْإِيضَاحِ وَلَا يَجِبُ عَلَى الْحَائِضِ وَالنُّفَسَاءِ وَلَا عَلَى فَائِتِ الْحَجِّ كَذَا فِي مُحِيطِ السَّرَخْسِيِّ

[4] Hashiyat Tahtawi, Kitabul Hajj, Babul Jinayat, Pg 741

اذا طاف لزيارة جنبا او حائضا  او نفساء فان الواجب  فى هذين الموضعين البدنة

See Jadeed Fiqhi Masa’il

30^th November 2022

السلام عليكم و رحمة الله و بركاته

Question:  I have an established habit of 7 days. The initial bleeding is usually red, dark red or brown. However, 3 weeks after my last period, I saw some yellow discharge for two days then it stopped and didn’t see anything thereafter. Are they classed as periods or not?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer:

Thank you for your question. In reference to your query, generally yellow discharge is considered a period blood,[1] however in your situation as the bleeding/discharge did not carry on for a minimum of 3 days,[2] the 2 days of yellow discharge will not be considered as period. However, if you saw any blood within 8 days after that then the 2 days of yellow discharge then it would be classed as periods because the duration has lapsed 3 days.[3]

[Allāh Knows Best]

Written by:  Apa Sajeda          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam    

JKN Fatawa Department

[1] Fatawa Hindiyya, Kitāb Taharah, Baab dima al-muktassa binisa. V1 pg. 36

وَمِنْهَا أَنْ يَكُونَ عَلَى لَوْنٍ مِنْ الْأَلْوَانِ السِّتَّةِ: السَّوَادُ وَالْحُمْرَةُ وَالصُّفْرَةُ وَالْكُدْرَةُ وَالْخُضْرَةُ وَالتُّرْبِيَةُ هَكَذَا فِي النِّهَايَةِ 

[2] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābul Taharah, Bāb Al-Haidh, vol 1 p. 283

وَ (أَقَلُّهُ ثَلَاثَةٌ بِلَيَالِيِهَا) الثَّلَاثِ،

[3] Mufti Mahmood Ganghohi, Fatwa Mahmoodiya, Kitaab Al Tahara, Baab alhaidh, Vol 5, pg 200

سوال 1969: کسی عورت کو کبھی دو دن ،کبھی 3 دن لگاتر حیض آتا ہے پھر بلکل بند ہوجاتا ہے۔۔۔۔

 31st December 2021

السلام عليكم و رحمة الله و بركاته

Question: A menstruating woman travels to a destination of more than 48 miles and intends to stay there for less than 15 days. She will be staying for 10 days only and during that time she will become clean from her periods. She will return home after 3-4 days since her purity. Must she shorten her Salāh as Qasr or pray the full Salāh for those remaining days before returning home?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer:

The case in question is quite complex as the Hanafi scholars have differed regarding this issue. The current position we adopt is that the menstruating woman in the aforesaid case must pray Qasr after becoming clean, the reason for which will be discussed below. However, we will first explore the reason for the differences between the Hanafi scholars so to remove any potential confusion on this matter. A simple rule to understand is that in the Shariah, a person becomes a Shar’ee traveller if they make the intention of travelling more than 48 miles and staying at their destination for less than 15 days. Such intention must be deemed valid otherwise they will not be considered a Shar’ee traveller and the concessions of travelling will not apply. There are overall two opinions regarding your issue;

1) A menstruating woman in question must read the full Salāh after becoming clean and cannot read Qasr. This is the main stream view of the Hanafi scholars including Ibn Abideen Shami rahimahullah, Allama Badruddeen al-Ayni rahimahullah, Shaykh Ashraf Ali Thanvi rahimahullah, Mufti Rasheed Ahmad Ludhyanvi rahimahullah and Mufti Mahmood al-Hasan Gangohi rahimahullah.[1] Ibn Abideen Shami rahimahullah clarifies this rulings by stating that if a woman starts her journey whilst she is menstruating and then upon reaching her destination, she becomes clean or she travels for three days (in the earlier times they would measure distances by days so three days journey was the safr distance) and becomes clean for the rest of the two days journey then she must read the full Salāh and not Qasr. This is because as he states that nothing of her intention counts during her menses period.[2]

2) The second position is that a menstruating woman who intends a journey of 48 Shar’ee miles will be considered a Shar’ee traveller and will read Qasr upon becoming pure on her journey (or at her destination of less than 15 days).[3] This is a minority opinion but arguably the most convenient position as well. Amongst those who maintain this view include Allamah Shurunbulali rahimahullah and Burhan al-Din Ibn Mazah rahimahullah.

The reason for the underlying differences between the scholars is based on whether her intention is considered valid or not during her menses. The classical position is that a menstruating woman’s intention is not valid because Salāh is not obligatory on her so she is not a Shar’ee traveller. They equate her intention with a minor child as an analogy whose intention is not considered valid. For instance, if a child travels 48 miles from his home and during the journey reaches puberty then he must read the full Salāh because he did not have a valid intention in the first place. Similarly with a menstruating woman. This is different from a non-Muslim adult who started his journey of more than 48 miles and during this journey he accepts Islām, then he will pray Qasr. This is because a non-Muslim adult’s intention is considered to be valid and hence becomes a Shar’ee traveller.[4]

The scholars of the second position disagree with equating a menstruating woman’s intention to that of a minor child’s inability of intention but instead equate her to a non-Muslim adult’s intention before Islām. The difference between the two is that a child is not fully mukallaf and mukhatab (responsible and addressed to comply with rules of the Shariah and Allāh’s laws) due to their minor age whereas a menstruating woman is legally responsible in certain aspect of the Shariah (like for instance committing a crime etc). They argue that a non-Muslim adult not being able to pray due to his disbelief does not invalidate his intention. Likewise, a menstruating woman not being able to pray due to impurity does not necessarily invalidate her intention of travelling either.[5] One can also argue that a minor child and a menstruating woman are not analogous in intention because a menstruating woman is balighah whereas as a minor child is not, so their respective rulings will be different.

Some have also argued that travelling itself is not an act of worship so their intentions are not the same as that of Ibadah. In Ibadah, a menstruating woman’s intention is invalid due to impurity, but not the intention of travelling itself as purity is not essential for that. The classical jurists of the first opinion have refuted the reasoning of the this second position stating that a menstruating woman cannot be equated to a non-Muslim traveller. For a non-Muslim, his kufr is a major impediment which is his voluntary action and can be removed through his Islām whereas menstruation is involuntary that cannot be removed at her own accord.[6] She is therefore similar to a minor child’s intention as his sexual maturity (bulugh) is involuntary.

One notices the complexity of the issue on the account of the different reasons postulated by the Hanafi jurists. Both opinions are correct in their own respect and are based on plausible reasons and analogies. However, due to convenience, we are more inclined towards the opinion that the menstruating woman in question must perform Qasr upon becoming pure from her menstruation during her travel. This is also the position of our senior teacher, Shaykh Mufti Shabbir Ahmed Patel Sahib.[7] If she chooses to adopt the first position as in to read the full Salāh as a precaution then she may do so. What is necessary is to remain consistent in following one position only and not to arbitrarily switch between positions.

[Allāh Knows Best]

Written by:  Apa Sajeda          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam      

JKN Fatawa Department

[1] Allamah Badr al-Din al-Ayni, Al Binayah Sharhul Hidaya, Kitabus Salah, Vol 3, Pg 279

ولو طهرت الحائض في السفر، وبينهما وبين المقصد أقل من مسيرة سفر تتم، هو الصحيح

Mufti Mahmood Ganghohi, Fatwa Mahmoodiya, Kitaab Al Salah, Baab al salatul Musafir, Vol 7, Pg 502

حالت سفر میں حیض اور بہشتی زیور کی عبارت کی وضاحت

Shaikh Rasheed Ahmad Al Ludhyanvi, Ahsanul Fatawa, Kitaab Al Salah, Baab al salatul Musafir Vol 4, Pg 87

عورت سفر  میں وطن کے قریب جاکر  پاک ہوئی تو پوری نماز پڑھے

[2] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābul Salaah, Bāb Ma Yufsidu Alsalaah…, vol 2 p. 135

طَهُرَتْ الْحَائِضُ وَبَقِيَ لِمَقْصِدِهَا يَوْمَانِ تُتِمُّ فِي الصَّحِيحِ كَصَبِيٍّ بَلَغَ بِخِلَافِ كَافِرٍ أَسْلَمَ.

(قَوْلُهُ تُتِمُّ فِي الصَّحِيحِ) كَذَا فِي الظَّهِيرِيَّةِ. قَالَ ط وَكَأَنَّهُ لِسُقُوطِ الصَّلَاةِ عَنْهَا فِيمَا مَضَى لَمْ يُعْتَبَرْ حُكْمُ السَّفَرِ فِيهِ فَلَمَّا تَأَهَّلَتْ لِلْأَدَاءِ اُعْتُبِرَ مِنْ وَقْتِهِ.

(قَوْلُهُ كَصَبِيٍّ بَلَغَ) أَيْ فِي أَثْنَاءِ الطَّرِيقِ وَقَدْ بَقِيَ لِمَقْصِدِهِ أَقَلُّ مِنْ ثَلَاثَةِ أَيَّامٍ فَإِنَّهُ يُتِمُّ وَلَا يُعْتَبَرُ مَا مَضَى لِعَدَمِ تَكْلِيفِهِ فِيهِ ط (قَوْلُهُ بِخِلَافِ كَافِرٍ أَسْلَمَ) أَيْ فَإِنَّهُ يَقْصُرُ

قَالَ فِي الدُّرَرِ لِأَنَّ نِيَّتَهُ مُعْتَبَرَةٌ فَكَانَ مُسَافِرًا مِنْ الْأَوَّلِ بِخِلَافِ الصَّبِيِّ فَإِنَّهُ مِنْ هَذَا الْوَقْتِ يَكُونُ مُسَافِرًا، وَقِيلَ يُتِمَّانِ، وَقِيلَ يَقْصُرَانِ. اهـ. وَالْمُخْتَارُ الْأَوَّلُ كَمَا فِي الْبَحْرِ وَغَيْرِهِ عَنْ الْخُلَاصَةِ.

قَالَ فِي الشُّرُنْبُلَالِيَّةِ: وَلَا يَخْفَى أَنَّ الْحَائِضَ لَا تَنْزِلُ عَنْ رُتْبَةِ الَّذِي أَسْلَمَ فَكَانَ حَقُّهَا الْقَصْرَ مِثْلَهُ. اهـ.

وَأَجَابَ فِي نَهْجِ النَّجَاةِ بِأَنَّ مَانِعَهَا سَمَاوِيٌّ بِخِلَافِهِ اهـ أَيْ وَإِنْ كَانَ كُلٌّ مِنْهُمَا مِنْ أَهْلِ النِّيَّةِ بِخِلَافِ الصَّبِيِّ، لَكِنْ مَنَعَهَا مِنْ الصَّلَاةِ مَا لَيْسَ بِصُنْعِهَا فَلَغَتْ نِيَّتُهَا مِنْ الْأَوَّلِ، بِخِلَافِ الْكَافِرِ فَإِنَّهُ قَادِرٌ عَلَى إزَالَةِ الْمَانِعِ مِنْ الِابْتِدَاءِ فَصَحَّتْ نِيَّتُهُ

As a side note, if a menstruating woman becomes pure during her journey and the remaining distance between her and her destination since her purity is more than 48 miles then she will read Qasr according to everyone.

[3] Imam Abu’l Ikhlas, Al-Shurunbulali, Hashiya al-Durar, Kitabul Salah, Baabul Musafir, Vol 1, Pg 132

وَلَا يَخْفَى أَنَّ الْحَائِضَ لَا تَنْزِلُ عَنْ رُتْبَةِ الَّذِي أَسْلَمَ فَكَانَ حَقُّهَا الْقَصْرَ مِثْلَهُ.

Burhan al din Ibn Mazah, Al Muhit Al Burhani, Kitabul Salah, Vol 2, Pg 40

والرابعة: الحائض إذا طهرت في هذا الوقت.

والخامسة: الطاهرة إذا حاضت في هذا الوقت، وإذا كان مسافرا في أول الوقت، وصلى صلاة السفر ثم أقام في الوقت لا يتغير فرضه، وإن لم يصل حتى أقام في آخر الوقت ينقلب فرضه أربعا، وإن لم يبق من الوقت إلا قدر ما يسع بعض الصلاة.

وإذا أسلم الكافر في سفره وبينه وبين المقصد أقل من ثلاثة أيام أو إذا أدرك الصبي (٩٧أ١) في سفره وبينه وبين المقصد أقل من ثلاثة أيام، فقد اختلف المشايخ فيه بعضهم قالوا: الذي أسلم يصلي ركعتين فالذي بلغ يصلي أربعا وقال بعضهم: يصليان ركعتين.

وفي «متفرقات الفقيه أبي جعفر» : فإنهما يصليان أربعا؛ لأنهما لم يكونا مخاطبين؛

فلا يقصران الصلاة، وأما الحائض إذا طهرت في بعض الطريق قصرت الصلاة؛ لأنها مخاطبة.

وفي «الحاوي» : سئل عن صبي خرج من نوركارايريد بخارى، فلما بلغ كرمة بلغ، قال: يصلي ركعتين إلى بخارى، وكذلك الكافر إذا أسلم فأما الحائض إذا طهرت من حيضها تصلي أربعا إلى بخارى.

[4] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābul Salaah, Bāb Ma Yufsidu Alsalaah…, vol 2 p. 135

[5] Burhan al din Ibn Mazah, Al Muhit Al Burhani, Kitabul Salah, Vol 2, Pg 40

[6] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābul Salaah, Bāb Ma Yufsidu Alsalaah…, vol 2 p. 135

[7] See  Menstruating woman travelling and Salāh, (2019) Fatwa: https://islamicportal.co.uk/menstruating-women-travelling-and-salah/ [accessed 31st December 2021]

• Salah for a travelling female in her menses, (2017) Fatwa article: https://islamicportal.co.uk/salah-for-a-travelling-female-in-her-menses/ [accessed 31st December 2021]

10th December 2021

السلام عليكم و رحمة الله و بركاته

Question: My period is late this month; I usually always get my period on the 11th. It is usually always on time however I think that stress from university and life has delayed it. I found some blood in my discharge during Asr today so I naturally did not pray.  I have not seen blood since Asr, however I did not pray Maghrib because this is the usual time of my period. Is this a sin because I saw nothing when I inserted a cotton like blood or anything. Was I supposed to pray Maghrib? I did not because I thought since it was the time of my daily period or close to it that I should not pray.

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer:

Thank for your query. You would like to know if the Maghrib you missed was supposed to be prayed. The issue whether Maghrib Salāh was obligatory on you or not depends on whether you continued bleeding or not thereafter within 10 days from the first time you saw discharge other than white. If you did not see any blood at all after this then the blood you saw at the time of Asr was not Haydh but Istihadha.  Therefore, you must repeat your Asr and Maghrib without the need for ghusl. [1] Generally, one should delay the Salāh until the end of the mustahab prayer time to check whether the bleeding continues or not. As for Maghrib, it is mustahab to read the prayer as soon as possible.[2] Therefore, you should have done wudhu and prayed your Maghrib salah shortly after the time had started. You will now have to do qadha of your Asr and Maghrib.

If on the other hand you continued bleeding thereafter within 10 days of when you first saw the blood after Asr, then all the days from that Asr time will be as considered your period days. Therefore, you will not have to do qadha of the Asr and Maghrib you missed. The ruling is the same even if some days you saw blood and some days you didn’t i.e. those days will still be considered Haydh according to your normal habit. [3] But you will not count your period from the 11^th rather from the Asr time that you saw the blood.

Another point to remember is that if you continued bleeding even after 10 days then you must refer back to your last Haydh and purity habit to determine which days were Haydh and which days were Istihadha. [4]

[Allāh Knows Best]  

Written by:  Apa Sajeda          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam    

JKN Fatawa Department

[1] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb Taharah, Bābul Haidh , vol 1 p. 283

أقله ثلاثة بلياليها) الثلاث، فالإضافة لبيان العدد المقدر بالساعات الفلكية لا للاختصاص، فلا يلزم كونها ليالي تلك الأيام؛ وكذا قوله (وأكثره عشرة) بعشر ليال، كذا رواه الدارقطني وغيره

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb Taharah, Bābul Haidh , vol 1 p. 294

وإن) انقطع لدون أقله تتوضأ وتصلي في آخر الوقت،

: (قوله لدون أقله) أي أقل الحيض وهو ثلاثة أيام (قوله في آخر الوقت) أي وجوبا بركوي، والمراد آخر الوقت المستحب دون المكروه كما هو ظاهر سياق كلام الدرر وصدر الشريعة

[2] Fatawa Hindiyya, Kitābul Salaah, Bābul Mawaqeet…, vol 1 p. 52

ويستحب تعجيل المغرب في كل زمان. كذا في الكافي

[3] Fathul Qadeer, Kitāb al Taharāt, Bāb al Haydh , vol 1 pg 172

أنَّ اسْتِيعَابَ الدَّمِ مُدَّةَ الْحَيْضِ لَيْسَ بِشَرْطٍ بِالْإِجْمَاعِ فَيُعْتَبَرُ أَوَّلُهُ وَآخِرُهُ كَالنِّصَابِ فِي بَابِ الزَّكَاةِ

وَرَوَى ابْنُ الْمُبَارَكِ عَنْ أَبِي حَنِيفَةَ أَنَّهُ يُعْتَبَرُ أَنْ يَكُونَ الدَّمُ فِي الْعَشْرِ ثَلَاثَةَ أَيَّامٍ وَهُوَ قَوْلُ زُفَرَ. وَرَوَى أَبُو يُوسُفَ عَنْهُ وَبِهِ أَخَذَ أَنَّ الطُّهْرَ إذَا كَانَ أَقَلَّ مِنْ خَمْسَةَ عَشَرَ لَا يُفْصَلُ. وَقِيلَ هُوَ آخِرُ أَقْوَالِ أَبِي حَنِيفَةَ وَعَلَيْهِ الْفَتْوَى.……… وَاخْتَلَفَ الْمَشَايِخُ عَلَى قَوْلِهِ فِيمَا إذَا اجْتَمَعَ طُهْرَانِ مُعْتَبَرَانِ وَصَارَ أَحَدُهُمَا حَيْضًا لِاسْتِوَاءِ الدَّمِ بِطَرَفَيْهِ حَتَّى صَارَ كَالدَّمِ الْمُتَوَالِي، فَقِيلَ يَتَعَدَّى حُكْمُهُ إلَى الطَّرَفِ الْأَخِيرِ حَتَّى يَصِيرَ الْكُلُّ حَيْضًا، وَقِيلَ لَا يَتَعَدَّى. قَالَ فِي الْمُحِيطِ: هُوَ الْأَصَحُّ. مِثَالُهُ: رَأَتْ يَوْمَيْنِ دَمًا وَثَلَاثَةً طُهْرًا وَيَوْمًا دَمًا وَثَلَاثَةً طُهْرًا وَيَوْمًا دَمًا فَعَلَى الْأَوَّلِ الْكُلُّ حَيْضٌ لِأَنَّ الطُّهْرَ الْأَوَّلَ دَمٌ لِاسْتِوَائِهِ بِدَمَيْهِ فَكَأَنَّهَا رَأَتْ سِتَّةً دَمًا وَأَرْبَعَةً طُهْرًا، وَعَلَى الثَّانِي السِّتَّةُ الْأُولَى حَيْضٌ فَقَطْ

Fatawa Hindiyyah, Kitāb at-Taharāt, Bāb fid dima mukhtas bin Nisa, vol 1, p. 41

الطُّهْرُ الْمُتَخَلِّلُ بَيْنَ الدَّمَيْنِ وَالدِّمَاءِ فِي مُدَّةِ الْحَيْضِ يَكُونُ حَيْضًا وَلَوْ خَرَجَ أَحَدُ الدَّمَيْنِ عَنْ مُدَّةِ الْحَيْضِ بِأَنْ رَأَتْ يَوْمًا دَمًا وَتِسْعَةً طُهْرًا وَيَوْمًا دَمًا مَثَلًا لَا يَكُونُ حَيْضًا؛ لِأَنَّ الدَّمَ الْأَخِيرَ لَمْ يُوجَدْ فِي مُدَّةِ الْحَيْضِ.وَلَا يَبْتَدِئُ الْحَيْضُ بِالطُّهْرِ عَلَى هَذِهِ الرِّوَايَةِ وَلَا يُخْتَمُ بِهِ وَهِيَ رِوَايَةُ مُحَمَّدٍ عَنْ أَبِي حَنِيفَةَ وَرَوَى أَبُو يُوسُفَ عَنْ أَبِي حَنِيفَةَ أَنَّ الطُّهْرَ الْمُتَخَلِّلَ بَيْنَ الدَّمَيْنِ إذَا كَانَ أَقَلَّ مِنْ خَمْسَةَ عَشَرَ يَوْمًا لَمْ يُفْصَلْ وَكَثِيرٌ مِنْ الْمُتَأَخِّرِينَ أَفْتَوْا بِهَذِهِ الرِّوَايَةِ؛ لِأَنَّهَا أَسْهَلُ عَلَى الْمُفْتِي وَالْمُسْتَفْتِي. كَذَا فِي التَّبْيِينِ وَهَكَذَا فِي الزَّاهِدِيِّ وَالْأَخْذُ بِهَذَا أَيْسَرُ كَذَا فِي الْهِدَايَةِ وَعَلَيْهِ اسْتَقَرَّ رَأْيُ الصَّدْرِ الشَّهِيدِ حُسَامِ الدِّينِ وَبِهِ يُفْتَى. كَذَا فِي الْمُحِيطِ. فَإِنْ لَمْ يُجَاوِزْ الْعَشَرَةَ فَالطُّهْرُ وَالدَّمُ كِلَاهُمَا حَيْضٌ سَوَاءٌ كَانَتْ مُبْتَدَأَةً أَوْ مُعْتَادَةً وَإِنْ جَاوَزَ الْعَشَرَةَ فَفِي الْمُبْتَدَأَةِ حَيْضُهَا عَشَرَةُ أَيَّامٍ وَفِي الْمُعْتَادَةِ مَعْرُوفَتُهَا فِي الْحَيْضِ حَيْضٌ وَالطُّهْرُ طُهْرٌ. هَكَذَا فِي السِّرَاجِ الْوَهَّاجِ

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābul Taharah, Bāb Al-Haidh, vol 1 p. 301.

 وَإِنْ كَانَتْ فِي الْحَيْضِ، فَإِنْ جَاوَزَ الْعَشَرَةَ، فَإِنْ لَمْ يَقَعْ فِي زَمَانِ الْعَادَةِ نِصَابٌ انْتَقَلَتْ زَمَانًا وَالْعَدَدُ بِحَالِهِ يُعْتَبَرُ مِنْ أَوَّلِ مَا رَأَتْ. وَإِنْ وَقَعَ فَالْوَاقِعُ فِي زَمَانِهَا فَقَطْ حَيْضٌ وَالْبَاقِي اسْتِحَاضَةٌ، فَإِنْ كَانَ الْوَاقِعُ مُسَاوِيًا لِعَادَتِهَا عَدَدًا فَالْعَادَةُ بَاقِيَةٌ وَإِلَّا انْتَقَلَتْ الْعَادَةُ عَدَدًا إلَى مَا رَأَتْهُ نَاقِصًا، وَإِنْ لَمْ يُجَاوِزْ الْعَشَرَةَ فَالْكُلُّ حَيْضٌ. فَإِنْ لَمْ يَتَسَاوَيَا صَارَ الثَّانِي عَادَةً وَإِلَّا فَالْعَدَدُ بِحَالِهِ،

[4] Kasāni, Badā’i Sanāi, Kitāb al-Tahrah,  Fasl al-Haidh , vol 1 p. 41

  وأما) صاحبة العادة في الحيض إذا كانت عادتها عشرة فزاد الدم عليها فالزيادة استحاضة، وإن كانت عادتها خمسة فالزيادة عليها حيض معها إلى تمام العشرة لما ذكرنا في المبتدأة بالحيض، وإن جاوز العشرة فعادتها حيض، وما زاد عليها استحاضة

لقول النبي – صلى الله عليه وسلم – «المستحاضة تدع الصلاة أيام أقرائها» أي: أيام حيضها، ولأن ما رأت في أيامها حيض بيقين، وما زاد على العشرة استحاضة بيقين، وما بين ذلك متردد بين أن يلحق بما قبله فيكون حيضا، فلا تصلي، وبين أن يلحق بما بعده فيكون استحاضة فتصلي، فلا تترك الصلاة بالشك

 وَإِنْ كَانَتْ فِي الْحَيْضِ، فَإِنْ جَاوَزَ الْعَشَرَةَ، فَإِنْ لَمْ يَقَعْ فِي زَمَانِ الْعَادَةِ نِصَابٌ انْتَقَلَتْ زَمَانًا وَالْعَدَدُ بِحَالِهِ يُعْتَبَرُ مِنْ أَوَّلِ مَا رَأَتْ. وَإِنْ وَقَعَ فَالْوَاقِعُ فِي زَمَانِهَا فَقَطْ حَيْضٌ وَالْبَاقِي اسْتِحَاضَةٌ، فَإِنْ كَانَ الْوَاقِعُ مُسَاوِيًا لِعَادَتِهَا عَدَدًا فَالْعَادَةُ بَاقِيَةٌ وَإِلَّا انْتَقَلَتْ الْعَادَةُ عَدَدًا إلَى مَا رَأَتْهُ نَاقِصًا، وَإِنْ لَمْ يُجَاوِزْ الْعَشَرَةَ فَالْكُلُّ حَيْضٌ. فَإِنْ لَمْ يَتَسَاوَيَا صَارَ الثَّانِي عَادَةً وَإِلَّا فَالْعَدَدُ بِحَالِهِ،

                           18th November 2021

السلام عليكم و رحمة الله و بركاته

Question:  I was wondering whether it is possible to give botox treatments and fillers. Eg. To enhance beauty etc?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to your query, it is permissible to perform botox and filler treatments as these procedures do not permanently alter ones’ bodily features that does not fall under the category of tagh’yeer. It is merely injecting a substance so to temporarily freeze the muscles. Tagh’yeer means to permanently alter one’s natural features by adding or removing a certain bodily limb for beautification that is contrary to what Allāh Almighty naturally created one upon.[1]. The effects of botox and fillers o the other hand is not permanent and lasts for a month or so. The treatment is continuously performed if the aesthetic effects are desired. It is a non-intrisve method so it does not require a surgical procedure.

To further explain, botox is most commonly associated with reducing muscle tension around certain features of the face enhancing volume and consistency. This is achieved by causing the facial muscles to stiffen and reduce contraction, resulting in an evener skin surface. Botox is semi-permanent usually lasting 3-4 months and requires continuation if one chooses to. It is also used for several other treatments such as excessive sweating, over-reactive bladder and chronic migraines etc.[2]

Dermal filler is similar to botox that enhances and adds plumpness to certain areas of the face particularly the lips, sides of the mouth and cheeks. It can further be used to add volume to the forehead and assist in smoothing out wrinkles. However, as mentioned that botox usually involves injecting a solution containing non-toxic bacteria powder, which is then mixed into a saline dissolvent. The solution contains three main ingredients that are required for a successful outcome, the bacteria, human albumin (which is the donated blood plasma of humans) and sodium chloride. The human plasma is what causes the use of botox to become haram, as it is forbidden to take benefit from any part of the human body for any reasons including aesthetic.[3]

Furthermore, dermal fillers contain calcium hydroxylapatite (which is non-animal derived mineral), hyaluronic acid, Polyalkylimide, Polylactic acid, PMMA.[4] There are different types of dermal filler that are used specifically for enhancing certain areas. Juvéderm filler is made from a hyaluronic acid gel whilst Restylane filler is a non-animal derived hyaluronic acid gel. However, there are fillers such as Collagen which is used to smooth out wrinkles and lines originally made from sanitized cows’ skin.[5]

The following types of fillers are derived specifically from hyaluronic acid with additions of the main ingredients. Sculptra, Captique, Hylaform and Radiesse fillers are permissible to be injected into the skin due to the base ingredient of hyaluronic acid. Some fillers are considered vegan in terms of the ingredients used and are required by law to be tested on animals therefore, removing the vegan-friendly label.[6]

Though botox and filler are not Haram when the conditions are met one should consider the possible side effects and risks of each procedure. Breathing difficulties, bruising, swelling and in severe cases nerve damage. If one does not feel the need to perform these procedures then best avoided. One must understand that from an Islamic perspective they are unnecessary forms of beautification for verily Allah looks at one’s heart and not at his outward appearance. A final point on this is that the above explanation  of botox is based on the current understanding of the procedure and ingredients. If it contains impure ingredients then it will not be permissible at all.

[Allāh Knows Best]

Written by:  Muftiya Gul-e-Maryam         Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Sharah Sahih Bukhari Libn Battaal, باب: المتفلجات للحسن, Vol 9, Pg 167

قال الطبرى: فى هذا الحديث البيان عن رسول الله أنه لا يجوز لامرأة تغيير شىء من خلقها الذى خلقها الله عليه بزيادة فيه أو نقص منه التماس التحسن به لزوج أو غيره، لأن ذلك نقض منها خلقها إلى غير هيئته،

[2]See https://www.medicalnewstoday.com/articles/158647.php

[3] Muheet Al Burhani, Kitab Istihsaan, Vol 5, Pg 373

 وإنما لم يجز الانتفاع بعظم الخنزير والآدمي؛ أما الخنزير فلأنه نجس العين بجميع أجزائه، والانتفاع بالنجس حرام، وأما الآدمي فقد قال بعض مشايخنا: إنه لم يجز الانتفاع بأجزائه لنجاسته، وقال بعضهم: لم يجز الانتفاع به لكرامته وهو الصحيح، فإن الله تعالى كرم بني آدم وفضلهم على سائر الأشياء، وفي الانتفاع بأجزائه نوع إهانة به.

[4] https://www.medicalnewstoday.com/articles/320510.php#what-are-dermal-fillers

[5] Muheet Al Burhani, Kitab Istihsaan, Vol 5, Pg 373

ثم جلد الميتة يطهر بالدباغ، فكذا عظمه يطهر باليبس، فيجوز الانتفاع به، فيجوز التداوي به.
وإنما لم يجز الانتفاع بعظم الخنزير والآدمي؛

[6] https://www.glamourmagazine.co.uk/article/plastic-and-cosmetic-surgery-for-vegans-information

26th August 2021

السلام عليكم و رحمة الله و بركاته

Question: Are Muslim women allowed to dye their hair with natural colours permanently? Kindly provide a detailed answer for this.

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer:

Generally, it is permissible for women and men to dye their hair. It is recommended to dye the hair using henna because it is Sunnah. The noble companions would use henna to dye their hair and beard.[1]However, there are certain points which need to be taken into consideration.

1: Permanent hair dye even though it is labelled as “permanent”, is in actual fact not permanent and lasts between 6 to 10 weeks in most cases.[2] It is important to note that the ruling of taghyeer (alteration) – changing one’s natural creation that Allāh Almighty made a person upon does not apply. Taghyeer is a result of permanent change to one’s natural outlook for embellishment to any bodily part either by adding or removing something which is prohibited. If it is temporary beautification then it is not prohibited on the account of taghyeer.[3]

2)In permanent hair dye or any hair dye one must ensure there is no ingredient which leaves a coating on the hair. As water will not be able to pass through the coating therefore wudhu and ghusl will not be complete.[4] Some hair dyes either coat the hair or merely colour the hair only. It is better to verify from the manufacturers or retailers first before purchasing them.

PPD (Paraphenylenediamine) is a key ingredient in permanent hair dyes. It is an oxidative precursor which reacts with agents such as ammonia and hydrogen peroxide in the hair dye. PPD works by entering the hair fibres and reacting with the oxidative agents. This then forms large coloured pigments inside of the hair fibres which provides its permanent colour. PPD does not form a waterproof seal over the hair strands, rather it alters the natural colour of the smaller hair fibres. PPD can be found in many semi-permanent and permanent hair dyes though one must check the label on purchasing as a precaution. However, an individual must remain mindful of the allergic reactions that can be caused by PPD. Temporary and semi-permanent hair dyes, contain colourants that form a layer over the hair strands, merely providing a colour that can be removed after a few weeks of washing. Therefore, they remain waterproof as they prevent water from reaching the hair strands. PPD (permanent hair dyes apart from black) are permissible to use due to not being waterproof. As they colour the natural hair fibres and do not provide a sealant over them.[5]

Another ingredient used in hair dye is Hydrogen peroxide (H202). It works by changing the hair pigment called melanin. Therefore, it does not coat the hair and thus it would be permissible to use.[6]

3) Another point to consider is that the ingredients must be pure. It won’t be permissible to use if it contains any impure ingredient.  If the hair dye contains alcohol extracted from grapes and dates then it is not permissible to use. Alcohol extracted from anything else such as wheat, figs, petrol, chemicals are not considered impure according to Imām Abu Hanifah rahimahullah and Imām Abū Yusuf rahimahullah.[7]

4) One should preferably avoid using hair dyes which contain harmful ingredients. As some hair dyes are known to contain toxic chemicals or to cause hair loss etc.[8]

5) It would be permissible to dye the hair with any other colour with the exception of black.[9]

Sayyidunā Abdullāh Ibn Abbās radhiyallahu anhu relates that the Holy Prophet sallallahu alayhi wasallam has said; “There shall come such people towards the end of time where they will colour their hair with black like (the colour of) a pigeon’s chest but they shall not scent the fragrance of paradise.” [10]

To apply black hair-dye with the purpose of deceiving others is prohibited. For adornment purposes, it is better to refrain from as it would be considered makrooh but not Haram.[11]

6) A final point that the type of hair colour chosen should not be done with the intention of imitating those of other faiths.

Sayyidunā Abdullah ibn Umar radhiyallahu anhuma narrates that the Holy Prophet sallallahu alayhi wasallam said, “Change the white hair but do not imitate the Jews.”[12]

[Allāh Knows Best]

Written by:  Apa Sajeda          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Ibn Nujaym, Bahr Rāiq, Kitābul Karahiyah, Volume 8, Pg 208 

 ولا بأس للنساء بخضاب اليد والرجل ما لم يكن خضاب فيه تماثيل ويكره للرجال والصبيان لأن ذلك تزين وهو مباح للنساء دون الرجال ولا بأس بخضاب الرأس واللحية بالحناء والوشمة للرجال والنساء لأن ذلك سبب لزيادة الرغبة والمحبة بين الزوجين

Al- Mabsoot al Sarakhsi, Kitabul Taharee, Vol 10, Pg 199

وأما من اختضب لأجل التزين للنساء والجواري فقد منع من ذلك بعض العلماء رحمهم الله تعالى والأصح أنه لا بأس به، هو مروي عن أبي يوسف – رحمه الله تعالى – قال: كما يعجبني أن تتزين لي يعجبها أن أتزين له

[2].[online]Available at:<https://www.pantene.co.uk/en-gb/hair-tips/coloured-hair/how-long-does-hhttps://www.pantene.co.uk/en-gb/hair-tips/coloured-hair/how-long-does-hair-dye-lastair-dye-last> [Accessed 17 August 2021].

[3] Muhamad Uthman Shabir, Ahkaam Jarahatul Tajmeel fi Fiqhil Islami, Pg 11

حرم اسلام الوشم والوسم والقشر ما لا فيها من تغيير الخلقة الاصلية بما هو باق وتعذيب إلانسان بلا ضرورة . وأجاز الاستعمال ما لا يكون باقيا من األصباغ كالكحل و الحناء والكتم والحمرة وغير ذلك

Imam Qurtubi, Tafseer Qurtubi, Vol 5, Pg 393

وهذه الأمور كلها قد شهدت الأحاديث بلعن فاعلها وأنها من الكبائر ، واختلف في المعنى الذي نهى لأجلها ، فقيل : لأنها من باب التدليس ، وقيل : من باب تغيير خلق الله تعالى كما قال ابن مسعود ، وهو أصح ، وهو يتضمن المعنى الأول ، ثم قيل : هذا المنهي عنه إنما هو فيما يكون باقياً ؛ لأنه من باب تغيير خلق الله تعالى ، فأما مالا يكون باقياً كالكحل والتزين به للنساء فقد أجاز العلماء ذلك “ انتهى من “.

[4] Fatawa Hindiyya, Kitābul Taharat, vol 1, Pg 26

والخضاب إذا تجسد ويبس يمنع تمام الوضوء والغسل كذا في السراج الوهاج ناقلا عن الوجيز … وإن كان على رأسها خضاب فمسحت على الخضاب إذا اختلطت البلة بالخضاب وخرجت عن حكم الماء المطلق لا يجوز المسح كذا في الخلاصة والله أعلم

[5] Truthabouthaircolor.com. 2021. How Does PPD Hair Dye Work | Truth About Hair Colour. [online] Available at: <https://www.truthabouthaircolor.com/hair-dye-health/how-does-ppd-dye-work>. [Accessed 17 August 2021].

Helmenstine, A., 2019. The Science Behind How Hair Coloring Works. [online] ThoughtCo. Available at: <https://www.thoughtco.com/salon-hair-color-chemistry-602183>  [Accessed 17 August 2021].

[6] Compound Interest. 2015. The Chemistry of Permanent Hair Dyes. [online] Available at: <https://www.compoundchem.com/2015/05/14/hair-dyes/>  [Accessed 17 August 2021].

[7] Please see our detailed fatwa on alcohol and hair dye at https://jknfatawa.co.uk/hair-dye-containing-alcohol/

[8] Al- Quran, Surah Baqarah, Verse 195

وَاَنۡفِقُوۡا فِىۡ سَبِيۡلِ اللّٰهِ وَلَا تُلۡقُوۡا بِاَيۡدِيۡكُمۡ اِلَى التَّهۡلُكَةِ ۖ  ۛۚ وَاَحۡسِنُوۡا  ۛۚ اِنَّ اللّٰهَ يُحِبُّ الۡمُحۡسِنِيۡنَ

[9] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Masa’il Shataa, vol 6, Pg 756

(قوله جاز في الأصح) وهو مروي عن أبي يوسف فقد قال: يعجبني أن تتزين لي امرأتي كما يعجبها أن أتزين لها والأصح أنه لا بأس به في الحرب وغيره واختلفت الرواية في أن النبي – صلى الله عليه وسلم – فعله في عمره والأصح لا وفصل في المحيط بين الخضاب بالسواد قال عامة المشايخ: إنه مكروه وبعضهم جوزه مروي عن أبي يوسف، أما بالحمرة فهو سنة الرجال وسيما المسلمين اهـ منح ملخصا وفي شرح المشارق للأكمل والمختار أنه – صلى الله عليه وسلم – خضب في وقت، وتركه في معظم الأوقات، ومذهبنا أن الصبغ بالحناء والوسمة حسن كما في الخانية قال النووي: ومذهبنا استحباب خضاب الشيب للرجل والمرأة بصفرة أو حمرة وتحريم خضابه بالسواد على الأصح

[10] Sunnan Nasai, Kitabul Zeenah, Baab  alnahee anil kidhaab bisawad, Vol 8, Pg 326, No. 9293

عن ابن عباس رفعه قال :يَكُونُ قَوْمٌ يَخْضِبُونَ فِي آخِرِ الزَّمَانِ بِالسَّوَادِ كَحَوَاصِلِ الْحَمَامِ لاَ يَرِيحُونَ رَائِحَةَ الْجَنَّة

[11] Please see our detailed fatwa on dying the hair black to please the husband.  https://jknfatawa.co.uk/women-dying-their-hair/

[12] Sunnan Nasai, Kitabul Zeenah, Baabul izni bilkizaab, Vol 8, Pg 325 No. 9291

أَخْبَرَنِي عُثْمَانُ بْنُ عَبْدِ اللَّهِ، قَالَ حَدَّثَنَا أَحْمَدُ بْنُ جَنَابٍ، قَالَ حَدَّثَنَا عِيسَى بْنُ يُونُسَ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ غَيِّرُوا الشَّيْبَ وَلاَ تَشَبَّهُوا بِالْيَهُودِ

1st June 2021

السلام عليكم و رحمة الله و بركاته

Question: If a woman who has reached above the age of fifty and her menses bleeding has stopped for some time, is this considered menopause? She however sees bleeding after a long time but on and off but no regular pattern. Is this bleeding be classed as periods? Finally, is it possible for menstrual bleeding to return during menopause. Kindly provide a detailed answer on the subject

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer: In reference to the above question, a menopausal woman seeing blood after a long time without any fixed days would usually not be classed as menstruation.[1] The Hanafi jurists have differed as to the exact age that a woman reaches menopause. The age varies between 55-60 and the general fatwa is given on this although there is a view of 50 as well.[2] So in your case, if after the age of 50 her bleeding stopped completely but now experiences unexpected bleeding after many years that is on and off without a fixed habit then this will not be classed as menstruation, as her bleeding had ceased previously.[3]  However. a menopausal woman who experiences bleeding is however a cause for concern and can only occur due to a number of circumstances;

• Polyps- Growths that develop from the tissue lining the uterus, they may cause both irregular and heavy bleeding.
• Endrometrial Atrophy- The endrometrium is the inner lining of the uterus, after menopause the lining becomes weaker and thinner as a result of the low hormone levels, this may further cause bleeding.
• Endrometrial Hyperplasia- Here the uterus lining thickens causing the bleeding. However, in severe cases atypical hyperplasia can occur which the cells lining the uterus become abnormal causing endrometrial cancer. [4]

It is advisable for a menopausal woman to consult a medical professional on this matter.

[Allāh Knows Best]

Written by:  Apa Gul-e-Maryam         Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Mabsoot Sarakhsi, Kitab Haidh, Vol 3, Pg 150

وكان محمد بن مقاتل الرازي – رحمه الله تعالى – يقول: هذا إذا لم يحكم بإياسها أما إذا انقطع عنها الدم زمانا حتى حكم بإياسها، وكانت بنت تسعين سنة أو نحو ذلك فرأت الدم بعد ذلك لم يكن حيضا، وكان محمد بن إبراهيم الميداني – رحمه الله تعالى – يقول: إن رأت دما سائلا كما تراه في زمان حيضها، فهو حيض، وإن رأت بلة يسيرة لم يكن ذلك حيضا بل ذلك بلل من فم الرحم فكان فاسدا لا يتعلق به حكم الحيض فهذا بيان أنواع الدماء الفاسدة.

[2] Ikhtiyaar Li Ta’leel Mukhtar, Kitab Talaq,Vol 3, Pg 176

واختلف أصحابنا في حد الإياس، قال بعضهم: يعتبر بأقرانها من قرابتها، وقيل يعتبر بتركيبها لأنه يختلف بالسمن والهزال. وعن محمد أنه قدره بستين سنة. وعنه في الروميات بخمس وخمسين، وفي المولدات ستين، وقيل خمسين سنة، والفتوى على خمس وخمسين من غير فصل وهو رواية الحسن عن أبي حنيفة، وعنه أيضا ما بين خمس وخمسين إلى ستين.

[3] Muheet Al Burbani,Kitab Haidh , Vol 1, Pg 212

وتفسير الآيسة على هذه الرواية أن تبلغ من السن ما لا يحيض مثلها، فإذا بلغت هذا المبلغ وانقطع دمها يحكم بإياسها. فإن رأت بعد ذلك دما فلا يكون حيضا على هذه الرواية و

[4] See https://m.acog.org/Patients/FAQs/Perimenopausal-Bleeding-and-Bleeding-After-Menopause

4th January 2021

السلام عليكم و رحمة الله و بركاته

Question: I have a query regarding the combined pill form of contraception women take. This form of contraception requires to take the pill for 21 days and have a break from it for 7 days. During the 7 days one will experience a bleeding like a period (but not her actual period). I understand intercourse during menstruation time is not permitted. However, it is unclear to me whether this 7 day bleeding period would also come under the time sex is not permitted? Please could I have some clarification on this.

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer:

Thank you for your question. In regards to your query, the combined pill is taken as a form of contraception is a pill that prevents the ovaries from releasing an egg each month (ovulation). It also thickens the mucus in the neck of the womb, so it is harder for sperm to penetrate the womb and reach an egg. This form of contraception is said to be 99% effective when taken correctly. The pill is taken orally on a cycle of 21 days with a 7 day break in between. Breakthrough bleeding and spotting is very common with the pill.[1]

Breakthrough bleeding and spotting is a common side effect of such birth control pills. It is especially common in the first three months of using hormonal birth control. This could be due to the changes in the levels of hormones or the inconsistency of taking the pill etc. [2] It is therefore important to note that this breakthrough bleeding that happens during the 21 days of taking the pill cannot be disregarded Islamically as it affects the overall ruling of the period bleeding.

The general rule therefore would depend on whether you had a complete pure period of minimum 15 days before your next habitual bleeding.  If you had 15 days of no bleeding and then bled for 3 days or more then this will be considered as periods Islamically. It doesn’t matter whether the bleeding occurred during the 21 days or the 7 days. Hence, if this bleeding falls during the 7 days or the 21 days, intercourse will not be allowed. However, if less than 15 days of cleanliness have passed since the last period and one starts bleeding then this bleeding will be considered as istihadha – dysfunctional bleeding, during which intercourse is allowed.[3]

For illustration purpose, say someone has started taking the 21 days pill and on the first day saw bleeding and she has a habit of 5 days, so they finish their periods on day 5. After competing  the 21 days, they again bleed even if this is just spotting, and this spotting carries on for more than 3 days then Islamically this spotting will be considered as period as there has been a gap of 15 days of cleanliness. In this time, they will not be able to have intercourse.

Just say they start a proper bleed again when they start taking the pill, if this bleeding is within 10 days of the spotting happening then all the days will be considered as period. If the proper bleeding is after 10 days of the spotting then this bleeding will not be classed as period Islamically rather it will be considered as istihadha.[4]

[Allāh Knows Best]

Written by:  Apa Sajeda          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam  

JKN Fatawa Department

[1] nhs.uk. 2020. Combined Pill. [online] Available at: <https://www.nhs.uk/conditions/contraception/combined-contraceptive-pill/> [Accessed 3 January 2021].

[2] Santos-Longhurst, A., 2019. Breakthrough Bleeding on The Pill: Causes, Diagnosis, And Stopping It. [online] Healthline. Available at: <https://www.healthline.com/health/womens-health/breakthrough-bleeding-on-the-pill> [Accessed 4 January 2021].

[3]Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābul Taharah, Bāb Al-Haidh, vol 1 p. 298

قوله لا يمنع صوما إلخ) أي ولا قراءة ومس مصحف ودخول مسجد وكذا لا تمنع عن الطواف إذا أمنت من اللوث قهستاني عن الخزانة ط. مطلب في حكم وطء المستحاضة ومن بذكره نجاسة

(قوله وجماعا) ظاهره جوازه في حال سيلانه وإن لزم منه تلويث، وكذا هو ظاهر غيره من المتون والشروح وكذا قولهم: يجوز مباشرة الحائض فوق الإزار وإن لزم منه التلطخ بالدم، وتمامه في ط.

وأما ما في شرح المنية في الأنجاس من أن التلوث بالنجاسة مكروه فالظاهر حمله على ما إذا كان بلا عذر والوطء عذر، ألا ترى أنه يحل على القول بأن رطوبة الفرج نجسة مع أن فيه تلوثا بالنجاسة، فتخصيص الحل بوقت عدم السيلان يحتاج إلى نقل صريح ولم يوجد، بل قدمنا على شروح الهداية التصريح بأن حل الوطء بعد أكثر الحيض غير متوقف على الانقطاع فافهم.

Kasāni, Badā’i Sanāi, Kitāb al-Tahrah,  Fasl al-Haidh , vol 1 p. 41

أما الاستحاضة فهي ما انتقص عن أقل الحيض، وما زاد على أكثر الحيض، والنفاس، ثم المستحاضة نوعان مبتدأة، وصاحبة عادة والمبتدأة نوعان مبتدأة بالحيض، ومبتدأة بالحبل، وصاحبة العادة نوعان صاحبة العادة في الحيض، وصاحبة العادة في النفاس. أما) المبتدأة بالحيض، وهي التي ابتدئت بالدم، واستمر بها فالعشرة من أول الشهر حيض؛ لأن هذا دم في أيام الحيض، وأمكن جعله حيضا فيجعل حيضا، وما زاد على العشرة يكون استحاضة، لأنه لا مزيد للحيض على العشرة، وهكذا في كل شهر. وأما) صاحبة العادة في الحيض إذا كانت عادتها عشرة فزاد الدم عليها فالزيادة استحاضة، وإن كانت عادتها خمسة فالزيادة عليها حيض معها إلى تمام العشرة لما ذكرنا في المبتدأة بالحيض، وإن جاوز العشرة فعادتها حيض، وما زاد عليها استحاضة لقول النبي – صلى الله عليه وسلم – «المستحاضة تدع الصلاة أيام أقرائها» أي: أيام حيضها، ولأن ما رأت في أيامها حيض بيقين، وما زاد على العشرة استحاضة بيقين، وما بين ذلك متردد بين أن يلحق بما قبله فيكون حيضا، فلا تصلي، وبين أن يلحق بما بعده فيكون استحاضة فتصلي، فلا تترك الصلاة بالشك

[4] Fathul Qadeer, Kitāb al Taharāt, Bāb al Haydh , vol 1 pg 172

أَنَّ اسْتِيعَابَ الدَّمِ مُدَّةَ الْحَيْضِ لَيْسَ بِشَرْطٍ بِالْإِجْمَاعِ فَيُعْتَبَرُ أَوَّلُهُ وَآخِرُهُ كَالنِّصَابِ فِي بَابِ الزَّكَاةِ

وَرَوَى ابْنُ الْمُبَارَكِ عَنْ أَبِي حَنِيفَةَ أَنَّهُ يُعْتَبَرُ أَنْ يَكُونَ الدَّمُ فِي الْعَشْرِ ثَلَاثَةَ أَيَّامٍ وَهُوَ قَوْلُ زُفَرَ. وَرَوَى أَبُو يُوسُفَ عَنْهُ وَبِهِ أَخَذَ أَنَّ الطُّهْرَ إذَا كَانَ أَقَلَّ مِنْ خَمْسَةَ عَشَرَ لَا يُفْصَلُ. وَقِيلَ هُوَ آخِرُ أَقْوَالِ أَبِي حَنِيفَةَ وَعَلَيْهِ الْفَتْوَى.……… وَاخْتَلَفَ الْمَشَايِخُ عَلَى قَوْلِهِ فِيمَا إذَا اجْتَمَعَ طُهْرَانِ مُعْتَبَرَانِ وَصَارَ أَحَدُهُمَا حَيْضًا لِاسْتِوَاءِ الدَّمِ بِطَرَفَيْهِ حَتَّى صَارَ كَالدَّمِ الْمُتَوَالِي، فَقِيلَ يَتَعَدَّى حُكْمُهُ إلَى الطَّرَفِ الْأَخِيرِ حَتَّى يَصِيرَ الْكُلُّ حَيْضًا، وَقِيلَ لَا يَتَعَدَّى. قَالَ فِي الْمُحِيطِ: هُوَ الْأَصَحُّ. مِثَالُهُ: رَأَتْ يَوْمَيْنِ دَمًا وَثَلَاثَةً طُهْرًا وَيَوْمًا دَمًا وَثَلَاثَةً طُهْرًا وَيَوْمًا دَمًا فَعَلَى الْأَوَّلِ الْكُلُّ حَيْضٌ لِأَنَّ الطُّهْرَ الْأَوَّلَ دَمٌ لِاسْتِوَائِهِ بِدَمَيْهِ فَكَأَنَّهَا رَأَتْ سِتَّةً دَمًا وَأَرْبَعَةً طُهْرًا، وَعَلَى الثَّانِي السِّتَّةُ الْأُولَى حَيْضٌ فَقَطْ.