The Rulings of Menstruation

and Postpartum Bleeding

Compiled by:
Faisal bin Abdul Qaadir bin Hassan
Abu Sulaymaan
All Praise is due to Allah and may Peace and Blessings be upon the Messenger
of Allah, his Companions, and followers until the Last Day

As for what proceeds:

2
Introduction to the Topic

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 The Importance of Studying this Topic
۞ Studying the rulings of menstruation is extremely important in Islam because it is connected to many acts of
worship

۞ A woman must learn the rules of menstruation in order to know when she can perform certain acts of
worship and when she cannot

Imam Ibn Nujaym al-Hanafi (d. 970 H.)—may Allah have mercy upon him—said: “Knowing the issues of
menstruation is from the greatest of important affairs due to what they lead to of rulings which cannot
be enumerated, such as purification, prayer, reciting the Qur’an, fasting, ‘Itikaf, Hajj, puberty, divorce,
‘iddah, cleansing the womb after a divorce, and other than that. It is from the greatest of obligations
because the status of a particular knowledge is in accordance to the harm of being ignorant of it. The
harm of being ignorant of the issues of menstruation is more severe than the harm of being ignorant of
other affairs” [Bahr ar-Raa’iq (1/200)]

Note: the Imam is speaking about issues of Fiqh, otherwise being ignorant of the affairs of ‘Aqeedah is most
harmful 4
۞ Thus, it is imperative for women to learn this subject
۞ It is also imperative for men to learn it as well because they may be asked questions on
menstruation from their wives, sisters, and female relatives. This is especially true for
husbands
Imam Ibn Qudaamah (d. 689 H.)—may Allah have mercy upon— mentioned that a husband must
teach his wife about the rules of menstruation, which implies that he must know it. He wrote:
“Education: learning the rules of menstruation (haid) that one needs when living with
his wife. He should teach her about correct beliefs and remove any possible innovations
that she might have in her heart. He teaches her the rulings of prayer, menstruation, and
chronic vaginal discharge . . .” [Mukhtasar Minhaaj al-Qasideen (pg. 28)—The Reinement of
Character: Darussunnah Translation]

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 Why is this Subject Considered So Difficult?
۞ The subject of menstruation has the reputation of being one of the hardest subjects of Fiqh [See:
al-Istiqaamah of Shaikh ul-Islaam Ibn Taymiyyah (1/58)]

۞ Part of the reason for why it has become so difficult is because the Jurists have expanded on the topics by
mentioning many principles and opinions. Most of these opinions and principles do not have origins in
the Ahaadith or the statements of the Companions (may Allah be pleased with them)

Shaikh Ibn ‘Uthaymeen (d. 1421 H.)—may Allah have mercy upon him—said: “This chapter of Fiqh is from
the most difficult chapters according to the Jurists. They said a lot in relation to it. That which is
apparent to us is that it does not need such lengthy speech. The subsidiary issues and principles
which the jurists (may Allah have mercy upon them) spent a long time discussing do not for the most
part have a basis in the reported narrations from the Companions (may Allah be pleased with them) .
. . Its principles which are found in the Sunnah are very little and so due to that the Ahaadith
reported in relation to it are very few” [ash-Sharh al-Mumti’ (1/464)]

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۞ For those reasons, many of the people have become confused in regards to the issues of
menstruation and have made mistakes in it. Even some of the Scholars had trouble with it

Imam an-Nawawi (d. 676 H.)—may Allah have mercy upon him—said: “I have seen countless times a
person ask a man or a woman about the finer issues of menstruation to which the person was
not guided to the correct answer, except for a few individuals who were proficient specialist
in the subject of menstruation” [al-Majmoo’ (1/180)]

Imam ash-Shawkaani (d. 1250 H.)—may Allah have mercy upon him—said: “The authors of the books
of Fiqh have said a lot of speech about Istihaadah (irregular bleeding). Their statements became
mixed up to such an extent that it became difficult to understand for the intelligent female
students let alone those women who are described as being inarticulate and having deficiency
in their religion. It reached a level of difficulty such that when the Jurists reached the issue of
the woman who forgot her regular monthly cycle (ُ‫)اﻟ ُﻤﺘَﺤَ ﯿﱢ َﺮة‬, they themselves became confused!”
[Nayl al-Awtaar (1/335)]

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۞ Note: Is it true that Imam Ahmad bin Hanbal (d. 241 H.)—may Allah have mercy upon him—spent 9 years learning the
rules of menstruation?

It is reported by Imam Ibn Abi Ya’la (d. 526 H.)—may Allah have mercy upon him—in Tabaqaat al-Hanaabilah
(2/233-234) from Muhammad bin Ibrahim al-Maastawiyy (may Allah have mercy upon him) who narrates that he
heard Imam Ahmad bin Hanbal (may Allah have mercy upon him) say: “I wrote for nine years in relation to the
book (i.e. subject) of menstruation until I understood it”. The author did not mention a chain of narration for
it. However, Hafidh Ibn Rajab (d. 795 H.)—may Allah have mercy upon him—mentioned the chain of narration in
Dhayl Tabaqaat al-Hanaabilah

Hafidh Ibn Rajab wrote in Dhayl Tabaqaat (1/305): “And it was reported through the route of Muhammad bin
al-Hussain—I (Ibn Rajab) think it is an-Niqqaash—who said: Abdullah bin Muhammad bin Ali bin
Ziyaad informed us that Muhammad bin Ibrahim al-Maastawiyy narrated to us saying: I heard Ahmad
bin Hanbal (may Allah have mercy upon him) say: "I wrote for nine years in relation to the book of
menstruation until I understood it".

The narrators in this chain of transmission are unknown. Thus, the chain of transmission for this narration is
weak. And Allah Knows Best.
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۞ Nonetheless, although the topic of menstruation is not as difficult as previously thought, this does not
negate the complex realities that women experience

For those reasons, Shaikh Ibn ‘Uthaymeen (may Allah have mercy upon him) wrote at the end of his
excellent work Natural Blood of Women: "I have finished what I have intended about this important
subject. I have laid down only the basics. What women do really experience is a sea without
shores" (pg. 44).

And so, it is important to understand the principles of this subject in order to reach the necessary rulings
and clear up any confusions

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 Types of Blood
۞ The Scholars mention that there are three types of blood that come from a woman:
●
1. Menstrual Blood ( ُ‫)اﻟﺤَ ﯿْﺾ‬
2. Postpartum bleeding ( ُ‫)اﻟﻨﱢﻔﺎس‬
3. Irregular bleeding (ُ‫ﺿﺔ‬
َ ‫ﺳﺘِﺤَ ﺎ‬ ِ Also known as Bad Blood (ِ‫) َد ُم ا ْﻟﻔَﺴَﺎد‬
ْ ‫)اﻻ‬.

[Natural Blood of Women (pg. 2) translated by Dr. Saleh as-Saleh and Fathul-‘Allaam (1/504) by Shaikh
Muhammad bin Hizaam]

Some Scholars categorize Bad Blood as a separate category therefore making it four types of blood [See:
al-Majmoo' (2/410-411) and ash-Sharh al-Mumti’ (1/465)]. Those who add this fourth category believe the
difference between it and the third category to be merely lexical and not in terms of ruling

۞ Each of these three bloods has its own rulings and categorizations. A visual representation of this
breakdown can be seen in the next slide:
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 Irregular Bleeding A woman who has a regular
monthly cycle and
(ُ‫ﺿﺔ‬
َ ‫ﺳﺘِﺤَ ﺎ‬
ْ ‫)اﻻ‬
ِ non-menstrual bleeding that
can be distinguished from
the menstrual blood

(ُ‫)ا ْﻟ ُﻤ ْﺒﺘَ َﺪأَة‬: A woman who

menstruates for the first A woman who has a
Types of Blood

time regular monthly cycle and

non-menstrual bleeding
that cannot be
distinguished from the
menstrual blood
Menstrual Blood (ُ‫)اﻟ ُﻤ ْﻌﺘَﺎ َدة‬: A woman who
has a regular monthly
( ُ‫)اﻟﺤَ ﯿْﺾ‬ cycle
A woman who does not
have a regular monthly
cycle, but has
non-menstrual bleeding
that can be distinguished
(ُ‫)اﻟ ُﻤﺘَﺤَ ﯿﱢ َﺮة‬: A woman who
from the menstrual blood
has forgotten the
duration or the timing of
her menstrual cycle
A woman who does not
have a regular monthly
Postpartum bleeding cycle, but has
non-menstrual bleeding
( ُ‫)اﻟﻨﱢﻔﺎس‬ that cannot be
distinguished from
menstrual blood.

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The Rulings Pertaining to
Menstrual Blood ( ُ‫)اﻟﺤَ ﯿْﺾ‬

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 The Definition of Menstruation ( ُ‫)اﻟﺤَ ﯿْﺾ‬
۞ Linguistically, menstruation means: “the pouring and flowing of something” [Lisaan ul-‘Arab
(4/289)]

Islamically, menstruation refers to: “the natural blood that discharges from a woman during
specific times when she reaches the age of puberty” [See: ash-Sharh al-Mumti’ (1/464) and al-Mughni
of Ibn Qudaamah (1/386)]

۞ There are many words in the Arabic language to describe menstruation. The Scholars mention ten
different words for it, which are gathered in the following line of poetry:

[See: al-Majmoo’ (2/341) of Imam an-Nawawi and Tafseer al-Qurtubi (3/82)]

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۞ An example of that is the word (‫ )ﺿَﺤِ َﻚ‬which means to laugh but can also mean to menstruate. Allah says:

And his wife was standing (there), and she laughed. But We gave her glad tidings of Ishaque (Isaac), and after
him, of Ya'qub (Jacob) [11:71]

Imam at-Tabari (d. 311 H.)—may Allah have mercy upon him—mentioned in his exegesis a number of meanings
for this word of which is to menstruate [Tafseer at-Tabari (15/392)]

All these different words for menstruation have been reported either in the Legislated texts or in the Arabic
language. They all point to the same thing. Interestingly, Aisha (may Allah be pleased with her) preferred that
menstruation be called (‫ )ا ْﻟﻤَﺤِ ﯿﺾ‬as Allah referred to it in the Qur’an [2:222] [See: Musnad Ahmad (no. 25841)
with a Hasan chain according to verification of Shu’ayb al-Arna’oot and also authenticated by Imam al-Albani
Jilbaab al-Maratul-Muslimah (pg. 109)]

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 Wisdom of Menstruation
۞ Menstruation is natural and something Allah has decreed for women. ‘Aisha (may Allah be pleased with her) narrated
that the Prophet (‫ )ﷺ‬said: "This is a matter Allah has decreed for all the daughters of Adam" [al-Bukhari (no.
5559)]

۞ Every month a woman’s body prepares for pregnancy by the lining in her uterus thickening in order to nurture a
fertilized egg. If the pregnancy does not occur, the lining is shed and passes through the woman’s womb in the form of
menstrual blood.

Imam Muwaffaq ad-Deen Ibn Qudaamah (d. 620 H.)—may Allah have mercy upon him—said: “Allah created
menstruation for the wisdom of the development of the child. If a woman becomes pregnant that blood becomes
nourishment for the child by the permission of Allah. So like this, a pregnant woman does not menstruate.
When she gives birth, Allah, the Exalted changes that blood, due to His wisdom, to breast milk to nourish the
child. So like this, you seldom find a nursing woman menstruate. When a woman finishes childbirth and
breastfeeding, the menstrual blood—not have anything to turn towards—remains in its place. Then it discharges
every month, in most cases for six or seven days, or it may increase above that or be less than that. A woman’s
monthly cycle may increase or decrease according to how Allah created her nature” [al-Mughni (1/386) as cited in
Fathul -’Allaam (1/505) of Shaikh Muhammad bin Hizaam] 15
۞ Shaikh Ibn ‘Uthaymeen—may Allah have mercy upon him—said: “The wisdom behind it relates to
the fact that when the embryo is in its mother's womb it cannot receive nutrients even from
the most merciful human-being. Allah, Most Glorified and the Most Perfect Creator, created a
system of blood secretions that carries the nutrients to the embryo via the umbilical cord.
That is why when a woman becomes pregnant her period stops and she will rarely have
menses (Haid)" [Natural Blood of Women (pg. 4) translated by Dr. Saleh as-Saleh]

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 Scholars of Menstruation and Postpartum Bleeding
۞ Studying the issues of menstruation and postpartum bleeding are important; however, some Muslims did not see the value in
such subjects

۞ The Scholars of Ahlus-Sunnah have paid attention to the matters of jurisprudence, of which is menstruation, because of its
benefit for the Ummah and avoided the study of theological rhetoric and philosophy (Kalam) due to its harm to the general laity.
This spurred the Mu'tazilah, a sect of Islam that preferred reason/rationale over the revealed texts, to label the Scholars of
Ahlus-Sunnah as ‘Scholars of menstruation and postpartum bleeding’ (‘Ulama haid wan-Nifaas). They used this label in a
derogatory manner

It was reported on the authority of Ibn ‘Ulayyah from al-Yasa’ Abu Sa’dah that he said: ‘One day, Waasil (bin ‘Ata) spoke and ‘Amr
bin ‘Ubaid said: ‘Do you not hear? The speech of al-Hasan [a-Basri], Ibn Sirin, an-Nakha’i, and ash-Sha’bi when heard, is but
like a discarded menstrual pad’!” [ad-Du’afaa (3/285) of al-’Uqayli with a Hasan chain of narration]

Imam ash-Shaatibi (d. 790 H.)—may Allah have mercy upon him—said: "It was reported that a leader from the leaders of the
innovators wanted to show the excellence of philosophy over jurisprudence (fiqh). So he said: 'Verily all the of
knowledge of ash-Shafi'ee and Abu Hanifa does not go beyond the lower garment of a woman (i.e. it is only in regards to
menses and postpartum bleeding)'! This is the speech of the deviants, may Allah curse them" [al-'Itisaam (2/742)]

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۞ This reprehensible label sadly persists until today. The reality is that those who defame the Scholars
with such labels are not only committing a grave sin by doing so, but are also exposing their own
ignorance. Many of those same individuals, if they were to be asked questions pertaining to
menstruation and postpartum bleeding, would not be able to answer correctly.

In fact, Shaikh Salih al-Fawzaan (may Allah preserve him) said that whoever belittles any knowledge or
rulings which Allah revealed (e.g. menstruation) by mocking its status, or those who study and teach it,
then this is an act of apostasy! [Sharh Usool al-Imaan (pg. 298-299)].

We seek refuge in Allah from such actions.

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 The History of Menstruation
۞ As mentioned earlier, menstruation is something Allah has decreed upon the women. However,
when did it first occur?

`Aisha (may Allah be pleased with her) narrated that: "Allah's Messenger (‫ )ﷺ‬entered upon me at
Sarif while I was weeping (because I was afraid that I would not be able to perform the Hajj). He
said: 'What is wrong with you? Have you got your period?' I replied, 'Yes.' He said: 'This is a
matter Allah has decreed for all the daughters of Adam, so perform the ceremonies of the Hajj as
the pilgrims do, but do not perform the Tawaf around the Ka`ba'. Allah's Messenger (‫)ﷺ‬
slaughtered some cows as sacrifices on behalf of his wives” [al-Bukhari (no. 5559)]

However, some Scholars have mentioned that the first people to menstruate were the women of Bani
Israeel. Imam al-Bukhari (d. 264 H.)—may Allah have mercy upon him—wrote in a chapter heading in his
Saheeh: "Some of them said that the first time menstruation was sent to women was upon Bani
Israeel, but the Hadith of the Prophet (‫ )ﷺ‬has more support and strength" [Saheeh al-Bukhari
under the Chapter: How Menses Started] 19
Hafidh Ibn Hajar (d. 852 H.)—may Allah have mercy upon him—said: "That is: the women of Bani Israeel and it is
indicated by what is reported by Abdur-Razzaq from Ibn Mas'ud with a Saheeh chain that he said: 'The men and
women of Bani Israeel used to pray together. So the women used to adorn themselves for the men. So Allah gave
them menstruation to prevent them from the masjid' . . . al-Dawoodi said there is no contradiction between the
above mentioned Hadith and this narration because the women of Bani Israeel are from the daughters of Adam.
So like this, the statement of the Prophet (‫ )ﷺ‬about the daughters of Adam being given menstruation is general
intending by it a specific meaning. I (Hafidh Ibn Hajar) say: It is possible to combine between them by saying the
Hadith is general and the long duration of menstruation was given to the women of Bani Israeel as a punishment
for them, not that it was the beginning of the existence [of menstruation].

It was reported by at-Tabari and others from Ibn ‘Abbas and others about the statement of the Allah in relation to
story of Ibrahim: 'And his wife was standing (there), and she laughed' [11:71], that it means that she menstruated.

This story occurred well before Bani Israeel without a doubt. It was reported from Haakim and Ibn Mundhir
with a Saheeh chain from Ibn ‘Abbas (may Allah be pleased with him) who said: 'Menstruation began at the time
of Hawwa (Eve) after Allah send her down from Jannah'. And if it is like that, then the daughters of Adam are her
daughters and Allah knows Best" [Fathul-Baari (1/678)]

20
Shaikh Muhammad bin Hizaam (may Allah preserve him) said in regards to [al-Bukhari (no. 5559)]:
“This proves that menstruation is general for all women since the time of Adam in opposition
to the one who said that it began with the women during the time of Bani Israeel”
[Fathul-’Allaam (1/506)]

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 Islam is Balanced in its Approach to Mensturation
۞ When it comes to menstruation, Islam takes a balanced and moderate approach in comparison to other religions.

Anas (may Allah be pleased with him) narrated: "Among the Jews, when a woman menstruated, they did not dine with her,
nor did they live with them in their houses. So the Companions of the Messenger of Allah (‫ )ﷺ‬asked him (‫ )ﷺ‬about
it, and Allah, the Exalted revealed: “They ask you concerning menstruation. Say: that is harmful, therefore keep away
from women during menses” (Qur'an 2: 222). The Messenger of Allah (‫ )ﷺ‬said: Do everything except intercourse . . ."
[Muslim (no. 302)]

Shah Walliullah ad-Dehlawi (d. 1176 H.)—may Allah have mercy upon him—said: “The religions differ in how they treat the
menstruating woman. From them are those that are too strict, like the Jews, which prevent her from eating with
them and lying down with her. Also from them are those who are too lenient, like the Zoroastrians, who allow sexual
intercourse during menses and other than it. They do not have any concern with menstruation. All of that is
negligence and exceeding the limits. The religion of the Chosen One (al-Mustafa) observes moderation. So the Prophet
(‫ )ﷺ‬said: “Do everything except intercourse” [Hujjatullah al-Baalighah (2/208)]

Something similar was mentioned by Shaikh Ibn ‘Uthaymeen [See: Sharh Bulugh al-Maram-Kitab at-Taharah (no. 25)]

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 The Difference Between Menstrual Blood vs. Istihaadah
۞ Menstrual blood has specific characteristics that distinguish it from Irregular bleeding (Istihaadah), which can be
summarized in the chart below:

Menstrual Blood Irregular Bleeding

It is black in color It is red in color

It is thick It is thin and not thick

It has strong foul odor It does not have an odor

It congeals slowly after its release It congeals quickly after its release

[ash-Sharh al-Mumti’ (1/423) and Fath ul-’Allam (1/504-505) of Shaikh Muhammad bin Hizaam]

Note: Many women experience pains/cramps during menstruation. The Scholars mention that if a woman experiences
menstrual pain/cramps without seeing any discharge of blood, then she is not considered mensturating until she sees the
above-mentioned blood. 23
 The Age When Women Start Menstruating
۞ The Scholars have differed if there is a specific age in which a woman begins menstruating

۞ The majority of the Scholars hold the opinion that a woman begins menstruating at the age of nine according to
the lunar calendar (i.e. Hijri calendar) [See: al-Mowsoo’ah al-Fiqhiyyah (18/296)]

They argue that customarily girls have been found to menstruate at this age and not before it. And since the Legislation
has not specified a principle or linguistic meaning for menstruation, then it returns to the reality of the situation

From the proofs they use is the statement of 'Aisha (may Allah be pleased with her) who said: "If a girl reaches nine
years of age, then she is a woman" [Reported by at-Tirmidhi (no. 1109) and Bayhaqi in Sunnan al-Kubrah (no. 1531)]

Imam ash-Shafi'ee (d. 204 H.)—may Allah have mercy upon him—said: "I have seen many girls in Yemen who have
began menstruating at the age of nine" [Reported in Hilyatul-Awliyah (9/137) and Siyar 'Alaam an-Nubalaa (10/91).
Something similar was reported by Ibn Abi Hatim ar-Raazi in Adaab ash-Shai'ee (no. 49) with a Saheeh chain of
narration]

۞ Based on this, this group of Scholars say that any blood seen by a girl before 9 years of age is considered Bad Blood

24
۞ However, the more correct opinion is that there is no starting age for when a woman begins menstruating.

This is the opinion of some of the Shafi’iyyah such as Abul-Faraj ad-Daarimi (d. 448 H.) [al-Majmoo’ (2/373)],
Shaikh ul-Islaam Ibn Taymiyyah (d. 728 H.) [Majmoo’ al-Fataawa (19/240) and al-Ikhtiyaraat al-Faqihiyyah (pg.
400)], Shaikh Bin Baz (d. 1420 H.) [Ikhtiyaraat Shaikh Bin Baz (1/306)], Shaikh Ibn ‘Uthaymeen (d. 1421 H.)
[Majmoo’ Fataawa wa Rasaa’il (11/270)], and others

Shaikh Ibn ‘Uthaymeen (may Allah have mercy upon him) said: “Accordingly, when the woman sees the
menstrual blood then she is in an actual state of Haid even though she may be less than nine or more
than fifty years old. This is because Allah and His Messenger (‫ )ﷺ‬made the rule for Haid effective
only when Haid is present and according to these rules there was no mention of a certain age for the
commencing or ending of Haid. Hence, specifying an age period requires an evidence from Qur'an and
Sunnah and this is not available” [Natural Blood of Women (pg. 5) translated by Dr. Saleh as-Saleh]

For those reasons you find that the age when a woman begins to menstruate differs from woman to woman and
place to place. There are some reports of girls beginning menstruation as young as 5 years old!

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 The Age When Women Stops Menstruating
۞ The Scholars have differed if there is a specific age at which a woman stops menstruating (i.e. menopause)

۞ Imam Ahmad, in one narration, and Ishaq bin Raahawayh (d. 238 H.) held the view that a woman stops menstruating
at fifty years old. In another narration, Imam Ahmad mentions at sixty years old [Fathul- ‘Allaam (1/506)]

The Shafi’iyyah and the Malikiyyah held the view that there is no maximum age at which a woman stops menstruation
[Fathul-‘Allaam (1/506)]. This is also the view of the Scholars mentioned in the previous slide who said there is no is
beginning age either. This is the correct opinion.

These Scholars argued that Allah did mention in the Quran that there is a time where women eventually stop menstruating.
Allah said:

And those of your women as have passed the age of menstruation [65:4]

However, Allah did not mention a specific age at which this occurs. Therefore, whenever a woman sees menstrual blood,
then she is considered menstruating even if she is fifty years old or older.
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۞ Shaikh ul-Islaam Ibn Taymiyyah—may Allah have mercy upon him—said: "There is no limit
for the age of menstruation of a woman. Rather if she were to see the well-known
blood that comes from the womb after sixty or seventy years of age, then it is
considered menstruation" [Majmoo' al-Fataawa (19/240)]

27
 The Duration of Menstruation
۞ The Scholars have differed if there is a minimum or maximum duration of menstruation. The various views of the
four Mathaahib (Schools of Jurisprudence) are summarized below:

Mathhab Minimum Maximum

The Hanafiyyah 3 days and nights 10 days and nights

The Shafi’iyyah 1 day and night 15 days and nights

The Malikiyyah No limit No limit

The Hanaabilah 1 day and night 15 days and nights

[al-Mowsoo’ah al-Fiqhiyyah (18/298)]

۞ However, the correct view is that there is no minimum duration for menstruation just as there is no a maximum
duration. 28
۞ This is view of Imam Malik (d. 179 H.) [at-Tamheed (16/71-72)], Ibn ul-Mundhir (d. 318 H.) who mentions it as the
view of a group of the Salaf [al-Ishraaf (1/360)], Shaikhul-Islaam Ibn Taymiyyah [al-Fataawah al-Kubrah (5/314)], Imam
ash-Shawkaani [ad-Daraari al-Mudiyyah (1/67) and as-Sayl al-Jaraar (pg. 89)], Imam al-Albani (d. 1420 H.)
[Silsilatul-Ahaadith ad-Da'eefa (3/609)], Shaikh Ibn 'Uthaymeen [ash-Sharh al-Mumti' (5/31)], and others

They use as proof the following verse:

Allah says:

They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with
his wife while she is having her menses), therefore keep away from women during menses and go not unto them till they
have purified (from menses and have taken a bath). And when they have purified themselves, then go in unto them as Allah
has ordained for you (go in unto them in any manner as long as it is in their vagina). Truly, Allah loves those who turn unto
Him in repentance and loves those who purify themselves (by taking a bath and cleaning and washing thoroughly their
private parts, bodies, for their prayers, etc.) [2:222] 29
۞ Shaikh Ibn 'Uthaymeen—may Allah have mercy upon him—said: "It is clear that Allah made the reason behind
abstention from legal sexual intercourse with the woman is the lack of purity during her Haid and not the
end of a certain period of time: a day, a night, three days, not even fifteen days. This is a proof that the
reason for the above ruling by Allah is either the presence of Haid (and its harm and impurity) or its
absence (state of purity)"

What has been confirmed by the Prophet (‫ )ﷺ‬in the authentic book of Hadeeth known as Saheeh al-Bukhari
when he (‫ )ﷺ‬explained to his wife 'Aisha (may Allah be pleased with her) what to do when she had her
menstrual period after assuming her state of Ihram for Umrah: "Do all that the Pilgrim is supposed to do except
that you don't perform Tawaf (Circumambulation) around the Ka'ba till you are clean (from your Haid). She said:
"On the Day of Nahr (animal sacrifice: 10th day of Dhul Hijjah), I was pure."

It is also reported in another Hadeeth (Saheeh Al-Bukhari) that the Prophet (‫ )ﷺ‬told her (i.e., 'Aisha): "Wait till
you become clean from your menses and then go to At- Tan'eem (a place in Makkah), assuming Ihram (and after
performing Umrah) join us at such and such place." So, the Prophet (‫ )ﷺ‬made it clear that the reason behind
preventing 'Aisha from performing the rites of Hajj is her state of cleanliness and not a specified period for the
duration of her menstrual bleeding. This indicates that the Islamic ruling regarding this issue is related to the
presence or absence of menstrual blood” [Natural Blood of Women (pg. 5-6) translated by Dr. Saleh as-Saleh]
30
 Duration of Purification
۞ Similar to the above discussion, the Scholars mention that there is no regular duration for which a woman is pure [i.e. not
menstruating]. No minimum or maximum

۞ The Scholars agreed that there is no maximum duration between two menstrual cycles [al-Majmoo’ (2/408), Majmoo’ al-Fataawa
(19/238), Badaai’ as-Sanaai’ (1/291)]

۞ They differed, however, over the minimum duration between two menstrual cycles. The strongest view is there is no
minimum duration. This is the view of Shaikhul-Islaam Ibn Taymiyyah, Imam ash-Shawkaani, Shaikh Sa’di (d. 1376 H.),
Shaikh Ibn ‘Uthaymeen and others [See: Misk ul-Khitaam Sharh Umdatul-Ahkaam (1/248) of Shaikh Zaa’id al-Wasaabi (may
Allah preserve him)]

Thus, whenever a woman sees menstrual blood, she is considering menstruating and whenever this blood stops , then she is
considered pure

For example, Shaikh Ibn ‘Uthaymeen (may Allah have mercy upon him) mentioned that some women menstruate for an entire
month and then become pure for another three months. That is: it is as if she menstruates seven days a month but these days
combine together at one time such that she is pure for three months or four, but then menstruates for an entire month [i.e. seven days
of menstruation occur one after another]" [Ta'liqaat 'Ala al-Kaai of Ibn Qudaamah (1/211)]
31
 Signs of Purification
۞ A woman knows her menstruation is finished by certain signs

۞ The Scholars mentioned that there are two signs which a woman knows she is now pure from menstruation:

1. The discharge of the Qassatul-Baydaa: a white thread-like discharge that comes out at the end of menstruation
[an-Nihaayah Ibn ul-Atheer (4/71)]. This sign of purification has been agreed upon by the Four Imams.

The proof is the following narration: Umm ‘Alqamah narrated: “Some women used to send pads of cotton with traces of
yellowish discharge to 'Aisha (may Allah be pleased with her) (for the verdict to know whether they had become
clean from menses or not) and 'Aisha (may Allah be pleased with her) would say: "Do not be hasty until you see
al-Qassatul-Baydaa (the white discharge from the womb)” [Reported by Imam al-Bukhari in Mu’allaq form before Hadith
(no. 320). It has a full chain in Muwatta Malik (2/80), Musannaf Abdurrazzaq (no. 1159), and al-Bayhaqi (no. 1650). It was
authenticated by Imam al-Albani in Irwaa (no. 198)]

2. Dryness of the womb: that the menstrual blood stops completely. All Four Imams agreed that this is a sign of purity
[Fathul-Qadeer (1/163) of Ibn ul-Humaam (d. 681 H.), adh-Dhakheerah (1/381) of al-Qaraafi (d. 684 H.), al-Umm (1/84)
of Imam ash-Shafi'ee, and Sharh al-Kabeer (1/346) of Shamsud-Deen Ibn Qudaamah] 32
۞ If a woman sees any of these two signs, then she is considered pure

۞ For some women, they see the Qassatul-Baydaa, whereas other women do not. For some women the
blood just dries out

۞ A woman can know that the blood has stopped by placing a piece of cotton into her private part. If
the piece of cotton is dry, then she knows she is purified [See: Fath ul-Baari (1/420)]

33
 Important Ahaadith on Menstruation
۞ Imam Ibn Qudaamah and Shaikh ul-Islaam Ibn Taymiyyah—may Allah have mercy upon both of them—mention
that Imam Ahmad bin Hanbal—may Allah have mercy upon him—said that menstruation revolves around three
Ahaadith:
The Hadith of Fatimah bint Abi Hubaish
01 al-Bukhari (no. 306) and Muslim (no. 333)

Important
Ahaadith on
Menstruation

The Hadith of Hamnah bint Jahsh The Hadith of Umm Habiba bint Jahsh
03 02 Muslim (no. 334)
Saheeh Sunan Abi Dawood (no. 287)

al-Mughni (1/256) and al-Ikhtiyaraat al-Fiqhiyyah (pg. 43) 34

۞ The Hadith of Fatimah bint Abi Hubaish

`Aisha (may Allah be pleased with her) narrated: “Fatima bint Abi Hubaish (may Allah be pleased
with her) said to Allah's Messenger (‫)ﷺ‬: "O Allah's Messenger (‫ !)ﷺ‬I do not become clean
(from bleeding). Shall I give up my prayers?" Allah's Messenger (‫ )ﷺ‬replied: "No, because it is
from a blood vessel and not menses. So when the real menses begins give up your prayers and
when it (the period) has finished wash the blood off your body (take a bath) and offer your
prayers." [al-Bukhari (no. 306) and Muslim (no. 333)]

۞ The Hadith of Umm Habiba bint Jahsh

'A'isha (may Allah be pleased with her) reported that Umm Habiba bint Jahsh (may Allah be pleased with
her) asked for a verdict from the Messenger of Allah (‫ )ﷺ‬saying: “I am a woman whose blood keeps
flowing (after the menstrual period). He (the Prophet) said: That is only a vein, so take a bath and
offer prayer; and she took a bath at the time of every prayer. Laith bin Sa'd said: Ibn Shihab made
no mention that the Messenger of Allah (‫ )ﷺ‬had ordered her to take a bath at the time of
every prayer, but she did it of her own accord" [Muslim (no. 334)]
35
۞ The Hadith of Hamnah bint Jahsh

Hamnah bint Jahsh (may Allah be pleased with her) said: “My menstruation was great in quantity and severe. So I
came to the Messenger of Allah (‫ )ﷺ‬for a decision and told him. I found him in the house of my sister, Zaynab,
daughter of Jahsh. I said: Messenger of Allah, I am a woman who menstruates in great quantity and it is severe,
so what do you think about it? It has prevented me from praying and fasting. He said: I suggest that you should
use cotton, for it absorbs the blood. She replied: It is too copious for that. He said: Then take a cloth. She replied:
It is too copious for that, for my blood keeps flowing. The Messenger of Allah (‫ )ﷺ‬said: I shall give you two
commands; whichever of them you follow, that will be sufficient for you without the other, but you know
best whether you are strong enough to follow both of them.
He added: This is a stroke of the Devil (i.e. spurred by him), so observe your menses for six or seven days, Allah
alone knows which it should be; then shower. And when you see that you are purified and quite clean, pray
during twenty-three or twenty-four days and nights and fast, for that will be enough for you. And do so every
month just as women menstruate and are purified at the time of their menstruation and their purification. But
if you are strong enough to delay the noon (adh-Dhuhr) prayer and advance the afternoon ('Asr) prayer, to
shower, and then combine the noon and the afternoon prayer; to delay the sunset prayer and advance the night
prayer, to shower, and then combine the two prayers, do so: and to shower at dawn, do so: and fast if you are
able to do so if possible. The Messenger of Allah (‫ )ﷺ‬said: Of the two commands this is more to my liking”
[Saheeh Sunan Abi Dawood (no. 287)]

36
 Types of Women in Relation to Menstruation
۞ There are three types of women in relation to menstruation:
1. (ُ‫)ا ْﻟ ُﻤ ْﺒﺘَ َﺪأَة‬: A woman who menstruates for the first time
2. (ُ‫)اﻟ ُﻤ ْﻌﺘَﺎ َدة‬: A woman who has a regular monthly cycle
3. (ُ‫)اﻟ ُﻤﺘَﺤَ ﯿﱢ َﺮة‬: A woman who has forgotten the duration or the timing of her
monthly menstrual cycle.
[See: al-Mowsoo’ah al-Fiqhiyyah (18/300)]

37
 1. The Woman Who Menstruates for the First Time (ُ‫)ا ْﻟ ُﻤ ْﺒﺘَ َﺪأَة‬

۞ A woman who menstruates for the first time is called (ُ‫)ا ْﻟ ُﻤ ْﺒﺘَ َﺪأَة‬. The first menstruation is referred to medically
as the menarche

۞ When a woman menstruates for the first time, she does not have a previous monthly cycle to determine how
long her menstruation will be. So how long is her menstruation and how does she know?

The Scholars mention that when a woman first sees menstrual blood, then she is considered menstruating.

Sometimes a woman may see light red, or brownish, or yellowish discharge at the beginning of her first
menstruation. The Scholars differed if such discharge at the beginning of her first menstruation actually counts as
menstruation or not [Fath ul-Baari of Hafidh Ibn Rajab (1/491)]. The safest view is that she should consider this as
menstruation and she should stop praying and fasting etc. [See: al-Mowsoo’ah al-Fiqhiyyah (18/301)].

This is especially the case since the color of menstrual blood is usually light to reddish brown during her first few
menstrual cycles [See: https://www.acog.org/patient-resources/faqs/especially-for-teens/your-first-period]
38
۞ Once a woman begins her menstrual cycle, she waits until she sees a sign of purity. This might take 6-7
days on average or longer

۞ If the menstrual blood continues to flow beyond that time and a woman does not see a sign of purity,
then she waits up until an entire month is done. If she becomes pure any time before the end of
the month, then she marks that day as the end of her menstruation and makes ghusl

If she still does not see any sign of purity and the blood is continuing to flow for an entire month, then she is
considered to have irregular bleeding (al-Istihaadah)

۞ Many of the Scholars say that she waits for 15 days upon which then she knows she has irregular
bleeding. This view is based on the opinion that there is an upper limit to the days of menstruation
[See: the chart on Slide 23]. They argue that once a woman reaches 15 days of bleeding, she makes
ghusl and considers the rest of the days irregular bleeding

39
۞ However, since there is no upper limit for menstruation, then the maximum time she waits is one month because a
menstrual cycle comes every month for a woman. This the most correct view and it is the view of Shaikh ul-Islaam
Ibn Taymiyyah [al-Ikhtiyaarat al-Fiqhiyyah (pg. 28)] and the conclusion of Shaikh ad-Dubyaan [Mowsoo'ah Ahkaam
at-Tahaarah (6/208,218)]

The reason for waiting for a month is that it is not possible for menstruation to last longer than that. Allah made the ‘Iddah
of a divorced woman three monthly cycles or three months. So a month is the maximum that one menstrual cycle can last

Shaikh ul-Islaam Ibn Taymiyyah (may Allah have mercy upon him) said: “With that, if a woman has menstruation and
it continues for a complete month, then she is considered a woman with irregular bleeding because Allah the
Exalted made the ‘Iddah of divorce for the woman who menstruates three menstrual cycles. He said: “And
divorced women shall wait (as regards their marriage) for three menstrual periods” [2:228].

And He made the ‘Iddah for the woman who stopped menstruating and the young girl who does not menstruate
three months. The Exalted said: “And those who no longer expect menstruation among your women - if you
doubt, then their period is three months, and [also for] those who have not menstruated" [65:4]. So He made
every month the time for purification and menstruation. For blood to flow for an entire month, we know that
this blood is not menstruation. It is Istihaadah and not menstruation” [Majmoo' al-Fataawa (19/237)]

40
۞ Once she completes a month, she makes ghusl [for more details on how to make ghusl, see Slides:
74-76]. A woman who experiences bleeding for an entire month will be considered a woman with
irregular bleeding starting from the next month. The rules and regulations of irregular bleeding will
come later on in this work

41
 Example

Suppose there is a girl who is 14 years old and she begins to menstruate on the 3rd of Safar. Once she sees
the blood of menstruation, she stops praying/fasting. Then on the 23rd of Safar she sees the signs of
purity. In this case, she makes the ghusl and resumes praying/fasting from then on. On the following
month, around the 3rd of Rabee’ al-Awwal, she will anticipate her next menstrual cycle which will last
for 20 days. This will be her regular cycle.

If the same girl did not see any sign of purity, then she would continue to wait until she does see it or an
entire month passes. If she reaches the end of the month and still did not see any sign of purity, there
then she is considered as having irregular bleeding. She makes ghusl once the month ends and prays and
fasts. Next month on the 3rd of Rabee’ al-Awwal she will consider herself one who has irregular
bleeding.

42
۞ If a woman who begins to menstruate for the first time (ُ‫ )ا ْﻟ ُﻤ ْﺒﺘَ َﺪأَة‬becomes a woman with irregular bleeding,
then she falls into one of two categories:

1. A woman who has distinguishment (‫)اﻟﺘﱠ ْﻤﯿِﯿ ُﺰ‬. This means that she is capable of distinguishing between
menstrual blood and non-menstrual blood. For example, the blood in one part of the month has the qualities
of menstrual blood (e.g. dark, strong odor, thickness) and in the other part of the month the blood does not
have these qualities. If she is able to do this, then her menstrual cycle will begin whenever the
menstrual blood appears and it will end whenever the menstrual blood stops and the other blood
begins

2. A woman who does not have distinguishment (‫)اﻟﺘﱠ ْﻤﯿِﯿ ُﺰ‬. That is: the blood flows with the same color,
scent, thickness the entire time, or it comes out with different qualities throughout the month. In this case,
such a woman does not have a regular menstrual cycle. So she follows the average menstrual cycle of her
female family members. For example, if her mother, aunts, sisters usually menstruate for six days,
then her menstrual cycle now is six days beginning from the first time she saw blood the previous
month

43
۞ Imam ash-Shawkaani—may Allah have mercy upon him—said: “If a woman is menstruating for
the first time (ُ‫)ا ْﻟ ُﻤ ْﺒﺘَ َﺪأَة‬, or one who forgot the time of her menstrual cycle, or the number of
days (‫)ﻧﺎﺳﯾﺔ‬, then she returns to the characteristics of the blood. If the blood has the
characteristics of menstruation which the Messenger of Allah (‫ )ﷺ‬described it with, then
it is the blood menstruation. If it has other than those characteristics, then it is not
menstrual blood" [Sayl ul-Jarar (pg. 92)]

He also said: "If she does not have any distinguishment (ُ‫ )اﻟﺘﱠ ْﻤﯿِﯿﺰ‬and the blood comes out with
different characteristics or ambiguous characteristics, then she returns to the custom of her
female relatives. If her female relatives differ in the duration of their cycle, then she considers
the most common menstrual cycle among them. If there is no common number of days among
them, then she considers her menstrual cycle as six or seven days as the Messenger of Allah (‫)ﷺ‬
has commanded" [Sayl ul-Jarar (pg. 92)]

44
۞ Shaikh Ibn ‘Uthaymeen—may Allah have mercy upon him—said: “The conclusion is that the
woman who menstruates for the first time and then becomes a woman with irregular
bleeding, then she distinguishes between the bloods. If she cannot distinguish between the
bloods, then she takes the common menstrual cycle of six or seven days from the first time
she sees blood. If she forgets when she saw the blood, then from the beginning of the lunar
month (i.e. Hijiri calendar)" [ash-Sharh al-Mumti' (1/490)]

Later he writes: “The most correct opinion is as we have said: that the (ُ‫ )ا ْﻟ ُﻤ ْﺒﺘَ َﺪأَة‬returns to her
relatives and takes the most common monthly cycle among them starting from the beginning of
the next lunar month. We do not say she starts from the time her monthly cycle began the
previous month because she does not have a menstrual cycle [to begin with]” [ash-Sharh al-Mumti’
(1/493)].

So what is apparent is if a woman does not know when she started her menses, then she begins her cycle at
the beginning of the next Hijri month.

45
Note: Menstruation, like all the other acts of worship, is based on the Islamic Hijiri calendar, which is the
lunar calendar. This is in opposition to the Gregorian Calendar which is a Solar calendar.

Shaikh ul-Islaam Ibn Taymiyyah—may Allah have mercy upon him—said: "Allah made the crescent
moon the sign to mark the times for the established rulings in the Legislation in terms of their
beginnings or their causes. Included in this is fasting, Hajj, and Zakat" [Majmoo' al-Fataawa (15/16)]

Imam al-Qurtubi (d. 671 H.)—may Allah have mercy upon him—said: "This verse [2: 189] is proof that it
is obligatory to connect the rulings of the acts of worship and other than that to the months and
years which the Arabs know; not to the months that are considered by the foreigners from the
Romans and the Copts." [Tafseer al-Qurtubi (10/196)]

46
 2. The Woman Who has a Regular Cycle (ُ‫)اﻟ ُﻤ ْﻌﺘَﺎ َدة‬

۞ A woman who has a regular cycle is called (ُ‫)اﻟ ُﻤ ْﻌﺘَﺎ َدة‬

۞ A woman is considered as having a regular menstrual cycle if she has gone through at least one menstrual cycle. This is the most
correct opinion and the view of the Hanafiyyah, the Malikiyyah, and the Shafi’iyyah [See: ad-Dubyaan in Mowsoo'ah Ahkaam
at-Tahaarah (6/232). Shaikh ad-Dubyaan also cites this as the view of Imam as-Sa’di in the work Fiqh as-Sa’di (1/337)]

۞ A woman who has a regular menstrual cycle should rely on this cycle every month. With that being said, a woman’s menstrual
cycle may change throughout her life due to many factors, such as diet, exercise, hormones etc.

If a woman’s regular menstrual cycle increases, decreases, is delayed, or advanced and she had a regular cycle before the change, then
any increase or decrease is considered menstruation. Similarly if her cycle is delayed or advanced then whenever
menstrual blood appears it is considered her menstrual cycle and whenever it stops, it is considered the end of her cycle

This is the view of the Shafi'iyyah [al-Majmoo' (2/431-432)], the chosen view of Ibn Qudaamah [al-Mughni (1/255)], the chosen view of
Ibn Taymiyyah [al-Ikhtiyaraat al-Fiqhiyyah (pg. 400) and Majmoo' al-Fataawa (19/239)], the chosen view of Shaikh Bin Baz [Majmoo’
Fataawa (10/216)], the chosen view of Shaikh Ibn 'Uthaymeen [ash-Sharh al-Mumti' (1/496) and Natural Blood of Women (pg. 13)], and
the chosen view of Shaikh Muhammad bin Hizaam [at-Tayseeraat al-Fiqhiyyah i Sharh ad-Durrar al-Bahiyyah (1/93)]

47
۞ Shaikh Ibn ‘Uthaymeen—may Allah have mercy upon him—said: “The correct position is that whenever she sees
the blood then she is menstruating and whenever she becomes clean then she is in the state of purity
regardless of whether there was an increase, decrease, advancement or delay in her period. This is because
the application of rulings about Haid, as detailed above, depends upon the actual existence of Haid
(menstrual) blood" [Natural Blood of Women (pg. 13)]

For more on the reason for this position, see the above-mentioned work by Shaikh Ibn ’Uthaymeen

Shaikh Zaayid al-Wasaabi (may Allah have mercy upon him) gave some examples of the changes in menstrual cycles:

“An example of advancement in the cycle: her cycle is usually at the end of the month, but then it appears in the
beginning of the month

An example of delay in the cycle: her cycle is at the beginning of the month but then it is delayed until the end of it

An example of decrease in the cycle: her cycle is usually seven days, but in one month she menstruates five days and then
becomes purified after that

An example of increase in the cycle: her cycle is usually five days, but in one month her cycle becomes seven days” [Misk
ul-Khitaam Sharh Umdatul-Ahkaam (1/253)]
48
۞ An issue that some women experience is intermittence during the menstrual cycle, meaning a woman sees
menstrual blood one day and dryness the other. Or she sees blood for some days, followed by dryness, and
then blood again

۞ If the intermittent bleeding occurs during a woman’s cycle and she has a regular cycle, then she is
considered menstruating until her cycle is completed. This is irrespective if she saw the
Qassatul-Baydaah or dryness during that period. This is the view of Abu Hanifa and ash-Shafi’ee (may Allah
have mercy upon them). It is the strongest opinion according to Shaikh Muhammad bin Hizaam (may Allah
preserve him) [See: Fath ul-’Allam (1/512) and Tayseeraat al-Fiqhiyyah i Sharh ad-Durrar al-Bahiyyah (pg. 94)]

۞ If a woman does not have a regular cycle and she is experiencing intermittent bleeding, then the correct
view in this situation is that if the blood stops for a complete day either by a woman seeing the
Qassatul-Baydaah or dryness in the womb, then she is is considered pure. She should make a ghusl
and pray. If the menstrual blood returns, then she stops praying until it stops and so on. This was the
view mentioned by Ibn Qudaamah in al-Mughni (1/437) as cited by Shaikh Ibn ‘Uthaymeen [Natural Blood of
Women (pg. 15)]. It was also mentioned by Shaikh Muhammad bin Hizaam [Fath ul-'Allam (1/512) and
Tayseerat al-Fiqhiyyah (pg. 94)]

۞ If the intermittent bleeding is perpetual such that blood comes one day and not the other and so on, then a
woman is considered one with irregular bleeding
49
۞ Note: connected to intermittence is the topic of spotting. Some women experience spotting, the appearance of light
vaginal bleeding outside her regular monthly cycle. Biologically, this occurs when a woman is ovulating.

Spotting may occur before a woman’s cycle, during it, or after. If spotting occurs before or after a woman’s monthly cycle,
then it is not considered menstruation. This is the opinion of the majority of the Scholars.

Shaikh Ibn 'Uthaymeen (may Allah have mercy upon him) was asked:

Question: A woman experiences the symptoms of menstruation and witnesses a small drop of blood. However, on the
second, third, and fourth day, she does not see any blood. So what does she do on these three days? Does she fast and pray or
no?

Answer: "Yes, she fasts and prays because menstruation means to flow. It is taken from the statement of the
'Arab: ‘the valley flows (‫ )ﺣﺎض‬when it abundant (with water)’. So the natural menstruation must flow and come
out onto the clothing. A woman feels it flowing. As for a drop or two, then it is nothing. It was reported from the
Commander of the believers, 'Ali bin Abi Talib (may Allah be pleased with him) that he said: 'If a woman sees
blood like a nosebleed [that is: dripping drop by drop], then it is nothing’ [Reported in Musannaf Abdurrazzaq (no.
1161), Musannaf Ibn Abi Shaybah (no. 1000), Sunan ad-Daarimi (no. 873), and others with different wording. Its chain of
narration is Hasan]. Based on that, the prayer and fast of the woman who wrote the the above speech are both
valid" [Jalasaat Ramadaaniyyah in the year 1415 H. Sitting (no. 5)]

If the spotting is continuous and begins to flow, only then is it considered menstruation. 50
If the spotting occurs during her regular cycle, then it is considered as part of her cycle.

۞ When does a woman who has a regular cycle become a woman with irregular bleeding? The correct view is
that once a woman sees menstrual blood flowing non-stop for an entire month, then she becomes a woman
with irregular bleeding

As mentioned earlier, while there is no minimum or maximum duration for menstruation there must be a cut off
time upon which a woman is considered to have irregular bleeding. This cut off time is a month as explained in
Slide (no. 38).

The rulings pertaining to a woman with a regular menstrual cycle and who experiences irregular bleeding will
mentioned later on

51
 3. The Woman Who has Forgotten the Duration or the timing of her Menstrual
cycle (ُ‫)اﻟ ُﻤﺘَﺤَ ﯿﱢ َﺮة‬

۞ (ُ‫ )اﻟ ُﻤﺘَﺤَ ﯿﱢ َﺮة‬refers to a woman who has a forgotten the duration of her monthly cycle, or the timing which it
usually appears, or both, and she is not capable of distinguishing between the blood that discharges (i.e.
between menstrual blood and non-menstrual blood) [See: Hashiyah Ibn ‘Abideen (1/190), al-Majmoo’
(2/434), and Kashaaf al-Qinaa' (1/209)]

۞ The issues pertaining to a woman who forgot the duration or timing of her cycle is from the most difficult
and confusing topics within the subject of menstruation. This is largely owing to the fact that the Scholars
based their discussions purely on the opinions of the Jurists [See: al-Majmoo’ (2/434) and Nayl al-Awtaar
(1/335)]

In reality, the issue is easier than it appears if the narrations and principles are kept in mind

52
Imam an-Nawawi—may Allah have mercy upon him—said: “Our earlier and latter companions (i.e. the Shafi’ees) agreed
that a woman who forgot the time and number of days of her monthly cycle is called (‫ ) ُﻣﺘَﺤَ ﯿﱢﺮَة‬. . . she is also called:
(‫ )ﻣﺤﯿﱢﺮة‬with a Kasrah on the Yaa because the jurisprudence relating to her matter is confusing. The term (‫ ) ُﻣﺘَﺤَ ﯿﱢﺮَة‬is
not used except for a woman who forgot her monthly cycle, both duration and time period, nor does she have the
ability to distinguish between the two types of bloods. As for the one who forgot the number of days, but not the
time or the opposite, then she is not called (‫ ) ُﻣﺘَﺤَ ﯿﱢﺮَة‬according to our companions . . . forgetfulness can occur due to
heedlessness, negligence, or due to a chronic illness or the likes, or insanity etc. She is only considered one who
forgot and is confused about her monthly cycle if she cannot distinguish between menstrual blood and
non-menstrual blood. If she can distinguish between the bloods, then it was recently mentioned that in the
mathahb (i.e the Shafi’ee Mathhab) she returns back to her ability to distinguish between the two types of bloods.
Know, that the ruling of the (‫ ) ُﻣﺘَﺤَ ﯿﱢﺮَة‬is not specific to one who forgot her monthly cycle, rather it includes the one
who began menstruating if she does not know the time the blood started. She is too is a (‫[ ” ) ُﻣﺘَﺤَ ﯿﱢﺮَة‬al-Majmoo’
(2/459)]

From the above-mentioned quote from Imam an-Nawawi, we can see that the Shafi’ee Scholars only call a woman (‫ ) ُﻣﺘَﺤَ ﯿﱢﺮَة‬if
she forgot both the duration and time period of her cycle and is not able to distinguish between menstrual blood and
non-menstrual blood. However, in the Hanafi Mathhab and the Hanbali Mathhab, it refers to a woman who forgot the
duration of her cycle, or the timing, or both and cannot distinguish between the two types of bloods [See: al-Mowsoo’ah
al-Fiqhiyyah (36/71)] 53
Thus, the (‫ ) ُﻣﺘَﺤَ ﯿﱢﺮَة‬is the woman who forgot the time and/or duration of her menstrual cycle and is not capable of
distinguishing between menstrual blood and non-menstrual blood.

If she is able to distinguish between menstrual blood and non-menstrual blood, then she acts upon this distinguishment:
when menstrual blood appears it is considered Haid (menstruation) and when it disappears and non-menstrual
blood begins, then she is pure. The time of her cycle will then be whenever the menstrual blood appears and the duration
of her cycle will be the duration in which the menstrual blood flows.

54
۞ There are three situations/scenarios pertaining to the (ُ‫)اﻟ ُﻤﺘَﺤَ ﯿﱢ َﺮة‬:

1. She forgot the duration of her monthly cycle:

In this situation, she considers her monthly cycle the average number of the days of her female relatives,
such as her sister, aunt, mother etc. If they do not have an average amount of days, then she considers it 6 or 7
days similar to the situation of the (ُ‫ )ا ْﻟ ُﻤ ْﺒﺘَ َﺪأَة‬mentioned earlier [See: Slide (no. 38) and Mowsoo'ah Ahkaam
at-Tahaarah (8/114)]
2. She forgot the timing of her monthly cycle:

In this situation, she considers her monthly cycle as starting as soon as she sees the discharge of blood until
the end of the duration of bleeding determined above. Then the rest of the time she is bleeding in the month is
considered Istihaadah [Mowsoo'ah Ahkaam at-Tahaarah (8/119)]

3. She forgot both the timing and duration of her monthly cycle:

In this situation, she considers her monthly cycle to be 6-7 days from the beginning of every Hijri month
combining between both opinions mentioned above. This is based on the Hadith of Hamnah bint Jash (may Allah be
pleased with her) [Saheeh Sunan Abi Dawood (no. 287)]
55
 The Rulings Pertaining to
Irregular Bleeding (ُ‫ﺿﺔ‬
َ ‫ﺳﺘِﺤَ ﺎ‬
ْ ‫)اﻻ‬
ِ

56
 Irregular Bleeding (ُ‫ﺿﺔ‬
َ ‫ﺳﺘِﺤَ ﺎ‬
ْ ِ‫)اﻻ‬

۞ Linguistically, al-Istihaadah (ُ‫ﺿﺔ‬ ْ ِ‫ )اﻻ‬refers to the continuous flow of blood from a woman after the days of her
َ ‫ﺳﺘِﺤَ ﺎ‬
regular cycle ended. The blood emerges from a vein called (ُ‫[ )اﻟﻌﺎ ِذل‬Lisaan ul-’Arab by Ibn Mandhoor (7/143) and
al-Misbaah al-Muneer by al-Fayoumi (1/159)]

Technically, it is the flow of blood in other than its normal time from the bottom of the womb and not from the center of the
womb [See: Rawdah at-Taalibeen (1/137), Kashhaaf al-Qinaa' (1/206)], and others].

Shaikh Ibn ‘Uthaymeen (may Allah have mercy upon him) mentions a good benefit that in Arabic an increase in the letters of
a word indicates an increase in its meaning. al-Istihaadah has more letters than Haid in its word-form. Hence, it has a greater
meaning. Menstruation is bleeding that comes at a specific time and then ends, whereas al-Istihaadah is prolonged bleeding
that is continuous without end [See: ad-Duroos al-Fiqhiyyah min al-Muhaadaarat al-Jaami’iyyah (1/202)]

۞ In English, al-Istihaadah is referred to as Menorrhagia

۞ al-Istihaadah (irregular bleeding) possesses specific characteristics that distinguish it from menstrual blood. For those
characteristics, see Slide (no. 19). A woman becomes a Mustahaada when she continuously bleeds for an entire month
as mentioned earlier
57
۞ Before mentioning the various rulings pertaining to irregular bleeding, it is important to mention the principles. The following
are the rules as to which sign takes precede over which:

Shaikh ul-Islaam Ibn Taymiyyah (may Allah have mercy upon him) said: “The Scholars have a dispute regarding al-Istihaadah.
Verily her affair is confusing due to the menstrual blood resembling the non-menstrual blood. So it is necessary that
there be a criterion to distinguish between this blood and that blood. The signs which have been mentioned are six:

1. Either through the monthly Cycle (ُ‫)اﻟﻌَﺎ َدة‬: for verily it is the strongest of signs. This is because the origin is this is the
time of menstruation and not anything else.

2. Or through Tamyeez (distinguishing one blood from another) because menstrual blood is dark, thick, and foul
smelling. Thus, any blood of that description is more likely to be menstrual blood than red-colored blood

3. Or through the consideration of the general monthly cycle of women because the origin is to join an individual to
the more general majority. So these are the three signs indicated by the Sunnah and through examination”
[al-Fataawa (21/630)]

Based on this, a woman gives precedence to her monthly cycle over Tamyeez (the ability to distinguish menstrual blood from
non-menstrual bleeding). If she does not have a monthly cycle, then she gives precedence to Tamyeez over the consideration of the
average cycle of women. If a woman cannot distinguish between the bloods, then she gives weight to the average cycle of most women.

Principle: Monthly Cycle > Tamyeez > Average Monthly Cycle of Women
58
۞ In relation to a woman who has irregular bleeding, then she has four situations that will be explained below

1. A woman who has a regular cycle and experiences non-menstrual bleeding that can be distinguished from
the menstrual blood

In this situation, she gives precedence to her regular monthly cycle before the appearance of the irregular
bleeding. She does not give weight to her ability to distinguish between the two bloods. This is the view of the
al-Hanafiyyah [Badaa'i as-Sanaa'i (1/41) of al-Kaasaani (d. 587 H.) and Fath ul-Qadeer (1/177) of Ibn ul-Humaam], the
Shafi'iyyah [Rawdatul-Taalibeen (1/150) of Imam an-Nawawi and al-Haawi al-Kabeer (1/404) of al-Maawardi (d. 450
H.)], the Hanaabilah [al-Furoo' (1/378) of Ibn Muflih (d. 763 H.) and Kashhaaf al-Qinaa' (1/208) of al-Buhooti (d. 1051
H.)], Shaikh ul-Islaam Ibn Taymiyyah [Majmoo' al-Fataawa (21/629)], Ibn 'Uthaymeen [ash-Sharh al-Mumti' (1/492) and
See: Natural Blood of Women (pg. 29) translated by Dr. Saleh as-Saleh] and others.

Shaikh Ibn ‘Uthaymeen (may Allah have mercy upon him) gives the following example of this: “A woman used to get
normal bleeding for six days at the beginning of each month. She then started to have prolonged bleeding. For this
woman her Haid period should be the "first six days of every month" [Natural Blood of Women (pg. 29)]

The proof for this is the Hadith of Fatimah bint Abi Hubaish [al-Bukhari (no. 328) and Muslim (no. 333)] and the Hadith of
Umm Habiba bint Jahsh [Muslim (no. 334)]. This is based on the principle mentioned earlier that if a woman has regular
monthly cycle, then it takes precedence over her ability to distinguishment between the two bloods.
59
 2. A woman who has a regular cycle and experiences non-menstrual bleeding that cannot be distinguished
from the menstrual blood

In this situation, the women acts upon her regular menstrual cycle and when that time ends, she takes a
shower and prays. Any blood that flows after that is considered al-Istihaadah (irregular bleeding) until the next month
when her monthly cycle appears again. This is the view of the Hanafiyyah [Badaa'i as-Sanaa'i (1/41)and Fath ul-Qadeer
(1/177)], the Shafi'yyah [Rawdatul-Taalibeen (1/145) and an-Nihayah al-Muhtaaj (1/344) of ar-Ramli (d. 1004 H.)], the
Hanaabilah [al-Insaaf (1/365) of al-Mardaawi (d. 885 H.) and Kashaaf al-Qinaa' (1/208)]

The proof for this is the Hadith of Fatimah bint Abi Hubaish [al-Bukhari (no. 328) and Muslim (no. 333)] and the Hadith
of Umm Habiba bint Jahsh [Muslim (no. 334)]. This is based on the principle mentioned earlier that if a woman has a
regular monthly cycle, then it takes precedence over her ability to distinguishment between the two bloods.

60
 3. A woman who does not have a regular monthly cycle, but experiences non-menstrual bleeding that can be
distinguished from menstrual blood

In this situation, since a woman does not have a regular monthly cycle, she needs to go to the next sign which is her
ability to distinguish between menstrual blood and non-menstrual blood. This is the view of the Shafi'yyah
[Rawdatul-Talibeen (1/410) and al-Haawi al-Kabeer (1/390)], the Hanaabilah [al-Kashhaaf al-Qinnaa' (1/209) and ash-Sharh al-Kabeer
(1/329-334)], Ibn Taymiyyah [Majmoo' al-Fataawa (21/22)], Imam ash-Shawkaani [ad-Daraari al-Mudiyyah (1/68)], Shaikh Bin Baz
[Majmoo' Fataawa (10/223)], Shaikh Ibn 'Uthaymeen [ash-Sharh al-Mumti' (1/495) and Natural Blood of Women (pg. 30) translated by
Dr. Saleh as-Saleh] and others.

Shaikh Ibn ‘Uthaymeen (may Allah have mercy upon him) gives the following example of this: “A woman sees a continuous
blood flow but she sees it dark for the first ten days and red for the rest of the month. Or it looks thick for the first ten
days and soft for the rest of the month, or for the first ten days it has the characteristic odor of Haid blood and it
becomes odorless for the rest of the month. So her Haid period is the dark blood flow for the first example, the thick
blood for the second and the one with the distinct odor for the third. The bleeding that follows is considered
al-Istihaadah” [Natural Blood of Women (pg. 30)]

Thus, her monthly cycle will be determined as the time when she sees menstrual blood with its characteristics, and when this blood
stops and the non-menstrual blood begins, then her cycle is finished. The proof for this is the Hadith of Fatimah bint Abi Hubaish
[al-Bukhari (no. 328) and Muslim (no. 333)]. This is based on the principle mentioned earlier that in the absence of a regular cycle,
Tamyeez is the next sign to be considered.
61
 4. A woman who does not have a regular monthly cycle, but experiences non-menstrual bleeding that
cannot be distinguished from menstrual blood.

In this situation, she considers her monthly cycle to be 6-7 days from the beginning of every Hijri month and
whatever is beyond that is considered al-Istihaadah (Irregular bleeding).

This is the view the Hanabliyyah [al-Insaaf (1/262) and Kashhaaf al-Qinaa' (1/209)], the Shafi'iyyah [al-Haawi al-Kabeer
(1/408) and see: Fath ul-Baari (1/442) of Ibn Rajab], Shaikh ul-Islaam Ibn Taymiyyah [Majmoo' al-Fataawa (19/238) and
al-Ikhtiyaraat al-Fiqhiyyah (pg. 400)], Hafidh Ibn Rajab [al-Qawaa'id (pg. 371)], Shaikh Bin Baz [Majmoo' Fataawa (10/223)],
Shaikh Ibn 'Uthaymeen [ash-Sharh al-Mumti' (13/368), (1/494)], and Natural Blood of Women (pg. 31) translated by Dr. Saleh
as-Saleh]

Shaikh Ibn ‘Uthaymeen (may Allah have mercy upon him) gives an example of this in his aforementioned work [See:
Natural Blood of Women (pg. 31)].

This is based on the Hadith of Hamnah bint Jash (may Allah be pleased with her) [Saheeh Sunan Abi Dawood (no. 287)] where
the Prophet (‫ )ﷺ‬told her to consider her cycle 6-7 days based on the average monthly cycle of women.

62
Note: Shaikh Ibn ‘Uthaymeen (may Allah have mercy upon him) said: “The saying of the Prophet (‫" )ﷺ‬for six
or seven days" is not meant to give Hamnah bint Jahsh the choice but just for her to examine and find out
who (amongst other women) is closer to her in age, body structure, number of children, etc. If the woman
that mostly resembles her condition has a Haid period of six days, then she should consider this period as
her reference. The same is true if the Haid period was seven days” [Natural Blood of Women (pg. 31)]

This was also mentioned by Shaikh Bin Baz (may Allah have mercy upon him) [Majmoo' Fataawa (10/223)]

63
 The Rulings Pertaining to
Postpartum bleeding ( ُ‫)اﻟﻨﱢﻔﺎس‬

64
 Postpartum Bleeding
۞ Linguistically, an-Nifaas means blood. Women who have postpartum bleeding are called an-Nufasaa (‫ )اﻟﻨﱡﻔَﺴﺎء‬due to the blood
flowing from her or due to her being relieved (‫ )ﺗﻨﻔﯿﺲ‬of her burden [Lisaan ul-'Arab by Ibn Mandhoor (6/238), Maqaayees
al-Lugha (5/460) Ibn Faaris and others]

Technically, an-Nifaas is blood that flows from the womb due to the nearness of childbirth or with its occurence [al-Mubdi' Sharh
al-Muqni' (1/244) Ibn Muflih and ash-Sharh al-Mumti' (1/507)]

It is important to note that what is intended by childbirth is the birth of a child. If however a woman has miscarriage, then the fetus
must be examined. If the fetus has clear features of a child, then the blood that comes out with the fetus is considered Nifaas. If the
features are not clear, then the blood that accompanies the miscarriage it is not considered Nifaas [See: Mowsoo'ah Ahkaam at-Tahaarah
(8/215)]

۞ Postpartum bleeding has the same characteristics as menstrual blood

۞ Postpartum bleeding can occur before child birth, during childbirth, and after childbirth

Before childbirth: if a woman sees blood before childbirth that is accompanied with contractions, then it is considered postpartum
bleeding. This is the view the Hanaabilah [Kashhaaf al-Qinaa' (1/218)], the Maalikiyyah [ash-Sharh al-Kabeer (1/174) of ad-Dardeer (d.
1201 H.)], the Shafi'iyyah [al-Majmoo' (2/521)], Ibn Taymiyyah [Majmoo' al-Fataawa (19/240)], Shaikh Bin Baz [Ikhtiyaaraat Shaikh Bin
65
Baz (1/339-340)], Shaikh Ibn 'Uthaymeen [ash-Sharh al-Mumti' (1/507)], and others]
It is not a condition that the blood be seen 2-3 days before the childbirth, but it can occur before that. However, when the
blood discharges with contractions, it must be followed by childbirth afterwards. Otherwise it is not Nifaas.

Shaikh ul-Islam Ibn Taymiyyah (may Allah have mercy upon) said: "The blood seen when the woman starts her
contractions is Nifaas and it is not limited to two or three days. These contractions are followed by delivery or
otherwise the released blood is not Nifaas" [Natural Blood of Women (pg. 34)]

The reason for this is because it shares the same cause as the postpartum bleeding. The cause for postpartum bleeding is
childbirth. Hence if a blood is since before, during, after childbirth due to the birth itself, then it takes the same ruling.

How does a woman know the blood she sees before child birth is postpartum blood? Shaikh Ibn ‘Uthaymeen (may Allah
have mercy upon him) said that if a woman sees blood accompanied with contractions, then she stops praying and waits. If
blood continues after 2-3 days and she does not go into labor/childbirth, then the blood is not Nifaas. Thus, she continues
praying and makes up the previous days prayers [See: Sharh Zaad al-Mustaqni' Kitaab at-Tahaarah (Tape no. 22)-Side A]

During childbirth: Likewise, the majority of the Scholars are of the view that blood that comes out during childbirth is
also considered Nifaas [See: Majmoo' al-Fataawa (19/240), ash-Sharh al-Mumti' (1/507), and others] due to the cause being
present.

After childbirth: blood that appears after childbirth is considered Nifaas according to consensus of the Scholars [See:
al-Majmoo' (2/520) and Maraatib al-Ijmaa' (pg. 23)]
66
۞ Postpartum bleeding does not have a minimum amount of days according to the agreement of all the Schools of Fiqh
and Scholars [See: Sunan at-Tirmidhi (under Hadith no. 139) and Badaa’i as-Sanaa'i (1/41)]

۞ As for a maximum amount of days, the majority of the Scholars say it is 40 days [Badaa'i as-Sanaa'i (1/41), al-Istidhkaar
(1/355), al-Mughni (1/250), al-Majmoo' (2/524), Nayl al-Awtaar (1/284), Fataawa al-Lajnaa ad-Daa'imah-Group
1-(5/457)]

This is due to the narration of Umm Salamah (may Allah have mercy upon him) who said: “During the Prophet's time, a
woman in Nifaas would stay (at home) for forty days-to the extent that we would smear our face with wirs (a
yellowish plant) because of freckles” [Saheeh Sunan Abi Dawood (no. 311)]

Imam at-Tirmidhi (d. 279 H.)—may Allah have mercy upon him—said: “The People of Knowledge among the
Companions of the Prophet, the Tabi’een, and those after them agreed that the woman experiencing Nifaas leaves
the prayer for forty days, unless she sees that she has become pure before that, then she is to perform ghusl and
pray. If she sees blood after forty days, then most of the people of knowledge say that she does not leave off the
prayer after forty days. This is the opinion of most of the jurists” [Sunan at-Tirmidhi (no. 139)]

Other Scholars say there is no limit for Nifaas and they say the Hadith is weak. Instead, they say that a woman waits until the
blood stops. If it continues and does not stop, then she examines the blood and consults a doctor to ensure that the blood is
not a blood from a wound [See: at-Tayseeraat al-Fiqhiyyah i Sharh ad-Durrar al-Bahiyyah (1/98)]
67
۞ The safest and strongest view is that of the majority. A woman does not pray or fast when experiencing
postnatal bleeding for the forty days. Upon the end of forty days, she makes ghusl and prays/fasts. If the
blood continues to flow after the forty days, then it is considered al-Istihaadah (irregular bleeding) [See:
Mutafarriqaat (no. 64) of Imam al-Albani]

۞ If a woman experiences intermittent bleeding during her Nifaas, then it takes the same ruling as if she
experienced intermittent bleeding while on her menses [See: Mowsoo'ah Ahkaam at-Tahaarah (8/291)]. For
those details, see Slide (no. 43).

Note: An issue that the Scholars discuss is whether or not a pregnant woman can menstruate. There are two
opinions and the strongest view is that if a woman sees her usual menses with its characteristics as it used to appear
before her pregnancy, then its ruling is menstrual blood [See: ash-Sharh al-Mumti’ (1/469) and Misk ul-Khitaam
Sharh Umdatul-Ahkaam (1/253-254)]. This is because the ruling of menstruation returns to the principle that if
menstrual blood appears, then its ruling is present and if it is absent, then its ruling is absent.

68
Brown and Yellow Discharge

69
 Brown and Yellow Discharge
۞ Women experience brown and yellow discharges before, during, or after their menstrual cycle. These discharges have
specific rulings

۞ The Scholars have declared a consensus that brown and yellow discharge that flows during the duration of a woman’s
menses is considered menstruation [See: al-Muhalla (1/383) of Ibn Hazm and Bidayah al-Mujtahid (1/54) of Ibn Rushd]

The proof for this is the narration from Umm 'Atiyyah (may Allah be pleased with her) who said: "After we were pure, we
did not consider the yellow or brown discharge to be anything (i.e. of the menses blood)" [Saheeh Abu Dawood (no.
307)]. What is understood from this narration is that they considered brown and yellow discharge before becoming pure as
being from menstruation [See: Nayl al-Awtaar (1/341) of Imam ash-Shawkaani and Tamaam ul-Minnah (pg. 136) of Imam
al-Albani]

This is also proven by the narration mentioned earlier from Umm ‘Alqamah narrated: “Some women used to send pads of
cotton with traces of yellowish discharge to 'Aisha (may Allah be pleased with her) (for the verdict to know
whether they had become clean from menses or not) and 'Aisha (may Allah be pleased with her) would say: "Do
not be hasty until you see al-Qassatul-Baydaa (the white discharge from the womb)” [See: Slide (no. 28)]

70
۞ Likewise, yellow or brown discharge that occurs during the forty days of postpartum bleeding is considered Nifaas
unless this discharge occurs after she sees the signs of purity. In that case, it is not considered postpartum bleeding

۞ As for before or after her menstrual cycle, then brown and yellow discharge have no impact on her purity. Brown and
yellow discharge outside her monthly cycle are not given weight based on the narration of Umm ‘Attiyyah (may Allah
be pleased with her) mentioned earlier.

This is the view of the Hanafiyyah [Badaa'i as-Sanaai' (1/39)], the Maalikiyyah [Mawaahib ul-Jalil (1/536)], the Shafi'iyyah
[al-Majmoo' (2/388)], the Hanaabilah [Kashhaaf al-Qinaa' (1/213)], Ibn Taymiyyah [Majmoo' al-Fataawa (26/220)], Shaikh Bin
Baz [Majmoo' Fataawa Ibn Baaz (10/208)], Ibn 'Uthaymeen [Majmoo' Fataawa wa Rasaa’il (11/270)], and others

71
Questions and Answers

72
 Rulings Pertaining to the Prayer

Question Answer Reference

No, a woman is not allowed to pray when she is

Does a woman pray when she is on her See: Saheeh al-Bukhari (no. 1951) and
menstruating or experiencing postpartum
menses or experiencing postpartum bleeding? al-Ijmaa' (pg. 42) of Ibn ul-Mundhir
bleeding

Does a woman have to make up her missed

No, she does not have to make-up the missed See: al-Bukhari (no. 321), Muslim (no. 335),
prayers after menstruation or postpartum
prayers and others
bleeding?

If a woman starts menstruating when the

In this case, the most correct opinion is that she See: al-Mowsoo’ah at-Tahaarah (7/175) of
time of a prescribed prayer enters, does she
does not have make up this prayer. ad-Dubyaan and al-Muhalla (issue no. 258)
make up this prayer when she becomes pure?

If a woman becomes pure when the time of a In this situation, if a woman is able to make one See: Hashiyah Ibn 'Abideen (1/295),
prescribed prayer has entered, what does she Rak’ah of the prayer whose time is present, then al-Majmoo' (3/66), al-Muhalla (1/395),
do? she does so. Otherwise, she does not have to al-Mughni (1/287)

What is the ruling if a woman menstruates Her prayer is invalid and it does not count, but https://binbaz.org.sa/fatwas/9391/-‫ﻣﻦ‬-‫ﺣﻜﻢ‬
while in prayer? she does not have to make it up ‫اﻟﺼﻼة‬-‫اﺛﻨﺎء‬-‫اﻟﺤﯿﺾ‬-‫اﺗﺎھﺎ‬
73
Rulings Pertaining to the Fasting
Question
Does a woman fast when she is on her
menses or experiencing postpartum
bleeding?
Does a woman have to make up her missed
fasts after menstruation or postpartum
bleeding?
If a woman becomes pure during the middle
of the day in Ramadan, does she have to
hold back from eating and drinking?
If a woman becomes pure before Fajr but
she has not yet taken a shower (ghusl), does
she have to fast that day of Ramadan?
Answer Reference
See: Saheeh al-Bukhari (no. 1951) and
No, a woman is not allowed to fast when she is
al-Majmoo’ (2/383) of Imam
menstruating or experiencing Postpartum bleeding
an-Nawawi
Yes, she must make-up the missed fasts See: Muslim (no. 335), and others
She does not have to hold back from food and drink. See: al-Mowsoo’ah at-Tahaarah (7/194)
She is allowed to eat and drink. of ad-Dubyaan
This is the view of the majority of
In this situation, it is obligatory upon the woman to
Scholars. See: al-Mowsoo’ah at-Tahaarah
fast because the preventative (i.e. menstruation) is
(7/196) of ad-Dubyaan
lifted
74
Rulings Pertaining to Hajj and Umrah
Question
Can a menstruating woman make Tawaf
when she is on her cycle?
Can a menstruating woman make Tawaf
when she is on her cycle if its a necessity?
Can a menstruating woman make Sa’y
when she is on her cycle?
Answer Reference
See: Saheeh al-Bukhari (no. 1951) and
No, a woman is not allowed to make Tawaf while
al-Majmoo (2/383) Subul as-Salaam
menstruating
(1/105), Ahkaam ul-Quraan (1/204)
Yes, a woman is allowed to make Tawaf while
menstruating in the case of necessity. For example, a
woman needs to perform Tawaf Al-Ifadah but she is See: Majmoo' al-Fataawa (26/243) Ibn
menstruating, and she is in a group that cannot wait for Taymiyyah and ash-Sharh al-Mumti'
her to become pure and then perform it. In this case, (1/332), (7/262) of Ibn 'Uthaymeen
some of the Scholars have passed the verdict that she
can perform the Tawaf while in the state of
menstruation due to the necessity
Yes, a woman is allowed to make Sa’y while See: al-Ijmaa' (pg. 56), al-Majmoo'
menstruating according to the consensus of the Scholars (8/79), al-Mughni (3/197)
75
Rulings Pertaining to Recitation of the Qur’an and Remembrance of Allah

Question Answer Reference

See: al-Dhakheerah (1/379) al-Qaraafi, al-Muhalla (1/94),

Can a menstruating woman al-Insaaf (1/249)of al-Mardaawi, Majmoo al-Fataawa
Yes, a woman is allowed to recite the Qur’an
recite the Qu’ran when she is on (26/179) of Ibn Taymiyyah, 'Ilaam al-Muwaqqi'een (3/25)
while menstruating
her cycle? of Ibn al-Qayyim, Tamaam al-Minna (pg. 117) of
al-Albani, and others

There is a difference of opinion among the

Can a menstruating woman or a See: al-Istidhkaar (2/472-473) of Ibn Abdul-Barr,
Scholars. The Majority of the Scholars do not
woman experiencing postpartum Majmoo' al-Fataawa (26/176) of Ibn Taymiyyah, and
permit it whereas others do. The safest view is
bleeding touch the Mushaf? others
to avoid it

See: al-Bukhari (no. 1650) and Muslim (no. 1211),

Yes, a woman is allowed to remember Allah
Can a menstruating woman make al-Majmoo' (1/106) of an-Nawawi, al-Mughni (2/357) of
according to the consensus of Four Schools of
Dhikr (remembrance of Allah)? Ibn Qudaamah, Majmoo' al-Fataawa (26/191) of Ibn
Fiqh
Taymiyyah, and others.

76
Rulings Pertaining to Menstruating Women Entering the Masjid
Question
Can a menstruating woman enter
and stay in the masjid?
Can a menstruating woman enter
the masjid to listen to a lecture?
Can a menstruating woman make
‘Itikaaf while on her menses or
postpartum bleeding?
Answer
The Scholars differed over this. The Majority said
she is not allowed; however, the strongest opinion
is that she is allowed. Similarly, it is allowed for a
woman to pass through a masjid
Yes, she is allowed. Based on the last question, if it
is allowed for her to enter the masjid then it is
allowed for her to enter to benefit from a lecture
provided she is certain no menstrual blood will soil
the masjid
Yes, she is allowed to. Just as she is allowed to enter
the masjid in this state, then she is also allowed to
remain there for ‘Itikaaf
Reference
See: Fath ul-Baari (1/507) of Hafidh Ibn Rajab, Nayl
al-Awtaar (1/285-286), Silsilatul-Huda wan-Nur (no.
83) of Imam al-Albani, al-Mowsoo’ah al-Fiqhiyyah
(7/231) of ad-Dubyaan
See: Silsilatul-Huda wan-Nur (no. 562) of Imam
al-Albani and Fadaa’ih wan-Nasaa'ih (pg. 83) of
Imam al-Waadi’ee
See: al-Muhalla of Ibn Hazm (3/196), al-Mowsoo’ah
at-Tahaarah (7/245) of ad-Dubyaan, Ahkaam
an-Nisaa (2/430)
77
 Rulings Pertaining to Intimacy and Menstruation/Postpartum Bleeding

Question Answer Reference

It is not allowed for a woman to engage in sexual intercourse with her

Can a woman have sexual intercourse See: [2:22], Muslim (no. 302), Tafseer
husband when she is menstruating or experiencing postpartum
with her spouse while she is at-Tabari (4/381), Majmoo’ al-Fataawa of
bleeding according the consensus of the Scholars. In fact, it is a major
menstruating? Ibn Taymiyyah (21/624) and others
sin

It is allowed for a husband to fondle his wife while she is

See: Muslim (no. 302), al-Mughni (1/242)
menstruating as long as there is no sexual intercourse involved. It is
Can a husband fondle his wife while of Ibn Qudaamah, Bidyaah al-Mujtahid
recommended that the wife were waist-wrapper (Izaar). The husband
she is menstruating? (1/56) Ibn Rushd, Fath ul-Baari (1/415) of
can enjoy his wife above the Izaar and below it provided no
Ibn Rajab and others
penetration is involved

It is not allowed for a woman to engage in sexual intercourse with her

Can a woman have sexual intercourse See: al-Awsat (2/342) of Ibn ul-Mundhir,
husband until she takes a ghusl to lift the sexual defilement. This is
with her husband when she becomes al-Mughni (1/245) of Ibn Qudaamah,
the position of the majority of Scholars until some have even declared
pure but has not taken a ghusl yet? Fath ul-Baari (2/8) of Ibn Rajab, and others
a consensus on it

There is a Hadith reported in Abu Dawood (no. 264) that states that if See: Saheeh Sunan Abi Dawood (no. 265),
a husband and wife have intercourse during this time, they must give al-Mowsoo’ah at-Tahaarah (7/422) of
If a husband and wife have sexual
a dinar/half dinar in charity as expiation. Some Scholars ad-Dubyaan, at-Tayseeraat al-Fiqhiyyah i
intercourse while a she is
authenticated it while others weaken it. The most correct opinion is Sharh ad-Durrar al-Bahiyyah (1/94) of
menstruating, is there an expiation?
that they must seek the forgiveness of Allah and repent, but it is only Shaikh Hizaam
recommended to give the expiation
78
Rulings Pertaining to Menstruating Women and Divorce
Question
Can a husband divorce his wife
when she is menstruating?
Does a divorce that occur when a
woman is menstruating count?
Can a woman take pills to delay
her menstrual cycle?
Can a woman have a Khul’ when
she is menstruating?
Answer Reference
No, it is not allowed for him to divore her when she
See: Saheeh al-Bukhari (no. 525) and Muslim (no.
is menstruating. He has to wait for her to become
1471)
purified before divorcing her
Even though divorcing a woman when she is Jami' al-Uloom wal-Hikam (1/196) of Ibn Rajab and
menstruating is not allowed and against the Sunnah, al-Ishraaf (5/187) of Ibn ul-Mundhir.
it still counts according to the majority of Scholars
Yes, it is permissible for her take pills to delay her
Kashhaaf al-Qinaa' (1/218), Majmoo' Fataawa (17/61)
menstrual cycle for a need provided that there is no
Ibn Baz, Majmoo’ Fataawa wa Rasaa'il (22/394) of
harm to her body, and that she consults a reliable
Ibn 'Uthaymeen
doctor beforehand
Yes, she is allowed to according to the majority of
See: al-Mowsoo'ah al-Fiqhiyyah (8/326)
the Scholars
79
Miscellaneous Rulings
Question
What is the ruling on a woman
cooking, cleaning, working etc.
when she is menstruating?
Is it recommended for a woman
to wear specific clothing when she
is menstruating?
If a woman becomes purified
during school or work and she is
not able to make ghusl, what does
she do if the prayer time enters?
Answer Reference
All of this is permissible according to the consensus of the See: al-Majmoo’ (2/543) of Imam
Scholars. A woman is not prevented from any daily activities an-Nawawi
while menstruating nor is she considered impure
See: al-Bukhari (no. 298), Fath ul-Baari
It is recommended for a woman to have specific clothing that
(1/474), Sharh Saheeh al-Bukhari (2/68)
she wears when she is menstruating
of Shaikh Ibn ‘Uthaymeen
She should delay the ghusl until she gets home and then prays.
I asked Shaikh Abdullah al-Khawlaani
If she fears that the prayer time will exit before she can make
(may Allah preserve him) this question
it home to shower and pray, then she makes Tayammum and
and he gave this answer via Whatsapp
prays. Then she makes ghusl when she arrives at home. She
on Feb 6, 2020
does not have to repeat the prayer again
80
۞ Note: All the above-mentioned rulings for the menstruating woman apply to the woman who is experiencing
postpartum bleeding according to the consensus of the Scholars[See: al-Mughni (1/254), Fath ul-Baari (1/546),
ad-Daraari al-Mudiyyah (1/70), and others]

As for the Mustahaadah (the one experiencing irregular bleeding), then the above-mentioned rulings do not apply to her
according to the consensus of the Scholars [al-Awsat (2/345) of Ibn ul-Mundhir, Sharh Saheeh Muslim (2/17) of Imam
an-Nawawi, Majmoo’ al-Fataawa (26/234) of Shaikh ul-Islaam Ibn Taymiyyah, ‘Ilaam al-Muwaqqi’een (3/21) of Ibn
al-Qayyim, and others]

She is allowed to pray, fast, having sexual relations with her husband etc. [For more see: A Summary of Jurisprudence by
Shaikh Salih al-Fawzaan (may Allah preserve him)]

However, there is one very important ruling pertaining to a woman experiencing irregular bleeding. According to the
Hadith of Hamnah bint Jash (may Allah be pleased with her) [See: Slide (no. 34)], a woman must purify herself before
every prayer when the time for the prayer enters. She can do this by either:

1. Making wudu. This is clearly mentioned in the Hadith of Hamnah

2. Making ghusl if a woman has the ability and strength to do this for every prayer. If not, then she simply has to
make wudu and that suffices

81
How a Woman Purifies Herself After
Menstruation and Postpartum
Bleeding

82
 How a Woman Purifies Herself After Menstruation and Postpartum Bleeding

۞ When a woman completes her menstrual cycle or the postpartum bleeding stops, it is time for her to cleanse herself by
performing ghusl (a ritual shower). She must do so before she can do the various acts of worship

۞ The Scholars have all agreed that it is obligatory upon a woman to perform ghusl at the end of her cycle [See: al-Awsat (1/225)
of Ibn ul-Mundhir, al-Majmoo’ (2/148) of an-Nawawi, and others]

۞ The description of the ghusl for menstruation has been narrated by 'A'isha (may Allah be pleased with her) who said: “Asma
(daughter of Shakal) asked the Messenger of Allah (‫ )ﷺ‬about washing after menstruation. He said: Everyone
amongst you should use water (mixed with the leaves of) the lote-tree and cleanse herself well, and then pour
water on her head and rub it vigorously till it reaches the roots of the hair. Then she should pour water on it.
Afterwards she should take a piece of cotton smeared with musk and cleanse herself with it. Asma' said: How
should she cleanse herself with the help of that? Upon this he (the Messenger of Allah) (‫ )ﷺ‬observed: Praise be to
Allah, she should cleanse herself. 'A'isha said in a subdued tone that she should apply it to the trace of blood. She
(Asma) then further asked about bathing after sexual intercourse. He (the Prophet) said: She should take water and
cleanse herself well or complete the ablution and then (pour water) on her head and rub it till it reaches the roots
of the hair (of her) head and then pour water on her. 'A'isha said: How good are the women of Ansar (helpers) that
their shyness does not prevent them from learning the Religion" [al-Bukhari (no. 7353) and Muslim (no. 332)]
83
۞ If a woman does not have musk to use to clean her private parts, then she can use any perfume/good fragrance in its place [See:
Sharh Saheeh Muslim (4/13) of Imam an-Nawawi and Sharh Saheeh Muslim of Ibn ‘Uthaymeen (Tape no. 8)—Side A]

۞ It is not obligatory upon the menstruating woman to undo her hair once she is ready to do ghusl unless her hair is so closely
plaited to the degree that it will prevent water from reaching beneath it

Umm Salamah (may Allah be pleased with her) asked the Prophet (‫)ﷺ‬: "I am a woman who has closely plaited hair on my
head; should I undo it for taking a bath, because of sexual intercourse (or due to Haid as in one narration)? He (‫ )ﷺ‬said:
‘Pour water over yourself, and you shall be purified” [Muslim (no. 643)]

۞ Alongside cleansing her body, a woman should clean her clothes from menstrual blood. Menstrual blood is considered impure
in the Legislation

Asma bint Abi Bakr (may Allah be pleased with her) reported that the Prophet (‫ )ﷺ‬said: “If menstrual blood falls on a woman’s
garment, she should scrape it off (i.e. the blood traces), wash it off (at the location of the blood spots), then sprinkle the
whole garment with water. She may then pray in it” [Agreed Upon]

‘Aisha (may Allah be pleased with her) reported: “Whenever anyone of us got her menses, she, on becoming clean, used to take
hold of the blood spot and rub the blood off her garment, and pour water over it and wash that portion thoroughly and
sprinkle water over the rest of the garment. After that she would pray in (with) it” [al-Bukhari (no. 308)]

84
۞ A woman can use something fragrant to help remove the blood and improve the scent as the Prophet (‫ )ﷺ‬told
Umm Qays, the daughter of Mihsan: “Erase it off with a piece of wood and then wash it away with water and
the leaves of the lote-tree” [Saheeh Sunan Abi Dawood (no. 363)]

In our times, a woman may use soap/detergent and water [See: Sharh Sunan Abi Dawood (Tape no. 55) of Shaikh
Abdul-Muhsin al-‘Abbaad (may Allah preserve him)]

۞ If some blood stains remain on the garment after washing it, then a woman does not have to worry. This is due to the
Hadith from Abu Hurairah (may Allah be pleased with him) that Khawlah, the daughter of Yasar came to the Prophet
(‫ )ﷺ‬and said: “O Messenger of Allah, I have only one clothe and I menstruate in it, what should I do ? He
said: When you are purified, wash it and pray in it. She asked: If the blood is not removed, (then what)? He
said: It is enough for you to wash the blood, its traces will not do any harm to you” [Saheeh Sunan Abi Dawood
(no. 365)]

85
A Summary of the Rulings of
Menstruation and Postpartum
Bleeding

86
 A Summary of the Issues of Menstruation and Postpartum Bleeding

۞ To summarize and simplify the information presented above, I have made the following
concept maps for both the rulings pertaining to menstruation and postpartum bleeding

87
Rulings of Menstruation

88
Rulings of Postpartum Bleeding

89
Recommended Reading

90
 Recommended Reading

۞ For more information in English on the rules and regulations of menstruation and
postpartum bleeding, then see the following works from the Scholars:

1. Natural Blood of Women by Shaikh Muhammad bin Salih al-'Uthaymeen. Second Edition.
Translated Dr. Saleh-As. Saleh. Daar Al-Bukhari
2. A Summary of Islamic Jurisprudence by Shaikh Salih al-Fawzaan (1/75-87). al-Maiman
Publishing House. 2005
Both of these works are readily available in print and on online in PDF form

91
References

92
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The Hadith translations in this presentation were taken largely from https://sunnah.com

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Your First Period. (n.d.). Retrieved November 25, 2020, from https://www.acog.org/womens-health/faqs/your-first-period 98
 We end with the Praise of Allah
And may Peace and Blessings be upon our Prophet Muhammad, his
Companions, and followers until the Last Day

۞ ۞ ۞

99
 Table of Contents
Introduction to the Topic 4

The Rulings Pertaining to Menstrual Blood ( ُ‫)اﻟﺤَ ﯿْﺾ‬ 13

The Rulings Pertaining to Irregular Bleeding (ُ‫ﺿﺔ‬

َ ‫ﺳﺘِﺤَ ﺎ‬
ْ ‫)اﻻ‬
ِ 57

The Rulings Pertaining to Postpartum bleeding ( ُ‫)اﻟﻨﱢﻔﺎس‬ 65

Brown and Yellow Discharge 70

Questions and Answers 73

How a Woman Purifies Herself After Menstruation and Postpartum Bleeding 83

A Summary of the Rulings of Menstruation and Postpartum Bleeding 87

Recommended Reading 91

References 93
100