Abu Faaris As-Sumalee
11th August 2006, 01:06 AM
From the treatise of Shaykh salih al-Fawzan based on Ar-Rawdul-murbi fi sharh zadul-mustaqni
Bismilahi ar-rahminir-rahim
Menstruation is the flow of a type of natural blood from the womb at specific times. the blood is habitually discharged every month for six or seven days, and the period can be more or less than that. In other words , a womans monthly period can be longer or shorter depending on the different nature of each woman predetermined by Allah.
RULINGS STATED IN THE NOBLE QURAN AND SUNNAH CONCERNING MENSTRUATION
It is prohibited for a menstruating women either to perform prayer or observe fasting, as the prophet (saw) said to fatimah bint abu hubaysh:
"Give up prayer when your menstrual period begins"1
Thus, the prayer and fasting of mensturating women are deemed invalid,as the prophet(saw) has prohibited that 2, and the prophets prohibition means it is invalid to perform what he has prohibited. therefore, a woman who performs such acts of worship in that state of impurity is considerd to be disobedient to allah and his messenger(saw)
When the menstrual period is over, a woman has to make up for the missed days of fasting according to the juristic consensus, with out making up for the prayers that she has missed. A'ishah (ra) said:
"When we menstruated during the life of Allah's menssenger(saw),we used to be commanded (by Allah's Messenger) to make up for the missed days of fasting, but we were not orderd to make up for the missed days of prayer, but we were not ordered to make up for the missed prayers" (bukhari and muslim) 3
It is impermissible for a menstuating women to make tawaf (going round the ka'bah), to recite the noble quran, or to stay in a mosque, in addition, it is prohibited for her husband to have sexual intercourse with her until her period is over and she takes a ritual bath. Allah, exalted be he, says:
"And they ask you about menstruation. Say, it is harm, so keep away from wives during menstuation. And do not approach them until they are pure. And when they have purified themselves, then come to them from wher Allah has ordained for you..."Quan:AL-Baqarah:222
The phrase "...keep away from wives during menstruation" means not to have sexual intercourse with them within that period. the prophet(saw) also said:
"You can do everything (with your wives during mensturation) exept sexual intercourse."4
It is permissible for the husband of menstruating woman to enjoy her by kissing , touching and the like, except for having sexual intercourse with her.
It is impermissible for the husband of a menstruating woman to divorce her before her menstrual period is over, as Allah says:
"]"O prophet, when you (muslims) divorce women, divorce them at (the comencement of ) their waiting period..." [/B]AT-Talaq :1
That is , when they become pure ?(from mestruation , sexual intercourse, etc.) Also , the prophet (saw) ordered a man who had divorced his wife during her menstrual period to take her back and to divorce her( if he realy wanted to)when her period was over.
Once the menstural blood stops discharging, a women becomes pure and her menstrual period is deemed over. She must then take a ritual bath, after which she is allowed to do whatever act of worship which wer prohibited for her during menstuation. After blood stops discharging, a women becomes pure and her menstrual period is deemed over. She must then take a ritual bath, after which she is allowed to do whatever acts of worship which were prohibited for her during menstruation. After blood stops discharging , a woman does not have to be concerend about any secretion or yellowish discharge, as indicated in the hadith narrated on the authority of umm 'Atiyyah (may Allah be pleased with her) who said: "We never considered yellowish dischaarge as a thing of importance ( as menstruation)"this hadith is related by al-bukhari and other compilers fo hadith 5, and it is deemed a marfu (traceable) hadith, for the prophet(saw) has approved of its content.
N.B
If the discharge of a womean in a state of menstruation or postnatal bleeding stops before sunset, it is obligatory for her to perform both the dhuhur and the 'asr prayers of the same day, and if the discharge stops before fajr , it is obligatory for her to perform both the maghrib and the isha prays of the same night. This is because the time of prayer for the latter is a permisible time of prayer for the latter is a permissivle time of prayer for the former in case of a legal excuse. Shaykhl-islam ibn taymiyah (ra) said
" so, the majority of scholars, such as malik, ash-shafi , and ahmad view that if a menstruating womans discharge stops at the end of daytime, it is obligatory for her to combine performing both dhuhur and asr prayers of the same day, and if the discharge stops at the end of the night , it is obligatory for her to combine performing both the maghrib and isha prayers of the same night. This is because there is a legal common specified time for every two successive prayers to be combined due to a legal excuse. to clarify, if a womans discharge stops at the end of the day , it is obligatory for her to perform the dhuhur prayer before the asr prayer for it is still a permissible time to perform the dhuhur prayer , i.e she is still at the specified period of the dhuhur prayer. Likewise, if that was at the end of the night , it is obligatory for her to perform the maghrib and the isha prayers, as she is still at the specified time of maghrib prayer. This ruling was nararated on the authority of Abdur-Rahman, Abu Hurayrah and ibn Abbas 6
If a woman starts discharging before she can perform an obligatory prayer at its specific time, the preponderant opinion is that she is not required to make up for such a prayer after her discharge stops. In this respect, Shaykhul-islam ibn taymiah (ra) said
"The opinion of the hanafi and maliki schools is the most cogent, as they maintain that a woman is not required to make up for such a missed prayer after her discharge stops. this is because making up for such a prayer necessitates a new legal command, and there is none in this case. Her delay of prayer is based on a legal excuse, so she is not to blame, as the delay is not of of neligence. If a muslim oversleeps or forgets to perform a prayer at its due time, though it is not out of negligence, the time of prayer starts for him when he gets up or remembers, and thus his prayer is not considered a way of making up for a missed one ."7
---------------------------------
1 Bukhari (331) [1/84] and muslim (751) [2/251]
2 Bukhari (304) [1/526]
3 Bukhari (321) [1/546] and muslim (761) [2/251]
4 muslim (692) [2/202], Ahmad (12339) [2/251] +more
5 Bukhari (326) [1/552], An-nasai (366) [1/204]
6 ibn Taymiahs majmu ul-fatawa [22/76]
7 ibn Taymiahs majmu ul-fatawa [23/335]
Part 2 coming soon bi ithnillah
Bismilahi ar-rahminir-rahim
Menstruation is the flow of a type of natural blood from the womb at specific times. the blood is habitually discharged every month for six or seven days, and the period can be more or less than that. In other words , a womans monthly period can be longer or shorter depending on the different nature of each woman predetermined by Allah.
RULINGS STATED IN THE NOBLE QURAN AND SUNNAH CONCERNING MENSTRUATION
It is prohibited for a menstruating women either to perform prayer or observe fasting, as the prophet (saw) said to fatimah bint abu hubaysh:
"Give up prayer when your menstrual period begins"1
Thus, the prayer and fasting of mensturating women are deemed invalid,as the prophet(saw) has prohibited that 2, and the prophets prohibition means it is invalid to perform what he has prohibited. therefore, a woman who performs such acts of worship in that state of impurity is considerd to be disobedient to allah and his messenger(saw)
When the menstrual period is over, a woman has to make up for the missed days of fasting according to the juristic consensus, with out making up for the prayers that she has missed. A'ishah (ra) said:
"When we menstruated during the life of Allah's menssenger(saw),we used to be commanded (by Allah's Messenger) to make up for the missed days of fasting, but we were not orderd to make up for the missed days of prayer, but we were not ordered to make up for the missed prayers" (bukhari and muslim) 3
It is impermissible for a menstuating women to make tawaf (going round the ka'bah), to recite the noble quran, or to stay in a mosque, in addition, it is prohibited for her husband to have sexual intercourse with her until her period is over and she takes a ritual bath. Allah, exalted be he, says:
"And they ask you about menstruation. Say, it is harm, so keep away from wives during menstuation. And do not approach them until they are pure. And when they have purified themselves, then come to them from wher Allah has ordained for you..."Quan:AL-Baqarah:222
The phrase "...keep away from wives during menstruation" means not to have sexual intercourse with them within that period. the prophet(saw) also said:
"You can do everything (with your wives during mensturation) exept sexual intercourse."4
It is permissible for the husband of menstruating woman to enjoy her by kissing , touching and the like, except for having sexual intercourse with her.
It is impermissible for the husband of a menstruating woman to divorce her before her menstrual period is over, as Allah says:
"]"O prophet, when you (muslims) divorce women, divorce them at (the comencement of ) their waiting period..." [/B]AT-Talaq :1
That is , when they become pure ?(from mestruation , sexual intercourse, etc.) Also , the prophet (saw) ordered a man who had divorced his wife during her menstrual period to take her back and to divorce her( if he realy wanted to)when her period was over.
Once the menstural blood stops discharging, a women becomes pure and her menstrual period is deemed over. She must then take a ritual bath, after which she is allowed to do whatever act of worship which wer prohibited for her during menstuation. After blood stops discharging, a women becomes pure and her menstrual period is deemed over. She must then take a ritual bath, after which she is allowed to do whatever acts of worship which were prohibited for her during menstruation. After blood stops discharging , a woman does not have to be concerend about any secretion or yellowish discharge, as indicated in the hadith narrated on the authority of umm 'Atiyyah (may Allah be pleased with her) who said: "We never considered yellowish dischaarge as a thing of importance ( as menstruation)"this hadith is related by al-bukhari and other compilers fo hadith 5, and it is deemed a marfu (traceable) hadith, for the prophet(saw) has approved of its content.
N.B
If the discharge of a womean in a state of menstruation or postnatal bleeding stops before sunset, it is obligatory for her to perform both the dhuhur and the 'asr prayers of the same day, and if the discharge stops before fajr , it is obligatory for her to perform both the maghrib and the isha prays of the same night. This is because the time of prayer for the latter is a permisible time of prayer for the latter is a permissivle time of prayer for the former in case of a legal excuse. Shaykhl-islam ibn taymiyah (ra) said
" so, the majority of scholars, such as malik, ash-shafi , and ahmad view that if a menstruating womans discharge stops at the end of daytime, it is obligatory for her to combine performing both dhuhur and asr prayers of the same day, and if the discharge stops at the end of the night , it is obligatory for her to combine performing both the maghrib and isha prayers of the same night. This is because there is a legal common specified time for every two successive prayers to be combined due to a legal excuse. to clarify, if a womans discharge stops at the end of the day , it is obligatory for her to perform the dhuhur prayer before the asr prayer for it is still a permissible time to perform the dhuhur prayer , i.e she is still at the specified period of the dhuhur prayer. Likewise, if that was at the end of the night , it is obligatory for her to perform the maghrib and the isha prayers, as she is still at the specified time of maghrib prayer. This ruling was nararated on the authority of Abdur-Rahman, Abu Hurayrah and ibn Abbas 6
If a woman starts discharging before she can perform an obligatory prayer at its specific time, the preponderant opinion is that she is not required to make up for such a prayer after her discharge stops. In this respect, Shaykhul-islam ibn taymiah (ra) said
"The opinion of the hanafi and maliki schools is the most cogent, as they maintain that a woman is not required to make up for such a missed prayer after her discharge stops. this is because making up for such a prayer necessitates a new legal command, and there is none in this case. Her delay of prayer is based on a legal excuse, so she is not to blame, as the delay is not of of neligence. If a muslim oversleeps or forgets to perform a prayer at its due time, though it is not out of negligence, the time of prayer starts for him when he gets up or remembers, and thus his prayer is not considered a way of making up for a missed one ."7
---------------------------------
1 Bukhari (331) [1/84] and muslim (751) [2/251]
2 Bukhari (304) [1/526]
3 Bukhari (321) [1/546] and muslim (761) [2/251]
4 muslim (692) [2/202], Ahmad (12339) [2/251] +more
5 Bukhari (326) [1/552], An-nasai (366) [1/204]
6 ibn Taymiahs majmu ul-fatawa [22/76]
7 ibn Taymiahs majmu ul-fatawa [23/335]
Part 2 coming soon bi ithnillah