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Posted from: Fasting – 15 Women Issues FAQ – Dr. Saleh as Saleh
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Sixth : Menses & Legal Sexual Intercourse
It is prohibited for a husband to have sexual intercourse with his menstruating wife, and it is not allowed for her to make it possible for him. Allah (Azza wa Jal) says:
{ويسألونك عن المحيض قُل هُوَ أذًى فاعتَزِلُوا النِّساءَ في المَحيض ولا تقربوهُنَّ حتى يطْهُرن }
[Surah Al-Baqarah 2:222]
“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 been purified (from menses and have taken a bath).” (Qur’an 2: 222).
Menses here refers to the period of menstruation and the private part of the woman is the prohibited place. The Prophet (صلى الله عليه وآله وسلم) said: “Do everything except sexual intercourse.” [40]
All Muslims had Ijmaa’ prohibiting sexual intercourse with a menstruating woman. It is not permissible for anyone who believes in Allah and in the Day of Judgment to practice this act. Anyone who does this then he had disobeyed Allah and His Messenger and followed a path other than the believers path [41].
It is related that Imam Ash-Shaafiee’ had said:
“Anyone who does such an act then he had committed a Great Sin“.
Other scholars of the same school said:
“Anyone who sees it permissible to have sexual intercourse with a menstruating woman then a decree of his Kufr (rejection of Faith) should be made.”
In order to break the intensity of sexual desire, it is permissible (and praise is due to Allah) to kiss, hug and fondle a menstruating woman in places other than her private parts. It is important, however, that the husband does not approach the area between the knees and the navel without laying a cover sheet as ‘Aisha ( رضي الله عنها) explained:
“He (صلى الله عليه وآله وسلم) used to order me to put an Izar (dress worn below the waist) and used to fondle me (during her menses)” [42].
Footnotes:
[40] Saheeh Muslim (English) V 1. P.175, Hadeeth # 592.
[41] Allah (سبحانه و تعالى) warns saying:
{ ومن يُشاققِ الرَّسول من بَعدِ ما تبينَ لهُ الهُدى ويتَّبِعُ غيرَ سبيل المؤمنين نُوَلِّهِ ما تَولَّى ونصلِهِ جَهَنَّم وساءتْ مَصيراً }
– Surah an-Nisa 115
“And whoever contradicts and opposes the Messenger (Muhammad (صلى الله عليه وآله وسلم)) after the Right Path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell;–what an evil destination.” (Qur’an 4: 115)
[42] Saheeh Al-Bukhari (Arabic-English): V. 1, P.180, Hadeeth # 298.
Posted from : [eBook] Natural Blood of Women – Shaykh Uthaymeen – Dr Saleh As-Saleh
Nifass: is the bleeding due to delivery by a pregnant woman. It may occur with delivery, after delivery (post-natal) or before delivery (by two or three days coupled to contractions).
Shayekh Al-Islam Ibn Taymeeyah said: “The blood seen when the woman starts her contractions is Nifass and it is not limited to two or three days. These contractions are followed by delivery or otherwise the released blood is not Nifass”.
The scholars differed as to whether there is a limit on its duration. Shayekul Islam Ibn Taymeeyah said: “Nifass has no limit on the duration of its shorter or longer periods. Assuming that a woman sees a flowing of blood for more than forty, sixty, or seventy days and then the blood flow stops. This kind of bleeding is Nifass. Suppose, however, that the bleeding continues, then a limit of forty days is set as Nifass because this period is the common period encountered by most women”.
Read More “Nifass (Post Natal Bleeding) and Its Rulings – Shaykh ibn Uthaymeen | Dr Saleh as-Saleh”
Translated by Abu Abdullah Naasir Hussain حفظه الله Source: http://www.binbaz.org.sa/node/16921
Video Courtesy: Bilal Nahim
Question:
Is a woman that is menstruating or in her post-partum period allowed to touch the mus-haf or read from it? Also, is the menstruating woman allowed to enter the masjid in order to gain religious knowledge?
Shaykh Abdulazeez bin Abdullah bin Baaz:
The menstruating woman is not allowed to sit in the masjid nor touch the mus-haf until she has become purified. However, if a need for her to touch it arose, such as in order to revise a verse (of the Qur’an) or something like that, there is no problem to do so by wearing gloves or by using some other barrier.
As for touching it without some sort of barrier, then no, she should not do that. This is because her impurity is major, like the one who is impure due to sexual relations (junub). The one who is ‘junub’ does not read or touch the mus-haf. As for the menstruating woman, she may recite [the Qur’an] during the whole period. So can the one in her post-partum period, according to the correct Opinion. She can read from her memory without touching the mus-haf unless she has to in order to revise a verse in which case it is alright if she touches it using a barrier.
It is unlawful for a menstruating woman to perform all types of fasting: obligatory or optional.
It is, however, obligatory to make up for the missed obligatory days of fasting as explained by ‘Aisha (رضي الله عنها):
“We passed through this (period of menstruation), and we were ordered to complete (i.e., compensate) the fasts but we were not ordered to complete the prayers” (agreed upon Hadeeth) [34].
If the woman encounters menses while fasting then her fasting is negated even if her blood flow occurs a moment before sunset. If this day is one of the prescribed days of fasting then she must make up for this day once she becomes clean. If on her day of fasting she feels she is about to have her menses but no blood flow actually occurs till after sunset, then her fasting is complete and is not negated in accordance with the right opinion about this matter.
The second question of Fatwa no. 6495
Q: What is the ruling on the blood that comes out of a woman outside the menstrual or post-partum period? Should she make up later for the days in which she experiences such blood during the daytime of Ramadan?
A: All praise be to Allah Alone, and peace and blessings be upon the Messenger of Allah, his family and Companions.
If the blood referred to above comes out of her during the daytime in Ramadan and it is not menstrual blood or postpartum blood, she is obliged to observe Sawm (Fasting) and Salah (Prayer).
She must not stop observing Sawm or Salah, and she does not need to make up later for the days in which she observed Sawm and Salah while having Istihadah (abnormal vaginal bleeding outside the menstrual or post-partum period).
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Permanent Committee for Scholarly Research and Ifta’
Source: Fatwas of the Permanent Committee
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FIRST: There is no associated harm on the woman. Because Allah (subhana wa ta’aala) said:
( { ولا تُلقُوا بأيديكُم إلى التَّهلُكَة } (البقرة، 195
“And do not throw yourselves in destruction” (Qur’an 2: 195).
( { ولا تَقتُلوا أنفُسَكُم إنَّ الله آانَ بكم رحيماً } (النِّساء، 29
“And do not kill yourselves surely Allah is Most Merciful to you” (Qur’an 4: 29)
SECOND: If its use affects the husband in one way or another, then his permission should be first sought. For example, if a woman is going through her Idda and the husband is obligated to spend upon her, then she is not allowed to prolong her Idda (by using Haid inhibitors) in order that she can receive more of his spending. She should request his permission. Similarly it is not permissible to use such inhibitors without the husband’s approval if it is known that the inhibitors will prevent her becoming pregnant. It is better not to use these inhibitors except under the above conditions and when there is a real need for that, because leaving the matter as natural as possible is better for the balance of health and safety of the woman.
Chapter Five – ISTIHADAH
ISTIHADAH is the vaginal bleeding of a woman such that it may not stop or it may stop but for a short period of time (a day or two in each month).
1) Bleeding that does not stop: ‘Aisha (radyAllaahu ‘anha) related that: “Fatimah bint Abi Hubaish said to the Prophet (صلى الله عليه و سلم): “I do not become clean (i.e., bleeding is not ending) and in one narration “I got persistent bleeding (in between the periods) and I do not become clean” [49].
2) Bleeding that stops for a short period of time: Humnah bint Jahsh came to the Prophet (صلى الله عليه و سلم) and said: “My menstruation was great in quantity and severe“[50].
ONE: The woman has a known period of normal cycles of menses prior to Istihadah. The woman in this case refers to her previously known period of menses and during this period she applies all the rules regarding Salat, Fasting etc. Bleeding in days other than this reference period is considered as Istihadah with all associated rules being applicable.
Read More “Rulings on Istihadah (Bleeding other than Menstruation) – Shaykh Ibn Uthaymeen”
Case: During Menses, it is not unlawful to celebrate Allah’s Praises (Saying Takbeer, Tasbeeh, and Tahmeed),[29] saying Bismillah before acting upon something (eating, drinking, etc..), reading Hadeeth, Islamic discussions, invocation upon Allah (Dua’), and listening to the recitation of Qur’an.
It has been confirmed by ‘Aisha (radhi Allaahu anha) that the Prophet (صلى الله عليه و سلم) used to: “lean on my lap and recite Qur’an while I was in menses” (Al-Bukhari and Muslim).[30]
Also Umm ‘Atiyya reported that she heard the Prophet (صلى الله عليه و سلم) saying: “The Unmarried young virgins and the mature girl who stay often screened or the young unmarried virgins who often stayscreened and the menstruating women should come out and participate in the good deeds as well as the religious gathering of the faithful believers but the menstruating women should keep away from the Musalla (praying place).” [31]
Case: The reciting of the Qur’an by a menstruating woman either via direct looking or silently (in her heart) without the actual uttering by the tongue is permissible.
Read More “Menses and Dhikr of Allaah & Recitation of the Qur’an – Shaykh Ibn Uthaymeen”
Click the below link to read or download PDF
Notes from Bulughul Maraam – Umm ‘Abdillaah Al-Waadi’iyyah – BM-118 128 Menstruation [PDF]
Shaykh Ibn ‘Uthaymeen · Dr. Saleh as-Saleh (rahimahullah) · English
No lesson matches your search.
Natural Blood of Women
By Shaykh Muhammad bin Salih Al-Utheimeen
الدماء الطبيعية للنساء
الشيخ محمد بن صالح العثيمين
Translated & Researched by Dr. Saleh-As Saleh
Published & Distributed by Daar Al-Bukhari
Click the below Link to read the Book in PDF Format
Natural Blood of Women – Shaykh Uthaymeen – Dr Saleh As-Saleh [PDF]
Table of Contents:
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Sahih Muslim · Book 3 of 56
كتاب الحيض
Touching a menstruating woman above the izar (waist wrapper)
باب مُبَاشَرَةِ الْحَائِضِ فَوْقَ الإِزَارِ
293a. ‘A’isha reported: When anyone amongst us (amongst the wives of the Holy Prophet) menstruated, the Messenger of Allah ﷺ asked her to tie a waist-wrapper over her (body) and then embraced her.
293b. ‘A’isha reported: When anyone amongst us was menstruating the Messenger of Allah ﷺ asked her to tie waist-wrapper daring the time when the menstrual blood profusely flowed and then embraced her; and she (‘A’isha) observed: And who amongst you can have control over his desires as the Messenger of Allah ﷺ had over his desires.
294. Maimuna (the wife of the Holy Prophet) reported: The Messenger of Allah ﷺ contacted and embraced his wives over the waist-wrapper when they were menstruating.
Lying down with a menstruating woman under a single cover
باب الاِضْطِجَاعِ مَعَ الْحَائِضِ فِي لِحَافٍ وَاحِدٍ
295. Kuraibthe freed slave of Ibn Abbas, reported: I heard it from Maimuna, the wife of the Apostle of Allah ﷺ: The Messenger of Allah ﷺ used to lie with me when I menstruated, and there was a cloth between me and him.
296. Umm Salama reported: While I was lying with the Messenger of Allah ﷺ in a bed cover I menstruated, so I slipped away and I took up the clothes (which I wore) in menses. Upon this the Messenger of Allah ﷺ said: Have you menstruated? I said: Yes. He called me and I lay down
It is permissible for a menstruating woman to wash her husband’s head, and comb his hair; her leftovers are pure (tahir); and regarding reclining in her lap and reciting Qur’an
باب جَوَازِ غَسلِ الْحَائِضِ رَأْسَ زَوْجِهَا وَتَرْجِيلِهِ وَطَهَارَةِ سُؤْرِهَا وَالاِتِّكَاءِ فِي حِجْرِهَا وَقِرَاءَةِ الْقُرْآنِ فِيهِ
297a. It is reported from ‘A’isha that she observed: When the Messenger of Allah ﷺ was in I’tikaf, he inclined his head towards me and I combedhis hair, and he did not enter the house but for the natural calls (for relieving himself).
297b. ‘Amra daughter of ‘Abd al-Rahman reported: ‘A’isha, wife of the Apostle of Allah ﷺ observed: When I was (in I’tikaf), I entered the house for the call of nature, and while passing I inquired after the health of the sick (in the. family), and when the Messenger of Allah ﷺ was (in I’tikaf), he put out his head towards me, while he himself was in the mosque, and I combed his hair; and he did not enter the house except for the call of nature so long as he was In I’tikaf; and Ibn Rumh stated: As long as they (the Prophet and his wives) were among the observers of I’tikaf.
297c. ‘A’isha, the wife of the Apostle ﷺ, reported: The Messenger of Allah ﷺ put out from the mosque his head for me as he was in I’tikaf, and I washed it in the state that I was menstruating.
297d. ‘Urwa reported it from ‘A’isha that she observed: The Messenger of Allah ﷺ inclined his head towards me (from the mosque) while I was in my apartment and I combed it in a state of menstruation.
297e. Al-Aswad narrated it from ‘A’isha that she observed: I used to wash the head of the Messenger of Allah ﷺ, while I was in a state of menstruation.
298a. ‘A’isha reported: The Messenger of Allah ﷺ said to me: Get me the mat from the mosque. I said: I am menstruating. Upon this he remarked: Your menstruation is not in your hand.
298b. ‘A’isha reported: The Messenger of Allah ﷺ ordered me that I should get him the mat from the mosque. I said: I am menstruating. He (the Holy Prophet) said: Do get me that, for menstruation is not in your hand.
299. Abu Huraira reported: While the Messenger of Allah ﷺ was in the mosque, he said: O ‘A’isha, get me that garment. She said: I am menstruating. Upon this he remarked: Your menstruation is not in your hand, and she, therefore, got him that.
300. ‘A’isha reported: I would drink when I was menstruating, then I would hand it (the vessel) to the Apostle ﷺ and he would put his mouth where mine had been, and drink, and I would eat flesh from a bone when I was menstruating, then hand it over to the Apostle ﷺ and he would put his mouth where mine had been. Zuhair made no mention of (the Holy Prophet’s) drinking.
301. ‘A’isha reported: The Messenger of Allah ﷺ would recline in my lap when I was menstruating, and recite the Qur’an.
302. Thabit narrated it from Anas: 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 Apostle ﷺ asked The Apostle ﷺ, and Allah, the Exalted revealed:” And they ask you about menstruation; say it is a pollution, so keep away from woman during menstruation” to the end (Qur’an, ii. 222). The Messenger of Allah ﷺ said: Do everything except intercourse. The Jews heard of that and said: This man does not want to leave anything we do without opposing us in it. Usaid b. Hudair and Abbad b. Bishr came and said: Messenger of Allah, the Jews say such and such thing. We should not have, therefore, any contactwith them (as the Jews do). The face of the Messenger of Allah ﷺ underwent such a change that we thought he was angry with them, but when they went out, they happened to receive a gift of milk which was sent to the Apostle of Allah ﷺ. He (the Holy Prophet) called for them and gave them drink, whereby they knew that he was not angry with them.
303a. ‘Ali reported: I was one whose prostatic fluid flowed readily and I was ashamed to ask the Apostle ﷺ about it, because of the position of his daughter. I, therefore, asked Miqdad. b. al-Asad and he inquired of him (the Holy Prophet). He (the Holy Prophet) said: He should wash his male organ and perform ablution.
303b. ‘Ali reported: I felt shy of asking about prostatic fluid from the Apostle ﷺ because of Fatimah. I, therefore, asked al-Miqdad (to ask on my behalf) and he asked. He (the Holy Prophet) said: Ablution is obligatory in such a case.
303c. Ibn ‘Abbas reported it from ‘Ali: We sent al-Miqdad b. al-Aswad to the Messenger of Allah ﷺ to ask him what must be done about prostatic fluid which flows from (the private part of) a person. The Messenger of Allah ﷺ said: Perform ablution and wash your sexual organ.
Washing the face and hands when waking from sleep
باب غَسْلِ الْوَجْهِ وَالْيَدَيْنِ إِذَا اسْتَيْقَظَ مِنَ النَّوْمِ
304. Ibn ‘Abbas reported: The Apostle ﷺ woke up at night; relieved himself, and then washed his face and hands and then again slept.
It is permissible for one who is junub to sleep, but it is recommended for him to perform wudu’, and wash his private parts if he wants to eat, drink, sleep, or have intercourse
باب جَوَازِ نَوْمِ الْجُنُبِ وَاسْتِحْبَابِ الْوُضُوءِ لَهُ وَغَسْلِ الْفَرْجِ إِذَا أَرَادَ أَنْ يَأْكُلَ أَوْ يَشْرَبَ أَوْ يَنَامَ أَوْ يُجَامِعَل
305a. ‘A’isha reported: Whenever the Messenger of Allah ﷺ intended to sleep after having sexual intercourse, he performed ablution as for the prayer before going to sleep.
305b. ‘A’isha reported: Whenever the Messenger of Allah ﷺ had sexual intercourse and intended to eat or sleep, he performed the ablution of prayer.
305c. This hadith has been transmitted by Shu’ba with the same chain of transmitters. Ibn at-Muthanna said in his narration: Al-Hakam narrated to us who heard from Ibrahim narrating that.
306a. Ibn ‘Umar reported: Umar said: Is one amongst us permitted to sleep in a state of impurity (i. e. after having sexual intercourse)? He (the Holy Prophet) said: Yes, after performing ablution.
306b. Ibn ‘Umar said: ‘Umar asked the verdict of the Shari’ah from the Apostle ﷺ thus: Is it permissible for any one of us to sleep in a state of impurity? He (the Holy Prophet said: Yes, he must perform ablution and then sleep and take a bath when he desires.
306c. Ibn Umar reported: Umar b. al-Khattab said to the Messenger of Allah ﷺ, that he became Junbi during the night. The Messenger of Allah ﷺ said to him: Perform ablution, wash your sexual organ and then go to sleep.
307a. ‘Abdullah b. Abu’l-Qais reported: I asked ‘A’isha about the Witr (prayer) of the Messenger of Allah ﷺ and made mention of a hadith, then I said: What did he do after having sexual intercourse? Did he take a bath before going to sleep or did he sleep before taking a bath? She said: He did all these. Some- times he took a bath and then slept, and sometimes he performed ablution only and went to sleep. I (the narrator) said: Praise be to Allah Who has made things easy (for human beings).
307b. This hadith has been transmitted with the same chain of transmitters from Mu’awyia b. Salih by Zuhair b. Harb, ‘Abd al-Rahman b. Mahdi, Harun b. Sa’id al-‘Aili and Ibn Wahb.
308. Abu Sa’id al-Khudri reported: The Messenger of Allah ﷺ said: When anyone amongst you has sexual intercourse with his wife and then he intends to repeat it, he should perform ablution. In the hadith transmitted by Abu Bakr. (the words are):” Between the two (acts) there should be an ablution,” or he (the narrator) said:” Then he intended that it should be repeated.”
309. Anas reported: The Messenger of Allah ﷺ used to have sexual intercourse with his wives with a single bath.
Women are obliged to perform ghusl if they emit fluid
باب وُجُوبِ الْغُسْلِ عَلَى الْمَرْأَةِ بِخُرُوجِ الْمَنِيِّ مِنْهَا
310. Anas b. Malik reported: Umm Sulaim who was the grandmother of Ishaq came to the Messenger of Allah ﷺ in the presence of ‘A’isha and said to him: Messenger of Allah, in case or woman sees what a man sees in dream and she experiences in dream what a man experiences (i. e. experiences orgasm)? Upon this ‘A’isha remarked: O Umm Sulaim, you brought humiliation to women;may your right hand be covered with dust. He (the Holy Prophet) said to ‘A’isha: Let your hand be covered with dust, and (addressing Umm Sulaim) said: Well, O Umm Sulaim, she should take a bath if she sees that (i. e. she experiences orgasm in dream).
311. Anas b. Malik reported that Umm Sulaim narrated it that she asked the Apostle of Allah ﷺ about a woman who sees in a dream what a man sees (sexual dream). The Messenger of Allah ﷺ said: In case a woman sees that, she must take a bath. Umm Sulaim said: I was bashful on account of that and said: Does it happen? Upon this the Apostle of Allah ﷺ said: Yes (it does happen), otherwise how can (a child) resemble her? Man’s discharge (i. e. sperm) is thick and white and the discharge of woman is thin and yellow; so the resemblance comes from the one whose genes prevail or dominate.
312. Anas b. Malik reported: A woman asked the Messenger of Allah ﷺ about a woman who sees in her dream what a man sees in his dream (sexual dream). He (the Holy Prophet) said: If she experiences what a man experiences, she should take a bath.
313a. Umm Salama reported: Umm Sulaim went to the Apostle of Allah ﷺ and said: Apostle of Allah, Allah is not ashamed of the truth. Is bathing necessary for a woman when she has a sexual dream? Upon this the Messenger of Allah ﷺ said: Yes, when she sees the liquid (vaginal secretion). Umm Salama said: Messenger of Allah, does a woman have sexual dream? He (the Holy Prophet) said: Let your hand be covered with dust, in what way does her child resemble her?
313b. This hadith with the same sense (as narrated above) bus been transmitted from Hisham b. ‘Urwa with the same chain of narrators but with this addition that she (Umm Salama) said:” You humiliated the women.
314a. ‘A’isha the wife of the Apostle ﷺ narrated: Umm Sulaim, the mother of Bani Abu Talha, came to the Messenger of Allah ﷺ, and a hadith (like that) narrated by Hisham was narrated but for these words. A’isha said: I expressed disapproval to her, saying: Does a woman see a sexual dream?
314b. It is reported on the authority of ‘A’isha that a woman came to the Messenger of Allah ﷺ and inquired: Should a woman wash herself when she sees a sexual dream and sees (the marks) of liquid? He (the Holy Prophet) said: Yes. ‘A’isha said to her: May your hand be covered with dust and injured. She narrated: The Messenger of Allah ﷺ said: Leave her alone. In what way does the child resemble her but for the fact that when the genes contributed by woman prevail upon those of man, the child resembles the maternal family, and when the genes of man prevail upon those of woman the child resembles the paternal family.
Description of the (fluid) of the man and the woman; the child is created from the water of both of them
باب بَيَانِ صِفَةِ مَنِيِّ الرَّجُلِ وَالْمَرْأَةِ وَأَنَّ الْوَلَدَ مَخْلُوقٌ مِنْ مَائِهِمَا
315a. Thauban, the freed slave of the Messenger of Allah ﷺ, said: While I was standing beside the Messenger of Allah ﷺ one of the rabbis of the Jews came and said: Peace be upon you, O Muhammad. I pushed him backwith a push that he was going to fall. Upon this he said: Why do you push me? I said: Why don’t you say: O Messenger of Allah? The Jew said: We call him by the name by which he was named by his family. The Messenger of Allah ﷺ said: My name is Muhammad with which I was named by my family. The Jew said: I have come to ask you (something). The Messenger of Allah ﷺ said: Should that thing be of any benefit to you, if I tell you that? He (the Jew) said: I will lend my ears to it. The Messenger of Allah ﷺ drew a line with the help of the stick that he had with him and then said: Ask (whatever you like). Thereupon the Jew said: Where would the human beings be on the Daywhen the earth would change into another earth and the heavens too (would change into other heavens)? The Messenger of Allah ﷺ said: They would be in darkness beside the Bridge. He (the Jew) again said: Who amongst people would be the first to cross (this bridge).? He said: They would be the poor amongst the refugees. The Jew said: What would constitute their breakfast when they would enter Paradise? He (the Holy Prophet) replied: A caul of the fish-liver. He (the Jew) said. What would be their food alter this? He (the Holy Prophet) said: A bullockwhich was fed in the different quarters of Paradise would be slaughtered for them. He (the Jew) said: What would be their drink? He (the Holy Prophet) said: They would be given drink from the fountain which is named” Salsabil”. He (the Jew) said: I have come to ask you about a thing which no one amongst the people on the earth knows except an apostle or one or two men besides him. He (the Holy Prophet) said: Would it benefit you if I tell you that? He (the Jew) said: I would lend ears to that. He then said: I have come to ask you about the child. He (the Holy Prophet) said: The reproductive substance of man is white and that of woman (i. e. ovum central portion) yellow, and when they have sexual intercourse and the male’s substance (chromosomes and genes) prevails upon the female’s substance (chromosomes and genes), it is the male child that is created by Allah’s Decree, and when the substance of the female prevails upon the substance contributed by the male, a female child is formed by the Decree of Allah. The Jew said: What you have said is true; verily you are an Apostle. He then returned and went away. The Messenger of Allah ﷺ said: He asked me about such and such things of which I have had no knowledge till Allah gave me that.
315b. This tradition has been narrated by Mu’awyia b. Salim with the same chain of transmitters except for the words: I was sitting beside the Messenger of Allah” and some other minor alterations.
Description of ghusl in the case of janabah (sexual impurity)
باب صِفَةِ غُسْلِ الْجَنَابَةِ
316a. ‘A’isha reported: When Allah’s Messenger ﷺ bathed because of sexual intercourse, he first washed his hands: he then poured water with his right hand on his left hand and washed his private parts. He then performed ablution as is done for prayer’. He then took some water and put his fingers and moved them through the roots of his hair. And when he found that these had been properly mois- tened, then poured three handfuls on his head and then poured water over his body and subsequently washed his feet.
316b. This hadith is narrated by Abu Kuraib. Ibn Numair and others, all on the authority of Hisham with the same chain of transmitters, but in their narration these words are not there:” washed his feet.”
316c. Hisham narrated it from his father, who narrated it on the authority of ‘A’isha that when the Apostle ﷺ took a bath because of sexual inter-course, he first washed the palms of his hands three times, and then the whole hadith was transmitted like that based on the authority of Abu Mu’awyia, but no mention is made of the washing of feet.
316d. ‘Urwa has narrated it on the authority of ‘A’isha that when Allah’s Messenger ﷺ took a bath because of sexual intercourse, he first washed his hands before dipping one of them into the basin, and then performed ablu- tion as is done for prayer.
317a. Ibn ‘Abbas reported it on the authority of Maimuna, his mother’s sister, that she said: I placed water near the Messenger of Allah ﷺ to take a bath because of sexual intercourse. He washed the palms of his bands twice or thrice and then put his hand In the basin and poured water over his private parts and washed them with his left hand. He then struck his hand against the earth and rubbed it with force and then performed ablution for the prayer and then poured three handfuls of water on his head and then washed his whole body after which he moved aside from that place and washed his feet, and then I brought a towel (so that he may wipe his body). but he returned it.
317b. This hadith is narrated by A’mash with the same chain of transmitters, but in the hadith narrated by Yahya b. Yahya and Abu Kuraib there is no mention of:” Pouring of three handfuls of water on the head.” and in the hadith narrated by Waki’ all the features of ablution have been recorded: rinsing (of mouth), snuffing of water (in the nostrils) ; and in the hadith transmitted by Abu Mu’awyia, there is no mention of a towel.
317c. Ibn Abbas narrated It on the authority of Maimuna that the Apostle of Allah ﷺ was given a towel, but he did not rub (his body) with it, but he did like this with water, i. e. he shook it off.
318. ‘A’isha reported: When the Messenger of Allah ﷺ took a bath because of sexual intercourse, he called for a vessel and took a handful of water from it and first (washed) the right side of his head, then left, and then took a handful (of water) and poured it on his head.
The amount of water with which it is recommended to perform ghusl in the case of janabah; a man and woman washing from a single vessel; one of them washing with the left-over water of the other
باب الْقَدْرِ الْمُسْتَحَبِّ مِنَ الْمَاءِ فِي غُسْلِ الْجَنَابَةِ وَغُسْلِ الرَّجُلِ وَالْمَرْأَةِ فِي إِنَاءٍ وَاحِدٍ فِي حَالَةٍ وَاحِدَةٍ وَغُسْلِ أَحَدِهِمَا بِفَضْلِ الآخَرِ
319a. ‘A’isha reported: The Messenger of Allah ﷺ washed himself with water from a vessel (measuring seven to eight seers) because of sexual intercourse.
319b. ‘A’isha reported: The Messenger of Allah ﷺ took a bath from the vessel (which contained seven to eight seers, i. e. fifteen to sixteen pounds) of water And I and he (the Holy Prophet) took a bath from the same vessel. And in the hadith narrated by Sufyan the words are:” from one vessel”. Qutaiba said: Al-Faraq is three Sa’ (a cubic measuring of varying magnitude).
320. Abu Salamab. ‘Abd al-Rahman reported: I along with the foster brother of ‘A’isha went to her and he asked about the bath of the Apostle ﷺ because of sexual intercourse. She called for a vessel equal to a Sa’ and she took a bath. and there was a curtain between us and her. She poured water on her head thrice and he (Abu Salama) said: The wives of the Apostle ﷺ collectedhair on their heads and these lopped up to ears (and did rot go beyond that).
321a. Salama b. Abd al-Rahman narrated it on the authority of A’isha that when the Messenger of Allah ﷺ took a bath, he started from the right hand and poured water over it and washed it, and then poured water on the impurity with the right band and washed it away with the help of the left hand. and after having removed it, he poured water on his head. A’isha said: I and the Messenger of Allah ﷺ took a bath from the same vessel, after sexual intercourse.
321b. Hafsa, daughter of ‘Abd al-Rahman b. Abu Bakr, reported that ‘A’isha narrated to her that she and the Apostle of Allah ﷺ took a bath from the same vessel which contained water equal to three Mudds or thereabout.
321c. ‘A’isha reported: I and the Messenger ﷺ took a bath from the same vessel and our hands alternated into it in the state that we had had sexual intercourse.
321d. ‘A’isha reported: I and the Messenger of Allah ﷺ took a bath from one vessel which was placed between me and him and he would get ahead of me, so that I would say: Spare (some water for) me, spare (some water for) me; and she said that they had had sexual intercourse.
322. Ibn Abbas said: Maimuna (the wife of the Holy Prophet) reported to me that she and the Apostle of Allah ﷺ took a bath from one vessel.
323. Ibn Abbas reported that the Messenger of Allah ﷺ took a bath with the water left over by Maimuna.
324. Zainab bint Umm Salama (the wife of the Holy Prophet) reported that Umm Salama and the Messenger of Allah ﷺ took a bath from the same vessel.
325a. Anas reported that the Messenger of Allah ﷺ took a bath with five Makkuks of water and performed ablution with one Makkuk. Ibn Muthanna has used the words five Makakiyya, and Ibn Mu’adh narrated it from ‘Abdullah b. ‘Abdullah and he made no mention of Ibn Jabr.
325b. Anas said: The Apostle of Allah ﷺ performed ablution with one Mudd and took bath with a Sa’ up to five Mudds.
326a. Safina reported: The Messenger of Allah ﷺ took a bath with one g’ of water because of sexual intercourse and performed ablution with one Mudd.
326b. Safina reported that Abd Bakr, the Companion of the Messenger of Allah ﷺ, observed: The Messenger of Allah ﷺ took a bath with one Sa’ of water and performed ablution with one Mudd (of water) ; and in the hadith narrated by Ibn Hujr the words are: One Mudd sufficed for his (Holy Prophet’s) ablution. And Ibn Hujr said that (his Shaikh) Isma’il was much advanced in age, and it was because of this that he could not fully rely on him for this tradition.
It is recommended to pour water over the head, and elsewhere, three times
باب اسْتِحْبَابِ إِفَاضَةِ الْمَاءِ عَلَى الرَّأْسِ وَغَيْرِهِ ثَلاَثًا
327a. Jubair b. Mut’im reported: The people contended amongst themselves in the presence of the Messenger of Allah ﷺ with regard to bathing. Some of them said: We wash our heads like this and this. Upon this the Messenger ﷺ said: As for me I pour three handfuls of water upon my head.
327b. Jubair b. Mut’im reported it from the Apostle of Allah ﷺ that a mention was made before him about bathing because of sexual intercourse and he said: I pour water over my head thrice.
328. Jabir b. Abdullah reported: A delegation of the Thaqif said to the Apostle of Allah ﷺ: Our land is cold; what about our bathing then? He (the Holy Prophet) said: I pour water thrice over my head.
641. Ibn Salim in his narration reported:” The delegation of the Thaqif said: Messenger of Allah.”
329. Jabir b. ‘Abdullah reported: When the Messenger of Allah ﷺ took a bath because of sexual intercourse, he poured three handfuls of water upon his head. Hasan b. Muhammad said to him (the narrator): My hair is thick. Upon this Jabir observed. I said to him: O son of my brother, the hair of the Messenger of Allah ﷺ was thicker than your hair and these were more fine (than yours).
330a. Umm Salama reported: I said: Messenger of Allah, I am a woman who has closely plaited hair on my head; should I undo it for taking a bath, because of sexual intercourse? He (the Holy Prophet) said: No, it is enough for you to throw three handfuls of water on your head and then pour water over yourself, and you shall be purified.
330b. This hadith has been narrated by Amr al-Naqid, Yazid b. Harun, ‘Abd b. Humaid, Abd al-Razzaq, Thauri, Ayyub b. Musa, with the same chain of transmitters. In hadith narrated by Abd al-Razzaq there is a mention of the menstruation and of the sexual intercourse. The rest of the hadith has been transmitted like that of Ibn ‘Uyaina.
330c. This hadith is narrated by the same chain of transmitters by Ahmad al. Darimi, Zakariya b. ‘Adi, Yazid, i. e. ‘ Ibn Zurai’, Rauh b. al-Qasim, Ayyub b. Musa with the same chain of transmitters, and there is a mention of these words:” Should I undo the plait and wash it, because of sexual intercourse?” and there is no mention of menstruation.
331. ‘Ubaid b. Umair reported: It was conveyed to ‘A’isha that ‘Abdullah b. ‘Amr ordered the women to undo the (plaits) of hair on their heads. She said: How strange it is for Ibn ‘Amr that he orders the women to undo the plaits of their head while taking a bath; why does he not order them to shave their beads? I and the Messenger of Allah ﷺ took bath from one vessel. I did no more than this that I poured three handfuls of water over my head.
It is recommended for the woman who is performing ghusl following menses to apply a piece of cloth scented with musk to the site of the bleeding
باب اسْتِحْبَابِ اسْتِعْمَالِ الْمُغْتَسِلَةِ مِنَ الْحَيْضِ فِرْصَةً مِنْ مِسْكٍ فِي مَوْضِعِ الدَّمِ
332a. ‘A’isha reported: A woman asked the Apostle of Allah ﷺ how to wash herself after menstruation. She mentioned that he taught her how to take bath and then told her to take a piece of cotton with musk and purify herself. She said: How should I purify myself with that? He (the Holy Prophet) said: Praise be to Allah, purify yourself with it, and covered his face, Sufyan b. ‘Uyaina gave a demonstration by covering his face (as the Holy Prophet had done). ‘A’isha reported: I dragged her to my side for I had understood what the Apostle of Allah ﷺ intended and, therefore, said: Apply this cotton with musk to the trace of blood. Ibn ‘Umar in his hadith (has mentioned the words of ‘A’isha thus): Apply it to the marks of blood.
332b. ‘A’isha reported: A woman asked the Apostle of Allah ﷺ how he should wash herself after the menstrual period. He (the Holy Prophet) said: Take a cotton with musk and purity yourself, and the rest of the hadith was narrated like that of Sufyan.
332c. ‘A’isha reported: Asma (daughter of Shakal) asked the Apostle of Allah ﷺ about 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 Apostle of Allah) observed: 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 Holy 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 religion.
332d. This hadith is narrated by ‘Ubaidullah b. Mu’adh with the same chain of transmitters (but for the words) that he (the Holy Prophet) said: Cleanse yourself with it, and he covered (his face on account of shyness).
332e. ‘A’isha reported: Asma’ b. Shakal came to the Messenger of Allah ﷺ and said: Messenger of Allah, how one amongst us should take a bath after the menstruation, and the rest of the hadith is the same and there is no mention of bathing because of sexual intercourse.
The ghusl and the prayer of a woman who is suffering prolonged vaginal bleeding (istihadah)
باب الْمُسْتَحَاضَةِ وَغُسْلِهَا وَصَلاَتِهَا
333a. ‘A’isha reported: Fatimah b. Abu Hubaish came to the Apostle ﷺ and said: I am a woman whose blood keeps flowing (even after the menstruation period). I am never purified; should I, therefore, abandon prayer? He (the Holy Prophet) said: Not at all, for that is only a vein, and is not a menstruation, so when menstruation comes, abandon prayer, and when it ends wash the blood from yourself and then pray.
333b. The hadith narrated by Waki’ and with its chain of narrators has been transmitted on the authority of Hisham b. ‘Urwa, but in the hadith narrated by Qutaiba on the authority of Jarir, the words are:” There came Fatimah b. Abu Hubaish, b. ‘Abd al-Muttalib b. Asad, and she was a woman amongst us,” and in the hadith of Hammid b. Zaid there is an addition of these words:” We abandoned mentioning him.”
334a. ‘A’isha reported: Umm Habiba b. Jahsh thus asked for a verdict from the Messenger of Allah ﷺ: I am a woman whose blood keeps flowing (after the menstrual period). He (the Holy 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 b. Sa’d said: Ibn Shihab made no mention that the Messenger of Allah ﷺ had ordered her to take a bath at the time of every prayer, but she did it of her own accord. And in the tradition transmitted by Ibn Rumh there is no mention of Umm Habiba (and there is mention of the daughter of Jahsh only.)
334b. ‘A’isha, the wife of the Messenger of Allah ﷺ reported: Umm Habiba b. Jahsh who was the sister-in-law of the Messenger of Allah ﷺ and the wife of ‘Abd al-Rahman b. Auf, remained mustahada for seven years, and she, therefore, asked for the verdict of Shari’ah from the Messenger of Allah ﷺ about it The Messenger of Allah ﷺ said: This is not menstruation, but (blood from) a vein: so bathe yourself and offer prayer. ‘A’isha said: She took a bath in the wash-tub placed in the apartment of her sister Zainab b. Jahsh, till the redness of the blood came over the water. Ibn Shihab said: I narrated it to Abu Bakr b. ‘Abd al-Rahman b. al-Harith b. Hisham about it who observed: May Allah have mercy on Hinda! would that she listened to this verdict. By Lord, she wept for not offering prayer.
334c. This hadith has been thus reported by another chain of transmitters: Umm Habiba b. Jahsh came to the Messenger of Allah ﷺ and she had been a mustahada for seven years, and the rest of the hadith was narrated like that of ‘Amr b. al-Harith up to the words:” There came the redness of the blood over water.” and nothing was narrated beyond it.
334d. The hadith has been narrated by ‘A’isha through another chain of transmitters (in these words): I The daughter of jahsh had been mustabida for seven years,” and the rest of the hadith is the same (as mentioned above).
334e. On the authority of ‘A’isha: Umm Habiba asked the Messenger of Allah ﷺ about the blood (which flows beyond the period of menstruation). ‘A’isha said: I saw her wash-tub full of blood. The Messenger of Allah ﷺ said: Remain away (from prayer) equal (to the length of time) that your menses prevented you. After this (after the period of usual courses) bathe yourself and offer prayer.
334f. ‘A’isha, the wife of the Apostle ﷺ, said: Umm Habiba b. Jahsh who was the spouse of Abd al- Rahman b. Auf made a complaint to the Messenger of Allah ﷺ about blood (which flows beyond the menstrual period). He said to her: Remain away (from prayer) equal (to the length of time) that your menstruation holds you back. After this, bathe yourself. And she washed herself before every prayer.
A menstruating woman is obliged to make up missed fasts but not prayers
باب وُجُوبِ قَضَاءِ الصَّوْمِ عَلَى الْحَائِضِ دُونَ الصَّلاَةِ
335a. Mu’adha reported: A woman asked ‘A’isha: Should one amongst us complete prayers abandoned during the period of menses? ‘A’isha said: Are you a Haruriya? When any one of us during the time of the Messenger of Allah ﷺ was in her menses (and abandoned prayer) she was not required to complete them.
335b. It is reported from Mu’adha that she asked ‘A’isha: Should a menstruating woman complete the prayer (abandoned during the menstrual period)? ‘A’isha said: Are you a Hurariya? The wives of the Messenger of Allah ﷺ have had their monthly courses, (but) did he order them to make compensation (for the abandoned prayers)? Muhammad b. Ja’far said: (Compensation) denotes their completion.
335c. Mu’adha said: I asked ‘A’isha: What is the reason that a menstruating woman completes the fasts (that she abandons during her monthly course). but she does not complete the prayers? She (Hadrat ‘A’isha) said: Are you a Haruriya? I said: I am not a Haruriya, but I simply want to inquire. She said: We passed through this (period of menstruation), and we were ordered to complete the fasts, but were not ordered to complete the prayers.
Covering oneself with a garment and the like while performing ghusl
باب تَسَتُّرِ الْمُغْتَسِلِ بِثَوْبٍ وَنَحْوِهِ
336a. Umm Hani b. Abu Talib reported: I went to the Messenger of Allah ﷺ on the day of the conquest (of Mecca) and found him take a bath. while his daughter Fatimah was holding a curtain around him.
336b. Umm Hani b. Abu Talib reported: It was the day of the conquest (of Mecca) that she went to the Messenger of Allah ﷺ and he was staying at a higher part (of that city). The Messenger of Allah ﷺ got up for his bath. Fatimah held a curtain around him (in order to provide him privacy). He then put on his garments and wrapped himself with that and then offered eight rak’ahs of the forenoon prayer.
336c. This hadith is narrated by Sa’id b. Abu Hind with the same chain of transmitters and said: His (the Holy Prophet’s) daughter Fatimah provided him privacy with the help of his cloth, and when he had taken a bath he took it up and wrapped it around him and then stood and offered eight rak’ahs of the forenoon prayer.
337. Maimuna reported: I placed water for the Apostle ﷺ and provided privacy for him, and he took a bath.
338a. ‘Abd al-Rahman, the son of Abu Sa’id al-Khudri, reported from his father: The Messenger of Allah ﷺ said: A man should not see the private parts of another man, and a woman should not see the private parts of another woman, and a man should not lie with another man under one covering, and a woman should not lie with another woman under one covering.
338b. This hadith has been narrated by Ibn Abu Fudaik and Dabbik b. ‘Uthman with the same chain of transmitters and they observed: Private parts of man are the nakedness (which is concealed).
It is permissible to bathe naked when one is alone
باب جَوَازِ الاِغْتِسَالِ عُرْيَانًا فِي الْخَلْوَةِ
339. Amongst the traditions narrated from Muhammad, the Messenger of Allah ﷺ on the authority of Abu Huraira, the one is that Banu Isra’il used to take a bath naked, and they looked at the private parts of one another. Moses (peace be upon him), however, took a bath alone (in privacy) ; and they said (tauntingly): By Allah, nothing prohibits Moses to take a bath along with us, but sacrotal hernia. He (Moses) once went for a bath and placed his clothes on a stone and the stone moved on with his clothes. Moses ran after it saying: 0 stone, my clothes,0 stone, my clothes, and Banu Isra’il had the chance to see the private parts of Moses, and said: By Allah, Moses does not suffer from any ailment. The stone then stopped, till Moses had been seen by them, and he then took hold of his clothes and struck the stone. Abu Huraira said: By Allah, there are the marks of six or seven strokes made by Moses on the stone.
340a. Jabir b. ‘Abdullah reported: When the Ka’ba was constructed the Apostle of Allah ﷺ and Abbas went and lifted stones. Abbas said to the Messenger of Allah ﷺ: Place your lower garment on your shoulder (so that you may protect yourself from the roughness and hardness of stones). He (the Holy Prophet) did this, but fell down upon the ground in a state of unconciousness and his eyes were turned towards the sky. He then stood up and said: My lower garment, my lower garment; and this wrapper was tied around him. In the hadith transmitted by Ibn Rafi’, there is the word:” On his neck” and he did not say:” Upon his shoulder.”
340b. Jabir b. ‘Abdullah reported: The Messenger of Allah ﷺ was carrying along with them (his people) stones for the Ka’ba and there was a waist wrapper around him. His uncle,” Abbas, said to him: 0 son of my brother! if you take off the lower garment and place it on the shoulders underneath the stones, it would be better. He (the Holy Prophet) took it off and placed it on his shoulder and fell down unconscious. He (the narrator) said: Never was he seen naked after that day.
341. Al-Miswar b. Makhrama reported: I was carrying a heavy stone and my lower garment was loose, and it, therefore, slipped off (so soon) that I could not place the stone (on the ground) and carry to its proper place. Upon this the Messenger of Allah ﷺ said: Return to your cloth (lower garment), take it (and tie it around your waist) and do not walk naked.
342. ‘Abdullah b. Ja’far reported: The Messenger of Allah ﷺ one day made me mount behind him and he confided to me something secret which I would not disclose to anybody; and the Messenger of Allah ﷺ liked the concealment provided by a lofty place or cluster of dates (while answering the call of nature), Ibn Asma’ said in his narration: It implied an enclosure of the date-trees.
At the beginning of Islam, intercourse did not necessitate ghusl unless semen was emitted, then that was abrogated and ghusl becomes obligatory for intercourse
باب إِنَّمَا الْمَاءُ مِنَ الْمَاءِ
343a. Sa’id al-Khudri narrated it from his father: I went to Quba’ with the Messenger of Allah ﷺ on Monday till we reached (the habitation) of Banu Salim. The Messenger of Allah ﷺ stood at the door of ‘Itban and called him loudly. So he came out dragging his lower garment. Upon this the Messenger of Allah ﷺ said: We have made this man to make haste ‘Itban said: Messenger of Allah, if a man parts with his wife suddenly without seminal emission, what is he required to do (with regard to bath)? The Messenger of Allah ﷺ said: It is with the seminal emission that bath becomes obligatory.
343b. Abu Sa’id al-Khudri reported: The Apostle of Allah ﷺ observed: Bathing is obligatory in case of seminal emission.
344. Abu al. ‘Ala’ b. al-Shikhkhir said: The Messenger of Allah ﷺ abrogated some of his commands by others, just as the Qur’an abrogates some part with the other.
345. Abu Sa’id al-Khudri reported: The Messenger of Allah ﷺ happened to pass by (the house) of a man amongst the Ansar, and he sent for him. He came out and water was trickling down from his head. Upon this he (the Holy Prophet) said: Perhaps we put you to haste. He said: Yes. Messenger of Allah. He (the Holy Prophet) said: When you made haste or semen is not emitted, bathing is not obligatory for you, but ablution is binding. Ibn Bashshir has narrated it with a minor alteration.
346a. Ubayy Ibn Ka’b reported: I arked the Messenger of Allah ﷺ about a man who has sexual intercourse with his wife, but leaves her before orgasm. Upon this he (the Holy Prophet) said: He should wash the secretion of his wife, and then perform ablution and ofier prayer.
346b. Ubayy ibn Ka’b narrated it from the Messenger of Allah ﷺ that he said: If a person has sexual intercourse with his wife, but does not experience orgasm, he should wash his organ and perform an ablution.
347a. Zaid b. Khalid al-Jubani reported that he askad Uthman b. ‘Affan: What is your opinion about the man who has sexual intercourse with his wife, but does not experience orgasm? Uthman said: He should perform ablution as he does for prayer, and wash his organ. ‘Uthmin also said: I have heard it from the Messenger of Allah ﷺ.
347b. Abu Ayyub reported that he had heard like this from the Messenger of Allah ﷺ.
Abrogation of “water is for water”, and that it is obligatory to perform ghusl when the two circumcised parts meet
باب نَسْخِ " الْمَاءُ مِنَ الْمَاءِ " وَوُجُوبِ الْغُسْلِ بِالْتِقَاءِ الْخِتَانَيْنِ
348a. Abu Huraira reported: The Apostle of Allah ﷺ said: When a man has sexual intercourse, bathing becomes obligatory (both for the male and the female). In the hadith of Matar the words are: Even if there is no orgasm. Zuhair has narrated it with a minor alteration of words.
348b. This hadith is narrated by Qatida with the same chain of transmitters, but with minor alterations. Here instead of the word – (jahada, (ijtahada) has been used, and the words;” Even if there is no orgasm” have been omitted.
349. Abu Musa reported: There cropped up a difference of opinion between a group of Muhajirs (Emigrants and a group of Ansar (Helpers) (and the point of dispute was) that the Ansar said: The bath (because of sexual intercourse) becomes obligatory only-when the semen spurts out or ejaculates. But the Muhajirs said: When a man has sexual intercourse (with the woman), a bath becomes obligatory (no matter whether or not there is seminal emission or ejaculation). Abu Musa said: Well, I satisfy you on this (issue). He (Abu Musa, the narrator) said: I got up (and went) to ‘A’isha and sought her permission and it was granted, and I said to her: O Mother, or Mother of the Faithful, I want to ask you about a matter on which I feel shy. She said: Don’t feel shy of asking me about a thing which you can ask your mother, who gave you birth, for I am too your mother. Upon this I said: What makes a bath obligatory for a person? She replied: You have come across one well informed! The Messenger of Allah ﷺ said: When anyone sits amidst four parts (of the woman) and the circumcised parts touch each other a bath becomes obligatory.
350. ‘A’isha the wife of the Apostle of Allah ﷺ reported. A person asked the Messenger of Allah ﷺ about one who has sexual intercourse with his wife and parts away (without orgasm) whether bathing is obligatory for him. ‘A’isha was sitting by him. The Messenger of Allah ﷺ said: I and she (the Mother of the Faithful) do it and then take a bath.
Performing wudu’ after eating something that has been touched by fire
باب الْوُضُوءِ مِمَّا مَسَّتِ النَّارُ
351. Zaid b Thabit reported: I heard the Messenger of Allah ﷺ say this: Ablution is obligatory (for one who takes anything) touched by fire.
352. ‘Abdullah b. Ibrahim b. Qariz reported that he found Abu Huraira performing ablution in the mosque, who said: I am performing ablution because of having eaten pieces of cheese, for I heard the Messenger of Allah ﷺ say: Perform ablution (after eating anything) touched by fire.
353. ‘Urwa reported on the authority of’A’isha, the wife of the Messenger of Allah ﷺ, saying this: The Messenger of Allah ﷺ said. Perform ablution (after eating) anything touched by fire.
Abrogation of wudu’ for that which has been touched by fire
باب نَسْخِ " الْوُضُوءِ مِمَّا مَسَّتِ النَّارُ "
354a. Ibn ‘Abbas reported: The Messenger of Allah ﷺ took (meat of) goat’s shoulder and offered prayer and did not perform ablution.
354b. Ibn ‘Abbas reported: The Messenger of Allah ﷺ took flesh from the bone or meat, and then offered prayer and did not perform ablution, and (in fact) he did not touch water.
355a. Ja’far b. Amr b. Umayya al-Damari reported on the authority of his father who said: I saw the Messenger of Allah ﷺ take slices from goat’s shoulder, and then eat them, and then offer prayer without having performed ablution.
355b. Ja’far b. ‘Amr b. Umayya al-Damari reported on the authority of his father who said: I saw the Messenger of Allah ﷺ take slices from goat’s shoulder and then eat them. He was called for prayer and he got’up, leaving aside the knife, and offered prayer but did not perform ablution.
356a. Ibn ‘Abbas reported it on the authority of Maimuana, the wife of the Apostle of Allah ﷺ, that the Apostle of Allah ﷺ took (a piece of goat’s) shoulder at her place, and then offered prayer but did not perform ablution.
356b. This hadith has been narrated by Ibn ‘Abbas on the authority of Maimuna. the wife of the Apostle ﷺ, by another chain of transmitters.
357. Abu Rafi’ reported: I testify that I used to roast the liver of the goat for the Messenger of Allah ﷺ and then he offered praver but did not perform ablution.
358a. Ibn Abbas reported: The Apostle ﷺ took milk and then called for water and rinsed (his mouth) and said: It contains greasiness.
358b. This hadith has been narrated by another chain of transmitters.
359a. Ibn Abbas reported: The Messenger of Allah ﷺ dressed himself, and then went out for prayer, when he was presented with bread and meat. He took three morsels out of that, and then offered prayer along with other people and did not touch water.
359b. This hadith is narrated by Muhammad b. ‘Amr b. Ata’ with these words: I was with Ibn ‘Abbas, and Ibn ‘Abbas saw the Apostle of Allah ﷺ doing like this, and it is also said that the words are: He (the Holy Prophet) offered prayer; and the word” people” is not mentioned.
360a. Jabir b. Samura reported: A man asked the Messenger of Allah ﷺ whether he should perform ablution after (eating) mutton. He (the Messenger of Allah) said: Perform ablution it you so desire, and if you do not wish, do not perform it. He (again) asked: Should I perform ablution (after eating) camel’s flesh? He said: Yes, perform ablution (after eating) camel’s flesh. He (again) said: May I say prayer in the sheepfolds? He (the Messenger of Allah) said: Yes. He (the narrator) again said: May I say prayer where camels lie down? He (the Holy Prophet) said: No.
360b. This hadith is also narrated by another chain of transmitters.
Evidence that if a person is certain that he is in a state of purity, then he doubts whether he has committed hadith (broken his wudu’), then he prays with his purity like that
باب الدَّلِيلِ عَلَى أَنَّ مَنْ تَيَقَّنَ الطَّهَارَةَ ثُمَّ شَكَّ فِي الْحَدَثِ فَلَهُ أَنْ يُصَلِّيَ بِطَهَارَتِهِ تِلْكَ
361. ‘Abbad b. Tamim reported from his uncle that a person made a complaint to the Apostle ﷺ that he entertained (doubt) as it something had happened to him breaking his ablution. He (the Holy Prophet) said: He should not return (from prayer) unless he hears a sound or perceives a smell (of passing wind). Abu Bakr and Zuhair b. Harb have pointed out in their narrations that it was ‘Abdullah b. Zaid.
362. Abu Huraira reported: The Messenger of Allah ﷺ said: If any one of you has pain in his abdomen, but is doubtful whether or not anything has issued from him, be should not leave the mosque unless he hears a sound or perceives a smell.
Hides of dead animals are purified by tanning
باب طَهَارَةِ جُلُودِ الْمَيْتَةِ بِالدِّبَاغِ
363a. The freed slave-girl of Maimuna was given a goat in charity but it died. The Messenger of Allah ﷺ happened to pass by that (carcass). Upon this be said: Why did you not take off its skin? You could put it to use, after tanning it. They (the Companions) said: It was dead. Upon, this he (the Messenger of Allah) said: Only its eating is prohibited. Abu bakr and Ibn Umar in their narrations said: It is narrated from Maimuna (may Allah be pleased with her).
363b. Ibn ‘Abbas said: The Messenger of Allah ﷺ saw a dead goat, which had been given in charity to the freed slave-girl of Maimuna. The Messenger of Allah ﷺ said: Why don’t you make use of its skin? They (the Companions around the Holy Prophet) said: It is dead. Upon this he said: It is the eating (of the dead animal) which is prohibited.
363c. This hadith is narrated by Ibn Shihab with the same chain of transmitters as transmitted by Yunus.
363d. Ibn Abbas reported: The Messenger of Allah ﷺ happened to pass by a goat thrown (away) which had been in fact given to the freed slave-girl of Maimuna as charity. Upon this the Messenger of Allah ﷺ said: Why did they not get its skin? They had better tan it and make use of it.
364. Ibn’Abbas reported on the authority of Maimuna that someone amongst the wives of the Messenger of Allah ﷺ had a domestic animal and it died. Upon this the Messenger of Allah ﷺ said: Why did you not take off its skin and make use of that?
365. Ibn ‘Abbas reported: The Apostle of Allah ﷺ happened to pass by (the dead body) of the goat which belonged to the freed slave-girl of Maimuna and said: Why did you not make use of its skin?
366a. Abdullah b. Abbas said: I heard the Apostle of Allah ﷺ say: When the skin is tanned it becomes purified.
366b. This hadith has been transmitted on the authority of Ibn ‘Abbas by another chain of transmitters.
366c. Abu al-Khair reported: I saw Ibn Wa’la al-Saba’i wear a fur. I touched it. He said: Why do you touch it? I asked Ibn ‘Abbas saying: We are the inhabitants of the western regions, and there (live) with us Berbers and Magians. They bring with them rams and slaughter them, but we do not eat (the meat of the animals) slaughtered by them, and they come with skins full of fat. Upon this Ibn ‘Abbas said: We asked the Messenger of Allah ﷺ about this and he said: Its tanning makes it pure.
366d. Ibn Wa’la al-Saba’i reported: I asked ‘Abdullah b. ‘Abbas saying: We are the inhabitants of the western regions. The Magians come to us with skins full of water and fat. He said: Drink. I said to him: Is it your own opinion? Ibn Abbas said: I heard the Messenger of Allah ﷺ say: Tanning purifies it (the skin).
367a. ‘A’isha reported: We went with the Apostle of Allah ﷺ on one of his journeys and when we reached the place Baida’ or Dhat al-jaish, my necklace was broken (and fell somewhere). The Messenger of Allah ﷺ along with other people stayed there for searching it. There was neither any water at that place nor was there any water with them (the Companions of the Holy Prophet). Some persons came to my father Abu Bakr and said: Do you see what ‘A’isha has done? She has detained the Messenger of Allah ﷺ and persons accompanying him, and there is neither any water here or with them. So Abu Bakr came there and the Messenger of Allah ﷺ was sleeping with his head on my thigh. He (Abu Bakr) said: You have detained the Messenger of Allah ﷺ and other persons and there is neither water here nor with them. She (‘A’isha) said: Abu Bakr scolded me and uttered what Allah wanted him to utter and nudged my hips with his hand. And there was nothing to prevent me from stirring but for the fact that the messenger of Allah ﷺ was lying upon my thigh. The Messenger of Allah ﷺ slept till it was dawn at a waterless place. So Allah revealed the verses pertaining to tayammum and they (the Holy Prophet and his Companions) performed tayammum. Usaid b. al-Hudair who was one of the leaders said: This is not the first of your blessings,O Family to Abu Bakr. ‘A’isha said: We made the came) stand which was my mount and found the necklace under it.
367b. ‘A’isha reported she had borrowed from Asma’ (her sister) a necklace and it was lost. The Messenger of Allah ﷺ sent men to search for it. As it was the time for prayer, they offered prayer without ablution (as water was not available there). When they came to the Messenger of Allah ﷺ, they made a complaint about it, and the verses pertaining to tayammum were revealed. Upon this Usaid b. Hadair said (to ‘A’isha): May Allah grant you a good reward! Never has been there an occasion when you were beset with difficulty and Allah did not make you come out of that and made it an occasion of blessing for the Muslims.
368a. Shaqiq reported: I was sitting in the company of Abdullah and Abu Musa when Abu Musa said: 0 ‘Abd al-Rahman (kunya of ‘Abdullah b. Mas’ud), what would you like a man to do about the prayer if he experiences a seminal emission or has sexual intercourse but does not find water for a month? ‘Abdullah said: He should not perform tayammum even if he does not find water for a month. ‘Abdullah said: Then what about the verse in Sura Ma’ida:” If you do not find water, betake yourself to clean dust”? ‘Abdullah said: If they were granted concession on the basis of this verse, there is a possibility that they would perform tayammum with dust on finding water very cold for themselves. Abu Musa said to Abdullah: You have not heard the words of ‘Ammar: The Messenger of Allah ﷺ sent me on an errand and I had a seminal emission, but could find no water, and rolled myself in dust just as a beast rolls itself. I came to the Messenger of Allah ﷺ then and made a mention of that to him and he (the Holy Prophet) said: It would have been enough for you to do thus. Then he struck the ground with his hands once and wiped his right hand with the help of his left hand and the exterior of his palms and his face. ‘Abdullah said: Didn’t you see that Umar was not fully satisfied with the words of ‘Ammar only?
368b. This hadith is narrated by Shaqiq with the same chain of transmitters but with the alteration of these words: He (the Holy Prophet) struck hands upon the earth, and then shook them and then wiped his face and palm.
368c. Abd al-Rabmin b. Abza narrated It on the authority of his father that a man came to ‘Umar and said: I am (at times) affected by seminal emission but find no water. He (‘Umar) told him not to say prayer. ‘Ammar then said. Do you remember,O Commander of the Faithful, when I and you were in a military detachment and we had had a seminal emission and did not find water (for taking bath) and you did not say prayer, but as for myself I rolled in dust and said prayer, and (when it was mentioned before) the Apostle ﷺ said: It was enough for you to strike the ground with your hands and then blow (the dust) and then wipe your face and palms. Umar said: ‘Ammar, fear Allah. He said: If you so like, I would not narrate it.
A hadith like this has been transmitted with the same chain of transmitters but for the words: ‘Umar said: We hold you responsible for what you claim.”
368d. ‘Abd al-Rahman b. Abza mnated it on the authority of his father that a man came to Umar and said: I have had a seminal emission but I found no water, and the rest of the hadith is the same but with this addition: ‘Amr said: O Commander of the Faithful, because of the right given to you by Allah over me, if you desire, I would not narrate this hadith to anyone.
369. Umair, the freed slave of Ibn ‘Abbas, reported: I and ‘Abd al-Rahmin b. Yasir, the freed slave of Maimuna, the wife of the Apostle ﷺ. came to the house of Abu’l-Jahm b. al-Harith al-Simma Ansari and he said: The Messenger of Allah ﷺ came from the direction of Bi’r Jamal and a man met him; he saluted him but the Messenger of Allah ﷺ made no response, till he (the Holy Prophet) came to the wall, wiped his face and hands and then returned his salutations.
370. Ibn Umar reported: A person happened to pass by the Messenger of Allah ﷺ when he was making water and saluted him, but he did not respond to his salutation.
Evidence that the Muslim does not become impure
باب الدَّلِيلِ عَلَى أَنَّ الْمُسْلِمَ لاَ يَنْجُسُ
371. Abu Huraira reported that he met the Apostle of Allah ﷺ on one of the paths leading to Medina in a state of (sexual) defilement and he slipped away and took a bath. The Apostle of Allah ﷺ searched for him and when he came, he said to him: O Abu Huraira, where were you? He said: Messenger of Allah, you met when I was (sexually) defiled and I did not like to sit in your company before taking a bath. Upon this the Messenger of Allah ﷺ said: Hallowed be Allah, verily a believer is never defiled.
372. Hudhaifa reported: The Messenger of Allah ﷺ happened to meet him and he was (sexually) defiled, and he slipped away and took a bath and then came and said: I was (sexually) defiled. Upon this he (the Holy Prophet) remarked: A Muslim is never defiled.
Remembering Allah, the Most High, when one is sexually impure, and at other times
باب ذِكْرِ اللَّهِ تَعَالَى فِي حَالِ الْجَنَابَةِ وَغَيْرِهَا
373. ‘A’isha said: The Apostle of Allah ﷺ used to remember Allah at all moments.
It is permissible for one who has broken his wudu’ to eat, and there is nothing disliked about doing so, and wudu’ need not be done immediately
باب جَوَازِ أَكْلِ الْمُحْدِثِ الطَّعَامَ وَأَنَّهُ لاَ كَرَاهَةَ فِي ذَلِكَ وَأَنَّ الْوُضُوءَ لَيْسَ عَلَى الْفَوْرِ
374a. Ibn ‘Abbas reported: The Apostle of Allah ﷺ came out of the privy, and he was presented with some food, and the people reminded him about ablution, but he said: Am I to say prayer that I should perform ablution?
374b. Ibn ‘Abbas reported: We were with the Apostle of Allah ﷺ and he had come out of the privy. Food was presented to him. It was said to him (by the Companions around him): Wouldn’t you perform ablution? Upon this he said: Why, am I to say prayer that I should perform ablution?
374c. Ibn ‘Abbas reported: The Messenger of Allah ﷺ went to the privy and when he came back, he was presented with food. It was said to him; Messenger of Allah, wouldn’t you perform ablution. He said: Why, am I to say prayer?
374d. Ibn Abbas, reported: The Apostle of Allah ﷺ came out of the privy after relieving himself, and food was brought to him and he took it, and did not touch water. In another narration transmitted by Sa’id b. al-Huwairith it is like this: It was said to the Apostle of Allah ﷺ You have not performed ablution. He said: I do not intend to say prayer that I should perform ablution.
What should be said when entering the area in which one relieves himself
باب مَا يَقُولُ إِذَا أَرَادَ دُخُولَ الْخَلاَءِ
375a. Anas reported: When the Messenger of Allah ﷺ entered the privy, and in the hadith transmitted by Hushaim (the words are): When the Messenger of Allah ﷺ entered the lavatory, be used to say: O Allah, I seek refuge in Thee from wicked and noxious things.
375b. This hadith is also transmitted by ‘Abd al-‘Aziz with the same chain of transmitters, and the words are: I seek refuge with Allah from the wicked and noxious things.
Evidence that sleeping while sitting does not invalidate wudu’
باب الدَّلِيلِ عَلَى أَنَّ نَوْمَ الْجَالِسِ لاَ يَنْقُضُ الْوُضُوءَ
376a. Anas reported: (The people) stood up for prayer and the Messenger of Allah ﷺ was whispering to a man, and in the narration of ‘Abd al-Warith (the words are): The Apostle of Allah ﷺ was having a private conversation with a man, and did not start the prayer till the people dozed off.
376b. Anas b. Malik reported: (The people) stood up for prayer and the Apostle of Allah ﷺ was talking in whispers with a man, and he did not discontinue the conversation till his Companions dozed off; he then came and led the prayer.
376c. Qatida reported: I heard Anas as saying that the Companion of the Messenger of Allah ﷺ dozed off and then offered prayer and did not perform ablution. He (the narrator) said: I asked him if he had actually heard it from Anas. He said: By Allah. yes.
376d. Anas reported: (The people) stood up for the night prayer when a man spoke forth: I need to say something. The Apostle of Allah ﷺ entered into secret conversation with him, till the people dozed off or some of the people (dozed off), and then they said the prayer.
No ahadith match your search.
Sahih al-Bukhari · Book 6 of 97
كتاب الحيض
294. Narrated Al-Qasim:
‘Aishah said, “We set out with the sole intention of performing Hajj and when we reached Sarif, (a place six miles from Makkah) I got my menses. Allah’s Messenger ﷺ came to me while I was weeping. He said ‘What is the matter with you? Have you got your menses?’ I replied, ‘Yes.’ He said, ‘This is a thing which Allah has ordained for the daughters of Adam. So do what all the pilgrims do with the exception of the Taw-af (Circumambulation) round the Ka’bah.” ‘Aishah added, “Allah’s Messenger ﷺ sacrificed cows on behalf of his wives.”
The washing of the husband’s head and the combing of his hair by a menstruating wife.
باب غَسْلِ الْحَائِضِ رَأْسَ زَوْجِهَا وَتَرْجِيلِهِ
295. Narrated ‘Aishah (radhiyallahu anha):
While in menses, I used to comb the hair of Allah’s Messenger ﷺ .
296. Narrated ‘Urwa:
A person asked me, “Can a woman in menses serve me? And can a Junub woman come close to me?” I replied, “All this is easy for me. All of them can serve me, and there is no harm for any other person to do the same. ‘Aishah told me that she used to comb the hair of Allah’s Messenger ﷺ while she was in her menses, and he was in Itikaf (in the mosque). He would bring his head near her in her room and she would comb his hair, while she used to be in her menses.”
To recite the Qur’an while lying in the lap of one’s own menstruating wife.
باب قِرَاءَةِ الرَّجُلِ فِي حَجْرِ امْرَأَتِهِ وَهْىَ حَائِضٌ
297. Narrated ‘Aishah (radhiyallahu anha):
The Prophet ﷺ used to lean on my lap and recite Qur’an while I was in menses.
298. Narrated Um Salama (radhiyallahu anha):
While I was laying with the Prophet ﷺ under a single woolen sheet, I got the menses. I slipped away and put on the clothes for menses. He said, “Have you got “Nifas” (menses)?” I replied, “Yes.” He then called me and made me lie with him under the same sheet.
299. Narrated ‘Aishah (radhiyallahu anha):
The Prophet ﷺ and I used to take a bath from a single pot while we were Junub. During the menses,
300. he used to order me to put on an Izar (dress worn below the waist) and used to fondle me.
301. While in Itikaf, he used to bring his head near me and I would wash it while I used to be in my periods (menses).
302. Narrated ‘Abdur-Rahman bin Al-Aswad:
(on the authority of his father) ‘Aishah said: “Whenever Allah’s Messenger ﷺ wanted to fondle anyone of us during her periods (menses), he used to order her to put on an Izar and start fondling her.” ‘Aishah added, “None of you could control his sexual desires as the Prophet ﷺ could.”
303. Narrated Maimuna (radhiyallahu anha):
When ever Allah’s Messenger ﷺ wanted to fondle any of his wives during the periods (menses), he used to ask her to wear an Izar.
304. Narrated Abu Sa’id Al-Khudri (radhiyallahu anhu):
Once Allah’s Messenger ﷺ went out to the Musalla (to offer the prayer) o ‘Id-al-Adha or Al-Fitr prayer. Then he passed by the women and said, “O women! Give alms, as I have seen that the majority of the dwellers of Hell-fire were you (women).” They asked, “Why is it so, O Allah’s Messenger ﷺ ?” He replied, “You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religion than you. A cautious sensible man could be led astray by some of you.” The women asked, “O Allah’s Messenger ﷺ! What is deficient in our intelligence and religion?” He said, “Is not the evidence of two women equal to the witness of one man?” They replied in the affirmative. He said, “This is the deficiency in her intelligence. Isn’t it true that a woman can neither pray nor fast during her menses?” The women replied in the affirmative. He said, “This is the deficiency in her religion.”
A menstruating woman should perform all the ceremonies of Hajj except the Tawaf around the Ka’bah.
باب تَقْضِي الْحَائِضُ الْمَنَاسِكَ كُلَّهَا إِلاَّ الطَّوَافَ بِالْبَيْتِ
305. Narrated ‘Aishah (radhiyallahu anha):
We set out with the Prophet ﷺ for Hajj and when we reached Sarif I got my menses. When the Prophet ﷺ came to me, I was weeping. He asked, “Why are you weeping?” I said, “I wish if I had not performed Hajj this year.” He asked, “May be that you got your menses?” I replied, “Yes.” He then said, “This is the thing which Allah has ordained for all the daughters of Adam. So do what all the pilgrims do except that you do not perform the Tawaf round the Ka’bah till you are clean.”
306. Narrated ‘Aishah (radhiyallahu anha):
Fatima bint Abi Hubaish said to Allah’s Messenger ﷺ, “O Allah’s Messenger ﷺ! I do not become clean (from bleeding). Shall I give up my prayers?” Allah’s Messenger ﷺ replied: “No, because it is from a blood vessel and not the 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.”
307. Narrated Asma’ bint Abi Bakr (radhiyallahu anha):
A woman asked Allah’s Messenger ﷺ, “O Allah’s Messenger ﷺ! What should we do, if the blood of menses falls on our clothes?” Allah’s Messenger ﷺ replied, “If the blood of menses falls on the garment of anyone of you, she must take hold of the blood spot, rub it, and wash it with water and then pray in (with it).”
308. Narrated ‘Aishah (radhiyallahu anha):
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.
The I’tikaf of a woman who is bleeding in between her periods.
باب الاِعْتِكَافِ لِلْمُسْتَحَاضَةِ
309. Narrated ‘Aishah (radhiyallahu anha):
Once one of the wives of the Prophet ﷺ did Itikaf along with him and she was getting bleeding in between her periods. She used to see the blood (from her private parts) and she would perhaps put a dish under her for the blood. (The sub-narrator ‘Ikrima added, ‘Aishah once saw the liquid of safflower and said, “It looks like what so and so used to have.”)
310. Narrated ‘Aishah (radhiyallahu anha):
“One of the wives of Allah’s Messenger ﷺ joined him in I’tikaf and she noticed blood and yellowish discharge (from her private parts) and put a dish under her when she prayed.”
311. Narrated ‘Aishah (radhiyallahu anha):
One of the mothers of the faithful believers (i.e. the wives of the Prophet ﷺ ) did I’tikaf while she was having bleeding in between her periods.
Can a woman offer her Salat (prayers) in the clothes in which she has her menses?
باب هَلْ تُصَلِّي الْمَرْأَةُ فِي ثَوْبٍ حَاضَتْ فِيهِ
312. Narrated ‘Aishah (radhiyallahu anha):
None of us had more than a single garment and we used to have our menses while wearing it. Whenever it got soiled with blood of menses we used to apply saliva to the blood spot and rub off the blood with our nails.
Putting perfume by women at the time of taking a bath after finishing from the menses.
باب الطِّيبِ لِلْمَرْأَةِ عِنْدَ غُسْلِهَا مِنَ الْمَحِيضِ
313. Narrated Um-‘Atiya (radhiyallahu anha):
We were forbidden to mourn for a dead person for more than three days except in the case of a husband for whom mourning was allowed for four months and ten days. (During that time) we were not allowed to put ko,hl (Antimony eye power) in our eyes or to use perfumes or to put on colored clothes except a dress made of ‘Asb (a kind of Yemen cloth, very coarse and rough). We were allowed very light perfumes at the time of taking a bath after menses and also we were forbidden to go with the funeral procession.
A woman should rub her own body thoroughly during a bath after the menses.
باب دَلْكِ الْمَرْأَةِ نَفْسَهَا إِذَا تَطَهَّرَتْ مِنَ الْمَحِيضِ
314. Narrated ‘Aishah (radhiyallahu anha):
A woman asked the Prophet ﷺ about the bath which is take after finishing from the menses. The Prophet ﷺ told her what to do and said, “Purify yourself with a piece of cloth scented with musk.” The woman asked, “How shall I purify myself with it” He said, “Subhan Allah! Purify yourself (with it).” I pulled her to myself and said, “Rub the place soiled with blood with it.”
315. Narrated ‘Aishah (radhiyallahu anha):
An Ansari woman asked the Prophet ﷺ how to take a bath after finishing from the menses. He replied, “Take a piece a cloth perfumed with musk and clean the private parts with it thrice.” The Prophet ﷺ felt shy and turned his face. So pulled her to me and told her what the Prophet ﷺ meant.
The combing of head-hair by a woman on taking a bath after finishing from the menses.
باب امْتِشَاطِ الْمَرْأَةِ عِنْدَ غُسْلِهَا مِنَ الْمَحِيضِ
316. Narrated ‘Aishah (radhiyallahu anha):
In the last Hajj of Allah’s Messenger ﷺ I assume the Ihram for Hajj along with Allah’s Messenger ﷺ. I was one of those who intended Tamattu’ (to perform Hajj an ‘Umra) and did not take the Hadi (animal for sacrifice) with me. I got my menses and was not clean till the night of ‘Arafa I said, “O Allah’s Messenger ﷺ! It is the night of the day of ‘Arafat and I intended to perform the Hajj Tamattu’ with ‘Umra Allah’s Messenger ﷺ told me to undo my hair and comb it and to postpone the ‘Umra. I did the same and completed the Hajj. On the night of Al-Hasba (i.e. place outside Makkah where the pilgrims go after finishing all the ceremonies Hajj at Mina) he (the Prophet ﷺ ordered ‘Abdur Rahman (‘Aishah’s brother) to take me to At-Tan’im to assume the Ihram for’Umra in lieu of that of Hajj-at-Tamattu’ which I had intended to perform.
A woman should undo her head-hair while taking the bath after finishing from her menses.
باب نَقْضِ الْمَرْأَةِ شَعَرَهَا عِنْدَ غُسْلِ الْمَحِيضِ
317. Narrated ‘Aishah (radhiyallahu anha):
On the 1st of Dhul-Hijja we set out with the intention of performing Hajj. Allah’s Messenger ﷺ said, “Any one who likes to assume the Ihram for ‘Umra he can do so. Had I not brought the Hadi with me, I would have assumed the Ihram for ‘Umra. “Some of us assumed the Ihram for ‘Umra while the others assumed the Ihram for Hajj. I was one of those who assumed the Ihram for ‘Umra. I got menses and kept on menstruating until the day of ‘Arafat and complained of that to the Prophet ﷺ . He told me to postpone my ‘Umra, undo and comb my hair, and to assure the Ihram of Hajj and I did so. On the right of Hasba, he sent my brother ‘Abdur-Rahman bin Abi Bakr with me to At-Tah’im, where I assumed the Ihram for’Umra in lieu of the previous one. Hisham said, “For that (‘Umra) no Hadi, fasting or alms were required.
“(A little lump of flesh) some formed and some unformed.” (V.22:5)
باب مُخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ
318. Narrated Anas bin Malik (radhiyallahu anhu):
The Prophet ﷺ said, “At every womb Allah appoints an angel who says, ‘O Lord! A drop of semen, O Lord! A clot. O Lord! A little lump of flesh.” Then if Allah wishes (to complete) its creation, the angel asks, (O Lord!) Will it be a male or female, a wretched or a blessed, and how much will his provision be? And what will his age be?’ So all that is written while the child is still in the mother’s womb.”
How a menstruating woman should assume Ihram for Hajj or for ‘Umra.
باب كَيْفَ تُهِلُّ الْحَائِضُ بِالْحَجِّ وَالْعُمْرَةِ
319. Narrated ‘Urwa:
‘Aishah said, “We set out with the Prophet ﷺ in his last Hajj. Some of us intended to perform ‘Umra while others Hajj. When we reached Makkah, Allah’s Messenger ﷺ said, ‘Those who had assumed the Ihram for’Umra and had not brought the Hadi should finish his Ihram and whoever had assumed the Ihram for ‘Umra and brought the Hadi should not finish the Ihram till he has slaughtered his Hadi and whoever had assumed the Ihram for Hajj should complete his Hajj.” ‘Aishah further said, “I got my periods (menses) and kept on menstruating till the day of ‘Arafat, and I had assumed the Ihram for ‘Umra only (Tamattu’). The Prophet ﷺ ordered me to undo and comb my head hair and assume the Ihram for Hajj only and leave the ‘Umra. I did the same till I completed the Hajj. Then the Prophet ﷺ sent ‘Abdur Rahman bin Abi Bakr with me and ordered me to perform ‘Umra from At-Tan’im in lieu of the missed ‘Umra.”
320. Narrated ‘Aishah (radhiyallahu anha):
Fatima bint Abi Hubaish used to have bleeding in between the periods, so she asked the Prophet ﷺ about it. He replied, “The bleeding is from a blood vessel and not the menses. So give up the prayers when the (real) menses begin and when it has finished, take a bath and start praying.”
There is no Salat (prayer) to be offered by a menstruating woman in lieu of the missed Salat during her menses.
باب لاَ تَقْضِي الْحَائِضُ الصَّلاَةَ
321. Narrated Mu’adha:
A woman asked ‘Aishah, “Should I offer the prayers that which I did not offer because of menses” ‘Aishah said, “Are you from the Huraura’ (a town in Iraq?) We were with the Prophet ﷺ and used to get our periods but he never ordered us to offer them (the Prayers missed during menses).” ‘Aishah perhaps said, “We did not offer them.”
Sleeping with a menstruating woman (one’s wife) while she is wearing her clothes (that are worn during menses).
باب النَّوْمِ مَعَ الْحَائِضِ وَهْىَ فِي ثِيَابِهَا
322. Narrated Zainab bint Abi Salama (radhiyallahu anha):
Um-Salama said, “I got my menses while I was lying with the Prophet ﷺ under a woolen sheet. So I slipped away, took the clothes for menses and put them on. Allah’s Messenger ﷺ said, ‘Have you got your menses?’ I replied, ‘Yes.’ Then he called me and took me with him under the woolen sheet.” Um Salama further said, “The Prophet ﷺ used to kiss me while he was fasting. The Prophet ﷺ and I used to take the bath of Janaba from a single pot.”
Whoever kept a special dress for menses besides other dresses for the clean period.
باب مَنِ اتَّخَذَ ثِيَابَ الْحَيْضِ سِوَى ثِيَابِ الطُّهْرِ
323. Narrated Um Salama (radhiyallahu anha):
While I was lying with the Prophet ﷺ under a woolen sheet, I got my menses. I slipped away and put on the clothes for menses. The Prophet ﷺ said, “Have you got your menses?” I replied, “Yes.” He called me and I slept with him under the woolen sheet.
The participation of menstruating women in the two ‘Eid festivals and in religious gatherings of Muslims and their isolation from the Musalla (praying place).
باب شُهُودِ الْحَائِضِ الْعِيدَيْنِ، وَدَعْوَةَ الْمُسْلِمِينَ، وَيَعْتَزِلْنَ الْمُصَلَّى
324. Narrated Aiyub:
Hafsa said, ‘We used to forbid our young women to go out for the two ‘Id prayers. A woman came and stayed at the palace of Bani Khalaf and she narrated about her sister whose husband took part in twelve holy battles along with the Prophet ﷺ and her sister was with her husband in six (out of these twelve). She (the woman’s sister) said, “We used to treat the wounded, look after the patients and once I asked the Prophet ﷺ, ‘Is there any harm for any of us to stay at home if she doesn’t have a veil?’ He said, ‘She should cover herself with the veil of her companion and should participate in the good deeds and in the religious gathering of the Muslims.’ When Um ‘Atiya came I asked her whether she had heard it from the Prophet ﷺ. She replied, “Yes. May my father be sacrificed for him (the Prophet ﷺ)! (Whenever she mentioned the Prophet ﷺ she used to say, ‘May my father be sacrificed for him) I have heard the Prophet ﷺ saying, ‘The unmarried young virgins and the mature girl who stay often screened or the young unmarried virgins who often stay screened and the menstruating women should come out and participate in the good deeds as well as the religious gathering of the faithful believers but the menstruating women should keep away from the Musalla (praying place).’ ” Hafsa asked Um ‘Atiya surprisingly, “Do you say the menstruating women?” She replied, “Doesn’t a menstruating woman attend ‘Arafat (Hajj) and such and such (other deeds)?”
If a woman gets menses thrice a month.
بَابُ إِذَا حَاضَتْ فِي شَهْرٍ ثَلاَثَ حِيَضٍ وَمَا يُصَدَّقُ النِّسَاءُ فِي الْحَيْضِ وَالْحَمْلِ فِيمَا يُمْكِنُ مِنَ الْحَيْضِ
325. Narrated ‘Aishah (radhiyallahu anha):
Fatima bint Abi Hubaish asked the Prophet ﷺ, “I got persistent bleeding (in between the periods) and do not become clean. Shall I give up prayers?” He replied, “No, this is from a blood vessel. Give up the prayers only for the days on which you usually get the menses and then take a bath and offer your prayers.”
Yellowish discharge not during the menses.
باب الصُّفْرَةِ وَالْكُدْرَةِ فِي غَيْرِ أَيَّامِ الْحَيْضِ
326. Narrated Um ‘Atiya (radhiyallahu anha):
We never considered yellowish discharge as a thing of importance (as menses).
Al-Istihadah (bleeding in between the periods is from a blood vessel.)
باب عِرْقِ الاِسْتِحَاضَةِ
327. Narrated ‘Aishah (radhiyallahu anha):
(the wife of the Prophet ﷺ) Um Habiba got bleeding in between the periods for seven years. She asked Allah’s Messenger ﷺ about it. He ordered her to take a bath (after the termination of actual periods) and added that it was (from) a blood vessel. So she used to take a bath for every prayer.
If a woman gets her menses after Tawaf-al-Ifada.
باب الْمَرْأَةِ تَحِيضُ بَعْدَ الإِفَاضَةِ
328. Narrated ‘Aishah (radhiyallahu anha):
(the wife of the Prophet ﷺ) I told Allah’s Messenger ﷺ that Safiya bint Huyai had got her menses. He said, “She will probably delay us. Did she perform Tawaf (Al-Ifada) with you?” We replied, “Yes.” On that the Prophet ﷺ told her to depart.
329. Narrated Ibn ‘Abbas (radhiyallahu anhuma):
A woman is al lowed to leave (go back home) if she gets menses (after Tawaf-Al-Ifada).
330. Ibn ‘Umar formerly used to say that she should not leave but later on I heard him saying, “She may leave, since Allah’s Messenger ﷺ gave them the permission to leave (after Tawaf-Al-Ifada.”
When a woman having bleeding in between her periods notices signs of cleanliness from her menses.
باب إِذَا رَأَتِ الْمُسْتَحَاضَةُ الطُّهْرَ
331. Narrated ‘Aishah (radhiyallahu anha):
The Prophet ﷺ said to me, “Give up the prayer when your menses begin and when it has finished, wash the blood off your body (take a bath) and start praying.”
The offering of a funeral prayer for a woman who had died during (or after) delivery and its (i.e., funeral prayer’s) legal way of performing. [See Sahih Al-Bukhari, Vol.2, Hadith No.1333, 1334 and its chapter No. 64].
باب الصَّلاَةِ عَلَى النُّفَسَاءِ وَسُنَّتِهَا
332. Narrated Samura bin Jundab (radhiyallahu anhu):
The Prophet ﷺ offered the funeral prayer for the dead body of a woman who died of (during) delivery (i.e. child birth) and he stood by the middle of her body.
333. Narrated Maimuna (radhiyallahu anha):
(the wife of the Prophet ﷺ) During my menses, I never prayed, but used to sit on the mat beside the mosque of Allah’s Messenger ﷺ. He used to offer the prayer on his sheet and in prostration some of his clothes used to touch me.”
No ahadith match your search.
From the book Al-Mulakhas al-Fiqhi by Sheikh Saaleh al-Fawzaan
Abu Muhammad al-Maghribee (mp3/english)
http://followthesalaf.com
These audios are based on the Book “A Summary of Islamic Jurisprudence (Al-Mulakhas al-Fiqhi)“ by Sheikh Saaleh al-Fawzaan. It is Published in 2 volumes by Al-Maiman Pulishing house. The below two audios are based on the 13th Chapter under “Purification” Section of the Volume 1.
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Part 02 / Download mp3:
In this class we covered al-istihaadhah (irregular bleeding) and its rulings.
Question:
When a menstruating woman becomes pure before before sunrise is it obligatory upon her to perform the maghrib and ‘ishaa prayers? Similarly, if she becomes pure before sunset, is it obligatory upon her to perform the dhuhr and ‘asr prayer?
Answer:
If a mentruating or post-partum bleeding woman becomes pure before sunset, it is obligatory upon her to perform both dhuhr and ‘asr prayers according to the strongest opinion among the scholars.
Similar is the case if she becomes pure before dawn. In that case, she must perform the maghrib and ‘ishaa prayers. This has been narrated from ‘Abdur-Rahmaan ibn Awf and ‘Abdullaah ibn Abbaas. This is the opinion of the majority of the Scholars.
Similarly, if a menstruating or post-partum bleeding woman becomes pure before sunrise, it is obligatory upon her to perform the Fajr prayer.
And from Allaah is guidance.
Shaykh `Abdul-`Azeez Bin Baz
From “Islamic Fatawa Regarding Women”, Darussalam Publishers and Distributors. P84.
Q 2: I have taken contraceptive pills in Ramadan. Should I make up for the days during which I did not have my period through the contraceptive effect of the pills and so I observed Sawm (Fasting) and offered Salah (Prayer) on them with the people? Is there any sin on me for taking these pills?
A: It is permissible for a woman to take a medicine to delay her menstrual period, so that she can perform Hajj or ‘Umrah (lesser pilgrimage), or observe Sawm in Ramadan, provided that it will result in no harmful effect on her.
You do not have to make up for these days in which menstrual bleeding was stopped by the effect of the pills and you observed Sawm with the people.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
Permanent Committee for Scholarly Research and Ifta’
Chairman – Shaykh Abdul-Aziz ibn Abdullah ibn Baz
Source : Fatwas > Ramadan Fatwas >
[mp3] Menses at time of Laylatul Qadr by Dr. Saleh As-Saleh(Rahimahullah) – Transcribed Lecture
The woman in her menses in her last ten days of Ramadhaan is still beneficial for her to get up in the last third of the night to make du’a as she cannot make salaah, of course . It is beneficial to make du’a in the third of the night and this is open for the one who is in a state of ritual purity or ritual impurity. So there is nothing wrong with that. And the woman in menses also could recite Qur’an from her memory and could make remembrances. All of that. And we can refer you to the book, “Natural Blood of Woman” by our Shaykh Ibn Uthaymeen. Check this book insha Allah.
If a sister on her menses during the last ten nights, is she allowed to do prayer on these nights?
No. She can do anything except the prayers and fasting. She can invoke Allah (subhaanahu wa ta’aala). She can invoke Allah with this du’a. She can give charity. She can do all good actions of worship except for praying and fasting. Is this clear insha Allah sister? And by the way, a comment on this answer, for all the sisters: a woman who gets her menses during this time – this is a matter prescribed by Allah. They should not feel in anyway, saddened at all. Why should they feel sad? Even a little bit, when Allah (subhaanahu wa ta’aala) prescribed this matter upon them? This is a very important matter. They shouldn’t have any kind of objection what so ever. They are not going to be deprived of anything that Allah (subhaanahu wa ta’aala) bestowed of his favors because of this. He is the one who commanded her to refrain from prayers. He is the one who commanded her to refrain from fasting. Mercy upon her. I hope that this is insha Allah, ya’ni, met with good understanding.
There is a good question:
Because she cannot do the prayers on these nights due to the menses, doesn’t that mean she misses out on the rewards of praying the night of Qadr?
The answer is that, she cannot due to a legal permit. So she does the acts of worship permitted for her. She may recite Qur’an from memory. She may invoke Allah on these nights, anticipating these nights. She may give charity. She does what she is permitted to do. And that is why our Shaykh Muhammad bin Saalih al Uthaymeen (rahimahullaah) mentioned that the matter is not limited to the establishment of prayers. But rather to all of the actions. To all of the worship. So that is the critical difference. Because we know that in some nights Prophet Muhammad (salallahu ‘alaiyhi wasallam) did not establish the prayers all night
So the sisters who have their natural blood on these days, shouldn’t give up.
Do acts of worship that are permitted.
Give charity.
Give good word.
Anticipating the reward from Allah. Making du’a. Making remembrances. Alhamdulillah.
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