Using Pills to Delay the Menses to fast the whole month of Ramadhan – Dr. Saleh as Saleh [Audio Clip|En]

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Posted from:  Fasting – 15 Women Issues FAQ – Dr. Saleh as Saleh

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Menses & Legal Sexual Intercourse – Shaykh Uthaymeen

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 (Post Natal Bleeding) and Its Rulings – Shaykh ibn Uthaymeen | Dr Saleh as-Saleh

Chapter Six
Nifass And Its Rulings

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”.

This author said: “based upon the above, if the bleeding of a woman continues beyond forty days and if there are signs that indicate that it will come to a stop (based upon previous pregnancies or some other signs), then she should wait until the blood flow stops. If none of these signs are encountered by a woman, then she cleans herself (bath) upon the completion of forty days considering it the reference period for most women. On the other hand, if upon the completion of her forty days she gets her normal menses then she should wait until it ends. If the blood continues after her regular menses ends, then she is a Mustahadah and should apply the rules of Istihadah”.

If the Nifass bleeding stops before the forty day-reference period and she becomes clean, then she should take a bath, pray, fast and she may engage in sexual intercourse with her husband. The stopping of the flow of blood for less than a day does not qualify her to be clean (as mentioned in Al-Mughnee).

Nifass is not confirmed unless the woman delivers a human being with clear features. If a small body is delivered but clearly does not show the developed features of a human being, then the associated bleeding is not Nifass and it is considered as Irq blood (blood from a blood vessel). The least period for which a human form can develop is eighty days starting from the day of conception and most often it is ninety days. Al-Mujid Ibn Taymeeyah [57] said: “If she sees blood coupled to contractions prior to the 80/90-days she should not give it any consideration (i.e., she continues to pray and fast) but if she sees blood after this period she should then refrain from praying and fasting. If, however, she delivers her load and the new born has developed human features, then her bleeding (prior the 80/90 days) should be considered as Nifass and she should correct for her missed prayers and fasting. If on the other hand the newborn does not show developed human features then her bleeding should still not to be considered as Nifass and does not have to make up for her prayers and fasting.”

The Laws of Nifass

The laws of Nifass are the same as the laws governing menses, except in the following cases:

(1) The Idda is not related to Nifass, but rather to the rules of divorce. For example: if Talaq (divorce) was declared prior to delivery, then the Idda ends upon delivery and is not related to the Nifass period. If Talaq was declared after delivery, she waits for the return of her menses and accordingly calculates her Idda as explained earlier.

(2) The period of Eelaa’. The Eelaa’ is when the husband makes an oath to indefinitely (or for more than four months) not to have sexual intercourse with his wife. If his wife demands sexual intercourse, a period of four months starting from the day he took his oath, will be set. If this period is completed he will be ordered (by a Muslim Judge) either to perform sexual intercourse with his wife or request of separation by his wife will be fulfilled. Nifass will not be counted against the Eelaa’ period. An increment equal to the period needed for the wife’s Tahara from Nifass will be added towards the Eelaa’ period. This is in contrast with menses (Haid), whereby its period is counted against the Eelaa’ period.

(3) Puberty: It is clear that Nifass is related to pregnancy. A woman cannot get pregnant before she has her own sexual secretions. Haid (and not Nifass) indicates that puberty had been reached.

(4) What if the flow of Nifass blood stops before the forty days period and then resumes on the fortyth day? In contrast with Haid blood [58], the state of this resumption is considered to be “doubtful” according to famous sayings by the Hanabilah scholars. She, according to them, must fast and pray on time . All that which is forbidden on the Haa’id is forbidden on her, except obligatory acts. She must compensate all that which the Haa’id must compensate for. This author, however, is with the opinion that: “If the blood resumes within a period that may be a Nifass period, then her blood is Nifass blood. If not, then it is a Haid blood unless it continues to flow and it will then be an Istihadah blood. This opinion is close to that reported in Al-Mughnee (V.1, P. 349) in which it is mentioned that Imam Malik have said: “If she sees blood two or three days after its flow had stopped, then it is Nifass blood or otherwise it is a Haid blood.” This is also the choice of Shayekul Islam Ibn Taymeeyah.

Realistically, there can be no “doubt” about blood. It is, however, a relative matter in which peoples’ opinions may vary depending upon their knowledge and understanding. The Book of Allah and the Sunnah of the Prophet Muhammad (صلى الله عليه وسلم) are sources of clarification for everything. Allah (سُبْحَانَهُ وَ تَعَالَى) did not make it mandatory for someone to fast twice or make Tawaff twice except when there is something done wrong during the performance of these acts for the first time and that it cannot be corrected without actually making it up. However, in the case when someone performs a certain act to the best of his/her ability then he/she is relieved from any responsibility as Allah (سُبْحَانَهُ وَ تَعَالَى) says:

( { لا يُكَلِّفُ الله نفساً إلاَّ وُسعَها } (البقرة، 286
“Allah burdens not a person beyond his scope” (Qur’an 2: 286)

( { فاتَّقوا الله ما استَطَعتُم } (التغابن، 16
“So keep your duty to Allah as much as you can” (Qur’an 64: 16)

(5) What about sexual intercourse with a woman who becomes clean prior to the forty days-reference period of Nifass? In the case of the Haa’id, sexual intercourse is permissible if she becomes clean prior to her “normal” duration of her cycle.

In the case of Nifass and in accordance with the well known opinion of the Hanbali school of thought, sexual intercourse is disliked. The right opinion, however, is that it is not disliked and this is also the saying of the majority of Muslim Scholars, because to make something disliked requires a supporting evidence from Islamic Law. In this case there is no evidence except that which Imam Ahmad related: “the wife of Uthman the son of Abi Al-‘Aass approached him before the end of the forty -day period and he told her: ‘do not!'”. This does not necessitate that he disliked what she did because it is possible that he was acting cautiously being afraid that she was not certain that she was Tahira (clean from Nifass) or that bleeding may be re-activated following intercourse with her or for some other reason- and Allah knows best.

References :

[57] Al-Mujid Ibin Taymeeyah: Is the grandfather of the famous Ibin Taymeeyah. He was also a highly respected scholar.

[58] If menses blood stops and resumes then it is certainly Haid blood. For example, a woman has her normal monthly cycle for eight days. She says that the blood stops on the fourth day for two days and then it resumes on the seventh and eighth day. This resumed blood is a certainly a Haid blood.

Posted from : [eBook] Natural Blood of Women – Shaykh Uthaymeen – Dr Saleh As-Saleh

The Menstruating Woman or the One in Her Post-Partum Period Touching the mus-haf – Shaykh Bin Baaz

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.

Menses & Fasting – Shaykh ibn Uthaymeen

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.

This is because there is no ruling regarding blood inside the woman’s body and because the Prophet (صلى الله عليه و سلم) when asked:

“Is it necessary for a woman to take a bath after she has a wet dream (nocturnal sexual discharge)?”

he replied: “Yes, if she notices a discharge.” [35]

So, he (صلى الله عليه و سلم) conditioned the ruling upon the actual seeing of the discharge and not upon its transfer (from inside-out). Similarly in the case of Haid, the ruling applies once there is an actual seeing of discharge.

Case: If a woman’s period continues till after dawn (Fajr), then no fasting will be acceptable from her on this day even if she becomes clean moments after dawn.

Case: If she becomes clean before Fajr and she fasted, then her fasting is correct even though she may have not taken her cleaning bath till after Fajr time. This is the same as in the case of the person who has Jannabah. If he (she) intends to fast and did not take his (her) bath until after Fajr, then his (her) fasting on this day is correct. This is in accordance with the Hadeeth of ‘Aisha (رضي الله عنها) who said that:

“The Prophet (صلى الله عليه و سلم) used to get up in a state of Jannabah (after sexual relations with his wives) and fast during the month of Ramadan.” [36]

Footnotes:

[33] Ibin Taymeeyah in Al-Fatawa (religious decrees) V. 26, P. 191.
[34] The text is from Saheeh Muslim, V.1, P. 191.
[35] Saheeh Al-Bukhari (Arabic-English) V.1, P. 171-2, Hadeeth # 280.
[36] Aisha (رضي الله عنها) said: “The dawn broke upon the Messenger of Allah (صلى الله عليه و سلم) during the Ramadan in a state of Jannabah not becuase of sexual dream

***

Question 10:

Suppose a woman becomes clean from her menses before Salat Al-Fajr but she took her bath after the commencement of the Salat time, and fasted that day. Is her fasting correct?

Answer by Shaykh Uthaymeen:

If a woman becomes clean during the month of Ramadan one minute before the commencement of the prescribed time of Salat Al-Fajr, then she must fast that day and her fasting is correct and it is not mandatory upon her to make up the fast because she fasted while she was clean even though she did not take her bath till after the rise of Fajr. This is similar to the case when a man has a wet dream or in a state of Jannabah. He can have his Suhor (meal before Fajr), fast and take his bath after Fajr.

I want to caution some women who may think that if they get their menses after breaking the fast and before Isha’ then their fasting was incorrect. This understanding is wrong. Their fasting is correct and complete even if they get their respective periods one moment after sunset (Maghrib).

***

Question 6:

A woman has reached sixty five years of age. She did not give birth to any child during the last nineteen years. For the past three years she had continuous bleeding. What should she do for fasting and what should women like her do (regarding Salat and Fasting)?

Answer by Shaykh ibn Uthaymeen:

This type of woman should refrain from fasting and Salat during the time of her regular cycle of menses. If for example she used to have her normal period of menses during the first six days of the month, then she should refrain from fasting and praying during the first six days of each month. Once that is done, she should take a bath and perform Salat and fast.

As to the how she offers her Salat, she should wash her private part real well and apply a pad to it and make ablution. She does this at the time of the obligatory prayers. She could also do the same for the optional prayers at times other than the times of the obligatory prayers.

Because of the difficulty encountered by such woman, it is allowable for her to combine (but not shorten) the Thuhr with the ‘Asr prayer (and pray either at time of Thuhr or at time of ‘Asr) and the Maghrib with the Isha’ (and pray either at time of Maghrib or at time of Isha’). This way she can do this type of preparation for her Salat three times (including one for Fajr prayer) instead of five times a day. She can perform optional prayers based upon her ablution for either of the combined prayers.

Question 5:

What should a woman do when she does not make up for the days she did not fast in Ramadan due to her menses?

Answer by Shaykh ibn Uthaymeen:

It is regrettable for something like this to happen amongst the believing women. This is either due to ignorance or laziness and both reasons are wrong! because the cure for ignorance is to ask those who know and the cure for laziness is the fear of Allah and His punishment. So a woman who may have done this should sincerely repent to Allah and seek His forgiveness. She should also try her best to find out the number of days she missed and make up for it. I ask Allah to accept the repentance of such women.

Source[eBook] Natural Blood of Women – Shaykh Uthaymeen – Dr Saleh As-Saleh

Experiencing Istihadah during the daytime in Ramadan – Permanent Committee

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

Posted fromhttp://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=34&PageNo=1&BookID=10

The Use of Haid-Inhibitors (Period delaying Pills) and Stimulants (Period advancing Pills) – Shaykh ibn Uthaymeen

The Use of Haid (Menses) Inhibitors is permissible under two conditions:

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.

The Use of Haid (Menses) Stimulants is permissible under two conditions:

FIRST: There must be no abuse of its use. For example, to excuse herself from certain mandatory acts of worship like using stimulants right before the month of Ramadan so as to be excused from fasting or from prayers.

SECOND: The use of stimulants must be permitted by the husband because the presence of Haid prevents him from having full enjoyment with his wife. Also, if she was divorced, then this will quickly drop off the husband’s right of returning her because it will hasten the end of her Idda. This applies to the case when the declared divorce is of the type known as Revocable Divorce in which the husband has the right to return his wife before the end of her Idda.

Questions & Answers
Haid Inhibitors

Q1: What is the ruling regarding on the use of Haid-inhibitory pills during the month of Ramadan?

As long as there is no harm in their use and as long as the husband permits this, then it is permissible to use these pills.

However, it came to my knowledge that these measures can harm the woman, especially when it is known that the release of blood by menses is a natural process. To prevent this natural way may cause certain harm to the woman.

Also the use of these pills can effect the regulation of the periodical cycle itself and that leaves her in doubt and confusion regarding the offering of her prayer and whether she is able to have sexual intercourse with her husband or not.

Because of this and other associated reasons, I cannot say that the use of these pills is unlawful but I do not like it and do not encourage it. I say that the woman should accept what Allah had ordained for her and should consider the answer of the Prophet (صلى الله عليه و سلم) to his wife ‘Aisha when she had her menses after she made Ihram for Umra. The Prophet (صلى الله عليه و سلم) asked ‘Aisha: “May be that you got your menses?”. ‘Aisha replied, “Yes”. He (صلى الله عليه و سلم) then said,”This is the thing which Allah has ordained for all the daughters of Adam” [62]. The woman should then be patient and seek the reward from Allah. If she is unable to perform Salat and fasting because of her menses, the door is still opened for her to celebrate the praises of Allah, give charity and do good to people and such acts are great acts of worship.

[62] Saheeh Al-Bukhari (Arabic-English) V.1, P. 182, Hadeeth # 302.

Posted from : [eBook] Natural Blood of Women – Shaykh Uthaymeen – Translated by Dr Saleh As-Saleh

Rulings on Istihadah (Bleeding other than Menstruation) – Shaykh Ibn Uthaymeen

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].

Several States of Istihadah

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.

Example: A woman used to get normal bleeding for six days at the beginning of each month. She then started to have prolonged bleeding. For this woman her Haid (Menses) period should be the “first six days of every month”.

The following extra vaginal bleeding is her Istihadah. This is in accordance with the Hadeeth of ‘Aisha (radyAllaahu ‘anha) who narrated that: “Fatimah bint Abi Hubaish asked the Prophet (صلى الله عليه و سلم): “I got persistent bleeding (in between the periods) and do not become clean. Shall I give up prayers? He (صلى الله عليه و سلم) 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“[51].

And in Saheeh Muslim, the Prophet (صلى الله عليه و سلم) told Umm Habeebah bint Jahsh who had a prolonged flow of blood to “refrain (from prayer) during your menstrual period, then wash and pray” [52]. Having done this she should pray and pay attention to any flowing blood.

TWO: The woman does not have a known period of normal cycles of menses prior to Istihadah. To be able to distinguish between her blood from normal menses and her Istihadah blood, she should watch for some characteristics of these two types of blood. Haid blood may be characterized by thickness, darkness or certain distinct odor.

Example: a woman sees a continuous blood flow but she sees it dark for the first ten days and red for the rest of the month. Or it looks thick for the first ten days and soft for the rest of the month, or for the first ten days it has the characteristic odor of Haid blood and it becomes odorless for the rest of the month. So her Haid period is the dark blood flow for the first example, the thick blood for the second and the one with the distinct odor for the third. The bleeding that follows is considered Istihadah. It is related that the Prophet (صلى الله عليه و سلم) told Fatimah bint Abi Jahsh: “When the blood of menses comes, it is black and can be recognized; so when that comes, refrain from prayer, but when a different type of blood comes, perform ablution and pray, for it is (due only to) a vein.” [53]

THREE: The woman does not have a known period of Haid and lacks the distinctive characteristics mentioned above!. Blood flow is continuous carrying the same quality or flowing with abnormal qualities that make it hard to distinguish the Haid bleeding from that of the Istihadah bleeding. In this case, women encountering this prolonged and undetermined type of flow should consider their Haid period to be the period encountered by most women: 6-7 days of Haid flow per month, starting from the time she sees the flowing blood. Other than this period, the blood flowing should be considered as Istihadah.

Example: A woman sees her blood for the first time on the fifth day of the month and it continues to flow while she is unable to distinguish any difference in color, odor or thickness of blood. Her Haid period should be six or seven days starting on the fifth day of each month. This is in lieu of the Hadeeth of Hamnah bint Jahsh (radyAllaahu ‘anha). She said: “O Messenger of Allah I am a woman who menstruates in great quantity and it is severe, so what do you think about it? It has prevented me from praying and fasting”. He (صلى الله عليه و سلم) said: “I recommend that you should use cotton, put it on your private part, for it absorbs the blood. She replied: “It is too copious for that…” In this Hadeeth, the Prophet (صلى الله عليه و سلم) said: “This is a stroke of the devil, so observe your menses for six or seven days, Allah alone knows which it should be; then wash and when you see that you are purified, and quite clean, pray during twenty three or twenty four days and nights and fast, for that will be enough for you.” [54]

The saying of the Prophet (صلى الله عليه و سلم) “for six or seven days” is not meant to give Hamnah bint Jahsh the choice but just for her to examine and find out who (amongst other women) is closer to her in age, body structure, number of children, etc. the woman that mostly resembles her condition has a Haid period of six days, then she should consider this period as her reference. The same is true if the Haid period was seven days.

The One Who Resembles The Mustahadah

It is possible that something (e.g. surgery) may cause the flow of blood through the vagina. There are two types of this case:

(1) It is not possible for her to have menses following surgery e.g. removal of the uterus or its blockage. Under this case, the ruling of Istihadah cannot be applicable. If the woman sees blood, then the laws governing the yellowish discharge (see above) apply. Hence she should not refrain from performing prayers or fasting. It is not prohibited for her husband to have sexual intercourse with her and it is not obligatory upon her to have a bath. She must, however, wash, clean, and make ablution at the commencing time of the obligatory prayers and when she intends to offer the optional prayers.

(2) It is not certain that her menses will stop following surgery. It is possible that she may have menses. In this case the rulings applicable on a Mustahadah (woman going through Istihadah) are also applicable on this condition in lieu of the Hadeeth of the Prophet (صلى الله عليه و سلم) to Fatimah bint Abi Hubaish: “It is from a blood vessel, so when the real menses begins give up your prayers and when it (the period) has finished wash the blood off your body (have a full shower) and offer your prayers.”[55] The saying of the Prophet (صلى الله عليه و سلم): “when the real menses begins” indicates that the rules for the Mustahadah woman are applicable upon the woman who, potentially, may have menses (with a beginning and an end). The woman, however, without a potentially occurring menses, her blood is a vessel blood.

Rulings About The Mustahadah

Earlier it was explained when the blood is considered a menses (Haid) blood or Istihadah blood. The rulings applicable for menses and Istihadah depend upon the type of the flowing blood. Rulings about menses were discussed earlier. The rulings about Istihadah are the same as those applicable to a clean woman except for the following:

1) It is obligatory upon the Mustahadah to perform Ablution for each prayer, because of the order of the Prophet (صلى الله عليه و سلم) to Fatimah bint Abi Hubaish: “Then make Ablution for every Salat” [56], meaning that she should make ablution only when the prescribed time of Salat begins and not before it.

2) Prior to ablution she should wash the traces of blood and covers her private part with a pad of cotton to absorb the blood. The Prophet (صلى الله عليه و سلم) told Humnah bint Jahsh:

“I recommend that you should use cotton, for it absorbs blood.” She said: “it is too copious for that”. He (صلى الله عليه و سلم) said; “then take a cloth.” She replied, “it is too copious for that.” He said: “then Talaj’jami” i.e., to prepare a holding around the waist that will maintain the cotton pad tightly attached to her private part. Nothing that comes out should then harm her because the Prophet (صلى الله عليه و سلم) told Fatimah bint Hubaish: “Refrain from Salat during the days of your normal menses then wash and make ablution for every Salat and then pray “even if blood drops onto the mat!” (Related by Imam Ahmad and Ibn Majah).

(3) Sexual Intercourse: Scholars disagreed about its permissibility. The correct opinion is that it is permissible because many women (ten or more) had their Istihadah at the time of the Prophet (صلى الله عليه و سلم). Allah and His Messenger did not prevent spouses from engaging in sexual intercourse. In fact, the saying of Allah (subhana wa ta’ala) :

( { فاعتَزِلُوا النِّساء في المَحيض } الأية (البقرة، 222
“Keep away from women during menses”
(Qur’an 2: 222),

is an evidence that it is only obligatory to keep away from sexual intercourse with women only during menses. And since offering prayers is allowed while in Istihadah, then there should be no difficulty in having sexual intercourse. To prevent sexual intercourse based upon Qiyass (analogy) with the state of Haid is incorrect, because the two situations are not the same. Deduction of rulings by Qiyass is invalid whenever there are existing variations.

Footnotes:

[50] Related by Ahmad, Abu-Dawoud, and At-Tirmidhi who said it is Saheeh (correct Hadeeth). It is also related that Imam Ahmad considered the Hadeeth to be Saheeh and that Imam Al-Bukhari is reported to have said it is good Hadeeth.
[51] Saheeh Al-Bukhari (Arabic-English) V.1, P.194, Hadeeth # 322.
[52] Saheeh Muslim (English), V. 1, P.189, Hadeeth # 654.
[53] Related by Abu Dawoud and An-Nassaa’ee, Ibin Habban and Al-Hakim said it is Saheeh. This author said: “although there are critical views regarding the chain of narrators and the interpretation of this Hadeeth, it had been a practical reference for some Muslim scholars and it is a better reference than referring to the average period encountered by most women (six or seven days).”
[54] ibid # 51
[55] Saheeh Al-Bukhari (Arabic-English), V.1, P.183, Hadeeth # 303
[56] Saheeh Al-Bukhari (Arabic-English) V.1, P. 149, Hadeeth # 228

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Menses and Dhikr of Allaah & Recitation of the Qur’an – 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.

The majority of the scholars are with the opinion that it is not prohibited for her to utter the Qur’anic recitation. Imam Bukhari, Ibn Jareer At- Tabaree and Ibn Al-Munthir, Imam Malik, and Imam Ash-Shaafi’ee (in one of his earlier sayings) are with the opinion that it is permissible for her to recite the Ayah (verse in the Qur’an).

Shayekul Islam Ibn Taymeeyah said: “Basically, there is no Sunnah to prevent her from reciting Qur’an. The “hadeeth” that: “A menstruating woman and the one who is in state of Jannabah [32] should not recite anything of the Qur’an”, is a weak hadeeth as agreed upon by the knowledgeable scholars of Hadeeth.

In fact women at the time of the Prophet (صلى الله عليه و سلم) used to have their monthly cycles of menses.Had the recitation of Qur’an been prohibited for them (as it is the case with Salat) then the Prophet (صلى الله عليه و سلم) would have made it clear to his Ummah (Islamic community) and his wives would have known about it and they would have dissipated this knowledge to the people. Because no one had related a prohibition by the Prophet (صلى الله عليه و سلم) about this issue, then it cannot be made unlawful especially when it is known that he (صلى الله عليه و سلم) did not prohibit it at the time when menses was very much present.

Accordingly, recitation by the tongue is not Haram (legally unlawful).[33] This author said: “having known the dispute between the scholars about this matter, then it is more proper for the menstruating woman not to recite Qur’an by the tongue except when it is necessary e.g. if she is a teacher or if she is preparing for an exam.”

Footnotes:

[29] Takbeer: saying Allahu Akbar (Allah is The Greatest); Tasbeeh: saying Subhana Allah (Most Glorified is Allah); Tahmeed: saying Al Hamdulil’lah: All Praise is due to Allah.
[30] Saheeh Al-Bukhari (Arabic-English) V.1, P.179, Hadeeth # 296.
[31] Agreed upon Hadeeth. In Saheeh Al-Bukhari (Arabic- English), V. 1, P. 192, Hadeeth # 321.
[32] Jannabah: Is the state in which a man (or a woman) has sexual discharge during sexual intercourse or in a dream, etc. In this state a Muslim is not allowed to pray or do other kinds of worships unless and until he (she) performs Ghusl (have a full shower) or do Tayammum if he/she cannot use water for any reason.
[33] Ibin Taymeeyah in Al-Fatawa (religious decrees) V. 26, P. 191.

Source : [eBook] Natural Blood of Women – Shaykh Uthaymeen – Translated by Dr Saleh As-Saleh

Menstruation – Commentary from BulughAl Maraam – Umm Abdillah al-Waadi’iyyah

Click the below link to read or download PDF

Notes from Bulughul Maraam – Umm ‘Abdillaah Al-Waadi’iyyah – BM-118 128 Menstruation [PDF]

 

Menstruations (Hayd) : Umdatul Ahkaam – Dr. Saleh as Saleh [Audio|En]

Umdatul Ahkaam – Purification – 39 – Chapter on Hayd – Menstruations – part 1
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-purification-39-chapter-on-hayd-menstruations-part-1-saleh-as-saleh.mp3]

Umdatul Ahkaam – Purification – 40 to 43 – Hayd – Menstruations – part 2
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Source : Umdatul Ahkaam – Book of Purification – Dr. Saleh as Saleh [Audio|En]

Rulings on Natural Blood of Women – Shaykh Uthaymeen – Dr Saleh as Saleh [Audio|En]

Book

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Natural Blood of Women – Shaykh Uthaymeen – Dr Saleh As-Saleh [PDF]

Audio

Natural Blood of Women – Ch 1 to 3 – Author is Shaykh Ibn Al-‘Uthaymeen – Saleh-As-Saleh
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Natural Blood of Women – Ch 4 – Rulings Related to Menses – part 1 – Saleh-As-Saleh
[audio https://salafiaudio.files.wordpress.com/2014/09/natural-blood-of-women-ch-4-rulings-related-to-menses-part-1-saleh-as-saleh.mp3]

Natural Blood of Women – Ch 4 – Rulings Related to Menses – part 2 – Saleh-As-Saleh
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Natural Blood of Women – Ch 4 – Rulings Related to Menses – part 3 – Saleh-As-Saleh
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[eBook] Natural Blood of Women – Shaykh Uthaymeen – Dr Saleh As-Saleh

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

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Natural Blood of Women – Shaykh Uthaymeen – Dr Saleh As-Saleh [PDF]

Table of Contents:

  1. Introduction
  2. Chapter One: The Meaning of Menses
  3. Chapter Two: The Age at which Menses Starts & Ends
  4. Chapter Three: Changes In The State Of Menses
  5. Chapter Four: Laws About Menses
    1. First: Menses and Salat (Prayers)
    2. Second: Menses and Fasting
    3. Third: Menses & Tawaff Around The Ka’ba
    4. Fourth: Exemption From The Farewell Tawaff
    5. Sixth : Menses & Legal Sexual Intercourse
    6. Seventh: Menses & Divorce
    7. Eighth: Menses & The Idda of Divorce
    8. Ninth: A Free Uterus
    9. Tenth: Obligation To Have Ghusl
  6. Chapter Five: Istihadah
    • Several States of Istihadah
    • The One Who Resembles The Mustahadah
    • Rulings About The Mustahadah
  7. Chapter Six: Nifass And Its Rulings
    • The Laws of Nifass
  8. Chapter Seven: The Use of Haid-Inhibitors/Stimulants
    1. The Use of Haid-Inhibitors (Period delaying Pills) and Stimulants
  9. Chapter Eight: The Use of Contraceptives
    1. The Use Of Contraceptives to Avoid the Pregnancy
  10. Chapter Nine: The use of Abortive means
  11. Ending Remarks
  12. Appendix – Question & Answers

Visit the Link below to Listen to the audio 

http://salaf-us-saalih.com/2014/12/05/rulings-on-natural-blood-of-women-shaykh-uthaymeen-dr-saleh-as-saleh/

Sahih Muslim : Book 03: The Book of Menstruation (Kitab Al-Haid)

Translation of Sahih Muslim, Book 3:

 

 

The Book of Menstruation (Kitab Al-Haid)

Chapter 1: LYING WITH ONE IN MENSTRUATION ABOVE THE WAIST-WRAPPER


Book 003, Number 0577:

 

‘A’isha reported: When anyone amongst us (amongst the wives of the Holy Prophet) menstruated, the Messenger of Allah (may peace be upon him) asked her to tie a waist-wrapper over her (body) and then embraced her.


Book 003, Number 0578:

 

‘A’isha reported: When anyone amongst us was menstruating the Messenger of Allah (may peace be upon him) 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 (may peace be upon him) had over his desires.


Book 003, Number 0579:

 

Maimuna (the wife of the Holy Prophet) reported: The Messenger of Allah (may peace be upon him) contacted and embraced his wives over the waist-wrapper when they were menstruating.


Book 003, Number 0580:

 

Kuraibthe freed slave of Ibn Abbas, reported: I heard it from Maimuna, the wife of the Apostle of Allah (way peace be upon him): The Messenger of Allah (may peace be upon him) used to lie with me when I menstruated, and there was a cloth between me and him.


Book 003, Number 0581:

 

Umm Salama reported: While I was lying with the Messenger of Allah (may peace be upon him) 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 (may peace be upon him) said: Have you menstruated? I said: Yes. He called me and I lay down

Chapter 2: THE MENSTRUATING WOMAN IS PERMITTED TO WASH THE HEAD OF HER HUSBAND, COMB HIS HAIR, AND HER LEFT-OVER AS CLEAN, AND ONE IS PERMITTED TO RECLINE IN HER LAP AND RECITE THE QUR’AN


Book 003, Number 0582:

 

It is reported from ‘A’isha that she observed: When the Messenger of Allah (may peace be upon him) 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).


Book 003, Number 0583:

 

‘Amra daughter of ‘Abd al-Rahman reported: ‘A’isha, wife of the Apostle of Allah (may peace be upon him) 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 (may peace be upon him) 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.


Book 003, Number 0584:

 

‘A’isha, the wife of the Apostle (may peace he upon him), reported: The Messenger of Allah (may peace be upon him) 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.


Book 003, Number 0585:

 

‘Urwa reported it from ‘A’isha that she observed: The Messenger of Allah (may peace be upon him) inclined his head towards me (from the mosque) while I was in my apartment and I combed it in a state of menstruation.


Book 003, Number 0586:

 

Al-Aswad narrated it from ‘A’isha that she observed: I used to wash the head of the Messenger of Allah (may peace be upon him), while I was in a state of menstruation.


Book 003, Number 0587:

 

‘A’isha reported: The Messenger of Allah (may peace be upon him) 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.


Book 003, Number 0588:

 

‘A’isha reported: The Messenger of Allah (may peace be upon him) 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.


Book 003, Number 0589:

 

Abu Huraira reported: While the Messenger of Allah (may peace be upon him) 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.


Book 003, Number 0590:

 

‘A’isha reported: I would drink when I was menstruating, then I would hand it (the vessel) to the Apostle (may peace be upon him) 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 (may peace be upon him) and he would put his mouth where mine had been. Zuhair made no mention of (the Holy Prophet’s) drinking.


Book 003, Number 0591:

 

‘A’isha reported: The Messenger of Allah (may peace be upon him) would recline in my lap when I was menstruating, and recite the Qur’an.


Book 003, Number 0592:

 

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 (may peace be upon him) asked The Apostle (may peace be upon him), 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 (may peace be upon him) 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 (way peace be upon him) 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 (may peace be upon him). He (the Holy Prophet) called for them and gave them drink, whereby they knew that he was not angry with them.

Chapter 3: ON AL-MADHI


Book 003, Number 0593:

 

‘Ali reported: I was one whose prostatic fluid flowed readily and I was ashamed to ask the Apostle (may peace be upon him) 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.


Book 003, Number 0594:

 

‘Ali reported: I felt shy of asking about prostatic fluid from the Apostle (may peace be upon him) 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.


Book 003, Number 0595:

 

Ibn ‘Abbas reported it from ‘Ali: We sent al-Miqdad b. al-Aswad to the Messenger of Allah (may peace be upon him) to ask him what must be done about prostatic fluid which flows from (the private part of) a person. The Messenger of Allah (may peace be upon him) said: Perform ablution and wash your sexual organ.

Chapter 4: WASHING OF FACE AND HANDS AFTER WAKING UP FROM SLEEP


Book 003, Number 0596:

 

Ibn ‘Abbas reported: The Apostle (may peace be upon him) woke up at night; relieved himself, and then washed his face and hands and then again slept.

Chapter 5: IT IS PERMISSIBLE FOR A PERSON TO SLEEP AFTER SEXUAL INTERCOURSE (WITHOUT A BATH) AND THE DESIRABILITY OF ABLUTION FOR HIM, AND WASHING OF THE SEXUAL ORGAN AS HE INTENDS TO FAT, DRINK, OR SLEEP OR COHABIT


Book 003, Number 0597:

 

‘A’isha reported: Whenever the Messenger of Allah (may peace be upon him) intended to sleep after having sexual intercourse, he performed ablution as for the prayer before going to sleep.


Book 003, Number 0598:

 

‘A’isha reported: Whenever the Messenger of Allah (may peace be upon him) had sexual intercourse and intended to eat or sleep, he performed the ablution of prayer.


Book 003, Number 0599:

 

This hadith has been transmitted by Shu’ba with the same chain of transmitters. Ibn at-Muthanna said in his narration: AI-Hakam narrated to us who heard from Ibrahim narrating that.


Book 003, Number 0600:

 

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.


Book 003, Number 0601:

 

Ibn ‘Umar said: ‘Umar asked the verdict of the Shari’ah from the Apostle (may peace be upon him) 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.


Book 003, Number 0602:

 

Ibn Umar reported: Umar b. al-Khattab said to the Messenger of Allah (may peace be upon him), that he became Junbi during the night. The Messenger of Allah (may peace be upon him) said to him: Perform ablution, wash your sexual organ and then go to sleep.


Book 003, Number 0603:

 

‘Abdullah b. Abu’l-Qais reported: I asked ‘A’isha about the Witr (prayer) of the Messenger of Allah (may peace be upon him) 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).


Book 003, Number 0604:

 

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.


Book 003, Number 0605:

 

Abu Sa’id al-Khudri reported: The Messenger of Allah (may peace be upon him) 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.”


Book 003, Number 0606:

 

Anas reported: The Messenger of Allah (may peace be upon him) used to have sexual intercourse with his wives with a single bath.

Chapter 6: BATHING IS OBLIGATORY FOR A WOMAN AFTER EXPERIENCING ORGASM IN DREAM


Book 003, Number 0607:

 

Anas b. Malik reported: Umm Sulaim who was the grandmother of Ishaq came to the Messenger of Allah (may peace be upon him) 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).


Book 003, Number 0608:

 

Anas b. Malik reported that Umm Sulaim narrated it that she asked the Apostle of Allah (may peace be upon him) about a woman who sees in a dream what a man sees (sexual dream). The Messenger of Allah (may peace be upon bi m) 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 (may peace be upon him) 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.


Book 003, Number 0609:

 

Anas b. Malik reported: A woman asked the Messenger of Allah (way peace be upon him) 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.


Book 003, Number 0610:

 

Umm Salama reported: Umm Sulaim went to the Apostle of Allah (may peace be upon him) 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 (may peace be upon him) 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?


Book 003, Number 0611:

 

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.


Book 003, Number 0612:

 

‘A’isha the wife of the Apostle (may peace be upon him) narrated: Umm Sulaim, the mother of Bani Abu Talha, came to the Messenger of Allah (may peace be upon him), 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?


Book 003, Number 0613:

 

It is reported on the authority of ‘A’isha that a woman came to the Messenger of Allah (may peace be upon him) 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 (may peace be upon him) 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.

Chapter 7: THE CHARACTERISTIC OF THE MALE REPRODUCTIVE SUBSTANCE (SPERM) AND FEMALE REPRODUCTIVE SUBSTANCE (OVUM), AND THAT THE OFFSPRING IS PRODUCED BY THE CONTRIBUTION OF BOTH


Book 003, Number 0614:

 

Thauban, the freed slave of the Messenger of Allah (may peace be upon him), said: While I was standing beside the Messenger of Allah (may peace be upon him) 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 (may peace be upon him) 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 (may peace be upon him) 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 (may peace be upon him) 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 (may peace be upon him) 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 (may peace be upon him) said: He asked me about such and such things of which I have had no knowledge till Allah gave me that.


Book 003, Number 0615:

 

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.

Chapter 8: BATHING AFTER SEXUAL INTERCOURSE OR SEMINAL EMISSION


Book 003, Number 0616:

 

‘A’isha reported: When Allah’s Messenger (may peace be upon him) 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.


Book 003, Number 0617:

 

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.”


Book 003, Number 0618:

 

Hisham narrated it from his father, who narrated it on the authority of ‘A’isha that when the Apostle (may peace be upon him) 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.


Book 003, Number 0619:

 

‘Urwa has narrated it on the authority of ‘A’isha that when Allah’s Messenger (may peace be upon him) 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.


Book 003, Number 0620:

 

Ibn ‘Abbas reported it on the authority of Maimuna, his mother’s sister, that she said: I placed water near the Messenger of Allah (may peace be upon him) 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.


Book 003, Number 0621:

 

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.


Book 003, Number 0622:

 

Ibn Abbas narrated It on the authority of Maimuna that the Apostle of Allah (may peace be upon him) 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.


Book 003, Number 0623:

 

‘A’isha reported: When the Messenger of Allah (may peace be upon him) 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.

Chapter 9: THE QUANTITY OF WATER THAT IS DESIRABLE FOR A BATH BECAUSE OF SEXUAL INTERCOURSE, BATHING OF THE MALE AND FEMALE WITH ONE VESSEL IN THE SAME CONDITION AND WASHING OF ONE OF THEM WITH THE LEFT-OVER OF THE OTHER


Book 003, Number 0624:

 

‘A’isha reported: The Messenger of Allah (may peace be upon him) washed himself with water from a vessel (measuring seven to eight seers) because of sexual intercourse.


Book 003, Number 0625:

 

‘A’isha reported: The Messenger of Allah (may peace be upon him) 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).


Book 003, Number 0626:

 

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 (may peace be upon him) 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 (may peace be upon him) collectedhair on their heads and these lopped up to ears (and did rot go beyond that).


Book 003, Number 0627:

 

Salama b. Abd al-Rahman narrated it on the authority of A’isha that when the Messenger of Allah (may peace be upon him) 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 (may peace be upon him) took a bath from the same vessel, after sexual intercourse.


Book 003, Number 0628:

 

Hafsa, daughter of ‘Abd al-Rahman b. Abu Bakr, reported that ‘A’isha narrated to her that she and the Apostle of Allah (may peace be upon him) took a bath from the same vessel which contained water equal to three Mudds or thereabout.


Book 003, Number 0629:

 

‘A’isha reported: I and the Messenger (may peace be upon him) took a bath from the same vessel and our hands alternated into it in the state that we had had sexual intercourse.


Book 003, Number 0630:

 

‘A’isha reported: I and the Messenger of Allah (may peace be upon him) 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.


Book 003, Number 0631:

 

Ibn Abbas said: Maimuna (the wife of the Holy Prophet) reported to me that she and the Apostle of Allah (may peace be upon him) took a bath from one vessel.


Book 003, Number 0632:

 

Ibn Abbas reported that the Messenger of Allah (may peace be upon him) took a bath with the water left over by Maimuna.


Book 003, Number 0633:

 

Zainab bint Umm Salama (the wife of the Holy Prophet) reported that Umm Salama and the Messenger of Allah (may peace be upon him) took a bath from the same vessel.


Book 003, Number 0634:

 

Anas reported that the Messenger of Allah (may peace he upon him) 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.


Book 003, Number 0635:

 

Anas said: The Apostle of Allah (may peace be upon him) performed ablution with one Mudd and took bath with a Sa’ up to five Mudds.


Book 003, Number 0636:

 

Safina reported: The Messenger of Allah (may peace be upon him) took a bath with one g’ of water because of sexual intercourse and performed ablution with one Mudd.


Book 003, Number 0637:

 

Safina reported that Abd Bakr, the Companion of the Messenger of Allah (way peace be upon him), observed: The Messenger of Allah (may peace. 1) e upon him) 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.

Chapter 10: THE DESIRABILITY OF POURTNG WATER THRICE ON THE HEAD AND OTHER PARTS (OF THE BODY)


Book 003, Number 0638:

 

Jubair b. Mut’im reported: The people contended amongst themselves in the presence of the Messenger of Allah (may peace be upon him) with regard to bathing. Some of them said: We wash our heads like this and this. Upon this the Messenger (may peace be upon him) said: As for me I pour three handfuls of water upon my head.


Book 003, Number 0639:

 

Jubair b. Mut’im reported it from the Apostle of Allah (may peace be upon him) that a mention was made before him about bathing because of sexual intercourse and he said: I pour water over my head thrice.


Book 003, Number 0640:

 

Jabir b. Abdullah reported: A delegation of the Thaqif said to the Apostle of Allah (may peace be upon him): Our land is cold; what about our bathing then? He (the Holy Prophet) said: I pour water thrice over my head.


Book 003, Number 0641:

 

Ibn Salim in his narration reported:” The delegation of the Thaqif said: Messenger of Allah.”


Book 003, Number 0642:

 

Jabir b. ‘Abdullah reported: When the Messenger of Allah (may peace be upon him) 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 (may peace be upon him) was thicker than your hair and these were more fine (than yours).

Chapter 11: LAW OF SHARI’AH PERTAINING TO THE PLAITED HAIR OF THE WOMAN WHO TAKES A BATH


Book 003, Number 0643:

 

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.


Book 003, Number 0644:

 

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.


Book 003, Number 0645:

 

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.


Book 003, Number 0646:

 

‘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 (may peace be upon him) took bath from one vessel. I did no more than this that I poured three handfuls of water over my head.

Chapter 12: THE DESIRABILITY OF USING MUSK AT THE SPOT OF BLOOD WHILE BATHING AFTER MENSTRUATION


Book 003, Number 0647:

 

‘A’isha reported: A woman asked the Apostle of Allah (may peace be upon him) 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 (may peace be upon him) 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.


Book 003, Number 0648:

 

‘A’isha reported: A woman asked the Apostle of Allah (may peace be upon him) 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.


Book 003, Number 0649:

 

‘A’isha reported: Asma (daughter of Shakal) asked the Apostle of Allah (may peace be upon him) 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.


Book 003, Number 0650:

 

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).


Book 003, Number 0651:

 

‘A’isha reported: Asma’ b. Shakal came to the Messenger of Allah (may peace be upon him) 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.

Chapter 13: THE WOMAN WHO HAS A PROLONGED FLOW OF BLOOD, HER BATHING AND PRAYER


Book 003, Number 0652:

 

‘A’isha reported: Fatimah b. Abu Hubaish came to the Apostle (may peace be upon him) 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.


Book 003, Number 0653:

 

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.”


Book 003, Number 0654:

 

‘A’isha reported: Umm Habiba b. Jahsh thus asked for a verdict from the Messenger of Allah (may peace be upon him): 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 (may peace be upon him) 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.)


Book 003, Number 0655:

 

‘A’isha, the wife of the Messenger of Allah (may peace be upon him) reported: Umm Habiba b. Jahsh who was the sister-in-law of the Messenger of Allah (may peace be upon him) 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 (may peace be upon him) about it The Messenger of Allah (may peace be upon him) 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.


Book 003, Number 0656:

 

This hadith has been thus reported by another chain of transmitters: Umm Habiba b. Jahsh came to the Messenger of Allah (may peace be upon him) 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.


Book 003, Number 0657:

 

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).


Book 003, Number 0658:

 

On the authority of ‘A’isha: Umm Habiba asked the Messenger of Allah (may peace be upon him) 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 (may peace be upon him) 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.


Book 003, Number 0659:

 

‘A’isha, the wife of the Apostle (may peace be upon him), said: Umm Habiba b. Jahsh who was the spouse of Abd al- Rahman b. Auf made a complaint to the Messenger of Allah (may peace be upon him) 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.

Chapter 14: IT IS OBLIGATORY FOR A MENSTRUATING WOMAN TO COMPLETE THE ABANDONED FASTS BUT NOT THE ABANDONED PRAYERS


Book 003, Number 0660:

 

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 (may peace be upon him) was in her menses (and abandoned prayer) she was not required to complete them.


Book 003, Number 0661:

 

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 (may peace be upon him) 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.


Book 003, Number 0662:

 

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.

Chapter 15: ONE SHOULD DRAW AROUND A CURTAIN WHILE TAKING A BATH


Book 003, Number 0663:

 

Umm Hani b. Abu Talib reported: I went to the Messenger of Allah (may peace be upon him) on the day of the conquest (of Mecca) and found him take a bath. while his daughter Fatimah was holding a curtain around him.


Book 003, Number 0664:

 

Umm Hani b. Abu Talib reported: It was the day of the conquest (of Mecca) that she went to the Messenger of Allah (may peace be upon him) and he was staying at a higher part (of that city). The Messenger of Allah (may peace be upon him) 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.


Book 003, Number 0665:

 

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.


Book 003, Number 0666:

 

Maimuna reported: I placed water for the Apostle (may peace be upon him) and provided privacy for him, and he took a bath.

Chapter 16: IT IS FORBIDDEN TO SEE THE PRIVATE PARTS OF SOMEONE ELSE


Book 003, Number 0667:

 

‘Abd al-Rahman, the son of Abu Sa’id al-Khudri, reported from his father: The Messenger of Allah (may peace be upon him) 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.


Book 003, Number 0668:

 

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).

Chapter 17: IT IS PERMISSIBLE TO TAKE A BATH NAKED IN COMPLETE PRIVACY


Book 003, Number 0669:

 

Amongst the traditions narrated from Muhammad, the Messenger of Allah (may peace be upon him) 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.

Chapter 18: UTMOST CARE FOR KEEPING-PRIVATE PARTS OF BODY CONCEALED


Book 003, Number 0670:

 

Jabir b. ‘Abdullah reported: When the Ka’ba was constructed the Apostle of Allah (may peace be upon him) and Abbas went and lifted stones. Abbas said to the Messenger of Allah (may peace be upon him): 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.”


Book 003, Number 0671:

 

Jabir b. ‘Abdullah reported: The Messenger of Allah (may peace be upon him) 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.


Book 003, Number 0672:

 

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 (may peace be upon him) said: Return to your cloth (lower garment), take it (and tie it around your waist) and do not walk naked.

Chapter 19: CONCEALING ONE’S PRIVATE PARTS WHILE RELIEVING ONESELF


Book 003, Number 0673:

 

‘Abdullah b. Ja’far reported: The Messenger of Allah (may peace be upon him) 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 (may peace be upon him) 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.

Chapter 20: EMISSION OF SEMEN MAKES BATH OBLIGATORY


Book 003, Number 0674:

 

Sa’id al-Khudri narrated it from his father: I went to Quba’ with the Messenger of Allah (may peace be upon him) on Monday till we reached (the habitation) of Banu Salim. The Messenger of Allah (may peace be upon him) stood at the door of ‘Itban and called him loudly. So he came out dragging his lower garnment. Upon this the Messenger of Allah (may peace be upon him) 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 (may peace be upon him) said: It is with the seminal emission that bath becomes obligatory.


Book 003, Number 0675:

 

Abu al. ‘Ala’ b. al-Shikhkhir said: The Messenger of Allah (may peace be upon him) abrogated some of his commands by others, just as the Qur’an abrogates some part with the other.


Book 003, Number 0676:

 

Abu Sa’id al-Khudri reported: The Messenger of Allah (may peace be upon him) 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.


Book 003, Number 0677:

 

Ubayy Ibn Ka’b reported: I arked the Messenger of Allah (may peace be upon him) 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.


Book 003, Number 0678:

 

Ubayy ibn Ka’b narrated it from the Messenger of Allah (may peace be upon him) 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.


Book 003, Number 0679:

 

Abu Sa’id al-Khudri reported: The Apostle of Allah (may peace be upon him) observed: Bathing is obligatory in case of seminal emission.


Book 003, Number 0680:

 

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 (may peace be upon him).


Book 003, Number 0681:

 

Abu Ayyub reported that he had heard like this from the Messenger of Allah (may peace be upon him).

Chapter 21: ABROGATION OF (THE COMMAND THAT) BATH IS OBLIGATORY (ONLY) BECAUSE OF SEMINAL EMISSION AND INSTEAD CONTACT OF THE CIRCUMCISED PARTS MAKES BATH OBLIGATORY


Book 003, Number 0682:

 

Abu Huraira reported: The Apostle of Allah (may peace be upon him) 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.


Book 003, Number 0683:

 

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.


Book 003, Number 0684:

 

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: 0 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 (may peace be upon him) said: When anyone sits amidst four parts (of the woman) and the circumcised parts touch each other a bath becomes obligatory.


Book 003, Number 0685:

 

‘A’isha the wife of the Apostle of Allah (may peace be upon him) reported. A person asked the Messenger of Allah (may peace be upon him) 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 (may peace be upon him) said: I and she (the Mother of the Faithful) do it and then take a bath.

Chapter 22: ABLUTION IS ESSENTIAL WHEN ONE TAIZES SOMETHING COOKED WITH THE HELP OF FIRE


Book 003, Number 0686:

 

Zaid b Thabit reported: I heard the Messenger of Allah (may peace be upon him) say this: Ablution is obligatory (for one who takes anything) touched by fire.


Book 003, Number 0687:

 

‘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 (may peace be upon him) say: Perform ablution (after eating anything) touched by fire.


Book 003, Number 0688:

 

‘Urwa reported on the authority of’A’isha, the wife of the Messenger of Allah (may peace be upon him), saying this: The Messenger of Allah (may peace be upon him) said. Perform ablution (after eating) anything touched by fire.

Chapter 23: ABROGATION OF THE HADITH THAT ABLUTION IS OBLIGATORY FOR HIM WHO TAKES SOMETHING COOKED WITH THE HELP OF FIRE


Book 003, Number 0689:

 

Ibn ‘Abbas reported: The Messenger of Allah (may peace be upon him) took (meat of) goat’s shoulder and offered prayer and did not perform ablution.


Book 003, Number 0690:

 

Ibn ‘Abbas reported: The Messenger of Allah (may peace be upon him) took flesh from the bone or meat, and then offered prayer and did not perform ablution, and (in fact) he did not touch water.


Book 003, Number 0691:

 

Ja’far b. Amr b. Umayya al-Damari reported on the authority of his father who said: I saw the Messenger of Allah (may peace be upon him) take slices from goat’s shoulder, and then eat them, and then offer prayer without having performed ablution.


Book 003, Number 0692:

 

Ja’far b. ‘Amr b. Umayya al-Damari reported on the authority of his father who said: I saw the Messenger of Allah (may peace be upon him) 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.


Book 003, Number 0693:

 

Ibn ‘Abbas reported it on the authority of Maimuana, the wife of the Apostle of Allah (may peace be upon him), that the Apostle of Allah (may peace be upon him) took (a piece of goat’s) shoulder at her place, and then offered prayer but did not perform ablution.


Book 003, Number 0694:

 

This hadith has been narrated by Ibn ‘Abbas on the authority of Maimuna. the wife of the Apostle (may peace be upon him), by another chain of transmitters.


Book 003, Number 0695:

 

Abu Rafi’ reported: I testify that I used to roast the liver of the goat for the Messenger of Allah (may peace be tipcn him) and then he offered praver but did not perform ablution.


Book 003, Number 0696:

 

Ibn Abbas reported: The Apostle (may peace be upon him) took milk and then called for water and rinsed (his mouth) and said: It contains greasiness.


Book 003, Number 0697:

 

This hadith has been narrated by another chain of transmitters.


Book 003, Number 0698:

 

Ibn Abbas reported: The Messenger of Allah (may peace be upon him) 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.


Book 003, Number 0699:

 

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 (may peace be upon him) 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.

Chapter 24: THE QUESTION OF ABLUTION AFTER EATING THE FLESH OF THE CAMEL


Book 003, Number 0700:

 

Jabir b. Samura reported: A man asked the Messenger of Allah (may peace he upon him) 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.


Book 003, Number 0701:

 

This hadith is also narrated by another chain of transmitters.

Chapter 25: A MAN WHO IS SURE OF HIS PURIFICATION, BUT ENTERTAINS DOUBT OF ANYTHING BREAKING IT, CAN SAFELY OFFER PRAYER WITHOUT PERFORMING A NEW ABLUTION


Book 003, Number 0702:

 

‘Abbad b. Tamim reported from his uncle that a person made a complaint to the Apostle (may peace be upon him) 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.


Book 003, Number 0703:

 

Abu Huraira reported: The Messenger of Allah (may peace be upon him) 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.

Chapter 26: PURIFICATION OF THE SKINS OF THE DEAD ANIMALS BY TANNING THEM


Book 003, Number 0704:

 

The freed slave-girl of Maimuna was given a goat in charity but it died. The Messenger of Allah (may peace be upon him) 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).


Book 003, Number 0705:

 

Ibn ‘Abbas said: The Messenger of Allah (may peace be upon him) saw a dead goat, which had been given in charity to the freed slave-girl of Maimuna. The Messenger of Allah (may peace be upon him) 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.


Book 003, Number 0706:

 

This hadith is narrated by Ibn Shihab with the same chain of transmitters as transmitted by Yunus.


Book 003, Number 0707:

 

Ibn Abbas reported: The Messenger of Allah (may peace be upon him) 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 (way peace he upon him) said: Why did they not get its skin? They had better tan it and make use of it.


Book 003, Number 0708:

 

Ibn’Abbas reported on the authority of Maimuna that someone amongst the wives of the Messenger of Allah (may peace be upon him) had a domestic animal and it died. Upon this the Messenger of Allah (may peace be upon him) said: Why did you not take off its skin and make use of that?


Book 003, Number 0709:

 

Ibn ‘Abbas reported: The Apostle of Allah (may peace be upon him) 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?


Book 003, Number 0710:

 

Abdullah b. Abbas said: I heard the Apostle of Allah (may peace be upon him) say: When the skin is tanned it becomes purified.


Book 003, Number 0711:

 

This hadith has been transmitted on the authority of Ibn ‘Abbas by another chain of transmitters.


Book 003, Number 0712:

 

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 (may peace be upon him) about this and he said: Its tanning makes it pure.


Book 003, Number 0713:

 

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 (may peace be upon him) say: Tanning purifies it (the skin).

Chapter 27: TAYAMMUM


Book 003, Number 0714:

 

‘A’isha reported: We went with the Apostle of Allah (may peace be upon him) 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 (way peace be upon him) 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 (may peace be upon him) and persons accompanying him, and there is neither any water here or with them. So Abu Bakr came there and the Messenger of Allah (may peace be upon him) was sleeping with his head on my thigh. He (Abu Bakr) said: You have detained the Messenger of Allah (may peace be upon him) 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 (may peace be upon him) was lying upon my thigh. The Messenger of Allah (may peace be upon him) 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,0 Family to Abu Bakr. ‘A’isha said: We made the came) stand which was my mount and found the necklace under it.


Book 003, Number 0715:

 

‘A’isha reported she had borrowed from Asma’ (her sister) a necklace and it was lost. The Messenger of Allah (may peace be upon him) 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 (may peace be upon him), 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.


Book 003, Number 0716:

 

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 (may peace be upon him) 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 (may peace be upon him) 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?


Book 003, Number 0717:

 

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.


Book 003, Number 0718:

 

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,0 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 (may peace be upon him) 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.”


Book 003, Number 0719:

 

‘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: 0 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.


Book 003, Number 0720:

 

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 (way peace be upon him). came to the house of Abu’l-Jahm b. al-Harith al-Simma Ansari and he said: The Messenger of Allah (may peace be upon him) came from the direction of Bi’r Jamal and a man met him; he saluted him but the Messenger of Allah (may peace be upon him) made no response, till he (the Holy Prophet) came to the wall, wiped his face and hands and then returned his salutations.


Book 003, Number 0721:

 

Ibn Umar reported: A person happened to pass by the Messenger of Allah (may peace be upon him) when he was making water and saluted him, but he did not respond to his salutation.

Chapter 28: A MUSLIM IS NOT DEFILED


Book 003, Number 0722:

 

Abu Huraira reported that he met the Apostle of Allah (may peace be upon him) 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 (may peace be upon him) searched for him and when he came, he said to him: 0 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 (may peace be upon him) said: Hallowed be Allah, verily a believer is never defiled.


Book 003, Number 0723:

 

Hudhaifa reported: The Messenger of Allah (may peace be upon him) 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.

Chapter 29: REMEMBRANCE OF ALLAH EVEN IN A STATE OF SEXUAL DEFILEMENT


Book 003, Number 0724:

 

‘A’isha said: The Apostle of Allah (may peace be upon him) used to remember Allah at all moments.

Chapter 30: IT IS PERMISSIBLE TO EAT WITHOUT ABLUTION AND THERE IS NO ABHORRENCE IN IT AND PERFORMING OF ABLUTION IMMEDIATELY (AFTER THAT) IS NOT ESSENTIAL


Book 003, Number 0725:

 

Ibn ‘Abbas reported: The Apostle of Allah (may peace be upon him) 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?


Book 003, Number 0726:

 

Ibn ‘Abbas reported: We were with the Apostle of Allah (may peace be upon him) 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?


Book 003, Number 0727:

 

Ibn ‘Abbas reported: The Messenger of Allah (may peace be upon him) 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?


Book 003, Number 0728:

 

Ibn Abbas, reported: The Apostle of Allah (may peace be upon him) 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 (may peace be upon him) You have not performed ablution. He said: I do not intend to say prayer that I should perform ablution.

Chapter 31: WHAT SHOULD BE UTIERED WHILE ENTERING THE PRIVY?


Book 003, Number 0729:

 

Anas reported: When the Messenger of Allah (may peace be upon him) entered the privy, and in the hadith transmitted by Hushaim (the words are): When the Messenger of Allah (may peace be upon him) entered the lavatory, be used to say: O Allah, I seek refuge in Thee from wicked and noxious things.


Book 003, Number 0730:

 

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.

Chapter 32: ABLUTION DOES NOT BREAK BY DOZING IN A SITTING POSTURE


Book 003, Number 0731:

 

Anas reported: (The people) stood up for prayer and the Messenger of Allah (may peace be upon him) was whispering to a man, and in the narration of ‘Abd al-Warith (the words are): The Apostle of Allah (may peace be upon him) was having a private conversation with a man, and did not start the prayer till the people dozed off.


Book 003, Number 0732:

 

Anas b. Malik reported: (The people) stood up for prayer and the Apostle of Allah (may peace be upon him) 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.


Book 003, Number 0733:

 

Qatida reported: I heard Anas as saying that the Companion of the Messenger of Allah (may peace be upon him) 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.


Book 003, Number 0734:

 

Anas reported: (The people) stood up for the night prayer when a man spoke forth: I need to say something. The Apostle of Allah (may peace be upon him) entered into secret conversation with him, till the people dozed off or some of the people (dozed off), and then they said the prayer.


 

[ Index Page ]

Sahih Bukhari : Book 6: Menstrual Periods

Translation of Sahih Bukhari, Book 6:

Menstrual Periods

Volume 1, Book 6, Number 293:

Narrated Al-Qasim:

‘Aisha said, “We set out with the sole intention of performing Hajj and when we reached Sarif, (a place six miles from Mecca) I got my menses. Allah’s Apostle 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’ba.” ‘Aisha added, “Allah’s Apostle sacrificed cows on behalf of his wives.”


Volume 1, Book 6, Number 294:

Narrated ‘Aisha:

While in menses, I used to comb the hair of Allah’s Apostle .


Volume 1, Book 6, Number 295:

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. ‘Aisha told me that she used to comb the hair of Allah’s Apostle 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.”


Volume 1, Book 6, Number 296:

Narrated ‘Aisha:

The Prophet used to lean on my lap and recite Qur’an while I was in menses.


Volume 1, Book 6, Number 297:

Narrated Um Salama:

While I was laying with the Prophet 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.


Volume 1, Book 6, Number 298:

Narrated ‘Aisha:

The Prophet and I used to take a bath from a single pot while we were Junub. During the menses, he used to order me to put on an Izar (dress worn below the waist) and used to fondle me. 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).


Volume 1, Book 6, Number 299:

Narrated ‘Abdur-Rahman bin Al-Aswad:

(on the authority of his father) ‘Aisha said: “Whenever Allah’s Apostle wanted to fondle anyone of us during her periods (menses), he used to order her to put on an Izar and start fondling her.” ‘Aisha added, “None of you could control his sexual desires as the Prophet could.”


Volume 1, Book 6, Number 300:

Narrated Maimuna:

When ever Allah’s Apostle wanted to fondle any of his wives during the periods (menses), he used to ask her to wear an Izar.


Volume 1, Book 6, Number 301:

Narrated Abu Said Al-Khudri:

Once Allah’s Apostle 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 Apostle ?” 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 Apostle! 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.”


Volume 1, Book 6, Number 302:

Narrated ‘Aisha:

We set out with the Prophet for Hajj and when we reached Sarif I got my menses. When the Prophet 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’ba till you are clean.”


Volume 1, Book 6, Number 303:

Narrated ‘Aisha:

Fatima bint Abi Hubaish said to Allah’s Apostle, “O Allah’s Apostle! I do not become clean (from bleeding). Shall I give up my prayers?” Allah’s Apostle 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.”


Volume 1, Book 6, Number 304:

Narrated Asma’ bint Abi Bakr:

A woman asked Allah’s Apostle, “O Allah’s Apostle! What should we do, if the blood of menses falls on our clothes?” Allah’s Apostle 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).”


Volume 1, Book 6, Number 305:

Narrated ‘Aisha:

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.


Volume 1, Book 6, Number 306:

Narrated ‘Aisha:

Once one of the wives of the Prophet 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, ‘Aisha once saw the liquid of safflower and said, “It looks like what so and so used to have.”)


Volume 1, Book 6, Number 307:

Narrated ‘Aisha:

“One of the wives of Allah’s Apostle joined him in l’tikaf and she noticed blood and yellowish discharge (from her private parts) and put a dish under her when she prayed.”


Volume 1, Book 6, Number 308:

Narrated ‘Aisha:

One of the mothers of the faithful believers (i.e. the wives of the Prophet ) did l’tikaf while she was having bleeding in between her periods.


Volume 1, Book 6, Number 309:

Narrated ‘Aisha:

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.


Volume 1, Book 6, Number 310:

Narrated Um-‘Atiya:

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 .


Volume 1, Book 6, Number 311:

Narrated ‘Aisha:

A woman asked the Prophet about the bath which is take after finishing from the menses. The Prophet 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.”


Volume 1, Book 6, Number 312:

Narrated ‘Aisha:

An Ansari woman asked the Prophet 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 felt shy and turned his face. So pulled her to me and told her what the Prophet meant.


Volume 1, Book 6, Number 313:

Narrated ‘Aisha:

In the last Hajj of Allah’s Apostle I assume the Ihram for Hajj along with Allah Apostle. 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 Apostle! It is the night of the day of ‘Arafat and I intended to perform the Hajj Tamattu’ with ‘Umra Allah’s Apostle 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 Mecca where the pilgrims go after finishing all the ceremonies Hajj at Mina) he (the Prophet ordered ‘Abdur Rahman (‘Aisha’s brother) to take me to At-Tan’im to assume the lhram for’Umra in lieu of that of Hajj-atTamattu’ which I had intended to perform.


Volume 1, Book 6, Number 314:

Narrated ‘Aisha:

On the 1st of Dhul-Hijja we set out with the intention of performing Hajj. Allah’s Apostle 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 . 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.


Volume 1, Book 6, Number 315:

Narrated Anas bin Malik:

The Prophet 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.”


Volume 1, Book 6, Number 316:

Narrated ‘Urwa:

‘Aisha said, “We set out with the Prophet in his last Hajj. Some of us intended to perform ‘Umra while others Hajj. When we reached Mecca, Allah’s Apostle said, ‘Those who had assumed the lhram for’Umra and had not brought the Hadi should finish his lhram 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 lhram for Hajj should complete his Hajj.” ‘Aisha 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 ordered me to undo and comb my head hair and assume the lhram for Hajj only and leave the ‘Umra. I did the same till I completed the Hajj. Then the Prophet sent ‘Abdur Rahman bin Abi Bakr with me and ordered me to perform ‘Umra from At-Tan’im in lieu of the missed ‘Umra.”


Volume 1, Book 6, Number 317:

Narrated ‘Aisha:

Fatima bint Abi Hubaish used to have bleeding in between the periods, so she asked the Prophet 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.”


Volume 1, Book 6, Number 318:

Narrated Mu’adha:

A woman asked ‘Aisha, “Should I offer the prayers that which I did not offer because of menses” ‘Aisha said, “Are you from the Huraura’ (a town in Iraq?) We were with the Prophet and used to get our periods but he never ordered us to offer them (the Prayers missed during menses).” ‘Aisha perhaps said, “We did not offer them.”


Volume 1, Book 6, Number 319:

Narrated Zainab bint Abi Salama:

Um-Salama said, “I got my menses while I was lying with the Prophet under a woolen sheet. So I slipped away, took the clothes for menses and put them on. Allah’s Apostle 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 used to kiss me while he was fasting. The Prophet and I used to take the bath of Janaba from a single pot.”


Volume 1, Book 6, Number 320:

Narrated Um Salama:

While I was lying with the Prophet under a woolen sheet, I got my menses. I slipped away and put on the clothes for menses. The Prophet said, “Have you got your menses?” I replied, “Yes.” He called me and I slept with him under the woolen sheet.


Volume 1, Book 6, Number 321:

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 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, ‘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. She replied, “Yes. May my father be sacrificed for him (the Prophet)! (Whenever she mentioned the Prophet she used to say, ‘May my father be sacrificed for him) I have heard the Prophet 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)?”


Volume 1, Book 6, Number 322:

Narrated ‘Aisha:

Fatima bint Abi Hubaish asked the Prophet, “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.”


Volume 1, Book 6, Number 323:

Narrated Um ‘Atiya:

We never considered yellowish discharge as a thing of importance (as menses).


Volume 1, Book 6, Number 324:

Narrated ‘Aisha:

(the wife of the Prophet) Um Habiba got bleeding in between the periods for seven years. She asked Allah’s Apostle 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.


Volume 1, Book 6, Number 325:

Narrated ‘Aisha:

(the wife of the Prophet) I told Allah’s Apostle 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 told her to depart.


Volume 1, Book 6, Number 326:

Narrated Ibn ‘Abbas:

A woman is al lowed to leave (go back home) if she gets menses (after Tawaf-AlIfada). Ibn ‘Umar formerly used to say that she should not leave but later on I heard him saying, “She may leave, since Allah’s Apostle gave them the permission to leave (after Tawaf-AlIfada.”


Volume 1, Book 6, Number 327:

Narrated ‘Aisha:

The Prophet 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.”


Volume 1, Book 6, Number 328:

Narrated Samura bin Jundab:

The Prophet 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.


Volume 1, Book 6, Number 329:

Narrated Maimuna:

(the wife of the Prophet) During my menses, I never prayed, but used to sit on the mat beside the mosque of Allah’s Apostle. He used to offer the prayer on his sheet and in prostration some of his clothes used to touch me.”


[ Index Page]

Menses and Postnatal Bleeding – From the book Al-Mulakhas al-Fiqhi by Sheikh Saaleh al-Fawzaan – Abu Muhammad al-Maghribee [Audio|En]

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.

Part 01 / Download mp3:

Part 02 / Download mp3:
In this class we covered al-istihaadhah (irregular bleeding) and its rulings.

If A Woman Ends Her Menses Before Sunset, She Must Perform The Dhuhr And Asr Prayer

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.

Period-delaying pills to fast the whole month of Ramadan – Permanent Committee

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 >

Sisters: Menses at time of Laylatul Qadr – Dr. Saleh As-Saleh [Audio|En]

[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.