The Insight and Judiciousness
Regarding Menstruation
It is natural for more blood than is generally required,
to be produced in the body of a female who has reached the age of puberty, so
that this blood may assist in the nourishment of the child, in the condition of
pregnancy, so that this blood may become milk in the time when the child is being
suckled. If this does not happen then it will put the life into jeopardy during
pregnancy and during the child’s suckling period. This is the reason that a
female does not have her menstruation during pregnancy and in the early stages
of breastfeeding. If this blood does is not discharged from the body in the
time when she is not pregnant or not breastfeeding then it causes numerous
illnesses to arise.
Laws of Jurisprudence Regarding
Menstruation
Law: The
blood which routinely flows from the private part (vagina) of a female who has
already reached the age of puberty and which is not due to childbirth or
illness, is termed as ‘Haidh’, i.e. Menstruation. The bleeding which occurs due
to illness is termed ‘Istihaaza’, i.e. irregular vaginal bleeding, and if this
blood flows after childbirth it is termed ‘Nifaas’, i.e. post natal bleeding.
Law: The
minimum duration for Haidh is 3 days and 3 nights, in other words, a full 72
hours. If she bleeds for even one minute less than this it is not regarded as Haidh.
The maximum duration for menstruation is 10 days and 10 nights.
Law: If
the bleeding stops even a short while before 72 hours it will not be regarded
as Haidh but rather it will be regarded as being Istihaaza. However, if it
commenced at the crack of dawn and 3 days and 3 nights later it ended at the
crack of dawn then it will be regarded as Haidh, even if it is at the time of
year when the day is growing and when the sunrise continue to become earlier
every day and sunset continues to become later; at the time of the year when the
days become shorter when the sunrise will be later and sunset will be earlier.
It is for this reason that in this case it is not necessary for the 3 days and
3 nights to be equal to 72 hours but in this case it is necessary to count 1
day and 1 night from the actual time of sunrise to the sunrise and from sunset
to sunset. If the bleeding starts in any other time except this then the normal
duration of 24 hours will be counted as 1 day and 1 night, for example; if she
started bleeding today at precisely 9:00am and the full one sixth of the sun
has risen then the next day precisely at 9:00am will be regarded as 1 day and 1
night even if the full one sixth of the sun has not risen, on condition that
today’s sunrise was later than that of yesterday or than one sixth of the sun
has risen, whereas the sunrise of today is earlier than the sunrise of
yesterday.
Law: Whatever
blood which comes after 10 nights and 10 days and if this is the first time
that she has had her menstrual cycle then whatever has come in the full 10 days
is Haidh and that which comes after that is Istihaaza. If she already had her
menstrual cycle before this (i.e. it is not her first time having menstruating)
and her habit was less than that of 10 days then all that which comes more than
the habit is regarded as Istihaaza. It can be better understood from this
example; She had a habit of 5 days but she had not bled for 10 days before then
in this case the entire days will be regarded as Haidh but if she bled for 12
days, then the habitual 5 days will be regarded as Haidh and the remaining 7 days
will be regarded as Istihaaza. If she did not have a fixed habit for her cycle
but some months are 4 days whilst other months are 5 days then in this regard
the amount of days she bled for in the last month will be regarded as the days
of Haidh in this month and the remainder will be Istihaaza.[1]
Law: If
it’s not necessary for her to be bleeding continuously throughout the duration
of the cycle. It will be regarded as Haidh whenever she bleeds during the cycle
even if she only bleeds at certain times in the day only, it will still be
regarded as Haidh.
Law: The
minimum age in which Haidh commences is 9 years and the maximum age of Haidh,
i.e. when it stops coming, is regarded as 55 years. A women at this age is known
as ‘Aaísa’ (Menopausal) and this age is known as ‘Sun-e-Ayaas’ (Menopause).
Law: That
blood which comes before the age of 9 is regarded as Istihaaza. The same
applies to the blood which comes after the age of 55. However, in the latter
case, if just blood comes out or if it comes in the same way as it used to come
in the past, i.e. in the same colour, then it is still regarded as Haidh.
Law: When
a pregnant female bleeds during pregnancy it is regarded as Istihaaza.
Similarly, the blood which comes during childbirth before the child has come
out halfway, is regarded as Istihaaza.
Law: It
is necessary for there to be a minimum 15 day interval between two menstrual
periods. Similarly it is necessary for there tobe a 15 day interval between the
end of Nifaas and commencement of Haidh. Thus, if after the end of Nifaas,
there was an interval of less than 15 days before the next period, and bleeding
commenced, then it is regarded as Istihaaza.
Note: This
15 day gap is known as the ‘Tuhur’, i.e. an interval of purification between
two periods.
Law: It
will only be classified as Haidh if the blood has entered into the
‘Farj-e-Kharij’ i.e. the outer vagina, so in the case where a cloth etc. was
placed inside the vagina, thereby not allowing the blood to come into the outer
vagina, and is held back inside the inner vagina, then for as long as she does
not remove that cloth, she will not be regarded as menstruating. In this case
she will read her Namaaz and keep fast as normal.
Law: There
are 6 colours of Haidh: black, red, greenish, yellowish, murky and sand
coloured.
Law: If
there is even a slight murkiness in the discharge during the 10 days, it will
be regarded as being Haidh, and if there is still the sign of murkiness even
after the 10 days and 10 nights, then for a female who has a habitual cycle,
the days that fall within her habit will be regarded as Haidh, and whatever is
after the habitual days will be regarded as Istihaaza (in the manner as
explained above), and if she does not have any fixed habit or pattern, then
whatever is within 10 days 10 nights is Haidh and anything over that is
Istihaaza.
Law: If
the cushion she sat on was wet, and the wetness was yellowish or murky, and
after drying it became white, then if it happened during the menstrual cycle, it
will be regarded as Haidh. If it was white when one noticed it and then after
drying if it became yellowish, then it is not Haidh.
Law: The
ruling in regards to a female who continuously bled for months or years without
even having a 15 day interval from the first time she got her cycle, then from
the day that her bleeding commenced, she should count 10 days as being Haidh,
and 20 days as Istihaaza, and for as long as her bleeding continues (without
any interval) she should follow this procedure.
Law: If
a woman did have her cycle before (and now has continuous bleeding without an
interval for months and years on end), then the amount of days that she bled
for during her past cycle, should be regarded as the days of Haidh in 30 days,
and the remaining days should be regarded as Istihaaza.[2]
Law: In
the case where a woman had her cycle only once and thereafter she had an
interval of at least 15 days purification period, and then bled continuously
thereafter, but she cannot remember how many days she had bled for in the cycle
and how many days were her ‘Tuhur’, but she does remember that she had her
menstrual cycle only once in the month, then in this duration, from the time the
bleeding commenced, she should leave Namaaz for 3 days, and then for 7 days she
should perform Ghusl in the time of every Namaaz and then read her Namaaz, and
she should not be intimate with her husband during those ten days. Thereafter,
for the remaining 20 days, she should make fresh Wudu in the time of every Namaaz,
and perform her Namaaz, and in the following month, she should make Wudu and
read her Namaaz for 19 days, and she may be intimate with her husband during
these 19 or 20 days. In the case where she cannot remember whether she bled
once or twice in the one month, then in this case, she should not read her Namaaz
for the first 3 days, then for the next 7 days she should make Ghusl in the
time of each Namaaz and read the Namaaz of that time, then for 8 days, she
should make Wudu in the time of each Namaaz and read the Namaaz of that time
and her husband may only be intimate with her during these 8 days. This
procedure should be applied after these 8 days for always. In the case where a
female is able to remember her ‘Tuhur’, in other words, she remembers having
been pure for 15 days and does not remember any further information in this
regard, then in this case, she should not read Namaaz in the first 3 days,
thereafter for 7 days she should perform Ghusl in the time of each Namaaz and
read that Namaaz, and thereafter for 8 days she should make fresh Wudu in the
time of each Namaaz and read that particular Namaaz. Thereafter for a further 3
days, she should make fresh Wudu in the time of each Namaaz and read the Namaaz
of that time, then thereafter for 14 days, she should make Ghusl in the time of
each Namaaz and then make that Namaaz. Then for another 1 day she should make
fresh Wudu in the time of each Namaaz and read that Namaaz then for always as
long as she is bleeding she should make Ghusl in the time of every Namaaz.
In the case where a female remembers for how many days
she had her cycle, for example, she remembers that it had come for 3 days but
she is not able to remember the ‘Tuhur’, then in this case she should leave the
Namaaz for the first 3 days. Thereafter for 18 days she should make fresh Wudu
in the time of every Salaah and read that Salaah of which the first 15 will
definitely be regarded as ‘Tuhur’ and the remaining 3 days will be regarded as
being doubtful. Thereafter, she should always make Ghusl in the time of each Namaaz
and read that Namaaz. In the case where a female remembers that she only had
Haidh once in the month and she also remembers that it was for 3 days but she
is not able to remember the actual dates, then in this case she should perform
fresh Wudu for every Namaaz in the times of Namaaz for the first 3 days of the month.
For the remaining 27 days she should make Ghusl in the time of each Namaaz to
read that Namaaz. Similarly, in the case where a female remembers her Haidh
being for 4 or 5 days then in this case she should perform fresh Wudu in the
time of each Namaaz and read the said Namaaz in these 4 or 5 days. In the
remaining days she should make Ghusl in the time of each Namaaz to read the
Namaaz. In the case where a female remembers that she used to get her cycle towards
the end of the month but she cannot remember the actual dates, then in this
case, for 27 days she should perform fresh Wudu in the time of each Namaaz and
read the said Namaaz. She should not read Namaaz for 3 days and when the month
comes to an end she should make Ghusl once. In the case where a female knows
that her cycle used to start on the 21st
of the month but she is unable to remember
the amount of days the cycle lasted for then after 20 days she should leave
Namaaz for 3 days. Then in the 7 days which remain thereafter she should make
Ghusl in the time of every Namaaz and read the said Namaaz in this time. In the
case where a female remembers that in the particular five dates it came for 3
days but she is not able to remember which of those 5 days the 3 days were then
in this case, in the first 2 days of the five she should make fresh Wudu in the
time of each Namaaz and read the said Namaaz, leaving out the 1 day in the
middle and in the remaining 2 days she should make Ghusl in the time of each
Namaaz to read that particular Namaaz. If she remembers 3 of 4 days then in
this case she should make fresh Wudu in the time of each Namaaz and read the
said Namaaz in the first day. In the 4th
days she should make Ghusl in the time
each Namaaz to read that Namaaz and she should not read any Namaaz in the
middle 2 days. If she remembers that it was 3 days of 6 days then in this case
she should make Wudu in the time of each Namaaz and read that Namaaz in the
first 3 days and in the last 3 days she should make Ghusl in the time of each
Namaaz to read that Namaaz. If she remembers that it was 3 days of 7, 8, 9 or 10
days then in the first 3 days she should only make Wudu and read the Namaaz and
for the remaining days she should make Ghusl for each Namaaz. The gist of all
this is that the days (i.e. part of the month) within which she is certain of
having had Haidh but if she is not able to accurately remember the exact days on
which they were then in this case, she should note whether these days are twice
as much as the days of Haidh or whether they are more than twice as much or
less than this. If they are less than double the days of Haidh then she should
not read Namaaz on the days that are definitely days (of the month) on which
the Haidh would have come and as for the days regarding which she has no
certainty, i.e. she is not sure whether they are definitely from the days of Haidh
or not. In this case if they are the beginning days (of the month) then she
should perform Wudu and read her Namaaz and if they are the ending days (of the
month) then she should make Ghusl in the time of each Namaaz and read the
Namaaz. If it is twice as much or more than twice as much then for the
beginning days she should make Wudu and read Namaaz for the amount of days
equal to the days of Haidh. Thereafter she should make Ghusl in the time of
every Namaaz to read that Namaaz. In the case where she is not able to remember
how many days were days of Haidh and how many were days of Tuhur and if she is
not sure if it occurred during the first ten days of the month, the middle ten
days or in the last ten days of the month then in this case she should try to
solve this by searching her thoughts. Thereafter acting on the first thing
which she firmly establishes in her heart as being correct. In the case where
she is not able to firmly establish anything (and is still confused in this
regard) she should perform Ghusl for every Namaaz then she should read all her
Fard, Waajib and Sunnat and Mu’akkadah. She should not perform the Mustahab and
Nafils. She should keep her Fard fasts and not keep any Nafil fasts. With the exception
of these, all the other things which are impermissible upon a menstruating
female will be regarded as impermissible upon her, such as reciting or touching
the Holy Qur’an, entering the Musjid or performing Sajdah-e-Tilaawat.
Law: A
female who is not able to remember when she had her first menstrual cycle and
neither can she remember on which dates it came and now she has bled for 3 days
or more then it stopped. However the 15 days of ‘Tuhur’ had not as yet passed
and she began to bleed again and this bleeding continued forever then the ruling
for her is the same as for the person who bled for the first time and the
bleeding never stopped but continued forever. In other words, 10 days will be
counted as Haidh and the remaining 20 days will be counted as days of ‘Tuhur’
(purification period).
Law: A
female who does not have a fixed cycle, for example, she sometimes bleeds for 6
days and sometimes for 7 days but now when she bled the bleeding is continuous
and is not stopping then in regards to her Namaaz and fasting, the minimum
duration will be counted as the days of Haidh. In other words, 6 days will be
counted as Haidh (if the least she ever bled was 6 days. If the least she bled was
4 days then this will be the minimum duration) and on the 7th day (as per the example given) she will
have her Ghusl and read her Namaaz as normal, and keep her fasts etc. However,
after completing 7 days the command is that she should take Ghusl again and she
should then make Qaza (repeat) the Fard fast which she kept on the initial 7th day. In the case of passing the
Iddat and going to the husband the maximum duration will be taken. In other
words, 7 days will be regarded as Haidh meaning that it is impermissible for
her to be intimate with the husband on the 7th
day (i.e. she can only be intimate
after making Ghusl on completion of the 7 days).
Law: If
a female bled for 1 or 2 days and then stopped and 10 days had not finished as
yet and she began to bleed again but it then stopped on the 10th day, then all ten days will be
counted as Haidh. However, if the bleeding continued after 10 days and she does
have a fixed pattern or habit then the days according to habit will be regarded
as Haidh. The remainder will be regarded as Istihaaza (in the manner as
explained earlier) otherwise 10 days will be regarded as Haidh and the
remaining days as Istihaaza.
Law: If
a female’s habit was to get her cycle on a particular date but this time she
bled a day before and then the bleeding stopped. It then did not come for 10
days and then started again on the 11th
day then from the 10 days in which
she did not bleed she should regard the days of her normal habitual cycle as
Haidh. In the case where the date of her normal cycle was fixed but the number
of days was not always the same then all 10 days in which she did not bleed will
be regarded as days of Haidh.
Law: A
female bled for less than 3 days and then before the completion of 15 days she
bled again then the first time from when the blood came will be regarded as Haidh.
If she does have a normal habitual cycle then the days equivalent to her
habitual cycle will be counted as days of Haidh, otherwise the bleeding of the
first 10 days should be regarded as Haidh and the blood that came later will be
counted as Istihaaza.
Law: If
a female bled for 3 days and nights and then stopped but her previous habitual
cycle was for longer than this then after 3 days and nights she began to have a
discharge of white fluid until the end of the days of her habitual cycle. In
her case, the initial 3 days and nights will be regarded as Haidh and her
habitual cycle has been altered.
Law: If
a female bled for less than 3 days and nights and then she remained clean for
15 days then again she bled for less than 3 days and nights; then neither is
the first or this bleeding regarded as Haidh. Both are Istihaaza.
[1]
If it is within the ten days, it will all be regarded as Haidh,
but if it exceeds the 10 days, then excluding the habit or the amount that one
bled in the last month, for a women who has no habit, the rest is Istihaaza.
For example, if a women bleeds for different amount of days every month, then
if last month she bled 6 days, and this month she bled 10 days, all will be
regarded as Haidh, but if she bled 6 days last month and 12 days this month,
then 6 days will be regarded as Haidh and the remaining 6 days will be regarded
as Istihaaza.
[2]
For example if her cycle was of 6 days in the past and now she
bleeds without having any interval, then in such a case, 6 days of the month
will be regarded as Haidh and the remaining 24 days of the month will be
regarded as Istihaaza.
0 comments:
Post a Comment