Chapter
7: Nifaas Postnatal Bleeding
* Important Rules Related To Haidh and Nifaas 172
* Laws Regarding One Who is in Haidh & Istihaaza 175
* Istihaaza 183
* Laws of Jurisprudence regarding Istihaaza 184
* The Laws Related To A Ma’zoor 185
We have already explained what Nifaas (postnatal
bleeding) refers to. We will thus discuss the laws related to it.
Law: There
is no fixed minimum period for Nifaas. If a female bleeds even for a single
moment after the baby has emerged more than halfway then that bleeding will be regarded
as Nifaas. The maximum duration for Nifaas is 40 days and nights. The duration
for Nifaas will be counted from the moment the baby has come out more than halfway.
Whenever we refer to the baby being born in this chapter, it will be referring
to the baby emerging more than halfway out.
Law: If
a female bled for more than 40 days and if this is her first child or if she is
not able to remember how long she bled for when having her last baby, then 40
days and nights will be counted as Nifaas and whatever days are more than this,
will be regarded as Istihaaza. If she has a habit in regards to Nifaas and she
is able to remember this then the day’s equivalent to the habitual bleeding during
Nifaas will be regarded as Nifaas and the remaining days will be regarded as
Istihaaza. In other words, if it was her habit to bleed for 30 days and this
time she bled for 45 days then in this case 30 days will be regarded as Nifaas and
15 days will be regarded as Istihaaza.
Law: The
blood which comes before the child was born is not regarded as Nifaas but is
Istihaaza even if the baby has come out halfway.
Law: If
a female miscarried and some limbs of the child have been formed, such as the
hands, feet or fingers etc. then this bleeding will be regarded as Nifaas,
otherwise if it remained for 3 days and nights and 15 days of ‘Tuhur’ has
passed before this then it is regarded as Haidh. However, if it stopped before
the end of 3 days or if the full 15 day purification period has not as yet finished
then it is regarded as Istihaaza.
Law: If
the child is removed in a caesarean (c-section, where the stomach is cut open
to remove the baby) then the bleeding will be counted as Nifaas after the baby
has been removed more than halfway.
Law: If
she bled a little before having a miscarriage and then she bled after the
miscarriage; the blood which came before the miscarriage is Istihaaza and the
bleeding after the miscarriage is Nifaas. This is in the case when some limbs
have been formed; otherwise if the first bleeding qualifies as Haidh it will be
regarded as Haidh or else it will be regarded as Istihaaza.
Law: If
she had a miscarriage and is not able to recognise whether any limbs were
formed or not and neither does she know how many months pregnant she was (i.e.
by which one would be able to ascertain whether any limbs were formed or not,
because if 120 days have passed then it will be understood that the limbs were
formed) and if after the miscarriage she bled continuously, then the ruling which
is for Haidh in such a case will be applicable to her. In other words, once the
days according to her habitual cycle pass, she should perform Ghusl and commence
with Namaaz and if she did not have any set habit then she should take Ghusl
after 10 days and all the other rules are based on that which have already been
explained in the chapter on Haidh.
Law: A
female who had twins born to her (i.e. there is less than a 6 month gap between
the birth of both) then it will be regarded as Nifaas after the first child has
been born. Then, if the second was born within the 40 days of the first baby
and she bled then the blood from the first birth upto 40 days will be regarded
as Nifaas and thereafter it will be regarded as Istihaaza. If the second child
was born after 40 days then the blood that came after the second child is Istihaaza
and not Nifaas but she will still be commanded to make Ghusl after the birth of
the second child as well.
Law: A
female who had 3 children born to her (triplets) and the gap between the first
and second child is less than 6 months and the gap between the second and the
third is less than six months then even though the gap between the first and the
third child is of six months, Nifaas will be counted from the birth of the
first child. If the two others were also born within the 40 days then after the
first upto 40 days it will be regarded as Nifaas and if they were born after 40
days then the bleeding after this will be regarded as Istihaaza. However even
after this she will be commanded to make Ghusl.
Law: If
there is a gap of 6 months or more than 6 months between both of them then the
bleeding after the second child is also Nifaas.
Law: If
she bled for some days and didn’t bleed for some days within the 40 days, all
will be regarded as Nifaas even if there is a 15 day gap between bleeds (as
long as it is within the 40 days).
Law: The
rulings regarding the colours of Nifaas are the same as that of Haidh.
Laws Regarding One Who
Is In Haidh and Nifaas
Law: It
is Haraam for a menstruating female or one in postnatal bleeding to recite the
Qur’an either by looking or from memory. She is also not permitted to touch the
Holy Qur’an, its cover, pages or sides be it with the hand, fingertips, fingers
or with any part of her body as this too is regarded as being Haraam.
Law: It
is also Haraam to touch any piece of paper on which a Surah or even an Ayat
(verse) is written.
Law: If
the Qur’an is kept in a Juzdaan (casing) then there is no harm in touching the
Juzdaan.
Law: Whilst
in this condition it is also Haraam for her to touch the Qur’an with the lower
portion of the kurta (dress), or with the ends of the scarf, or with any other
cloth which she is wearing or using to cover herself. Thus basically, the ruling
in regards to touching the Qur’an-e-Majeed and all other Deeni Kitaabs is the
same as that which applies to a person who is in need of a Fard bath. This has already
been explained in detail in the chapter on Ghusl.
Law: If
a Mu’alima (Female Islamic Teacher) has Haidh or Nifaas then in this case she should
teach by reading each word separately by breaking them up taking breaths. There
is also no harm in spelling the words out.
Law: It
is Makruh to recite Dua-e-Qunoot whilst in this condition. Dua-e-Qunoot is from
اَللّٰھُمَّ اِنَّا نَسْتَعِیْنُکَ up to ِالْکُفَّارِ
مُلْحِقٌ
Law: With
the exception of reciting the Qur’an, it is not only permissible but also
Mustahab (desirable) without any objection to recite all other Azkaar (words of
remembrance) such as the Kalima Shareef and Durood Shareef etc. It is however
better to make Wudu or to rinse the mouth before reciting these. If one reads
these without Wudu or without rinsing the mouth it is still regarded as being
permissible. There is also no objection to touching these as well.
Law: It
is permissible for a female in these conditions to respond to the Azaan.
Law: It
is Haraam for a female in this condition to enter the Musjid.
Law: There
is no harm if she entered the Musjid due to fear for a wild animal or due to
fear for a thief but she should perform tayammum. Similarly, if there is water
kept in the Musjid or if there is a well inside and there is no water available
anywhere else then it is permissible for her to perform tayammum and then enter
the Musjid.
Law: There
is no harm in her entering the Eid Gaah (Area set aside for performing Eid
Prayers).
Law: It
is permissible for her to stretch out her hands to take something from the
Musjid.
Law: To
enter the Holy Kaaba and to make Tawaaf of the Kaaba even if it is from outside
the Musjid-e-Haraam is Haraam for women in this condition.
Law: If
the last (final) time of Namaaz has approached and she has not as yet performed
her Namaaz and she began menstruating or she gave birth to a baby; then the
Namaaz of that time is pardoned even if the time was so limited that there was
no way to perform a Namaaz in it.
Law: If
she began menstruating or gave birth whilst in Namaaz then that Namaaz is
pardoned (i.e. it is excused and there is no Qaza for it). However, if it was a
Nafil Namaaz then its Qaza is Waajib (compulsory).
Law: She
should perform Wudu and engross herself in Zikr-e-Ilaahi, Durood Shareef and
other Waza’if in the times of Namaaz equivalent to the amount of time it takes
to perform that Namaaz, so that the habit of being in Ibaadat remains.
Law: If
a menstruating female bled for less than 3 days, she should keep her fasts and
make Wudu and perform her Namaaz. There is no need to make Ghusl. Then if she
bleeds again within 15 days, she should not make Ghusl. She should subtract the
days of her habitual period and make Qaza for the remaining days. A female who
does not have a habitual cycle should make Qaza for all the Namaaz after 10 days.
However, if a female who has a habitual cycle or one who does not have a
habitual cycle made Ghusl after 10 days then the Namaaz of those days will be
valid. There is no need to perform any Qaza. She should keep Qaza for the fasts
that came before the days of her habitual cycle. The fasts that are after this
are regarded as being valid.
Law: If
a female stopped bleeding after 3 days and nights but the days of her usual
habitual cycle have not ended as yet or the bleeding of Nifaas stopped before
the habitual bleeding period during Nifaas for her, then in this case she
should perform Ghusl immediately after it stops. She should not wait for her
habitual days to come to an end.
Law: If
the bleeding exceeds her habitual days then she should wait for 10 days in
Haidh and 40 days in Nifaas. If the bleeding stops within this duration then
she should take a Ghusl and commence her Namaaz. If the bleeding continued even
after this duration then too she should take a bath and she should make Qaza of
the Namaaz for the remaining days after the habitual cycle.
Law: If
the Haidh or Nifaas stopped before the habitual days ended then she should wait
until the final Mustahab time (of the Namaaz). Thereafter she should make Ghusl
and perform her Namaaz. If the habitual days have ended then there is no need
to wait.
Law: If
her Haidh ends after the full 10 days and the Nifaas after the full 40 days and
the amount of time remaining for a Namaaz is sufficient in which to say the
words ‘Allahu Akbar’, then the Namaaz of that time has become Fard upon her.
After taking a bath she should make Qaza of that Namaaz. If the bleeding
stopped even before this and there is sufficient time to quickly take a bath,
change her clothes and say ‘Allahu Akbar’ once; it will also become Fard upon
her. She should perform the Qaza if it expires. If this is not the case, i.e.
if there is not enough time to even say ‘Allahu Akbar’ once, then there is no
need to make the Qaza.
Law: If
she became cleansed after a full 10 days and there is not sufficient time of
night left wherein she can say ‘Allahu Akbar’ once, then the fast of that day
is Waajib upon her and if she becomes cleansed in less time than this but she
has sufficient time to take a bath, change her clothes and say ‘Allahu Akbar’
before ‘Subho Saadiq’ then that fast is Fard upon her. It is better for her to
take a bath otherwise she may make Niyyat (intention) for the fast even without
taking a bath and she may take the bath in the morning. If she does not have
sufficient time as mentioned above (from the time her bleeding stopped) then
the fast of that day is not regarded as being Fard upon her. However, it is Waajib
upon her to behave in the manner in which those who are fasting behave. It is
Haraam for her to do anything which is contrary to a person who is fasting,
such as to eat or drink etc.
Law: If
Haidh or Nifaas started whilst she was fasting that fast will be nullified. The
Qaza for that fast should be kept. If it was a Fard fast, then it is Fard to
keep the Qaza and if it was a Nafil fast, then to keep the Qaza is Waajib.
Law: Sajdah-e-Shukr
and Sajdah-e-Tilaawat are Haraam whilst in this condition and if she hears
‘Ayat-e-Sajdah’ in this condition it is not Waajib upon her to perform the
Sajdah.
Law: If
she was clean when she went to sleep but when she woke in the morning she
noticed signs of Haidh then the command of Haidh will be given from that moment
forth. If she had not as yet read her Esha Namaaz, it is Fard for her to make
the Qaza for it once she becomes cleansed.
Law: If
a female who is in Haidh slept at night but when she woke in the morning there
is no sign of Haidh on the duvet or mattress etc. then she will be regarded as
being clean as of that night. She should take a bath and make Qaza for her Esha
Namaaz.
Law: Sexual
intercourse in this condition (i.e. when a female is menstruating or in
postnatal bleeding) is Haraam.
Law: To
regard sexual intercourse as being permissible in this condition amounts to
kufr (infidelity) and if one regarded it as Haraam but still did it then one is
severely sinful for this. It is Fard upon one to repent for this. If one had
intercourse during the beginning of the period it is Mustahab to give one dinar
in Khairaat and if it was done close to the end of the period then it is
Mustahab to give half a dinar as Khairaat (alms/compensation).
Law: It
is not permissible for a male to touch the body of a female with any part of
his body from her naval to her knees whilst she is in this condition if there
is no cloth between them, be this whilst aroused or not. If there is something
between them that does not allow him to feel the warmth of her body there is no
harm in touching.
Law: There
is no harm in touching any part above the naval or below the knee or taking any
benefit from any of these areas. Similarly, there is no harm in lying together
or kissing.
Law: There
is no harm in allowing her to eat with you or sleep next to you. To abstain
from sleeping next to her because of this reason is Makruh (disliked).
Law: A
female is permitted to touch every part of the male’s body whilst in this
condition.
Note: It
must be noted that wherever we mention a male being permitted to touch a female
or a female being permitted to touch a male, in this chapter, it refers to husband
and wife touching each other. For a man to touch a female who is not his wife
or for a female to touch a man who is not her husband is a serious offence and
a sinful act.
Law: If
one feels that by sleeping together with her will cause one to be aroused and
one will not be able to control his feelings, then it is better to sleep
separately. However, if one definitely thinks (i.e. if he knows that there is a
predominant likelihood) that he will not be able to control his feelings then
in this case it is sinful to sleep together with her.
Law: If
the Haidh remained for a full 10 days then from the moment she becomes cleansed
it is permissible to have intercourse with her even if she has not made Ghusl as
yet. However, it is Mustahab (desirable) for him to be intimate with her after
she has prayed her Namaaz, i.e. after she has taken Ghusl.
Law: If
she became clean in less than 10 days then until such time that she does not
make Ghusl or the time of that Namaaz in which she became cleansed does not
pass, intercourse with her is impermissible. If the remaining time (in which
she became cleansed) was not sufficient time in which she could take a bath,
have a change of clothes and say Allahu Akbar then it is permissible to have intercourse
with her when the Namaaz time has passed or after she makes Ghusl. With the
exception of either of these intercourse is not permitted.
Law: If
her cycle has ended before her habitual amount of days then even if she makes
Ghusl intercourse is not permitted until the duration of her habitual cycle
ends. For example, if her cycle usually lasts for 6 days and this time it only
lasted for 5 days then in this case she is commanded to perform Ghusl and start
her Namaaz but it is Waajib (compulsory) for her to wait one more day before
having intercourse.
Law: If
she became cleansed from Haidh but she has no water at her disposal with which
she may perform Ghusl; in this case if she made tayammum for Ghusl then
intercourse with her is not permitted until such time that she does not perform
Namaaz with that tayammum. After performing Namaaz with that tayammum, intercourse
with her is permissible even though she now has water at her disposal but did
not use it to make Ghusl.
Important Note: In the above mentioned issues the ruling in regards to Nifaas is
the same as that of Haidh.
Law: It
is permitted for a female to come out of the maternity home whilst she is in
Nifaas. There is no harm in allowing her to eat with you or to eat her
leftovers. In some places in India etc. some females even keep completely
separate eating plates etc. for themselves and these plates etc. are regarded
as being equivalent to utensils that are Najis (impure). These are Hindu customs
and it is essential for us to abstain from such frivolous customs. It is also a
practice amongst some women that until the entire duration (of 40 days) does
not come to an end even if they are clean before this duration neither do they
read Namaaz and nor do they regard themselves worthy of reading Namaaz. This is
mere ignorance. The moment the Nifaas ends she should perform Ghusl and
commence with Namaaz. If there is a definite fear of illness due to bathing
then she should make tayammum.
Law: If
she has not as yet delivered the child more than halfway and the time of Namaaz
is expiring and she believes that before the child is delivered more than
halfway, the time will definitely expire then she should read the Namaaz of
that time in whichever manner possible. If she is not able to make Qiyaam, Ruku
or Sujood then she should read the Namaaz by making gestures (signs) and if she
is not able to make Wudu, she should read it by making tayammum. If she misses
this Namaaz then she has committed a sin. She should repent and after Tahaarat
(purification), she should make the Qaza of that Namaaz.
0 comments:
Post a Comment