Menses leading to isthihaza
Prayer
Asked on 7th February 2021
Question
Assalam Alaikum My question is a bit long...please dont be terrified by the length I have my period for around 20 days every month... I have known that according to the HANAFI Madhhab We can refrain from fasting, praying, and touching quran for the first 10 days.. But here my question is when can i start praying on the 10th day....is it from Zuhur prayer or should i start counting 50 prayers i.e. 5prayers X 10 days??? ..and lets suppose i got my menses on Monday before Isha prayer...when can i start praying in the next week??? Waiting for your valuable response...And i will be really thankful...coz i am troubling with this situation from many yeaars... Thank you... Jazak Allah Khair
Assalam Alaikum once again
Jazak Allah for replying to the above question which i had asked some days ago...
however my question is actually not answered...coz my question is that i have the brown discharge for 20 days...so if i am starting to pray on the 10th day....which prayer on the 10th day should i start with...because anyway i wont see any white discharge...hope you understand my question this time...and remove my worry...
Thank You
Jazak Allah Khair
Wassalam Alaikum Warahmatullahi Wabarakatuh
Answer
Wa'alaykumsalaam Wa Rahmatullah Wa Barakaatouh.
I would like to share what Sheikh Salih Al Munajjid's thought on Minimum and Maximum period of time for menses.
There is no definitive evidence in sharee’ah to prove the minimum or maximum length of menses. Shaykh Ibn ‘Uthaymeen was asked: Is there a definitive number of days for the minimum or maximum length of menses?
He replied:
There is no definitive number of days for the minimum or maximum length of menses, because Allaah says (interpretation of the meaning):
“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 are purified (from menses and have taken a bath)”
[al-Baqarah 2:222]
So Allaah did not make the period of abstention a certain number of days, rather He stated that the period of abstention ends when the woman becomes pure. This indicates that the reason for the ruling is menstruation, and whether it is present or not. When menstruation is present, the ruling applies, and when the period ends the attendant rulings no longer apply. Moreover there is no evidence for putting a time limit on menses, even though there was a need (at the time of the Prophet (peace and blessings of Allaah be upon him)) to explain the definition if any such definition had existed. If there was such a definition, it would have been explained in the Book of Allaah or the Sunnah of His Messenger (peace and blessings of Allaah be upon him). Based on this, every time a woman sees the kind of blood which is known to women as being menstrual blood, then it is menstrual blood without that being restricted to a certain time, unless the bleeding is continuous and never stops, or it stops only for a short time such as one or two days in the month, in which case it is istihaadah (non-menstrual vaginal bleeding).
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 11/271
Based on this, it is not permissible for you to pray except after the period has ended and you have done ghusl (full ablution). The ending of menstruation may be known from one of two signs: either the emission of a white discharge which comes at the end of the period, or by total cessation of bleeding.
In regards to the Salaah,
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about a woman who got her menses when enough time to pray one rak’ah had passed: does she have to make up that prayer?
He replied: If a woman’s menses comes after the time for prayer begins, then when she becomes pure she must make up that prayer during the time of which her menses came, if she did not pray before her menses began. That is because the Prophet (peace and blessings of Allaah be upon him) said: “The one who catches up with one rak’ah of the prayer has caught up with the prayer.” If enough time to pray one rak’ah elapses then the woman’s menses begins before she prays, then when she becomes pure she has to make it up. End quote.
The time for making up the prayer is as soon as the excuse no longer applies. So when you become pure following menses, you must do ghusl and offer the prayer that was due, even if it is not the time for that prayer, and you should not wait until its time on the following day, because the Prophet (peace and blessings of Allaah be upon him) said: “If a person forgets a prayer, let him offer it as soon as he remembers; there is no expiation for it other than that.” Narrated by al-Bukhaari (597) and Muslim (684).
Secondly:
If a woman becomes pure before the time for prayer ends, then she must offer that prayer and the one that may be joined to it, according to the majority of scholars.
For example: if a woman becomes pure before the sun sets, she must offer Zuhr and Asr together. It says in Fataawa al-Lajnah al-Daa’imah (6/161): If a woman becomes pure from menses or nifaas before the time for an obligatory prayer ends, she must offer that prayer and the one that may be joined to it before it. If she becomes pure before the sun sets she must pray ‘Asr and Zuhr. If she becomes pure before the second dawn breaks, she must pray ‘Isha’ and Maghrib. If she becomes pure before the sun rises she must pray Fajr.
Allah knows best
I would like to share what Sheikh Salih Al Munajjid's thought on Minimum and Maximum period of time for menses.
There is no definitive evidence in sharee’ah to prove the minimum or maximum length of menses. Shaykh Ibn ‘Uthaymeen was asked: Is there a definitive number of days for the minimum or maximum length of menses?
He replied:
There is no definitive number of days for the minimum or maximum length of menses, because Allaah says (interpretation of the meaning):
“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 are purified (from menses and have taken a bath)”
[al-Baqarah 2:222]
So Allaah did not make the period of abstention a certain number of days, rather He stated that the period of abstention ends when the woman becomes pure. This indicates that the reason for the ruling is menstruation, and whether it is present or not. When menstruation is present, the ruling applies, and when the period ends the attendant rulings no longer apply. Moreover there is no evidence for putting a time limit on menses, even though there was a need (at the time of the Prophet (peace and blessings of Allaah be upon him)) to explain the definition if any such definition had existed. If there was such a definition, it would have been explained in the Book of Allaah or the Sunnah of His Messenger (peace and blessings of Allaah be upon him). Based on this, every time a woman sees the kind of blood which is known to women as being menstrual blood, then it is menstrual blood without that being restricted to a certain time, unless the bleeding is continuous and never stops, or it stops only for a short time such as one or two days in the month, in which case it is istihaadah (non-menstrual vaginal bleeding).
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 11/271
Based on this, it is not permissible for you to pray except after the period has ended and you have done ghusl (full ablution). The ending of menstruation may be known from one of two signs: either the emission of a white discharge which comes at the end of the period, or by total cessation of bleeding.
In regards to the Salaah,
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about a woman who got her menses when enough time to pray one rak’ah had passed: does she have to make up that prayer?
He replied: If a woman’s menses comes after the time for prayer begins, then when she becomes pure she must make up that prayer during the time of which her menses came, if she did not pray before her menses began. That is because the Prophet (peace and blessings of Allaah be upon him) said: “The one who catches up with one rak’ah of the prayer has caught up with the prayer.” If enough time to pray one rak’ah elapses then the woman’s menses begins before she prays, then when she becomes pure she has to make it up. End quote.
The time for making up the prayer is as soon as the excuse no longer applies. So when you become pure following menses, you must do ghusl and offer the prayer that was due, even if it is not the time for that prayer, and you should not wait until its time on the following day, because the Prophet (peace and blessings of Allaah be upon him) said: “If a person forgets a prayer, let him offer it as soon as he remembers; there is no expiation for it other than that.” Narrated by al-Bukhaari (597) and Muslim (684).
Secondly:
If a woman becomes pure before the time for prayer ends, then she must offer that prayer and the one that may be joined to it, according to the majority of scholars.
For example: if a woman becomes pure before the sun sets, she must offer Zuhr and Asr together. It says in Fataawa al-Lajnah al-Daa’imah (6/161): If a woman becomes pure from menses or nifaas before the time for an obligatory prayer ends, she must offer that prayer and the one that may be joined to it before it. If she becomes pure before the sun sets she must pray ‘Asr and Zuhr. If she becomes pure before the second dawn breaks, she must pray ‘Isha’ and Maghrib. If she becomes pure before the sun rises she must pray Fajr.
Allah knows best