Abu Dawud

297. Commentary:
And this view is the strongest in terms of evidence, and the majority of scholars hold this opinion. As for the other hadiths which mention performing ritual bath (ghusl) for every prayer or for two prayers, all of these are to be understood as recommendations (istihbab). That is, this act should be regarded as voluntary (nafl), recommended (mustahabb), and a means of reward and merit.

«وَتَتَوَضَّأُ لِكُلِّ صَلَاةٍ»

And she will perform ablution (wudu) for every prayer.

➊ It is narrated from ‘Adi bin Thabit from his father from his grandfather that the Prophet sallallahu alayhi wa sallam said regarding the woman experiencing istihada (non-menstrual vaginal bleeding) that she should refrain from prayer during those days of menstruation in which she used to be menstruating (previously).

«ثم تغتسل وتتوضأ عند كل صلاة»

“Then she should perform ritual bath (ghusl) and perform ablution (wudu) for every prayer.”

[صحيح : صحيح ترمذي 109 كتاب الطهارة : باب ما جاء أن المستحاضة تتوضأ لكل صلاة، ترمذى 126 أبو داود 297 ابن ماجة 625 دارمي 202/1]

➋ The Prophet sallallahu alayhi wa sallam said to Fatimah bint Abi Hubaysh radi Allahu anha:

«ثم اغتسلي وتوضئ لكل صلاة ثم صلى»

(After the days of menstruation have passed) perform ritual bath (ghusl) and perform ablution (wudu) for every prayer, then perform the prayer.

[صحيح : صحيح أبو داود 287 كتاب الطهارة : باب من قال تغتسل من طهر إلى طهر، أبو داود 298 أحمد 42/6 ابن ماجة 624 نسائي 185/1]

Imam Shawkani writes that these ahadith prove that for the woman experiencing istihada, ablution (wudu) is obligatory for every prayer, and ritual bath (ghusl) is obligatory only once at the end of menstruation. [نيل الأوطار 404/1]

(Malikis) For the woman experiencing istihada, it is recommended (mustahabb) to perform ablution (wudu) for every prayer, just as it is recommended for her to perform ritual bath (ghusl) at the end of istihada bleeding.

[بداية المجتهد 57/1 القوانين الفقهية ص/26-41]

(The majority: Shafi‘is, Hanbalis, Hanafis) It is obligatory for the woman experiencing istihada that, when the time for each prayer arrives, she should wash her private part and then perform ablution (wudu).

[اللباب 51/1 مراقي الفلاح ص 25 مغني المحتاج 1/1 مهذب 45/1 المغنى 340/1]

This same opinion is narrated from Ali, Ibn Mas‘ud, Aisha, ‘Urwah bin Zubair, and Abu Salamah bin ‘Abd al-Rahman radi Allahu anhum and others, while from Ibn ‘Umar, Ibn Zubair radi Allahu anhum, and Imam ‘Ata bin Abi Rabah and others, it is narrated contrary to this, that the woman experiencing istihada should perform ritual bath (ghusl) for every prayer.

[تحفة الأحوذي 425/1]

The evidence for those who say that ritual bath (ghusl) is obligatory for every prayer is the following hadith:

Umm Habibah bint Jahsh radi Allahu anha asked the Messenger of Allah sallallahu alayhi wa sallam about the issue of istihada bleeding, so he sallallahu alayhi wa sallam said: It is only a vein:

«فاغتسلى ثم صلى فكانت تغتسل لكل صلاة»

“Therefore, perform ritual bath (ghusl), then pray.” So she used to perform ritual bath (ghusl) for every prayer.

[ترمذى 129 كتاب الطهارة : باب ما جاء فى المستحاضة أنها تغتسل عند كل صلاة، مسلم 334 أحمد 237/6 أبو داود 285 ابن ماجة 626 نسائي 118/1 دارمي 196/1]

Although they have used this hadith as evidence, the reality is that this hadith does not serve as proof for those who hold the view of obligation, because it does not clarify that the Messenger of Allah sallallahu alayhi wa sallam commanded ritual bath (ghusl) for every prayer; rather, it is merely the action and practice of Umm Habibah radi Allahu anha herself, which, according to established principles, is not sufficient for establishing obligation.

(Nawawi) The ahadith found in Sunan Abi Dawud, Bayhaqi, and others, in which it is mentioned that the Prophet sallallahu alayhi wa sallam commanded her to perform ritual bath (ghusl) for every prayer—none of them are authentic. And Imam Bayhaqi and others have clearly stated their weakness. [المجموع 536/2]

(Shawkani rahimahullah) Regarding those ahadith “in which the woman experiencing istihada is commanded to perform ritual bath (ghusl),” a group of hadith masters have explicitly stated that they are not suitable as evidence. [نيل الأوطار 149/1]

(Shafi‘i rahimahullah) The Messenger of Allah sallallahu alayhi wa sallam commanded Umm Habibah radi Allahu anha to perform ritual bath (ghusl) and then pray, but it is not clarified that he sallallahu alayhi wa sallam commanded her to perform ritual bath (ghusl) for every prayer. [الأم 80/1]

(The preferred opinion) For a woman afflicted with the condition of istihada, ritual bath (ghusl) is not obligatory for every prayer, rather only ablution (wudu) is obligatory, and ritual bath (ghusl) is obligatory only once at the end of the days of menstruation.

[شرح مسلم للنووي 257/2، المجموع 535/2، نيل الأوطار 404/1، السيل الجرار 148/1، الروضة الندية 188/1]

(Shaykh Muhammad bin Ibrahim Aal Shaykh) He has issued a fatwa accordingly. [فتاوى المرأة المسلمة 291/1]

It should be noted that if a woman experiencing istihada combines two prayers in such a way that she delays the first and brings forward the second, and then performs one ritual bath (ghusl) for both—that is, one ritual bath (ghusl) for Zuhr and ‘Asr, one for Maghrib and ‘Isha, and one for Fajr—then this act is recommended and preferred, because the Messenger of Allah sallallahu alayhi wa sallam liked this. As in one narration, the following words of the Prophet sallallahu alayhi wa sallam are reported: «وهو أعجب الأمرين إلى» “Of these two matters, this is more beloved to me.”

[حسن: صحيح أبو داود 267، كتاب الطهارة: باب من قال إذا أقبلت الحيضة تدع الصلاة، أبو داود 287، ترمذي 128 أحمد 381/6، الأدب المفرد للبخارى 237، ابن ماجة 627]

. . . For the original article, see . . .
Fiqh al-Hadith by Imran Ayyub Lahori, Volume 1, p. 276

Urdu Footnote:
Note:
(In its chain of narration, Abu al-Yaqzan is weak, and Sharik has a weak memory, but through support from other chains and narrations, this hadith is authentic.)

Commentary:
This narration is weak in its chain; however, it is authentic based on other supporting evidences.
For details, see: (al-Irwa’, Hadith: 207)