Bukhari

Hadith Commentary:
A mustahadah is a woman who experiences the flow of menstrual blood continuously due to illness. Such a woman is required to perform the prayer. However, for her, ritual purification (ghusl) is also necessary, as has been mentioned previously. Among the noble wives, one honorable wife, Umm Salamah radi Allahu anha, who was afflicted with this condition, performed i'tikaf with the Prophet sallallahu alayhi wa sallam. From this, Imam al-Muhaddithin rahimahullah has established the subject of this chapter. Later, when the Prophet sallallahu alayhi wa sallam saw numerous tents of some of the noble wives set up in the mosque for i'tikaf, he had all of them removed.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has established a chapter with these very words in "The Book of Menstruation (Kitab al-Hayd)."
There, the narration contains additional words:
Aisha radi Allahu anha saw the water of usfur (dyed with safflower) and said:
A noble wife of the Messenger of Allah sallallahu alayhi wa sallam used to see blood like this.
(Sahih al-Bukhari, al-Hayd, Hadith: 309) (2)
Some scholars have said that the "woman" mentioned in the hadith refers to a lady related to the Messenger of Allah sallallahu alayhi wa sallam, because none of his wives had the condition of istihada (non-menstrual bleeding).
This hadith refutes that position.
In some narrations, it is explicitly stated that Umm Salamah radi Allahu anha had this condition and she would perform i'tikaf with the Messenger of Allah sallallahu alayhi wa sallam in that state.
(Fath al-Bari: 4/357)
It should be noted that a mustahada is a woman whose blood flows continuously due to illness.
Such a woman is not excused from prayer and fasting; rather, she may perform one prayer with one ablution (wudu), and for the next prayer, she must perform a new ablution.

Explanation:
Hafiz Ibn Hajar rahimahullah states that this hadith proves that a woman experiencing istihada (non-menstrual vaginal bleeding) may stay in the mosque, and her i'tikaf (spiritual retreat) and prayer are valid. It is also permissible to be in a state of minor ritual impurity (hadath) in the mosque, provided there is no fear of the mosque becoming impure. Any man who is in a state of permanent minor impurity (da'im al-hadath) is subject to the same ruling as the woman experiencing istihada, or anyone from whose wound blood continues to flow.

Hadith Commentary:
➊
Imam Bukhari rahimahullah has established exactly this same chapter heading in the Book of I'tikaf as well, and under it he has narrated hadith (310)
(Sahih al-Bukhari, al-I'tikaf, Hadith: 2037).
At this place, his purpose appears to be that the matters prohibited due to menstruation—such as entering the mosque and performing prayer, etc.—are not prohibited due to istihada (non-menstrual vaginal bleeding). Only in the case of sitting for i'tikaf (spiritual retreat), due to the sanctity of the mosque, such precaution is necessary that it should not be soiled, etc.
For this, some special arrangement must be made,
as the noble wife arranged to place a basin beneath herself.

➋
Imam Ibn al-Jawzi rahimahullah has written that, according to our knowledge, none of the wives of the Messenger of Allah sallallahu alayhi wa sallam suffered from istihada.
By the statement of Aisha radi Allahu anha, what is meant is a woman related to the pure wives of the Messenger of Allah sallallahu alayhi wa sallam, and she is Umm Habibah radi Allahu anha bint Jahsh, who is the sister of the noble wife Zaynab bint Jahsh radi Allahu anha.
Hafiz Ibn Hajar rahimahullah, refuting this view, has stated that in narration (310)
there is explicit mention that she was one of his wives, and in hadith (311)
there is even greater clarification that she was one of the Mothers of the Believers.
How can it be believed that a non-wife would sit in i'tikaf with the Messenger of Allah sallallahu alayhi wa sallam, even if she was related to him?
In Sunan Sa'id ibn Mansur, it is mentioned that the Mother of the Believers, Umm Salamah radi Allahu anha, was the one who sat in i'tikaf with the Messenger of Allah sallallahu alayhi wa sallam.
Some narrations indicate that it was Sawdah bint Zam'ah radi Allahu anha or Ramla Umm Habibah radi Allahu anha bint Abi Sufyan.
(Fath al-Bari: 1/534)

➌
The details of the women who suffered from istihada during the blessed era of the Messenger of Allah sallallahu alayhi wa sallam are as follows:
1. The Mother of the Believers, Umm Salamah radi Allahu anha.
2. The Mother of the Believers, Umm Habibah radi Allahu anha.
3. The Mother of the Believers, Zaynab bint Jahsh radi Allahu anha.
4. The Mother of the Believers, Sawdah bint Zam'ah radi Allahu anha.
5. The wife of Abdur Rahman ibn Awf radi Allahu anhu.
6. Hamnah bint Jahsh, wife of Talhah radi Allahu anhu.
7. Asma bint Rashd radi Allahu anha.
8. Badiah bint Ghilan radi Allahu anha.
9. Fatimah bint Abi Hubaysh radi Allahu anha.
10. Sahla bint Suhail radi Allahu anha.
('Umdat al-Qari: 3/127)

➍
From this hadith, it is understood that a woman experiencing istihada may stay in the mosque, but for a menstruating woman, entering the mosque is prohibited. Also, the i'tikaf and prayer, etc., of a woman experiencing istihada are valid.
The following men and women have the same ruling as a woman experiencing istihada:
©. One who experiences drops of urine.
©. One who suffers from the illness of continuous discharge.
©. One from whom wind continuously escapes.
©. One who suffers from vaginal discharge.
One whose wounds continuously bleed.
Issues related to i'tikaf will be discussed in the Book of I'tikaf,
insha Allah.

➎
Aisha radi Allahu anha once attended a gathering, where she saw colored water of kusum (safflower), and said:
"This is water of the same color as that which such-and-such woman used to see during istihada."
The color of istihada blood is light and its consistency is thin, whereas the color of menstrual blood is dark, intense, and its consistency is thick.
And Allah knows best.

Explanation:
This blood was due to the illness of istihada, in which prayer is not excused for women.

Hadith Commentary:
➊
Imam Bukhari rahimahullah has established exactly this same chapter heading in the Book of I'tikaf as well, and under it he has narrated hadith (310)
(Sahih al-Bukhari, al-I'tikaf, Hadith: 2037).
At this place, his objective appears to be that the matters prohibited due to menstruation—such as entering the mosque and performing prayer, etc.—are not prohibited due to istihada (non-menstrual vaginal bleeding). Only in the case of sitting for i'tikaf (spiritual retreat), due to the sanctity of the mosque, such precaution is necessary that it does not become soiled, etc.
For this, some special arrangement must be made,
as the noble wife had arranged to place a basin beneath herself.

➋
Imam Ibn al-Jawzi rahimahullah has written that, according to our knowledge, none of the wives of the Messenger of Allah sallallahu alayhi wa sallam suffered from istihada.
By the statement of Aisha radi Allahu anha, what is meant is a woman related to the pure wives of the Messenger of Allah sallallahu alayhi wa sallam, and she is Umm Habibah radi Allahu anha bint Jahsh, who is the sister of the noble wife Zaynab bint Jahsh radi Allahu anha.
Hafiz Ibn Hajar rahimahullah refuted this view, stating that in narration (310)
there is explicit mention that she was one of his wives, and in hadith (311)
there is even greater clarification that she was one of the Mothers of the Believers.
How can it be believed that a non-wife would sit in i'tikaf with the Messenger of Allah sallallahu alayhi wa sallam, even if she was related to him?
In Sunan Sa'id ibn Mansur, it is mentioned that the Mother of the Believers, Umm Salamah radi Allahu anha, was the one who sat in i'tikaf with the Messenger of Allah sallallahu alayhi wa sallam.
Some narrations indicate that it was Sawdah bint Zam'ah radi Allahu anha or Ramla Umm Habibah radi Allahu anha bint Abi Sufyan.
(Fath al-Bari: 1/534)

➌
The details of the women who suffered from istihada during the blessed era of the Messenger of Allah sallallahu alayhi wa sallam are as follows:
1. The Mother of the Believers, Umm Salamah radi Allahu anha.
2. The Mother of the Believers, Umm Habibah radi Allahu anha.
3. The Mother of the Believers, Zaynab bint Jahsh radi Allahu anha.
4. The Mother of the Believers, Sawdah bint Zam'ah radi Allahu anha.
5. The wife of Abd al-Rahman ibn Awf radi Allahu anhu.
6. Hamnah bint Jahsh, wife of Talhah radi Allahu anha.
7. Asma bint Rashd radi Allahu anha.
8. Badiah bint Ghilan radi Allahu anha.
9. Fatimah bint Abi Hubaysh radi Allahu anha.
10. Sahla bint Suhayl radi Allahu anha.
('Umdat al-Qari: 3/127)

➍
From this hadith, it is understood that a woman experiencing istihada may stay in the mosque, but for a menstruating woman, entering the mosque is prohibited. Also, the i'tikaf and prayer, etc., of a woman experiencing istihada are valid.
The following men and women have the same ruling as a woman experiencing istihada:
©. One who experiences drops of urine.
©. One who suffers from the illness of continuous discharge.
©. One from whom wind continuously escapes.
©. One who suffers from vaginal discharge.
One whose wounds continuously bleed.
Issues related to i'tikaf will be discussed in the Book of I'tikaf, insha Allah.

➎
Aisha radi Allahu anha attended a gathering, where she saw colored water of kusum (safflower), and she said:
"This is water of the same color as that which such-and-such woman used to see during her istihada."
The color of istihada blood is light and its consistency is thin, whereas the color of menstrual blood is dark, intense, and its consistency is thick.
And Allah knows best.

Hadith Commentary:
➊
Imam Bukhari rahimahullah has established exactly this same chapter heading in the Book of I'tikaf as well, and under it he has narrated hadith (310)
(Sahih al-Bukhari, al-I'tikaf, Hadith: 2037).
At this place, his purpose appears to be to show that the matters prohibited due to menstruation—such as entering the mosque and performing prayer, etc.—are not prohibited due to istihada (non-menstrual vaginal bleeding). Only in the case of sitting for i'tikaf (spiritual retreat), out of respect for the sanctity of the mosque, such precaution is necessary that it should not be soiled, etc.
For this, some special arrangement must be made,
as the noble wife arranged to place a basin beneath herself.

➋
Imam Ibn al-Jawzi rahimahullah has written that, to our knowledge, none of the wives of the Messenger of Allah sallallahu alayhi wa sallam suffered from istihada.
The statement of Aisha radi Allahu anha refers to someone related to the pure wives of the Messenger of Allah sallallahu alayhi wa sallam, and she is Umm Habibah radi Allahu anha bint Jahsh, who is the sister of the noble wife Zaynab bint Jahsh radi Allahu anha.
Hafiz Ibn Hajar rahimahullah, refuting this view, has stated that in narration (310)
it is explicitly mentioned that she was one of his wives, and in hadith (311)
it is even more clearly stated that she was one of the Mothers of the Believers.
How can it be believed that a non-wife would sit in i'tikaf with the Messenger of Allah sallallahu alayhi wa sallam, even if she was related to him?
In Sunan Sa'id ibn Mansur, it is mentioned that the Mother of the Believers, Umm Salamah radi Allahu anha, was the one who sat in i'tikaf with the Messenger of Allah sallallahu alayhi wa sallam.
Some narrations indicate that it was Sawdah bint Zam'ah radi Allahu anha or Ramla Umm Habibah radi Allahu anha bint Abi Sufyan.
(Fath al-Bari: 1/534)

➌
The details of the women who suffered from istihada during the blessed era of the Messenger of Allah sallallahu alayhi wa sallam are as follows:
1. The Mother of the Believers, Umm Salamah radi Allahu anha.
2. The Mother of the Believers, Umm Habibah radi Allahu anha.
3. The Mother of the Believers, Zaynab bint Jahsh radi Allahu anha.
4. The Mother of the Believers, Sawdah bint Zam'ah radi Allahu anha.
5. The wife of Abdur Rahman ibn Awf radi Allahu anhu.
6. Hamnah bint Jahsh, wife of Talhah radi Allahu anha.
7. Asma bint Rashd radi Allahu anha.
8. Badiah bint Ghilan radi Allahu anha.
9. Fatimah bint Abi Hubaysh radi Allahu anha.
10. Sahla bint Suhail radi Allahu anha.
('Umdat al-Qari: 3/127)

➍
From this hadith, it is understood that a woman experiencing istihada may stay in the mosque, but for a menstruating woman, entering the mosque is prohibited. Also, the i'tikaf and prayer, etc., of a woman experiencing istihada are valid.
The following men and women have the same ruling as a woman experiencing istihada:
©. One who experiences drops of urine.
©. One who suffers from the illness of continuous discharge.
©. One from whom wind continuously escapes.
©. One who suffers from vaginal discharge.
One whose wounds continuously bleed.
Issues related to i'tikaf will be discussed in the Book of I'tikaf, insha Allah.

➎
Aisha radi Allahu anha once attended a gathering, where she saw colored water of kusum (safflower), and said:
"This is water of the same color as that which such-and-such woman used to see during her istihada."
The color of istihada blood is light and its consistency is thin, whereas the color of menstrual blood is dark, sharp, and its consistency is thick.
And Allah knows best.

Benefits and Issues:
➊ The days of istihada (non-menstrual vaginal bleeding) are, in terms of ruling, considered days of purity, and during them, prayer, fasting, i‘tikaf (spiritual retreat), and all such acts are valid. However, it is obligatory to ensure that the mosque is not soiled.

➋ By analogy, the same ruling applies to a person with permanent minor impurity (da’im al-hadath)—that is, someone whose ablution (wudu) does not remain valid. It is permissible for such a person to perform prayer in the state of minor impurity, and the same ruling applies to one whose wound continues to bleed.