Hadith 119
اُردوEn
وعن حمنة بنت جحش قالت : كنت أستحاض حيضة كثيرة شديدة فأتيت النبي صلى الله عليه وآله وسلم أستفتيه فقال : « إنما هي ركضة من الشيطان فتحيضي ستة أيام أو سبعة أيام ثم اغتسلي فإذا استنقأت فصلي أربعة وعشرين أو ثلاثة وعشرين وصومي وصلي فإن ذلك يجزئك وكذلك فافعلي كما تحيض النساء فإن قويت على أن تؤخري الظهر وتعجلي العصر ثم تغتسلي حين تطهرين وتصلي الظهر والعصر جميعا ثم تؤخرين المغرب والعشاء ثم تغتسلين وتجمعين بين الصلاتين فافعلي. وتغتسلين مع الصبح وتصلين» . قال :« وهو أعجب الأمرين إلي ». رواه الخمسة إلا النسائي وصححه الترمذي وحسنه البخاري.
Narrated Hamnah bint Jahsh: 'I had a very strong prolonged flow of blood. I went to the Prophet (Peace be upon him) to ask him about it. He said, "This is a strike from Satan. So observe your menses for six or seven days, then perform Ghusl until you see that you are clean. Pray for twenty-four or twenty-three nights and days and fast, and that will suffice you. Do so every month just as the other women menstruate (and are purified). But if you are strong enough to delay the Dhuhr prayer and advance the Asr prayer, then make Ghusl when your purified and combine the Dhuhr and the Asr prayers together; then delay the Maghrib prayer and advance the Isha prayer, and perform Ghusl and combine the two prayers, do so. Do so, and then wash at dawn and pray Fajr. This is how you may pray and fast if you have the ability to do so." And he said, "That is the more preferable way to me." [Reported by the five imams except An- Nasa’i, At-Tirmidhi graded it Sahih (sound)]
Related hadith on this topic
Explanation & Benefits
Shaykh Safi ur-Rahman Mubarakpuri
Lexical Explanation:
«أَسْتَفْتِيهِ» I asked you for a legal verdict (fatwa).
«رَكْضَةٌ» To strike the chest, etc.
«فَتَحَيَّضِي سِتَّةَ أَيَّامٍ أَوْ سَبْعَةَ أَيَّامٍ» This is a declaration that some women experience menstruation (hayd) for six days and some for seven days. In this matter, a woman should refer to women of her own age and temperament.
«فَإِذَا اسْتَنْقَأْتِ» When you become pure and clean.
«صُومِي وَ صَلِّي» Fast and pray, whether obligatory or supererogatory, whatever you wish.
«وَهُوَ أَعْجَبُ الْأَمْرَيْنِ إِلَيَّ الأمرين» refers to performing a separate ablution (wudu) for each prayer and taking a ritual bath (ghusl) three times in a day and night, meaning that in my view, the preferred act is to perform ghusl three times in a day and night.
Benefits and Issues:
➊ In this hadith, the Prophet sallallahu alayhi wa sallam instructed Sayyidah Hamnah bint Jahsh radi Allahu anha to perform ghusl three times in a day and night: once for Zuhr and Asr, a second time for Maghrib and Isha, and a third time for the Fajr prayer.
➋ In the previous hadith, Fatimah bint Abi Hubaysh radi Allahu anha was instructed to perform ablution (wudu) for every prayer. From this, it is clear that a woman suffering from the condition of istihada (non-menstrual vaginal bleeding) is not obligated to perform ghusl, but it is obligatory for her to renew her ablution for every prayer. Ghusl is merely recommended (mustahabb), and that too if health and weather permit; otherwise, there is no particular need.
Hadith Narrator: (Sayyidah Hamnah bint Jahsh radi Allahu anha) The first letter of both names has a fatha (a) and the second is silent. She was the sister of Umm al-Mu’minin Sayyidah Zaynab bint Jahsh radi Allahu anha. She was first married to Sayyiduna Mus’ab ibn ‘Umayr radi Allahu anhu. When Sayyiduna Mus’ab radi Allahu anhu was martyred in the Battle of Uhud, she then came into the marriage of Sayyiduna Talhah ibn ‘Ubaydullah radi Allahu anhu.
«أَسْتَفْتِيهِ» I asked you for a legal verdict (fatwa).
«رَكْضَةٌ» To strike the chest, etc.
«فَتَحَيَّضِي سِتَّةَ أَيَّامٍ أَوْ سَبْعَةَ أَيَّامٍ» This is a declaration that some women experience menstruation (hayd) for six days and some for seven days. In this matter, a woman should refer to women of her own age and temperament.
«فَإِذَا اسْتَنْقَأْتِ» When you become pure and clean.
«صُومِي وَ صَلِّي» Fast and pray, whether obligatory or supererogatory, whatever you wish.
«وَهُوَ أَعْجَبُ الْأَمْرَيْنِ إِلَيَّ الأمرين» refers to performing a separate ablution (wudu) for each prayer and taking a ritual bath (ghusl) three times in a day and night, meaning that in my view, the preferred act is to perform ghusl three times in a day and night.
Benefits and Issues:
➊ In this hadith, the Prophet sallallahu alayhi wa sallam instructed Sayyidah Hamnah bint Jahsh radi Allahu anha to perform ghusl three times in a day and night: once for Zuhr and Asr, a second time for Maghrib and Isha, and a third time for the Fajr prayer.
➋ In the previous hadith, Fatimah bint Abi Hubaysh radi Allahu anha was instructed to perform ablution (wudu) for every prayer. From this, it is clear that a woman suffering from the condition of istihada (non-menstrual vaginal bleeding) is not obligated to perform ghusl, but it is obligatory for her to renew her ablution for every prayer. Ghusl is merely recommended (mustahabb), and that too if health and weather permit; otherwise, there is no particular need.
Hadith Narrator: (Sayyidah Hamnah bint Jahsh radi Allahu anha) The first letter of both names has a fatha (a) and the second is silent. She was the sister of Umm al-Mu’minin Sayyidah Zaynab bint Jahsh radi Allahu anha. She was first married to Sayyiduna Mus’ab ibn ‘Umayr radi Allahu anhu. When Sayyiduna Mus’ab radi Allahu anhu was martyred in the Battle of Uhud, she then came into the marriage of Sayyiduna Talhah ibn ‘Ubaydullah radi Allahu anhu.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 119
Shaykh Dr. Abdur Rahman Freywai
English Commentary:
1:
By these two matters is meant:
Either performing a separate ablution (wudu) for each prayer, or performing a separate ritual bath (ghusl) for each prayer; and the second matter is bathing only three times daily.
2:
That is, bathing three times daily: once for Zuhr and Asr prayers, the second time for Maghrib and Isha prayers, and the third time for Fajr prayer.
3:
That is, after the end of menstruation, the woman experiencing irregular bleeding (mustahadah) will perform a ritual bath (ghusl), then continue to perform ablution (wudu) for each prayer.
4:
That is, she will perform a ritual bath (ghusl) three times every day: with the first bath she will pray Zuhr and Asr together, with the second bath Maghrib and Isha, and with the third bath Fajr.
1:
By these two matters is meant:
Either performing a separate ablution (wudu) for each prayer, or performing a separate ritual bath (ghusl) for each prayer; and the second matter is bathing only three times daily.
2:
That is, bathing three times daily: once for Zuhr and Asr prayers, the second time for Maghrib and Isha prayers, and the third time for Fajr prayer.
3:
That is, after the end of menstruation, the woman experiencing irregular bleeding (mustahadah) will perform a ritual bath (ghusl), then continue to perform ablution (wudu) for each prayer.
4:
That is, she will perform a ritual bath (ghusl) three times every day: with the first bath she will pray Zuhr and Asr together, with the second bath Maghrib and Isha, and with the third bath Fajr.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 128
Shaykh Umar Farooq Saeedi
287. Commentary:
The hadith in Sunan Abi Dawud [286، 287] is also weak in its chain of narration. Allamah Shawkani says in *As-Sayl al-Jarrar* (vol. 1, p. 149): "Several hadiths have been reported regarding the issue of ritual bath (ghusl) for istihada (non-menstrual vaginal bleeding), and most of them are found in Sunan Abi Dawud. However, a group of leading hadith scholars have explicitly declared them to be unreliable as evidence. Even if, based on the principle that 'some hadiths strengthen others,' these are accepted as authentic, they still cannot be presented in opposition to the most authentic and strongest hadiths found in the Sahihayn (Bukhari and Muslim) and others. The narrations of the Sahihayn only command a single ritual bath (ghusl) at the end of menstruation (hayd), and it is necessary that for such a burdensome ruling, there should be evidence as clear as the shining sun—let alone trying to establish it through weak and unreliable narrations." (The translator adds: There is no doubt regarding its recommendation and virtue, as is established from the practice of Umm Habibah radi Allahu anha. Further, see the hadiths in the next chapter.)
The hadith in Sunan Abi Dawud [286، 287] is also weak in its chain of narration. Allamah Shawkani says in *As-Sayl al-Jarrar* (vol. 1, p. 149): "Several hadiths have been reported regarding the issue of ritual bath (ghusl) for istihada (non-menstrual vaginal bleeding), and most of them are found in Sunan Abi Dawud. However, a group of leading hadith scholars have explicitly declared them to be unreliable as evidence. Even if, based on the principle that 'some hadiths strengthen others,' these are accepted as authentic, they still cannot be presented in opposition to the most authentic and strongest hadiths found in the Sahihayn (Bukhari and Muslim) and others. The narrations of the Sahihayn only command a single ritual bath (ghusl) at the end of menstruation (hayd), and it is necessary that for such a burdensome ruling, there should be evidence as clear as the shining sun—let alone trying to establish it through weak and unreliable narrations." (The translator adds: There is no doubt regarding its recommendation and virtue, as is established from the practice of Umm Habibah radi Allahu anha. Further, see the hadiths in the next chapter.)
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 287
Maulana Ataullah Sajid
Commentary:
(1)
What is meant by relying on Allah’s knowledge is that you should count the days of menstruation (hayd) and purity (tuhr) according to your own estimation.
If there is any shortcoming or excess in this, Allah is Forgiving.
He also knows which are the actual days of menstruation, and He is aware of your excuse as well.
(2)
The Prophetic statement, “This method is more beloved to me,” indicates that performing ritual bath (ghusl) three times a day is not obligatory, but it demonstrates a great concern for purity and cleanliness; therefore, the Prophet (sallallahu alayhi wa sallam) preferred it.
(3)
In this hadith, there is mention of one ritual bath (ghusl) for Dhuhr and Asr, and one ritual bath for Maghrib and Isha.
In other narrations, there is also mention of a ritual bath for Fajr. (Jami‘ al-Tirmidhi, Book of Purification, Chapter: What has been narrated regarding the woman experiencing istihada that she combines between two prayers with one ritual bath, Hadith: 128)
(4)
According to some scholars, this narration is hasan, and in this or similar narrations, the ruling of one ritual bath (ghusl) for every two prayers and one for Fajr (three ritual baths) is considered recommended (mustahabb). Otherwise, for a woman experiencing istihada, a single ritual bath is sufficient—that is, at the time when she becomes pure from menstruation (hayd).
(1)
What is meant by relying on Allah’s knowledge is that you should count the days of menstruation (hayd) and purity (tuhr) according to your own estimation.
If there is any shortcoming or excess in this, Allah is Forgiving.
He also knows which are the actual days of menstruation, and He is aware of your excuse as well.
(2)
The Prophetic statement, “This method is more beloved to me,” indicates that performing ritual bath (ghusl) three times a day is not obligatory, but it demonstrates a great concern for purity and cleanliness; therefore, the Prophet (sallallahu alayhi wa sallam) preferred it.
(3)
In this hadith, there is mention of one ritual bath (ghusl) for Dhuhr and Asr, and one ritual bath for Maghrib and Isha.
In other narrations, there is also mention of a ritual bath for Fajr. (Jami‘ al-Tirmidhi, Book of Purification, Chapter: What has been narrated regarding the woman experiencing istihada that she combines between two prayers with one ritual bath, Hadith: 128)
(4)
According to some scholars, this narration is hasan, and in this or similar narrations, the ruling of one ritual bath (ghusl) for every two prayers and one for Fajr (three ritual baths) is considered recommended (mustahabb). Otherwise, for a woman experiencing istihada, a single ritual bath is sufficient—that is, at the time when she becomes pure from menstruation (hayd).
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 627
Maulana Ataullah Sajid
The meaning of recommending cotton is that I advise you to place cotton at the site of the blood and tie a cloth over it so that the blood continues to be absorbed by the cotton. In this way, other garments will not be repeatedly soiled, and you can perform prayer and other acts with peace of mind. This hadith and the following hadith 625 are both correct in meaning, because both are in accordance with the meanings of authentic narrations.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 622
