Ibn Majah

Hadith Commentary:
1.
Previously, the matter concerned a young girl, and there was no mention of purity or impurity. In this chapter, the issue pertains to an adult woman, and that too while she is in a state of menstruation (hayd), close to the one performing prayer—that is, if an adult woman is on the same bed on which the person is praying, whether the woman is in front or beside, whether she is in a state of menstruation or purity (tuhr), there will be no harm to the prayer of the one praying. In fact, even if the clothing of the one praying comes into contact with the woman, there is no objection in this either.

Allamah Ibn Battal writes that this hadith and the previous ahadith in which it is mentioned that a woman lies between the one praying and the qiblah are evidence that a woman can sit in front of the one praying. However, her passing directly in front is not established by any hadith.

Whereas the purpose of Imam Bukhari rahimahullah is to establish that passing (murur) in front does not necessarily break the prayer.

(Sharh Ibn Battal: 2/145)

Hafiz Ibn Hajar rahimahullah says that the title of Imam Bukhari rahimahullah here is not for the purpose that Ibn Battal has understood, because the issue of lying in front of the one praying has already been mentioned. At this point, the only intent is to clarify that if a menstruating woman is beside the one praying and even if her clothing is touching him, there is still no harm to his prayer.

It is not stated here that the menstruating woman is between the one praying and the qiblah, because (ila firash) does not only mean being in front; even if she is on the right or left, the word (ila) can be used. Moreover, in another hadith, it is clarified that Hazrat Maymunah radi Allahu anha was lying beside the Messenger of Allah sallallahu alayhi wa sallam.

(Fath al-Bari: 1/766)

2.
In the first narration, the word "hiyal" is used, which means opposite or in front, but in the second narration, the word "janb" is used to convey this meaning, which means side. Therefore, the meaning of "hiyal" does not necessarily mean being directly opposite or in front; rather, if she is lying at an angle and some part is in front, the word "hiyal" applies, and "ala janbihi" also applies. From this, it is understood that whether the woman is in front or beside, whether in a state of menstruation or purity, even if the clothing of the one praying is touching her, in any case, there is no harm to the prayer of the one praying.

Hadith Commentary:
1.
For the validity of prayer, it is necessary that the place of prostration (sajdah) and standing (qiyam) of the one praying be pure.
If the place of prayer is pure, then the presence of a woman lying nearby does not cause any harm.
Even if the garment of the one praying continues to touch the body of the woman, there is no concern, because the impurity in this case is legal (hukmi), not physical (hissi).
It is explicitly mentioned in the hadith that Maymunah (radi Allahu anha), while in her menstrual period (hayd), would lie near the Prophet (sallallahu alayhi wa sallam) and he would continue to pray.
From this, the objective of Imam Bukhari (rahimahullah) is established.
2.
Hafiz Ibn Hajar (rahimahullah) has written that the impurity of a menstruating woman (ha’idh) is legal (hukmi), not intrinsic, because the occurrence of menstruation does not render her person impure.
It is also understood from this that if, during prayer, the garment or any part of the body of the one praying touches a menstruating woman, it does not cause any defect in the prayer.
However, if actual (physical) impurity comes into contact with the body or garment of the one praying, then its removal is necessary for the validity of the prayer.
It is also understood from this hadith that the presence of a woman in front of the one praying during prayer does not invalidate the prayer.
(Fath al-Bari: 1/633)
Shah Waliullah Muhaddith Dehlawi (rahimahullah) writes in the explanation of the chapters of Bukhari that if any part of the garment of the one praying touches the body of his wife, there is no harm in it, nor should it be considered as “touching women” (lamas an-nisa) in a way that would break the prayer.
In this way, there is no disruption in the prayer.

Explanation:
The respected Imam, may his secret be sanctified, intended to establish here that although a menstruating woman (ha’idhah) becomes impure, her impurity is not to such an extent that if someone’s clothing touches her, it too becomes impure. Such difficulties existed in previous religions, but Islam has replaced these hardships with ease. «ماجعل عليكم فى الدين من حرج» There is no hardship in the religion.

Allamah Qastallani rahimahullah states:
: «واستنبط منه عدم نجاسة الحائض والتواضع المسكنة فى الصلوة بخلاف صلوٰة المتكبرين على سجاديد غالية الاثمان مختلفة الالوان.» [قسطلاني]
From this hadith, the non-impurity of a menstruating woman is deduced, as well as humility and meekness in prayer. This is in contrast to the prayer of the arrogant, who pray arrogantly on expensive prayer rugs adorned with various colors. (All praise is due to Allah that in the blessed month of Ramadan 1387 AH, while residing in Bangalore, I completed the translation of the Book of Menstruation, and all praise is due to Allah for that.)

Hadith Commentary:
1.
In some manuscripts of Sahih Bukhari rahimahullah, the word "chapter" (bab) does not appear here.
In that case, this hadith is included under the previous heading.
Imam Bukhari rahimahullah's intent is that just as the funeral prayer can be performed for a woman in postnatal bleeding (nifas),
similarly, if a woman dies during menstruation (hayd), her funeral prayer should also be performed.
Because the ruling for both menstruation and postnatal bleeding is the same, therefore, just as the blood of a woman in nifas stops after death and she becomes pure after being given a ritual bath (ghusl), similarly, the blood of a menstruating woman also stops after death and she becomes pure after being given a ritual bath, and there is no objection to performing her funeral prayer.
If the word "chapter" is present, then this will be considered a section of the previous heading.
In view of the context, the following headings can be established for this:
(al-salat bi-qurb al-haid, idha massa thawb al-musalli badan al-haid fala dair fihi, bab taharat ‘ayn al-haid)
2.
Khumrah:
This refers to a small prayer mat made from palm leaves woven together with thread, while a large mat is called hasir in Arabic.
The reason the small mat is called khumrah is that its threads are hidden within the leaves, and it also protects the face and hands from the heat and cold of the ground.
(Fath al-Bari: 1/558)
The following rulings are derived from this hadith:
➊ A menstruating woman is not impure (najis).
If she were, the Messenger of Allah sallallahu alayhi wa sallam would not have let his garment fall upon Maymunah radi Allahu anha during prayer.
The same ruling applies to a woman in postnatal bleeding.
➋ A menstruating woman does not pray, but she can lie down by spreading her bedding in front of someone praying.
➌ There is no objection to praying near a menstruating woman, nor to praying facing her bedding.
➍ Praying on a mat made from palm leaves is a sign of humility.
(‘Umdat al-Qari: 3/184)
➎ In this hadith, Imam Bukhari rahimahullah has also alluded to the eloquence of conclusion (bara‘at al-ikhtitam).
In some narrations, the words "iftirash al-janazah" (lying like a bier) are also found, meaning that Maymunah radi Allahu anha would lie in front of him like a bier.
This also points to the conclusion of the Book of Menstruation (Kitab al-Hayd), and Imam Bukhari has also taken care to remind the reader of the Hereafter.
And Allah knows best.
And His knowledge is most complete.
In accordance with the topic, a summary of the rulings of menstruation is presented from a treatise by the distinguished scholar of Hijaz, Shaykh Muhammad ibn Salih al-‘Uthaymin rahimahullah.
Definition of Menstruation (Hayd):
Linguistically, hayd means for something to flow and to gush forth.
In the terminology of the Shari‘ah, it is the blood that naturally flows from a woman’s private part at a fixed time, without being due to illness, wound, miscarriage, or childbirth; this is called hayd.
Since this is a natural blood, the specific conditions of women, family traditions, and changes in climate can affect it.
There can be advancement, delay, increase, or decrease depending on the woman.
Wisdom:
When a child is in the mother’s womb, no external food can be provided to it, so Allah ta‘ala has arranged for the child’s nourishment through this blood.
Through the umbilical cord, the nutrients derived from the blood reach the child’s veins and tissues.
﴿ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ﴾
This is the wisdom of Allah ta‘ala in menstrual blood; thus, when a woman becomes pregnant, her menstrual blood stops.
Experience shows that a pregnant woman rarely menstruates, and similarly, a breastfeeding mother, especially in the first few months, does not menstruate.
Age of Onset of Menstruation:
Generally, a woman can menstruate from the age of twelve to fifty.
Depending on specific conditions, this age can vary.
Although some scholars have set age limits for menstrual blood, Imam Darimi says that setting a limit is not correct.
Whenever a woman sees blood, it will be considered menstruation.
Shaykh al-Islam Ibn Taymiyyah rahimahullah has also adopted this view: whenever a woman sees menstruation, she will be considered menstruating, even if she is younger than nine or older than fifty, because Allah ta‘ala has based the rulings of menstruation on the blood itself, so no age can be specified.
A proof is needed for setting a limit, which is not found in the Qur’an and Sunnah.
Duration of Menstruation:
How many days, at minimum or maximum, can a woman menstruate? There are six or seven opinions among the jurists:
Ibn al-Mundhir says that according to one group, no minimum or maximum limit can be set for menstrual blood.
This is similar to Imam Darimi’s previous statement.
Shaykh al-Islam Ibn Taymiyyah rahimahullah has also adopted this.
According to the Qur’an, Sunnah, and sound analogy, this is correct.
The following are the evidences:
Allah ta‘ala says:
﴿وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ قُلْ هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ وَلَا تَقْرَبُوهُنَّ حَتَّى يَطْهُرْنَ﴾
“They ask you about menstruation. Say: It is a harm, so keep away from women during menstruation and do not approach them until they are purified.” (al-Baqarah: 2/221)
In this noble verse, Allah ta‘ala has set the limit for refraining from women as their purification.
He did not specify one day and night, three, or fifteen days as a maximum.
This means that the cause for the ruling is the occurrence and cessation of menstruation.
Whenever there is menstruation, the restriction applies; otherwise, it is lifted. That is, the rulings depend solely on the coming and going of menstruation.
When ‘A’ishah radi Allahu anha got her period while in ihram, the Messenger of Allah sallallahu alayhi wa sallam said: “Do everything the pilgrims do except for tawaf of the House, until you become pure.”
‘A’ishah said: “I became pure on the tenth of Dhu al-Hijjah.”
(Sahih Muslim, al-Hajj, Hadith: 2921(1211))
In another narration, the Messenger of Allah sallallahu alayhi wa sallam told her to wait until she became pure from menstruation, then to enter ihram from Tan‘im and perform ‘umrah.
(Sahih al-Bukhari, al-‘Umrah, Hadith: 1785)
According to this hadith, the Messenger of Allah sallallahu alayhi wa sallam based the restriction on the occurrence and cessation of menstruation.
Those who have set a limit for the days of menstruation, this is not found in the Qur’an and Sunnah. If it had any significance, the Lawgiver would not have remained silent about it.
Many rulings depend on this, such as prayer, fasting, marriage, divorce, and inheritance, etc.
Since such limits are not found in the Qur’an and hadith, it clearly means they are not reliable.
If anything is reliable in this matter, it is the occurrence and cessation of menstruation.
The Shari‘ah has not specified a minimum or maximum number of days for this.
Whoever sets a limit in this matter is violating the Qur’an and Sunnah; the correct analogy is also that Allah ta‘ala has declared menstruation to be impure and harmful blood.
Whenever there is menstruation, this impurity is present.
There is no difference whether it is the second or first, fourth or third, sixteenth or fifteenth, eighteenth or seventeenth day.
Menstruation is menstruation, and impurity is impurity.
Whenever it is present, the rulings apply, and when it ends, the rulings also end.
There is much disagreement among those who set limits.
This means there is no solid evidence for setting a limit to which one can refer.
All these are ijtihadi (juristic) opinions.
In such cases, one should refer to the Qur’an and Sunnah.
From the Qur’an and Sunnah, it is clear that there is no minimum or maximum limit for menstruation.
The preferred view is that if any woman sees blood without any wound, it will be considered menstruation, and it is not correct to specify her age or time.
Yes! If the blood does not stop or there is a break for a day or two in the month, it will be called istihada (non-menstrual bleeding).
Imam Ibn Taymiyyah rahimahullah says that any blood that comes from the womb is menstruation unless there is evidence that it is istihada. He also said that blood flowing from the private part is menstruation as long as it is not known to come from a vein or wound.
This is the position in accordance with the spirit of Islam and fulfills the requirements of the religion’s ease.
And Allah knows best.
➊
Emergency Situations:
There are also some emergency situations related to menstruation, a few types of which are as follows:
➋
If it comes more or less than usual, for example:
A woman usually menstruates for six days, but in an emergency, it continues for seven days, or a woman usually bleeds for seven days, but for some reason, she becomes pure after six days.
➌
Advancement or delay, as some women get their period at the end of the month, but it starts at the beginning of the month, or vice versa. There is a difference of opinion among scholars regarding these two situations.
The correct view is that whenever a woman sees blood, she is menstruating, and when she becomes pure, she is pure, regardless of whether the blood comes for more or fewer days than her habit, and advancement or delay is not considered.
Whenever a woman sees menstrual blood, the rulings of menstruation apply, and as soon as it ends, the rulings also end.
If habit was to be considered, the Messenger of Allah sallallahu alayhi wa sallam would have explained it.
Yes! In the case of istihada, habit is considered, as detailed previously.
➍
If a woman sees yellow or brownish discharge, what is the ruling according to the Shari‘ah? The Qur’an and Sunnah have clarified that if, during menstruation or just before purity, she sees blood like wound water, it will be considered menstruation, and if seen after purity, it will not be counted.
As Umm ‘Atiyyah radi Allahu anha said: “We did not consider yellow or brownish discharge after purity to be anything.”
(Sunan Abi Dawud, al-Taharah, Hadith: 307)
Imam Bukhari rahimahullah titled this hadith:
“That yellow or brownish discharge which is seen outside the days of menstruation.”
Hafiz Ibn Hajar rahimahullah wrote that Imam Bukhari, by this titling, has apparently reconciled two seemingly contradictory hadiths: ‘A’ishah radi Allahu anha would not consider herself pure until she saw white cotton like lime, i.e., during menstruation, this colored discharge is considered menstruation.
Whereas the hadith of Umm ‘Atiyyah means that after purity, this discharge was not considered.
If menstruation does not come regularly, i.e., blood is seen one day but not the next, there are two possibilities:
➎
The woman is always in this state.
In this case, she should follow the rulings of istihada.
➏
The woman is not always in this state, but occasionally faces it. There is a difference of opinion whether the days without menstruation during menstruation are considered purity or the rulings of menstruation apply. Imam Shafi‘i rahimahullah says that the days of cessation during menstruation are counted as menstruation.
Imam Ibn Taymiyyah rahimahullah has also adopted this view, while the Hanbalis say that the days of blood are counted as menstruation and the days of cessation are considered purity.
Yes, if the total days exceed the duration of menstruation, then the days beyond the duration are considered istihada.
The decisive point is that if the duration of cessation is less than a full day, it is not counted, and if it is more than a full day, it is considered purity.
➐
If the blood dries up completely and the woman only sees discharge, the ruling is that if this occurs during menstruation or before purity, it is considered menstruation; otherwise, it is purity.
This is similar to the case when yellow or brownish discharge appears.
➑
Rulings of Menstruation:
There are countless rulings related to menstruation.
We will mention only a few that are most commonly needed.
➊
Prayer:
It is forbidden for a woman to pray during these days.
However, if she gets enough time to perform a full rak‘ah after becoming pure, she must perform the entire prayer after becoming pure.
There are two scenarios:
➋
If menstruation starts after sunset but she had enough time to perform one rak‘ah, and then menstruation begins, she must perform the Maghrib prayer after becoming pure.
➌
If she becomes pure at a time when there is enough time to perform one rak‘ah of a prayer, she must perform the entire prayer.
If there is not enough time to perform one rak‘ah, the prayer is excused.
Apart from prayer, she can engage in dhikr, tasbih, tahlil, and supplication, etc.
She can also study books of hadith and fiqh, and even listen to the recitation of the Qur’an.
Only prayer is prohibited.
Regarding reciting the Qur’an for a menstruating woman, the majority of scholars hold that it can be read in the heart, but not recited aloud. However, Imam Bukhari rahimahullah, Ibn Jarir al-Tabari rahimahullah, Imam Ibn Taymiyyah rahimahullah, Imam Ibn al-Qayyim rahimahullah, Imam Ibn Hazm rahimahullah, and Imam Ibn al-Mundhir rahimahullah hold that a menstruating woman can recite the Qur’an.
The hadiths narrated in this regard are not authentic.
During the time of the Messenger of Allah sallallahu alayhi wa sallam, women would menstruate; if there was a prohibition, it would have been clearly mentioned in the narrations, but no authentic hadith establishes a prohibition.
Shaykh Muhammad ibn Salih al-‘Uthaymin rahimahullah has reconciled the matter by saying that a menstruating woman should not recite aloud, but if she has to take an exam or correct students, then she may recite the Qur’an. However, in our view, this is not a necessity; it is better to completely avoid reciting the Qur’an during these days.
➍
Fasting:
A menstruating woman is also prohibited from fasting, just like prayer, but after becoming pure, she must make up the fasts missed during menstruation.
If menstruation starts a few minutes before sunset while fasting, that fast is also invalidated and must be made up after becoming pure. However, if she feels the movement of blood before sunset but it exits after sunset, her fast is complete and does not need to be made up.
Similarly, if she becomes pure a few minutes before Fajr, she can eat suhur and begin fasting before taking a ritual bath (ghusl), but she must perform the Fajr prayer after ghusl, just as a person in a state of major ritual impurity (janabah) can begin fasting.
➎
Tawaf:
A menstruating woman should not perform tawaf of the Ka‘bah, whether obligatory or voluntary.
The Messenger of Allah sallallahu alayhi wa sallam told ‘A’ishah radi Allahu anha to perform all the rites of Hajj except for tawaf of the House until she became pure.
There is no restriction on performing sa‘i between Safa and Marwah, standing at ‘Arafah, staying at Muzdalifah and Mina, or stoning the Jamarat.
Therefore, if a woman completes tawaf in a state of purity and then menstruates immediately after, her tawaf is valid.
Similarly, if menstruation starts during sa‘i, she should complete her sa‘i; there is no harm in this.
➏
Tawaf al-Wada‘:
Tawaf al-Wada‘ is also waived for a menstruating woman.
If a woman has completed her Hajj but menstruates before performing Tawaf al-Wada‘, she should not wait for purity but return home without performing Tawaf al-Wada‘.
As narrated from Ibn ‘Abbas radi Allahu anhu:
People should perform Tawaf al-Wada‘, but there is a concession for menstruating women to return without it.
Some women, in this state, stand at the door of the Sacred Mosque and make supplication.
This act is against the Sunnah, because when Safiyyah radi Allahu anha menstruated before departure in the presence of the Messenger of Allah sallallahu alayhi wa sallam, he instructed her to depart without performing Tawaf al-Wada‘, and did not say to make supplication at the door of the Sacred Mosque. If such an instruction existed, it would have been transmitted. However, Tawaf al-Hajj is never waived.
Tawaf al-Hajj refers to the tawaf on the tenth day, also called Tawaf al-Ifadah or Tawaf al-Ziyarah.
If a woman comes only for ‘umrah, then the tawaf of ‘umrah is obligatory for her.
She should wait until her menstruation ends, attain purity, perform tawaf, and then return; only then is her ‘umrah complete.
If a woman comes with the intention of Hajj and menstruates, then both Tawaf al-Qudum and Tawaf al-Wada‘ are waived for her, as detailed previously.
➐
It is also not permissible for a menstruating woman to enter the mosque, and even in the Eid prayer ground, she should sit apart from other women.
The hadith states that young girls, other women, and menstruating women should go for Eid, but menstruating women should sit apart from the prayer area.
➑
It is also forbidden for the husband to have intercourse with his wife during menstruation.
The woman should also ensure that she does not allow her husband any opportunity in this regard.
Allah ta‘ala says:
﴿ وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ قُلْ هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ وَلَا تَقْرَبُوهُنَّ حَتَّى يَطْهُرْنَ﴾
“They ask you about menstruation. Say: It is a harm, so keep away from women during menstruation and do not approach them until they are purified.” (al-Baqarah: 2/222)
"Mahid" refers to the place and time of menstruation.
The Messenger of Allah sallallahu alayhi wa sallam said:
“Everything is permissible for you with a menstruating woman except intercourse.”
(Sahih Muslim, al-Hayd, Hadith: 694(302))
There is also consensus of the Ummah that during this period, the husband cannot have intercourse with his wife, but he may kiss and lie with her, provided he can control himself.
➒
Divorce:
It is forbidden for a husband to divorce his wife during menstruation, because Allah ta‘ala commands in the Qur’an that you should divorce at a time when the wife can begin her waiting period (‘iddah) after divorce; therefore, divorce should not be given during menstruation, except in three cases:
➊
If divorce is given before consummation or valid seclusion after marriage, it can be given during menstruation, because in such a case, there is no ‘iddah, etc.
➋
If menstruation occurs during pregnancy, divorce can be given in this state as previously explained, because in this case, the ‘iddah is until delivery, whether menstruation occurs or not.
➌
If divorce is given in the case of khul‘ at the wife’s request, it can also be given during menstruation.
However, marriage during menstruation is permissible, as there is no evidence for its prohibition, but the husband should not approach his wife during this time.
If he can control himself, there is no harm in lying with her, but it is better to avoid it.
➓
Consideration of ‘Iddah:
When a man divorces his wife and she is not pregnant, she must observe a waiting period of three menstruations.
Allah ta‘ala says:
﴿ وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ﴾
“And divorced women shall wait by themselves for three periods (menstruations).” (al-Baqarah: 2/228)
If the woman is pregnant, she must wait until delivery. Allah ta‘ala says:
﴿ وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ ۚ﴾
“If a divorced woman is pregnant, her waiting period is until she delivers.” (al-Talaq: 4/65)
If she is not pregnant and does not menstruate, she must wait three lunar months as ‘iddah.
There are three cases for not menstruating apart from pregnancy: 1. She is prepubescent. 2. She has become elderly. 3. Due to illness, her womb has been removed or has become inactive.
Allah ta‘ala says:
﴿ وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ مِن نِّسَائِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَاثَةُ أَشْهُرٍ﴾
“Those of your women who have despaired of menstruation, if you doubt, their waiting period is three months.” (al-Talaq: 4/65)
Women who menstruate but it is temporarily stopped due to illness or breastfeeding, if they are divorced, they must wait until three menstruations, no matter how long it takes.
If the period of breastfeeding ends or she recovers from illness but menstruation does not resume, such a woman must wait a full year.
Women who are divorced without consummation have no ‘iddah; they are free from the marriage contract immediately upon divorce.
⓫
Emptiness of the Womb:
If a woman menstruates, it means her womb is empty.
If it is necessary to ascertain the emptiness of the womb, it is based on the occurrence of menstruation.
⓬
Obligation of Ritual Bath (Ghusl):
When a menstruating woman becomes pure, it is obligatory for her to perform a ritual bath.
As the Messenger of Allah sallallahu alayhi wa sallam instructed Fatimah bint Abi Hubaysh radi Allahu anha:
“When you get your period, stop praying, and when it ends, perform ghusl and start praying.”
(Sahih al-Bukhari, al-Wudu’, Hadith: 228)
If a woman becomes pure at the time of a prayer, she should hasten to perform ghusl so she can pray on time.
If she is traveling and cannot find water, or if water is available but its use may cause harm, she should perform tayammum and pray.
When the excuse ends, she should perform ghusl.
Some women become pure during the time of a prayer but delay ghusl on the pretext that there is little time and they cannot perform a thorough ghusl. This excuse is not valid with Allah.
They should pour water over the entire body, ensuring it reaches the roots of the hair, and pray on time.
Afterwards, they can perform a thorough ghusl when there is ample time.
⓭
Use of Menstruation-Preventing Medicines:
If needed, menstruation-preventing medicines can be used, but two conditions must be met:
➊
There should be no risk of harm from their use.
If there is a risk of harm, their use is not permissible.
Allah ta‘ala says:
﴿ وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ﴾
“Do not throw yourselves into destruction with your own hands.” (al-Baqarah: 2/195)
And Allah ta‘ala says:
﴿ وَلَا تَقْتُلُوا أَنفُسَكُمْ﴾
“Do not kill yourselves.” (al-Nisa’: 4/29)
In light of these instructions, if there is a clear risk of harm, menstruation-preventing medicines should be avoided.
➋
If it concerns the husband, his permission must also be obtained, for example:
If a woman is in a waiting period (‘iddah) in which her maintenance is the husband’s responsibility, and she wants to prolong her ‘iddah by using menstruation-preventing medicines so that she continues to receive maintenance, she must obtain her husband’s permission.
Despite permissibility, it is better for a woman not to use such medicines except in cases of severe necessity, because interfering with the natural system is not good.
Nature has established the system of menstruation in women for balance and health.
Therefore, it is better to maintain this natural system.
And Allah knows best.
Similarly, it is permissible to use medicines to induce menstruation.
There are also two conditions for this:
➊
It should not be used as a trick to avoid an obligation, for example:
Using such medicines at the beginning of Ramadan to induce menstruation and avoid fasting or prayer is not permissible.
➋
The husband’s permission must also be obtained, because during menstruation, he cannot fully enjoy his wife. If he permits, then it is another matter.
If the woman is divorced, it is not permissible for her to use medicines to induce menstruation to shorten her waiting period so that the husband’s right of return ends quickly.

Hadith Commentary:
➊
Shah Waliullah Muhaddith Dehlawi rahimahullah writes in the explanation of the chapter headings of Bukhari that Imam Bukhari rahimahullah, through these titles, wishes to remove a certain doubt. In the hadith, it is stated that the earth has been made a mosque and a means of purification (tahur) for me.
Similarly, when a Companion tried to blow away the dust from the ground before prostrating, the Prophet sallallahu alayhi wa sallam said, "Do not do so; rather, let your forehead become dusty."
From these narrations, a doubt could arise that perhaps it is not permissible to prostrate on anything other than earth.
Imam Bukhari rahimahullah is negating this, stating that it is not necessary to prostrate only on the ground; rather, it is permissible to prostrate on a mat, reed mat, or any other kind of pure flooring.

➋
Before this narration, in the hadith of Umm al-Mu'minin Maymunah radi Allahu anha, the mention of praying on a khumrah (a small mat) has already occurred.
Why then was it necessary to establish a separate chapter heading and present this hadith here? The answer is that Imam Bukhari's purpose is to highlight differences in chains of transmission (isnad), derive legal rulings (masail), and to clarify the intent of each teacher (shaykh), as every shaykh has a different objective in narrating a hadith.
Previously, Imam Bukhari's teacher Musaddad narrated this hadith in detail, and now his other teacher, Abu al-Walid, has narrated it briefly according to his particular purpose.
Another reason is that previously this issue was mentioned incidentally, but here, due to its importance, it has been brought under a separate chapter heading.
And Allah knows best.

➌
Imam Bukhari rahimahullah's objective in this compilation is not merely to collect hadiths, but also to highlight differences in chains of transmission, derive legal rulings, and extract judgments. Thus, sometimes he presents details and sometimes brevity, as appropriate.
For example, under the chapter heading "Prayer over a woman in postnatal bleeding (nifas)," he brings a hadith narrated from Samurah ibn Jundub radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam performed the funeral prayer for a woman in nifas and stood in the middle (of her body).
Then, after that, he established a separate chapter heading, i.e., "Where should one stand in the funeral prayer for a woman?" To establish this ruling, he again presented the hadith of Samurah, but with a different chain of transmission.
In this chapter, he explicitly stated that if the deceased is a woman, one should stand in the middle of her body during the funeral prayer.
And Allah knows best.

Hadith Commentary:
1.
Previously, the matter concerned a young girl, and there was no mention of purity or impurity. In this chapter, the issue pertains to an adult woman, and that too while she is in a state of menstruation (hayd), close to the one performing prayer—that is, if an adult woman is on the same bed on which the person is praying, whether the woman is in front or beside, whether she is in a state of menstruation or purity (tuhr), there will be no harm to the prayer of the one praying. In fact, even if the clothes of the one praying come into contact with the woman, there is no objection in this either.

Allamah Ibn Battal writes that this hadith and the previous ahadith in which it is mentioned that a woman lies between the one praying and the qiblah are evidence that a woman can sit in front of the one praying. However, her passing directly in front is not established by any hadith.

Whereas, the purpose of Imam Bukhari rahimahullah is to establish that passing (murur) in front does not necessarily invalidate (the prayer).

(Sharh Ibn Battal: 2/145)

Hafiz Ibn Hajar rahimahullah says that the title of Imam Bukhari rahimahullah here is not for the purpose that Ibn Battal has understood, because the issue of lying in front of the one praying has already been mentioned. At this point, the only intent is to clarify that if a menstruating woman is beside the one praying and even if her garment is touching him, there is still no harm to his prayer.

It is not stated here that the menstruating woman is between the one praying and the qiblah, because (ilā firāsh) does not only mean being in front; even if she is on the right or left, the word (ilā) can be used. Moreover, in another hadith, it is clarified that Hazrat Maymunah radi Allahu anha was lying beside the Messenger of Allah sallallahu alayhi wa sallam.

(Fath al-Bari: 1/766)

2.
In the first narration, the word "hiyāl" is used, which means opposite or in front, but in the second narration, the word "janb" is used to convey this meaning, which means side. Therefore, the meaning of hiyāl is not necessarily directly opposite or in front; rather, if she is lying at an angle and some part is in front, the word "hiyāl" applies, and "ʿalā janbihi" also applies. From this, it is understood that whether the woman is in front or beside, whether in a state of menstruation or purity, even if the garment of the one praying is touching her, in any case, there is no harm to the prayer of the one praying.

Hadith Commentary: Benefits and Issues: A man may stand next to his wife and perform prayer (salah) at home.

656. Commentary:
A mat woven from palm leaves, upon which a person can only sit or place his face and hands, is called «خمرة». If it is equal to the height of a person, it is called «حصيرة». The inference from the following ahadith is that, in the state of prostration (sujud), it is not necessary for the forehead to touch the ground or soil directly.

739. Commentary: A "hasir" is a large mat, while a "khumrah" is a small mat. Some are of the opinion that the khumrah is placed only under the face and hands, but in reality, the usage of this word is general.

Benefits and Issues:

➊ (Khumrah)
This refers to a small mat upon which the worshipper places his face while prostrating. It can be made from palm leaves, or it can be a piece of burlap. A large mat is not called "khumrah" in the Arabic language.

➋ It is permissible to perform prayer while standing on the ground, even if nothing has been spread upon it. Similarly, if the mat is so small that only some parts of the body used in prostration are upon it while others are not, the prayer is still valid.

Commentary:
The intention of Umm al-Mu’minin radi Allahu anha is that she would be resting very close to the Prophet sallallahu alayhi wa sallam, to the extent that when he performed prostration (sajdah), his blessed cloak would touch the body of Umm al-Mu’minin radi Allahu anha.

Benefit:
From this hadith, it is established that a menstruating (ha’idha) woman can comb her husband's hair, and she herself can wash her husband's hair and clothes, etc. It is also understood that the place or part of the garment upon which menstrual blood has fallen is impure (najis), while the rest of the body and garment are, by ruling, pure.