Nasai

352. Commentary: For benefits and issues, see the introduction of this very book.

Explanation:
That is, when it has become permissible for a woman experiencing istihada (non-menstrual vaginal bleeding) to perform ritual bath (ghusl) and then pray, then for her husband to have intercourse with her is even more permissible. Imam Bukhari rahimahullah has established precisely this from this hadith.

Hadith Commentary:
That is, when it has become permissible for a woman experiencing istihada (non-menstrual vaginal bleeding) to perform ritual bath (ghusl) and then pray, then for her husband to have intercourse with her is, all the more so, permissible.
Imam Bukhari rahimahullah has established precisely this from this hadith.

Hadith Commentary:
➊
Allamah Sindhi rahimahullah has stated the purpose of the chapter heading in these words: At this point, "purity" (tuhr) refers to the cessation of menstrual blood, not the cessation of blood in general, because the discussion concerns a woman who is afflicted with the condition of istihada (non-menstrual vaginal bleeding) and whose blood has not stopped.
(Hashiyat al-Sindi: 1/205)
Hafiz Ibn Hajar rahimahullah says:
When a woman can distinguish between menstrual blood and istihada, then even if the blood of istihada continues, it is called tuhr (purity).
There is also the possibility that tuhr refers to the cessation of blood in general, but in context, the first meaning is more correct.
(Fath al-Bari: 1/555)
The purpose is that when a woman sees that tuhr has begun, even if the blood of istihada continues, she should immediately perform the ritual bath (ghusl) and begin the prayer.
However, Allamah Ayni rahimahullah has taken the real cessation of blood as the intended meaning.
To consider the blood of istihada as tuhr is only possible metaphorically, which is unnecessary here; therefore, here tuhr should be interpreted as the cessation of all blood.
Imam Bukhari rahimahullah means that when the blood has stopped, she should immediately perform the ritual bath (ghusl) and pray, and not wait for any further time to pass.
(Umdat al-Qari: 3/178)

➋
The narration from Ibn Abbas radi Allahu anhu has been transmitted with a connected chain in Musannaf Ibn Abi Shaybah (1/153) and al-Darimi (805).
The wording is that Ibn Sirin rahimahullah asked Ibn Abbas radi Allahu anhu about a woman experiencing istihada, and he replied: When she sees the critical blood, i.e., menstruation, she should not pray, and when she sees tuhr, even if for a moment, she should perform the ritual bath (ghusl) and offer the prayer.
Regarding conjugal relations, the narration from Ibn Abbas is reported in Musannaf Abd al-Razzaq (1/310) through the chain of Ikrimah, who said:
There is no harm in having intercourse (sexual relations) with her.
In Abu Dawud, it is mentioned that the husband of Umm Habibah radi Allahu anha would have intercourse with her during her state of istihada.
This hadith is authentic, provided that Ikrimah’s hearing from Umm Habibah is established.
(Fath al-Bari: 1/556)

➌
Ibrahim al-Nakha’i rahimahullah, Hakam, and Imam al-Zuhri rahimahullah and others are of the opinion that it is not permissible to have intercourse with a woman experiencing istihada.
Imam Bukhari rahimahullah refutes them, arguing that when it is permissible for her to pray, then it is even more permissible for her husband to have relations with her.
This is probably why Imam Bukhari rahimahullah has briefly mentioned the hadith of Fatimah bint Abi Hubaysh radi Allahu anha, in which it is explicitly stated that a woman experiencing istihada should pray.
The aforementioned hadith has already been mentioned; for explanation, refer back to it.

Explanation:
That is, after performing a ritual bath (ghusl)—and in one narration, it is further mentioned that she should continue to perform ablution (wudu) for every prayer. The Malikis hold the view that for a woman whose blood continues to flow, or for those suffering from hemorrhoids, due to necessity, their ablution (wudu) is not considered invalidated.

Hadith Commentary:
1.
With this heading, Imam Bukhari rahimahullah’s objective is to clarify that there is a difference between the rulings of menstruation (hayd) and abnormal bleeding (istihada).
Istihada is an excuse (legal disability), and the ruling for a woman experiencing istihada (mustahada) is like that of one with a valid excuse.
The woman will perform prayers and observe fasts.
It should be noted that, according to the hadith, there are three reasons for this:
➊
This blood comes due to illness or a ruptured vein.
When the veins are filled with blood beyond their capacity, they burst and blood starts to flow from them, i.e., rupture of a vein.
➋
Attachment to illness.
➌
A blow from Shaytan (rakdat al-shaytan).
(Musnad Ahmad: 464/6)
➍
According to some scholars, the meaning of “rakdat al-shaytan” is that Shaytan gets an opportunity to confuse the woman through this, so that she becomes afflicted with doubts in a religious matter—whether she considers herself fit for prayer in such a state or not.
But this is an interpretation.
It is better to take it upon its apparent meaning, i.e., sometimes the blood of istihada flows due to a blow from Shaytan.
2.
In this narration, it is stated: “Wash the blood and perform prayer.”
Here, ritual bath (ghusl) is not explicitly mentioned, whereas in another narration (325), the instruction to perform ghusl is given, but there is no mention of washing the blood.
The narrator has summarized in both places, because both washing the blood and performing ghusl are necessary.
A third thing is also required: that such a woman should perform ablution (wudu) for every prayer, as is found in the hadith of Sahih Bukhari (228).
The wording of this hadith necessitates that a man or woman with a continuous excuse must perform fresh ablution for every prayer, and the related sunnah and nafl prayers can also be performed with this ablution. After performing the obligatory prayer, the ablution will automatically end. However, some scholars hold the view that a new ablution must be performed for every prayer time, and during that time, as many obligatory and voluntary prayers may be performed as desired, even if they are not related to that prayer time. Also, missed prayers can be made up during this period.
3.
The identification of istihada depends on recognizing the onset and cessation of menstruation (hayd).
In this regard, the recognition of the beginning and end of menstruation can be determined in the following ways:
➊
Habit (‘adah):
Women know when their menstrual days begin and when they end.
Such a woman is called mu’tadah (one with a fixed habit).
Days other than the menstrual period will be counted as istihada.
➋
Distinction (tamyeez):
If the habit is not established, the identification of menstrual days can be made through distinction, which is based on three things:
1. The blood is blackish.
2. It is thick.
3. Its odor is foul.
A woman of this type is called mutamayyizah (one who distinguishes).
➌
Deliberation (taharrī):
If the menstrual days are not remembered, nor can distinction be made, then such a woman should deliberate (taharrī).
If she has a predominant assumption towards one side, she should act accordingly.
Such a woman is called mutaharribbah.
If even deliberation is of no benefit, then such a woman is mutahayyirah, daallah, mudillah (confused, lost, misled).
Such a woman should act according to the habit of women similar to her in age and physical health.
Generally, women experience menstruation for six or seven days.
After that, they perform ghusl and begin prayer.
4.
It seems appropriate to record here the conclusion of Shaykh Muhammad ibn Salih al-Uthaymin rahimahullah regarding istihada, which he has written in a booklet.
There are two situations of istihada:
➊
A woman continuously experiences bleeding and it never stops, as Fatimah bint Abi Hubaysh radi Allahu anha said:
“O Messenger of Allah sallallahu alayhi wa sallam, I experience istihada such that I never become pure.”
(Sahih al-Bukhari, al-Hayd, Hadith: 306)
➋
A woman experiences frequent bleeding, which stops for one or two days in a month, as Hamnah bint Jahsh radi Allahu anha said:
“O Messenger of Allah sallallahu alayhi wa sallam! I experience severe and frequent istihada.”
(Sunan Abi Dawud, al-Taharah, Hadith: 287)
There are three possible states for a mustahada:
➊
She knows her menstrual days.
In this case, the rulings of menstruation will apply to the specified days, and the rulings of istihada will apply to the remaining days.
It is mentioned in the hadith that Fatimah bint Abi Hubaysh radi Allahu anha said:
“O Messenger of Allah sallallahu alayhi wa sallam! I experience such continuous istihada that I never become pure. Should I leave prayer?” He said:
“No. This blood comes from a vein. Leave prayer for the duration of your menstrual days, then perform ghusl and pray.”
(Sahih al-Bukhari, al-Hayd, Hadith: 306)
Similarly, he said to Umm Habibah bint Jahsh radi Allahu anha: “For as many days as your menstruation keeps you from prayer, leave prayer, then perform ghusl and pray.”
(Sunan Abi Dawud, al-Taharah, Hadith: 279)
Based on this, a mustahada should leave prayer during her fixed menstrual days and, after performing ghusl, begin prayer for the remaining days.
If bleeding continues during the remaining days, she should not pay attention to it.
➋
She does not know her menstrual days.
From the time menstruation began, the blood has continued and never stopped.
For such a woman, the ruling is that she should distinguish the blood of menstruation, which has three characteristics:
1. The blood is blackish.
2. It is thick.
3. Its odor is foul.
For example, if a woman, when her menstruation began, saw that for the first ten days the blood was blackish, or thick, or had a foul odor, then she should count the first ten days as menstruation, and for the remaining days, after performing ghusl, she should pray as in istihada.
As the Messenger of Allah sallallahu alayhi wa sallam said to Fatimah bint Abi Hubaysh radi Allahu anha: “The blood of menstruation is black in color. Do not pray as long as you see black blood, then perform ablution and begin prayer, for the blood that comes after that is istihada.”
(Sunan Abi Dawud, al-Taharah, Hadith: 286)
➌
Her days are not fixed, nor can she distinguish, for example:
When her menstruation began, it remained of one characteristic, or sometimes black, then red, then black again, so that menstruation could not be identified. In this case, she should act according to the habit of women similar to her in age and physical health, i.e., she should count six or seven days each month as menstruation, and act according to istihada for the remaining days, as Hamnah bint Jahsh radi Allahu anha said:
“O Messenger of Allah sallallahu alayhi wa sallam! I experience severe and frequent bleeding. Should I leave prayer and fasting?” He said:
“Use cotton, it will stop the blood.”
She said:
“The blood is more than that, i.e., it does not stop with the use of cotton, etc.”
He said:
“This is a blow from Shaytan. So, according to Allah’s knowledge, leave prayer for six or seven days, then perform ghusl and pray and fast for twenty-three or twenty-four days.”
(Sunan Abi Dawud, al-Taharah, Hadith: 287)
It should be noted that six or seven days is the habit of most women.
She should see which women are similar to her in age and physical health, and act according to their habit.
Sometimes, due to an emergency (such as an operation on the womb, etc.), bleeding continues.
There are two situations for this:
➊
During the operation, the womb is removed or blocked.
In such cases, menstruation will certainly not continue.
In this situation, the ruling for the blood that flows is like the yellowish fluid or discharge that comes from the vagina after the end of menstruation.
Such a woman must observe prayer and fasting, and there is no prohibition on intercourse with her.
She should wash the blood at the time of prayer and place a pad on the private part so that further blood does not flow.
Then, if she is to perform an obligatory prayer, she should perform ablution after the time has entered, and if she is to perform voluntary prayers, she should perform ablution before offering them.
➋
If, after the operation, the possibility of menstruation remains, then the blood that flows will not be considered menstruation, but the rulings of istihada will apply to it.
As the Messenger of Allah sallallahu alayhi wa sallam said to Fatimah bint Abi Hubaysh radi Allahu anha: “This is blood from a vein. When you have menstruation, leave prayer.”
From this Prophetic instruction, we learn that if a woman can still menstruate and can distinguish its onset and cessation, then any blood other than menstruation will be considered istihada. But if menstruation is no longer possible, as in the first case, then her blood will be treated like yellowish fluid or discharge.
5.
A mustahada is in the same ruling as a pure woman.
Only three rulings are specific to her:
➊
A mustahada must perform a new ablution for every prayer, as the Messenger of Allah sallallahu alayhi wa sallam instructed Fatimah bint Abi Hubaysh radi Allahu anha to perform fresh ablution for every prayer.
(Sahih al-Bukhari, al-Wudu, Hadith: 228)
This means that for an obligatory prayer performed on time, ablution should be done after the time has entered.
And for voluntary prayers that do not have a fixed time, ablution should be performed before offering them.
➋
When intending to perform ablution, she should first wash the traces of blood, then place cotton on the private part and tie a bandage over it so that further blood does not flow.
As the Messenger of Allah sallallahu alayhi wa sallam instructed Hamnah radi Allahu anha to place cotton on the private part.
She said:
“The blood does not stop with that.”
He said:
“Place a cloth.”
She said:
“Even then, the blood continues to flow.”
He said:
“Tie a waist wrapper (langot).”
(Sunan Abi Dawud, al-Taharah, Hadith: 287)
If the blood does not stop after this, there is no harm.
➌
There is a difference of opinion among scholars regarding intercourse with a mustahada.
The preferred opinion is that intercourse is permissible, because during the blessed era of the Messenger of Allah sallallahu alayhi wa sallam, there were about ten women who suffered from istihada, but neither Allah nor His Messenger sallallahu alayhi wa sallam issued any prohibition regarding intercourse with them. Rather, Allah the Exalted says that when women are menstruating, keep away from them.
This also implies that there is no restriction on intercourse with women other than those menstruating.
Then, if she can perform prayer, intercourse is also permissible.
It is not correct to make an analogy with a menstruating woman, because the rulings for both are different; thus, this analogy is invalid (qiyas ma‘ al-fariq). Furthermore, the permissibility is also explicitly mentioned in the hadith.
(Sunan Abi Dawud, al-Taharah, Hadith: 309, 310)

Explanation:
Istihada is an illness in which a woman’s bleeding does not stop. The ruling for her is that she should perform a fresh ablution (wudu) for every prayer, and for the number of days that are her usual habit for menstruation (hayd), she should not perform the prayer. For her, the prayer is excused during those days. From this, it is also derived that those who suffer from the illness of passing wind or drops of urine, etc., should not abandon the prayer; rather, they should perform a fresh ablution for every prayer. If, despite this, a minor impurity (hadath) or the like occurs, then they should not be concerned about it. Just as the woman experiencing istihada does not concern herself with the bleeding, similarly, they too should continue to perform the prayer. The true Shariah, with these instructions, has provided the best guidance for women, keeping in view their purity and medical needs, and has made knowledge about this obligatory. Great astonishment is due upon those who mock such instructions in their denial of hadith, while they praise today’s sexual literature, which is filled entirely with obscenity. «قاتلهم اللّٰه اني يوفكون»

Hadith Authentication (Takhrij al-Hadith):
[190۔ البخاري فى : كتاب الوضوء : 63 باب غسل الدم 228، مسلم 333، ترمذي 125، ابن ماجه 621]

Linguistic Explanation:
«أُسْتُحَاضُ» is derived from "istihada," and istihada refers to the blood that exits from a woman's private part due to the rupture of a vein, apart from the days of menstruation (hayd).

Understanding the Hadith:
It is understood that the blood of istihada is different from the blood of menstruation (hayd); it does not prevent acts of worship, rather it only breaks ablution (wudu). Therefore, a woman experiencing this blood should not abandon prayer; instead, she should perform a separate ablution (wudu) for each prayer. However, in the following hadith, ritual bath (ghusl) at the time of every prayer is also mentioned for the woman experiencing istihada, but it should be remembered that this ritual bath (ghusl) is recommended (mustahabb), not obligatory (wajib). By consensus, a woman experiencing istihada may perform prayer with only ablution (wudu).

Hadith Commentary:
1.
Imam Bukhari rahimahullah has not brought this hadith here to discuss the rulings of menstruation, but only to establish the washing of blood, because the rulings of menstruation will be discussed later in the Book of Menstruation (Kitab al-Hayd).
Women experience three types of blood:
Menstrual blood (hayd), irregular bleeding (istihada), and postnatal bleeding (nifas). The rulings for these three are different and will be explained later.
At this point, a few points are presented for consideration:
The blood of istihada comes from a ruptured vein, as is clear from this hadith. When the veins become overfilled with blood, they burst, causing blood to flow.
In one narration, the Messenger of Allah sallallahu alayhi wa sallam mentioned three causes for this. He said:
“This blood comes from a kick of Shaytan, or the rupture of a vein, or due to some illness.”
(Musnad Ahmad: 464/6)
From this hadith, it is understood that the situation of istihada occurs due to the rupture of a vein or illness, meaning that unnatural blood sometimes flows due to a disorder of temperament or due to the overfilling of veins, and sometimes the cause of istihada is the kick of Shaytan.
The scholars have explained its meaning as that Shaytan finds an opportunity to confuse the woman so that she falls into doubt regarding a religious matter—either she considers herself unfit for prayer or considers herself fit for prayer.
However, some scholars did not agree with the aforementioned interpretation and meaning, and have taken “kick of Shaytan” (rakdat al-shaytan) upon its apparent meaning, i.e., sometimes the blood of istihada flows due to the actual kick of Shaytan.
2.
From this hadith, it is also understood that whoever suffers from a chronic condition of passing wind or urine should also perform fresh ablution (wudu) for every prayer and offer it, because for the woman with istihada, the explicit instruction in the hadith is to perform fresh ablution for every prayer. Although Imam Muslim has expressed hesitation regarding this word and said that, in view of the addition of a word in the hadith of Hammad ibn Zayd, we have left it.
(Sahih Muslim, al-Hayd, Hadith: 754 (333))
Imam Muslim’s reference is to the word “tawadda’i” which, without any hesitation or singularity, is authentically established.
As Imam Bukhari rahimahullah has narrated it at the end of the narration from Hisham rahimahullah, and Hafiz Ibn Hajar rahimahullah has also affirmed the authenticity of this word.
(Fath al-Bari: 433/1)
This word necessitates that a man or woman with a chronic excuse must perform fresh ablution for every prayer, and the related sunnah and nafl prayers of that prayer can also be performed with this ablution.
After performing the prayer, the ablution will automatically end, whereas the position of the Hanafis and Hanbalis is that a new ablution must be performed for every prayer time, and within that time, as many obligatory and voluntary prayers as desired may be performed, even if they are unrelated to that prayer; during this period, missed prayers may also be performed.
According to the Malikis, this ablution remains valid until something that nullifies ablution occurs.
This chronic legal excuse will not itself be a nullifier.
In any case, in view of the words of the hadith, our position is that for such a chronic legal excuse, every prayer must be performed with a new ablution.
Other interpretations are contrary to this word.
However, at this point, it is also necessary to mention the blameworthy attempt to create doubts and suspicions in the hadith under the guise of “reflection” (tadabbur).
The “Imam of Reflection” says:
“In reality, there is no evidence that she should perform ablution for every prayer, while according to the Shariah she is pure. Why should such a restriction be imposed on the basis of an illness, preventing her from benefiting from a concession of the religion regarding ablution? Even from the perspective of cleanliness, there does not seem to be any particular importance in this matter.”
(Tadabbur Hadith: 320/1)
Some have considered the instruction to perform fresh ablution for every prayer to be the statement of ‘Urwah, but this is not correct, because if it were the fatwa of ‘Urwah, it would have been said (tatatawadda’u) that the woman should perform ablution, but the use of the imperative form is evidence that this is a marfu’ hadith and the statement of the Messenger of Allah sallallahu alayhi wa sallam.
(Fath al-Bari: 433/1)
3.
In the hadith, the ruling regarding menstruation depends on its onset and cessation.
What is its sign? There are two positions regarding this:
(1)
According to the Shafi’is, it is distinguished by color, i.e., the deep red color that is close to black is menstrual blood, because in the hadith, color has been made the sign of menstruation.
The Messenger of Allah sallallahu alayhi wa sallam said:
“Menstrual blood is recognized by its black color.”
(Sunan Abi Dawud, al-Taharah, Hadith: 286)
Therefore, menstrual blood is distinguished from istihada blood by its color, and by its appearance and disappearance, it will be known when menstruation begins and ends.
(2)
According to the Hanafis, the onset and cessation are determined by the woman’s habit, i.e., the woman knows when her days begin and when they end, so the onset and cessation will be recognized by her habit, because in the hadith it is stated that she should keep track of the days that are specific for her menstruation each month.
(Sunan Abi Dawud, al-Taharah, Hadith: 274)
Imam Bukhari rahimahullah has narrated in this regard a narration in these words: that for as many days as she experiences menstruation, she should leave prayer, i.e., not pray during those days.
(Sahih Muslim, al-Hayd, Hadith: 754 (333))
In summary, if a woman is accustomed (mu’tadah), i.e., she recognizes her habit, then the onset and cessation will be according to her habit, and if she is not accustomed or is a beginner (mubdi’ah), then it will be recognized by color, etc.
Note:
Other discussions related to this will be mentioned in the Book of Menstruation (Kitab al-Hayd).

Explanation:
In the commentary of the noble verse «وَلَا يَحِلُّ لَهُنَّ أَنْ يَكْتُمْنَ مَا خَلَقَ اللَّـهُ فِي أَرْحَامِهِنَّ» [2-البقرة:228], Zuhri and Mujahid have said that it is not permissible for women to conceal their menstruation (hayd) or pregnancy; they should state the actual situation truthfully. Now, if their statement is not worthy of acceptance, then what is the benefit of the statement? In this way, Imam Bukhari rahimahullah has derived the purpose of the chapter from this verse. What happened was that a case came before Qadi Shurayh in which a month had passed after the divorce. The husband wanted to reconcile, but the woman said that her waiting period (‘iddah) had ended and that she had experienced three menstruations (hayd) in a single month. Then Qadi Shurayh gave this verdict in the presence of Sayyiduna Ali radi Allahu anhu, and this has been narrated by al-Darimi with a sound chain of transmission in a connected manner. Upon hearing the verdict of Qadi Shurayh, Sayyiduna Ali radi Allahu anhu said, “You have judged well.”

Imam Qastallani rahimahullah has also mentioned this incident with the same reference in his book, Volume 1, p. 295. Qadi Shurayh ibn Harith was from Kufa. He lived during the time of the Messenger of Allah sallallahu alayhi wa sallam, but did not have the opportunity to meet him. Among the judges, his status is very high.

The minimum duration of menstruation (hayd) is one day and the maximum is fifteen days. According to the Hanafis, the minimum duration of menstruation is three days and the maximum is ten days. However, their evidences in this regard are not strong. The correct view is that of Ahl al-Hadith: that there is no fixed duration for menstruation. It depends on the habit of each woman. Even if a duration is to be specified, then six or seven days will be the most common duration, as is mentioned in the authentic hadith.

A woman does not usually menstruate three times in one month; a healthy woman menstruates only once in a month for a few days. However, if it rarely happens that a woman herself admits that she menstruated three times in a single month, then her statement will be accepted. Just as in the case of istihada (non-menstrual vaginal bleeding), the fatwa is given based on the woman’s own statement regarding how many days she remains in the state of menstruation and how many days she is in the state of istihada. The Messenger of Allah sallallahu alayhi wa sallam also taught the relevant rulings to Fatimah bint Abi Hubaysh based on her own statement.

‘Allamah Qastallani says:
«ومناسبة الحديث للترجمة فى قوله قدرالايام التى كنت تحيضين فيها فيوكل ذلك الي امانتها وردها الي عادتها»
That is, the relevance between the hadith and the chapter is in the statement of the hadith: “Leave the prayer for the number of days you used to menstruate.” Thus, this matter is left to her trustworthiness.

Hadith Commentary:
Noble Verse:
﴿ وَلَا يَحِلُّ لَهُنَّ أَنْ يَكْتُمْنَ مَا خَلَقَ اللَّهُ فِي أَرْحَامِهِنَّ﴾ (Al-Baqarah: 228)
In the explanation of this verse, Zuhri rahimahullah and Mujahid rahimahullah said that it is not permissible for women to conceal their menstruation (hayd) or pregnancy; they should state the reality of their condition truthfully.

Now, if their statement is not worthy of being accepted, then what benefit is there in making a statement?

In this way, Imam Bukhari rahimahullah has derived the purpose of the chapter from this verse.

What happened was that a case came before Qadi Shurayh rahimahullah.

In which a month had passed after the divorce.

The husband wanted to reconcile.

But the woman said that her waiting period (‘iddah) had ended and that she had experienced three menstruations (hayd) in just one month.

Then Qadi Shurayh gave this verdict before Ali radi Allahu anhu, and this has been narrated by Al-Darimi with a sound chain of transmission in a connected form.

Upon hearing the verdict of Qadi Shurayh, Ali radi Allahu anhu said that you have judged well.

Imam Qastallani rahimahullah has also mentioned this incident with the same reference in his book, Volume 1, page 295.

Qadi Shurayh ibn Harith was from Kufa.

He lived during the time of the Messenger of Allah sallallahu alayhi wa sallam, but did not have the opportunity to meet him.

Among the judges, his status is very high.

The minimum duration of menstruation (hayd) is one day and the maximum is fifteen days.

According to the Hanafis, the minimum duration of menstruation is three days and the maximum is ten days.

However, their evidences in this matter are not strong.

The correct position is that of Ahl al-Hadith: that there is no fixed duration for menstruation (hayd).

It depends on the habit of each woman; and if a duration is to be specified, then six or seven days will be the most common duration, as is mentioned in the authentic hadith.

A woman does not usually experience menstruation three times in one month; a healthy woman experiences menstruation only once in a month for a few days. However, if it rarely happens and the woman herself acknowledges that she experienced menstruation three times in one month, then her statement will be accepted.

Just as in the matter of istihada (irregular bleeding), the fatwa will be given based on the woman's own statement regarding how many days she remains in the state of menstruation and how many days she remains in the state of istihada.

The Messenger of Allah sallallahu alayhi wa sallam also taught the relevant rulings to Fatimah bint Abi Hubaysh radi Allahu anha based on her own statement.

Allamah Qastallani rahimahullah says:
''The relevance of the hadith to the chapter is in his statement:
Estimate the days in which you used to menstruate, and this is entrusted to her trustworthiness and referred back to her habit.'' (Sharh al-Qastallani: 1/362)
“That is, the connection between the hadith and the chapter is in this phrase of the hadith: Leave the prayer for the estimated days in which you used to menstruate. Thus, this matter will be entrusted to her trustworthiness.”

Hadith Commentary:
1.
The intent of Imam Bukhari rahimahullah appears to be to address whether, if a woman claims that she has experienced three menstrual cycles (hayd) within one month, her statement should be accepted or not. The scenario could be as follows: a woman's husband has divorced her, and after one month he wishes to reconcile, but the woman claims that she has already had three menstrual cycles within that month, meaning the husband's right to reconciliation (ruju‘) has ended, because her waiting period (‘iddah) was until the completion of three menstrual cycles, which has now concluded.

Imam Bukhari rahimahullah's position is not stated explicitly, but it is inferred from indications that in matters of menstruation (hayd) and pregnancy (haml), the woman's statement is to be considered, but she should be made to swear an oath.

Imam Bukhari has also stated another condition: if the claim of three menstrual cycles is within a period in which three cycles are possible, then it is valid; but if she claims it in a period shorter than the possible minimum, then her statement will not be accepted.

Imam Bukhari has presented as evidence the noble verse () in which Allah Ta‘ala has commanded women not to conceal their internal state.

If there is menstruation or pregnancy, it should be disclosed, because until menstruation or pregnancy is confirmed, the husband retains the right to reconciliation.

The reasoning is that the woman is being instructed to disclose her uterine state, from which it is understood that in this matter, the woman's statement is what is considered.

It should also be clarified that the validity of the statement means the validity of a sworn statement; therefore, regarding the claim of three menstrual cycles within one month, her statement will be accepted upon oath. Thus, Shah Waliullah Muhaddith Dehlawi rahimahullah writes in Sharh Tarajim Abwab:

If a woman claims that she has had three menstrual cycles within one month, her statement will be affirmed, because it is possible.

The Qur’anic verse also indicates that the woman's statement will be considered.

From the various comments mentioned in this chapter, it is also established that the duration of menstruation is not strictly fixed, so the matter depends on the woman's statement, provided it does not exceed the bounds of possibility.

2.
Although Imam Bukhari rahimahullah has not explicitly stated that the claim of a woman having three menstrual cycles within one month should be accepted and that she would be released from her waiting period, the reports he has presented indicate that he holds the view of permissibility and affirmation.

He first presents, in his support, a ruling by Qadi Shurayh, a Tabi‘i.

The details are as follows: one day, a case came before Qadi Shurayh in which a woman had been divorced for one month; the husband wished to reconcile, but the woman claimed that she had experienced three menstrual cycles within that month, and thus her waiting period had ended.

Shurayh rahimahullah ruled that she should bring as witnesses some trustworthy, pious relatives from her household who could testify that they had seen her, after the days of menstruation when she would leave off fasting and prayer, resume fasting and prayer. If so, the court would affirm her claim and rule in her favor.

Shurayh gave this ruling in the presence of Ali radi Allahu anhu, who praised this decision.

(Sunan al-Darimi: Hadith 855)

In general, a woman does not have three menstrual cycles in one month.

A healthy woman typically experiences menstruation only once per month for a few days, but if, on rare occasions, it does happen and the woman herself acknowledges that she has had three cycles in one month, her statement is accepted, just as in matters of istihada (non-menstrual bleeding), the woman's statement is relied upon for legal rulings.

3.
‘Ata ibn Abi Rabah rahimahullah said that if a divorced woman claims to have had three menstrual cycles within one month, it should be examined what her usual pattern was before the divorce.

(al-Musannaf by ‘Abd al-Razzaq: 6/311)

If she was accustomed to having three cycles in one month, her claim will be accepted.

Otherwise, it will be assumed that she is making this claim to free herself from her husband, and her statement will not be affirmed, because by this pretext she is nullifying the husband's right to reconciliation.

4.
According to Imam Bukhari rahimahullah, the statements of women regarding menstruation and pregnancy are to be considered, which is why he has referenced a hadith.

In it, it is stated: "During the days when you have menstruation, leave off prayer, then perform ritual bath (ghusl) and resume prayer."

From this, it is understood that in this matter, the woman's statement and judgment are considered, because the Messenger of Allah sallallahu alayhi wa sallam entrusted the matter to Fatimah bint Abi Hubaysh radi Allahu anha, instructing her to leave off prayer for the number of days she would normally menstruate.

Furthermore, the Messenger of Allah sallallahu alayhi wa sallam taught her the related rulings based on her statement.

And Allah knows best.

Note:

The second narration from ‘Ata rahimahullah, that the duration of menstruation is from one day to fifteen days, has been narrated by Imam Darimi in Sunan al-Darimi (Hadith 833), and the narration from Ibn Sirin rahimahullah is mentioned in (Hadith 795) as a connected report.

Hadith Commentary:
➊
The initial suspended narration has been transmitted in a connected form by Imam Malik rahimahullah in his Muwatta (Hadith 90).
Hafiz Ibn Hajar rahimahullah writes that the rapid onset of blood at the time when menstruation is possible is a sign of the commencement of menstruation.
There is consensus among the scholars on this.
However, regarding the cessation (ending) of menstruation, there is a difference of opinion.
Some scholars are of the view that if a piece of cotton placed inside the vagina comes out dry, this is a sign of cessation. However, sometimes during menstruation, even during pauses, the cotton may come out dry, so it cannot be considered a definitive sign of cessation.
Whereas some scholars say that if there is a white discharge on the cotton, similar to lime, then this is a sign of cessation.
Imam Bukhari rahimahullah seems to incline towards this view, and it is also supported by the statement of Aisha radi Allahu anha.
Regarding the white discharge, Imam Malik says: I inquired about it from my womenfolk and found that it is well-known among them; they recognize purity (tuhr) by it.
(Fath al-Bari: 1/544)

➋
Zayd ibn Thabit radi Allahu anhu had several daughters named Hasanah, Umrah, and Umm Kulthum.
In the narration of hadith, the name of Umm Kulthum radi Allahu anha is found, from which it can be inferred that perhaps the unnamed daughter of Zayd ibn Thabit radi Allahu anhu in this narration is this very Umm Kulthum.
She objected to the conduct of the women because at night it is not possible to distinguish pure whiteness.
It is quite possible that what they consider purity (tuhr) is not actually purity, and thus the prayer may be performed during the days of menstruation before actual purity.
(Fath al-Bari: 1/544)

➌
The women used to make arrangements to request a lamp at night so that they could ascertain the end of menstruation, lest the Isha prayer be missed. Since their concern was to perform the prayer, why did the daughter of Zayd ibn Thabit radi Allahu anhu find this objectionable? Some scholars have answered that their arrangement to light a lamp at night was unnecessary because the presence of blood could be detected by touch. However, this answer is not correct because by touch alone, it is not possible to distinguish between menstrual blood and vaginal discharge.
In reality, the Shariah has not imposed excessive strictness regarding menstruation such that one must go to the extent of lighting a lamp at night to check. Rather, it is sufficient to check at bedtime; if it has ceased, then perform a ritual bath (ghusl) and offer the Isha prayer. If it ceases during sleep, then insert cotton and go to sleep; upon waking, if blood is found on the cotton, menstruation is ongoing and nothing is required.
If there is no trace of blood, then perform a ritual bath (ghusl) and offer the Fajr prayer.

➍
The Hanafis have based the commencement and cessation of menstruation on a woman’s habit, whereas the Shafi‘is consider the colors (alwan) significant.
The Hanafis say that menstruation cannot be based on colors, because in a healthy woman with a balanced temperament, diet, and climate, experience shows that the color of the blood is red. Conversely, if there is a disturbance in temperament, the climate is not moderate, and she consumes hot foods, then this causes an abnormal condition in the blood, making it black. Therefore, colors are not reliable. However, if a woman knows by habit that the color of her blood is black or red, that is a different matter. In any case, both habits and colors are indicated by the hadith.
This has already been discussed in the chapter on istihada (non-menstrual bleeding).
And Allah knows best.

Explanation:
It is not obligatory for a woman experiencing istihada (non-menstrual vaginal bleeding) to perform a ritual bath (ghusl) for every prayer. Here, the mention is of Umm Habibah radi Allahu anha, who used to perform ghusl for every prayer. So this was her own personal choice.

◈ Imam Shafi’i rahimahullah says:
«ولااشك ان شاءالله ان غسلها كان تطوعاغيرما امرت به وذلك واسع لها وكذا قال سفيان واللهث بن سعد وغيرهما وذهب اليه الجمهورمن عدم وجوب الاغتسال الالادبار الحيضة هوالحق لفقد الدليل الصحيح الذى تقوم به الحجة .» [نيل الاوطار باب طهر المستحاضة]
By Allah’s will, I have absolutely no doubt that Umm Habibah radi Allahu anha’s performing ghusl for every prayer was purely out of her own happiness, as a voluntary (nafl) act. The correct view of the majority is that only one ghusl is obligatory at the end of menstruation (hayd). The narrations that contradict this, which indicate the obligation of ghusl for every prayer, are not valid as proof.

◈ Allamah Shawkani rahimahullah says:
«وجميع الاحاديث التى فيها ايجاب الغسل لكل صلوة قدذكر المصنف بعضها فى هذاالباب و اكثرها ياتي فى ابواب الحيض وكل واحد منهالايخلو عن مقال .» [نيل الاوطار]
That is, all the ahadith from which the obligation of ghusl for every prayer is understood, none of their chains of transmission are free from objections. Then, under «الدين يسر» “Verily, the religion is easy,” performing a new ghusl for every prayer would be extremely burdensome, especially for women, for whom it is exceedingly difficult. Therefore, «لايكلف الله نفسا الا وسعها وقدجمع بعضهم بين الاحاديث بحمل احاديث الغسل لكل صلوة على الاستحباب» [نيل الاوطار]
That is, some scholars, reconciling all the ahadith, have said that the narrations about performing ghusl for every prayer are to be understood as recommending it (mustahabb), meaning this ghusl is recommended, not obligatory.

Hadith Commentary:
➊
Hajsh had three daughters:
- Umm al-Mu’minin Zaynab (rahimahullah),
- Umm Habibah (radi Allahu anha), the wife of Abdur Rahman ibn Awf,
- and Hamnah (radi Allahu anha).
All three were afflicted with istihada (non-menstrual vaginal bleeding).
The scholars have written that the number of women who suffered from istihada during the blessed era of the Messenger of Allah (sallallahu alayhi wa sallam) was ten.
In Sunan Abu Dawud, regarding Umm Habibah (radi Allahu anha), it is also mentioned that she was the sister-in-law (khatan) of the Messenger of Allah (sallallahu alayhi wa sallam) and the wife of Abdur Rahman ibn Awf.
The word "khatan" is used for the relatives of the wife, "ahma’" for the relatives of the husband, and "ashhar" for both.

➋
From the narration, it is understood that Umm Habibah (radi Allahu anha) suffered from the illness of istihada for seven years.
From this, Ibn Qasim deduced that if a woman with istihada, mistaking it for menstruation, leaves the prayer, then making up (qada) those prayers is not obligatory upon her, because the Messenger of Allah (sallallahu alayhi wa sallam) did not command her to make up such a large number of prayers.
Hafiz Ibn Hajar (rahimahullah) responded to this by saying that although the mention of a seven-year period is certainly present, what proof is there that this period had already passed at the time she asked the question?
(Fath al-Bari: 1/553)
Considering the religious devotion and diligence in worship of the female Companions, it is more likely that as soon as they were afflicted with istihada, they felt the need to ask about the ruling and inquired immediately. Therefore, the situation of leaving prayer and then having to make it up probably never arose.

➌
In this hadith, it is mentioned that Umm Habibah bint Jahsh (radi Allahu anha) used to perform a ritual bath (ghusl) at the time of every prayer, but the Messenger of Allah (sallallahu alayhi wa sallam) had given a general command for ghusl, and there is no indication in it for performing ghusl repeatedly for every prayer.
It is possible that she understood from some context that ghusl was required at the time of every prayer.
Imam Shafi’i (rahimahullah) said that in this matter, the Messenger of Allah (sallallahu alayhi wa sallam) did not give any such command, but she herself took it upon herself to perform ghusl for every prayer.
This is also the view of the majority (jumhur) that, except for the woman in a state of confusion (mutahayyira), it is not obligatory for a woman with istihada to perform ghusl for every prayer.
However, performing ablution (wudu) for every prayer is necessary.
Yes, in Sunan Abi Dawud, in the narrations of Salman ibn Kathir and Yahya ibn Abi Kathir (292, 293), there is a command for performing ghusl for every prayer, but there is a difference of opinion regarding the authenticity and weakness of these two narrations. Nevertheless, if they are authentic, both types of narrations can be reconciled by interpreting the command for ghusl as being recommended (mustahabb).
Imam Tahawi (rahimahullah) considered the hadith of Umm Habibah (radi Allahu anha) to be abrogated by the hadith of Fatimah bint Abi Hubaysh, in which only the command for ablution (wudu) is given, not for ghusl. However, in our view, it is better to reconcile both types of hadith, that is, the command of the Prophet (sallallahu alayhi wa sallam) regarding ghusl in the hadith of Umm Habibah (radi Allahu anha) should be understood as a recommendation and guidance.
And Allah knows best.
(Fath al-Bari: 1/554)

Hadith Commentary: Benefits and Issues: Since the blood of a mustahadah (a woman experiencing non-menstrual vaginal bleeding) is not restricted to specific times, its ruling is different from that of menstruation (hayd). There are various types of mustahadah:

(1)
The mustahadah who previously only experienced menstruation, and after some time began to experience istihada (non-menstrual bleeding), and thus knows the number of days she used to menstruate—she is called a mu‘taadah (woman with a known habit). The ruling for her is that the number of days she previously experienced menstruation will be counted as menstruation, and the subsequent days will be considered istihada.

(2)
Mubtadi’ah:
A woman who, from the very beginning, experiences istihada. If she can distinguish between menstrual and non-menstrual blood—because menstrual blood is black and extremely foul-smelling, which is not the case with istihada—then she will be considered a mumayyizah (one who can distinguish). The number of days she considers as menstruation will be counted as menstruation, and the rest as istihada, provided that the days are not less than the minimum duration of menstruation, which according to the Shafi‘is is one day and night, and according to the Hanafis is three days and nights, and not more than the maximum duration of menstruation, which according to the three Imams is fifteen days, and according to Imam Abu Hanifah rahimahullah is ten days.

(3)
If the mustahadah has neither a habit nor the ability to distinguish (mumayyizah), then she must adhere to the minimum duration of menstruation.

If a woman is both mu‘taadah (has a habit) and mumayyizah (can distinguish), then there is a difference of opinion among the Imams regarding her case. According to the Hanafis, the habit is to be given precedence, and according to the Malikis, distinction (tamyeez) is to be given precedence. According to Shafi‘i rahimahullah and Ahmad rahimahullah, both should be considered; if there is a conflict between the two, then according to Shafi‘i, distinction is given precedence, and according to Imam Ahmad, the habit is given precedence.

1:
Three types of blood are discharged from a woman’s private part:
➊ The blood of menstruation (hayd), which is discharged from the womb of a woman from the time she reaches puberty until old age, every month during certain specific days except during pregnancy. Its color is black.
➋ The blood of postnatal bleeding (nifas), which comes during childbirth, for forty days or less or more during the period of delivery.
➌ The blood of irregular bleeding (istihada), which flows due to the rupture of a vein called ‘adhil. This takes the form of an illness. There is no fixed time for its occurrence; it can flow at any time.

1:
It is not mentioned in any authentic narration that the Messenger of Allah (sallallahu alayhi wa sallam) instructed Umm Habibah (radi Allahu anha) to perform a ritual bath (ghusl) for every prayer. All the narrations regarding this matter are weak. The correct view is that she used to perform a ritual bath (ghusl) for every prayer on her own accord (as a recommended act), not as an obligation.

294. Commentary:
This woman was Sahla bint Suhail radi Allahu anha, as will be mentioned in the following hadith, and this ritual bath (ghusl) is recommended (mustahabb); otherwise, a single ritual bath is sufficient, as will be mentioned in the ahadith of the next chapter [295]. From this, it is also understood that a person with an excuse (sahib ‘udhr) and a sick person (marid) may also combine (jam‘) the prayers.

288. Commentary:
The meaning of "Perform ritual bath (ghusl) and pray" is: after the completion of the menstrual period (hayd), perform the ritual bath (ghusl) and begin to pray. The intent here was not to command performing ritual bath for every prayer, nor does it establish such a ruling. If someone has understood from this that there is a command to perform ritual bath for every prayer, then this is their own interpretation. Moreover, in no authentic hadith is there a command to perform ritual bath for every prayer.

284. Commentary:
This narration is weak in its chain of transmission, but the issue itself is correct.

364. Commentary: That is, Hammad «تَوَضَّئِي» is unique in narrating the words "perform ablution," whereas all the other narrators relate the narration only with the command of ritual bath (ghusl) and prayer. However, the preferred view is that Hammad is not unique in narrating these words; rather, Abu Mu'awiyah also concurs with him in narrating these words. See: [صحیح البخاري، الوضوء، حدیث : 228]
It is thus evident that here the position of Imam al-Nasa'i rahimahullah is the less preferred one. And Allah knows best.

356. Commentary: See Sunan an-Nasa'i Hadith: 210 and its benefits and issues.

204. Commentary:
➊ It is not obligatory for a woman experiencing istihada (non-menstrual vaginal bleeding) to perform a ritual bath (ghusl) for every prayer; however, it is preferable and recommended. The fact that Umm Habibah radi Allahu anha used to perform a ritual bath for every prayer is evidence that she understood this from the statement of the Prophet sallallahu alayhi wa sallam, and thus, she would perform a ritual bath at the time of every prayer out of recommendation and to attain greater virtue. This is also supported by other hadiths, whereas the claim by some that "she may have misunderstood the meaning and intent of the hadith" is incorrect, because this position is without evidence. «والله أعلم»
➋ It is permissible for a woman experiencing istihada to tie a cloth pad or similar and go to the mosque, so that the blood does not drip down nor soil the clothes.
➌ Umm Habibah radi Allahu anha would perform a ritual bath in a tub in order to observe the color of the blood and determine whether her menstruation had ended or not; otherwise, sitting in a tub for a ritual bath is contrary to the proper manner of purification.

207. Commentary:
➊ “Filled with blood.” What is meant by this is water in which, due to the mixing of blood, the color became like that of blood; otherwise, it was still water. The point is that she experienced a great deal of blood (istihada).
➋ “You used to have menstruation.” That is, previously she only experienced menstruation, and later the illness (istihada) began. The meaning is: count as menstruation the same number of days as you used to have previously, then perform the ritual bath (ghusl) and offer prayers, etc.
➌ For a woman experiencing istihada, performing the ritual bath (ghusl) is recommended and superior, but not obligatory, as its details have already been mentioned previously.

210. Commentary:
The hadith regarding the woman experiencing istihada (non-menstrual vaginal bleeding) performing a ritual bath (ghusl) for every prayer has been declared strong by Hafiz Ibn Hajar rahimahullah, and, considering it authoritative, he has refuted those who declared this hadith weak. In conclusion, by reconciling between the hadith of Ikrimah and this narration, he has interpreted this matter as being recommended (mustahabb), meaning that for a woman afflicted with istihada, performing a ritual bath (ghusl) for every prayer is superior but not obligatory, so that it does not conflict with other narrations. For further details, see: [فتح الباري : 427/1، و صحيح سنن أبى داود مفصل للألباني : 83/2، حديث : 303]

363. Commentary: It is necessary for a woman experiencing istihada (non-menstrual vaginal bleeding) to perform a new ablution (wudu) for each prayer. It is not obligatory for her to perform a ritual bath (ghusl) for every prayer, although it is certainly recommended (mustahabb). For further details, refer to the introduction of this very book.

360. Commentary: See Sunan an-Nasa'i, Hadith: 214 and its benefits and issues.

214. Commentary:
➊ “It was said to her.” Obviously, the one who said this was the Messenger of Allah (sallallahu alayhi wa sallam) himself, because during his time, the noble Companions (radi Allahu anhum) used to ask him (sallallahu alayhi wa sallam) about religious matters. «والله أعلم»
➋ “Rebellious vein.” Since when istihada (non-menstrual vaginal bleeding) begins, it does not stop at all, the vein is described as rebellious. Some have interpreted it as “the vein that does not stop,” and this meaning is also correct.
➌ In this hadith, the woman experiencing istihada is instructed to perform ritual bath (ghusl) three times in a day, but this is a recommended and optional act, not obligatory, because in some narrations these words also appear: “If you have the strength.” See: [سنن أبى داود، الطهارة، حديث : 287] Otherwise, only ablution (wudu) is obligatory.
➍ Delaying one prayer and performing the other early is called apparent combining (jam‘ suri), that is, the first prayer is offered at its last time and the second prayer at its earliest time. In this way, both prayers are performed within their actual prescribed times; they are only apparently combined.

213. Commentary:
In the previous three narrations, «قرء» has come in the meaning of menstruation (hayd). And this is precisely what Imam al-Nasa'i rahimahullah intends. Imam al-Shafi'i rahimahullah has taken «قرء» to mean "purity" (tuhr). Linguistically, this word is used in both senses. Depending on the context and circumstance, either meaning can be intended; this is the position of the scholars who have investigated the matter.

218. Commentary:
In this claim, along with Imam Nasa'i, Imam Muslim and Imam Bayhaqi are also included, but Hafiz Ibn Hajar has refuted this statement and has mentioned the corroborators (mutabi‘in) of Hammad ibn Zayd. For details, see: [فتح الباري : 531/1، حديث : 306]
Therefore, the claim of Imam Nasa'i rahimahullah is not correct. In any case, Hammad ibn Zayd is a trustworthy (thiqa) narrator, and if a trustworthy narrator reports some additional words, they are acceptable. «والله أعلم»

217. Commentary:
➊ There is a difference in the chain of narration (isnad) of these two narrations in Sunan an-Nasa'i [216، 217]. In narration [216], 'Urwah reports directly from Fatimah bint Abi Hubaysh radi Allahu anha, whereas in narration [217], there is the intermediary of 'Aishah radi Allahu anha between them. The first narration was reported from the book, and the second from memory. Both methods are correct, because 'Urwah met both 'Aishah radi Allahu anha and Fatimah bint Abi Hubaysh radi Allahu anha. It is quite possible that he heard the narration from both. Since Ibn Abi 'Adi is a trustworthy narrator, this possibility is preferable. Although Ibn al-Qattan declared the first narration to be disconnected (munqati'), Shaykh al-Albani rahimahullah graded it as hasan sahih. For details, see: [إرواء الغليل، رقم : 204]
➋ It is possible that Imam an-Nasa'i rahimahullah is alluding to the wording in «دَمَ الْحَيْضِ دَمٌ أَسْوَدُ يُعْرَفُ».
➌ For detailed rulings and issues related to menstruation (hayd), postnatal bleeding (nifas), and irregular bleeding (istihada), see the introduction to «كتاب الحيض ولإستحاضة».

(1)
When menstruation (hayd) comes, that is, when those days arrive in which she used to experience menstruation before the illness, then she should count those same days as the days of menstruation. Or, if it can be determined by a change in color or an increase in the flow of blood, etc., that menstruation has started, then she should leave off prayer and fasting.
When it becomes apparent that now only the blood of illness is flowing, then upon completion of the menstruation days, she should perform the ritual bath (ghusl) and begin to pray.

(2)
The fact that Umm Habibah bint Jahsh radi Allahu anha used to perform ablution (wudu) for every prayer was her own juristic reasoning (ijtihad).
From the statement of the Messenger of Allah sallallahu alayhi wa sallam, it is understood that only one ritual bath (ghusl) is required, which becomes obligatory upon a woman when her menstruation ends.
In other hadiths, the instruction to perform the ritual bath three times a day or once a day is for the sake of greater virtue (afdaliyyah).

Commentary:
It is preferable for a woman suffering from istihada (non-menstrual vaginal bleeding) to perform a ritual bath (ghusl) and combine two prayers.
If she suffices with only ablution (wudu) for each separate prayer, that is also valid.
This narration is also correct in meaning; however, according to some, the final words "even if blood drips onto the mat" are not authentic.

Commentary:
(1)
This narration is weak in its chain of transmission; however, based on other supporting evidences, its meaning is authentic. Most likely for this reason, other researchers have declared it to be authentic.

(2)
The meaning of "becoming pure" is that after menstruation ends, when a woman performs the ritual bath (ghusl), then if she sees yellowish or brownish discharge, she should not consider it as menstruation; rather, it is a condition similar to an illness. However, within the habitual days, she should wait until the discharge becomes completely white or the blood stops entirely.

Commentary:
(1)
The difference between menstruation (hayd) and irregular bleeding (istihada) is that menstruation occurs for a few days in a month in a state of health, whereas istihada is blood due to illness that comes outside the days of menstruation.
In addition, menstrual blood is dark (blackish) in the initial days, and in the last days it becomes yellowish, whereas the color of istihada remains red and does not change.
Because of this difference in color, women are able to distinguish between them.

(2)
By "vein" is meant that this is a disease.
It is not the blood that comes as usual, therefore the rulings that apply to the days of habit (menstruation) do not apply to it.

(3)
A woman suffering from istihada should also perform ritual bath (ghusl) after the end of menstruation just like a healthy woman, and after that she should perform prayer (salah) and fasting (sawm) like a healthy woman.
It is also permissible for her to go to the mosque, recite the Noble Qur'an, and for her husband to have intercourse with her, because the rulings of menstruation do not apply to her.

Lexical Explanation:
«أُسْتَحَاضُ» is the passive singular first person form derived from «استحاضه». Istihada refers to the blood that flows from a woman’s vagina outside the fixed days of menstruation (hayd).

«أَفَأَدَعُ» contains the interrogative hamzah, and “fa” is for sequence. And «ادعُ | وَدَعَ» is the singular first person present tense form. The meaning is: Should I leave the prayer?

«إِنَّمَا ذَلِكَ» has a kasrah under the “kaf” because the addressee is a woman, and its referent is “the flowing of blood.”

«عِرْقٌ» is pronounced with a kasrah under the “ayn” and sukun on the “ra.” The meaning is: due to blood flowing from a vein. The name of this vein is «عاذل» or «عاذر».

«وَلَيْسَ بِحَيْضٍ» This is not menstrual (hayd) blood, because that blood does not flow from a ruptured vein, but rather comes out from inside the woman’s womb.

«فَإِذَا أَقْبَلَتْ حَيْضَتُكِ» With a fatha on the “ha,” and kasrah is also permissible. The meaning is: when the menstrual blood begins.

«فَدَعِي» Leave it.

«وَإِذَا أَدْبَرَتْ» This is the feminine form. In it, the subject pronoun refers to «حيضة». The meaning is: when the menstrual blood stops.

«ثُمَّ تَوَضَّئِي لِكُلِّ صَلَاةٍ» Then perform a new ablution (wudu) for every prayer. This indicates that istihada is an impurity that invalidates ablution. The purpose of bringing this hadith in this chapter is to show that istihada breaks wudu.

Benefits and Issues:
➊ A woman encounters three types of blood: First, menstrual (hayd) blood, which comes every month for a few specific days from the time a woman reaches puberty until old age, except during pregnancy. Its color is blackish. Second is the blood of nifas (postnatal bleeding). This is the blood that comes after childbirth, usually for about forty days, or sometimes less or more, during the period of delivery. The third is the blood of istihada. This blood is of a different nature from the previous two.

➋ This blood flows due to the rupture of a vein called “adhil” or “adhir,” and it flows continuously without any fixed time and takes the form of an illness. Its color is red, and there is no fixed or determined time for its flow. It can continue for a long period.

Narrator of the Hadith:
SR Sayyidah Fatimah bint Abi Hubaysh radi Allahu anha ER Hubaysh is the diminutive of Habash. She was a well-known female Companion. She belonged to the Asad branch of the Quraysh tribe. Her father’s name was Qays ibn Mutlib ibn Asad ibn Abd al-Uzza ibn Qusayy. She was married to Sayyiduna Abdullah ibn Jahsh radi Allahu anhu. She was of high status and had also performed the migration (hijrah).

Lexical Explanation:
«تَحْبِسُكِ» Something that prevents you from performing prayer. Becomes a cause of hindrance. The fact that Umm Habibah radi Allahu anha would perform a ritual bath (ghusl) for every prayer does not mean that the Prophet sallallahu alayhi wa sallam commanded her to do so.

Benefits and Issues:
➊ The summary of this hadith and the ahadith mentioned in this chapter is that a woman experiencing istihada (non-menstrual vaginal bleeding) can distinguish between the blood of istihada and menstruation (hayd) on the basis of one of three things. The first case is distinguishing (recognizing) between the two types of blood. This is such that the blood of menstruation during the days of the monthly cycle is dark in color and thick, and its odor is very foul. The blood of istihada, on the other hand, is red in color, tends to be yellowish, and is thin, i.e., watery. Or, the second case is that before the onset of istihada, the woman refers to her usual habit to determine how many days her menstrual period used to last. Or, the third case is that she can compare herself to women of similar age and temperament to see how many days women of such age and temperament usually menstruate or used to menstruate.

➋ And if more than one sign is found together in a woman experiencing istihada, then the determination will be made based on the stronger method and clearer evidence.

➌ If two or three signs are mutually contradictory, then without hesitation or doubt, the dark color of menstrual blood should be given precedence, and reason also demands that it be given precedence. After that, the usual habit should be considered, and then the state of women of similar age and temperament should be taken into account.

➍ Distinguishing and differentiating between the above-mentioned signs is extremely easy and simple. Even an intelligent or rather a dull-minded woman can easily grasp this distinction.

➎ The approach adopted by the group of jurists, especially the Hanafis, is very intricate, complicated, and obscure. It is far from the understanding and intellect of women, in fact, very distant from it. Moreover, these ahadith also reject that interpretation. The clear and easy-to-understand Shariah does not pay attention to it either.

➏ Sayyidah Umm Habibah radi Allahu anha used to perform a ritual bath (ghusl) for every prayer. According to the majority, the nature of this bath is voluntary (nafl), otherwise the Shariah has not made it obligatory for a woman experiencing istihada to perform a ritual bath for every prayer. In Fath al-Bari, Allamah Ibn Hajar al-Asqalani rahimahullah has also supported this opinion.

➐ Imam Shawkani rahimahullah has also claimed that there is no authentic hadith proving that a woman experiencing istihada must perform a new ritual bath at the time of every prayer. After completing her prescribed days of menstruation, the woman experiencing istihada should perform a ritual bath, and after that, for every prayer, she should clean herself (istinja), perform ablution (wudu), and then offer the prayer.

➑ The mentioned hadith is evidence that a woman experiencing istihada should pay attention to some distinguishing sign. Then, whichever sign enables her to recognize menstruation, she should adhere to that.

Hadith Narrator: (Sayyidah Umm Habibah radi Allahu anha) Some believe that this refers to Sayyidah Hamnah bint Jahsh radi Allahu anha, but this is not the case; rather, the correct and accurate view is that she was her sister. She was married to Abdur Rahman ibn Awf radi Allahu anhu. According to the narration of Sahih Muslim, she suffered from the condition of istihada continuously for seven years. She passed away in 44 AH. Some have said that Jahsh had three daughters, all three of whom suffered from istihada: one was Umm al-Mu’minin Zaynab, the second Hamnah, and the third Umm Habibah radi Allahu anhunna. But the correct view is that Sayyidah Zaynab radi Allahu anha was safe from this condition. It is said that during the time of the Messenger of Allah sallallahu alayhi wa sallam, there were ten women who suffered from the condition of istihada.

Hadith Authentication:
[وأخرجه البخاري 306، من حديث مالك به * وفي رواية يحييٰ بن يحييٰ : ”لَيْسَتْ“]

Jurisprudential Points:
➊ It is necessary to distinguish between menstruation (hayd) and irregular bleeding (istihada). Menstruation (hayd) occurs to a woman in a state of health for specific days in the month, whereas istihada is blood from an illness that comes outside the specific days of menstruation and sometimes continues uninterrupted. Since menstrual blood is dark at the beginning and becomes yellowish towards the end, while the blood of istihada remains in the same state, i.e., red, therefore, women should differentiate between the two and leave the prayers during the days of menstruation, whereas in the case of istihada, they should continue to perform prayers.
➋ A woman experiencing istihada (mustahada) will perform ritual bath (ghusl) and ablution (wudu) and offer prayers in that state, even if the blood of istihada continues during the prayer. However, it should be remembered that, apart from the blood of istihada, the ablution of a mustahada is nullified by everything that nullifies the ablution of others, such as the passing of wind, etc.
➌ It is narrated from Zaynab bint Abi Salama radi Allahu anha that she saw Zaynab bint Jahsh radi Allahu anha, the wife of Abdur Rahman bin Awf radi Allahu anhu, who was experiencing istihada (irregular bleeding), and she would perform ritual bath (ghusl) and offer prayers. [الموطأ 1/62 ح134، وسنده صحيح]
● Sa'id bin al-Musayyib rahimahullah said: She will perform ritual bath (ghusl) from one period of purity (tuhr) to the next, and perform ablution (wudu) for every prayer; then, if the blood increases, she should tie a cloth. [المؤطا 63/1 ح 135 وسنده صحيح]
● 'Urwah bin al-Zubayr rahimahullah said: For a mustahada, there is only one ritual bath (ghusl) in each month, and after that, she will perform ablution (wudu) for every prayer. [الموطأ 1/63 ح136، وسنده صحيح]
➍ The summary of Imam Malik rahimahullah’s research is that if a mustahada performs prayers during the days of istihada, which are other than the specific days of menstruation, then during those days it is permissible for her husband to have intercourse with his mustahada wife. [المؤطا 63/1 ملخصاً مفهوماً]
➎ If someone faces an issue, one should not be shy to ask about the truth.
➏ Prayer is an important pillar of Islam, which is not excused even in the state of istihada (illness).

299. Commentary:
The narrations of Sunan Abi Dawud [297، 298] are weak in terms of their chain of transmission; however, the matter mentioned in them is established from authentic ahadith. Most likely for this reason, Shaykh al-Albani rahimahullah has authenticated both of these narrations. However, he has declared the Sunan Abi Dawud hadith [300] to be weak.

Benefit:
It is established from this hadith that when the menstrual period (hayd) of a woman experiencing irregular bleeding (mustahadah) ends, she should perform a ritual bath (ghusl), and then she may begin prayer and other acts of worship. Such a woman is also lawful (halal) for her husband, because istihada is a bleeding from a vein that has ruptured. If a woman in a state of istihada is able to perform a ritual bath (ghusl) before every prayer, she may do so; there is no harm in this. However, the Shariah has not made this obligatory. It should be noted that the ruling for istihada and for discharge (wadi) is the same: a separate ablution (wudu) should be performed for each prayer. If someone wishes, of their own accord, to perform a ritual bath (ghusl) before every prayer, they may do so, but the Shariah has not made this compulsory.

Benefit:
It is prohibited to perform prayer (salah) during menstruation (hayd), but in the state of irregular bleeding (istihada), prayer should be performed. Moreover, other acts that are prohibited during menstruation are permitted during istihada. It should be noted that in istihada, blood flows from a particular vein.