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سنن دارمي
Darimi
من كتاب الطهارةFrom the Book of Purification
باب الْحَائِضِ تَوَضَّأُ عِنْدَ وَقْتِ الصَّلاَةِ:Chapter: Menstruating Woman Performing Ablution at Prayer Time
Hadith 1011
اُردوEn
أَخْبَرَنَا مُحَمَّدُ بْنُ يَزِيدَ، حَدَّثَنَا ضَمْرَةُ، حَدَّثَنَا الشَّيْبَانِيُّ وَهُوَ يَحْيَى بْنُ أَبِي عَمْرٍو مِنْ أَهْلِ الرَّمْلَةِ، حَدَّثَنَا مَكْحُولٌ، قَالَ: "تُؤْمَرُ الْحَائِضُ تَتَوَضَّأُ عِنْدَ مَوَاقِيتِ الصَّلَاةِ، وَتَسْتَقْبِلُ الْقِبْلَةَ وَتَذْكُرُ اللَّهَ تَعَالَي".
Makhul (al-Shami) narrated, stating that a menstruating woman should be instructed to perform ablution at the times of prayer, then face the qiblah and remember Allah. (That is, she should remain engaged in the remembrance of Allah.)
Brief Explanation
(Commentary on Hadiths 1006 to 1011)
From all these narrations, it is established that a menstruating woman (ha’idhah) would perform ablution (wudu) and engage in remembrance (dhikr) at the time of prayer; there is hesitation only in one narration.
The summary of the discussion is as follows: Although the chains of transmission of all these narrations are authentic, these are the ijtihad (independent juristic reasoning) of the noble predecessors (aslaf kiram); nothing is found regarding this in the hadiths. Therefore, it is not necessary for a menstruating woman to perform ablution at the time of prayer, to sit facing the qiblah, or to engage in tasbih (glorification) and tahlil (declaration of Allah’s oneness).
Reciting the Qur’an and engaging in remembrance (adhkar) is permissible at all times for women experiencing menstruation (hayd) or postnatal bleeding (nifas). However, they may not touch the mus’haf (physical copy of the Qur’an). Reciting or teaching the Qur’an without touching it, reading books of tafsir (Qur’anic exegesis), and engaging in remembrance and supplications are all permissible.
See: Fatawa of Shaykh Ibn Baz and Fatawa of Shaykh Ibn Uthaymeen, rahimahumullah.
From all these narrations, it is established that a menstruating woman (ha’idhah) would perform ablution (wudu) and engage in remembrance (dhikr) at the time of prayer; there is hesitation only in one narration.
The summary of the discussion is as follows: Although the chains of transmission of all these narrations are authentic, these are the ijtihad (independent juristic reasoning) of the noble predecessors (aslaf kiram); nothing is found regarding this in the hadiths. Therefore, it is not necessary for a menstruating woman to perform ablution at the time of prayer, to sit facing the qiblah, or to engage in tasbih (glorification) and tahlil (declaration of Allah’s oneness).
Reciting the Qur’an and engaging in remembrance (adhkar) is permissible at all times for women experiencing menstruation (hayd) or postnatal bleeding (nifas). However, they may not touch the mus’haf (physical copy of the Qur’an). Reciting or teaching the Qur’an without touching it, reading books of tafsir (Qur’anic exegesis), and engaging in remembrance and supplications are all permissible.
See: Fatawa of Shaykh Ibn Baz and Fatawa of Shaykh Ibn Uthaymeen, rahimahumullah.
