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السنن المأثورة
Sunan al-Shafi'i
باب ما جاء في الصلاة على الراحلةChapter. What has been reported about praying on a mount.
باب ما جاء في الصلاة على الراحلةChapter. What has been reported about praying on a mount.
Hadith 136
اُردوEn
أَنْبَأَنَا مَالِكٌ ، عَنْ نَافِعٍ ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ ، عَنْ أُمِّ سَلَمَةَ زَوْجِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّ امْرَأَةً كَانَتْ تُهَرَاقُ الدِّمَاءَ عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَاسْتَفْتَتْ لَهَا أُمُّ سَلَمَةَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ : " لِتَنْظُرْ عِدَّةَ اللَّيَالِي وَالأَيَّامِ الَّتِي كَانَتْ تَحِيضُهُنَّ مِنَ الشَّهْرِ قَبْلَ أَنْ يُصِيبَهَا الَّذِي أَصَابَهَا فَلْتَتْرُكِ الصَّلاةَ قَدْرَ ذَلِكَ مِنَ الشَّهْرِ فَإِذَا خَلَّفَتْ ذَلِكَ فَلْتَغْتَسِلْ وَلْتَسْتَثْفِرْ بِثَوْبٍ ثُمَّ تُصَلِّي " . حَدَّثَنَا أَحْمَدُ قَالَ : سَمِعْتُ الْمُزَنِيَّ رَحِمَهُ اللَّهُ يَقُولُ : قَالَ الشَّافِعِيُّ رَحِمَهُ اللَّهُ : يَحَدِّثُنِي مَالِكٌ ، فَآخُذُ حَدِيثَ هِشَامٍ وَحَدِيثَ نَافِعٍ ، وَالْجَوَابُ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَدُلُّ عَلَى افْتِرَاقِ حَالِ فَإِذَا كَانَتْ لِلْمَرْأَةِ أَيَّامٌ تَحِيضُهُنَّ مِنَ الشَّهْرِ مَعْرُوفَاتٌ ثُمَّ اسْتُحِيضَتْ وَكَانَتْ فِي أَيَّامِ دَمِهَا كُلِّهَا فِي حَالٍ وَاحِدَةٍ لا يَنْفَصِلُ دَمُهَا فَيَكُونُ مَرَّةً أَحْمَرَ قَانِيًا وَمَرَّةً أَصْفَرَ رَقِيقًا وَكَانَ مُشْتَبِهًا غَيْرَ مُنْفَصِلٍ نَظَرَتْ عَدَدَ اللَّيَالِي وَالأَيَّامِ الَّتِي كَانَتْ تَحِيضُهُنَّ مِنَ الشَّهْرِ فِي أَوَّلِ الشَّهْرِ كُنَّ أَوْ وَسَطِهِ أَوْ آخِرِهِ فَتَرَكَتِ الصَّلاةَ فِيهِنَّ لا تَزِيدُ عَلَيْهِنَّ سَاعَةً اسْتِظْهَارًا وَلا تَنْقُصُ مِنْهُنَّ سَاعَةً تَعْجِيلا ثُمَّ اغْتَسَلَتْ كَمَا تَغْتَسِلُ عِنْدَ طُهْرِهَا مِنَ الْحَيْضِ ثُمَّ صَلَّتْ وَصَامَتْ وَأَتَاهَا زَوْجُهَا إِنْ شَاءَ وَتَوَضَّأَتْ لِكُلِّ صَلاةٍ ، وَأَخْتَارُ لَهَا بِغَيْرِ إِيجَابٍ عَلَيْهَا أَنْ تَغْتَسِلَ مِنْ طُهْرٍ إِلَى طُهْرٍ وَلا تَدَعِ الْوُضُوءَ لِصَلاةٍ مَكْتُوبَةٍ حَضَرَتْ ثُمَّ تُصَلِّيَ النَّوَافِلَ بِهَذَا الْوُضُوءِ فَإِذَا حَضَرَتْ صَلاةٌ مَكْتُوبَةٌ اسْتَأْنَفَتْ لَهَا وَضُوءًا وَأُحِبُّ لَهَا لَوْ أَنَّهَا أَنْقَتْ فَرْجَهَا وَاحْتَشَتْ وَاسْتَثْفَرَتْ ثُمَّ تَوَضَّأَتْ فَإِنْ تَوَضَّأَتْ وَالدَّمُ سَائِلٌ وَهُوَ كَذَلِكَ فِي أَيَّامِهَا مَضَتْ عَلَى وَضُوئِهَا وَإِنْ كَانَ دَمُ الْمُسْتِحَاضَةِ يَنْفَصِلُ فَيَكُونُ فِي أَيَّامٍ مِنْ شَهْرِهَا أَحْمَرَ ثَخِينًا قَانِيًا كَثِيرًا وَفِي أَيَّامٍ أُخْرَى رَقِيقًا قَلِيلا مَائِلا إِلَى الصُّفْرَةِ فَالأَيَّامُ الَّتِي كَانَ الدَّمُ فِيهَا أَحْمَرَ قَانِيًا أَيَّامُ حَيْضَتِهَا وَالأَيَّامُ الَّتِي كَانَ فِيهَا رَقِيقًا أَصْفَرَ قَلِيلا أَيَّامُ اسْتِحَاضَتِهَا فَتَغْتَسِلُ عِنْدَ إِدْبَارِ الدَّمِ الْكَثِيرِ وَتَتَوَضَّأُ لِكُلِّ صَلاةٍ فِي أَيَّامِ الدَّمِ الْقَلِيلِ وَتَفْعَلُ كَمَا أُمِرَتِ الأُخْرَى تَفْعَلُ وَلا تَسْتَظْهِرْ وَاحِدَةٌ مِنْهُمَا بِسَاعَةٍ . وَهَكَذَا حَدَّثَنَا مَالِكٌ ، عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَوَاءً فَأَمَّا حَدِيثُ الزُّهْرِيِّ فَلَيْسَ فِيهِ شَيْءٌ يُخَالِفُ هَذَا وَإِنَّمَا حَكَى أَنَّ الْمَرْأَةَ نَفْسَهَا كَانَتْ تَغْتَسِلُ لِكُلِّ صَلاةٍ وَتَجْلِسُ فِي مِرْكَنٍ وَلَمْ يَحْكِ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَرَهَا بِذَلِكَ . حَدَّثَنَا أَحْمَدُ سَمِعْتُ الْمُزَنِيَّ يَقُولُ : قَالَ مُحَمَّدُ بْنُ إِدْرِيسَ الشَّافِعِيُّ رَحِمَهُ اللَّهُ : وَإِنِ ابْتُدِئَتِ امْرَأَةٌ وَلا أَيَّامَ لَهَا قَبْلَ الابْتِدَاءِ فَاسْتُحِيضَتْ فَطَبَقَ عَلَيْهَا الدَّمُ غَيْرَ مُنْفَصِلٍ قُلْنَا : لَيْسَ يَجُوزُ أَنْ تَجْعَلِي أَيَّامَكِ أَيَّامَ أُمِّكِ وَلا أَخَوَاتِكِ وَلا تَجْعَلِي حُكْمَكِ فِي الصَّلاةِ إِلا حُكْمَ نَفْسِكِ فَاتْرُكِي الصَّلاةَ مِنْ كُلِّ شَهْرٍ أَقَلَّ مَا تَتْرُكُهُ حَائِضٌ رَأَيْنَاهَا وَذَلِكَ يَوْمٌ وَاحِدٌ فِي الشَّهْرِ ثُمَّ صَلِّي .
It is narrated from Sayyida Umm Salama (may Allah be pleased with her) that during the time of the Prophet (peace be upon him), a woman used to experience excessive bleeding of istihada. Umm Salama (may Allah be pleased with her) asked the Messenger of Allah (peace be upon him) about her issue, so he (peace be upon him) said: "Before this illness began, the woman should see how many days her menstruation used to last. She should count those days and refrain from prayer. When those days have passed, she should perform ghusl, then tie a cloth (to prevent the blood), and perform prayer."
The author has mentioned here the fatwa of Imam Shafi’i (may Allah have mercy on him): If a woman used to have known days of menstruation and then developed the illness of istihada, and the blood continues to flow and does not stop, then she should estimate her prayers and fasts based on her previous menstruation days. She should not decrease or increase even by an hour, but should perform ghusl and pray. However, she should make fresh wudu for every prayer. She may also perform nafl prayers, but for the next obligatory prayer, she should make fresh wudu. If the istihada sometimes stops, then when she sees thin, yellowish blood, that is istihada, and when the blood is mostly red, that is menstruation. Upon its end, she should perform ghusl and make fresh wudu for every prayer, and continue to pray during istihada.
Both types of women should not decrease or increase even by an hour in the name of precaution, but should act upon the rulings of prayer, fasting, and marital relations. As for the woman who used to perform ghusl for every prayer and sit in a tub, the Messenger of Allah (peace be upon him) did not command her to perform ghusl; she used to do it herself.
Imam Shafi’i (may Allah have mercy on him) said: As for the woman who has been suffering from istihada from the very beginning and her menstruation days are not known, and the blood of istihada does not stop, then we will not estimate her days based on her mother or sisters (i.e., count as many days as they have menstruation). She has a separate ruling: the shortest period of menstruation for which a menstruating woman leaves prayer is one day. Such a woman will leave prayer for one day, then she will pray.
The author has mentioned here the fatwa of Imam Shafi’i (may Allah have mercy on him): If a woman used to have known days of menstruation and then developed the illness of istihada, and the blood continues to flow and does not stop, then she should estimate her prayers and fasts based on her previous menstruation days. She should not decrease or increase even by an hour, but should perform ghusl and pray. However, she should make fresh wudu for every prayer. She may also perform nafl prayers, but for the next obligatory prayer, she should make fresh wudu. If the istihada sometimes stops, then when she sees thin, yellowish blood, that is istihada, and when the blood is mostly red, that is menstruation. Upon its end, she should perform ghusl and make fresh wudu for every prayer, and continue to pray during istihada.
Both types of women should not decrease or increase even by an hour in the name of precaution, but should act upon the rulings of prayer, fasting, and marital relations. As for the woman who used to perform ghusl for every prayer and sit in a tub, the Messenger of Allah (peace be upon him) did not command her to perform ghusl; she used to do it herself.
Imam Shafi’i (may Allah have mercy on him) said: As for the woman who has been suffering from istihada from the very beginning and her menstruation days are not known, and the blood of istihada does not stop, then we will not estimate her days based on her mother or sisters (i.e., count as many days as they have menstruation). She has a separate ruling: the shortest period of menstruation for which a menstruating woman leaves prayer is one day. Such a woman will leave prayer for one day, then she will pray.
