Fiqh

12.0 CHAPTER: MENSTRUATION

“Chapter on menstruation”: Menstruation is amongst the impurities which necessitate ghusl. Both menstruation and postnatal bleeding concern women and the author’s intention is to address the rules pertaining to these two types of bleeding and also post-menstrual bleeding. Each kind of bleeding has its own rulings in fiqh.

Menstruation (Arabic: hayd) is the natural flowing of blood from the inner womb during specific times. It was created by Allah(swt) in relation to the nourishment of the fetus in the mother’s womb.( See Lisan al-‘Arab (7/142) and al-Mutla’ (p. 40) and al-Dar al-Naqi (1/139). ) The definition says that it is the natural flowing of blood that is not due to an ailment, pain or hemophilia. It is a thing endowed by Allah for women that flows in specific times also known as monthly periods.

As for postnatal bleeding (nufas), it is blood from the womb after delivery.( See al-Dar al-Naqi (1/150). ) Istihadah (irregular bleeding) is due to an ailment( See al-Mutla’ (p. 41). ) which is similar to haemophilia (nazif) and which originates from the top most region of the womb. This bleeding is not periodic and can occur at any time.

These three kinds of bleeding have their own specific rulings. The author starts by elaborating upon menstruation.

Hayd linguistically means “flow”. The Arabs say that the “valley flowed” (hada al-wadi) if there is a surge after rainfall. Technically, it is ordinary blood that is produced during specific times from the innermost region of the womb. It is to facilitate the nourishment of the foetus in the womb in the future.

There is no menstruation before the age of nine or after the age of fifty. It ceases during pregnancy. The shortest period is a day and a night. The longest period is fifteen days. Most often it is six or seven days.

“There is no menstruation before the age of nine or after the age of fifty. It ceases during pregnancy”: These are three scenarios where there is no menstruation:

First: Before the age of nine. This is not possible as Allah(swt) has so ordained that a girl will not menstruate before this age. If there is vaginal bleeding before nine, then it is due to some other reason and not hayd. Aishah said, “When a girl reaches nine years of age, she is a grown woman. ”( This comment was mentioned by al-Tirm dhl at the conclusion o f hadith 1109. Al-Bayhaql did likewise in his book al-Sunan al-Kubra (1/319). ) A girl of this age can conceive as was mentioned by Imam al-Shafi’i, “I saw a grandmother who was only twenty one years old.”( Reported by al-Bayhaqi in al-Sunan (1/139). )This means that she conceived at the age of nine. Her child became pregnant at the same age too. This made it possible for her to be a grandmother in her twenties. This is evidence that the youngest a girl starts menstruating is nine years old.

Second: There is no menstruation once a woman reaches fifty’ years old. She enters menopause and if there is vaginal bleeding after this age, it is due to some illness. This age is known as the years o f despair. Allah says: {And those who no longer expect menstruation.}( al-Talaq: 4 ) According to the madhab of Imam Ahmad, the age of despair is fifty. There are two other opinions in the madhab regarding this matter. One opinion is that the age is sixty. A third view does not demarcate any age. However the first view, that the age is fifty, is that which is well known (mashur).

Third: The pregnant woman does not have menses. If there is vaginal bleeding it is surely not menstrual blood. It could be hemophilia for Allah has ordained that the normal menstrual cycle ceases temporarily during pregnancy.

“The shortest period is a day and a night. The longest period is fifteen days. Most often it is six or seven days”: The period o f menstruation is divided into three: the shortest, longest and the normal periods.

“The shortest period”: Which is one day and one night. Anything shorter than a day and a night is not considered hayd. This can be derived from the incident when a divorced woman came to A ll ibn Abl Talib and claimed that her ‘iddah (waiting period) was over in a month. Shurayh al-Qadl was with Ali who asked him his opinion regarding the woman’s claim. Shurayh replied, “If she is able to produce evidence to substantiate her claim, then verily her waiting period has lapsed.” All concurred with this opinion.( Reported by Ibn Abi Shaybah (4/200) and al-Bayhaqi in al-Kubra (7/114). ) In the commentary, we are told that the woman had menses for a day and a night then was menses free for thirteen days, had menses thereafter for a day and a night, then was menses free for another thirteen days. All of this happened within twenty eight days. This means that she completed her waiting period in a month.

“The longest period”: Which is fifteen days as this is the longest period mentioned by many of the predecessors. If bleeding exceeds this period, then it is not hayd.

“Most often it is six or seven days”: The most common period for hayd is six

or seven days in a month. The Prophet(pbuh) said to Him nah bint Jahash, “Your menses is six or seven days by the wisdom of Allah. Have a bath and then pray after this period.”( Reported by Ahmad (6/381, 439), Abu Dawud (287), al-Tirmidhi (128) and Ibn Majah (622) from the narration of Himnah bint Jahash. )

The shortest period between two menses is thirteen days. There is no set limit for the longest period. The menstruating woman repays the fasts that she missed due to menses but not the prayers. She is forbidden from praying or fasting during her menses.

“The shortest period between two menses is thirteen days”: In the story of the woman [that came to Ali], it would have been impossible for her to complete the waiting period in a month unless she had only thirteen menses free days. Hence, this is the shortest period recorded.

“There is no set limit for the longest period”: The longest period has no limit as some women do not even menstruate. Some others menstruate in between long gaps.

“The menstruating woman repays the fasts that she missed due to menses but not the prayers”: The menstruating woman should neither pray nor fast. Rather she is forbidden from these acts o f worship during her menstrual period. When she is free from menses, she must repay her fasts that she missed in Ramadan. Prayers missed during one’s menses are pardoned so there is no need to repay them. What is the wisdom behind this? This is a type of concession for the woman. The prayers are done five times a day and so due to the sheer difficulty of repaying them, they are pardoned. Fasting on the contrary is done once a year and there is no stress in her repaying them over the period of a year. Hence it is a must for women to do so.

“She is forbidden from praying or fasting during her menses”: Performing these acts of worship during menstruation goes against the Sunnah of the Messenger of Allah(pbuh) Since acts of worship are divinely ordained, one should base it purely on evidences from the Quran and Sunnah. A woman who fasts during her menstruation is indeed an innovator.

Vaginal intercourse with her during her menses is forbidden. If it is committed, then the recompense is one dinar or half a dinar. They can take pleasure through other means.

Some of the things that are forbidden for a menstruating woman were discussed in the Chapter of Ghusl like prayer, reading the Quran, touching the mus-haf and staying within the masjid. She is also not to be divorced while she is in her menses as Allah says: {O Prophet, when you [Muslims] divorce women, divorce them for [the commencement of] their waiting period and keep count of the waiting period, and fear Allah, your Lord}( Al-Talaq: 1 ) I.e. that she is free of menses and has not had sexual intercourse since, as Ibn ‘Abbas commented.( Reported by Ibn Jarir in his Tafsir (28/129). ) When Ibn Umar divorced his wife while she was in her menses, the Prophet(pbuh) ordered him to reunite with her.( Reported by al-Bukhari (7/52) and Muslim (4/179, 180) from the narration of Abdullah ibn Umar. ) This is proof that divorcing a menstruating woman is not permissible.

“Vaginal intercourse with her during her menses is forbidden”: This is based on the ayah: {And they ask you about menstruation. Say: “It is a discomfort; therefore keep aloof from the women during the menstrual discharge and do not go near them until they have become clean; then when they have cleansed themselves, go in to them as Allah has commanded you.”} ( Al-Baqarah: 222 ) How ever having sexual relations with her is allowed if one avoids vaginal intercourse. It is permissible to lay with her and enjoy foreplay. The Prophet(pbuh) used to ask his wives to wear clothes that were worn especially when a woman was menstruating. He would then engage them in foreplay.( Reported by al-Bukhari (1/82), Muslim (1/166) from the hadith of Aishah. )

Unlike Islamic law, the religious law adopted by the Jews ostracise the menstruating woman such that the men do not even sleep beside her or eat what she cooks and they even go to extremes in isolating her.( Reported by Muslim (1/169), Ahmad (3/132), Abu Dawud (258), al-Tirmidhi (4977) and al-Nasai (1/152, 187) from the narration of Anas ibn Malik who said, “Amongst the Jews, when a woman menstruated, they did not eat withher and drink with her and did not associate with her in their houses, so the Prophet(pbuh) was questioned about it. Hence, Allah revealed, {And they ask you about menstruation, Say “It is harmful, so keep aloof from women during menstruation} until the end of the ayah. The Prophet(pbuh) said, ‘Associate with them in the houses and do everything except sexual intercourse.’The Jews thereupon said, ‘This man does not leave anything we do without opposing us in it.’Usayd ibn Hudayr and ‘Abbad ibn Bishr came to the Prophet and said, ‘O Messenger of Allah, the Jews are saying such and such. Shall we not have intercourse with them during their menstruation?’ The face of the Prophet(pbuh) underwent such a change that we thought he was angry with them , so they went out. They were met by a gift of milk which was being brought to the Prophet and he sent after them , whereby we felt that he was not angry with them .” ) How beautiful is our din which allows couples to enjoy themselves during the women’s period so long as it is not vaginal intercourse, and allows the husband to eat what she

cooks and has handled. It is permissible to touch her body and her perspiration or her saliva. All other things are permissible too.

Only vaginal sex has been ruled out. All other forms of sex are still permissible during her menses. Allah(swt) says: {Therefore keep aloof from the women during the menstrual discharge.} Meaning the place from where menstrual blood discharges.

“If it is committed, then the recompense is one dinar or half a dinar”: I.e. if he had sex with his wife while she was menstruating, he has committed a sin and has gone against the above command from the Quran. Thus there must be retribution. It is to pay a dinar or half a dinar along with repentance. Ibn Abbas narrated that, “He should give a dinar or half a dinar to charity.” ( Reported by Ahmad (1/230, 237), Abu Dawud (264), al-Tirmidhi(136) and al-Nasa’i (1/153). )A dinar is the measure of weight of gold.( The value of a dinar is 4/7 to the value of the Saudi riyal. If the gold price is about 70 riyals,

a person must give 20 or 40 riyals as compensation for having sexual intercourse with his menstruating wife. This is a ruling o f the Permanent Committee for Research and Fatwa. (5/439). )

When the menstrual blood stops and the woman has not yet performed ghusl , only fasting and divorce is permissible at this stage.

“When the menstrual blood stops and the woman has not yet performed ghusl, only fasting and divorce is permissible at this stage”: Her husband can divorce her after the stoppage of menstrual blood even before she has purified herself with ghusl. Similarly, if bleeding stops before the fajr prayer, she can start to fast even before taking her compulsory bath as purification is not a prerequisite for fasting. Also, if her menses stops midday during Ramadan, she should refrain from eating or drinking until dusk and then re-pay the missed fast another day. Sexual intercourse is only permissible after a woman has performed ghusl to purify herself from hayd. Allah says: {Therefore keep

aloof from the women during the menstrual discharge and do not go near them until they have become clean; then when they have cleansed themselves, go in to them .}( Al-Baqarah: 222 )

Thus the two prerequisites for sexual intercourse with her are:

1. The stoppage of menstrual blood.

2. Performing the ghusl.

Having attained just one o f these two prerequisites is not sufficient. Attaining both is a must.

A woman having menstruation for the first time should observe it for the shortest menstrual period. She can then perform ghusl and resume praying. If it prolongs to the longest period or a slightly shorter period, then she purifies herself when the bleeding stops. If this new pattern reoccurs thrice, it is deemed as menstruation and all dues pertaining to it should be repaid.

“She should observe it for the shortest menstrual period. She can then perform ghusl and resume praying. If it prolongs to the longest period or a slightly shorter period, then she purifies herself when the bleeding stops. If this new pattern reoccurs thrice, it is deemed as menstruation and all dues pertaining to it should be repaid”: The ruling is that she should wait a day and a night if she notices vaginal blood for the first time. After this, she should make ghusl and pray. If however it reoccurs thrice, it should be deemed as menstruation. This is the madhab of Imam Ahmed.( See al-Mughni (1/408). )

The correct view is that it should be deemed as menstruation from the first time there comes forth bleeding. The mubtada’a is like any other woman. She should deem vaginal bleeding as menstruation so long as it is within the fifteen day maximum period. This is the only expectation from a woman pertaining to her menses.

“A woman having menstruation for the first time should observe it for the shortest menstrual period”: This view arises from wanting to confirm the affair. Thus she is made to observe it over a three month period to qualify it as menstruation. However, all of this is too cumbersome. Furthermore, there is no proof or evidence to demand this approach.

“And all dues pertaining to it should be repaid”: If she had fasted during the three months of the unconfirmed menstrual cycle, it is considered null and void after the three months. [So according to this view i.e. that she should observe herself over three months,] she needs to repay these fasts even though she fasted them.

If she exceeds more than that, then it is istihadah. If part of her menstrual blood is red and other parts black in colour and she has not exceeded the longest period and has bleeding for a minimum of a day and a night, this is her menstruation. She should expect it at the same time the following month. Red blood is istihadah. If her blood is indistinguishable, then she adopts the standard menstrual period for each month.

This is the second type of blood.

“If she exceeds more than that, then it is istihadah”’. This is menstrual blood that exceeds the fifteen day maximum period. The blood flows with an abnormal timing. The cause of this is not that which brings about menstruation. Menstrual blood stems from the innermost womb but in istihadah, it comes from the outer womb. Menstrual blood is ordinary blood whereas istihadah blood is blood that stems from illness or from hemophilia. Menstrual blood has a fixed timing and pattern while istihadhah is irregular. Istihadhah is of two types:

1. That which exceeds fifteen days. It falls short of this sometimes.

2. That which mixes with blood and does not cease at all.

It can be further separated and detailed in three states:

First: The first type is a normal menstruation with fixed periods before the ailment struck. She observes her normal period and makes ghusl once it is over and starts praying even if there remains bleeding. This is because the Prophet(pbuh) ordered women with istihadah to observe their normal menstrual periods saying, “Observe your normal menstrual period and then take the bath and pray.”( Sahih al-Muslim (1/181-182) from the narration of Aishah. )

Second: “If part of her menstrual blood is red and other parts black in colour and she has not exceeded the longest period and has bleeding for a minimum of a day and a night, this is her menstruation. She should expect it at the same time the following month. Red blood is istihadah”: If she doesn’t know her normal period, that is if she has menses in an irregular pattern or she has a regular pattern but has forgotten it, she has to look at the colour of her menstrual blood which is easily distinguished from other types of blood. It is a thick, strong scented and blackish blood. Strongly differing from the blood of istihadhah which is thin, bright red in colour and does not possess the same strong scent. The Prophet(pbuh) said, “Verily menstrual blood is blackish and is distinct.”( Reported by Abu Dawud (286,304) and al-Nasa’i (1/123) from the narration of Fatimah bint Abi Hubaysh. ) I.e. distinct due to the nature o f its scent.

Therefore a woman is able to know when it is menstrual blood and not istihadah so that she can observe the restrictions. She purifies herself once these signs disappear and restarts her prayers. Anything dissimilar to these signs should be considered istihadhah. It is easy for her to distinguish menstrual blood due to its distinct properties. This is called “al-tamyiz” (distinguishable istihadah).

Third: “If her blood is indistinguishable, then she adopts the standard menstrual period for each month”: If she neither has a fixed menstrual pattern nor can she distinguish her blood then it is called “al-mutahayyirah” (wavering istihadhah). She has to adopt the standard menstrual period of six or seven days each month as the Prophet instructed, “Your menses is six or seven days…” ( Reported by Ahmad (6/381, 439), Abu Dawud (287), al-Tirmidhi (128) and Ibn Majah (622) from the narration of Himnah bint Jahash. )

To recap, these are the types of istihadah:

1. Normal istihadhah: she observes her normal menstrual period.

2. Distinguishable istihadhah: she can distinguish the menstrual blood.

3. Wavering istihadhah: she observes her standard menstrual period every month, that is six or seven days.

With this classification, the problem o f istihadhah is solved. It is important to note that the root of the matter is derived from the hadith of the Prophet(pbuh)regarding this issue.

If a woman with normal istihadhah can distinguish her menstrual blood, she should maintain her normal duration. If she has forgotten her normal duration, she should go by the distinct appearance and smell of the blood and if she cannot even see distinct properties in the blood, she should maintain the standard menstrual period of six or seven days like the woman who remembers the week of the month she had her menses but forgot its duration. However, if she knows the duration but forgot the week of the month she gets her menses, she has to observe the standard duration; taking on the ruling of the woman who does not have regular periods or indistinguishable blood flow.

“If a woman who has normal istihadhah”‘. This is the first type that we discussed. It is she who knows her menstrual period. Bleeding after this known period is ignored and she is considered clean.

“If she has forgotten her normal duration, she should go by the distinct appearance and smell of the blood”: This is the second type of istihadah. She has forgotten her normal timing or has irregular periods. Therefore she will base it upon the appearance of her vaginal blood. If it is distinct menstrual blood, she observes its limitations and if otherwise, she is in a pure condition. This is clear.

“If she cannot even see distinct properties in the blood”: This is the third type of istihadhah. If she doesn’t have a normal menstrual pattern or timing and cannot distinguish the vaginal blood, she maintains the standard menstrual cycle of six or seven days each month.

If one has a longer period than usual or the period is earlier or later, and it has repeated thrice, then it is her menstruation. If it is shorter than her normal period, then she can purify herself earlier and if it returns whilst within the normal length, then she adjusts accordingly. The yellowish and murky discharge seen during the normal period is considered menstruation.

“If one has a longer period than usual or the period is earlier or later”: This is known as an alteration of the normal menstruation. Many factors affect a woman’s menstruation in current times. For example, her ill-health, over-eating, drinking new concoctions unknown to her and consuming too much medication. These factors aid in sending her menstrual cycles into disarray. Hence a woman must observe her menstrual cycle as long as there is bleeding, even though there is a change to her normal period. It is obligatory to maintain her menstrual period, even though it might be delayed or come early or it lengthens as long as it is within fifteen days. The rules of menstruation apply

so long as there is blood.

“And it has repeated thrice, then it is her menstruation”: It is not a condition that it repeats three times. In fact, any change to the normal period is taken as a change from the first time it occurs. It need not happen thrice to be confirmed as menstruation for that entails much difficulty for women.

“The yellowish and murky discharge seen during the normal period is considered menstruation”: Sometimes women do not notice the blood during the menstrual period but sees only murky or yellowish discharge.( Yellowish discharge: this is seen while she is still bleeding and murky discharge: this is a greyish black discharge. ) If this occurs during her menses, it is considered to be menstruation. However, if this is seen on days when she is menses-free, she is considered to be clean. Women used to send little boxes to the mother of the believers, Aishah, with a piece of cotton cloth in each one upon which was yellowness from menstrual blood, asking her about the prayer. She said to them, “Do not be hasty until you see a white discharge.”( Reported by Malik in al-Muwatta (p. 60) and al-Bukhari, see Fath al-Bari (1/420). ) By that she meant purity from menses. ‘A ishah considered the yellowish and murky discharge as menstruation if it occurred during a woman’s normal menstrual period. If she sees these discharges after she is free of any discharge, it can be ignored as Umm Atiyah said, “We did not bother about the yellowish and murky discharge after we were menses-free.”( Reported by al-Bukhari (1/89), Abu Dawud (307-308) and al-Nasai (1/186). )

And whoever sees vaginal blood one day and nothing the next, she should consider the day with blood as menstruation and the day without as having achieved purification. This is provided that the fifteen-day maximum duration is not exceeded.

“And whoever sees vaginal blood one day and nothing the next, she should consider the day with blood as menstruation and the day without as having achieved purification.’’This is also from the problems related to menstruation. In this case, the women should observe the limits of hayd if there is blood and cleanse herself, pray and fast on days when there is no blood. This situation is known as “illusory menstruation.”This applies only for fifteen days or less; the periods o f purified state in between are included in the duration count.

“Maximum duration is not exceeded”: Anything more than fifteen days can not be considered as menstruation.

The woman who has istihadah or its like should wash her private parts and wrap it up. She then makes ablution for every prayer in its time and can pray both obligatory and nawafil (optional) prayers.

These are the rules pertaining to istihadah. Women who have this condition are in the state of purity and should pray and fast. The husband is permitted to have sexual intercourse with her while she is in this condition. What then will she do if her bleeding flows continuously and she is obliged to pray? The woman who has istihadah or its like should wash her private parts and wrap it with something.

“She then makes ablution”: When she has to pray, she makes istinja and cleans the vagina. She places a piece o f cotton (or something similar like the sanitary pad)( Translator’s addition. ) and secures it in a way that stems the flow of blood. She concludes by performing ablution. It is obligatory for her to perform wudhu for each prayer because of the bleeding. Washing her private parts every time she wants to pray is recommended only and not mandatory. This is called the “constant impurity”.

“For every prayer in its time”: I.e. once each prayer is due. This is because this cleansing is out of necessity. It is not performed except when there is a dire need. The dire need in this case is the performance o f prayer. She follows these steps and begins to pray. She continues to do so even if blood flows whilst she is praying. Allah says: {Therefore be careful of [your duty to] Allah as much as you can.}( al-Taghabun: 16 ) And: {Allah does not burden a soul more than what it can bear.}( al-Baqarah: 286 )

“And can pray both obligatory and nawafil (optional) prayers”: Whilst the time o f the specific prayer that she performed the wudhu for has not lapsed.

And one should not have sexual intercourse with his wife who has istihadah except due to fear of falling into sin. It is recommended that she have a bath every time a prayer is due.

“And one should not have sexual intercourse with his wife who has istihadah except due to fear of falling into sin”: It is disliked that one has sexual inter course with his wife whilst she is in the state of istihadah. This is due to the impurity inherent within her. However if he fears that he might fall into sin or fitnah, he can have sexual intercourse with his wife.

“It is recommended that she have a bath every time a prayer is due ”: Bathing when each prayer is due is recommended whilst making wudhu is wajib. The Prophet(pbuh) ordered Fatimah to perform wudhu for every prayer.( Reported by al-Bukhari (1/67) from the narration of Aishah who said, “Fatimah bint Abi Hubaysh came to the Prophet and said, “I am a woman with post-m enstrual bleeding…” [Until the command of the Prophet(pbuh),] “Then make ablution for every prayer and fulfil that particular prayer with it.” ) He did not command her to take a bath though some female companions o f the Prophet(pbuh) were known to take a bath for every prayer that was due. This was their own judgement and not the order of the Prophet(pbuh).

The maximum duration for post-natal bleeding {nufas) is forty days. If bleeding stops before that, a woman can purify herself and pray. If she does so, sexual intercourse before the forty day period ends is disliked.

“The maximum duration for post-natal bleeding {nufas) is forty days”: This is the third type of blood. Nufas is blood from the womb after childbirth which was held back during pregnancy. It was a source o f nutrition for the foetus in the womb. After the baby was delivered, the blood was released, hence the name “nufas” or release. The maximum duration of nufas is forty days as this is a standard with most women. This is the view of most scholars as a woman having nufas for more than forty days is rare and laws never encompass rare circumstances.

The minimum duration for nufas is not set. Sometimes it lasts for just a day or two. There are cases where women do not have post-natal bleeding at all.

“If bleeding stops before that, a woman can purify herself and pray”: That is if bleeding stops before the maximum forty days, she can make ghusl and pray though she must stop if bleeding resumes within the forty day period. The prayers and fasts performed during the days in which she did not bleed are valid.

“If she does so, sexual intercourse before the forty day period ends is disliked”: As in the case of having sexual intercourse with a woman with istihadah. This is because there is a fairly high probability that her nufas could resume.

If bleeding resumes after having stopped within the forty day period, and there is doubt about it, she should pray and fast despite the bleeding and repay the mandatory acts. It is similar to menstruation which has its set limitations and rules. The only differences are with regards to Hddah (waiting period after divorce) and also with regards to puberty. If she gives birth to twins, then her nufas duration starts from the time of delivery of the first twin.

“And there is doubt about it”: There is doubt if it is nufas blood or dirty blood. The correct opinion is that it is nufas and she should follow the rules o f it.( See al-Insaf( 1/384-385). )

“She should pray and fast despite the bleeding and repay the mandatory acts”: That is, repay the prayers after forty days as a precautionary measure lest the blood was indeed nufas or dirty blood. The correct opinion however is that she need not repay it.

“It is similar to menstruation”: I.e. nufas is similar to hayd in terms of rules and limitations:

1. Halal. In both cases, the husband is allowed to have foreplay with his wife, though vaginal sexual intercourse is prohibited.

2. Haram: In both cases, vaginal sexual intercourse is forbidden as is divorce, touching the Quran and reading it. She is not allowed to make tawaf and stay within the masjid.

3. Wajib: It is mandatory in both cases to perform ghusl when bleeding stops as is the payment or re-compensation for having sexual intercourse whilst the wife is in the state of hayd or nufas.

4. Pardoned: The obligation to pray is removed during this stage and she is pardoned from making it up or repaying it.

“The only differences are with regards to iddah (waiting period after divorce) and also with regards to puberty”: Menstruation is an important factor for the divorced woman. Nufas is not. Allah(swt) says: {Divorced women remain in waiting for three periods.} ( Al-Baqarah: 228 ) The word “guru”( It is also said to be “purification”, an antonym o f sorts. See al-Sihah (1/63). ) in this ayah refers to menstruation. The woman with nufas on the other hand is free of ‘iddah once she delivers her baby.

“And also with regards to puberty”: Puberty is known by menstruation. Not by nufas.

“If she gives birth to twins, then her nufas duration starts from the time of delivery of the first twin”: The duration of nufas is calculated from the time the first twin is delivered and subsequently the completion of the duration is also based upon this. The second twin’s delivery is inconsequential.

By Shaykh Salih ibn Fawzan al-Fawzan

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John Doe

23/3/2019

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John Doe

23/3/2019

John Doe

23/3/2019

12.0 CHAPTER: MENSTRUATION

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