1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْحُسَيْنِ بْنِ نُعَيْمٍ الصَّحَّافِ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) إِنَّ أُمَّ وَلَدِي تَرَى الدَّمَ وَهِيَ حَامِلٌ كَيْفَ تَصْنَعُ بِالصَّلاَةِ قَالَ فَقَالَ لِي إِذَا رَأَتِ الْحَامِلُ الدَّمَ بَعْدَ مَا تَمْضِي عِشْرُونَ يَوْماً مِنَ الْوَقْتِ الَّذِي كَانَتْ تَرَى فِيهِ الدَّمَ مِنَ الشَّهْرِ الَّذِي كَانَتْ تَقْعُدُ فِيهِ فَإِنَّ ذَلِكَ لَيْسَ مِنَ الرَّحِمِ وَلاَ مِنَ الطَّمْثِ فَلْتَتَوَضَّأْ وَتَحْتَشِي بِكُرْسُفٍ وَتُصَلِّ وَإِذَا رَأَتِ الْحَامِلُ الدَّمَ قَبْلَ الْوَقْتِ الَّذِي كَانَتْ تَرَى فِيهِ الدَّمَ بِقَلِيلٍ أَوْ فِي الْوَقْتِ مِنْ ذَلِكَ الشَّهْرِ فَإِنَّهُ مِنَ الْحَيْضَةِ فَلْتُمْسِكْ عَنِ الصَّلاَةِ عَدَدَ أَيَّامِهَا الَّتِي كَانَتْ تَقْعُدُ فِي حَيْضِهَا فَإِنِ انْقَطَعَ الدَّمُ عَنْهَا قَبْلَ ذَلِكَ فَلْتَغْتَسِلْ وَلْتُصَلِّ وَإِنْ لَمْ يَنْقَطِعِ الدَّمُ عَنْهَا إِلاَّ بَعْدَ مَا تَمْضِي الأيَّامُ الَّتِي كَانَتْ تَرَى فِيهَا الدَّمَ بِيَوْمٍ أَوْ يَوْمَيْنِ فَلْتَغْتَسِلْ ثُمَّ تَحْتَشِي وَتَسْتَذْفِرُ وَتُصَلِّ الظُّهْرَ وَالْعَصْرَ ثُمَّ لْتَنْظُرْ فَإِنْ كَانَ الدَّمُ فِيمَا بَيْنَهُمَا وَبَيْنَ الْمَغْرِبِ لاَ يَسِيلُ مِنْ خَلْفِ الْكُرْسُفِ فَلْتَتَوَضَّأْ وَلْتُصَلِّ عِنْدَ وَقْتِ كُلِّ صَلاَةٍ مَا لَمْ تَطْرَحِ الْكُرْسُفَ فَإِنْ طَرَحَتِ الْكُرْسُفَ عَنْهَا فَسَالَ الدَّمُ وَجَبَ عَلَيْهَا الْغُسْلُ وَإِنْ طَرَحَتِ الْكُرْسُفَ وَلَمْ يَسِلِ الدَّمُ فَلْتَتَوَضَّأْ وَلْتُصَلِّ وَلاَ غُسْلَ عَلَيْهَا قَالَ وَإِنْ كَانَ الدَّمُ إِذَا أَمْسَكَتِ الْكُرْسُفَ يَسِيلُ مِنْ خَلْفِ الْكُرْسُفِ صَبِيباً لاَ يَرْقَأُ فَإِنَّ عَلَيْهَا أَنْ تَغْتَسِلَ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ ثَلاَثَ مَرَّاتٍ وَتَحْتَشِيَ وَتُصَلِّيَ وَتَغْتَسِلَ لِلْفَجْرِ وَتَغْتَسِلَ لِلظُّهْرِ وَالْعَصْرِ وَتَغْتَسِلَ لِلْمَغْرِبِ وَالْعِشَاءِ قَالَ وَكَذَلِكَ تَفْعَلُ الْمُسْتَحَاضَةُ فَإِنَّهَا إِذَا فَعَلَتْ ذَلِكَ أَذْهَبَ الله بِالدَّمِ عَنْهَا.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from al-Husayn ibn Nu’aym al-Sahhaf who has said the following: “I once said to abu ’Abd Allah, ‘Alayhi al-Salam, that the mother of my child finds bleeding and she is pregnant. What must she do for her Salah (prayer)? He (the narrator) has said that he (the Imam) said to me, ‘If a pregnant woman finds bleeding after twenty days from the date in which her Hayd (menses) would begin in the month when she experienced Hayd (menses), then it is not from the womb and but because of Hayd (menses). She must take Wudu’, fill herself with cotton and perform Salah (prayer). If a pregnant woman finds bleeding during a short time before the date during which she would experience Hayd (menses) or during the date of her Hayd (menses) in that month, it then is because of Hayd (menses). She must stop Salah (prayer) during a time, which is equal to the duration of her Hayd (menses). If bleeding stops before the (duration of her Hayd (menses)), she must take Ghusl (bath), and perform Salah (prayer). If bleeding did not stop before one or two days after the end of such duration in which she used to experience Hayd (menses) she then must take Ghusl (bath) then fill with cotton and tie down herself by passing her clothes between her legs to the other side, perform al-Dhuhr and al-‘Asr Salah (prayer). She then must wait and examine if no bleeding from behind the cotton is found after al-Dhuhr and al-‘Asr Salah (prayers) until al-Maghrib, she must take Wudu’ and perform Salah (prayer) in each time of Salah (prayer) as long as the piece of cotton is not disposed. If cotton is disposed and bleeding is found, she must take Ghusl (bath), but if cotton is disposed and no bleeding is found, she must take Wudu’ and perform Salah (prayer). She is not required to take Ghusl (bath).’ He (the Imam) said, ‘If bleeding emerges outside of the cotton placed inside, like perspiration and does not cease, she must take Ghusl (bath) every day and night three times and fill with cotton, then perform Salah (prayer). She must take Ghusl (bath) for the morning Salah (prayer), then take Ghusl (bath) for al-Dhuhr and al-‘Asr, and then take Ghusl (bath) for al-Maghrib and al-‘Isha’ Salah (prayers).’ He (the Imam) said, ‘A woman experiencing Istihadah (irregular menses) must also follow this procedure. If she did so Allah removes bleeding from her.’”

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ رِجَالِهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا (عَلَيْهِما الْسَّلام) قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ الْحُبْلَى قَدِ اسْتَبَانَ حَبَلُهَا تَرَى مَا تَرَى الْحَائِضُ مِنَ الدَّمِ قَالَ تِلْكَ الْهِرَاقَةُ مِنَ الدَّمِ إِنْ كَانَ دَماً كَثِيراً أَحْمَرَ فَلاَ تُصَلِّ وَإِنْ كَانَ قَلِيلاً أَصْفَرَ فَلَيْسَ عَلَيْهَا إِلاَّ الْوُضُوءُ.

2. Ali ibn Ibrahim has narrated from his father from certain persons of his narrators from Muhammad ibn Muslim who has said the following: “I once asked one of the Imam, ‘Alayhim al-Salam, about the case of the pregnant woman whose pregnancy has become apparent, but finds what a woman experiences because of Hayd (menses) of blood discharge. He (the Imam) said, ‘It is a spilling of blood; if the discharge is a great deal and of red color, she must not perform Salah (prayer). She then needs to take Wudu’ only if it is of a small amount and of yellow color.’”

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا (عَلَيْهِما الْسَّلام) قَالَ سَأَلْتُهُ عَنِ الْحُبْلَى تَرَى الدَّمَ كَمَا كَانَتْ تَرَى أَيَّامَ حَيْضِهَا مُسْتَقِيماً فِي كُلِّ شَهْرٍ فَقَالَ تُمْسِكُ عَنِ الصَّلاَةِ كَمَا كَانَتْ تَصْنَعُ فِي حَيْضِهَا فَإِذَا طَهُرَتْ صَلَّتْ.

3. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “I once asked one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, about the case of a pregnant woman who experiences blood discharge like the days of her Hayd (menses) every month as a straight habit. He (the Imam) said, ‘She must hold herself back from Salah (prayer) like in days of her Hayd (menses), and when she is clean then perform Salah (prayer).”’

4ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ الْسَّلام) عَنِ الْحُبْلَى تَرَى الدَّمَ وَهِيَ حَامِلٌ كَمَا كَانَتْ تَرَى قَبْلَ ذَلِكَ فِي كُلِّ شَهْرٍ هَلْ تَتْرُكُ الصَّلاَةَ قَالَ تَتْرُكُ إِذَا دَامَ.

4. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Muhammad ibn al-Husayn all from Safwan ibn Yahya from ’Abd al-Rahman ibn al-Hajjaj who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, about the case of a pregnant woman who experiences blood discharge even when she is pregnant, like before every month, should she stop performing Salah (prayer)? He (the Imam) said, ’She must stop Salah if it continues.”’

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَأَبُو دَاوُدَ جَمِيعاً عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ وَفَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) أَنَّهُ سُئِلَ عَنِ الْحُبْلَى تَرَى الدَّمَ أَ تَتْرُكُ الصَّلاَةَ فَقَالَ نَعَمْ إِنَّ الْحُبْلَى رُبَّمَا قَذَفَتْ بِالدَّمِ.

5. A number of our people have narrated from Ahmad ibn Muhammad from and Abu Dawud all from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd and Fadalah ibn Ayyub who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, was asked about a pregnant woman who experiences blood discharge whether she must stop performing Salah (prayer)? He (the Imam) said, ‘Yes, she must stop performing Salah (prayer). Sometimes pregnant women also discharge blood.’”

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) جُعِلْتُ فِدَاكَ الْحُبْلَى رُبَّمَا طَمِثَتْ فَقَالَ نَعَمْ وَذَلِكَ أَنَّ الْوَلَدَ فِي بَطْنِ أُمِّهِ غِذَاؤُهُ الدَّمُ فَرُبَّمَا كَثُرَ فَفَضَلَ عَنْهُ فَإِذَا فَضَلَ دَفَعَتْهُ فَإِذَا دَفَعَتْهُ حَرُمَتْ عَلَيْهَا الصَّلاَةُ. وَفِي رِوَايَةٍ أُخْرَى إِذَا كَانَ كَذَلِكَ تَأَخَّرَ الْوِلاَدَةُ.

6. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Sulayman ibn Khalid who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a pregnant woman, saying, ‘I pray to Allah to keep my soul in service for your cause, can such woman experience Hayd (menses)? He (the Imam) said, ‘Yes, because the child’s food in mother’s womb is blood. It (blood) may exceed the amount of food for the child. It (the excess) is then repelled. When this happens, Salah (prayer) becomes unlawful for her.’” In another Hadith it is said that it causes a birth delay.