قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «أَوَّلُ دَمٍ وَقَعَ عَلَى وَجْهِ اَلْأَرْضِ دَمُ حَوَّاءَ حِينَ حَاضَتْ.
Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: 'The first blood that fell upon the face of the earth was the blood of Hawwa (Eve) when She menstruated.'
وَقَالَ أَبُو جَعْفَرٍ اَلْبَاقِرُ عَلَيْهِ اَلسَّلاَمُ: «إِنَّ اَلْحَيْضَ لِلنِّسَاءِ نَجَاسَةٌ رَمَاهُنَّ اَللَّهُ عَزَّ وَ جَلَّ بِهَا وَ قَدْ كُنَّ اَلنِّسَاءُ فِي زَمَنِ نُوحٍ عَلَيْهِ اَلسَّلاَمُ إِنَّمَا تَحِيضُ اَلْمَرْأَةُ فِي اَلسَّنَةِ حَيْضَةً حَتَّى خَرَجَ نِسْوَةٌ مِنْ مَجَانِّهِنَّ وَ كُنَّ سَبْعَمِائَةِ اِمْرَأَةٍ فَانْطَلَقْنَ فَلَبِسْنَ اَلْمُعَصْفَرَاتِ مِنَ اَلثِّيَابِ وَ تَحَلَّيْنَ وَ تَعَطَّرْنَ ثُمَّ خَرَجْنَ فَتَفَرَّقْنَ فِي اَلْبِلاَدِ فَجَلَسْنَ مَعَ اَلرِّجَالِ وَ شَهِدْنَ اَلْأَعْيَادَ مَعَهُمْ وَ جَلَسْنَ فِي صُفُوفِهِمْ فَرَمَاهُنَّ اَللَّهُ عَزَّ وَ جَلَّ بِالْحَيْضِ عِنْدَ ذَلِكَ فِي كُلِّ شَهْرٍ يَعْنِي أُولَئِكَ اَلنِّسْوَةَ بِأَعْيَانِهِنَّ فَسَالَتْ دِمَاؤُهُنَّ فَأُخْرِجْنَ مِنْ بَيْنِ اَلرِّجَالِ فَكُنَّ يَحِضْنَ فِي كُلِّ شَهْرٍ حَيْضَةً فَشَغَلَهُنَّ اَللَّهُ تَعَالَى بِالْحَيْضِ وَ كَسَرَ شَهْوَتَهُنَّ» قَالَ «وَ كَانَ غَيْرُهُنَّ مِنَ اَلنِّسَاءِ اَللَّوَاتِي لَمْ يَفْعَلْنَ مِثْلَ مَا فَعَلْنَ يَحِضْنَ فِي كُلِّ سَنَةٍ حَيْضَةً» قَالَ «فَتَزَوَّجَ بَنُو اَللاَّئِي يَحِضْنَ فِي كُلِّ شَهْرٍ بَنَاتِ اَللاَّئِي يَحِضْنَ فِي كُلِّ سَنَةٍ حَيْضَةً فَامْتَزَجَ اَلْقَوْمُ فَحِضْنَ بَنَاتُ هَؤُلاَءِ وَ هَؤُلاَءِ فِي كُلِّ شَهْرٍ حَيْضَةً فَكَثُرَ أَوْلاَدُ اَللاَّئِي يَحِضْنَ فِي كُلِّ سَنَةٍ [شَهْرٍ] حَيْضَةً لاِسْتِقَامَةِ اَلْحَيْضِ وَ قَلَّ أَوْلاَدُ اَللاَّئِي يَحِضْنَ فِي كُلِّ سَنَةٍ حَيْضَةً لِفَسَادِ اَلدَّمِ» قَالَ «فَكَثُرَ نَسْلُ هَؤُلاَءِ وَ قَلَّ نَسْلُ أُولَئِكَ.
Imam Muhammad ibn Ali Al-Baqir (a.s) said: 'Menstruation is a form of impurity that Allah (swt), the Exalted, has afflicted women with. In the time of Noah (a.s), women would menstruate only once a year until a group of seven hundred women went out of their homes, wore brightly colored garments, adorned themselves with jewelry, and used perfume. They then spread out among the lands, sat with men, attended festivals, and sat in their gatherings. Allah (swt), the Exalted, then afflicted these women with monthly menstruation due to this behavior, so their blood began to flow, and they were separated from men. Thus, they would menstruate every month, and Allah (swt) kept them occupied with menstruation and reduced their desires.' Imam (a.s) said: 'Other women who did not engage in such behavior would only menstruate once a year.' Imam (a.s) continued, 'The descendants of those who menstruated every month married the daughters of those who menstruated once a year, and their offspring intermingled. Consequently, their daughters menstruated monthly, leading to an increase in the children of those who menstruated monthly due to regular menstruation, while the children of those who menstruated yearly were fewer due to the corruption of their blood.' Imam (a.s) concluded, 'Thus, the offspring of those who menstruated monthly increased, while the offspring of those who menstruated yearly decreased.'
وَقَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: «إِنَّ فَاطِمَةَ صَلَوَاتُ اَللَّهِ عَلَيْهَا لَيْسَتْ كَأَحَدٍ مِنْكُنَّ إِنَّهَا لاَ تَرَى دَماً فِي حَيْضٍ وَ لاَ نِفَاسٍ كَالْحُورِيَّةِ.
The Prophet (saws) said: ‘Indeed, Sayyida Fatimah Al-Zahra (s.a) is not like any of you; She does not experience menstrual blood or postnatal bleeding, like the heavenly maidens.'
وَ سُئِلَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: عَنْ قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ: « لَهُمْ فِيهٰا أَزْوٰاجٌ مُطَهَّرَةٌ » قَالَ «اَلْأَزْوَاجُ اَلْمُطَهَّرَةُ اَللاَّئِي لَمْ يَحِضْنَ وَ لاَ يُحْدِثْنَ.
Imam Jafar ibn Muhammad Al-Sadiq (a.s) was asked about the saying of Allah (swt), the Exalted: 'They will have therein purified spouses.' [Surah Al-Baqarah 2:25] Imam (a.s) said: 'The purified spouses are those who do not menstruate and do not experience postnatal bleeding.'
وقال أبي رحمه الله في رسالته إلي: إعلم أن أقل أيام الحيض ثلاثة أيام، وأكثرها عشرة أيام، فان رأت المرأة الدم ثلاثة أيام وما زاد إلى عشرة أيام فهو حيض وعليها أن تترك الصلاة ولا تدخل المسجد إلا أن تكون مجتازة، ويجب عليها عند حضور كل صلاة أن تتوضأ وضوء الصلاة وتجلس مستقبلة القبلة وتذكر الله بمقدار صلاتها كل يوم. فإن رأت الدم يوما أو يومين فليس ذلك من الحيض ما لم تر الدم ثلاثة أيام متواليات وعليها أن تقضي الصلاة التي تركتها في اليوم أو اليومين، وإن رأت الدم أكثر من عشرة أيام فلتقعد عن الصلاة عشرة أيام وتغتسل يوم حادي عشر و تحتشي فإن لم يثقب الدم الكرسف صلت صلاتها كل صلاة بوضوء، وإن ثقب الدم الكرسف ولم يسل صلت صلاة الليل وصلاة الغداة بغسل وسائر الصلوات بوضوء. وإن غلب الدم الكرسف وسال صلت بصلاة الليل وصلاة الغداة بغسل، والظهر والعصر بغسل، تؤخر الظهر قليلا وتعجل العصر وتصلي المغرب والعشاء الآخرة بغسل واحد تؤخر المغرب قليلا وتعجل العشاء الآخرة إلى أيام حيضها، فإذا دخلت في أيام حيضها تركت الصلاة. ومتى اغتسلت على ما وصفت حل لزوجها أن يأتيها، وأقل الطهر عشرة أيام وأكثره لا حد له، والحائض تغتسل بتسعة أرطال من الماء بالرطل المدني. وإذا رأت المرأة الصفرة في أيام الحيض فهو حيض، وإن رأت في أيام الطهر فهو طهر.
My father, may Allah (swt) have mercy on him, wrote to me in his letter: 'Know that the minimum days of menstruation are three days, and the maximum is ten days. If a woman sees blood for three days or more, up to ten days, it is considered menstruation, and She must refrain from prayer and not enter the mosque except while passing through. It is obligatory for her to perform wudu (ablution) before each prayer, sit facing the Qiblah, and remember Allah (swt) for the duration of her daily prayer. If She sees blood for one or two days, it is not considered menstruation unless She sees blood for three consecutive days. She must make up the prayers that She missed during those one or two days. If She sees blood for more than ten days, She should refrain from prayer for ten days, then perform ghusl (ritual bath) on the eleventh day and use a cotton pad (Kersaf). If the blood does not soak through the pad, She can perform her prayers with wudu. If the blood soaks through the pad but does not flow, She prays the Salat Al Layl prayer and the Fajr prayer with ghusl, and the other prayers with wudu. If the blood flows, She prays the Salat Al Layl prayer and the Fajr prayer with ghusl, and the Dhuhr and Asr prayers with ghusl, delaying the Dhuhr prayer slightly and hastening the Asr prayer, and She prays the Maghrib and Isha prayers with one ghusl, delaying the Maghrib prayer slightly and hastening the Isha prayer until her menstruation days arrive, at which point She refrains from prayer. Once She has performed ghusl as described, it becomes permissible for her husband to approach her. The minimum period of purity (tuhr) is ten days, and there is no maximum limit. A menstruating woman should use nine ratls of water for ghusl, measured by the Medinian Ratl. If a woman sees yellowish discharge during her menstruation days, it is considered part of her menstruation. If She sees it during her purification days, it is considered a sign of purity.
وَ رُوِيَ: «فِي اَلْمَرْأَةِ تَرَى اَلصُّفْرَةَ أَنَّهُ إِنْ كَانَ ذَلِكَ قَبْلَ اَلْحَيْضِ بِيَوْمَيْنِ فَهُوَ مِنَ اَلْحَيْضِ وَ إِنْ كَانَ بَعْدَ اَلْحَيْضِ بِيَوْمَيْنِ فَلَيْسَ مِنَ اَلْحَيْضِ.
Imam Jafar ibn Muhammad Al-Sadiq (a.s) narrates that: It is narrated regarding a woman who sees yellowish discharge: 'If this occurs two days before her menstrual period, it is considered part of her menstruation; if it occurs two days after her menstrual period, it is not considered part of her menstruation.'.
وغسل الجنابة والحيض واحد، ولا يجوز للحائض أن تختضب لأنه يخاف عليها من الشيطان.
The ghusl (ritual bathing) for janabah (ritual impurity due to sexual discharge) and menstruation is the same, and a menstruating woman should not dye her hair, as it is feared that it may expose her to the influence of the devil.
وَ سَأَلَ سَلْمَانُ اَلْفَارِسِيُّ رَحْمَةُ اَللَّهِ عَلَيْهِ، أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ: عَنْ رِزْقِ اَلْوَلَدِ فِي بَطْنِ أُمِّهِ فَقَالَ «إِنَّ اَللَّهَ تَبَارَكَ وتَعَالَى حَبَسَ عَلَيْهِ اَلْحَيْضَةَ فَجَعَلَهَا رِزْقَهُ فِي بَطْنِ أُمِّهِ.
Imam Jafar ibn Muhammad Al-Sadiq (a.s) narrates: Salman al-Farsi (may Allah (swt) have mercy on him) asked Amir al-Mu'minin (a.s) about the sustenance of the child in its mother's womb. Imam (a.s) said: 'Indeed, Allah (swt), Blessed and Exalted, has reserved the menstrual period for it and made it its sustenance in its mother's womb.'
والحبلى إذا رأت الدم تركت الصلاة، فإن الحبلى ربما قذفت الدم وذلك إذا رأت الدم كثيرا أحمر، فإن كان قليلا أصفر فلتصل وليس عليها إلا الوضوء، والحائض إذا طهرت فعليها أن تقضي الصوم وليس عليها أن تقضي الصلاة، وفي ذلك علتان إحداهما: ليعلم الناس أن السنة لا تقاس، والأخرى: لأن الصوم إنما هو في السنة شهر، والصلاة في كل يوم وليلة، فأوجب الله عز وجل عليها قضاء الصوم ولم يوجب عليها قضاء الصلاة لذلك. ولا يجوز أن يحضر الجنب والحائض عند التلقين لان الملائكة تتأذى بهما. ولا بأس بأن يليا غسله ويصليا عليه، ولا ينزلا قبره، فإن حضراه ولم يجدا من ذلك بدا فليخرجا إذا قرب خروج نفسه.
If a pregnant woman sees blood, She should refrain from prayer, as it is possible for her to experience bleeding, especially if the blood is abundant and red. If it is little and yellow, She should pray and only perform wudu (ablution). When a menstruating woman becomes pure, She must make up her fasts but is not required to make up her prayers. The reasons for this are twofold: one is to inform the people that the Sunnah (tradition) cannot be equated to Qiyas (deductive analogy), and the other is that fasting is only required for one month in the year, while prayer is required every day and night. Therefore, Allah (swt), the Exalted, has made it obligatory for her to make up the fast but not the prayer. It is not permissible for a junub (ritually impure due to sexual discharge) and a menstruating woman to be present during the teaching (talqeen), as the angels are disturbed by them. However, they may wash the deceased and pray over them, but they should not lower the body into the grave. If they are present when the person's soul is departing and cannot avoid it, they should leave when the person is close to passing away.
وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «اَلْمَرْأَةُ إِذَا بَلَغَتْ خَمْسِينَ سَنَةً لَمْ تَرَ حُمْرَةً إِلاَّ أَنْ تَكُونَ اِمْرَأَةً مِنْ قُرَيْشٍ.
Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: 'When a woman reaches the age of fifty, She does not see menstruation except if She is a woman from Quraysh.'
وهو حد المرأة التي تيأس من الحيض، والمرأة إذا حاضت أول حيضها فدام دمها ثلاثة أشهر وهي لا تعرف أيام أقرائها فاقراؤها مثل اقراء نسائها، وإن كن نساؤها مختلفات فأكثر جلوسها عشرة أيام، والقرء [و] هو جمع الدم بين الحيضتين وهو الطهر لأن المرأة تقرأ الدم أي تجمعه في أيام طهرها، ثم تدفعه في أيام حيضها. والمرأة التي تطهر من حيضها عند العصر فليس عليها أن تصلي [عند] الظهر إنما تصلي الصلاة التي تطهر عندها، ومتى رأت الطهر في وقت صلاة فأخرت الغسل حتى يدخل وقت صلاة أخرى، فان كانت فرطت فيها فعليها قضاء تلك الصلاة، وإن لم تفرط وإنما كانت في تهيئة ذلك حتى دخل وقت صلاة أخرى فليس عليها القضاة، إنما تصلي الصلاة التي دخل وقتها. فإن صلت المرأة من الظهر ركعتين ثم رأت الدم من مجلسها وليس عليها إذا طهرت قضاء الركعتين، فإن كانت في صلاة المغرب وقد صلت منها ركعتين قامت من مجلسها فإذا طهرت قضت الركعة. وإذا كانت في الصلاة فظنت أنها قد حاضت أدخلت يدها ومست الموضع فإن رأت الدم انصرفت، وإن لم تر شيئا أتمت صلاتها.
This indicates the age at which a woman typically becomes post-menopausal. If a woman has her first menstruation, and her blood lasts for three months without knowing the days of her periods, her periods will be like those of her female relatives. If her female relatives have varying durations, her maximum time for sitting (during her period) is ten days. The term 'Iqrah' refers to the gathering of blood between menstruation periods and purity, as a woman collects blood during her menstruation days and then expels it during her period. A woman who becomes pure from her menstruation at the time of 'Asr (afternoon prayer) does not have to pray the Dhuhr (noon prayer) but only prays the prayer during which She becomes pure. If She sees purity during a prayer time and delays ghusl until the time of another prayer enters, if She was negligent in her duties, She must make up that prayer. If She was not negligent and was merely preparing for the ghusl until another prayer time entered, She does not have to make up the missed prayer; She simply prays the one for which the time has come. If a woman prays two rak'ahs of Dhuhr and then sees blood while sitting, She does not have to make up the two rak'ahs when She becomes pure. If She is in the Maghrib prayer and has prayed two rak'ahs, She should get up from her place and make up the remaining rak'ah if She becomes pure. If She is in prayer and suspects that She has started her menstruation, She can touch the area and check. If She sees blood, She should stop her prayer; if She does not see anything, She can complete her prayer.
وَ سُئِلَ مُوسَى بْنُ جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: عَنْ رَجُلٍ اِشْتَرَى جَارِيَةً فَمَكَثَتْ عِنْدَهُ أَشْهُراً لَمْ تَطْمَثْ وَ لَيْسَ ذَلِكَ مِنْ كِبَرٍ وَ ذَكَرَ اَلنِّسَاءُ أَنَّهُ لَيْسَ بِهَا حَبَلٌ هَلْ يَجُوزُ أَنْ تُنْكَحَ فِي اَلْفَرْجِ فَقَالَ «إِنَّ اَلطَّمْثَ قَدْ تَحْبِسُهُ اَلرِّيحُ مِنْ غَيْرِ حَبَلٍ فَلاَ بَأْسَ أَنْ يَمَسَّهَا فِي اَلْفَرْجِ.
Imam Musa ibn Jafar Al-Kadhim (a.s) was asked about a man who purchased a female slave who stayed with him for months without menstruating, and this was not due to age, and it was mentioned by women that She was not pregnant. He asked whether it was permissible to have intercourse with her in this state. Imam (a.s) said: "The lack of menstruation may sometimes be caused by a blockage of wind, not necessarily due to pregnancy. Therefore, there is no problem in engaging with her in that way."
وإذا احتبس على المرأة حيضها شهرا فلا يجوز أن تسقي دواء الطمث من يومها لان النطفة إذا وقعت في الرحم تصير إلى علقة، ثم إلى مضغة، ثم إلى ما شاء الله وإن النطفة إذا وقعت في غير الرحم لم يخلق منها شئ، فإذا ارتفع طمثها شهرا وجاوز وقتها التي كانت تطمث فيه لم تسق دواء. وإذا اشترى الرجل جارية مدركة ولم تحض عنده حتى مضى لذلك ستة أشهر وليس بها حبل فإن كان مثلها تحيض لم يكن ذلك من كبر فهذا عيب ترد به. وليس على الحائض إذا طهرت أن تغسل ثيابها التي لبستها في طمثها أو عرقت فيها إلا أن يكون أصابها شئ من الدم فتغسل ذلك منها. فإن أصاب ثوبها دم الحيض فغسلته فلم يذهب أثره صبغته بمشق حتى يختلط ويذهب. وإن انقطع عن المرأة الحيض فخضبت رأسها بالحناء فإنه يعود إليها الحيض. ولا بأس أن تسكب الحائض الماء على يد المتوضي وتناوله الخمرة. ولا يجوز مجامعة المرأة في حيضها لان الله عز وجل نهى عن ذلك فقال: وَلَا تَقْرَبُوهُنَّ حَتَّىٰ يَطْهُرْنَ. يعني بذلك الغسل من الحيض، فإن كان الرجل شبقا وقد طهرت المرأة وأراد أن يجامعها قبل الغسل أمرها أن تغسل فرجها، ثم يجامعها. ومتى جامعها وهي حائض في أول الحيض فعليه أن يتصدق بدينار، فإن كان في وسطه فنصف دينار، وإن كان في آخره فربع دينار.
If a woman's menstruation is delayed for a month, She should not take medicine to induce her period from the same day, because once the sperm reaches the womb, it becomes a clot, then a lump, then what Allah (swt) wills. If sperm does not reach the womb, nothing is created from it. Therefore, if her menstruation stops for a month and exceeds the time She used to menstruate, She should not take any medication. If a man purchases a mature female slave and She does not menstruate for six months, and there is no pregnancy and it is common for someone of her age to menstruate, and it is not due to age, this is considered a defect for which She can be returned. A menstruating woman is not required to wash the clothes She wore during her menstruation or sweated in unless they were soiled with blood, in which case She must wash the blood. If blood from menstruation stains her clothing and She washes it but the stain does not go away, She may dye it with a dye (like red ochre) until it blends in. If menstruation stops and the woman dyes her hair with henna, her menstruation may return. There is no harm in a menstruating woman pouring water for someone performing wudu or handing them the prayer mat It is not permissible to have intercourse with a woman during her menstruation, as Allah (swt), the Exalted, has prohibited this, saying: 'Do not approach them until they are pure,' [Surah Al-Baqarah 2:222] meaning until they perform ghusl after menstruation. If a man is very eager and the woman has purified herself but not performed ghusl, he may ask her to wash her private parts before intercourse. If a man has intercourse with a woman during her menstruation, he must give charity: a dinar if it is during the beginning of menstruation, half a dinar if it is during the middle, and a quarter of a dinar if it is at the end.
وَ رُوِيَ: «أَنَّهُ إِذَا جَامَعَهَا وَ هِيَ حَائِضٌ تَصَدَّقَ عَلَى مِسْكِينٍ بِقَدْرِ شِبَعِهِ.
It is reported (from Imam Jafar ibn Muhammad Al-Sadiq (a.s) ) narrated: 'If a man has intercourse with a woman while She is menstruating, he should give charity to a needy person in an amount sufficient to satisfy their hunger.'.
ومن جامع أمته وهي حائض تصدق بثلاثة أمداد من طعام، هذا أتاها في الفرج فإذا أتاها من دون الفرج فلا شئ عليه.
If a man has intercourse with his slave while She is menstruating, he should give three measures (amdad) of food as charity. This applies if the intercourse was vaginal; if it was not vaginal, there is no penalty upon him.
وَقَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: «مَنْ جَامَعَ اِمْرَأَتَهُ وَ هِيَ حَائِضٌ فَخَرَجَ اَلْوَلَدُ مَجْذُوماً أَوْ أَبْرَصَ فَلاَ يَلُومَنَّ إِلاَّ نَفْسَهُ.
The Messenger of Allah (saws) said: 'Whoever has intercourse with his wife while She is menstruating, and if the child born from that union is afflicted with leprosy or vitiligo, he should blame only himself.'
وَ سُئِلَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلْمُشَوَّهِينَ فِي خَلْقِهِمْ فَقَالَ «هُمُ اَلَّذِينَ يَأْتِي آبَاؤُهُمْ نِسَاءَهُمْ فِي اَلطَّمْثِ.
Imam Jafar ibn Muhammad Al-Sadiq (a.s) was asked about those who are deformed in their creation. Imam (a.s) said: 'They are those whose fathers engaged in intercourse with their wives during menstruation.'
وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «لاَ يُبْغِضُنَا إِلاَّ مَنْ خَبُثَتْ وِلاَدَتُهُ أَوْ حَمَلَتْ بِهِ أُمُّهُ فِي حَيْضِهَا.
Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: 'No one harbors hatred toward us except one whose birth was impure or whose mother conceived him while She was menstruating.'
وتستبرئ الأمة إذا اشتريت بحيضة، ومن اشترى أمة فدخل بها قبل أن يستبرأها فقد زنى بماله. وإذا أرادت المرأة الغسل من الحيض فعليها ان تستبرئ، والاستبراء أن تدخل قطنة فإن كان هناك دم خرج ولو مثل رأس الذباب فإن خرج لم تغتسل، وإن لم يخرج اغتسلت، وإذا رأت الصفرة والنتن فعليها أن تلصق بطنها بالحائط وترفع رجلها اليسرى كما ترى الكلب إذا بال وتدخل قطنة فإن خرج فيها دم فهي حائض، وإن لم يخرج فليس بحائض. وإن اشتبه عليها دم الحيض ودم القرحة، فربما كان في فرجها قرحة فعليها أن تستلقي على قفائها وتدخل إصبعها فإن خرج الدم من الجانب الأيمن فهو من القرحة، وإن خرج من الجانب الأيسر فهو من الحيض. وان اقتضها زوجها ولم يرقأ دمها ولا تدري دم الحيض هو أم دم العذرة؟ فعليها تدخل قطنة، فإن خرجت القطنة مطوقة بالدم فهو من العذرة، وإن خرجت منغمسة فهو من الحيض. ودم العذرة لا يجوز الشفرين ودم الحيض حار يخرج بحرارة شديدة. ودم المستحاضة بارد يسيل منها وهي لا تعلم، كذلك ذكره أبي رحمه الله في رسالته إلي. فإذا رأت الدم خمسة أيام والطهر خمسة أيام أو رأت الدم أربعة أيام والطهر ستة أيام، فإذا رأت الدم لم تصل، وإذا رأت الطهر صلت، تفعل ذلك ما بينها وبين ثلاثين يوما، فإذا مضت ثلاثون يوما ثم رأت دما صبيبا اغتسلت واحتشت بالكرسف واستثفرت في وقت كل صلاة، وإذا رأت صفرة توضأت. والمرأة الحائض إذا رأت الطهر في السفر وليس معها ماء يكفيها لغسلها وحضرت الصلاة فإن كان معها من الماء قدر ما تغسل به فرجها غسلته وتيممت وصلت، وحل لزوجها أن يأتيها في تلك الحال إذا غسلت فرجها وتيممت، ولا يجوز للنساء أن ينظرن إلى أنفسهن في المحيض لأنهن قد نهين عن ذلك.
A slave woman must observe a waiting period (istibraʾ) of one menstrual cycle upon being purchased, and if someone purchases a slave and has intercourse with her before this waiting period, he has committed fornication with his own property. If a woman wishes to perform ghusl (ritual bathing) after menstruation, She must ensure She is free of menstrual blood (istibraʾ). This means inserting a piece of cotton; if blood is present, even the size of a fly's head, She should not perform ghusl. If no blood is present, She may perform ghusl. If She notices a yellowish or foul-smelling discharge, She should press her abdomen against a wall and raise her left leg, similar to the way a dog urinates, and insert a cotton piece. If it comes out with blood, She is still menstruating; if not, She is not. If She is unsure whether the blood is menstrual or from a wound in her private area, She should lie on her back and insert her finger; if the blood comes from the right side, it is from the wound, and if it comes from the left side, it is menstrual blood. If her virginity was broken by her husband and bleeding does not stop, and She does not know whether it is menstrual blood or blood from the loss of virginity, She should insert a cotton piece; if it comes out encircled with blood, it is from the rupture, and if it is soaked, it is menstrual blood. Blood from the rupture does not exceed the labia, while menstrual blood is warm and flows with intensity. Blood from irregular bleeding (istihadah) is cold and flows without the woman being aware. If a woman sees blood for five days and is pure for five days or sees blood for four days and is pure for six days, then during the days She sees blood, She should not pray, and when She is pure, She should pray, continuing this cycle for up to thirty days. If thirty days pass and She sees a continuous flow of blood, She should perform ghusl, use cotton, and secure herself for each prayer time. If She notices yellowish discharge, She should perform wudu. If a menstruating woman becomes pure while traveling and does not have enough water for a full ghusl but has enough to wash her private parts, She should wash it, perform dry ablution (tayammum), and pray. It is permissible for her husband to approach her in this state after She washes her private parts and performs tayammum. Women are discouraged from observing themselves during menstruation, as they have been prohibited from doing so.
وَ سَأَلَ عُبَيْدُ اَللَّهِ بْنُ عَلِيٍّ اَلْحَلَبِيُّ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلْحَائِضِ مَا يَحِلُّ لِزَوْجِهَا مِنْهَا قَالَ «تَتَّزِرُ بِإِزَارٍ إِلَى اَلرُّكْبَتَيْنِ وَ تُخْرِجُ سُرَّتَهَا ثُمَّ لَهُ مَا فَوْقَ اَلْإِزَارِ.
Ubaidullah ibn Ali Al-Halabi asked Imam Jafar ibn Muhammad Al-Sadiq (a.s) about what is permissible for a husband with regard to his menstruating wife. Imam (a.s) said: 'She should cover herself with a cloth (izar) from her navel to her knees, and he may have what is above the izar.'.
وَ ذَكَرَ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ أَنَّ مَيْمُونَةَ كَانَتْ تَقُولُ: إِنَّ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ كَانَ يَأْمُرُنِي إِذَا كُنْتُ حَائِضاً أَنْ أَتَّزِرَ بِثَوْبٍ ثُمَّ أَضْطَجِعَ مَعَهُ فِي اَلْفِرَاشِ.
It was reported from Imam Jafar ibn Muhammad Al-Sadiq (a.s) father, Imam Muhammad ibn Ali Al-Baqir (a.s), that Maymunah used to say: ‘The Prophet would instruct me, when I was menstruating, to wrap myself with a cloth (izar) and then lie down with him in bed.'
قَالَ: «وَ كُنَّ نِسَاءُ اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ لاَ يَقْضِينَ اَلصَّلاَةَ إِذَا حِضْنَ وَ لَكِنْ يَتَحَشَّيْنَ حِينَ يَدْخُلُ وَقْتُ اَلصَّلاَةِ وَ يَتَوَضَّيْنَ ثُمَّ يَجْلِسْنَ قَرِيباً مِنَ اَلْمَسْجِدِ فَيَذْكُرْنَ اَللَّهَ عَزَّ وَ جَلَّ.
(From Imam Jafar ibn Muhammad Al-Sadiq (a.s)), He said: 'The wives of the Prophet did not make up the prayers when they were menstruating. However, when the time for prayer entered, they would use cotton (for cleanliness), perform wudu (ablution), and then sit near the mosque to remember Allah (swt), the Mighty and Majestic.'
وَقَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ: «فِي اِمْرَأَةٍ اِدَّعَتْ أَنَّهَا حَاضَتْ فِي شَهْرٍ وَاحِدٍ ثَلاَثَ حِيَضٍ إِنَّهُ تُسْأَلُ نِسْوَةٌ مِنْ بِطَانَتِهَا هَلْ كَانَ حَيْضُهَا فِيمَا مَضَى عَلَى مَا اِدَّعَتْ فَإِنْ شَهِدْنَ صُدِّقَتْ وَ إِلاَّ فَهِيَ كَاذِبَةٌ.
The Commander of the Faithful Imam Ali ibn Abi Talib (a.s) said regarding a woman who claimed to have experienced three menstrual cycles in one month: 'Women from her close circle (those familiar with her cycle) should be asked whether her previous menstruation followed the pattern She claims. If they testify in her favour, She is to be believed; otherwise, She is considered lying.'
وَ سَأَلَ عَمَّارُ بْنُ مُوسَى اَلسَّابَاطِيُّ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلْحَائِضِ تَغْتَسِلُ وَ عَلَى جَسَدِهَا اَلزَّعْفَرَانُ لَمْ يَذْهَبْ بِهِ اَلْمَاءُ قَالَ «لاَ بَأْسَ بِهِ» وَ عَنِ اَلْمَرْأَةِ تَغْتَسِلُ وَ قَدِ اِمْتَشَطَتْ بِقَرَامِلَ وَ لَمْ تَنْقُضْ شَعْرَهَا كَمْ يُجْزِيهَا مِنَ اَلْمَاءِ قَالَ «مِثْلُ اَلَّذِي يَشْرَبُ شَعْرُهَا وَ هُوَ ثَلاَثُ حَفَنَاتٍ عَلَى رَأْسِهَا وَ حَفْنَتَانِ عَلَى اَلْيَمِينِ وَ حَفْنَتَانِ عَلَى اَلْيَسَارِ ثُمَّ تُمِرُّ يَدَهَا عَلَى جَسَدِهَا كُلِّهِ.
Ammar ibn Musa al-Sabati asked Imam Jafar ibn Muhammad Al-Sadiq (a.s) about a menstruating woman who performs ghusl (ritual bathing) while saffron remains on her body and is not removed by the water. Imam (a.s) said: 'There is no harm in it.' He also asked about a woman who performs ghusl and has braided hair but does not undo it; how much water suffices for her? Imam (a.s) said: 'The amount that is absorbed by her hair, which is three handfuls over her head, two handfuls on the right side, and two handfuls on the left side, after which She should run her hands over her entire body.'
وَ كَانَ بَعْضُ نِسَاءِ اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ تُرَجِّلُ شَعْرَهَا وَ تَغْسِلُ رَأْسَهَا وَ هِيَ حَائِضٌ.
Some of the wives of the Prophet (saws) used to comb their hair and wash their heads while they were menstruating.
وإذا ولدت المرأة قعدت عن الصلاة عشرة أيام إلا أن تطهر قبل ذلك فان استمر بها الدم تركت الصلاة ما بينها وبين ثمانية عشر يوما، لان أسماء بنت عميس نفست بمحمد بن أبي بكر في حجة الوداع فأمرها رسول الله صلى الله عليه وآله أن تقعد ثمانية عشر يوما.
If a woman gives birth, She should refrain from prayer for ten days, unless She becomes pure (stops bleeding) before that. If the bleeding continues, She should refrain from prayer for up to eighteen days, because Asma bint Umays experienced postnatal bleeding (nifas) with Muhammad ibn Abi Bakr during the Farewell Pilgrimage, and the Messenger of Allah (saws) instructed her to refrain for eighteen days.
وَ قَدْ رُوِيَ: «أَنَّهُ صَارَ حَدُّ قُعُودِ اَلنُّفَسَاءِ عَنِ اَلصَّلاَةِ ثَمَانِيَةَ عَشَرَ يَوْماً لِأَنَّ أَقَلَّ اَلْحَيْضِ ثَلاَثَةُ أَيَّامٍ وَ أَكْثَرَهُ عَشَرَةُ أَيَّامٍ فَأَوْسَطُهُ خَمْسَةُ أَيَّامٍ فَجَعَلَ اَللَّهُ عَزَّ وَ جَلَّ لِلنُّفَسَاءِ أَيَّامَ أَقَلِّ اَلْحَيْضِ وَ أَوْسَطِهِ وَ أَكْثَرِهِ».
It has been narrated: 'The limit for the postnatal period of refraining from prayer has been set at eighteen days because the minimum duration of menstruation is three days, the maximum is ten days, and the average is five days. Thus, Allah (swt), the Exalted, has designated the days of postnatal bleeding (nifas) to correspond with the minimum, average, and maximum days of menstruation.'
والاخبار التي رويت في قعودها أربعين يوما وما زاد إلى أن تطهر معلولة كلها ووردت للتقية لا يفتي بها إلا أهل الخلاف.
The reports that mention a forty-day period for refraining (from prayer during postnatal bleeding) and beyond until purification are considered weak (defective) and were narrated for purposes of precaution (taqiyya). Only those who differ from the mainstream position (i.e., opposing sects) give legal rulings based on such reports.
وَ رَوَى عَمَّارُ بْنُ مُوسَى اَلسَّابَاطِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اِمْرَأَةٍ أَصَابَهَا اَلطَّلْقُ اَلْيَوْمَ وَ اَلْيَوْمَيْنِ وَ أَكْثَرَ مِنْ ذَلِكَ تَرَى صُفْرَةً أَوْ دَماً كَيْفَ تَصْنَعُ بِالصَّلاَةِ قَالَ «تُصَلِّي مَا لَمْ تَلِدْ فَإِنْ غَلَبَهَا اَلْوَجَعُ صَلَّتْ إِذَا بَرَأَتْ.
Ammar ibn Musa al-Sabati narrated from Abu Abdullah (a.s) that He said: I asked him about a woman who experiences labor pains for one or two days or more and sees yellowish discharge or blood. What should She do regarding prayer? Imam (a.s) said: 'She should pray as long as She has not given birth. If the pain overwhelms her, She should pray when She recovers.'.
