Tahdhīb al-Aḥkām

قال الشيخ أيده الله تعالى:( والحائض هي التي ترى الدم الغليظ الاحمر الخارج منها بحرارة). يدل على ذلك.

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "A menstruating woman is one who sees thick red blood coming out with warmth." This is supported by related evidence.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ اَلْبَخْتَرِيِّ قَالَ: دَخَلَتْ عَلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اِمْرَأَةٌ سَأَلَتْهُ عَنِ اَلْمَرْأَةِ يَسْتَمِرُّ بِهَا اَلدَّمُ فَلاَ تَدْرِي حَيْضٌ هُوَ أَوْ غَيْرُهُ قَالَ فَقَالَ لَهَا« إِنَّ دَمَ اَلْحَيْضِ حَارٌّ عَبِيطٌ أَسْوَدُ لَهُ دَفْعٌ وَ حَرَارَةٌ وَ دَمَ اَلاِسْتِحَاضَةِ أَصْفَرُ بَارِدٌ فَإِذَا كَانَ لِلدَّمِ حَرَارَةٌ وَ دَفْعٌ وَ سَوَادٌ فَلْتَدَعِ اَلصَّلاَةَ» قَالَ فَخَرَجَتْ وَ هِيَ تَقُولُ لَوْ كَانَ اِمْرَأَةً مَا زَادَ عَلَى هَذَا.

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, from Abu al-Qasim Ja'far ibn Muhammad, from Muhammad ibn Ya'qub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Hafs ibn al-Bukhtari, who said: A woman entered upon Abu Abdullah (a.s) and asked Imam (a.s) about a woman who experiences continuous blood flow and does not know whether it is menstruation or something else. Imam (a.s) said to her: "The blood of menstruation is hot, thick, and black with force and warmth. The blood of istihadha is yellow and cold. If the blood has warmth, force, and blackness, then she should refrain from prayer." He (Narrator) said: She left, saying, "If he were a woman, he could not have explained it better than this." (aghast by the knowledge of the Imam (a.s))

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى وَ اِبْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« إِنَّ دَمَ اَلاِسْتِحَاضَةِ وَ اَلْحَيْضِ لَيْسَ يَخْرُجَانِ مِنْ مَكَانٍ وَاحِدٍ إِنَّ دَمَ اَلاِسْتِحَاضَةِ بَارِدٌ وَ إِنَّ دَمَ اَلْحَيْضِ حَارٌّ».

Narrated through this chain by Muhammad ibn Ya'qub, from Muhammad ibn Isma'il, from al-Fadl ibn Shadhan, from Hammad ibn Isa and Ibn Abi Umayr, from Mu'awiyah ibn Ammar, who said: Abu Abdullah (a.s) said: "The blood of istihadha and the blood of menstruation do not come from the same place. The blood of istihadha is cold, while the blood of menstruation is hot."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ إِسْحَاقَ بْنِ جَرِيرٍ عَنْ حَرِيزٍ قَالَ: سَأَلَتْنِي اِمْرَأَةٌ مِنَّا أَنْ أُدْخِلَهَا عَلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَاسْتَأْذَنْتُ لَهَا فَأَذِنَ لَهَا فَدَخَلَتْ وَمَعَهَا مَوْلاَةٌ لَهَا فَقَالَتْ لَهُ يَا أَبَا عَبْدِ اَللَّهِ مَا تَقُولُ فِي اَلْمَرْأَةِ تَحِيضُ فَتَجُوزُ أَيَّامَ حَيْضِهَا قَالَ« إِنْ كَانَ أَيَّامُ حَيْضِهَا دُونَ عَشَرَةِ أَيَّامٍ اِسْتَظْهَرَتْ بِيَوْمٍ وَاحِدٍ ثُمَّ هِيَ مُسْتَحَاضَةٌ» قَالَتْ فَإِنَّ اَلدَّمَ يَسْتَمِرُّ بِهَا اَلشَّهْرَ وَاَلشَّهْرَيْنِ وَاَلثَّلاَثَةَ فَكَيْفَ تَصْنَعُ بِالصَّلاَةِ قَالَ« تَجْلِسُ أَيَّامَ حَيْضِهَا ثُمَّ تَغْتَسِلُ لِكُلِّ صَلاَتَيْنِ» قَالَتْ لَهُ إِنَّ أَيَّامَ حَيْضِهَا تَخْتَلِفُ عَلَيْهَا وَ كَانَ يَتَقَدَّمُ اَلْحَيْضُ اَلْيَوْمَ وَاَلْيَوْمَيْنِ وَاَلثَّلاَثَةَ وَ يَتَأَخَّرُ مِثْلَ ذَلِكَ فَمَا عِلْمُهَا بِهِ قَالَ« دَمُ اَلْحَيْضِ لَيْسَ بِهِ خَفَاءٌ هُوَ دَمٌ حَارٌّ تَجِدُ لَهُ حُرْقَةً وَ دَمُ اَلاِسْتِحَاضَةِ دَمٌ فَاسِدٌ بَارِدٌ» قَالَ فَالْتَفَتَتْ إِلَى مَوْلاَتِهَا فَقَالَتْ أَ تَرَاهُ كَانَ اِمْرَأَةً مَرَّةً.

Narrated by Ahmad ibn Muhammad, from Ali ibn al-Hakam, from Ishaq ibn Jarir, from Hariz, who said: A woman from among us asked me to bring her to Abu Abdullah (a.s). I sought permission for her, and Imam (a.s) permitted it. She entered with her servant and said: "O Abu Abdullah, what do you say about a woman who menstruates and exceeds her days of menstruation?" Imam (a.s) said: "If her menstrual days are fewer than ten days, she should wait an additional day as a precaution, and after that, she is in the state of istihadha." She then asked: "What if the blood continues for a month, or two, or three? How should she act regarding her prayers?" Imam (a.s) replied: "She should sit out her menstrual days, then perform ghusl (ritual purification) for every two prayers." She said to Imam (a.s): "Her menstrual days are irregular. Sometimes menstruation begins one, two, or three days earlier or is delayed by a similar amount. How can she determine this?" Imam (a.s) said: "The blood of menstruation is not hidden; it is hot blood that she feels burning. The blood of istihadha is spoiled, cold blood." She then turned to her servant and said: "Do you think he was once a woman?" (aghast by the knowledge of the Imam (a.s))

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اِبْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زِيَادِ بْنِ سُوقَةَ قَالَ: سُئِلَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ اِفْتَضَّ اِمْرَأَتَهُ أَوْ أَمَتَهُ فَرَأَتْ دَماً كَثِيراً لاَ يَنْقَطِعُ عَنْهَا يَوْمَهَا كَيْفَ تَصْنَعُ بِالصَّلاَةِ قَالَ« تُمْسِكُ اَلْكُرْسُفَ فَإِنْ خَرَجَتِ اَلْقُطْنَةُ مُطَوَّقَةً بِالدَّمِ فَإِنَّهُ مِنَ اَلْعُذْرَةِ تَغْتَسِلُ وَ تُمْسِكُ مَعَهَا قُطْنَةً وَ تُصَلِّي وَ إِنْ خَرَجَ اَلْكُرْسُفُ مُنْغَمِساً بِالدَّمِ فَهُوَ مِنَ اَلطَّمْثِ تَقْعُدُ عَنِ اَلصَّلاَةِ أَيَّامَ اَلْحَيْضِ».

Narrated by Ahmad ibn Muhammad, from Ibn Mahbub, from Ali ibn Ri'ab, from Ziyad ibn Suqah: Abu Ja'far (a.s) was asked about a man who deflowered his wife or his bondwoman, and she saw a lot of blood that did not stop for the entire day. What should she do regarding her prayers? Imam (a.s) said: "She should use a piece of cotton, and if the cotton comes out surrounded by blood, then it is from the hymen (al-ʿudhra). She should perform ghusl (ritual purification), keep the cotton in place, and pray. But if the cotton comes out soaked in blood, then it is menstruation (al-tamth), and she should refrain from prayer during the days of her menstruation."

ثم قال أيده الله تعالى:( فينبغي لها أن تعتزل الصلاة وهذا مما لا خلاف فيه بين المسلمين). ويدل عليه ايضا الحديث الاول من قوله:( فلتدع الصلاة) وأمرهم على الوجوب. ثم قال أيده الله تعالى:( ولا تقرب المسجد الا مجتارة ولا تمس القرآن ولا اسما من اسماء الله تعالى مكتوبا في شئ من الاشياء). فقد مضى في باب الجنابة ما فيه كفاية ودلالة عليه ان شاء الله تعالى. ثم قال أيده الله تعالى:( ولا يحل لها الصيام). وهذا ايضا مما عليه الاجماع، ويدل عليه ايضا.

Then, the Shaykh (Al-Mufid), may Allah (swt) support him, said: "It is necessary for her to refrain from performing prayer, and this is a matter upon which there is no disagreement among Muslims. This is also supported by the first Hadith which states: 'She should leave prayer,' as this is a mandatory command. Then, the Shaykh (Al-Mufid), may Allah (swt) support him, said: 'She should not approach the mosque except in passing, nor should she touch the Quran or any written name of Allah (swt) on any object.' This has been sufficiently discussed in the chapter on janabah (ritual impurity due to seminal discharge), and it provides adequate evidence, as Allah (swt) wills. Then, the Shaykh (Al-Mufid), may Allah (swt) support him, said: 'Fasting is also not permissible for her.' This, too, is a matter of consensus, and it is also supported by other evidence."

مَا أَخْبَرَنِي بِهِ جَمَاعَةٌ عَنْ أَبِي مُحَمَّدٍ هَارُونَ بْنِ مُوسَى عَنْ أَبِي اَلْعَبَّاسِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ بْنِ فَضَّالٍ وَ أَخْبَرَنِي أَيْضاً أَحْمَدُ بْنُ عُبْدُونٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ اَلزُّبَيْرِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ اَلْقَاسِمِ اَلْبَجَلِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اِمْرَأَةٍ طَمِثَتْ فِي رَمَضَانَ قَبْلَ أَنْ تَغِيبَ اَلشَّمْسُ قَالَ« تُفْطِرُ».

A group narrated to me from Abu Muhammad Harun ibn Musa, from Abu Al-Abbas Ahmad ibn Muhammad ibn Saeed, from Ali ibn Al-Hasan ibn Fadhal. And Ahmad ibn Abdun also narrated to me from Ali ibn Muhammad ibn Al-Zubayr, from Ali ibn Al-Hasan ibn Fadhal, from Abdur-Rahman ibn Abi Najran, from Safwan ibn Yahya, from Iys ibn Al-Qasim Al-Bajali, from Abu Abdullah (a.s), who said: I asked Imam (a.s) about a woman who experiences menstruation in (month of) Ramadan before sunset. Imam (a.s) said: 'She should break her fast.'"

وَ بِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اِمْرَأَةٍ حَاضَتْ فِي رَمَضَانَ حَتَّى إِذَا اِرْتَفَعَ اَلنَّهَارُ رَأَتِ اَلطُّهْرَ قَالَ« تُفْطِرُ ذَلِكَ اَلْيَوْمَ كُلَّهُ تَأْكُلُ وَ تَشْرَبُ ثُمَّ تَقْضِيهِ» وَ عَنِ اِمْرَأَةٍ أَصْبَحَتْ فِي رَمَضَانَ طَاهِراً حَتَّى إِذَا اِرْتَفَعَ اَلنَّهَارُ رَأَتِ اَلْحَيْضَ قَالَ« تُفْطِرُ ذَلِكَ اَلْيَوْمَ كُلَّهُ».

By this chain of narration from Ali ibn Al-Hasan, from Ahmad ibn Al-Hasan, from his father, from Ali ibn Uqbah, from his father: Abu Abdullah (a.s) was asked regarding a woman who experiences menstruation during (month of) Ramadan and sees purity after the day has progressed. Imam (a.s) said: "She should break her fast for that entire day, eat and drink, and then make it up later." And regarding a woman who begins (month of) Ramadan in a state of purity but sees menstruation after the day has progressed. Imam (a.s) said: "She should break her fast for that entire day."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ عَنْ أَبِيهِ وَ عَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: فِي اَلْمَرْأَةِ تَطْهُرُ فِي أَوَّلِ اَلنَّهَارِ فِي رَمَضَانَ أَ تُفْطِرُ أَوْ تَصُومُ قَالَ« تُفْطِرُ» وَ فِي اَلْمَرْأَةِ تَرَى اَلدَّمَ فِي أَوَّلِ اَلنَّهَارِ فِي شَهْرِ رَمَضَانَ أَ تُفْطِرُ أَمْ تَصُومُ قَالَ« تُفْطِرُ إِنَّمَا فِطْرُهَا مِنَ اَلدَّمِ».

By this chain of narration from Ahmad ibn Al-Hasan, from his father, and Ala’ ibn Razin, from Muhammad ibn Muslim: Abu Ja‘far (a.s) was asked regarding a woman who becomes pure at the beginning of the day in (month of) Ramadan, should she break her fast or fast? Imam (a.s) said: "She should break her fast." And regarding a woman who sees blood at the beginning of the day in (month of) Ramadan, should she break her fast or fast? Imam (a.s) said: "She should break her fast; her breaking of the fast is due to the blood."

قوله عليه السلام: إنما فطرها من الدم على انها لو لم تفطر بالطعام والشراب فانها تكون بحكم المفطرة. ثم قال:( ويحرم على زوجها وطؤها حتى تخرج من الحيض). يدل على ذلك قوله تعالى:( ويسئلونك عن المحيض قل هو أذى، فاعتزلوا النساء في المحيض ولا تقربوهن حتى يطهرن) فحظر بهذا اللفظ قربهن وأوجب اعتزالهن إلى ان يطهرن وهذا ظاهر. ويدل عليه أيضا.

His statement (a.s): "Her breaking of the fast is due to the blood" means that even if she does not break her fast with food and drink, she is still considered as one who has broken her fast. And then: "It is prohibited for her husband to have intercourse with her until she exits her menstrual state." This is supported by the verse in the Quran: "And they ask you about menstruation. Say, 'It is harm, so keep away from women during menstruation. Do not approach them until they are pure.'" (Surah Al-Baqarah 2:222). This wording explicitly prohibits approaching them and mandates abstaining until they are pure. It is further evidenced as well.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ بِالْإِسْنَادِ اَلْمُتَقَدِّمِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ عَنْ مُحَمَّدٍ وَ أَحْمَدَ اِبْنَيِ اَلْحَسَنِ عَنْ أَبِيهِمَا عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا حَاضَتِ اَلْمَرْأَةُ فَلْيَأْتِهَا زَوْجُهَا حَيْثُ شَاءَ مَا اِتَّقَى مَوْضِعَ اَلدَّمِ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, with the preceding chain of narration from Ali ibn Al-Hasan, from Muhammad and Ahmad, the sons of Al-Hasan, from their father, from Abdullah ibn Bukayr, from one of our companions, from Abu Abdullah (a.s), who said: Imam (a.s) said: "When a woman is menstruating, her husband may approach her wherever he wishes, as long as he avoids the site of the blood."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ بُزُرْجَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ عَبْدِ اَلْمَلِكِ بْنِ عَمْرٍو قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَمَّا لِصَاحِبِ اَلْمَرْأَةِ اَلْحَائِضِ مِنْهَا قَالَ« كُلُّ شَيْءٍ مَا عَدَا اَلْقُبُلَ بِعَيْنِهِ».

Through the same chain of narration from Ali ibn Al-Hasan, from Muhammad ibn Ali, from Muhammad ibn Ismail, from Mansur ibn Buzurj, from Ishaq ibn Ammar, from Abdul Malik ibn Amr, who said: I asked Abu Abdullah (a.s) about what is permissible for a man with his menstruating wife. Imam (a.s) said: "Everything is permissible except the specific act involving the front."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَللَّهِ بْنِ زُرَارَةَ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَأْتِي اَلْمَرْأَةَ فِيمَا دُونَ اَلْفَرْجِ وَ هِيَ حَائِضٌ قَالَ« لاَ بَأْسَ إِذَا اِجْتَنَبَ ذَلِكَ اَلْمَوْضِعَ».

Through the same chain of narration from Ali ibn Al-Hasan, from Muhammad ibn Abdullah ibn Zurara, from Muhammad ibn Abi Umayr, from Hisham ibn Salim, from Abu Abdullah (a.s): Imam (a.s) was asked regarding a man who engages with a menstruating woman in ways other than the front. Imam (a.s) said: "There is no harm as long as he avoids that specific area."

فَأَمَّا مَا رَوَاهُ عَلِيُّ بْنُ اَلْحَسَنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَللَّهِ بْنِ زُرَارَةَ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ اَللَّهِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلْحَائِضِ مَا يَحِلُّ لِزَوْجِهَا مِنْهَا قَالَ« تَتَّزِرُ بِإِزَارٍ إِلَى اَلرُّكْبَتَيْنِ وَ تُخْرِجُ سُرَّتَهَا ثُمَّ لَهُ مَا فَوْقَ اَلْإِزَارِ».

From Ali ibn Al-Hasan, from Muhammad ibn Abdullah ibn Zurara, from Muhammad ibn Abi Umayr, from Hammad ibn Uthman, from Ubaydullah Al-Halabi, from Abu Abdullah (a.s): Imam (a.s) was asked regarding what is permissible for a husband with his menstruating wife. Imam (a.s) said: "She should wrap herself with a waist wrap up to her knees, exposing her navel and above. Then, he is allowed whatever is above the wrap."

عَنْهُ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ اَلْأَحْمَرِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سُئِلَ عَنِ اَلْحَائِضِ مَا يَحِلُّ لِزَوْجِهَا مِنْهَا قَالَ« تَتَّزِرُ بِإِزَارٍ إِلَى اَلرُّكْبَتَيْنِ وَ تُخْرِجُ سَاقَهَا وَ لَهُ مَا فَوْقَ اَلْإِزَارِ».

From him, from Ali ibn Asbat, from his uncle Ya'qub ibn Salim Al-Ahmar, from Abu Basir, from Abu Abdullah (a.s): Imam (a.s) was asked about what is permissible for a husband with his menstruating wife. Imam (a.s) said: "She should wrap herself with a waist wrap up to her knees, exposing her legs, and he is allowed whatever is above the wrap."

عَنْهُ عَنِ اَلْعَبَّاسِ بْنِ عَامِرٍ عَنْ حَجَّاجٍ اَلْخَشَّابِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْحَائِضِ وَ اَلنُّفَسَاءِ مَا يَحِلُّ لِزَوْجِهَا مِنْهَا فَقَالَ« تَلْبَسُ دِرْعاً ثُمَّ تَضْطَجِعُ مَعَهُ».

From him, from Al-Abbas ibn Amir, from Hajjaj Al-Khashshab: I asked Abu Abdullah (a.s) about what is permissible for a husband with his menstruating or postpartum wife. Imam (a.s) said: "She should wear a long garment (dir‘) and then lie down with him."

فلا تنافي بين هذه الاخبار وبين الاخبار التي قدمناها لان هذه نحملها على الاستحباب وتلك على ارتفاع الحظر عمن فعل ذلك ويجوز أن يكون وردت للتقية لانها موافقة لمذاهب كثير من العامة

There is no contradiction between these narrations and the previously mentioned ones, as these can be interpreted as recommending an additional level of precaution, while the earlier ones indicate the permissibility of such actions. It is also possible that these narrations were issued as a form of precautionary dissimulation (taqiyyah), as they align with the opinions of many from the general populace.

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اَلْبَرْقِيِّ عَنْ إِسْمَاعِيلَ عَنْ عُمَرَ بْنِ حَنْظَلَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ مَا لِلرَّجُلِ مِنَ اَلْحَائِضِ قَالَ« مَا بَيْنَ اَلْفَخِذَيْنِ».

Ahmad ibn Muhammad, from Al-Barqi, from Isma'il, from Umar ibn Hanzala: I said to Abu Abdullah (a.s): "What is permissible for a man with his menstruating wife?" Imam (a.s) said: "Whatever is between the thighs."

عَنْهُ عَنِ اَلْبَرْقِيِّ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ مَا لِلرَّجُلِ مِنَ اَلْحَائِضِ قَالَ« مَا بَيْنَ أَلْيَتَيْهَا وَ لاَ يُوقِبْ».

From him, from Al-Barqi, from Umar ibn Yazid: I said to Abu Abdullah (a.s): "What is permissible for a man with his menstruating wife?" Imam (a.s) said: "Whatever is between her buttocks, but he should not penetrate."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ عَنِ اَلْعَبَّاسِ بْنِ عَامِرٍ وَ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ مَا يَحِلُّ لَهُ مِنَ اَلطَّامِثِ قَالَ« لاَ شَيْءَ حَتَّى تَطْهُرَ».

Through this chain of narration from Ali ibn al-Hasan, from al-Abbas ibn Amir and Ja‘far ibn Muhammad ibn Hakim, from Aban ibn Uthman, from Abd al-Rahman ibn Abi Abdullah: I asked Abu Abdullah (a.s) about what is permissible for a man regarding a menstruating woman. Imam (a.s) said: "Nothing is permissible until she becomes pure."

قال محمد بن الحسن معناه لا شئ له من الوطئ في الفرج وان كان يحل له ما عداه كما تضمنته الاخبار الاولة. ثم قال أيده الله تعالى:( وأقل أيام الحيض ثلاثة أيام وأكثرها عشرة وأوسطها ما بين ذلك). يدل ذلك على

Muhammad ibn al-Hasan said: Its meaning is that nothing is permissible for him in terms of intercourse in the vagina, although other actions are permissible, as indicated in the earlier narrations. Then SAM (may Allah (swt) support him) said: "The minimum duration of menstruation is three days, its maximum is ten days, and the average is what lies in between." This is supported by (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنْ أَدْنَى مَا يَكُونُ مِنَ اَلْحَيْضِ قَالَ« ثَلاَثَةُ أَيَّامٍ وَ أَكْثَرُهُ عَشَرَةٌ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Abu al-Qasim Ja‘far ibn Muhammad, from Muhammad ibn Ya‘qub, from a group of our companions, from Ahmad ibn Muhammad ibn Isa, from Ali ibn Ahmad ibn Ashyam, from Ahmad ibn Muhammad ibn Abi Nasr: I asked Abu al-Hasan al-Ridha (a.s) about the minimum duration of menstruation. Imam (a.s) said: "Three days, and its maximum is ten."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنْ أَدْنَى مَا يَكُونُ مِنَ اَلْحَيْضِ فَقَالَ« أَدْنَاهُ ثَلاَثَةٌ وَ أَبْعَدُهُ عَشَرَةٌ».

And through this chain of narration, from Muhammad ibn Ya‘qub, from Muhammad ibn Isma‘il, from al-Fadl ibn Shadhan, from Safwan ibn Yahya: I asked Abu al-Hasan (a.s) about the minimum duration of menstruation. Imam (a.s) said: "Its minimum is three [days], and its maximum is ten."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلنَّضْرِ عَنْ يَعْقُوبَ بْنِ يَقْطِينٍ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« أَدْنَى اَلْحَيْضِ ثَلاَثَةٌ وَأَقْصَاهُ عَشَرَةٌ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated from Ahmad ibn Muhammad, from his father, from al-Husayn ibn al-Hasan ibn Aban, from al-Husayn ibn Sa‘id, from al-Nadr, from Ya‘qub ibn Yaqtin: Abu al-Hasan (a.s) said: "The minimum duration of menstruation is three [days], and its maximum is ten."

وَ أَخْبَرَنِي أَحْمَدُ بْنُ عُبْدُونٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ اَلزُّبَيْرِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« أَقَلُّ مَا يَكُونُ اَلْحَيْضُ ثَلاَثَةُ أَيَّامٍ وَ إِذَا رَأَتِ اَلدَّمَ قَبْلَ عَشَرَةِ أَيَّامٍ فَهِيَ مِنَ اَلْحَيْضَةِ اَلْأُولَى وَ إِذَا رَأَتْهُ بَعْدَ عَشَرَةِ أَيَّامٍ فَهُوَ مِنْ حَيْضَةٍ أُخْرَى مُسْتَقْبِلَةٍ».

Ahmad ibn ‘Ubdun narrated to me from Ali ibn Muhammad ibn al-Zubayr, from Ali ibn al-Hasan ibn Faddal, from Ya‘qub ibn Yazid, from Muhammad ibn Abi ‘Umayr, from Jamil ibn Darraj, from Muhammad ibn Muslim: Abu ‘Abdillah (a.s) said: "The minimum duration of menstruation is three days. If she sees blood before ten days, it is part of the first menstrual period. However, if she sees it after ten days, it is considered part of a new, subsequent menstrual period."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ زِيَادٍ اَلْخَزَّازِ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْمُسْتَحَاضَةِ كَيْفَ تَصْنَعُ إِذَا رَأَتِ اَلدَّمَ وَإِذَا رَأَتِ اَلصُّفْرَةَ وَكَمْ تَدَعُ اَلصَّلاَةَ فَقَالَ« أَقَلُّ اَلْحَيْضِ ثَلاَثَةٌ وَأَكْثَرُهُ عَشَرَةٌ وَ تَجْمَعُ بَيْنَ اَلصَّلاَتَيْنِ».

From this chain of narration from Ali ibn al-Hasan, from al-Hasan ibn Ali ibn Ziyad al-Khazzaz, from Abu al-Hasan (a.s), who said: I asked Imam (a.s) about the woman experiencing istihada (irregular bleeding), what should she do when she sees red blood, and when she sees yellowish discharge, and for how long should she refrain from prayer? Imam (a.s) said: 'The minimum duration of menstruation is three days, and its maximum is ten days. She should combine between two prayers.'"

فَأَمَّا اَلْحَدِيثُ اَلَّذِي رَوَاهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« أَنَّ أَكْثَرَ مَا يَكُونُ اَلْحَيْضُ ثَمَانٍ وَ أَدْنَى مَا يَكُونُ مِنْهُ ثَلاَثَةٌ».

As for the narration reported by Muhammad ibn Ali ibn Mahboub, from Ahmad ibn Muhammad, from Ahmad ibn Muhammad ibn Abi Nasr, from Abdullah ibn Sinan, from Abu Abdullah (a.s): Imam (a.s) said: "The maximum duration of menstruation is eight days, and the minimum is three days."

فهذا الحديث شاذ أجمعت العصابة على ترك العمل به، ولو صح كان معناه ان المرأة إذا كان من عادتها ان لا تحيض اكثر من ثمانية أيام ثم استحاضت واستمر بها الدم حتى لا يتميز لها دم الحيض من دم الاستحاضة فان اكثر ما تحتسب به من أيام الحيض ثمانية أيام حسب ما جرت به عادتها قبل استمرار الدم، ونحن نبين ما يدل على هذا التأويل فيما بعد ان شاء الله تعالى.

This narration is anomalous (shadh), and the consensus of the group (the scholars) is to disregard acting upon it. If it were authentic, its meaning would be that if a woman’s usual menstruation does not exceed eight days and she then experiences istihada (irregular bleeding) with continuous blood flow, such that she cannot distinguish between menstrual blood and the blood of istihada, the maximum she should count as menstruation is eight days, in accordance with her prior habit before the continuation of the blood flow. We will explain evidence supporting this interpretation later, if Allah (swt) wills.

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ صَفْوَانَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ يَكُونُ اَلْقُرْءُ فِي أَقَلَّ مِنْ عَشَرَةٍ فَمَا زَادَ أَقَلُّ مَا يَكُونُ عَشَرَةٌ مِنْ حِينِ تَطْهُرُ إِلَى أَنْ تَرَى اَلدَّمَ».

Ahmad ibn Muhammad, from Safwan, from Al-'Alaa, from Muhammad ibn Muslim, from Abu Ja'far (a.s), said: Imam (a.s) said: "The interval ('qur') cannot be less than ten days, or more. The minimum interval is ten days from the time she becomes pure until she sees blood again."

قال الشيخ أيده الله تعالى:( ومتى رأت المرأة الدم أقل من ثلاثة أيام فليس ذلك بحيض وعليها أن تقضي ما تركت من الصلاة). يدل عليه ما تقدم وهو انه إذا ثبت أن اقل أيام الحيض ثلاثة أيام واكثره عشرة أيام ثبت أن ما ينقص عن الثلاثة ويزيد على العشرة ليس منه وإذا لم يكن من الحيض فلا خلاف بين المسلمين انه يلزمها الصلاة والصوم وعليها قضاء الصلاة، ويؤيد ذلك.

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "If a woman sees blood for less than three days, it is not considered menstruation, and she must make up the prayers she missed." This is supported by what has already been mentioned: if it is established that the minimum duration of menstruation is three days and the maximum is ten days, then anything less than three days or more than ten days is not considered menstruation. If it is not menstruation, there is no disagreement among Muslims that she is obligated to pray and fast, and she must make up the missed prayers. This is further supported by additional evidence.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« أَدْنَى اَلطُّهْرِ عَشَرَةُ أَيَّامٍ وَذَلِكَ أَنَّ اَلْمَرْأَةَ أَوَّلَ مَا تَحِيضُ رُبَّمَا كَانَتْ كَثِيرَةَ اَلدَّمِ فَيَكُونُ حَيْضُهَا عَشَرَةَ أَيَّامٍ فَلاَ تَزَالُ كُلَّمَا كَبِرَتْ نَقَصَتْ حَتَّى تَرْجِعَ إِلَى ثَلاَثَةِ أَيَّامٍ فَإِذَا رَجَعَتْ إِلَى ثَلاَثَةِ أَيَّامٍ اِرْتَفَعَ حَيْضُهَا وَ لاَ يَكُونُ أَقَلَّ مِنْ ثَلاَثَةِ أَيَّامٍ فَإِذَا رَأَتِ اَلْمَرْأَةُ اَلدَّمَ فِي أَيَّامِ حَيْضِهَا تَرَكَتِ اَلصَّلاَةَ فَإِنِ اِسْتَمَرَّ بِهَا اَلدَّمُ ثَلاَثَةَ أَيَّامٍ فَهِيَ حَائِضٌ وَ إِنِ اِنْقَطَعَ اَلدَّمُ بَعْدَ مَا رَأَتْهُ يَوْماً أَوْ يَوْمَيْنِ اِغْتَسَلَتْ وَ صَلَّتْ وَ اِنْتَظَرَتْ مِنْ يَوْمَ رَأَتِ اَلدَّمَ إِلَى عَشَرَةِ أَيَّامٍ فَإِنْ رَأَتْ فِي تِلْكَ اَلْعَشَرَةِ أَيَّامٍ مِنْ يَوْمَ رَأَتِ اَلدَّمَ يَوْماً أَوْ يَوْمَيْنِ حَتَّى يَتِمَّ لَهَا ثَلاَثَةُ أَيَّامٍ فَذَلِكَ اَلَّذِي رَأَتْهُ فِي أَوَّلِ اَلْأَمْرِ مَعَ هَذَا اَلَّذِي رَأَتْهُ بَعْدَ ذَلِكَ فِي اَلْعَشَرَةِ هُوَ مِنَ اَلْحَيْضِ وَ إِنْ مَرَّ بِهَا مِنْ يَوْمَ رَأَتْ عَشَرَةُ أَيَّامٍ وَ لَمْ تَرَ اَلدَّمَ فَذَلِكَ اَلْيَوْمُ وَ اَلْيَوْمَانِ اَلَّذِي رَأَتْهُ لَمْ يَكُنْ مِنَ اَلْحَيْضِ إِنَّمَا كَانَ مِنْ عِلَّةٍ إِمَّا مِنْ قَرْحَةٍ فِي اَلْجَوْفِ وَإِمَّا مِنَ اَلْجَوْفِ فَعَلَيْهَا أَنْ تُعِيدَ اَلصَّلاَةَ تِلْكَ اَلْيَوْمَيْنِ اَلَّتِي تَرَكَتْهَا لِأَنَّهَا لَمْ تَكُنْ حَائِضاً فَيَجِبُ أَنْ تَقْضِيَ مَا تَرَكَتْ مِنَ اَلصَّلاَةِ فِي اَلْيَوْمِ وَ اَلْيَوْمَيْنِ وَ إِنْ تَمَّ لَهَا ثَلاَثَةُ أَيَّامٍ فَهُوَ مِنَ اَلْحَيْضِ وَ هُوَ أَدْنَى اَلْحَيْضِ وَ لَمْ يَجِبْ عَلَيْهَا اَلْقَضَاءُ وَ لاَ يَكُونُ اَلطُّهْرُ أَقَلَّ مِنْ عَشَرَةِ أَيَّامٍ فَإِذَا حَاضَتِ اَلْمَرْأَةُ وَ كَانَ حَيْضُهَا خَمْسَةَ أَيَّامٍ ثُمَّ اِنْقَطَعَ اَلدَّمُ اِغْتَسَلَتْ وَ صَلَّتْ فَإِنْ رَأَتْ بَعْدَ ذَلِكَ اَلدَّمَ وَ لَمْ يَتِمَّ لَهَا مِنْ يَوْمَ طَهُرَتْ عَشَرَةُ أَيَّامٍ فَذَلِكَ مِنَ اَلْحَيْضِ تَدَعُ اَلصَّلاَةَ فَإِنْ رَأَتِ اَلدَّمَ أَوَّلَ مَا رَأَتْهُ اَلثَّانِيَ اَلَّذِي رَأَتْهُ تَمَامَ اَلْعَشَرَةِ أَيَّامٍ وَ دَامَ عَلَيْهَا عَدَّتْ مِنْ أَوَّلِ مَا رَأَتِ اَلدَّمَ اَلْأَوَّلَ وَ اَلثَّانِيَ عَشَرَةَ أَيَّامٍ ثُمَّ هِيَ اَلْمُسْتَحَاضَةُ تَعْمَلُ مَا تَعْمَلُهُ اَلْمُسْتَحَاضَةُ» وَ قَالَ« كُلَّمَا رَأَتِ اَلْمَرْأَةُ فِي أَيَّامِ حَيْضِهَا مِنْ صُفْرَةٍ أَوْ حُمْرَةٍ فَهُوَ مِنَ اَلْحَيْضِ وَ كُلَّمَا رَأَتْهُ بَعْدَ أَيَّامِ حَيْضِهَا فَلَيْسَ مِنَ اَلْحَيْضِ».

Qasim Ja'far ibn Muhammad, from Muhammad ibn Ya’qub, from Ali ibn Ibrahim, from his father, from Isma'il ibn Marrar, from Yunus, from one of his companions, from Abu Abdullah (a.s), who said: Imam (a.s) said: "The minimum duration of purity is ten days. This is because when a woman first starts menstruating, she might have a heavy flow lasting ten days. As she grows older, it decreases until it reaches three days. When it reaches three days, her menstruation ceases and does not go below three days. If a woman sees blood during her days of menstruation, she must stop praying. If the blood continues for three days, she is considered menstruating. However, if the blood ceases after one or two days, she must perform ghusl (ritual purification) and resume her prayers. She should observe herself from the day she first saw the blood until ten days. If she sees more blood within those ten days, even for one or two days, making up a total of three days, then the blood seen at the beginning and the subsequent blood are part of the same menstruation. However, if ten days pass without seeing further blood, the one or two days of bleeding she initially experienced were not menstruation but rather due to some condition, such as an internal sore or another cause. In this case, she must make up the prayers she missed during those days because they were not menstruation. If she experiences three days of bleeding, this constitutes menstruation, which is the minimum duration. She does not have to make up her prayers, and the minimum interval of purity between two periods is ten days. If a woman menstruates for five days and the bleeding ceases, she performs ghusl and resumes her prayers. If she sees blood again within ten days of her initial cessation, it is part of the same menstruation, and she must refrain from praying. If she sees blood again on the tenth day and it continues, she considers the first instance of bleeding and the second as part of a single twelve-day period. Afterward, she is deemed mustahadha (experiencing irregular bleeding) and follows the relevant rulings for mustahadha.” Imam (a.s) also said: “Whenever a woman sees yellowish or reddish discharge during her menstruation days, it is considered menstruation. Anything she sees after her menstruation days is not menstruation.'"

عَلِيُّ بْنُ مَهْزِيَارَ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلْمَرْأَةِ تَرَى اَلدَّمَ قَبْلَ وَقْتِ حَيْضِهَا قَالَ« فَلْتَدَعِ اَلصَّلاَةَ فَإِنَّهُ رُبَّمَا تَعَجَّلَ بِهَا اَلْوَقْتُ فَإِذَا كَانَ أَكْثَرَ مِنْ أَيَّامِهَا اَلَّتِي كَانَتْ تَحِيضُ فِيهِنَّ فَلْتَرَبَّصْ ثَلاَثَةَ أَيَّامٍ بَعْدَ مَا تَمْضِي أَيَّامُهَا فَإِذَا تَرَبَّصَتْ ثَلاَثَةَ أَيَّامٍ فَلَمْ يَنْقَطِعِ اَلدَّمُ عَنْهَا فَلْتَصْنَعْ كَمَا تَصْنَعُ اَلْمُسْتَحَاضَةُ».

Ali ibn Mahziyar narrated from Al-Husayn ibn Sa'id, from Zur'ah, from Sama'ah, who said: I asked Imam (a.s) about a woman who sees blood before the time of her usual menstruation. Imam (a.s) said: 'She should refrain from praying because sometimes her period may come earlier than usual. If the bleeding exceeds the days of her usual menstruation, she should wait for three days after her usual period has passed. If, after waiting for three days, the bleeding does not stop, she should follow the rulings applicable to a mustahadha (a woman experiencing irregular bleeding).'"

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا رَأَتِ اَلْمَرْأَةُ اَلدَّمَ قَبْلَ عَشَرَةِ أَيَّامٍ فَهُوَ مِنَ اَلْحَيْضَةِ اَلْأُولَى وَ إِنْ كَانَ بَعْدَ اَلْعَشَرَةِ فَهُوَ مِنَ اَلْحَيْضَةِ اَلْمُسْتَقْبَلَةِ».

Ali ibn Ibrahim narrated from his father, from Ibn Abi Umayr, from Jamil, from Muhammad ibn Muslim, from Abu Ja'far (a.s), who said: Imam (a.s) said: "If a woman sees blood within ten days, it is part of the first menstrual cycle, but if it is after ten days, it is part of the next menstrual cycle."

ثم قال أيده الله تعالى:( وينبغي للحائص ان تتوضأ وضوء الصلاة عند اوقاتها وتجلس ناحية من مصلاها فتحمد الله وتكبره وتهلله وتسبحه بمقدار زمان صلاتها في وقت كل صلاة).

The Shaykh (Al-Mufid), may Allah (swt) support him, said: It is recommended for a menstruating woman to perform ablution (wudu) at the times of prayer and sit in a separate area of her prayer space to glorify Allah (swt), praise Him, declare His greatness, and engage in His remembrance, for the duration equivalent to the time of her prayer at each prayer time.

فَأَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ زَيْدٍ اَلشَّحَّامِ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« يَنْبَغِي لِلْحَائِضِ أَنْ تَتَوَضَّأَ عِنْدَ وَقْتِ كُلِّ صَلاَةٍ ثُمَّ تَسْتَقْبِلَ اَلْقِبْلَةَ فَتَذْكُرَ اَللَّهَ عَزَّ وَ جَلَّ مِقْدَارَ مَا كَانَتْ تُصَلِّي».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu al-Qasim Ja'far ibn Muhammad, from Muhammad ibn Ya'qub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Ammar ibn Marwan, from Zayd al-Shahham, who said: I heard Abu Abdullah (a.s) say: "It is recommended for a menstruating woman to perform ablution (wudu) at the time of every prayer, then face the qiblah and remember Allah (swt), the Exalted, for the duration she would normally spend in prayer."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ:« إِذَا كَانَتِ اَلْمَرْأَةُ طَامِثاً فَلاَ تَحِلُّ لَهَا اَلصَّلاَةُ وَ عَلَيْهَا أَنْ تَتَوَضَّأَ وُضُوءَ اَلصَّلاَةِ عِنْدَ وَقْتِ كُلِّ صَلاَةٍ ثُمَّ تَقْعُدَ فِي مَوْضِعٍ طَاهِرٍ فَتَذْكُرَ اَللَّهَ عَزَّ وَ جَلَّ وَ تُسَبِّحَهُ وَ تُهَلِّلَهُ وَ تَحْمَدَهُ بِمِقْدَارِ صَلاَتِهَا ثُمَّ تَفْرُغُ لِحَاجَتِهَا».

Through this chain of narration, from Ali ibn Ibrahim, from his father, and from Muhammad ibn Isma'il, from al-Fadl ibn Shadhan, all of them from Hammad ibn Isa, from Hariz, from Zurara, from Abu Ja'far (a.s), who said: Imam (a.s) said: "If a woman is menstruating, prayer is not permissible for her. She should perform ablution (wudu) like that of prayer at the time of every prayer, then sit in a clean place and engage in the remembrance of Allah (swt), the Exalted. She should glorify Him (swt), declare His (swt) oneness, and praise Him (swt) for the duration of her usual prayer, and then attend to her needs."

ثم قال أيده الله تعالى:( وليس عليها إذا طهرت قضاء شئ تركته من الصلاة لكن عليها قضاء ما تركته من الصيام).

The Shaykh (Al-Mufid), may Allah (swt) support him, then said: "There is no obligation upon her to make up the prayers she missed while menstruating once she becomes pure, but she must make up for the fasts she missed."

فَأَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنِ اَلْحُسَيْنِ بْنِ مُحَمَّدٍ اَلْأَشْعَرِيِّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَبَانٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِمَا اَلسَّلاَمُ قَالاَ:« اَلْحَائِضُ تَقْضِي اَلصِّيَامَ وَ لاَ تَقْضِي اَلصَّلاَةَ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me through Abu al-Qasim Ja'far ibn Muhammad, from Muhammad ibn Ya'qub, from al-Husayn ibn Muhammad al-Ash'ari, from Mu'alla ibn Muhammad, from Aban, from someone who informed him, from Abu Ja'far and Abu Abdillah (a.s), who both said: The two Imams (a.s) said: "A menstruating woman makes up the fasts but does not make up the prayers."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي مُحَمَّدٍ اَلْحَسَنِ بْنِ حَمْزَةَ اَلْعَلَوِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِي غَالِبٍ اَلزُّرَارِيِّ وَ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنِ اَلْحَسَنِ بْنِ رَاشِدٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلْحَائِضُ تَقْضِي اَلصَّلاَةَ قَالَ« لاَ» قُلْتُ تَقْضِي اَلصَّوْمَ قَالَ «نَعَمْ» قُلْتُ مِنْ أَيْنَ جَاءَ هَذَا قَالَ« إِنَّ أَوَّلَ مَنْ قَاسَ إِبْلِيسُ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu Muhammad al-Hasan ibn Hamza al-Alawi, from Ali ibn Ibrahim, from Abu Ghalib al-Zurari and Abu al-Qasim Ja'far ibn Muhammad, from Muhammad ibn Ya'qub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from al-Hasan ibn Rashid, who said: I said to Abu Abdillah (a.s): "Does the menstruating woman make up the prayer?" Imam (a.s) said: "No." I said: "Does she make up the fast?" Imam (a.s) said: "Yes." I said: "From where does this ruling come?" Imam (a.s) said: "The first to engage in analogy (qiyas) was Iblis."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ قَضَاءِ اَلْحَائِضِ اَلصَّلاَةَ ثُمَّ تَقْضِي اَلصِّيَامَ فَقَالَ« لَيْسَ عَلَيْهَا أَنْ تَقْضِيَ اَلصَّلاَةَ وَ عَلَيْهَا أَنْ تَقْضِيَ صَوْمَ شَهْرِ رَمَضَانَ» ثُمَّ أَقْبَلَ عَلَيَّ فَقَالَ« إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ كَانَ يَأْمُرُ بِذَلِكَ فَاطِمَةَ عَلَيْهَا اَلسَّلاَمُ وَ كَانَتْ تَأْمُرُ بِذَلِكَ اَلْمُؤْمِنَاتِ».

Through this chain of narration from Ali ibn Ibrahim, from Ibn Abi Umayr, from Umar ibn Udhayna, from Zurara, who said: I asked Abu Ja'far (a.s) about the menstruating woman regarding the obligation to make up prayer and fasting. Imam (a.s) said: "She is not required to make up the prayer, but she is required to make up the fast of the month of Ramadan." Then Imam (a.s) turned to me and said: "Indeed, the Messenger of Allah (swt) (peace and blessings be upon him and his family) used to command (Sayyida) Fatimah (s.a) to do so, and she would command the believing women to do the same."

قال الشيخ أيده الله تعالى:( وإذا أرادت الطهارة بالغسل فعليها أن تستبرئ بقطنة تحتملها ثم تخرجها فان خرج عليها دم فهي بعد حائض فلتترك الغسل حتى تنقى وان خرجت نقية من الدم فلتغسل فرجها ثم تتوضأ وضوء الصلاة وتبدأ بالمضمضة والاستنشاق ثم تغسل وجهها ويديها وتمسح برأسها وظاهر قدميها ثم تغسل فتبدأ بغسل رأسها ثم جانبها الايمن ثم جانبها الايسر، فان تركت المضمضة والاستنشاق في وضوئها لم تخرج بذلك).

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "If she wants to purify herself through ghusl, she should examine herself with a piece of cotton. If blood appears on it, she is still menstruating and should delay the ghusl until she becomes clean. If the cotton comes out clean from blood, she should wash her private parts, then perform ablution (wudu) for prayer. She should begin with rinsing her mouth and nose, then wash her face, hands, and wipe her head and the tops of her feet. Afterward, she should perform ghusl by starting with washing her head, followed by her right side, and then her left side. If she omits rinsing her mouth and nose during her ablution, it does not invalidate her purification."

فَأَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ اَلْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا أَرَادَتِ اَلْحَائِضُ أَنْ تَغْتَسِلَ فَلْتَسْتَدْخِلْ قُطْنَةً فَإِنْ خَرَجَ فِيهَا شَيْءٌ مِنَ اَلدَّمِ فَلاَ تَغْتَسِلْ وَإِنْ لَمْ تَرَ شَيْئاً فَلْتَغْتَسِلْ وَ إِنْ رَأَتْ بَعْدَ ذَلِكَ صُفْرَةً فَلْتَتَوَضَّأْ وَ لْتُصَلِّ».

Through this chain of narration from the Shaykh (Al-Mufid), may Allah (swt) support him, from Abu al-Qasim Ja'far ibn Muhammad, from Muhammad ibn Ya'qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Ibn Mahbub, from Abu Ayyub al-Khazzaz, from Muhammad ibn Muslim, from Abu Ja'far (a.s), who said: Imam (a.s) said: "If a menstruating woman wishes to perform ghusl, she should insert a piece of cotton. If she finds any blood on it, she should not perform ghusl. If she finds nothing, she should perform ghusl. If she later observes a yellowish discharge, she should perform wudu and pray."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ سَلَمَةَ بْنِ اَلْخَطَّابِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ اَلطَّاطَرِيِّ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنِ اِبْنِ مُسْكَانَ عَنْ شُرَحْبِيلَ اَلْكِنْدِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قَالَ لَهُ كَيْفَ تَعْرِفُ اَلطَّامِثُ طُهْرَهَا قَالَ« تَعْتَمِدُ بِرِجْلِهَا اَلْيُسْرَى عَلَى اَلْحَائِطِ وَ تَسْتَدْخِلُ اَلْكُرْسُفَ بِيَدِهَا اَلْيُمْنَى فَإِنْ كَانَ مِثْلُ رَأْسِ اَلذُّبَابِ خَرَجَ عَلَى اَلْكُرْسُفِ».

Muhammad ibn Ya'qub, from Muhammad ibn Yahya, from Salama ibn al-Khattab, from Ali ibn al-Hasan al-Tatari, from Muhammad ibn Abi Hamza, from Ibn Miskan, from Shurahbil al-Kindi, from Abu Abdillah (a.s), who said: Imam (a.s) was asked: "How does a menstruating woman recognize her purity?" Imam (a.s) replied: "She leans her left foot against the wall and inserts a piece of cotton with her right hand. If there is something like the tip of a fly (of blood) on the cotton, it indicates her condition."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْعَبَّاسِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ اَلْمَرْأَةُ تَرَى اَلطُّهْرَ وَ تَرَى اَلصُّفْرَةَ أَوِ اَلشَّيْءَ فَلاَ تَدْرِي أَ طَهُرَتْ أَمْ لاَ قَالَ« فَإِذَا كَانَ كَذَلِكَ فَلْتَقُمْ فَلْتُلْصِقْ بَطْنَهَا إِلَى حَائِطٍ وَ تَرْفَعُ رِجْلَهَا عَلَى حَائِطٍ كَمَا رَأَيْتَ اَلْكَلْبَ يَصْنَعُ إِذَا أَرَادَ أَنْ يَبُولَ ثُمَّ تَسْتَدْخِلُ اَلْكُرْسُفَ فَإِذَا كَانَ ثَمَّةَ مِنَ اَلدَّمِ مِثْلُ رَأْسِ اَلذُّبَابِ خَرَجَ فَإِنْ خَرَجَ دَمٌ فَلَمْ تَطْهُرْ وَ إِنْ لَمْ يَخْرُجْ فَقَدْ طَهُرَتْ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad ibn Muhammad, from Muhammad ibn Yahya, from Muhammad ibn Ali ibn Mahbub, from al-Abbas, from Uthman ibn Isa, from Sama’ah, from Abu Abdullah (a.s), who said: I asked Imam (a.s) about a woman who sees signs of purity but also observes a yellowish discharge or something similar and is unsure whether she has become pure or not. Imam (a.s) said: "If this is the case, let her stand and press her abdomen against a wall, raising her leg onto the wall as you see a dog doing when it wants to urinate. Then she should insert a piece of cotton. If there is blood present, even as small as the tip of a fly, it will come out. If blood emerges, she has not become pure. If no blood emerges, then she has attained purity."

هذا إذا كان مابين الايام القليلة من أيام الحيض إلى الايام الكثيرة منه، فاما إذا زاد على عشرة فان خرج الدم فقد انقضى ايام حيضها حسب ما ذكرناه، واما ما ذكره من وجوب تقديم الوضوء على الغسل فقد بينا فيما تقدم انه ليس شئ من الاغسال يسقط معه فرض الوضوء الاغسل الجنابة وفي ذكره هناك كفاية ان شاء الله تعالى وما ذكره من حديث المضمضة والاستنشاق فانما هو سنة فقد مضى ذكر ذلك في باب الطهارة، وقوله في ترتيب الغسل فقد مضى ايضا في باب غسل الجنابة وفيه بيان وكفاية ان شاء الله تعالى، ويزيد ذلك بيانا.

This applies to the transition between the few days of menstruation and the extended days. However, if it exceeds ten days, any further blood is no longer considered menstruation, as previously explained. Regarding his mention of performing ablution before the ritual bath (ghusl), it has been clarified earlier that none of the ritual baths replace the obligation of ablution except for the ghusl of janabah. This has been discussed sufficiently earlier, as Allah (swt) willed. As for the mention of rinsing the mouth (madhmadah) and sniffing water into the nostrils (istinshaq), these are Sunnah practices, as previously explained in the section on purification. Regarding the order of ghusl, this has also been addressed in the section on the ghusl of janabah, where further explanation and clarity are provided, as Allah (swt) willed, with additional elaboration where necessary.

مَا رَوَاهُ عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَللَّهِ بْنِ زُرَارَةَ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ اَللَّهِ بْنِ عَلِيٍّ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« غُسْلُ اَلْجَنَابَةِ وَ اَلْحَيْضِ وَاحِدٌ».

It is narrated by Ali ibn al-Hasan ibn Faddal, from Muhammad ibn Abdullah ibn Zurara, from Muhammad ibn Abi Umayr, from Hammad ibn Uthman, from Ubaydullah ibn Ali al-Halabi, from Abu Abdullah (a.s), who said: Imam (a.s) said: "The ritual bath (ghusl) for janabah (ritual impurity due to sexual activity) and menstruation (hayd) is the same."

عَنْهُ عَنْ عَلِيِّ بْنِ أَسْبَاطَ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ الْأَحْمَرِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ: سَأَلْتُهُ: أَعَلَيْهَا غُسْلٌ مِثْلُ غُسْلِ الْجُنُبِ؟ قَالَ: نَعَمْ، يَعْنِي الْحَائِضَ.

It is narrated by him (the previous chain) from Ali ibn Asbat, from his uncle Ya'qub ibn Salim al-Ahmar, from Abu Basir, from Abu Abdullah (a.s), who said: I asked Imam (a.s): "Is the ghusl (ritual bath) for her like the ghusl of a junub (one in a state of major ritual impurity)?" Imam (a.s) replied: "Yes, it applies to the menstruating woman."

عَنْهُ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سُئِلَ عَنِ اَلتَّيَمُّمِ مِنَ اَلْوُضُوءِ وَ مِنَ اَلْجَنَابَةِ وَ مِنَ اَلْحَيْضِ لِلنِّسَاءِ سَوَاءٌ قَالَ« نَعَمْ».

It is narrated by him (the previous chain) from Ahmad ibn al-Hasan, from Amr ibn Sa'id, from Musaddiq ibn Sadaqah, from Ammar ibn Musa, from Abu Abdullah (a.s), who said: Imam (a.s) was asked about tayammum (dry ablution) for wudu (ablution), for janabah (major ritual impurity), and for hayd (menstruation) for women – if they are the same? Imam (a.s) replied: "Yes."

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ عَنْ أَبِيهِ عَنْ عَلِيٍّ عَلَيْهِمُ السَّلَامُ قَالَ: لَا تَنْقُضُ الْمَرْأَةُ شَعْرَهَا إِذَا اغْتَسَلَتْ مِنَ الْجَنَابَةِ.

It is narrated by him (the previous chain) from Muhammad ibn Ali, from Muhammad ibn Yahya, from Ghiyath ibn Ibrahim, from Abu Abdullah (a.s), from his father, from Imam Ali (a.s), who said: Imam (a.s) said: "A woman does not need to undo her hair when she performs ghusl (ritual purification) from janabah (major ritual impurity)."

ثم قال أيده الله تعالى:( ومن وطئ امرأته وهي حائض على علم بحالها أثم). قد ذكرنا ما ورد في حظر وطئ الحائض ومن فعل محظورا فقد أثم بلا خلاف. ثم قال:( وعليه ان يكفر ان كان وطؤه في أول الحيض بدينار قيمته عشرة دراهم فضة، وان كان في وسطه كفر بنصف دينار، وان كان في آخره كفر بربع دينار). فيدل عليه.

Then he, Shaykh (Al-Mufid), may Allah (swt) support him, said: "If a man knowingly has intercourse with his wife while she is menstruating, he has sinned." We have mentioned what has been narrated regarding the prohibition of intercourse with a menstruating woman, and whoever commits a prohibited act has sinned without any dispute. Then he, Shaykh (Al-Mufid), said: "And he must offer kaffarah (expiation). If the intercourse occurs during the beginning of menstruation, he must give a dinar equivalent to ten silver dirhams in value. If it occurs in the middle, he must expiate with half a dinar. If it is at the end of menstruation, he must expiate with a quarter of a dinar." This is supported by relevant evidence.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ اَلْوَشَّاءِ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ حَفْصٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُهُ عَمَّنْ أَتَى اِمْرَأَتَهُ وَ هِيَ طَامِثٌ قَالَ« يَتَصَدَّقُ بِدِينَارٍ وَ يَسْتَغْفِرُ اَللَّهَ تَعَالَى».

It is narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad ibn Muhammad, from his father, from Sa’d ibn Abdullah, from Ahmad ibn Muhammad, from Al-Hasan ibn Ali Al-Washsha’, from Abdullah ibn Sinan, from Hafs, from Muhammad ibn Muslim, who said: I asked Imam (a.s) about a man who had intercourse with his wife while she was menstruating. Imam (a.s) said: 'He should give charity of one dinar and seek forgiveness from Allah (swt), the Exalted.'"

هذا محمول على انه إذا كان الوطئ في اول الحيض، الا ترى إلى

This is interpreted to apply to intercourse during the beginning of menstruation. Do you not see that (following hadith):

مَا أَخْبَرَنِي بِهِ جَمَاعَةٌ عَنْ أَبِي مُحَمَّدٍ هَارُونَ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ بْنِ فَضَّالٍ وَ أَخْبَرَنِي أَحْمَدُ بْنُ عُبْدُونٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ اَلزُّبَيْرِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ اَلْحَلَبِيِّ عَنْ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَنْ أَتَى حَائِضاً فَعَلَيْهِ نِصْفُ دِينَارٍ يَتَصَدَّقُ بِهِ».

It is narrated by a group from Abu Muhammad Harun ibn Musa, from Ahmad ibn Muhammad ibn Sa'id, from Ali ibn al-Hasan ibn Faddal. Ahmad ibn Ubdun also narrated to me from Ali ibn Muhammad ibn al-Zubayr, from Ali ibn al-Hasan ibn Faddal, from Muhammad ibn Isa, from al-Nadr ibn Suwayd, from Yahya ibn Imran al-Halabi, from Abdullah ibn Miskan, from Abu Basir, from Abu Abdullah (a.s), who said: Imam (a.s) said: "Whoever has intercourse with a menstruating woman must give half a dinar as charity."

وهذا محمول على انه إذا كان الوطئ في وسط الحيض.

This is interpreted to apply to intercourse during the middle of the menstrual period.

وَ بِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَللَّهِ بْنِ زُرَارَةَ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ اَللَّهِ بْنِ عَلِيٍّ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلرَّجُلِ يَقَعُ عَلَى اِمْرَأَتِهِ وَ هِيَ حَائِضٌ مَا عَلَيْهِ قَالَ« يَتَصَدَّقُ عَلَى مِسْكِينٍ بِقَدْرِ شِبَعِهِ».

Through this chain of narration, from Ali ibn al-Hasan, from Muhammad ibn Abdullah ibn Zurara, from Muhammad ibn Abi Umayr, from Hammad ibn Uthman, from Ubaydullah ibn Ali al-Halabi: Abu Abdullah (a.s) was asked regarding a man who has intercourse with his wife while she is menstruating. Imam (a.s) said: "He should give charity to a needy person sufficient to satisfy his hunger."

المعنى فيه إذا كان قيمته ما يبلغ الكفارة، والذي يكشف عن ذلك.

The meaning here applies if the value of the food reaches the amount required for expiation (kaffara). What clarifies this is (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اَلْمَلِكِ بْنِ عَمْرٍو قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ أَتَى جَارِيَتَهُ وَ هِيَ طَامِثٌ قَالَ« يَسْتَغْفِرُ رَبَّهُ» قَالَ عَبْدُ اَلْمَلِكِ فَإِنَّ اَلنَّاسَ يَقُولُونَ عَلَيْهِ نِصْفُ دِينَارٍ أَوْ دِينَارٌ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« فَلْيَتَصَدَّقْ عَلَى عَشَرَةِ مَسَاكِينَ».

Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Ahmad ibn Muhammad, from his father, from Sa’d ibn Abdullah, from Ahmad ibn Muhammad, from Safwan, from Aban ibn Uthman, from Abdul Malik ibn Amr, who said: I asked Abu Abdullah (a.s) about a man who approached his bondwoman while she was menstruating. Imam (a.s) said: “He should seek forgiveness from his Lord (azj).” Abdul Malik said: “But people say he must pay half a dinar or a dinar.” Abu Abdullah (a.s) replied: “He should give charity to ten poor individuals.”

هذا محمول على انه إذا كان الوطئ في آخر الحيض لانه لو كان في اوله أو وسطه لما عدل عن كفارة دينار أو نصف دينار حسب ما قدمناه ولما كان آخر الحيض ورأى ما يلزمه من الكفارة الاولى أن يفضه على عشرة مساكين امره بذلك، والذي يقضي على جميع ما قدمناه من التفاصيل.

This is understood as applying when the intercourse took place at the end of menstruation because if it were at the beginning or middle of menstruation, the penalty of a dinar or half a dinar would not have been overlooked as mentioned previously. When it occurs at the end of menstruation, and the prescribed expiation is lessened, he is advised to distribute it among ten poor individuals, as directed. This explanation encompasses all the detailed rulings mentioned earlier.

مَا رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ بَعْضِ أَصْحَابِنَا عَنِ اَلطَّيَالِسِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« فِي كَفَّارَةِ اَلطَّمْثِ أَنَّهُ يَتَصَدَّقُ إِذَا كَانَ فِي أَوَّلِهِ بِدِينَارٍ وَ فِي وَسَطِهِ نِصْفِ دِينَارٍ وَ فِي آخِرِهِ رُبُعِ دِينَارٍ» قُلْتُ فَإِنْ لَمْ يَكُنْ عِنْدَهُ مَا يُكَفِّرُ قَالَ« فَلْيَتَصَدَّقْ عَلَى مِسْكِينٍ وَاحِدٍ وَ إِلاَّ اِسْتَغْفَرَ اَللَّهَ وَ لاَ يَعُودُ فَإِنَّ اَلاِسْتِغْفَارَ تَوْبَةٌ وَ كَفَّارَةٌ لِكُلِّ مَنْ لَمْ يَجِدِ اَلسَّبِيلَ إِلَى شَيْءٍ مِنَ اَلْكَفَّارَةِ

Muhammad ibn Ahmad ibn Yahya narrated from some of our companions, from Al-Tayalisi, from Ahmad ibn Muhammad, from Dawood ibn Farqad, from Abu Abdullah (a.s), who said: Imam (a.s) said regarding the expiation (kaffarah) for intercourse during menstruation: “If it occurs at the beginning of menstruation, he must give charity of one dinar; If in the middle, half a dinar; And if at the end, a quarter of a dinar." I said: "What if he does not have the means to give the expiation?" Imam (a.s) said: "Then let him give charity to one needy person, and if he cannot, then let him seek Allah’s forgiveness and not repeat it. For seeking forgiveness is repentance and serves as expiation for anyone who cannot afford any part of the prescribed expiation."

فأما ما ورد من الاخبار التي رووها مثل

This concludes the translation as provided in the narration.

مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ صَفْوَانَ عَنْ عِيصِ بْنِ اَلْقَاسِمِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ وَاقَعَ اِمْرَأَتَهُ وَ هِيَ طَامِثٌ قَالَ« لاَ يَلْتَمِسُ فِعْلَ ذَلِكَ فَقَدْ نَهَى اَللَّهُ أَنْ يَقْرَبَهَا» قُلْتُ فَإِنْ فَعَلَ أَ عَلَيْهِ كَفَّارَةٌ قَالَ« لاَ أَعْلَمُ فِيهِ شَيْئاً يَسْتَغْفِرُ اَللَّهَ تَعَالَى».

Ahmad ibn Muhammad ibn Isa narrated from Safwan, from Ayyas ibn Al-Qasim, who said: I asked Abu Abdullah (a.s) about a man who had intercourse with his wife while she was menstruating. Imam (a.s) (a.s) said: "He should not seek to do such an act, for Allah (swt) has forbidden approaching her in this state." I said: "If he does it, is there any expiation upon him?" Imam (a.s) replied: "I am not aware of anything obligatory in this regard; he should seek forgiveness from Allah (swt), the Exalted."

وَ مِثْلُ مَا رَوَاهُ عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَبِيهِ عَنْ أَبِي جَمِيلَةَ عَنْ لَيْثٍ اَلْمُرَادِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ وُقُوعِ اَلرَّجُلِ عَلَى اِمْرَأَتِهِ وَ هِيَ طَامِثٌ خَطَأً قَالَ« لَيْسَ عَلَيْهِ شَيْءٌ وَ قَدْ عَصَى رَبَّهُ».

Ali ibn Al-Hasan ibn Faddal narrated from Muhammad ibn Al-Hasan, from his father, from Abu Jameela, from Laith Al-Muradi, who said: I asked Abu Abdullah (a.s) about a man who mistakenly had intercourse with his wife while she was menstruating. Imam (a.s) said: "There is nothing obligatory upon him, but he has disobeyed his Lord."

وَ رَوَى أَيْضاً عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْحَائِضِ يَأْتِيهَا زَوْجُهَا قَالَ« لَيْسَ عَلَيْهِ شَيْءٌ يَسْتَغْفِرُ اَللَّهَ وَ لاَ يَعُودُ».

It is narrated from Ahmad ibn Al-Hasan, from his father, from Hammad ibn Isa, from Hariz, from Zurara, who said: I asked one of the Imams (a.s) about a menstruating woman whose husband approaches her. Imam (a.s) said: "There is nothing obligatory upon him; he should seek forgiveness from Allah (swt) and not repeat the act."

فهذه الاخبار محمولة على انه إذا لم يعلم انها حائض فاما مع علمه بذلك فانه يلزمه الكفارة حسب ما ذكرناه، وليس لاحد ان يقول لا يمكن هذا التأويل لانه لو كانت هذه الاخبار محمولة على حال النسيان لما قالوا عليهم السلام يستغفر ربه مما فعل ولا انه عصى ربه، لانه لا يمتنع من اطلاق القول عليه بانه عصى ولا الحث على الاستغفار من حيث انه فرط في السؤال عنها هل هي طامث ام لا مع علمه انها لو كانت طامثا لحرم عليه وطؤها، فبهذا التفريط كان عاصيا ووجب عليه الاستغفار لانه اقدم على ما لا يأمن ان يكون قبيحا، والذي يكشف عن صحة هذا التأويل خَبَرُ لَيْثٍ اَلْمُرَادِيِّ اَلْمُتَقَدِّمُ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ وُقُوعِ اَلرَّجُلِ عَلَى اِمْرَأَتِهِ وَهِيَ طَامِثٌ خَطَأً فَقَيَّدَ اَلسُّؤَالَ بِأَنَّ وُقُوعَهُ عَلَيْهَا كَانَ فِي حَالِ اَلْخَطَإِ فَأَجَابَهُ عَلَيْهِ اَلسَّلاَمُ« لَيْسَ عَلَيْهِ شَيْءٌ وَ قَدْ عَصَى رَبَّهُ». وأما ما ذكره في الكتاب من اعتبار الايام في الفرق بين الاول والاوسط والاخير فلا بد منه لانه إذا كان اكثر الايام عشرة أيام وقال في اوله دينار وفي وسطه نصف دينار وفي آخره ربع دينار فلا بد من أمر يتميز به كل واحد من هذه الايام عن الاخر ولا يتميز إلا بما ذكره بان تصير ثلاثة أقسام حسب ما بينه. ثم قال أيده الله تعالى:( وإذا انقطع دم الحيض عن المرأة وأراد زوجها جماعها فالافضل له أن يتركها حتى تغتسل ثم يجامعها فان غلبته الشهوة وشق عليه الصبر إلى فراغها من الغسل فليأمرها بغسل فرجها ثم يطأها وليس عليه في ذلك حرج.

These narrations are understood as referring to cases where the man was unaware that she was menstruating. However, if he knowingly commits the act, he is required to pay the expiation as mentioned earlier. It is not valid to claim that this interpretation is impossible because, even in cases of forgetfulness, the statements that he "should seek forgiveness from his Lord" or "has disobeyed his Lord" can still apply. This is because failing to ask her about her condition, knowing that intercourse would be forbidden if she were menstruating, constitutes negligence. By this negligence, he disobeyed and is required to seek forgiveness because he engaged in an act that he could not be certain was permissible. The correctness of this interpretation is clarified by the earlier narration of Laith Al-Muradi, where he said: "I asked Abu Abdullah (a.s) about a man who mistakenly had intercourse with his wife while she was menstruating." The question specifically framed the act as unintentional, and Imam (a.s) replied: "There is nothing obligatory upon him, but he has disobeyed his Lord." As for the differentiation between the beginning, middle, and end of menstruation mentioned in the book, it is necessary because if the maximum number of menstruation days is ten, and it is stated that at the beginning one must give a dinar, in the middle half a dinar, and at the end a quarter of a dinar, there must be a clear distinction among these periods. This distinction can only be made by dividing the days into three parts, as explained. Then, Shaykh (Al-Mufid), may Allah (swt) support him, stated: "If the menstrual blood stops, and a husband wishes to approach his wife, it is preferable for him to wait until she performs the ritual purification (ghusl) and then approach her. If he is overwhelmed by desire and finds it difficult to wait until she completes the purification, he should instruct her to wash her private area, after which he may approach her. There is no harm in this."

أَخْبَرَنِي جَمَاعَةٌ عَنْ أَبِي مُحَمَّدٍ هَارُونَ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ بْنِ فَضَّالٍ وَ أَخْبَرَنِي أَحْمَدُ بْنُ عُبْدُونٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ اَلزُّبَيْرِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ بْنِ فَضَّالٍ قَالَ حَدَّثَنِي أَيُّوبُ بْنُ نُوحٍ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلاَءٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: اَلْمَرْأَةُ يَنْقَطِعُ عَنْهَا اَلدَّمُ دَمُ اَلْحَيْضَةِ فِي آخِرِ أَيَّامِهَا فَقَالَ« إِنْ أَصَابَ زَوْجَهَا شَبَقٌ فَلْتَغْسِلْ فَرْجَهَا ثُمَّ يَمَسُّهَا زَوْجُهَا إِنْ شَاءَ قَبْلَ أَنْ تَغْتَسِلَ».

A group of narrators informed me from Abu Muhammad Harun ibn Musa, from Ahmad ibn Muhammad ibn Sa’id, from Ali ibn Al-Hasan ibn Faddal; and Ahmad ibn Ubdun narrated to me from Ali ibn Muhammad ibn Al-Zubair, from Ali ibn Al-Hasan ibn Faddal, who said: Ayub ibn Nuh narrated to me from Al-Hasan ibn Mahbub, from Alaa, from Muhammad ibn Muslim, from Abu Ja'far (a.s), who said: "If a woman’s menstrual blood stops at the end of her days of menstruation, and her husband is overtaken by intense desire, she should wash her private area, and then her husband may approach her if he wishes, even before she performs the ritual purification (ghusl)."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ عَنْ مُحَمَّدٍ وَ أَحْمَدَ عَنْ أَبِيهِمَا عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا اِنْقَطَعَ اَلدَّمُ وَ لَمْ تَغْتَسِلْ فَلْيَأْتِهَا زَوْجُهَا إِنْ شَاءَ».

Through this chain of narration, from Ali ibn Al-Hasan, from Muhammad and Ahmad, from their father, from Abdullah ibn Bukayr, from some of our companions, from Ali ibn Yaqtin, from Abu Abdullah (a.s), who said: Imam (a.s) said: "If the menstrual blood stops and she has not yet performed the ritual purification (ghusl), her husband may approach her if he wishes."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلاَءٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: فِي اَلْمَرْأَةِ يَنْقَطِعُ عَنْهَا دَمُ اَلْحَيْضَةِ فِي آخِرِ أَيَّامِهَا قَالَ« إِنْ أَصَابَ زَوْجَهَا شَبَقٌ فَلْيَأْمُرْهَا فَلْتَغْسِلْ فَرْجَهَا ثُمَّ يَمَسُّهَا إِنْ شَاءَ قَبْلَ أَنْ تَغْتَسِلَ».

Through this chain of narration, from Ali ibn Al-Hasan, from Ayub ibn Nuh, from Al-Hasan ibn Mahbub, from Alaa, from Muhammad ibn Muslim: Abu Ja'far (a.s) was asked regarding a woman whose menstrual blood stops at the end of her days of menstruation. Imam (a.s) said: "If her husband is overtaken by intense desire, he should instruct her to wash her private area, and then he may approach her if he wishes, even before she performs the ritual purification (ghusl)."

فأما الاخبار التي رواها علي بن الحسن انه لا يجوز مجامعتها إلا بعد الغسل مثل

As for the narrations reported by Ali ibn Al-Hasan indicating that intercourse is not permissible until she performs ghusl, they include (following hadith).

مَا رَوَاهُ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ اَلْأَحْمَرِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اِمْرَأَةٍ كَانَتْ طَامِثاً فَرَأَتِ اَلطُّهْرَ أَ يَقَعُ عَلَيْهَا زَوْجُهَا قَبْلَ أَنْ تَغْتَسِلَ قَالَ« لاَ حَتَّى تَغْتَسِلَ» قَالَ وَ سَأَلْتُهُ عَنِ اِمْرَأَةٍ حَاضَتْ فِي اَلسَّفَرِ ثُمَّ طَهُرَتْ فَلَمْ تَجِدْ مَاءً يَوْماً أَوِ اِثْنَيْنِ يَحِلُّ لِزَوْجِهَا أَنْ يُجَامِعَهَا قَبْلَ أَنْ تَغْتَسِلَ قَالَ« لاَ يَصْلُحُ حَتَّى تَغْتَسِلَ».

It is narrated from Ali ibn Asbat, from his uncle Yaqub Al-Ahmar, from Abu Basir, from Abu Abdullah (a.s), said: I asked Imam (a.s) about a woman who was menstruating and then saw the sign of purity. Can her husband approach her before she performs the ritual purification (ghusl)? Imam (a.s) said: "No, not until she performs ghusl." He (Narrator) continued: "I asked Imam (a.s) about a woman who menstruated while traveling, then became pure but could not find water for one or two days. Is it permissible for her husband to approach her before she performs ghusl?" Imam (a.s) said, "No, it is not proper until she performs ghusl."

وَ رَوَى عَنْ أَيُّوبَ بْنِ نُوحٍ وَ سِنْدِيِّ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ سَعِيدِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ اَلْمَرْأَةُ تَحْرُمُ عَلَيْهَا اَلصَّلاَةُ ثُمَّ تَطْهُرُ فَتَوَضَّأُ مِنْ غَيْرِ أَنْ تَغْتَسِلَ أَفَلِزَوْجِهَا أَنْ يَأْتِيَهَا قَبْلَ أَنْ تَغْتَسِلَ قَالَ« لاَ حَتَّى تَغْتَسِلَ».

It is narrated from Ayub ibn Nuh and Sindy ibn Muhammad, both from Safwan ibn Yahya, from Sa’id ibn Yasar, from Abu Abdullah (a.s), who said: I said to Imam (a.s): "A woman becomes prohibited from performing prayer (due to menstruation), then she becomes pure and performs ablution (wudu) without performing the ritual purification (ghusl). Is it permissible for her husband to approach her before she performs ghusl?" Imam (a.s) said, "No, not until she performs ghusl."

فمحمولة على أن الاولى ان لا يقربها والافضل ان يتركها حتى تغتسل دون ان يكون ذلك محظورا حتى لو جامعها قبل أن تغتسل كان عاصيا، والذي يكشف عن هذا:

This narration is understood as emphasizing that it is better for her husband not to approach her and preferable to wait until she performs ghusl. However, it does not make such an act strictly prohibited; if he does approach her before she performs ghusl, he would not be committing a sin. What clarifies this interpretation is:

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى وَ أَحْمَدُ بْنُ عُبْدُونٍ بِالْإِسْنَادِ اَلْمُتَقَدِّمِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ وَ عَمْرِو بْنِ عُثْمَانَ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَمَّنْ سَمِعَهُ مِنَ اَلْعَبْدِ اَلصَّالِحِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلْمَرْأَةِ إِذَا طَهُرَتْ مِنَ اَلْحَيْضِ وَ لَمْ تَمَسَّ اَلْمَاءَ فَلاَ يَقَعْ عَلَيْهَا زَوْجُهَا حَتَّى تَغْتَسِلَ وَ إِنْ فَعَلَ فَلاَ بَأْسَ بِهِ وَ قَالَ «تَمَسُّ اَلْمَاءَ أَحَبُّ إِلَيَّ».

It is narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, and Ahmad ibn Ubdun through the aforementioned chain of narration from Ali ibn Al-Hasan ibn Faddal, from Muawiyah ibn Hakim and Amr ibn Uthman, from Abdullah ibn Al-Mughirah, from someone who heard it from the Righteous Servant (a.s) (Of Allah (swt)), who said: Imam (a.s) said: "When a woman becomes pure from menstruation but has not yet come into contact with water (performed ghusl), her husband should not approach her until she performs ghusl. However, if he does, there is no harm in it." Imam (a.s) added: "For her to come into contact with water is more beloved to me."

وَبِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْحَائِضِ تَرَى اَلطُّهْرَ أَ يَقَعُ عَلَيْهَا زَوْجُهَا قَبْلَ أَنْ تَغْتَسِلَ قَالَ« لاَ بَأْسَ وَ بَعْدَ اَلْغُسْلِ أَحَبُّ إِلَيَّ».

Through this chain of narration, from Ali ibn Al-Hasan, from Ayub ibn Nuh, from Muhammad ibn Abi Hamzah, from Ali ibn Yaqtin, from Abu Al-Hasan (a.s), who said: I asked Imam (a.s) about a menstruating woman who sees the sign of purity. Can her husband approach her before she performs the ritual purification (ghusl)? Imam (a.s) said: "There is no harm, but after ghusl is more beloved to me."

قال الشيخ أيده الله تعالى:( وأما المستحاضة فهي التى ترى في غير ايام حيضها دما رقيقا باردا صافيا). فقد مضى في اول الباب ما يتضمن صفة دم الاستحاضة. ثم قال:( فعليها ان تغسل فرجها منه ثم تحتشي بالقطن وتشد الموضع بالخرق ليمنع القطن من الخروج، وان كان الدم قليلا ولم يرشح على الخرق ولا ظهر عليها لقلته كان عليها نزع القطن عند وقت كل صلاة والاستنجاء وتغيير القطن والخرق وتجديد الوضوء للصلاة، وان كان رشح الدم على الخرق رشحا قليلا ولم يسل منها كان عليها تغيير القطن والخرق عند صلاة الفجر بعد الاستنجاء بالماء ثم الوضوء للصلاة والاغتسال بعد الوضوء لهذه الصلاة وتجديد الوضوء وتغيير القطن والخرق عند كل صلاة من غير اغتسال، وان كان الدم كثيرا فرشح على الخرق وسال منها وجب عليها أن تؤخر صلاة الظهر عن اول وقتها ثم تنزع الخرق والقطن وتستبرئ بالماء وتستأنف قطنا نظيفا وخرقا طاهرة تتشدد بها وتتوضأ وضوء الصلاة ثم تغتسل وتصلي بغسلها ووضوئها صلاة الظهر والعصر معا على الاجتماع وتفعل مثل ذلك للمغرب وعشاء الآخرة فتؤخر المغرب عن اول وقتها ليكون فراغها منها عند مغيب الشفق وتقدم عشاء الاخرة في اول وقتها وتفعل مثل ذلك لصلاة الليل والغداة، فان تركت صلاة الليل فعلت ذلك لصلاة الغداة، وان توضأت واغتسلت على ما وصفناه حل لزوجها ان يطأها، وليس يجوز له ذلك حتى تفعل ما ذكرناه من نزع الخرق وغسل الفرج بالماء، والمستحاضة لا تترك الصوم والصلاة في حال استحاضتها وتتركهما في الايام التي كانت تعتاد الحيض فيها قبل تغير حالها بالاستحاضة). يدل على ذلك

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "As for the mustahadah (a woman experiencing irregular bleeding), she is the one who sees thin, cold, clear blood outside the days of her menstruation." The characteristics of the mustahadah's blood were already mentioned at the beginning of the chapter. He, Shaykh (Al-Mufid), further explained: "She must wash her private area, insert cotton, and secure it with cloth to prevent the cotton from slipping out. If the bleeding is minimal, does not soak the cloth, and remains within, she must remove the cotton at the time of each prayer, cleanse herself (istinja), replace the cotton and cloth, and perform wudu for the prayer. If the blood soaks the cloth lightly but does not flow out, she must cleanse herself, replace the cotton and cloth for the Fajr prayer, perform wudu, and also perform ghusl after wudu for this prayer. For subsequent prayers, she only needs to replace the cotton and cloth, cleanse herself, and renew wudu without repeating ghusl. If the blood is heavy, soaking the cloth and flowing out, she must delay Dhuhr prayer from its early time, remove the cloth and cotton, cleanse herself with water, insert fresh cotton and clean cloth, perform wudu, then perform ghusl. She should then pray Dhuhr and Asr together in one state of purification. She should follow the same process for Maghrib and Isha prayers, delaying Maghrib until just before sunset and performing Isha at its earliest time. She should also follow the same process for the night and Fajr prayers. If she skips the night prayers, she should follow this process for Fajr. If she performs wudu and ghusl as described, it becomes permissible for her husband to approach her. However, it is not permissible for him until she does what was described: removing the cloth, washing her private area, and preparing herself with purification. The mustahadah does not abandon fasting or prayer during her state of irregular bleeding. However, she does not fast or pray on the days she would normally experience menstruation before her condition changed due to istihada." This is supported by (following hadith):

مَا أَخْبَرَنِي بِهِ اَلْحُسَيْنُ بْنُ عُبَيْدِ اَللَّهِ عَنْ أَبِي مُحَمَّدٍ هَارُونَ بْنِ مُوسَى اَلتَّلَّعُكْبَرِيِّ عَنْ أَبِي اَلْعَبَّاسِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ اِبْنِ عُقْدَةَ اَلْحَافِظِ عَنْ أَحْمَدَ بْنِ اَلْحُسَيْنِ بْنِ عَبْدِ اَلْمَلِكِ اَلْأَوْدِيِّ وَ أَخْبَرَنِي أَحْمَدُ بْنُ عُبْدُونٍ عَنْ أَبِي اَلْحَسَنِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ اَلزُّبَيْرِ عَنْ أَحْمَدَ بْنِ اَلْحُسَيْنِ بْنِ عَبْدِ اَلْمَلِكِ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ حُسَيْنِ بْنِ نُعَيْمٍ اَلصَّحَّافِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنَّ أُمَّ وَلَدٍ لِي تَرَى اَلدَّمَ وَ هِيَ حَامِلٌ كَيْفَ تَصْنَعُ بِالصَّلاَةِ قَالَ فَقَالَ« إِذَا رَأَتِ اَلْحَامِلُ اَلدَّمَ بَعْدَ مَا يَمْضِي عِشْرُونَ يَوْماً مِنَ اَلْوَقْتِ اَلَّذِي كَانَتْ تَرَى فِيهِ اَلدَّمَ مِنَ اَلشَّهْرِ اَلَّذِي كَانَتْ تَقْعُدُ فِيهِ فَإِنَّ ذَلِكَ لَيْسَ مِنَ اَلرَّحِمِ وَ لاَ مِنَ اَلطَّمْثِ فَلْتَتَوَضَّأْ وَ لْتَحْتَشِ بِالْكُرْسُفِ وَ تُصَلِّي وَ إِذَا رَأَتِ اَلْحَامِلُ اَلدَّمَ قَبْلَ اَلْوَقْتِ اَلَّذِي كَانَتْ تَرَى فِيهِ اَلدَّمَ بِقَلِيلٍ أَوْ فِي اَلْوَقْتِ مِنْ ذَلِكَ اَلشَّهْرِ فَإِنَّهُ مِنَ اَلْحَيْضَةِ فَلْتُمْسِكْ عَنِ اَلصَّلاَةِ عَدَدَ أَيَّامِهَا اَلَّتِي كَانَتْ تَقْعُدُ فِي حَيْضِهَا فَإِنِ اِنْقَطَعَ اَلدَّمُ عَنْهَا قَبْلَ ذَلِكَ فَلْتَغْتَسِلْ وَ لْتُصَلِّ وَ إِنْ لَمْ يَنْقَطِعْ عَنْهَا اَلدَّمُ إِلاَّ بَعْدَ أَنْ تَمْضِيَ اَلْأَيَّامُ اَلَّتِي كَانَتْ تَرَى اَلدَّمَ فِيهَا بِيَوْمٍ أَوْ يَوْمَيْنِ فَلْتَغْتَسِلْ وَ لْتَحْتَشِ وَ لْتَسْتَثْفِرْ وَ تُصَلِّي اَلظُّهْرَ وَ اَلْعَصْرَ ثُمَّ لْتَنْظُرْ فَإِنْ كَانَ اَلدَّمُ فِيمَا بَيْنَهَا وَ بَيْنَ اَلْمَغْرِبِ لاَ يَسِيلُ مِنْ خَلْفِ اَلْكُرْسُفِ فَلْتَتَوَضَّأْ وَ لْتُصَلِّ عِنْدَ وَقْتِ كُلِّ صَلاَةٍ مَا لَمْ تَطْرَحِ اَلْكُرْسُفَ عَنْهَا فَإِنْ طَرَحَتِ اَلْكُرْسُفَ عَنْهَا وَ سَالَ اَلدَّمُ وَجَبَ عَلَيْهَا اَلْغُسْلُ» قَالَ« وَ إِنْ طَرَحَتِ اَلْكُرْسُفَ عَنْهَا وَ لَمْ يَسِلِ اَلدَّمُ فَلْتَوَضَّأْ وَ لْتُصَلِّ وَ لاَ غُسْلَ عَلَيْهَا» قَالَ وَ« إِنْ كَانَ اَلدَّمُ إِذَا أَمْسَكَتِ اَلْكُرْسُفَ يَسِيلُ مِنْ خَلْفِ اَلْكُرْسُفِ صَبِيباً لاَ يَرْقَأُ فَإِنَّ عَلَيْهَا أَنْ تَغْتَسِلَ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ ثَلاَثَ مَرَّاتٍ وَ تَحْتَشِيَ وَ تُصَلِّيَ تَغْتَسِلَ لِلْفَجْرِ وَ تَغْتَسِلَ لِلظُّهْرِ وَاَلْعَصْرِ وَ تَغْتَسِلَ لِلْمَغْرِبِ وَاَلْعِشَاءِ اَلْآخِرَةِ» قَالَ «وَ كَذَلِكَ تَفْعَلُ اَلْمُسْتَحَاضَةُ فَإِنَّهَا إِذَا فَعَلَتْ ذَلِكَ أَذْهَبَ اَللَّهُ بِالدَّمِ عَنْهَا».

It was narrated to me by Al-Husayn ibn Ubaydullah from Abu Muhammad Harun ibn Musa Al-Tala’akbari, from Abu Al-Abbas Ahmad ibn Muhammad ibn Sa’id Ibn Uqda Al-Hafidh, from Ahmad ibn Al-Husayn ibn Abdul Malik Al-Awdi; and also narrated to me by Ahmad ibn Ubdun from Abu Al-Hasan Ali ibn Muhammad ibn Al-Zubair, from Ahmad ibn Al-Husayn ibn Abdul Malik, from Al-Hasan ibn Mahbub, from Husayn ibn Nuaim Al-Sahhaf, who said: I said to Abu Abdullah (a.s): "A slave woman of mine sees blood while she is pregnant. What should she do regarding prayer?" Imam (a.s) said: "If a pregnant woman sees blood after twenty days have passed from the time she would normally see blood in the month during which she would menstruate, this blood is neither from the womb nor menstrual blood. She should perform wudu, insert a cotton pad, and pray. However, if the pregnant woman sees blood a little before or at the time she would normally see it in the month, it is menstrual blood. She should refrain from prayer for the number of days she used to menstruate. If the blood stops before this duration, she should perform ghusl and pray. If the blood does not stop until one or two days after the usual days of menstruation, she should perform ghusl, insert a cotton pad, secure it, and pray Dhuhr and Asr. Then she should observe: if the blood does not seep through the cotton before Maghrib, she should perform wudu and pray each prayer at its time without removing the cotton. If she removes the cotton and the blood flows, she must perform ghusl. Imam (a.s) said: "If she removes the cotton and the blood does not flow, she should perform wudu and pray, and no ghusl is required." Imam (a.s) added: "If the blood flows continuously and does not stop even with the cotton, she must perform ghusl three times daily: once for Fajr, once for Dhuhr and Asr together, and once for Maghrib and Isha together. She should insert the cotton and pray. Similarly, the mustahadah (woman experiencing irregular bleeding) must do the same. If she follows this procedure, Allah (swt) will reduce the blood flow for her."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ اَلْأَشْعَرِيِّ عَنِ اِبْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلطَّامِثِ تَقْعُدُ بِعَدَدِ أَيَّامِهَا كَيْفَ تَصْنَعُ قَالَ« تَسْتَظْهِرُ بِيَوْمٍ أَوْ يَوْمَيْنِ ثُمَّ هِيَ مُسْتَحَاضَةٌ فَلْتَغْتَسِلْ وَ تَسْتَوْثِقُ مِنْ نَفْسِهَا وَ تُصَلِّي كُلَّ صَلاَةٍ بِوُضُوءٍ مَا لَمْ يَنْفُذِ اَلدَّمُ فَإِذَا نَفَذَ اِغْتَسَلَتْ وَ صَلَّتْ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Ahmad ibn Muhammad, from his father, from Al-Husayn ibn Al-Hasan ibn Aban, from Al-Husayn ibn Sa’id, from Muhammad ibn Khalid Al-Ash’ari, from Ibn Bukayr, from Zurara, from Abu Ja’far (a.s), who said: I asked Imam (a.s) about a menstruating woman who stops menstruating after the usual number of her days. What should she do? Imam (a.s) (a.s) said: "She should wait for an additional day or two as a precaution. Then, if the bleeding continues, she is considered to be in the state of istihadha (irregular bleeding). She should perform ghusl, ensure her cleanliness, and pray each prayer with a fresh wudu unless the blood flows excessively. If the blood flows beyond the cotton pad, she should perform ghusl again and then pray."

وَأَخْبَرَنِي الشَّيْخُ أَيَّدَهُ اللَّهُ عَنْ أَبِي الْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى وَابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ: الْمُسْتَحَاضَةُ تَنْظُرُ أَيَّامَهَا فَلَا تُصَلِّي فِيهَا وَلَا يُقْرِبُهَا بَعْلُهَا، فَإِذَا جَازَتْ أَيَّامُهَا وَرَأَتِ الدَّمَ يَثْقُبُ الْكُرْسُفَ اغْتَسَلَتْ لِلظُّهْرِ وَالْعَصْرِ تُؤَخِّرُ هَذِهِ وَتُعَجِّلُ هَذِهِ، وَلِلْمَغْرِبِ وَالْعِشَاءِ غُسْلًا تُؤَخِّرُ هَذِهِ وَتُعَجِّلُ هَذِهِ، وَتَغْتَسِلُ لِلصُّبْحِ وَتَحْتَشِي وَتَسْتَثْفِرُ وَتَحْشُو وَتَضُمُّ فَخِذَيْهَا، فِي الْمَسْجِدِ وَسَائِرُ جَسَدِهَا خَارِجٌ، وَلَا يَأْتِيهَا بَعْلُهَا أَيَّامَ قُرْئِهَا، وَإِنْ كَانَ الدَّمُ لَا يَثْقُبُ الْكُرْسُفَ تَوَضَّأَتْ وَدَخَلَتِ الْمَسْجِدَ وَصَلَّتْ كُلَّ صَلَاةٍ بِوُضُوءٍ، وَهَذِهِ يَأْتِيهَا بَعْلُهَا إِلَّا فِي أَيَّامِ حَيْضِهَا.

from Muhammad ibn Ya’qub, from Muhammad ibn Isma’il, from Al-Fadl ibn Shadhan, from Hammad ibn Isa and Ibn Abi Umayr, from Mu’awiyah ibn Ammar, from Abu Abdullah (a.s), who said: Imam (a.s) said: "The mustahadah (a woman experiencing irregular bleeding) observes her days of menstruation and does not pray during those days, nor is her husband allowed to approach her. Once her menstruation days pass, and if she sees that the blood soaks through the cotton pad, she must perform ghusl for Dhuhr and Asr - delaying one and performing the other promptly. She must also perform ghusl for Maghrib and Isha - delaying one and performing the other promptly. She must perform ghusl for Fajr as well. She should use a cotton pad, secure it, and keep her thighs pressed together. In the mosque, only her body outside the area of bleeding should remain exposed, and her husband must not approach her during the days of her menstrual cycle. If the blood does not soak through the cotton pad, she should perform wudu and can enter the mosque and pray each prayer with fresh wudu. In this case, her husband may approach her except during the days of her menstruation."

وَبِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ قَالَ:« اَلْمُسْتَحَاضَةُ إِذَا ثَقَبَ اَلدَّمُ اَلْكُرْسُفَ اِغْتَسَلَتْ لِكُلِّ صَلاَتَيْنِ وَ لِلْفَجْرِ غُسْلاً فَإِنْ لَمْ يَجُزِ اَلدَّمُ اَلْكُرْسُفَ فَعَلَيْهَا اَلْغُسْلُ كُلَّ يَوْمٍ مَرَّةً وَاَلْوُضُوءُ لِكُلِّ صَلاَةٍ وَإِنْ أَرَادَ زَوْجُهَا أَنْ يَأْتِيَهَا فَحِينَ تَغْتَسِلُ هَذَا إِذَا كَانَ دَماً عَبِيطاً فَإِنْ كَانَتْ صُفْرَةٌ فَعَلَيْهَا اَلْوُضُوءُ».

Through this chain of narration, from Muhammad ibn Ya’qub, from Muhammad ibn Yahya, from Muhammad ibn Al-Husayn, from Uthman ibn Isa, from Sama’ah, who said: Imam (a.s) said: "The mustahadah (a woman experiencing irregular bleeding), if the blood soaks through the cotton pad, must perform ghusl for every two prayers and a separate ghusl for Fajr. If the blood does not pass through the cotton pad, she must perform ghusl once daily and perform wudu for every prayer. If her husband wishes to approach her, he may do so after she has performed ghusl. This applies when the blood is fresh (red). However, if it is yellowish, she is only required to perform wudu."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِذَا مَكَثَتِ اَلْمَرْأَةُ عَشَرَةَ أَيَّامٍ تَرَى اَلدَّمَ ثُمَّ طَهُرَتْ فَمَكَثَتْ ثَلاَثَةَ أَيَّامٍ طَاهِراً ثُمَّ رَأَتِ اَلدَّمَ بَعْدَ ذَلِكَ أَ تُمْسِكُ عَنِ اَلصَّلاَةِ قَالَ« لاَ هَذِهِ مُسْتَحَاضَةٌ تَغْتَسِلُ وَ تَسْتَدْخِلُ قُطْنَةً وَ تَجْمَعُ بَيْنَ صَلاَتَيْنِ بِغُسْلٍ وَ يَأْتِيهَا زَوْجُهَا إِنْ أَرَادَ».

Through this chain of narration, from Muhammad ibn Ya’qub, from Muhammad ibn Isma’il, from Al-Fadl ibn Shadhan, from Safwan ibn Yahya, from Abu Al-Hasan (a.s), who said: I said to Imam (a.s): "May I be sacrificed for you! If a woman sees blood for ten days, then it stops, and she remains pure for three days, but after that sees blood again, should she refrain from prayer?" Imam (a.s) said: "No, she is in the state of istihadha (irregular bleeding). She must perform ghusl, insert a cotton pad, and combine two prayers with one ghusl. Her husband may approach her if he wishes."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلنَّضْرِ عَنِ اِبْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْمُسْتَحَاضَةُ تَغْتَسِلُ عِنْدَ صَلاَةِ اَلظُّهْرِ وَ تُصَلِّي اَلظُّهْرَ وَ اَلْعَصْرَ ثُمَّ تَغْتَسِلُ عِنْدَ اَلْمَغْرِبِ فَتُصَلِّي اَلْمَغْرِبَ وَ اَلْعِشَاءَ ثُمَّ تَغْتَسِلُ عِنْدَ اَلصُّبْحِ فَتُصَلِّي اَلْفَجْرَ وَ لاَ بَأْسَ أَنْ يَأْتِيَهَا بَعْلُهَا مَتَى شَاءَ إِلاَّ فِي أَيَّامِ حَيْضِهَا فَيَعْتَزِلُهَا زَوْجُهَا» وَ قَالَ« لَمْ تَفْعَلْهُ اِمْرَأَةٌ قَطُّ اِحْتِسَاباً إِلاَّ عُوفِيَتْ مِنْ ذَلِكَ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Ahmad ibn Muhammad, from his father, from Sa’d ibn Abdullah, from Ahmad ibn Muhammad, from Al-Husayn ibn Sa’id, from Al-Nadr, from Ibn Sinan, from Abu Abdullah (a.s), who said: Imam (a.s) said: "The mustahadah (a woman experiencing irregular bleeding) performs ghusl at the time of Dhuhr prayer and then prays Dhuhr and Asr. She performs ghusl again at the time of Maghrib and prays Maghrib and Isha. She then performs ghusl at the time of Fajr and prays Fajr. Her husband may approach her whenever he wishes, except during her days of menstruation, when he must avoid her." Imam (a.s) further said: "No woman has ever performed this act (the prescribed ghusl and prayers) out of faith and seeking reward except that she was cured of her condition."

وَبِهَذَا اَلْإِسْنَادِ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلْقَاسِمِ عَنْ أَبَانٍ عَنْ إِسْمَاعِيلَ اَلْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: «اَلْمُسْتَحَاضَةُ تَقْعُدُ أَيَّامَ قُرْئِهَا ثُمَّ تَحْتَاطُ بِيَوْمٍ أَوْ يَوْمَيْنِ فَإِنْ هِيَ رَأَتْ طُهْراً اِغْتَسَلَتْ وَ إِنْ هِيَ لَمْ تَرَ طُهْراً اِغْتَسَلَتْ وَاِحْتَشَتْ فَلاَ تَزَالُ تُصَلِّي بِذَلِكَ اَلْغُسْلِ حَتَّى يَظْهَرَ اَلدَّمُ عَلَى اَلْكُرْسُفِ فَإِذَا ظَهَرَ أَعَادَتِ اَلْغُسْلَ وَأَعَادَتِ اَلْكُرْسُفَ».

Through this chain of narration, from Al-Husayn ibn Sa’id, from Al-Qasim, from Aban, from Isma’il Al-Ju’fi, from Abu Ja’far (a.s), who said: Imam (a.s) said: "The mustahadah (a woman experiencing irregular bleeding) observes the days of her regular menstrual cycle, then adds a precautionary day or two. If she sees purity, she performs ghusl. If she does not see purity, she performs ghusl and uses a cotton pad. She continues to pray with that ghusl until blood appears on the cotton pad. When the blood appears, she performs ghusl again and replaces the cotton pad."

قوله تحتاط بيوم أو يومين هذا إذا كانت عادتها ما دون العشرة الايام تحتاط بيوم أو يومين، فاما من كان عادتها عشرة أيام فليس لها أن تستظهر بشئ آخر بل يلزمها حكم المستحاضة حسب ما ذكرناه، وكذلك معنى كلما روي في انها تستظهر بيوم أو يومين أو ثلاثة مثل

The statement "she adds a precautionary day or two" applies when her usual menstruation lasts less than ten days. In this case, she adds one or two days as a precaution. However, if her regular cycle is ten days, she does not add any extra days, and the rules of istihadha apply to her as described earlier. Similarly, any narrations that mention adding a precautionary day or two, or even three, follow the same principle and are applied according to the specific case of the woman’s menstrual habits.

مِثْلِ مَا رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ عَنِ اِبْنِ أَبِي نَصْرٍ عَنْ أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْحَائِضِ كَمْ تَسْتَظْهِرُ فَقَالَ« تَسْتَظْهِرُ بِيَوْمٍ أَوْ يَوْمَيْنِ أَوْ ثَلاَثَةٍ».

It is narrated from Sa’d ibn Abdullah, from Abu Ja’far, from Ibn Abi Nasr, from Abu Al-Hasan Al-Ridha (a.s): I asked Imam (a.s) about a menstruating woman, "How many days should she wait as a precautionary measure?" Imam (a.s) said: "She should wait one, two, or three days as a precaution."

وَ عَنْهُ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَعِيدِ بْنِ يَسَارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَرْأَةِ تَحِيضُ ثُمَّ تَطْهُرُ وَ رُبَّمَا رَأَتْ بَعْدَ ذَلِكَ اَلشَّيْءَ مِنَ اَلدَّمِ اَلرَّقِيقِ بَعْدَ اِغْتِسَالِهَا مِنْ طُهْرِهَا فَقَالَ« تَسْتَظْهِرُ بَعْدَ أَيَّامِهَا بِيَوْمَيْنِ أَوْ ثَلاَثَةٍ ثُمَّ تُصَلِّي».

It is narrated from Al-Husayn ibn Sa’id, from Uthman ibn Isa, from Sa’id ibn Yasar, who said: I asked Abu Abdullah (a.s) about a woman who menstruates and then becomes pure but sometimes sees a small amount of thin blood after performing ghusl for her purification. Imam (a.s) said: "She should wait for one, two, or three days as a precaution after her regular menstrual days, and then she should pray."

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ سَعِيدٍ عَنْ أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلطَّامِثِ كَمْ حَدُّ جُلُوسِهَا فَقَالَ« تَنْتَظِرُ عِدَّةَ مَا كَانَتْ تَحِيضُ ثُمَّ تَسْتَظْهِرُ ثَلاَثَةَ أَيَّامٍ ثُمَّ هِيَ مُسْتَحَاضَةٌ».

It is narrated from Ahmad ibn Muhammad ibn Khalid, from Muhammad ibn Amr ibn Sa’id, from Abu Al-Hasan Al-Ridha (a.s), who said: I asked Imam (a.s) about a menstruating woman, "How long should she wait?" Imam (a.s) said: "She should wait for the duration of her usual menstruation, then add three days as a precaution. After that, she is considered to be in the state of istihadha (irregular bleeding)."

فمعناه ما ذكرناه يدل على ذلك

The meaning is as we have explained, and this narration supports it.

مَا أَخْبَرَنِي بِهِ الشَّيْخُ أَيَّدَهُ اللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ سَعِيدٍ عَنْ أَبِي الْحَسَنِ الرِّضَا عَلَيْهِ السَّلَامُ قَالَ: سَأَلْتُهُ عَنِ الطَّامِثِ وَحَدِّ جُلُوسِهَا؟ فَقَالَ: تَنْتَظِرُ عِدَّةَ مَا كَانَتْ تَحِيضُ، ثُمَّ تَسْتَظْهِرُ بِثَلَاثَةِ أَيَّامٍ، ثُمَّ هِيَ مُسْتَحَاضَةٌ.

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Ahmad ibn Muhammad, from his father, from Sa’d ibn Abdullah, from Ahmad ibn Muhammad, from Muhammad ibn Khalid Al-Barqi, from Muhammad ibn Amr ibn Sa’id, from Abu Al-Hasan Al-Ridha (a.s), who said: I asked Imam (a.s) about a menstruating woman and the duration of her sitting (abstaining from acts of worship). Imam (a.s) said: "She should wait for the duration of her usual menstruation, then add three days as a precaution. After that, she is considered to be in the state of istihadha (irregular bleeding)."

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُوسَى بْنِ اَلْحَسَنِ عَنْ أَحْمَدَ بْنِ هِلاَلٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلْمَرْأَةِ تَرَى اَلدَّمَ فَقَالَ« إِنْ كَانَ قُرْؤُهَا دُونَ اَلْعَشَرَةِ اِنْتَظَرَتِ اَلْعَشَرَةَ وَ إِنْ كَانَتْ أَيَّامُهَا عَشَرَةً لَمْ تَسْتَظْهِرْ».

It is narrated from Sa’d ibn Abdullah, from Musa ibn Al-Hasan, from Ahmad ibn Hilal, from Muhammad ibn Abi Umayr, from Abdullah ibn Al-Mughirah, from a man: Abu Abdullah (a.s) was asked regarding a woman who sees blood. Imam (a.s) said: "If her menstrual period is less than ten days, she waits until the completion of ten days. If her period lasts ten days, she does not add any precautionary days."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ دَاوُدَ مَوْلَى أَبِي اَلْمِعْزَى عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْمَرْأَةِ تَحِيضُ ثُمَّ يَمْضِي وَقْتُ طُهْرِهَا وَ هِيَ تَرَى اَلدَّمَ قَالَ فَقَالَ« تَسْتَظْهِرُ بِيَوْمٍ إِنْ كَانَ حَيْضُهَا دُونَ اَلْعَشَرَةِ أَيَّامٍ فَإِنِ اِسْتَمَرَّ اَلدَّمُ فَهِيَ مُسْتَحَاضَةٌ وَ إِنِ اِنْقَطَعَ اَلدَّمُ اِغْتَسَلَتْ وَ صَلَّتْ».

It is narrated from Ahmad ibn Muhammad, from Ali ibn Al-Hakam, from Dawood, the servant of Abu Al-Mi'za, from someone who informed him, from Abu Abdullah (a.s), who said: I asked Imam (a.s) about a woman who is menstruating, and then her usual period of purity passes while she is still seeing blood. Imam (a.s) said: "She should add a precautionary day if her menstruation lasts less than ten days. If the blood continues after that, she is considered to be in the state of istihadha (irregular bleeding). If the blood stops, she should perform ghusl and pray."

قال الشيخ أيده الله تعالى( وأما النفساء وهي التي تضع حملها فيخرج معه الدم فعليها ان تعتزل الصلاة وتجتنب الصوم ولا تقرب المسجد كما ذكرناه في باب الحيض والجنب، فإذا انقطع دمها استبرأت كاستبراء الحائض بالقطن فإذا خرج نقيا من الدم غسلت فرجها منه وتوضأت وضوء الصلاة ثم اغتسلت كما وصفناه من الغسل للحيض والجنابة وان خرج على القطن دم أخرت الغسل إلى آخر أيام النفاس وهو انقطاع الدم عنها). فقد مضى فيما تقدم ما يدل على انه ليس لها ان تقرب المسجد، ولا خلاف بين المسلمين انه لا يجب عليها الصوم والصلاة ايام نفاسها، وإنما اختلفوا في كمية أيام نفاسها، وانا أذكر بعد هذا ما يدل عليه إن شاء الله تعالى، ومما يتضمن هذه الجملة من الاخبار.

The Shaykh (Al-Mufid), may Allah (swt) support him, further explained: "As for the woman in a state of nifas (postnatal bleeding), which occurs when she delivers her child and blood flows, she must refrain from prayer, avoid fasting, and not enter the mosque, as previously mentioned in the rulings of menstruation and janaba. When her bleeding stops, she should examine herself with a cotton pad, as a menstruating woman does. If the pad comes out clean, she should wash her private area, perform wudu for prayer, and then perform ghusl, as described for menstruation and janaba. However, if blood is still on the pad, she should delay the ghusl until the end of her postpartum bleeding period, which concludes when the blood ceases entirely." He, Shaykh (Al-Mufid), added: "It has been previously mentioned that a woman in nifas should not approach the mosque. There is no disagreement among Muslims that she is not obligated to pray or fast during the days of her postpartum bleeding. However, there is a difference of opinion regarding the duration of nifas. I will mention the evidence for this shortly, Allah (swt) willing, including narrations that address these rulings."

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنِ اِبْنِ أُذَيْنَةَ عَنِ اَلْفُضَيْلِ بْنِ يَسَارٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: «اَلنُّفَسَاءُ تَكُفُّ عَنِ اَلصَّلاَةِ أَيَّامَهَا اَلَّتِي كَانَتْ تَمْكُثُ فِيهَا ثُمَّ تَغْتَسِلُ كَمَا تَغْتَسِلُ اَلْمُسْتَحَاضَةُ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Ahmad ibn Muhammad, from his father, from Al-Husayn ibn Al-Hasan ibn Aban, from Al-Husayn ibn Sa’id, from Ibn Abi Umayr, from Ibn Udhaynah, from Al-Fudhayl ibn Yasar, from Zurara, from one of the Imams (a.s), who said: Imam (a.s) said: "The woman in a state of nifas (postnatal bleeding) refrains from prayer during the days she usually experiences such bleeding. Then, she performs ghusl as the mustahadah (a woman with irregular bleeding) does."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ اَلنُّفَسَاءُ مَتَى تُصَلِّي قَالَ« تَقْعُدُ قَدْرَ حَيْضِهَا وَ تَسْتَظْهِرُ بِيَوْمَيْنِ فَإِنِ اِنْقَطَعَ اَلدَّمُ وَإِلاَّ اِغْتَسَلَتْ وَاِحْتَشَتْ وَاِسْتَثْفَرَتْ وَ صَلَّتْ فَإِنْ جَازَ اَلدَّمُ اَلْكُرْسُفَ تَعَصَّبَتْ وَ اِغْتَسَلَتْ ثُمَّ صَلَّتِ اَلْغَدَاةَ بِغُسْلٍ وَ اَلظُّهْرَ وَ اَلْعَصْرَ بِغُسْلٍ وَ اَلْمَغْرِبَ وَ اَلْعِشَاءَ بِغُسْلٍ وَ إِنْ لَمْ يَجُزِ اَلْكُرْسُفَ صَلَّتْ بِغُسْلٍ وَاحِدٍ» قُلْتُ فَالْحَائِضُ قَالَ« مِثْلُ ذَلِكَ سَوَاءً فَإِنِ اِنْقَطَعَ عَنْهَا اَلدَّمُ وَ إِلاَّ فَهِيَ مُسْتَحَاضَةٌ تَصْنَعُ مِثْلَ اَلنُّفَسَاءِ سَوَاءً ثُمَّ تُصَلِّي وَ لاَ تَدَعُ اَلصَّلاَةَ عَلَى حَالٍ فَإِنَّ اَلنَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ قَالَ« اَلصَّلاَةُ عِمَادُ دِينِكُمْ»».

The Shaykh (Al-Mufid) narrated to me from Ahmad ibn Muhammad, from his father, from Sa’d ibn Abdullah, from Ahmad ibn Muhammad, from Al-Husayn ibn Sa’id, from Hammad ibn Isa, from Hariz, from Zurara: I asked Imam (a.s): "When does the woman in a state of nifas begin praying?" Imam (a.s) said: “She refrains from prayer for the duration of her usual menstrual period and then adds two days as a precaution. If the blood stops, she performs ghusl, uses a cotton pad, and secures herself. If the blood continues and soaks through the cotton pad, she should tightly bind herself, perform ghusl, and pray Fajr with one ghusl, Dhuhr and Asr with one ghusl, and Maghrib and Isha with one ghusl. If the blood does not soak through the cotton pad, she can pray with one ghusl only." I asked: "What about a menstruating woman?" Imam (a.s) replied: "It is the same. If the blood stops, she performs ghusl. If not, she is considered in a state of istihadha (irregular bleeding) and follows the same rules as the woman in nifas. She should pray and never leave off prayer in any state, for the Prophet (saws) said: 'Prayer is the pillar of your religion.'"

وَ بِهَذَا اَلْإِسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَخِيهِ اَلْحُسَيْنِ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ اَلْمَاضِيَ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلنُّفَسَاءِ وَ كَمْ يَجِبُ عَلَيْهَا تَرْكُ اَلصَّلاَةِ قَالَ« تَدَعُ اَلصَّلاَةَ مَا دَامَتْ تَرَى اَلدَّمَ اَلْعَبِيطَ إِلَى ثَلاَثِينَ يَوْماً فَإِذَا رَقَّ وَ كَانَتْ صُفْرَةٌ اِغْتَسَلَتْ وَ صَلَّتْ إِنْ شَاءَ اَللَّهُ تَعَالَى».

Through this chain of narration, from Ahmad ibn Muhammad, from Al-Hasan ibn Ali ibn Yaqtin, from his brother Al-Husayn, from Ali ibn Yaqtin, who said: I asked Abu Al-Hasan Al-Madi (a.s) about the woman in a state of nifas (postnatal bleeding) and how long she is required to refrain from prayer. Imam (a.s) said: "She refrains from prayer as long as she sees fresh (red) blood, up to thirty days. If the blood becomes light and turns yellowish, she performs ghusl and resumes praying, Allah (swt) willing."

وَ أَخْبَرَنِي جَمَاعَةٌ عَنْ أَبِي مُحَمَّدٍ هَارُونَ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ وَ أَخْبَرَنِي أَحْمَدُ بْنُ عُبْدُونٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ اَلزُّبَيْرِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلنُّفَسَاءِ تَضَعُ فِي شَهْرِ رَمَضَانَ بَعْدَ صَلاَةِ اَلْعَصْرِ أَ تُتِمُّ ذَلِكَ اَلْيَوْمَ أَمْ تُفْطِرُ فَقَالَ« تُفْطِرُ ثُمَّ لْتَقْضِ ذَلِكَ اَلْيَوْمَ».

A group of narrators informed me from Abu Muhammad Harun ibn Musa, from Ahmad ibn Muhammad ibn Sa’id, from Ali ibn Al-Hasan; and Ahmad ibn Ubdun narrated to me from Ali ibn Muhammad ibn Al-Zubair, from Ali ibn Al-Hasan, from Ayub ibn Nuh, from Safwan ibn Yahya, from Abdur Rahman ibn Al-Hajjaj, from Abu Al-Hasan (a.s), who said: I asked Imam (a.s) about a woman in nifas (postnatal bleeding) who gives birth in the month of Ramadan after the Asr prayer. Should she complete her fast for that day or break it? Imam (a.s) said: "She should break her fast and then make up that day."

قال الشيخ أيده الله تعالى:( واكثر أيام النفاس ثمانية عشر يوما فان رأت الدم النفساء يوم التاسع عشر من وضعها الحمل فليس ذلك من النفاس إنما هو استحاضة فلتعمل بما رسمناه للمستحاضة وتصلي وتصوم وقد جاءت الاخبار معتمدة في ان أقصى مدة النفاس هو عشرة أيام وعليها أعمل لوضوحها عندي). المعتمد في هذا أنه قد ثبت أن ذمة المرأة مرتهنة بالصلاة والصيام قبل نفاسها بلا خلاف فإذا طرأ عليها النفاس يجب ان لا يسقط عنها ما لزمها إلا بدلالة ولا خلاف بين المسلمين ان عشرة أيام إذا رأت المرأة الدم من النفاس، وما زاد على ذلك مختلف فيه فينبغي ان لا تصير إليه الا بما يقطع العذر وكلما ورد من الاخبار المتضمنة لما زاد على عشرة أيام فهي أخبار احاد لا تقطع العذر أو خبر خرج عن سبب أو للتقية وأنا ابين عن معناها إن شاء الله تعالى، ويدل على ما ذكرنا، من أن أقصى أيام النفاس عشرة أيام.

The Shaykh (Al-Mufid), may Allah (swt) support him, further explained: "The maximum duration for nifas is eighteen days. If the woman sees blood on the nineteenth day after giving birth, it is not considered nifas but istihadha (irregular bleeding). She should follow the rulings for istihadha, pray, and fast. However, there are authentic narrations indicating that the maximum duration for nifas is ten days, and this is the ruling I follow due to its clarity." He, Shaykh (Al-Mufid), added: "The principle here is that a woman’s obligations for prayer and fasting remain binding on her prior to nifas without any dispute. If nifas occurs, these obligations can only be lifted based on definitive evidence. There is no disagreement among Muslims that ten days of bleeding from nifas are exempted. Beyond this, there is a difference of opinion. Therefore, one should not act on an opinion that extends beyond ten days unless it provides irrefutable evidence. Any narrations suggesting a duration beyond ten days are solitary reports (khabar ahad) that do not provide definitive certainty, or they may have been conveyed for specific contexts or taqiyya (dissimulation). I will clarify their meanings, Allah (swt) willing. This evidence supports the view that the maximum duration of nifas is ten days."

مَا أَخْبَرَنِي بِهِ الشَّيْخُ أَيَّدَهُ اللَّهُ تَعَالَى عَنْ أَبِي الْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ الْفُضَيْلِ بْنِ يَسَارٍ وَزُرَارَةَ عَنْ أَحَدِهِمَا عَلَيْهِمَا السَّلَامُ قَالَ: النُّفَسَاءُ تَكُفُّ عَنِ الصَّلَاةِ أَيَّامَ قُرْئِهَا الَّتِي كَانَتْ تَمْكُثُ فِيهَا، ثُمَّ تَغْتَسِلُ وَتَعْمَلُ كَمَا تَعْمَلُ الْمُسْتَحَاضَةُ.

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu Al-Qasim Ja’far ibn Muhammad, from Muhammad ibn Ya’qub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Umar ibn Udhaynah, from Al-Fudhayl ibn Yasar and Zurara, from one of the Imams (a.s), who said: Imam (a.s) said: "The woman in a state of nifas (postnatal bleeding) refrains from prayer during the days of her regular cycle, after which she performs ghusl and follows the same rules as the mustahadah (a woman experiencing irregular bleeding)."

وَبِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَأَبِي دَاوُدَ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: «اَلنُّفَسَاءُ تَجْلِسُ أَيَّامَ حَيْضِهَا اَلَّتِي كَانَتْ تَحِيضُ ثُمَّ تَسْتَظْهِرُ وَ تَغْتَسِلُ وَ تُصَلِّي».

Through this chain of narration, from Muhammad ibn Ya’qub, from several of our companions, from Ahmad ibn Muhammad and Abu Dawood, from Al-Husayn ibn Sa’id, from Al-Nadr ibn Suwayd, from Muhammad ibn Abi Hamzah, from Yunus ibn Ya’qub, who said: I heard Abu Abdullah (a.s) say: "The woman in a state of nifas (postnatal bleeding) sits for the duration of her usual menstrual cycle, then adds a precautionary period, performs ghusl, and begins praying."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ فَضَّالٍ عَنِ اِبْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« تَقْعُدُ اَلنُّفَسَاءُ أَيَّامَهَا اَلَّتِي كَانَتْ تَقْعُدُ فِي اَلْحَيْضِ وَ تَسْتَظْهِرُ بِيَوْمَيْنِ.

Through this chain of narration, from Muhammad ibn Ya’qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Ibn Faddal, from Ibn Bukayr, from Zurara, from Abu Abdullah (a.s), who said: Imam (a.s) said: "The woman in a state of nifas (postnatal bleeding) refrains for the duration of her usual menstrual cycle and then adds two precautionary days."

وقد مضى حديث زرارة فيما رواه الحسين بن سعيد عن حماد عن حريز عن زرارة عن أبي جعفر عليه السلام مشروحا.

The narration from Zurara, as reported by Al-Husayn ibn Sa’id through Hammad, from Hariz, from Zurara, from Abu Ja’far (a.s), has been explained earlier.

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَمْرٍو عَنْ يُونُسَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اِمْرَأَةٍ وَلَدَتْ فَرَأَتِ اَلدَّمَ أَكْثَرَ مِمَّا كَانَتْ تَرَى قَالَ« فَلْتَقْعُدْ أَيَّامَ قُرْئِهَا اَلَّتِي كَانَتْ تَجْلِسُ ثُمَّ تَسْتَظْهِرُ بِعَشَرَةِ أَيَّامٍ فَإِنْ رَأَتْ دَماً صَبِيباً فَلْتَغْتَسِلْ عِنْدَ وَقْتِ كُلِّ صَلاَةٍ وَ إِنْ رَأَتْ صُفْرَةً فَلْتَوَضَّأْ ثُمَّ لْتُصَلِّ».

father, from Sa’d ibn Abdullah, from Ahmad ibn Muhammad ibn Isa, from Muhammad ibn Amr, from Yunus, who said: I asked Abu Abdullah (a.s) about a woman who gave birth and then saw blood for a duration longer than what she was accustomed to seeing. Imam (a.s) said: "She should refrain from prayer for the duration of her usual menstrual period, then add up to ten precautionary days. If she sees fresh, flowing blood, she must perform ghusl at the time of every prayer. If she sees yellowish discharge, she should perform wudu and then pray."

قوله عليه السلام تستظهر بعشرة أيام يعني إلى عشرة ايام لان حروف الصفات يقوم بعضها مقام بعض.

The statement of the Imam (a.s), "add up to ten days," means a maximum of ten days, as linguistic expressions for limits in attributes can serve as substitutes for one another.

وَبِهَذَا اَلْإِسْنَادِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ وَمُحَمَّدِ بْنِ خَالِدٍ اَلْبَرْقِيِّ وَاَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ مُوسَى عَلَيْهِ اَلسَّلاَمُ عَنِ اِمْرَأَةٍ نُفِسَتْ وَ بَقِيَتْ ثَلاَثِينَ لَيْلَةً أَوْ أَكْثَرَ ثُمَّ طَهُرَتْ وَ صَلَّتْ ثُمَّ رَأَتْ دَماً أَوْ صُفْرَةً فَقَالَ« إِنْ كَانَتْ صُفْرَةً فَلْتَغْتَسِلْ وَ لْتُصَلِّ وَ لاَ تُمْسِكْ عَنِ اَلصَّلاَةِ وَ إِنْ كَانَ دَماً لَيْسَ بِصُفْرَةٍ فَلْتُمْسِكْ عَنِ اَلصَّلاَةِ أَيَّامَ قُرْئِهَا ثُمَّ لْتَغْتَسِلْ وَ لْتُصَلِّ».

Through this chain of narration, from Sa’d ibn Abdullah, from Ahmad ibn Muhammad, from Al-Husayn ibn Sa’id, Muhammad ibn Khalid Al-Barqi, and Al-Abbas ibn Ma’ruf, from Safwan ibn Yahya, from Abdur Rahman ibn Al-Hajjaj, who said: I asked Abu Al-Hasan Musa (a.s) about a woman who had postpartum bleeding for thirty nights or more, then became pure and began praying, but later saw blood or a yellowish discharge. Imam (a.s) said: "If it is yellowish, she should perform ghusl and pray, and she does not need to refrain from prayer. But if it is blood and not yellowish, she should refrain from prayer for the duration of her usual menstrual cycle, then perform ghusl and resume praying."

وَ أَخْبَرَنِي جَمَاعَةٌ عَنْ أَبِي مُحَمَّدٍ هَارُونَ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ وَ أَخْبَرَنِي أَحْمَدُ بْنُ عُبْدُونٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ اَلزُّبَيْرِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَللَّهِ بْنِ زُرَارَةَ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ اَلْفُضَيْلِ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« اَلنُّفَسَاءُ تَكُفُّ عَنِ اَلصَّلاَةِ أَيَّامَ أَقْرَائِهَا اَلَّتِي كَانَتْ تَمْكُثُ فِيهَا ثُمَّ تَغْتَسِلُ وَ تُصَلِّي كَمَا تَغْتَسِلُ اَلْمُسْتَحَاضَةُ».

A group of narrators informed me from Abu Muhammad Harun ibn Musa, from Ahmad ibn Muhammad ibn Sa’id, from Ali ibn Al-Hasan; and Ahmad ibn Ubdun narrated to me from Ali ibn Muhammad ibn Al-Zubair, from Ali ibn Al-Hasan, from Muhammad ibn Abdullah ibn Zurara, from Muhammad ibn Abi Umayr, from Umar ibn Udhaynah, from Zurara and Al-Fudhayl, from one of the Imams (a.s), who said: Imam (a.s) said: "The woman in a state of nifas (postnatal bleeding) refrains from prayer during the days of her usual cycles, after which she performs ghusl and begins praying, following the same procedure as the mustahadah (a woman experiencing irregular bleeding)."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ مَالِكِ بْنِ أَعْيَنَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلنُّفَسَاءِ يَغْشَاهَا زَوْجُهَا وَهِيَ فِي نِفَاسِهَا مِنَ اَلدَّمِ قَالَ« نَعَمْ إِذَا مَضَى لَهَا مُنْذُ يَوْمَ وَضَعَتْ بِقَدْرِ أَيَّامِ عِدَّةِ حَيْضِهَا ثُمَّ تَسْتَظْهِرُ بِيَوْمٍ فَلاَ بَأْسَ بَعْدُ أَنْ يَغْشَاهَا زَوْجُهَا يَأْمُرُهَا فَتَغْتَسِلُ ثُمَّ يَغْشَاهَا إِنْ أَ حَبَّ».

Through this chain of narration, from Ali ibn Al-Hasan, from Amr ibn Uthman, from Al-Hasan ibn Mahbub, from Ali ibn Ri'ab, from Malik ibn A’yan, who said: I asked Abu Ja’far (a.s) about a man approaching his wife while she is still experiencing postnatal bleeding. Imam (a.s) said: "Yes, it is permissible after the number of days equal to her usual menstrual cycle has passed since the day she gave birth, and she adds a precautionary day. After that, there is no harm if her husband approaches her. He should instruct her to perform ghusl, and then he may approach her if he wishes."

مَا رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلنُّفَسَاءُ تَقْعُدُ أَرْبَعِينَ يَوْماً فَإِنْ طَهُرَتْ وَ إِلاَّ اِغْتَسَلَتْ وَ صَلَّتْ وَ يَأْتِيهَا زَوْجُهَا وَ كَانَتْ بِمَنْزِلَةِ اَلْمُسْتَحَاضَةِ تَصُومُ وَ تُصَلِّي».

It is narrated from Muhammad ibn Ahmad ibn Yahya, from Abu Ja’far, from his father, from Hafs ibn Ghiyath, from Imam Ja’far Al Sadiq (a.s), from his father Imam Al Baqir (a.s), from Imam Ali (a.s), who said: Imam (a.s) said: "The woman in a state of nifas (postnatal bleeding) refrains from prayer for forty days. If she becomes pure within this time, she resumes her prayers. If not, she performs ghusl, begins praying, and her husband may approach her. She is considered in the same state as a mustahadah (a woman experiencing irregular bleeding); she fasts and prays."

وَرُوِيَ أَيْضاً عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى اَلْخَثْعَمِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلنُّفَسَاءِ فَقَالَ« كَمَا كَانَتْ تَكُونُ مَعَ مَا مَضَى مِنْ أَوْلاَدِهَا وَ مَا جَرَّبَتْ» قُلْتُ فَلَمْ تَلِدْ فِيمَا مَضَى قَالَ« بَيْنَ اَلْأَرْبَعِينَ إِلَى اَلْخَمْسِينَ».

It is also narrated from Ahmad ibn Muhammad, from Al-Husayn ibn Sa’id, from Al-Qasim ibn Muhammad, from Muhammad ibn Yahya Al-Khath’ami, who said: I asked Abu Abdullah (a.s) about the duration of nifas (postnatal bleeding). Imam (a.s) said: "It is same as her previous births and based on her past experiences." I asked: "What if she has not given birth before?" Imam (a.s) said: "Between forty and fifty days."

وَ رَوَى أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ كَمْ تَقْعُدُ اَلنُّفَسَاءُ حَتَّى تُصَلِّيَ قَالَ« ثَمَانِيَ عَشْرَةَ سَبْعَ عَشْرَةَ ثُمَّ تَغْتَسِلُ وَ تَحْتَشِي وَ تُصَلِّي».

Ahmad ibn Muhammad ibn Isa, from Ali ibn Al-Hakam, from Abu Ayyub, from Muhammad ibn Muslim, said: I asked Abu Abdullah (a.s): "How long does the woman in a state of nifas (postnatal bleeding) refrain from praying?" Imam (a.s) said: "Eighteen or seventeen days. Then she performs ghusl, uses a cotton pad, and begins praying."

وَ عَنْهُ عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« تَقْعُدُ اَلنُّفَسَاءُ إِذَا لَمْ يَنْقَطِعْ عَنْهَا اَلدَّمُ ثَلاَثِينَ أَرْبَعِينَ يَوْماً إِلَى اَلْخَمْسِينَ».

It is narrated from Al-Ala ibn Razin, from Muhammad ibn Muslim, from Abu Abdullah (a.s), who said: Imam (a.s) said: "If the blood does not stop, the woman in a state of nifas (postnatal bleeding) refrains from prayer for thirty, forty, or up to fifty days."

وَ رَوَى اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ عَنِ اِبْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« تَقْعُدُ اَلنُّفَسَاءُ تِسْعَ عَشْرَةَ لَيْلَةً فَإِنْ رَأَتْ دَماً صَنَعَتْ كَمَا تَصْنَعُ اَلْمُسْتَحَاضَةُ».

It is narrated from Al-Husayn ibn Sa’id, from Al-Nadr, from Ibn Sinan, who said: I heard Abu Abdullah (a.s) say: "The woman in a state of nifas (postnatal bleeding) refrains from prayer for nineteen nights. If she still sees blood after this, she follows the same rulings as the mustahadah (a woman experiencing irregular bleeding)."

وقد روينا عن ابن سنان ما ينافي هذا الخبر وأن ايام النفساء مثل ايام الحيض فتعارض الخبران.

It has also been narrated from Ibn Sinan a report that contradicts this narration, stating that the days of nifas are like the days of menstruation. Thus, the two reports are in conflict.

وَ قَدْ رَوَى أَيْضاً اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلنُّفَسَاءِ كَمْ تَقْعُدُ فَقَالَ« إِنَّ أَسْمَاءَ بِنْتَ عُمَيْسٍ أَمَرَهَا رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَنْ تَغْتَسِلَ لِثَمَانِيَ عَشْرَةَ وَ لاَ بَأْسَ بِأَنْ تَسْتَظْهِرَ بِيَوْمٍ أَوْ يَوْمَيْنِ».

It is narrated from Al-Husayn ibn Sa’id, from Fadalah, from Al-Ala, from Muhammad ibn Muslim, who said: I asked Abu Ja’far (a.s) about the duration of nifas (postnatal bleeding). Imam (a.s) said: "Asma bint Umays was instructed by the Messenger of Allah (swt) (peace be upon him and his family) to perform ghusl after eighteen days, but there is no harm in adding a precautionary day or two."

قوله عليه السلام ان اسماء بنت عميس أمرها رسول الله صلى الله عليه وآله ان تغتسل لثماني عشرة لا يدل على أن أيام النفاس ثماني عشرة وانما يدل على أنه أمرها بعد الثماني عشرة بالاغتسال وانما كان فيه حجة لو قال ان ايام النفاس ثماني عشرة يوما، وليس هذا في الخبر، وكلما روي مما يجري مجرى ما رويناه فالطريق في الكلام عليه واحدة، ولنا في الكلام على هذه الاخبار طرق، احدها أن هذه الاخبار اخبار آحاد مختلفة الالفاظ متضادة المعاني لا يمكن العمل على جميعها لتضادها ولا على بعضها لانه ليس بعضها بالعمل عليه اولى من بعض، والثانية انه يحتمل ان يكون هذه الاخبار خرجت مخرج التقية لان كل من يخالفنا يذهب إلى ان ايام النفاس اكثر مما نقوله، ولهذا اختلفت الفاظ الاحاديث كاختلاف العامة في مذاهبهم فكأنهم افتوا كل قوم منهم على حسب ما عرفوا من آرائهم ومذاهبهم، والثالثة: انه لا يمتنع ان يكون السائل سألهم عن امرأة اتت عليها هذه الايام فلم تغتسل فأمروها بعد ذلك بالاغتسال وان تعمل كما تعمل المستحاضة ولم تدل على ان ما فعلت المرأة في هذه الايام كان حقا، والذي يكشف عما قلناه.

The statement of the Imam (a.s) that Asma bint Umays was instructed by the Messenger of Allah (swt) (peace be upon him and his family) to perform ghusl after eighteen days does not indicate that the duration of nifas is necessarily eighteen days. Rather, it indicates that she was instructed to perform ghusl after the eighteenth day. This would have been evidence only if it was explicitly stated that the duration of nifas is eighteen days, which the narration does not assert. Regarding similar narrations, the approach to understanding and analyzing them remains consistent. There are multiple ways to address these narrations: 1. Conflicting Reports: These narrations are solitary (khabar ahad) and differ in wording and meaning. They cannot all be acted upon due to their contradictions, nor can one specific report be prioritized over others, as no single report has stronger evidence than the rest. 2. Possibility of Taqiyya: It is possible that these narrations were issued under the principle of taqiyya (dissimulation), as many of our opponents hold that the duration of nifas is longer than what we assert. Hence, the variation in the wording of the narrations may reflect the differing opinions of other sects, with responses tailored to align with their views. 3. Context of the Question: It is also possible that the questioner inquired about a specific case where the woman had gone beyond the standard duration of nifas without performing ghusl. The instructions to perform ghusl and act like a mustahadah (a woman experiencing irregular bleeding) may have been issued as corrective guidance for her current state, without validating her previous actions. The reasoning and evidence supporting our position will be clarified further.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَ اهِيمَ عَنْ أَبِيهِ رَفَعَهُ قَالَ: سَأَلَتِ اِمْرَأَةٌ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَقَالَتْ إِنِّي كُنْتُ أَقْعُدُ فِي نِفَاسِي عِشْرِينَ يَوْماً حَتَّى أَفْتَوْنِي بِثَمَانِيَةَ عَشَرَ يَوْماً فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« وَ لِمَ أَفْتَوْكِ بِثَمَانِيَةَ عَشَرَ يَوْماً» فَقَالَ رَجُلٌ لِلْحَدِيثِ اَلَّذِي رُوِيَ عَنْ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَنَّهُ قَالَ لِأَسْمَاءَ بِنْتِ عُمَيْسٍ حِينَ نُفِسَتْ بِمُحَمَّدِ بْنِ أَبِي بَكْرٍ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« إِنَّ أَسْمَاءَ بِنْتَ عُمَيْسٍ سَأَلَتْ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ وَقَدْ أَتَى لَهَا ثَمَانِيَةَ عَشَرَ يَوْماً وَ لَوْ سَأَلَتْهُ قَبْلَ ذَلِكَ لَأَمَرَهَا أَنْ تَغْتَسِلَ وَ تَفْعَلَ كَمَا تَفْعَلُ اَلْمُسْتَحَاضَةُ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu Al-Qasim Ja’far ibn Muhammad, from Muhammad ibn Ya’qub, from Ali ibn Ibrahim, from his father, in a marfu’ narration: A woman asked Abu Abdullah (a.s), saying: "I used to refrain from prayer during my nifas (postnatal bleeding) for twenty days until I was advised to reduce it to eighteen days." Abu Abdullah (a.s) replied: "And why were you advised to reduce it to eighteen days?" A man interjected: "Because of the narration reported from the Messenger of Allah (swt) (peace be upon him and his family), where he told Asma bint Umays, after she had given birth to Muhammad ibn Abi Bakr, to follow this ruling." Abu Abdullah (a.s) said: "Asma bint Umays asked the Messenger of Allah (swt) (peace be upon him and his family) about her situation after eighteen days. Had she asked him before that, he would have instructed her to perform ghusl earlier and to act as a mustahadah (a woman experiencing irregular bleeding)."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ:« أَنَّ أَسْمَاءَ بِنْتَ عُمَيْسٍ نُفِسَتْ بِمُحَمَّدِ بْنِ أَبِي بَكْرٍ فَأَمَرَهَا رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ حِينَ أَرَادَتِ اَلْإِحْرَامَ بِذِي اَلْحُلَيْفَةِ أَنْ تَحْتَشِيَ بِالْكُرْسُفِ وَ اَلْخِرَقِ وَ تُهِلَّ بِالْحَجِّ فَلَمَّا قَدِمُوا وَ نَسَكُوا اَلْمَنَاسِكَ فَأَتَتْ لَهَا ثَمَانِيَ عَشْرَةَ لَيْلَةً فَأَمَرَهَا رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَنْ تَطُوفَ بِالْبَيْتِ وَ تُصَلِّيَ وَ لَمْ يَنْقَطِعْ عَنْهَا اَلدَّمُ فَفَعَلَتْ ذَلِكَ».

father, from Al-Husayn ibn Al-Hasan ibn Aban, from Al-Husayn ibn Sa’id, from Hammad, from Hariz, from Zurara, from Abu Ja’far (a.s): Imam (a.s) said: "Asma bint Umays gave birth to Muhammad ibn Abi Bakr and entered the state of nifas (postnatal bleeding). When she intended to enter ihram at Dhu Al-Hulayfa, the Messenger of Allah (swt) (peace be upon him and his family) instructed her to use cotton pads and cloth to contain the bleeding and to declare her intention for Hajj. When they reached Makkah and completed the rituals, eighteen nights had passed since her bleeding started. The Messenger of Allah (swt) (peace be upon him and his family) instructed her to perform tawaf around the Kaaba and to pray, even though her bleeding had not completely stopped. She did as she was instructed."

وهذا الحديث يبين عما قدمنا ذكره لانه قال فاتت لها ثماني عشرة ليلة ولم يقل انه أمرها بالقعود ثماني عشرة ليلة وانما امرها بعد الثماني عشرة ليلة بالصلاة.

This Hadith clarifies the previous discussion, as it states, "Eighteen nights had passed," but does not mention that she was instructed to refrain from prayer for eighteen nights. Rather, the instruction to pray was given after the completion of eighteen nights.

وَ أَخْبَرَنِي أَيْضاً جَمَاعَةٌ عَنْ أَبِي مُحَمَّدٍ هَارُونَ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ وَ أَحْمَدُ بْنُ عُبْدُونٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ اَلزُّبَيْرِ عَنْ عَلِيِّ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَللَّهِ بْنِ زُرَارَةَ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ مُحَمَّدٍ وَ فُضَيْلٍ وَ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ:« أَنَّ أَسْمَاءَ بِنْتَ عُمَيْسٍ نُفِسَتْ بِمُحَمَّدِ بْنِ أَبِي بَكْرٍ فَأَمَرَهَا رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ حِينَ أَرَادَتِ اَلْإِحْرَامَ مِنْ ذِي اَلْحُلَيْفَةِ أَنْ تَغْتَسِلَ وَ تَحْتَشِيَ بِالْكُرْسُفِ وَ تُهِلَّ بِالْحَجِّ فَلَمَّا قَدِمُوا وَ نَسَكُوا اَلْمَنَاسِكَ سَأَلَتِ اَلنَّبِيَّ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلطَّوَافِ بِالْبَيْتِ وَ اَلصَّلاَةِ فَقَالَ لَهَا« مُنْذُ كَمْ وَلَدْتِ» فَقَالَتْ مُنْذُ ثَمَانِيَةَ عَشَرَ فَأَمَرَهَا رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَنْ تَغْتَسِلَ وَ تَطُوفَ بِالْبَيْتِ وَ تُصَلِّيَ وَ لَمْ يَنْقَطِعْ عَنْهَا اَلدَّمُ فَفَعَلَتْ ذَلِكَ».

A group of narrators informed me from Abu Muhammad Harun ibn Musa, from Ahmad ibn Muhammad ibn Sa’id, from Ali ibn Al-Hasan; and Ahmad ibn Ubdun narrated to me from Ali ibn Muhammad ibn Al-Zubair, from Ali ibn Al-Husayn, from Muhammad ibn Abdullah ibn Zurara, from Muhammad ibn Abi Umayr, from Umar ibn Udhaynah, from Muhammad, Fudhayl, and Zurara, from Abu Ja’far (a.s): Imam (a.s) said: "Asma bint Umays gave birth to Muhammad ibn Abi Bakr and experienced nifas (postnatal bleeding). When she intended to enter ihram at Dhu Al-Hulayfa, the Messenger of Allah (swt) instructed her to perform ghusl, use cotton pads to contain the bleeding, and declare her intention for Hajj. When they reached Makkah and completed the rituals, she asked the Prophet (saws) about performing tawaf around the Kaaba and praying. He (saws) asked her: 'How many days have passed since you gave birth?' She (Asma Bint Umays) replied: 'Eighteen days.' The Messenger of Allah (swt) (peace be upon him and his family) instructed her to perform ghusl, perform tawaf around the Kaaba, and pray, even though her bleeding had not yet stopped. She did as she was instructed."

وهذا ايضا مثل الاول لانه سالها منذ كم ولدت؟ فأخبرته بانه منذ ثمانية عشر يوما ولو اخبرته بما دون ذلك لكان يامرها ايضا بالاغتسال حسب ما ذكرناه.

This narration is similar to the earlier one. The Prophet (saws) asked her how many days had passed since she gave birth, and she informed him that it had been eighteen days. Had she mentioned fewer days, he would have likewise instructed her to perform ghusl and act accordingly, as explained earlier.

وَبِهَذَا الْإِسْنَادِ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ أَسْبَاطَ عَنْ عَلَا بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ السَّلَامُ عَنِ النُّفَسَاءِ كَمْ تَقْعُدُ؟ قَالَ: إِنَّ أَسْمَاءَ بِنْتَ عُمَيْسٍ نَفِسَتْ فَأَمَرَهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ أَنْ تَغْتَسِلَ فِي ثَمَانِي عَشْرَةَ، فَلَا بَأْسَ أَنْ تَسْتَظْهِرَ بِيَوْمٍ أَوْ يَوْمَيْنِ.

Through this chain of narration, from Ali ibn Al-Hasan, from Ali ibn Asbat, from Ala ibn Razin, from Muhammad ibn Muslim, who said: I asked Abu Ja’far (a.s) about the duration of nifas (postnatal bleeding). Imam (a.s) said: "Asma bint Umays experienced nifas, and the Messenger of Allah (swt) (peace be upon him and his family) instructed her to perform ghusl on the eighteenth day. There is no harm in adding a precautionary day or two."

وَهَذَا أَيْضًا يَتَضَمَّنُ أَنَّهُ أَمَرَهَا بِالْغُسْلِ فِي الْيَوْمِ الثَّامِنِ عَشَرَ، وَلَمْ يَتَضَمَّنْ أَنَّهَا لَوْ أَخْبَرَتْهُ بِمَا دُونَهُ لَقَالَ لَهَا مِثْلَ ذَلِكَ. ثم قال ايده الله تعالى:( وكذلك إذا رأت الحائض دما في اليوم الحادي عشر من اول حيضها اغتسلت بعد الاستبراء والوضوء وصلت وصامت فذلك دم استحاضة وليس بحيض على ما قدمناه). فقد مضى فيما تقدم شرح ذلك وفيه كفاية ان شاء الله.

This narration also indicates that the Prophet (saws) instructed her to perform ghusl on the eighteenth day. It does not imply that if she had informed him of a shorter duration, he would have given her the same instructions. Then, the Shaykh (Al-Mufid), may Allah (swt) support him, added: "Similarly, if a menstruating woman sees blood on the eleventh day after the start of her menstruation, she should perform ghusl after ensuring her purity (istibra), perform wudu, and then pray and fast. This blood is considered istihadha (irregular bleeding) and not menstruation, as we have explained earlier." The explanation provided earlier clarifies this matter sufficiently, and that should be adequate, Allah (swt) willing.

فَأَمَّا مَا رَوَاهُ أَحْمَدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ عُبْدُوسٍ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنِ اَلْمُفَضَّلِ بْنِ صَالِحٍ عَنْ لَيْثٍ اَلْمُرَادِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلنُّفَسَاءِ كَمْ حَدُّ نِفَاسِهَا حَتَّى يَجِبَ عَلَيْهَا اَلصَّلاَةُ وَ كَيْفَ تَصْنَعُ قَالَ« لَيْسَ لَهَا حَدٌّ».

It is narrated from Ahmad ibn Ali ibn Mahbub, from Ahmad ibn Ubdus, from Al-Hasan ibn Ali, from Al-Mufaddal ibn Salih, from Laith Al-Muradi, from Abu Abdullah (a.s), who said: I asked Imam (a.s) about the duration of nifas (postnatal bleeding), at what point it becomes obligatory for her to pray, and what she should do. Imam (a.s) said: "There is no fixed limit for her."

فالوجه في هذا الخبر انه إذا كان المراعى في ذلك ايام حيضها فليس لذلك حد لابد منه بل تختلف عادة النساء في ذلك، فمنهن من تحيض اقل ايام الحيض، ومنهن من تحيض اكثر ايامه، وذلك لا ينافي ما قدمناه من الاخبار. قال ايده الله تعالى ويكره للحائض والنفساء ان يخضبن أيديهن وارجلهن بالحناء وشبهه مما لا يزيله الماء لان ذلك يمنع من وصول الماء إلى ظاهر جوارحهن التي عليها الخضاب، وكذلك يكره للجنب الخضاب بعد الجنابة وقبل الغسل منها فان اجنب بعد الخضاب لم يحرج بذلك، وكذلك لا حرج على المرأة ان تختضب بعد الحيض ثم ياتيها الدم وعليها الخضاب وليس الحكم في ذلك كالحكم في استينافه مع الحيض والجنابة على ما بيناه.

The explanation of this Hadith is that if the reference is to the duration of her menstruation during nifas, then there is no uniform limit applicable to all women. This is because the habits of women vary; some menstruate for fewer days, while others menstruate for the maximum duration. This does not contradict the narrations we have presented earlier. The Shaykh (Al-Mufid), may Allah (swt) support him, further stated: "It is disliked (makruh) for a menstruating woman or a woman in nifas to dye their hands or feet with henna or similar substances that water cannot easily remove, as this may prevent water from reaching the surface of the limbs during purification. It is also disliked for a person in a state of janaba to apply dye after entering the state of janaba but before performing ghusl. However, if someone applies dye before becoming junub and then enters janaba, there is no harm in this. Similarly, if a woman applies dye after menstruation and bleeding subsequently resumes while the dye is still present, there is no issue. However, initiating the application of dye during menstruation or janaba carries a different ruling, as previously explained."

فَأَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ أَبِي سَعِيدٍ قَالَ: قُلْتُ لِأَبِي إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ أَ يَخْتَضِبُ اَلرَّجُلُ وَ هُوَ جُنُبٌ قَالَ« لاَ» قُلْتُ فَيُجْنِبُ وَ هُوَ مُخْتَضِبٌ قَالَ« لاَ» ثُمَّ سَكَتَ قَلِيلاً ثُمَّ قَالَ« يَا أَبَا سَعِيدٍ أَ لاَ أَدُلُّكَ عَلَى شَيْءٍ تَفْعَلُهُ» قُلْتُ بَلَى قَالَ« إِذَا اِخْتَضَبْتَ بِالْحِنَّاءِ وَ أَخَذَ اَلْحِنَّاءُ مَأْخَذَهُ وَ بَلَغَ فَحِينَئِذٍ فَجَامِعْ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Ahmad ibn Muhammad, from his father, from Al-Husayn ibn Al-Hasan ibn Aban, from Al-Husayn ibn Sa’id, from Al-Qasim ibn Muhammad, from Abu Sa’id, who said: I asked Abu Ibrahim (a.s): "Can a man dye himself while in a state of janaba?" Imam (a.s) replied: "No." I asked: "What if he becomes junub while already dyed?" Imam (a.s) replied: "No." Then Imam (a.s) remained silent for a moment and said: "O Abu Sa’id, shall I guide you to something you can do?" I said: "Indeed." Imam (a.s) said: "When you dye yourself with henna, and the henna has fully set and taken effect, then at that point you may have intercourse."

وَ بِهَذَا اَلْإِسْنَادِ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَبْدِ اَللَّهِ بْنِ بَحْرٍ عَنْ كِرْدِينٍ اَلْمِسْمَعِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« لاَ يَخْتَضِبُ اَلرَّجُلُ وَ هُوَ جُنُبٌ وَ لاَ يَغْتَسِلُ وَ هُوَ مُخْتَضِبٌ».

Through this chain of narration, from Al-Husayn ibn Sa’id, from Abdullah ibn Bahr, from Kurdin Al-Misma’i, who said: I heard Abu Abdullah (a.s) say: "A man should not dye himself while in a state of janaba, nor should he perform ghusl while he is dyed."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ بْنِ عَلاَّنٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ يُونُسَ: أَنَّ أَبَاهُ كَتَبَ إِلَى أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ يَسْأَلُهُ عَنِ اَلْجُنُبِ أَ يَخْتَضِبُ أَوْ يُجْنِبُ وَ هُوَ مُخْتَضِبٌ فَكَتَبَ« لاَ أُحِبُّ لَهُ ذَلِكَ».

from his father, from Sa’d ibn Abdullah, from Ahmad ibn Muhammad ibn Isa, from Muhammad ibn Al-Hasan ibn Allan, from Ja’far ibn Muhammad ibn Yunus: (Narrator said) His father wrote to Abu Al-Hasan (a.s), asking him about a person in a state of janaba: "Can he dye himself or become junub while already dyed?" Imam (a.s) wrote in reply: "I do not like that for him."

وَ أَخْبَرَنِي جَمَاعَةٌ عَنْ أَبِي مُحَمَّدٍ هَارُونَ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ وَ أَحْمَدُ بْنُ عُبْدُونٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ اَلزُّبَيْرِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ اَلْأَحْمَرِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَ قَالَ: فِي اَلْمَرْأَةِ اَلْحَائِضِ هَلْ تَخْتَضِبُ قَالَ« لاَ يُخَافُ عَلَيْهَا اَلشَّيْطَانُ عِنْدَ ذَلِكَ».

A group of narrators informed me from Abu Muhammad Harun ibn Musa, from Ahmad ibn Muhammad ibn Sa’id, from Ali ibn Al-Hasan; and Ahmad ibn Ubdun narrated to me from Ali ibn Muhammad ibn Al-Zubair, from Ali ibn Al-Hasan, from Ali ibn Asbat, from his uncle Ya’qub Al-Ahmar, from Abu Basir: Abu Abdullah (a.s) was asked regarding a menstruating woman, can she apply dye? Imam (a.s) said: "There is no fear of the devil for her in that state."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَامِرِ بْنِ جُذَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ سَمِعْتُهُ يَقُولُ:« لاَ تَخْتَضِبُ اَلْحَائِضُ وَ لاَ اَلْجُنُبُ وَ لاَ تُجْنِبُ وَ عَلَيْهَا خِضَابٌ وَ لاَ يُجْنِبُ هُوَ وَ عَلَيْهِ خِضَابٌ وَ لاَ يَخْتَضِبُ وَهُوَ جُنُبٌ».

Through this chain of narration, from Ali ibn Al-Hasan, from Ali ibn Asbat, from Amir ibn Judha’ah: I heard Abu Abdullah (a.s) say: "A menstruating woman should not apply dye, nor should a person in a state of janaba (ritual impurity). A person should not become junub (enter a state of janaba) while already having dye applied, nor should they apply dye while in a state of janaba."

قوله( ع) ولا يجنب وعليه خضاب يعني إذا كان قد اجنب قبل ولم يغتسل بعد فلا يجنب جنابة ثانية وعليه خضاب حتى يغتسل من الجنابة الاولة، وأما ما يدل على ان هذه الاخبار خرجت مخرج الكراهية لا الحظر.

The statement "nor should they become junub while having dye applied" means that if someone became junub previously and has not yet performed ghusl, they should not enter a second state of janaba while the dye is still applied, until they first perform ghusl for the initial janaba. As for the implications of these narrations, they indicate karaha (dislike) rather than tahrim (prohibition).

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنْ أَبِيهِ عَنْ سَهْلِ بْنِ اَلْيَسَعِ عَنْ أَبِيهِ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَرْأَةِ تَخْتَضِبُ وَ هِيَ حَائِضٌ قَالَ« لاَ بَأْسَ بِهِ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu Al-Qasim Ja’far ibn Muhammad, from Muhammad ibn Ya’qub, from several of our companions, from Ahmad ibn Muhammad, from Muhammad ibn Sahl, from his father, from Sahl ibn Al-Yasa’, from his father, who said: I asked Abu Al-Hasan (a.s) about a woman applying dye while she is menstruating. Imam (a.s) said: "There is no harm in it."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ قَالَ: قُلْتُ لِأَبِي إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ تَخْتَضِبُ اَلْمَرْأَةُ وَهِيَ طَامِثٌ فَقَالَ« نَعَمْ»

Through this chain of narration, from Muhammad ibn Ya’qub, from several of our companions, from Ahmad ibn Muhammad, from Al-Husayn ibn Sa’id, from Al-Nadr ibn Suwayd, from Muhammad ibn Abi Hamzah, who said: I asked Abu Ibrahim (a.s): "Can a woman apply dye while she is menstruating?" Imam (a.s) replied: "Yes."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبِي اَلْمِعْزَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُ اَلْعَبْدَ اَلصَّالِحَ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْجُنُبِ وَ اَلْحَائِضِ أَيَخْتَضِبَانِ قَالَ« لاَ بَأْسَ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Ahmad ibn Muhammad, from his father, from Sa’d ibn Abdullah, from Ahmad ibn Muhammad, from Al-Husayn ibn Sa’id, from Fadalah, from Abu Al-Mi’za, from Sama’ah, who said: I asked the Righteous Servant (a.s) (of Allah (swt)) about a person in a state of janaba (ritual impurity) and a menstruating woman: "Can they apply dye?" Imam (a.s) said: "There is no harm in it."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبِي اَلْمِعْزَى عَنْ عَلِيٍّ عَنِ اَلْعَبْدِ اَلصَّالِحِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ اَلرَّجُلُ يَخْتَضِبُ وَ هُوَ جُنُبٌ قَالَ« لاَ بَأْسَ» وَ عَنِ اَلْمَرْأَةِ تَخْتَضِبُ وَ هِيَ حَائِضَةٌ قَالَ« لَيْسَ بِهِ بَأْسٌ».

Al-Husayn ibn Sa’id narrated from Fadalah, from Abu Al-Mi’za, from Ali, from the Righteous Servant (a.s) (of Allah (swt)), who said: I asked Imam (a.s): "Can a man apply dye while in a state of janaba (ritual impurity)?" Imam (a.s) said: "There is no harm in it." I also asked about a woman applying dye while she is menstruating. Imam (a.s) said: "There is no harm in it."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ دَاوُدَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلتَّعْوِيذِ يُعَلَّقُ عَلَى اَلْحَائِضِ قَالَ« لاَ بَأْسَ» وَ قَالَ« تَقْرَأُهُ وَ تَكْتُبُهُ وَ لاَ تَمَسُّهُ».

Al-Husayn ibn Sa’id narrated from Fadalah, from Dawud, from a man, from Abu Abdullah (a.s), who said: I asked Imam (a.s) about an amulet being hung on a menstruating woman. Imam (a.s) said: "There is no harm in it." Imam (a.s) also said: "She may recite it and write it but should not touch it."