Menstrual Regulations – Golden Article

Regulations Concerning Menstruation

Prohibitions During Menstruation

Menstruation involves several legal rulings affecting a woman’s religious and daily practices. Below are the key points:

First: Purity: A menstruating woman is not permitted to perform ablution (wudu) or bathe as she would for prayer. This view is supported by both the Shafi’i and Hanbali schools of thought.
Second: Prayer: It is unanimously agreed by scholars that a menstruating woman or one in the postnatal period (nifas) cannot perform prayers. The postnatal period refers to the time a woman experiences bleeding after childbirth, which can last up to forty days. The onset of menstruation invalidates the prayer and temporarily lifts the obligation of prayer from the Muslim woman until her menstruation ends. This ruling was clearly expressed by the Prophet Muhammad (peace be upon him) when he advised Um al-Mu’minin Aisha (may Allah be pleased with her) to abandon prayer during her menstruation, stating: “When menstruation begins, cease prayer; and when it ends, wash away the blood and pray.” Therefore, a menstruating woman is not required to make up the missed prayers during this period. Confusion among Muslim women about why they should make up fasting rather than prayer was addressed by Aisha (may Allah be pleased with her), who stated: “One of us would menstruate during the time of the Messenger of Allah (peace be upon him) and was not commanded to make up her prayers.”

The dispensation from prayer is total, meaning that the menstruating woman does not have to compensate for the prayers missed during her menstruation.

Third: Fasting: Scholars unanimously agree that a menstruating woman is forbidden from fasting, whether obligatory or voluntary. This is based on the Prophet’s (peace be upon him) statement: “When she menstruates, she does not pray or fast.” Unlike prayer, however, a menstruating woman must make up the days she misses of obligatory fasting, such as during Ramadan. If a woman starts her menstruation while fasting a day of expiation, she can break her fast without disrupting the continuity required for that expiation. This is because menstruation is considered an uncontrollable occurrence.
Fourth: Hajj: If a woman begins her pilgrimage (Hajj) and then menstruates, she can continue performing the pilgrimage rituals, except for the Tawaf (circumambulation of the Kaaba). Evidence of this comes from Um al-Mu’minin Aisha (may Allah be pleased with her), who noted that when she arrived in Mecca while menstruating, she could not perform Tawaf around the Kaaba. Complaining about this to the Prophet (peace be upon him), he replied, “Do as the other pilgrims do, except for the Tawaf until you are purified.” This means that while bathing for Hajj or standing at Mount Arafat is permissible for her, the critical acts of Tawaf, particularly Tawaf al-Ifadah, must be performed when she is free from menstruation.

If a woman menstruates before Tawaf al-Qudum, it is waived; however, Tawaf al-Ifadah cannot be omitted, and she must perform it when she is purified. The majority of scholars agree that a menstruating woman’s Tawaf is invalid under any circumstances, while the Hanafi scholars view it as merely disliked. Additionally, if she completed Tawaf al-Ifadah, the obligation for Tawaf al-Wada (farewell Tawaf) is alleviated, following the example of the Prophet (peace be upon him) who instructed Safiyyah bint Huyayy (may Allah be pleased with her) to leave without performing Tawaf al-Wada after her menstruation.

Fifth: Recitation of the Qur’an: This issue has varied opinions among scholars. The majority hold the view that recitation is prohibited based on the narration: “The menstruating woman and the one in a state of major ritual impurity (janabah) should not recite anything from the Qur’an.” However, thorough research suggests this narration is weak. Some scholars impose conditions for when a menstruating woman can recite the Qur’an; for instance, the Shafi’i scholars permit silent recitation without pronunciation, while the Hanbalis allow her to recite a portion of an Ayah. In contrast, Imam Malik permits menstruating women to recite the Qur’an freely.
Sixth: Touching or Carrying the Mus’haf: Scholars unanimously agree that it is forbidden for a menstruating woman to touch the Mus’haf (the physical copy of the Qur’an), referencing the verse: “None touch it except the purified.” However, the Malikis allow such handling for educational purposes. The Hanafi scholars permit her to carry it with something that is not from the Qur’an, although they dislike doing so with the sleeves of her clothing unless for learning.
Seventh: Entering the Mosque: It is not permissible for a menstruating woman to sit in or remain in the mosque under any circumstances, according to the consensus of scholars, although she may pass through it if necessary. This exemption is supported by a hadith where the Prophet (peace be upon him) requested Aisha (may Allah be pleased with her) to bring something from the mosque despite her menstruation. He stated: “Your menstruation is not in your control.” The scholars dislike this without necessity, while the Hanafi and Maliki schools prohibit it in all cases. Opinions differ regarding her entrance to the Eid prayer area, with most scholars allowing it except for the Hanbalis, and they also permit entry to the funeral prayer area.
Eighth: Intercourse: Engaging in intercourse with a menstruating woman is strictly forbidden based on the verse: “They ask you about menstruation. Say, ‘It is harm. So avoid women during menstruation until they are pure.'” This prohibition is further emphasized by the hadith: “Do everything except for intercourse.” It is noteworthy that the Prophet (peace be upon him) would engage with his wives during their menstruation without penetrative intercourse, as described in the hadith of Um al-Mu’minin Maimunah (may Allah be pleased with her). Some scholars created conditions for this allowance based on the presence of a barrier, while others opposed the action in fear it may lead to full intercourse, which is a major sin for the deliberate violator. Scholars have also debated suitable expiation for those who commit this sin. The Hanbalis require half a dinar in gold as expiation, while the Hanafis and Shafi’is recommend giving a dinar as charity if the act occurs during the early days of menstruation, and half of that if in the latter days. Imam Malik does not impose any expiation for this sin.
Ninth: Divorce: It is impermissible to divorce a menstruating woman, and this ruling is based on a hadith by Imam Muslim where Ibn ‘Umar (may Allah be pleased with him) divorced his wife while she was menstruating. This matter was brought to the attention of Umar ibn al-Khattab (may Allah be pleased with him), and the Prophet (peace be upon him) instructed him: “Tell him to take her back, then divorce her when she is pure.”
Tenth: Remembrance of Allah: A menstruating woman is permitted to engage in the remembrance of Allah (SWT) by making supplications, glorifying Him, or sending blessings upon the Prophet, in contrast to her other acts of worship. History notes that during the time of the Prophet (peace be upon him), women would attend the Eid prayers, offering takbirs and supplications just like others, including those who were menstruating.

Compensating for Missed Acts of Worship Due to Menstruation

A menstruating woman is restricted from many acts of worship, some of which can be compensated for after purification, such as fasting and Tawaf al-Ifadah, while others, like prayer, cannot. Below are the details:

First: Compensating for Prayer: This involves the replacement of the prayers missed during menstruation. There are two scenarios: The first is if she begins menstruating at the very beginning of a prayer time, like during Zuhr. According to the Hanafi and Maliki schools, that prayer is considered waived, but the Shafi’i and Hanbali scholars hold that it needs to be compensated. The second scenario occurs when a woman finishes her menstruation just before a specific prayer time ends. The Malikis state that if there is enough time for at least one rak’ah left, she must pray that prayer, such as if she purifies before Asr and only has a few minutes before Maghrib. In contrast, Shafi’i and Hanbali scholars maintain that she must compensate for any prayer she missed, occurred during her time, even if she has left just enough time for the opening takbir.

As for Broken Fast, scholars unanimously agree that if a woman’s menstrual cycle starts after Fajr on a fasting day, she must replace that day, regardless of whether the bleeding stops shortly thereafter. The Hanafi and Hanbali schools argue she must refrain from eating and drinking even if she will make up the fast, while the Shafi’i and Maliki hold the view that merely the commencement of bleeding after Fajr permits her to break the fast for that day, irrespective of whether it stops during daylight.

If she purifies before Fajr, all scholars agree that she must fast the following day. The Hanafi school requires her to be purified before Fajr, while the Malikis regard mere cessation of bleeding prior to Fajr, even if momentarily, as sufficient, while the Hanbalis stipulate fasting starts from the moment her bleeding stops.

Second: Compensating Tawaf al-Ifadah: As previously mentioned, Tawaf is forbidden for a menstruating woman and consists of two types of Sunnah Tawaf: Tawaf al-Qudum and Tawaf al-Wada, both of which are waived for her to alleviate her burden. However, Tawaf al-Ifadah is a crucial component of Hajj and must be performed once she purifies and bathes. The validity of the Hajj is contingent upon its completion.

Consequences of Menstruation

Menstruation has several significant implications for a woman’s daily life, which we will outline below:

First: Puberty: The onset of menstruation signifies a girl’s arrival at puberty, which is crucial for accountability and legal obligations. The Prophet (peace be upon him) stated: “The prayer of a menstruating woman is not accepted without covering her.” This implies that a menstruating woman must cover her ‘awrah (intimate parts) during prayer since her obligation to pray commences.
Second: Obligation of Ghusl: The status of a woman in postnatal bleeding (nifas) is akin to that of a menstruating woman, where she must refrain from acts of worship during menstruation and then perform ghusl upon purification. Purification is marked by the cessation of bleeding, which the woman recognizes through specific signs, detailed in the following section.
Third: Expiation for Urination During Menstruation: Intercourse with a menstruating woman is prohibited, and the Hanbali scholars demand an expiation of half a dinar of gold for this violation.
Fourth: Waiting Period During Menstruation: The period of waiting in legality for a divorced woman is often based on ensuring she is free from any remaining ties to her previous marriage. This involves counting the menstrual cycles necessary to ensure her ‘rahm (womb) is clear, with the Hanafi and Hanbali scholars permitting such reciprocation in accordance with their interpretation of the term “quru” in the Qur’an, meant to imply menstrual cycles. They conclude that the waiting period ends after three menstrual cycles for a divorced woman.

Understanding Menstruation

In linguistic terms, menstruation refers to “flow.” In legal terms, it describes a woman’s blood that flows from the uterus unrelated to childbirth, which is termed “nifas,” and not stemming from illness, arriving periodically each month. Its characteristics are distinguished by its darkness, thickness, and unpleasant odor, and its occurrence typically causes considerable pain for the woman, varying significantly from individual to individual. The earliest mention in the Holy Quran can be found in Surah Al-Baqarah: “And they ask you about menstruation. Say, ‘It is harm.'”

Given its essential implications, menstruation significantly impacts various religious practices, including prayer, fasting, pilgrimage, Qur’anic recitation, divorce, and sexual relations, among others. The importance necessitates that women educate themselves on these regulations, as ignorance can lead to invalidating worship and engaging in prohibited actions. Islamic jurisprudence strives to keep Muslim women clear of such situations. Scholars have debated the longest and shortest possible durations of menstruation, outlined as follows:

First Opinion: Hanafis: They assert that the minimum duration of menstruation is three days and its maximum is ten.
Second Opinion: Malikis: They do not define a minimum limit, acknowledging that even one instance of bleeding suffices, while their maximum is fifteen days.
Third Opinion: Hanbalis and Shafi’is: They stipulate that the minimum duration is one day and one night, with a maximum of fifteen days, typically averaging seven days.

Differences Between Menstruation and Irregular Bleeding (Istihada)

It is important to recognize that a woman can experience both menstruation and istihada simultaneously. Istihada is different from menstruation in its characteristics, causes, and legal implications. The blood of menstruation tends to be bright red and may appear dark depending on the woman’s environment and dietary habits, but if it resembles yellow or brown, it is still considered menstruation by most scholars if it occurs within the menstrual time frame without exceeding its upper limit. Many women tend to notice clear, white discharges, which mark the end of their menstruation. Our mother Aisha (may Allah be pleased with her) instructed Muslim women to wait for the appearance of this sign to ensure their purity.

It’s critical to differentiate between menstruation and istihada, where the latter is a condition of continuous bleeding outside the routine. It originates from a non-menstrual source, exhibiting different properties; istihada tends to be thin, low in volume, and does not produce the usual scent associated with menstrual blood. In this sense, istihada is classified as a continuous impurity, allowing the woman to pray, fast, and perform duties similar to a pure woman, setting it apart from menstruation.

In situations where yellowish or brownish discharges occur alongside menstruation, they are considered part of menstruation. However, if a woman experiences such discharges after confirming her purity, they are classified as istihada according to the hadith: “We did not consider yellow and brown discharges post-purity as anything.” The ruling applied to istihada entails performing ablution before each prayer. The Prophet (peace be upon him) recognized this through the case of a woman who experienced uncertainty concerning the nature of her discharge following menstruation, telling Aisha (may Allah be pleased with her): “It is merely a vein.”

Method of Ghusl for a Menstruating Woman

The purification process for a menstruating woman involves a specific method of ghusl that scholars have analyzed in various aspects. The following outlines the complete procedure:

The Procedure of Ghusl in Order: The steps include making the intention, reciting the basmala, washing the hands, cleansing the area affected by menstruation, performing ablution, pouring water over the head while ensuring the hair is wet, followed by washing the entire body beginning with the right side and then the left, as demonstrated by the Prophet (peace be upon him) in his own ghusl for janabah (major ritual impurity). Scholars unanimously agree that thorough cleansing of the body suffices for achieving the required purity in both menstruation and janabah, even if the complete procedure isn’t followed.

A narration states: “Whenever the Messenger of Allah (peace be upon him) performed ghusl from janabah, he would wash his hands, perform ablution as for prayer, then wash his body, and ensure his hair was thoroughly moistened, until he believed that his body was sufficiently rinsed. Finally, he would pour water over himself three times before washing his entire body.”

Ghusl While Having Braided Hair: If a woman has braided her hair and wishes to perform ghusl, some scholars maintain that she must undo it, such as the Malikis and Hanbalis, citing Aisha (may Allah be pleased with her) who reported being on her period during the Day of Arafah and complaining to the Prophet (peace be upon him). He instructed her to undo her hair, comb it, and continue with Hajj. Conversely, the majority of scholars argue it is not obligatory to undo the hair, unless recommended, citing Um Salamah (may Allah be pleased with her), who queried the Prophet (peace be upon him) about this matter. He replied: “You only need to sprinkle some water on your head three times and pour water over yourself to cleanse.”

The majority of scholars referenced Um Salamah’s hadith concerning undoing the braid, suggesting the former hadith’s context related to Hajj rather than establishing it as a compulsory act, hence ruling it is eventually recommended.

Using Perfumes: The Prophetic tradition advises Muslim women to use something fragrant on the body during menstruation after cleansing. When responding to an inquirer, the Prophet (peace be upon him) said: “Take a small portion of musk and purify yourself with it.” This ruling is deemed recommended, and there is consensus that water alone suffices for achieving the required purity.
Purification of Clothes with Menstrual Blood: The Prophet (peace be upon him) instructed women on the proper method to cleanse their garments stained by menstrual blood, saying: “If the blood of one of you stains her garment, she should scrub it and then wash it with water, and then she can perform the prayer in it.” This means scrubbing occurs beforehand, and modern cleaning techniques are undoubtedly effective in purifying such garments.
Tayammum as an Alternative to Ghusl: If a woman cannot find water for ghusl, tayammum is permissible as a substitute. Tayammum can be performed for any type of purification needed for worship, as outlined in the verse: “If you do not find water, then perform tayammum with pure soil.”