MENSTRUATION, POSTNATAL BLEEDING, AND

ISTIHADA1
Menstruation
Definition
Literally: To flow,
Legally: The periodic flow of dark (possibly painful) blood from the uterus after
puberty. Caused by neither illness nor giving birth.
Evidence
Allah says: "They ask you concerning women's menses.''2 Also, Aisha narrated that
the prophe said about menstruation: "This is something which Allah has written
upon the daughters of Adam.''3
The age for menstruation
The minimum age for menstruation is nine lunar years4. If a woman sees blood before
this age (nine full years) by an interval less than the duration of a menstrual period and
its purity5 then this blood is considered as menstruation, otherwise, it is blood that
nullifies wudu and does not fail under the rules of menstruation. According to Imam
AI-Shafi'i, unlike other scholars, there is no maximum age for the end of menstruation
(menopause). Thus a woman can have a menstrual period until death. However,
normally a woman does not menstruate after the age of sixty two.
The duration of a menstrual period
The minimum duration of a menstrual period is a 24 hr period of the usual continuous
menstrual bleeding. 6 (there being no interval of purity in between). The maximum
duration is. fifteen days and nights. ,If it continues, then it is istihada. The average
duration is six of seven days and nights7 Hamnah bint Jahesh, who used to menstruate
without having any interval of purity, narrated that the Prophet said to her: "Verily

1
Irregular bleeding being neither menstruation nor postnatal bleeding.
2Al~Baqarah, 222.
3AI-Bukhari, Vol. 1, The Book of Menses, Chapter !/290.
4 The lunar year is 354 days.
5
Tile duration of menstruation will be explained in the next section.
6 Accordingly, if a menopausal woman sees intermittent blood during fifteen days
which does not add up to the amount of usual continuous bleeding of menstruation for
one day and one night then this blood is considered as istihada.
7 This information concerning menstruation and postnatal bleeding has been derived by
Imam AI-Shafi'i through induction. Hence, anything which does not have a ruling in
Shali'a, nor in language, should be referred to con. on convention,

90
it is a way of Shaytan (to confuse you), so allow yourself a menstrual period of six or
seven days as Allah has instructed you, then perform ghusl, then act as though you
have become pure and pray twenty four nights or twenty three nights and days and. fast
and pray (during this time) as is your due and continue to do this, following the normal
cycle of menstruation and purity that women experience.''1
The duration of purity
The minimum interval of purity between two menstrual periods is fifteen days and
nights. There is no maximum limit to the number of days between menstrual purities.
Thus, a woman may spend a lifetime without menstruating. There is no limit for the
number of days between menstrual and postnatal periods, therefore if a woman has
finished her postnatal bleeding then sees blood the next day, it could be menstruation.
Generally, the number of days between two menstrual periods (the purity duration) is
related to the number of days of menstruation, i.e. if menstruation lasts for six days, the
interval of purity would be twenty four days.
On the basis of what has been mentioned above concerning the maximum and
minimum duration of menstruation, here are some practical examples:
1. If a woman menstruates for seven days and stays pure for twelve days then she
sees blood on the thirteenth day after being clean, this blood is considered
istihada because the minimal duration of purity is fifteen days. She will follow the
rules of istihada on the thirteenth, fourteenth, and fifteenth days of purity. If she
continues to see blood until the sixteenth day or longer, then this blood is
regarded as menstruation because the duration has exceeded fifteen days (the
minimal duration of purity).
2. If a woman menstruates for four days then is pure for six days then bleeds again,
this blood is menstruation because the sum of four and six is ten which is less
than the maximum duration of menstruation, therefore the six days she
considered herself pure were of menstruation. She follows the rules of
menstruation during the following five days. But if the second bleeding exceeds
these five days, it will be considered istihada because the sum of four and six and
five is fifteen which is the maximum duration of menstruation. Anything longer
than that is istihada. The cases of istihada will be explained later in this chapter.
The beginning of purity can be identified by seeing 'a white pad' (white vaginal
discharge) for it was narrated that: "The women used to send to Aisha ' their cotton
pads with yellowish discharge and she would say: 'Do not rush till you see the
whiteness of the cotton pad,' referring to purity from menstruation. “’2
Murky or yellowish discharge is considered menstrual flow as long as it is during
the days of menstruation and before seeing white discharge (this is true whether the
woman is inexperienced3 or experienced with unusual menstruation). But if it occurs

1
A1-Tirmithi, Vol. 1, The Chapters of Purification, Chapter 95/128.
2
A1-Bukhari,Vol. 1, The Book of Menses, Chapter 19.
3
An inexperienced woman is one who is menstruating for the first time
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following white discharge then it is not of menstruation for Umm Atiyah narrated ;
"We never considered yellowish and murky discharge after purity as a thing of
importance."1
Postnatal bleeding
Definition
Literally: Giving birth.
Legally: It is any bleeding within fifteen days of giving birth.
If the onset of bleeding is after fifteen days (of giving birth) then it is considered
menstruation. A woman who sees no blood after childbirth should pray (since she has
no idea whether or when' she might bleed). If however she begins to bleed ten days
after giving birth then these ten days are considered of the postnatal period and any
fasting she did during them should be made up when she is pure. This is true for a
woman giving birth for the first time (inexperienced) but having had such an experience
previously .she neither prays nor fasts immediately after (subsequent deliveries)but
waits for the same thing to happen. Experience is gained after one occurrence and one
should always refer to the last experience.
Giving birth includes the miscarriage of an embryo and the blood that follows this is
considered postnatal bleeding2. The blood that accompanies the delivery of the baby or
comes before it is not postnatal blood but is regarded as istihada. Hence, a woman
prays and fasts until the complete delivery of the baby, blood clot, or embryo.
The duration of postnatal bleeding
Postnatal bleeding may last a moment, generally forty days, and at most sixty
Therefore, if a woman bleeds for 38 days then is pure for 10-days then bleeds again,
this blood could be menstrual or postnatal bleeding depending on its properties. If it
turns out to be menstruation, her fasting during the ten days of purity is valid and she
need not re-do it. But if it turns out to be postnatal bleeding she must re-fast everyday
she fasted (during the ten days) because the sum of 38 and 10 is 48 which is less than
sixty days (the maximum duration of postnatal bleeding). If the postnatal bleeding
exceeds 60 days then it is the same as menstruation when it exceeds 15 days, and she
should refer to her experience and to the minimum and general duration.
Things which are prohibited during
menstruation and postnatal bleeding

1. Performing ghusl whether with the intention Of worship (e.g. the ghusl of Friday) or
lifting hadath. Ghusl recommended for the purpose of cleanliness like ghusl for
ihram and Eid ghusl and any other type of ghusl, which does not require the state of

1
Abu-Dawood, Vol. 1, The Book of Purification, Chapter 119/307.
2
The miscarriage that happens within forty days of conception is not considered giving
birth and therefore the bleeding which occurs after it follows the rulings of enstruation.
92

purity, is not prohibited, for the Prophet said to Aisha when she menstruated
during hajj: “Perform all the rites of hajj like other pilgrims, but do not perform
tawaf (circumambulation) around the Ka’ba until you become clean (from Yours truly,
menses).” 1
2. Prayer, be it obligatory (fard) or non-obligatory (nafl), funeral prayer, the
prostrations of thanks or Quran recital. Since these things are prohibited in the state
of minor hadath, then all the more reason for them to be prohibited in the state of
major hadath. Abu Sa'id Al-Khadari narrated that the Prophet said to
women "... Isn't it true that a woman can neither pray nor fast during her menses.”2
2. Prayer, be it obligatory (fard) or non-obligatory (nafl), funeral prayer, the
prostrations of thanks or Quran recital. Since these things are prohibited in the state
of minor hadath, then all the more reason for them to be prohibited in the state of
major hadath. Abu Sa'id Al-Khadari narrated that the Prophet said to
women "... Isn't it true that a woman can neither pray nor fast during her menses.”2Sign
language (of the deaf).is
considered pronunciation, if it can be understood by others, otherwise it is not
prohibited. The prohibition occurs when Quran recitation is an intention in itself or
combined with other intentions. When this bar4 is existent , there is no harm in
reciting if the intention is for praise or not specified (intending nothing). Whereas, if
the bar is non-existent (in purity) reading Quran in any fashion is considered
recitation, even if it is not intended as such. During menstruation and postnatal
bleeding, it is sinful and forbidden (harm) to pronounce even a letter of the Quran
if the intention is to recite it, but it is permissible to do tasbih, du'a, tahlil, thikr,
etc...
5. Touching the Mushaf5 with any part of the body, for Allah says: "Which none shall
touch but those who are pure.''6 This is true even with a barrier, even if touching the
Quran's case, box, holder (while it is on it), or cover (be it attached to the Quran or
separated but still related to it)7. Also, it is prohibited to carry the Mushaf even
when it is in one's luggage if the intention is to carry the Mushaf. But there is no
prohibition if the intention is to carry the luggage (which contains the Mushaf) or to
1
Al-Bukhari, Vol. 2, The Book of Hajj, Chapter 80/1567.
2
A1-Bukhari, Vol. 1, The Book of Menses, Chapter 6/298.
3
Al-Tirmithi, Vol. 1, The Book of Purification, Chapter 98/131
4
The menstrual or postnatal periods.
5
Mushaf is what the Quran is called when it is written. This includes anything on which
Allah's words have been written. An amulet which is used to protect a person from
envy and all harmful things (such as a bead or the like) is excluded . No benefit can be
achieved from such an amulet and it is forbidden (haram) to believe with it's
usefulness. A pendant is considered as a Mushaf when verses of Quran are written on it
, and in this case a woman cannot carry it during menstruation or postnatal bleeding.
There is no harm for a pure person to carry such a pendant (on which some verses of
Quran have been written) as long as he is seeking the blessing of it and depending on
Allah only.
6
Al-Waqi'a, 79.
7
If this cover is used to cover another book it is not related to the Ouran anymore.
93
carry both (the Mushaf and the luggage). It is. permissible to carry tafsir books
(explanation of the Quran) as long as the explanation is mixed with the Quranic
verses and is more than the Quranic verses. Therefore, tafsir books in which the
verses are separated from the text of explanation should not be touched by one who
is not pure. If a woman in menstruation or postnatal bleeding fears that a Mushaf
may burn, that a non-Muslim may touch it, or that it may come into contact with
najasa she is not only allowed to carry it, but obliged to.
6. Staying in or frequenting. the mosque. Aisha narrated that the Prophet said:
"I forbid (entering) the mosque to a menstruant or to one in a state of janaba.'' 1 It is
permissible to pass through the mosque when a woman needs to take something or
to cross to the other side of the road, for Allah says: "Except when travelling on the
road,''2 but she must be sure that her blood will not contaminate the mosque,
otherwise it is forbidden. It is makrooh to pass through the mosque for no need,
even if she is confident that she will not contaminate the mosque (with blood). The
way of passing through is correct in the event that the mosque has two doors, so
she can enter from one door and exit from the other one. Without this, it is
considered frequenting the mosque which is not permissible.
7 Tawaf (circumambulating around the Ka'ba) because it is like praying except that
good talk is permissible. This is true whether tawaf is fard (e.g. tawaf al- ifadah),
wajeb (e.g. tawaf al-qudoom), or nafl (e.g. tawaf al-wada '). Aisha narrated that
the Prophet said to her when she menstruated during hajj: "This is the thing
which Allah has written on the daughters of Adam. So do what all the pilgrims do
except tawaf around the Ka'ba until you are pure.''3
8; Sexual intercourse. Abu Hurayrah narrated that the Prophet said: "Whoever
has intercourse with a woman during her period...has disbelieved in what has been
revealed to Muhammad.''4 Sexual intercourse is prohibited before the blood has
ceased, and whoever has intercourse before the blood has ceased, purposely and
with full choice, remembering, and knowing (of both bleeding and prohibition) is
considered an unbeliever. Having intercourse after the blood has ceased and before
performing ghusl is prohibited (for both) as well, but whoever regards it to be
permissible has not committed disbelief. It is not makrooh to have intercourse
immediately after performing ghusl. If a reoccurrence of bleeding is expected then it
is recommended to avoid intercourse as a precaution. Allah says: "They ask you
(Muhammad) concerning women's menses. Say: It is a hurt, so keep away from
women in their menses, and do not approach (have intercourse) them until they are
pure. But when they have purified themselves you may approach them in the way
ordained for you by Allah.''5 Whoever regards having intercourse in the agreed upon

1
Abu Dawood, Vol. 1, The Book of Purification, Chapter 93/232.
2
Al- Nisa', 43.
3
Al-Bukhari, Vol. 1, The Book of Menses, Chapter 7/299.
4
Al-Tirmithi, Vol. 1, The Book of Purification, Chapter 102/135.
5
Al-Baqarah, 222.
 94
duration of menstruation (the first ten days) 1 as permissible has committed disbelief.
However, if one has intercourse in the non-agreed upon duration (longer than ten
days), he has not committed disbelief. All these are true unless one is afraid to
commit adultery. In this case he may have intercourse even if the blood does not
cease. The common opinion in the Shafi'i school is that no penance is needed. But it
is sunna to give in charity one dinar If the intercourse occurred in the beginning
bleeding , and a half dinar if it occurred in the end of bleeding. Ibn Abbas
narrated that the Prophet said:" One dinar if the blood is reddish, and half a
dinar if the blood is yellowish.''2
9. Foreplay (the partaking of sexual pleasure and enjoyment) from between the navel
and the 'knee. Allah said: "Keep away from women in their menses." Also, Haram
ibn Hakim narrated that his uncle asked the Prophet about what is permissible to
him from his menstruant wife. He said: "You are permitted from what is above the
izar (an article of clothing that covers between the navel and the knee).''3 In
addition, foreplay (even with no sexual desire) may lead to intercourse and that is
why it is prohibited. It is permissible by the consensus of Muslims to partake in
foreplay from what is not between the navel and knee. It has been narrated that
Alsha said: "Whenever Allah's Messenger wanted to approach4 any of us
during her menses, he used to order her to put on an izar then he would approach
her." Aisha added: "Not one of you can control his sexual desires as the Prophet
could.''5 It has been said that only intercourse is prohibited, and this is what
Imam Al-Nawawi sees. Anas narrated that the Prophet said: "You can do
Everything but intercourse”6 However, the former hadith is adopted.
10. To divorce.']because divorcing a woman during her menstrual or postnatal period
prolongs her idda7 Since the menstrual or postnatal durations are not included in
idda, and this is harmful to her.
When a woman becomes pure and before she has purified herself, fasting,
purification, passing through the mosque and being divorced are no longer forbidden to
her. That is because the cause of prohibitions does not exist any longer and she is the
same as one who is in a state of janaba. Praying, tawaf, reading Quran, and carrying
the Mushaf remain all forbidden to her until she performs ghusl and that is because the
restriction is due to the existence of hadath which has not been lifted. Similarly,
foreplay is prohibited until she performs ghusl. When a woman becomes pure (from
menstruation or postnatal bleeding) she should make up the fast days she missed, but
1.
If the women is still bleeding.
2.
AI-Tlmnthi, Vol. 1, The Chapters of Purification, Chapter 103/137
3.
Abu Dawood, Vol. 1, The Book of Phurification, Chapter 83,212.
4.
Approach means here skin contact in any way.
5.
A1-Bukhari, Vol. 1, The Book of Menses, Chapter 5/296.
6.
Muslim, Vol. 1, The Book of Menses, Chapter 3/16.
7
A period during which a widow or a divorcee may not remarry.
8.
Which is: The coexistence of two weaknesses (fasting and bleeding), prolonging idda
duration, and contaminating the mosque, in the case of fasting, divorce, and passing
through the mosque respectively.
 95
not the missed prayers. That is because (obligatory) prayers are numerous and difficult
to make up. Aisha narrated: "When we are in menstruation we have been ordered
to make up the missed day of fasting but not the prayers.” 1 Some (scholar) say
it is prohibited to make up the missed prayers, while others say it is,makrooh, but it is
.more likely that there is no prohibition.
Istihada
Definition of istihada
Literally: To flow
Legally: Irregular bleeding outside menstruation (between menstrual periods) and
Postnatal bleeding times. This includes bleeding:
1. Before the age of nine.
2. after menopause, or
3. longer than the maximum or less than the minimum duration of menstruation.
Thus, the mustahada is a woman who bleeds continuously out of the expected and.
usual times. Istihada is continuous hadath ('chronic bleeding), therefore it does not
prevent fasting, praying, or having intercourse. So the mustahada can have intercourse
in the duration that is regarded as purity, even if she is bleeding. Ikrimah said:
"When Umm Habeeba was in istihada, her husband used to have intercourse with
her.''2 Moreover she can pray and that is greater. Aisha said: "Fatimah bint Abu
Hubaish came to the Prophet and said: 'O Messenger of Allah, I have persistent
istihada and I do not become pure. Shall I give up prayer?' He replied: 'No, this is
from a vein and not menstruation. Give up the prayer when the (real) menstruation
begins and, when it has finished, perform ghusl and return back to prayer.'''3 This
means that she considers herself as menstuant for a duration and does what a
menstruant does. She stays like that as long as she has menstrual bleeding which is
distinguished by its color and odor, from istihada bleeding. It has been narrated that
Fatimah bint Abu Hubaish used to get persistent istihada, so the Prophet said: "It is
menstruation when the blood is distinguishable and black. So abandon prayer But
when it is the other (istihada) perform wudu, because the bleeding is from a blood
vessel.''4
When a woman believes that she is pure, she performs ghusl and makes wudu for
each obligatory prayer after the time of a particular prayer has started. She prays with
each wudu just one obligatory prayer and as many non-obligatory prayers as she
wishes. In this case, she needs to take precautions for her purification. She must wash
her private parts then put cotton padding (as in a tampon) inside her vagina. But if that
hurts, or she is fasting or a virgin, or if this precaution is not needed, then she may use

1
Muslim, Vol. 1, The Book of Menses, Chapter 15/69.
2
Abu Dawood, Vol. 1, The Book of Purification, Chapter 120/309.
3
Muslim, Vol. 1, The Book of Menses, Chapter 14/62
4
Al-Nasa'i, Vol. 1, Page 185.
96
a large thick pad and fasten it securely in place. Then she performs wudu (or tayamum)
after the prayer's time has started and immediately following the washing and fastening
the pad. Then she starts the prayer immediately following the wudu and without delay
Hamnah bint Jahesh said: "I said: 'O Messenger of Allah. I menstruate very heavily
so I cannot pray and fast?' He replied: 'I advise you to use, khursuf1 it stops the
blood.' She said: 'It is more than that.' He said: 'Bind the area with something (like a
belted pad).' She said: 'It is more than that.' He said: 'Apply a dressing to yourself.
She said: 'It is more than that, it flows heavily'...Then he said: 'It is a way of
Shaytan...'2 If a little blood leaks despite all these precautions, her purification and
prayer remain valid. There is no harm if she delays the prayer having to do with
preparing for the prayer such as covering her awra, waiting for the congregational
prayer, or perfuming herself, and she in not negligent in doing that. It is not permissible
to delay the prayer for reasons not having to do with preparing for prayer, and she has
to repeat her wudu. For each wudu she has to re-wash her private parts and change the
padding or dressing (if the latter is displaced or if blood seeps from its edges) 3
If she cannot discriminate between menstrual and istihada blood she should depend
on her previous usual habit (of menstruation) if she can remember its time and
duration. If she forgets everything she is the mutahctyra (the confused). This case is
very rare and too long and complicated to be covered in this book4.