Chapter on Menstruation, Istihada (abnormal bleeding), and Nifas (postpartum bleeding)

Al-Husayn bin Sa’eed, from Ibn Abi Umayr, from Yunus bin Ya’qub, who said: I said to Abu Abdullah عليه السلام: “A woman sees blood for three or four days.” Imam عليه السلام said: "She should refrain from prayer." I said: “Then she sees purity for three or four days.” Imam عليه السلام said: "She should pray." I said: “Then she sees blood for three or four days.” Imam عليه السلام said: "She should refrain from prayer." I said: “Then she sees purity for three or four days.” Imam عليه السلام said: "She should pray." I said: “Then she sees blood for three or four days.” Imam عليه السلام said: "She should refrain from prayer and observe her condition until a month has passed. If the bleeding stops, then that is her menstrual period. Otherwise, she should consider herself in the state of istihadah (irregular bleeding)."

Sa’d bin Abdullah, from Al-Sindi bin Muhammad Al-Bazzaz, from Yunus bin Ya’qub, from Abu Basir, who said: I asked Abu Abdullah عليه السلام about a woman who sees blood for five days, then purity for five days, then sees blood for four days, and then sees purity for six days. Imam عليه السلام said: "If she sees blood, she should not pray, and if she sees purity, she should pray. She should continue this pattern until thirty days have passed. If, after completing thirty days, she sees continuous bleeding, she should perform ghusl, use a cloth to stop the flow, and secure it with cotton at the time of every prayer. If she then sees a yellowish discharge, she should perform wudu."

Ahmad bin Muhammad, who raised it to Zur'ah, from Sama'ah, who said: I asked Imam عليه السلام about a young girl who experienced her first menstruation, and her bleeding lasted for three months, and she did not know the days of her cycles. Imam عليه السلام said: "Her cycles should follow the pattern of the women in her family. If the women in her family have different cycles, then the maximum period she should observe is ten days, and the minimum is three days."

Ahmad bin Muhammad, from Mu'awiyah bin Hakim, from Hasan bin Ali, from Abdullah bin Bukayr, from Abu Abdullah عليه السلام, who said: Imam عليه السلام said: "If a woman sees blood at the beginning of her menstruation and the blood continues, she should refrain from prayer for ten days, then pray for twenty days. If the blood continues after that, she should refrain from prayer for three days and then pray for twenty-seven days." Hasan said that Ibn Bukayr added: "This is something for which they find no alternative."

Ali ibn Ibrahim narrated from Muhammad ibn Isa, from Yunus, from more than one person: They asked Abu Abdillah عليه السلام about menstruation and the Sunnah regarding its timing. Imam عليه السلام said: "Indeed, the Messenger of Allah سبحانه وتعالى established three Sunnahs concerning menstruation, clarifying every ambiguity for those who hear and understand them, leaving no room for anyone to express personal opinions about it." "One of these Sunnahs concerns a menstruating woman who has fixed and known days without any confusion, and then she experiences prolonged bleeding (istihada) where the blood continues to flow. In such a case, if she is aware of her menstrual days and their number, then a woman named Fatima bint Abi Hubaysh experienced prolonged bleeding. She went to Umm Salama and asked the Messenger of Allah سبحانه وتعالى (peace be upon him and his family) about it." He صلى الله عليه وعلى آله وسلم said: "She should refrain from prayer for the duration of her regular menstruation days." And He صلى الله عليه وعلى آله وسلم added: "This is only a vein (not menstruation)." Then He صلى الله عليه وعلى آله وسلم instructed her: "Perform ghusl (ritual purification), secure herself with a cloth, and continue to pray." Abu Abdillah عليه السلام said: "This is the Sunnah of the Prophet صلى الله عليه وعلى آله وسلم for the woman who knows the days of her menstrual cycles and has no confusion about them. Do you not see that He صلى الله عليه وعلى آله وسلم did not ask her how many days her menstruation lasted, nor did He صلى الله عليه وعلى آله وسلم say, 'If it exceeds a certain number of days, then you are in a state of istihada (prolonged bleeding).' Rather, He صلى الله عليه وعلى آله وسلم established fixed days for her, whether they were few or many, as long as she recognized them." "Similarly, my father عليه السلام gave a ruling when asked about a woman experiencing istihada. He said: 'It is merely a disturbance or a trick from Satan. She should refrain from prayer during the days of her menstrual cycle, then perform ghusl (ritual purification) and make ablution (wudu) for each prayer.'" It was asked: "What if the blood continues to flow profusely?" He عليه السلام replied: "Even if it flows like a stream." Abu Abdillah عليه السلام said: "This is the explanation of the Hadith of the Messenger of Allah سبحانه وتعالى (peace be upon him and his family), and it aligns with it. This is the Sunnah for the woman who knows the days of her menstrual cycles, and she has no fixed time except her specific days, whether they are few or many. As for the Sunnah for the woman who previously had established days but then experienced irregularity due to prolonged bleeding, where her days increased or decreased until she lost count and forgot the timing within the month, her ruling is different. This is because Fatimah bint Abi Hubaysh came to the Prophet صلى الله عليه وعلى آله وسلم and said: 'I experience istihada (prolonged bleeding), and I do not become pure.' The Prophet صلى الله عليه وعلى آله وسلم said: 'That is not menstruation; it is merely a disturbance. When your menstrual period begins, leave off the prayer, and when it ends, wash the blood from yourself and pray.' She used to perform ghusl (ritual purification) for each prayer. She would even sit in a tub belonging to her sister, and the yellowish blood would rise above the water." Abu Abdillah عليه السلام said: "Do you not hear how the Messenger of Allah سبحانه وتعالى (peace be upon him and his family) commanded this woman differently from the first one? Do you not see that he did not tell her to leave prayer during the days of her menstrual cycles? Instead, he said to her, 'When your menstrual period begins, leave off the prayer, and when it ends, wash and pray.' This clarifies that this woman had confusion about her menstrual days, as she could neither determine their count nor their timing. Do you not hear her saying, "I experience prolonged bleeding (istihada) and do not attain purity"? My father عليه السلام used to say: "She experienced istihada for seven years." In less than this period, doubt and confusion can arise. Therefore, she needed to recognize the start and end of the bleeding and its change in color. This is because the menstrual blood is black and identifiable. If she had known her specific days, she would not have needed to rely on recognizing the color of the blood. The Sunnah regarding menstruation establishes that the yellowish or brownish discharge and what is beyond it during the menstrual days are all considered menstrual blood, whether the blood is black or otherwise. This makes it clear that both a small and large amount of blood during menstrual days are regarded as menstruation, as long as the days are known. However, if the days and their count are unknown, she needs to observe the onset and cessation of the blood and its change in color. Then she should refrain from prayer according to the duration of the bleeding. I do not see that the Prophet صلى الله عليه وعلى آله وسلم instructed her to sit out prayers for a fixed number of days and then consider herself in a state of istihada for any additional days. Similarly, He صلى الله عليه وعلى آله وسلم did not instruct the first woman in that manner. Likewise, my father عليه السلام issued a similar verdict in such cases. A woman from our household experienced istihada and asked my father عليه السلام about it. He عليه السلام said: "When you see the heavy, flowing blood, leave off the prayer. When you see the sign of purity, even if it is for an hour during the day, perform ghusl and pray." Abu Abdullah عليه السلام said: "I see that my father's response here differs from his response regarding the first case of a mustahadah (a woman experiencing irregular bleeding). Don't you see that He عليه السلام said, 'She should abandon prayer during the days of her usual cycles,' because He عليه السلام considered the number of days. However, here He عليه السلام said, 'If you see the heavy, dark blood (referred to as "Bahrani"), then leave the prayer,' and He عليه السلام instructed her in this case to observe the blood - whether it begins, ceases, or changes in appearance." His عليه السلام use of the term 'Bahrani' is similar in meaning to the statement of the Prophet صلى الله عليه وعلى آله وسلم: 'The blood of menstruation is distinguishable.' My father عليه السلام referred to it as 'Bahrani' because of its abundance and color. This is the tradition of the Prophet صلى الله عليه وعلى آله وسلم regarding the case of a woman whose cycle has become irregular to the extent that she no longer recognizes it, and she can only identify it through the appearance of the blood - whether it is few or many days." She said: "It is more severe than that - I bleed profusely." The Prophet صلى الله عليه وعلى آله وسلم replied: "Use a cloth to stop the bleeding and regard yourself as menstruating for six or seven days each month, as determined by Allah’s سبحانه وتعالى knowledge. Then, perform ghusl (ritual purification) and fast for twenty-three or twenty-four days. Perform ghusl at dawn, delay the Dhuhr prayer, and hasten the Asr prayer. Perform ghusl again, delay the Maghrib prayer, and hasten the Isha prayer, and perform ghusl once more." Abu Abdullah عليه السلام said: "I see that this ruling differs from what was stated in the first and second cases. That is because her condition is different from theirs. Don’t you see that if her usual menstruation period were fewer than seven days - such as five days or less – He صلى الله عليه وعلى آله وسلم would not have told her to consider herself menstruating for seven days? Otherwise, He صلى الله عليه وعلى آله وسلم would have instructed her to abandon prayers during days when she is not actually menstruating, but rather experiencing irregular bleeding (istihadah). Similarly, if her menstruation had lasted longer than seven days - such as ten days or more – He صلى الله عليه وعلى آله وسلم would not have ordered her to pray while she was still menstruating. What further clarifies this is His صلى الله عليه وعلى آله وسلم statement to her: 'Consider yourself menstruating.' This directive applies only to a woman who is being instructed to follow the rules applicable to menstruating women. Don’t you see that He صلى الله عليه وعلى آله وسلم did not specify any fixed days, nor did he عليه الصلاة والسلام say, 'Regard yourself as menstruating during your usual days.' Instead, what makes this clearer is his phrase: 'as determined by Allah’s سبحانه وتعالى knowledge.'" Because she had no prior fixed days, even though all matters are known in Allah’s سبحانه وتعالى knowledge, it is clear that this woman had no prior menstruation days at all. This is the ruling for a woman who experiences continuous bleeding (istihada) from the first time she sees blood. Her maximum period of menstruation is seven days, and her maximum period of purity is twenty-three days until she establishes fixed days for her cycle. All cases of a woman experiencing istihada revolve around these three rulings. She will always fall under one of these categories: 1. If she has known days, whether few or many, she follows her regular menstruation pattern, and there is no fixed, specified count beyond her usual days. 2. If her days become mixed up, advancing or delaying, and the blood varies in color, then her ruling depends on observing the start and end of her bleeding and the changes in its characteristics. 3. If she had no prior menstruation days and experiences istihada from the first time she sees blood, then her maximum menstruation is seven days, and her purity is twenty-three days. If the bleeding continues for several months, she follows the Prophet’s instructions: she treats herself as menstruating for the same period each month. If the bleeding stops for less than seven days or more than seven, she must perform ghusl (ritual purification) as soon as she sees purity and start praying. She continues this pattern until the next month. If the bleeding stops at the same time in the next month, and this pattern repeats for two or three cycles, she now has established menstruation cycle. From then on, she follows this pattern as her menstruation period and disregards anything outside it. This ruling becomes her standard practice for the future if she continues to experience istihada. The requirement for confirming a fixed menstruation pattern through two or three cycles is based on the saying of the Prophet صلى الله عليه وعلى آله وسلم to the woman who knew her regular menstruation days: "Leave the prayer during the days of your menstruation." We have thus understood that a single menstrual cycle (qur’) was not established as a fixed standard for her, so the instruction was not merely, "Leave the prayer during the days of your menstruation." Instead, she was given a guideline regarding menstrual cycles, with the minimum being two menstruations and upward. If her menstruation days become confused, increasing or decreasing to the extent that she cannot determine a specific pattern or distinguish the color of the blood, she should rely on observing the beginning and end of the bleeding. This becomes her ruling based on the saying of the Messenger of Allah سبحانه وتعالى (peace be upon him and his family): "When the menstruation starts, leave the prayer, and when it ends, perform ghusl and pray." It is also based on His صلى الله عليه وعلى آله وسلم saying: "Menstrual blood is black and distinguishable." Similarly, Imam Abu Abdullah عليه السلام stated: "If you see heavy blood (bahrani), then leave the prayer." However, if the situation is not like that, and instead, the blood continues to flow steadily, and she experiences persistent istihada, where the blood remains of a consistent color and condition, then her ruling is the same as that of Hamna when she said: "I experience profuse bleeding." In such a case, the standard is to treat her menstruation as seven days for menstruation and twenty-three days for purity until she establishes a clear cycle.

Ahmad ibn Muhammad narrated from Ja‘far ibn Muhammad, from Khalaf ibn Hammad, who said: I said to Abu al-Hasan al-Madhi عليه السلام: "May I be your ransom! One of your followers asked me to inquire about an issue on his behalf. Do you permit me to ask it?" Imam عليه السلام replied: "Proceed." I said: "May I be your ransom! A man married a girl or purchased a female slave, and she either had already begun menstruating or had not yet menstruated. Then, when he consummated the marriage with her, she experienced profuse bleeding that lasted for several days and nights. She was examined by midwives, some of whom said it was menstrual blood, while others said it was from the rupture of the hymen." Imam عليه السلام smiled and said: "If it is from menstruation, then her husband must refrain from her, and she must refrain from performing prayers. However, if it is from the rupture of the hymen, then she should perform ablution (wudu) and pray, and her husband may approach her if he wishes." I said: "May I be your ransom! How can she determine whether it is menstrual blood or from the rupture of the hymen?" Imam عليه السلام said: "O Khalaf, this is a secret of Allah سبحانه وتعالى, so do not disclose it. She should insert a piece of cotton and then remove it. If the cotton comes out with blood encircling it (i.e., forming a ring), it is from the rupture of the hymen. However, if it comes out soaked in blood, it is menstrual blood."

Muhammad bin Yahya, who raised it to Aban, who said: I said to Abu Abdullah عليه السلام: "A young girl among us has a sore inside her body, and blood is flowing. She does not know whether it is menstrual blood or from the sore." Imam عليه السلام said: "Tell her to lie on her back, raise her legs, and insert her middle finger. If the blood comes from the left side, it is menstrual blood. If it comes from the right side, it is from the sore."

Al-Husayn ibn Sa‘id narrated from Hammad, from Hariz, from someone who informed him, from Abu Ja‘far and Abu ‘Abdillah عليه السلام: Imam عليه السلام was asked regarding a pregnant woman who sees blood. The Imams عليه السلام said: "She should refrain from prayer, for it is possible that some blood remained in the womb and did not come out earlier. This is known as 'al-Hiraqah' (a form of discharge)."

Narrated from him, from al-Nadr and Fadalah ibn Ayyub, from Ibn Sinan, from Abu ‘Abdillah عليه السلام: Imam عليه السلام was asked about a pregnant woman who sees blood. Should she stop praying? Imam عليه السلام said: "Yes, indeed, a pregnant woman may sometimes discharge blood."

From him, from Hammad, from Shu'ayb, from Abu Basir, from Abu Abdullah عليه السلام: I asked Imam عليه السلام about a pregnant woman who sees blood. Imam عليه السلام said: "Yes, a woman may sometimes discharge blood while she is pregnant."

From him, from Safwan, from Abdur-Rahman bin Al-Hajjaj, who said: I asked Abu IbraHim عليه السلام about a pregnant woman who sees blood while she is pregnant, just as she used to in every month before. Should she refrain from prayer? Imam عليه السلام said: "She should refrain (from prayer) if it continues."

From him, from Uthman bin Isa, from Sama'ah, who said: I asked Imam عليه السلام about a woman who sees blood during pregnancy. Imam عليه السلام said: "She should refrain (from prayer) for the days she used to menstruate. If the blood exceeds the days she used to refrain, she should add three more days as a precaution. After that, she is considered to be in a state of istihadah."

From him, from Fadalah, from Abu Al-Mi'za, who said: I asked Abu Abdullah عليه السلام about a pregnant woman, when her pregnancy is evident, who sees blood similar to menstrual blood. Imam عليه السلام said: "That is discharge (al-hiraqah). If the blood is abundant, she should not pray. But if it is light, she should perform ghusl for every two prayers."

From him, from Fadalah, from Abu Al-Mi'za, from Ishaq bin Ammar, who said: I asked Abu Abdullah عليه السلام about a pregnant woman who sees blood for one or two days. Imam عليه السلام said: "If it is fresh red blood, she should not pray during those two days. But if it is yellowish discharge, she should perform ghusl for every two prayers."

From him, from Safwan, who said: I asked Abu Al-Hasan عليه السلام about a pregnant woman who sees blood for three or four days. Should she pray? Imam عليه السلام said: "She should refrain from prayer."

Ahmad bin Muhammad, from Ali bin Al-Hakam, from Al-Ala' Al-Qalla', from Muhammad bin Muslim, from one of the Imams عليه السلام: I asked Imam عليه السلام about a pregnant woman who sees blood regularly during her pregnancy, just as she used to see it during her menstrual days each month. Imam عليه السلام said: "She should refrain from prayer as she used to do during her menstruation. When she becomes pure, she should pray."

As for what was narrated by Ahmad bin Muhammad, from Ali bin Al-Hakam, from Humayd bin Al-Muthanna, who said: I asked Abu Al-Hasan Al-Awwal عليه السلام about a pregnant woman who sees one or two discharges of blood in a few days, in a month, or over two months. Imam عليه السلام said: "That is discharge (al-hiraqah). Such a woman does not refrain from prayer."

Muhammad bin Ahmad bin Yahya, from Ibrahim bin Hashim, from Al-Nawfali, from Al-Sakooni, from Imam Ja’far Al Sadiq عليه السلام, from his father Imam Al Baqir عليه السلام, who said: Imam عليه السلام said: “The Messenger of Allah سبحانه وتعالى (may Allah سبحانه وتعالى bless him and his family) said: "Allah سبحانه وتعالى would not combine menstruation with pregnancy. That is, if a pregnant woman sees blood, she should not refrain from prayer unless she sees it at the time of childbirth, when labor pains strike her and she sees blood - then she should stop praying."

Muhammad bin Ya'qub, from Muhammad bin Yahya, from Ahmad bin Muhammad, from Al-Hasan bin Mahbub, from Al-Husayn bin Na'im Al-Sahhaf, who said: I said to Abu Abdullah عليه السلام: "My bondwoman sees blood while she is pregnant. What should she do about the prayer?" Imam عليه السلام said: "If a pregnant woman sees blood after twenty days have passed from the time she used to see blood in the month when she would normally menstruate, then that blood is neither from the womb nor menstrual blood. She should perform wudu, use a piece of cotton (kursuf) for protection, and pray. However, if a pregnant woman sees blood shortly before the time she used to see it or during that time in the month, then it is menstrual blood. She should refrain from prayer for the number of days she used to refrain during her menstrual cycle. If the blood stops before that time, she should perform ghusl and pray. If the blood does not stop until after the days she used to see blood have passed by one or two days, she should perform ghusl, use a piece of cotton (kursuf) for protection, secure it tightly, and then pray Dhuhr and Asr. Afterward, she should observe her condition. If the blood between her and Maghrib does not flow behind the kursuf, she should perform wudu and pray at the time of each prayer, as long as she does not remove the kursuf. If she removes the kursuf and the blood flows, she must perform ghusl. If she removes the kursuf and no blood flows, she should perform wudu and pray, and ghusl is not required. If the blood flows continuously from behind the kursuf, dripping without stopping, she must perform ghusl three times daily and nightly, secure herself with kursuf, and pray. She should perform ghusl for Fajr, another for Dhuhr and Asr, and a third for Maghrib and Isha. The same applies to the mustahadah (a woman experiencing irregular bleeding). If she follows this procedure, Allah سبحانه وتعالى will remove the blood from her.

Muhammad ibn Yahya narrated from Ahmad ibn Muhammad, from Al-Hajal, from Tha‘labah, from Ma‘mar ibn Yahya, who said: I asked Abu Ja‘far عليه السلام, about a woman who becomes pure from menstruation at the time of ‘Asr prayer. Should she also perform the first prayer (Dhuhr)? Imam عليه السلام replied: "No, she only prays the prayer at the time of which she becomes pure."

Ahmad ibn Muhammad narrated from Ibn Mahbub, from Al-Fadl ibn Yunus, who said: I asked Abu Al-Hasan Al-Awwal عليه السلام, and said: “A woman sees purity (from menstruation) before sunset - what should she do regarding prayer?” Imam عليه السلام replied: "If she sees purity after four footsteps have passed from the time of midday (after zawal), then she only performs the ‘Asr prayer, because the time for Dhuhr entered upon her while she was in menstruation and exited while she was still in menstruation. Therefore, it is not obligatory for her to pray Dhuhr, as Allah سبحانه وتعالى has exempted her from prayer while she was in menstruation, and that exemption is greater." Imam عليه السلام continued: "However, if the woman sees blood after four footsteps have passed from the time of midday, she should refrain from prayer. Then, if she becomes pure from the blood later, she must make up the Dhuhr prayer because the time for Dhuhr entered upon her while she was pure and exited while she was pure. Therefore, she has missed the Dhuhr prayer, and it becomes obligatory for her to make it up."

Ali ibn Al-Hasan ibn Faddal narrated from Ali ibn Asbat, from Al-Alaa ibn Razin, from Muhammad ibn Muslim, from one of the Imams عليه السلام, who said: I asked Imam عليه السلام: “A woman sees purity (from menstruation) at the time of Dhuhr but becomes occupied with her affairs until the time of ‘Asr enters - what should she do?” Imam عليه السلام replied: "She should perform the ‘Asr prayer alone. However, if she neglected it, then she must make up two prayers (Dhuhr and ‘Asr)."

Ali ibn Al-Hasan narrated from Muhammad ibn Al-Rabi’, from Saif ibn Amira, from Mansur ibn Hazim, from Abu Abdullah عليه السلام, who said: Imam عليه السلام said: "If a menstruating woman attains purity before the time of ‘Asr, she should perform both the Dhuhr and ‘Asr prayers. However, if she attains purity at the end of the time for ‘Asr, she should perform only the ‘Asr prayer."

Ali ibn Al-Hasan ibn Fadhal narrated from Muhammad ibn Al-Rabi’, who said Saif ibn Amira narrated from Mansur ibn Hazim: Abu Abdullah عليه السلام, said: "If a menstruating woman attains purity before the time of ‘Asr, she should perform both the Dhuhr and ‘Asr prayers. However, if she attains purity at the end of the time for ‘Asr, she should perform only the ‘Asr prayer."

From Muhammad ibn 'Abdullah ibn Zurara, from Muhammad ibn Fudayl, from Abu al-Sabbah al-Kinani: Abu 'Abdillah عليه السلام said: "If a woman becomes pure (from menstruation) before the rising of dawn, she should perform the Maghrib and 'Isha prayers. And if she becomes pure before the sun sets, she should perform the Dhuhr and 'Asr prayers."

From 'Abd al-Rahman ibn Abi Najran, from 'Abdullah ibn Sinan: Abu 'Abdillah عليه السلام said: "If a woman becomes pure (from menstruation) before sunset, she should perform the Dhuhr and 'Asr prayers. And if she becomes pure at the end of the night, she should perform the Maghrib and 'Isha prayers."

From Ahmad ibn al-Hasan, from his father, from Tha‘labah ibn Maymun, from Ma‘mar ibn Yahya, from Dawud al-Zujaji: Abu Ja‘far عليه السلام said: "If a woman is in her menstrual period and becomes pure before sunset, she should perform the Dhuhr and 'Asr prayers. If she becomes pure at night, she should perform the Maghrib and the later 'Isha prayers."

From Muhammad ibn Ali, from Abu Jamilah and Muhammad his brother, from their father, from Abu Jamilah, from Umar ibn Hanzalah, from the Shaykh عليه السلام: It was said: “If a woman becomes pure before the rising of Fajr, she should perform the Maghrib and 'Isha prayers. And if she becomes pure before the setting of the sun, she should perform the Dhuhr and 'Asr prayers."

From Muhammad ibn Abdullah ibn Zurarah, from Muhammad ibn Abi Umayr, from Hammad ibn Uthman, from Abdullah al-Halabi: Abu Abdullah عليه السلام was asked regarding a woman who becomes pure during the time of prayer but does not complete her Dhuhr prayer until the time for it has passed and the time exits - should she make up the missed prayer? Imam عليه السلام said: "If she was negligent, then she should make it up. But if she was occupied with her purification (Ghusl), then she does not need to make it up." And from his father (Imam Al Baqir عليه السلام), he said: "A woman from his household would purify herself from her menstruation and perform Ghusl until it was said, 'The sun is nearly setting.' It would be at a time when, if someone were seen performing 'Asr prayer, it would be said, 'They have delayed it excessively.' He عليه السلام would instruct her to perform the 'Asr prayer."

From Ali ibn Ibrahim, from his father, from Ibn Mahbub, from Ali ibn Ri'ab, from Abu Ubaydah: Abu Abdillah عليه السلام said: "If a woman sees that she has become pure (from menstruation) during the time of prayer but delays performing Ghusl (ritual purification) until the time for another prayer begins, then she must make up the prayer she neglected. And if she becomes pure during the time of one prayer but delays performing it until the time for another prayer begins, and then she sees blood again, she must make up the prayer she neglected."

From Ibn Mahbub, from Ali ibn Ri’ab, from Ubayd ibn Zurarah: Abu Abdillah عليه السلام said: "Any woman who sees that she has become pure (from menstruation) and is capable of performing Ghusl (ritual purification) during the time of a prayer but neglects it until the time for another prayer begins, then she must make up the prayer she neglected. However, if she sees that she has become pure during the time of a prayer and begins preparing for it, and the time of the prayer passes and the time for another prayer begins, then there is no obligation upon her to make up the missed prayer. Instead, she should pray the one whose time has started."

From Ibn Mahbub, from Ali ibn Ri’ab, from Abu al-Ward: He (Narrator) said: “I asked Abu Ja’far عليه السلام about a woman who is performing the Dhuhr prayer and has completed two rak’ahs, then she sees blood (indicating menstruation).” Imam عليه السلام said: "She should leave her place of prayer and is not required to make up the two rak’ahs." Then Imam عليه السلام said: "If she sees blood while performing the Maghrib prayer and has already completed two rak’ahs, she should leave her place of prayer. However, when she becomes pure, she must make up the one rak’ah that she missed from the Maghrib prayer."

From Ali ibn al-Hasan, from Muhammad ibn al-Walid, from Yunus ibn Ya’qub: Abu Abdillah عليه السلام was asked regarding a woman who, when the time for prayer enters, is in a state of purity but delays the prayer until she begins menstruation: Imam عليه السلام said: "She must make up the prayer after she becomes pure."

Ali ibn al-Hasan narrated from Ahmad ibn al-Hasan, from Amr ibn Sa'id, from Musaddiq ibn Sadaqa, from Ammar ibn Musa: Abu Abdillah عليه السلام was asked regarding a woman who begins her day in the month of Ramadan in a state of menstruation, then becomes pure (ritually clean) after having eaten and prayed Dhuhr and Asr - what should she do for that day in which she became pure? Imam عليه السلام said: "She must fast but it will not be counted for her."

Ali ibn Asbat narrated from his uncle Ya'qub ibn Salim al-Ahmar, from Abu Basir: Abu Abdillah عليه السلام said: "If a woman becomes pure (ritually clean) from her menstruation at night and then delays performing ghusl (ritual purification) in the month of Ramadan until morning, she must make up that day."

Ali ibn Mahziyar narrated from Hammad ibn Isa, from Hariz, from Muhammad who said: I (Narrator) asked Imam عليه السلام about a menstruating woman who breaks her fast during the days of her menstruation in the month of Ramadan, and then she dies. Imam عليه السلام said: "There is nothing upon her."

Narrated from Abdul Rahman ibn Abi Najran, from Safwan ibn Yahya, from Iys ibn al-Qasim al-Bajali, from Abu Abdullah عليه السلام. He (Narrator) said: “I asked Imam عليه السلام about a woman who menstruates in the month of Ramadan before the sun sets.” Imam عليه السلام said: "She must break her fast as soon as she begins menstruating."

Narrated from Ali ibn al-Hasan, from Ali ibn Asbat, from his uncle Ya'qub al-Ahmar, from Abu Basir: Abu Abdullah عليه السلام said: "If menstruation occurs to a woman in the month of Ramadan before noon (zawal), she is at liberty to eat and drink. But if it occurs to her after noon (zawal), then she must perform ghusl and count that day as a fast as long as she has not eaten or drunk."

Narrated by Ali ibn al-Hasan ibn Ali ibn Fadhal, from Ali ibn Asbat, from Muhammad ibn Humran, from Muhammad ibn Muslim. He (Narrator) said: “I asked Abu Ja'far عليه السلام about a woman who sees blood in the morning, or in the forenoon, or at noon.” Imam عليه السلام said: "She should break her fast. But if that happens after Asr or after noon (zawal), she should continue her fast for the rest of the day and then make up (qadha) that day later."

Narrated by al-Hasan ibn Ali al-Washsha’, from Jamil ibn Darraj and Muhammad ibn Humran, from Mansur ibn Hazim: Abu Abdillah عليه السلام said: "Whenever a woman sees blood, it invalidates her fast if she is fasting. And if she sees purification (tuhur) at any time during the day, she must make up the prayer of that day. The same applies to the night."

Narrated by Ahmad ibn al-Hasan, from Amr ibn Sa’id, from Musaddiq ibn Sadaqa, from Ammar al-Sabati: Abu Abdillah عليه السلام was asked regarding a woman who is menstruating at the time of dawn in the month of Ramadan. Then, after sunrise, she becomes pure and has already eaten, and she performs the Dhuhr and Asr prayers. How should she handle that day in which she became pure? Imam عليه السلام said: "She should fast but it will not be counted (as valid)."

Ahmad ibn Muhammad narrated from Al-Hasan ibn Mahbub, from Jamil, from Sama’ah, who said: I asked Abu Abdillah عليه السلام about a woman who had prayed two units (rak’ahs) of Dhuhr prayer and then began menstruating while she was still seated. Imam عليه السلام said: "She should leave her place of prayer and does not need to make up those two units."

Shadhan ibn al-Khalil al-Naysaburi narrated from Yunus ibn Abd al-Rahman, from Abd al-Rahman ibn al-Hajjaj, who said: I asked Imam عليه السلام about a woman who begins menstruating after the sun has passed its zenith and has not yet performed the Dhuhr prayer - does she need to make up that prayer? Imam عليه السلام said: "Yes."

Muhammad ibn Ahmad ibn Yahya narrated from Ahmad ibn al-Hasan, from Amr ibn Sa'id, from Musaddiq ibn Sadaqa, from Ammar al-Sabati: Abu Abdillah عليه السلام was asked regarding a woman who is in prayer and suspects that she has started menstruating. Imam عليه السلام said: "She should insert her hand and feel the area. If she finds anything, she should leave the prayer. If she does not find anything, she should complete her prayer."

Ali ibn Ibrahim from Muhammad ibn Isa, from Yunus, from Abdullah ibn Sinan, from Abu Abdillah عليه السلام. He (Narrator) said: I asked Imam عليه السلام about a woman who becomes junub (in a state of major ritual impurity) and then begins menstruating. Is she required to perform ghusl (ritual bath) for janabah (sexual impurity)? Imam عليه السلام replied: "The ghusl for janabah and menstruation is one (i.e., a single ghusl suffices for both)."

Ahmad ibn Muhammad narrated from Ali ibn al-Hakam, from Abdullah ibn Yahya al-Kahili, from Abu Abdillah عليه السلام. He (Narrator) said: “I asked Imam عليه السلام about a woman whose husband has intercourse with her, and then she begins menstruating while she is in the process of performing ghusl (ritual bath). Should she complete the ghusl or not?” Imam عليه السلام replied: "Menstruation has occurred, which invalidates the prayer; she should not perform the ghusl."

Ali ibn al-Hasan ibn Faddal narrated from Muhammad ibn Isma'il, from Hammad ibn Isa, from Hariz, from Zurara: Abu Ja'far عليه السلام said: "If a woman experiences menstruation while she is in a state of janabah (major ritual impurity), a single ghusl (ritual bath) suffices for both."

Ali ibn Asbat narrated from his uncle Ya'qub al-Ahmar, from Abu Basir: Abu Abdillah عليه السلام was asked about a man who had relations with his wife, and then she experienced menstruation before performing ghusl (ritual bath). Imam عليه السلام said: "She should perform a single ghusl for both."

Al-‘Abbas ibn ‘Amir narrated from Hajjaj al-Khashshab, who said: I asked Abu Abdillah عليه السلام about a man who had relations with his wife, and then she began menstruating after he finished. Should she perform a single ghusl (ritual bath) when she becomes pure, or should she perform two separate ghusls? Imam عليه السلام said: "She should perform a single ghusl when she becomes pure."

As for the narration reported by Ali ibn al-Hasan, from ‘Uthman ibn ‘Isa, from Sama‘ah ibn Mihraan, from Abu Abdillah عليه السلام and Abu al-Hasan عليه السلام: The Imams عليه السلام were asked regarding a man who has intercourse with his wife and then she begins menstruating before performing ghusl (ritual bath) for janabah (major impurity). They عليه السلام said: "The ghusl for janabah is obligatory upon her."

Ali ibn al-Hasan reported from Ahmad ibn al-Hasan, from Amr ibn Sa‘id, from Musaddiq ibn Sadaqah, from Ammar al-Sabati, from Abu Abdillah عليه السلام. He (Narrator) said: “I asked Imam عليه السلام about a woman whose husband has intercourse with her, and then she begins menstruating before performing ghusl (ritual bath) for janabah (major impurity).” Imam عليه السلام replied: "If she wishes to perform ghusl, she may do so, and if she does not, there is no obligation upon her. However, when she becomes pure from menstruation, she should perform one ghusl for both menstruation and janabah."

Ali ibn Ibrahim reported from his father and Muhammad ibn Isma‘il, from al-Fadl ibn Shadhan, from Hammad ibn Isa, from Hariz, from Muhammad ibn Muslim. He (Narrator) said: “I asked Abu Abdillah عليه السلام about a woman who sees yellowish discharge (sufrah) during her menstrual days.” Imam عليه السلام replied: "She should not pray until her menstrual days have ended. However, if she sees the yellowish discharge outside her menstrual days, she should perform wudu (ablution) and pray."

It is reported from his father, from Abdullah ibn al-Mughira, from Ishaq ibn Ammar, from Abu Basir: Abu Abdillah عليه السلام was asked regarding a woman who sees yellowish discharge (sufrah). Imam عليه السلام said: "If it occurs two days before menstruation, it is considered part of menstruation. However, if it occurs two days after menstruation, it is not considered part of menstruation."

Ahmad ibn Muhammad reported from Muhammad ibn Khalid, from Ali ibn Abi Hamzah, who said: Abu Abdillah عليه السلام was asked, while I was present, about a woman who sees yellowish discharge (sufrah). Imam عليه السلام said: "What occurs before menstruation is considered part of menstruation, and what occurs after menstruation is not considered part of it."

Ahmad ibn Muhammad reported from Hammad ibn Isa, from Hariz, from Zurarah, who said: I asked Abu Ja'far عليه السلام: "Why is it that a menstruating woman is allowed to take something from inside the mosque but is not permitted to place anything in it?" Imam عليه السلام replied: "The menstruating woman can place what is in her hand somewhere else, but she cannot take what is inside the mosque except from within it."

Abu Ali al-Ash'ari reported from Muhammad ibn Abd al-Jabbar, from Safwan ibn Yahya, from al-Iys ibn al-Qasim, who said: I asked Abu Abdillah عليه السلام about a woman whose menstruation had ceased for several years, and then it returned to her. Imam عليه السلام said: "She should refrain from prayer until she becomes pure."

Sahl ibn Ziyad reported from Ahmad ibn Muhammad, from Ibn Abi Nasr, from one of our companions, who said: Abu Abdillah عليه السلام said: "The age at which a woman is considered to have reached menopause (ya's min al-maheed) is fifty years."

Ahmad ibn Muhammad reported from Al-Hasan ibn Zharif, from Ibn Abi Umayr, from one of our companions, who said: Abu Abdillah عليه السلام said: "When a woman reaches fifty years of age, she does not see red blood, except if she is a woman from Quraysh."

Muhammad ibn Ya'qub reported from Muhammad ibn Isma'il, from Al-Fadl ibn Shadhan, from Safwan, from Abd al-Rahman ibn al-Hajjaj, who said: Abu Abdillah عليه السلام said: "The age at which a woman is considered to have reached menopause (ya's min al-maheed) is fifty years."

Muhammad ibn Isma'il reported from Al-Fadl ibn Shadhan, from Ibn Abi Umayr, from Mu'awiyah ibn Ammar, who said: I asked Abu Abdillah عليه السلام about a menstruating woman handing water to a man. Imam عليه السلام replied: "Some of the wives of the Prophet صلى الله عليه وعلى آله وسلم used to pour water for Him صلى الله عليه وعلى آله وسلم while they were menstruating and would hand Him صلى الله عليه وعلى آله وسلم the prayer mat."

Ali ibn Al-Hasan ibn Faddal reported from Ahmad ibn Al-Hasan, from his father, from Ali ibn Uqbah, from his father, who narrated: I asked Abu Abdillah عليه السلام about a woman who was observing i'tikaf (spiritual retreat) and then began menstruating. Imam عليه السلام said: "She must leave, and her i'tikaf is invalid."

Ali ibn Asbat reported from his uncle Ya’qub Al-Ahmar, from Abu Basir, who narrated: Abu Abdillah عليه السلام said: "Any woman who was observing i'tikaf (spiritual retreat) and then became prohibited from prayer (due to menstruation) and left the mosque, if she becomes pure, it is not appropriate for her husband to have intercourse with her until she returns to the mosque and completes her i'tikaf."

Muhammad ibn Ali ibn Mahboub reported from Ya'qub, from Abu Hammam, who narrated from Abu Al-Hasan عليه السلام: Imam عليه السلام said regarding a menstruating woman: “If she performs ghusl (ritual purification) during the time of 'Asr prayer, she should first perform the 'Asr prayer and then perform the Dhuhr prayer."

Ahmad ibn Muhammad narrated from Muhammad ibn Isa, from Abdullah ibn Al-Mughira, from Isma'il ibn Abi Ziyad, from Imam Ja’far Al Sadiq عليه السلام, from his father Imam Al Baqir عليه السلام: Commander of the Faithful عليه السلام said regarding a woman who claimed that she experienced three menstrual cycles in one month. He (Commander of the Faithful عليه السلام) said: 'Instruct some women from her close circle to confirm whether her previous menstrual cycles occurred as she claimed. If they testify in her favor, she is truthful. Otherwise, she is lying.'"

Ahmad ibn Muhammad narrated from Al-Husayn ibn Sa'id, from Jamil ibn Darraj, from Zurara, who said: I heard Abu Ja'far عليه السلام say: "The matter of 'iddah (waiting period) and menstruation is entrusted to women."

Muhammad ibn Ahmad ibn Yahya narrated from Mu'awiyah ibn Hakim, from Ibn Abi Umayr, from Aban ibn Uthman, from Abdurrahman, who said: I asked Abu Abdillah عليه السلام about a woman who menstruated and then became pure while on a journey, but she could not find water for two or three days. Is it permissible for her husband to have intercourse with her? Imam عليه السلام said: "It is not permissible for her husband to have intercourse with her until she performs ghusl (ritual purification)."

Ahmad narrated from Ibrahim ibn Abi Mahmoud, who said: I said to Al-Ridha عليه السلام: “A Christian maidservant serves you, and you know that she is a Christian, does not perform wudu (ablution), and does not perform ghusl (ritual purification) after janabah (major impurity).” Imam عليه السلام said: "There is no harm; she washes her hands."

Ahmad narrated from Ahmad ibn Muhammad ibn Abi Nasr, from Mathna Al-Hannat, from Al-Hasan Al-Sayqal, who reported from Abu Abdillah عليه السلام: Imam عليه السلام said: "The menstruating woman (al-taamith) performs ghusl (ritual purification) with nine ratls of water."

Muhammad ibn Ali ibn Mahbub narrated from Ya'qub ibn Yazid, from Muhammad ibn Al-Fudayl, who said: I asked Abu Al-Hasan عليه السلام about how much water is sufficient for a menstruating woman (to perform ghusl). Imam عليه السلام said: 'A faraq.'

Muhammad ibn Ahmad ibn Yahya narrated from Ahmad ibn Al-Hasan ibn Ali, from Amr ibn Sa’id, from Musaddiq ibn Sadaqa, from Ammar ibn Musa: Abu Abdillah عليه السلام was asked regarding a menstruating woman who performs ghusl while saffron remains on her body that the water has not removed. Imam عليه السلام said: "There is no harm."

Ahmad ibn Muhammad narrated from Ibn Mahbub, from Abu Ayyub Al-Khazzaz, from Muhammad ibn Muslim: Abu Ja’far عليه السلام said: "For a menstruating woman, it is sufficient if the moisture of the water reaches her hair."

Sahl ibn Ziyad narrated from Ibn Mahbub, from Ali ibn Ri'ab, from Abu Ubaydah: I asked Abu Abdillah عليه السلام about a menstruating woman who sees purity while she is traveling and does not have enough water for her full ritual bath, and the time for prayer has arrived. Imam عليه السلام said: "If she has enough water to wash her private area, she should wash it, then perform tayammum (dry ablution) and pray." I asked: "Can her husband approach her in that state?" Imam عليه السلام said: "Yes, if she has washed her private area and performed tayammum."

Ali ibn al-Hasan narrated from Muhammad and Ahmad, the sons of al-Hasan, from their father, from Abdullah ibn Bukayr: It was said regarding a young girl who experiences menstruation for the first time and blood continues to flow, making her in a state of istihadah (irregular bleeding), she should wait for the prayer and not perform it until the maximum duration of menstruation, which is ten days, has passed. After this period, she should follow the practices of a woman in istihadah and then resume her prayers. For the rest of the month, she continues to pray. In the second cycle, she stops praying for the minimum period of menstruation, which is three days. If her bleeding persists, she should pray during the time of prayer she previously prayed and consider the maximum period of purity and the minimum period of menstruation as her time for observing prayers and refraining from them.

Narrated from al-Hasan ibn Bint Ilyas, from Jamil ibn Darraj and Muhammad ibn Humran, both from Zurara and Muhammad ibn Muslim: Abu Ja'far عليه السلام: "It is obligatory for a woman in a state of istihadah (irregular bleeding) to observe the menstrual cycles of her female relatives and follow their pattern. Then, she should add one extra day as a precaution."

Narrated from Muhammad ibn Abdullah ibn Zurara, from Muhammad ibn Abi Umayr, from Umar ibn Udhaynah, from Fudayl and Zurara, from one of the Imams عليه السلام: The Imam عليه السلام said: "A woman in a state of istihadah (irregular bleeding) refrains from prayer during her menstrual days and then adds a precautionary period of one or two days. After that, she must perform ghusl (ritual purification) three times every day and night. She should use a cloth to prevent blood flow for the Fajr prayer, perform ghusl, and then combine Dhuhr and Asr prayers with one ghusl, and Maghrib and Isha prayers with another ghusl. Once she is permitted to perform prayer, it also becomes permissible for her husband to have intercourse with her."

Narrated from Abdul-Rahman ibn Abi Najran and Muhammad ibn Salim, from Abdullah ibn Sinan, from Abu Abdillah عليه السلام: I (Narrator) heard Imam عليه السلام say: "A woman in a state of istihadah (prolonged irregular bleeding) who does not attain purity must perform ghusl (ritual purification) at the time of Dhuhr prayer and then pray Dhuhr and Asr. She must then perform ghusl at the time of Maghrib and pray Maghrib and Isha. Finally, she must perform ghusl at Fajr and then pray the Fajr prayer." Imam عليه السلام also said: "There is no harm if her husband has intercourse with her whenever he wishes, except during the days of her menstrual cycle." Imam عليه السلام further said: "No woman has ever followed this process out of sincere devotion without being cured of her condition."

Narrated from Amr ibn Uthman, from Al-Hasan ibn Mahbub, from Ali ibn Ri'ab, from Sama’ah: I asked Abu Abdillah عليه السلام about a woman in a state of istihadah (prolonged irregular bleeding). Imam عليه السلام said: "She must fast during the month of Ramadan, except for the days in which she used to have her menstrual period. She should then make up those days afterward."

Narrated from Ja'far ibn Muhammad ibn Hakim, from Jamil ibn Darraj, from Zurarah: Abu Ja'far عليه السلام said: "The woman in a state of istihadah (prolonged irregular bleeding) should observe precaution by delaying for a day or two."

Narrated from Amr ibn Uthman, from Al-Hasan ibn Mahbub, from Ali ibn Ri'ab, from Malik ibn A'yan: I asked Abu Ja'far عليه السلام about a woman in a state of istihadah (prolonged irregular bleeding) and how her husband may approach her. Imam عليه السلام said: "He should observe the days during which she used to menstruate when her cycle was regular, and he should not approach her during those days of the month. However, he may approach her during the other days. But he should not approach her until he instructs her to perform ghusl (ritual purification), and then he may approach her if he so desires."

Muhammad ibn Al-Rabi' Al-Aqra', from Sifah ibn Amirah, from Mansur ibn Hazim, from Ibn Abi Ya'fur: Abu Abdillah عليه السلام said: "A woman in a state of istihadah (prolonged irregular bleeding) should, after the days of her usual menstrual cycle have passed, perform ghusl (ritual purification), insert a piece of cotton (kursuf) to absorb the blood, and then observe. If the blood appears on the cotton, she should add another piece of cotton, perform wudu' (ablution), and then pray."

Sa'd ibn Abdullah narrated from Ahmad ibn Muhammad, from Muhammad ibn Amr ibn Sa'id Al-Zayyat, from Yunus ibn Ya'qub, who said: I asked Abu Abdillah عليه السلام about a woman who saw blood during her menstrual period, and it exceeded her usual time. When should she start praying? Imam عليه السلام said: "She should consider the number of days she used to sit (for her regular menstruation) and then add a precautionary period of up to ten days. If she sees continuous and heavy blood flow, she should perform ghusl (ritual purification) at the time of every prayer."

Muhammad ibn Abi Abdillah narrated from Mu'awiyah ibn Hakim, from Abdullah ibn al-Mughirah, from Abu al-Hasan al Awwal عليه السلام: Imam عليه السلام was asked regarding a woman who gave birth (entered postpartum bleeding) and refrained from prayer for thirty days, then she purified herself but saw blood again afterward. Imam عليه السلام said: "She should refrain from prayer because her days of purity have already passed along with her postpartum bleeding days."

Muhammad ibn Ahmad narrated from Ahmad ibn al-Hasan, from Amr ibn Sa'id, from Musaddiq ibn Sadaqah, from Ammar ibn Musa: Abu Abdillah عليه السلام was asked regarding a woman who experiences labor pains for days, or a day, or two days, and sees yellowish discharge or blood. Imam عليه السلام said: "She should continue to pray as long as she has not given birth. However, if the pain overwhelms her and she misses a prayer because she was unable to perform it due to the pain, then she must make up that prayer after she purifies herself."

Ali ibn al-Hasan ibn Faddal narrated from Ali ibn Asbat, from Ya'qub al-Ahmar, from Abu Basir: Abu Abdillah عليه السلام said: "The woman in postpartum bleeding (nifas) who experiences prolonged days of bleeding should remain (abstain from prayers) for the same number of days that she used to sit (refrain) before. Then, she should add (as a precaution) the same number of days as her mother's nifas period, after which she must perform ghusl, use a cloth (to prevent leakage), and act as a woman experiencing istihada (irregular bleeding). However, if she does not know the duration of her nifas and is afflicted by prolonged bleeding, she should observe the same period as her mother, sister, or maternal aunt, and then add two-thirds of that time as a precaution. Afterward, she must act as a woman in istihada by using a cloth and performing ghusl."