Hadith 6عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ غَيْرِ وَاحِدٍ: سَأَلُوا أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْحَيْضِ وَ اَلسُّنَّةِ فِي وَقْتِهِ فَقَالَ« إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ سَنَّ فِي اَلْحَيْضِ ثَلاَثَ سُنَنٍ بَيَّنَ فِيهَا كُلَّ مُشْكِلٍ لِمَنْ سَمِعَهَا وَ فَهِمَهَا حَتَّى لَمْ يَدَعْ لِأَحَدٍ مَقَالاً فِيهِ بِالرَّأْيِ أَمَّا إِحْدَى اَلسُّنَنِ فَالْحَائِضُ اَلَّتِي لَهَا أَيَّامٌ مَعْلُومَةٌ قَدْ أَحْصَتْهَا بِلاَ اِخْتِلاَطٍ عَلَيْهَا ثُمَّ اِسْتَحَاضَتْ فَاسْتَمَرَّ بِهَا اَلدَّمُ وَ هِيَ فِي ذَلِكَ تَعْرِفُ أَيَّامَهَا وَ مَبْلَغَ عَدَدِهَا فَإِنَّ اِمْرَأَةً يُقَالُ لَهَا فَاطِمَةُ بِنْتُ أَبِي حُبَيْشٍ اِسْتَحَاضَتْ فَأَتَتْ أُمَّ سَلَمَةَ فَسَأَلَتْ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فِي ذَلِكَ فَقَالَ «تَدَعُ اَلصَّلاَةَ قَدْرَ أَقْرَائِهَا أَوْ قَدْرَ حَيْضِهَا» وَ قَالَ« إِنَّمَا هُوَ عَزْفٌ» فَأَمَرَهَا أَنْ تَغْتَسِلَ وَتَسْتَثْفِرَ بِثَوْبٍ وَ تُصَلِّيَ» قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« هَذِهِ سُنَّةُ اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فِي اَلَّتِي تَعْرِفُ أَيَّامَ أَقْرَائِهَا وَ لَمْ تَخْتَلِطْ عَلَيْهَا أَ لاَ تَرَى أَنَّهُ لَمْ يَسْأَلْهَا كَمْ يَوْمٍ هِيَ وَ لَمْ يَقُلْ إِذَا زَادَتْ عَلَى كَذَا يَوْماً فَأَنْتِ مُسْتَحَاضَةٌ وَ إِنَّمَا سَنَّ لَهَا أَيَّاماً مَعْلُومَةً مَا كَانَتْ مِنْ قَلِيلٍ أَوْ كَثِيرٍ بَعْدَ أَنْ تَعْرِفَهَا وَ كَذَلِكَ أَفْتَى أَبِي عَلَيْهِ اَلسَّلاَمُ وَ سُئِلَ عَنِ اَلْمُسْتَحَاضَةِ فَقَالَ «إِنَّمَا ذَلِكَ عَزْفٌ أَوْ رَكْضَةٌ مِنَ اَلشَّيْطَانِ فَلْتَدَعِ اَلصَّلاَةَ أَيَّامَ أَقْرَائِهَا ثُمَّ تَغْتَسِلُ وَ تَتَوَضَّأُ لِكُلِّ صَلاَةٍ» قِيلَ وَ إِنْ سَالَ قَالَ« وَ إِنْ سَالَ مِثْلَ اَلْمَثْعَبِ»» قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« هَذَا تَفْسِيرُ حَدِيثِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ هُوَ مُوَافِقٌ لَهُ فَهَذِهِ سُنَّةُ اَلَّتِي تَعْرِفُ أَيَّامَ أَقْرَائِهَا وَ لاَ وَقْتَ لَهَا إِلاَّ أَيَّامَهَا قَلَّتْ أَوْ كَثُرَتْ وَ أَمَّا سُنَّةُ اَلَّتِي قَدْ كَانَ لَهَا أَيَّامٌ مُتَقَدِّمَةٌ ثُمَّ اِخْتَلَطَ عَلَيْهَا مِنْ طُولِ اَلدَّمِ وَ زَادَتْ وَ نَقَصَتْ حَتَّى أَغْفَلَتْ عَدَدَهَا وَ مَوْضِعَهَا مِنَ اَلشَّهْرِ فَإِنَّ سُنَّتَهَا غَيْرُ ذَلِكَ وَ ذَلِكَ أَنَّ فَاطِمَةَ بِنْتَ أَبِي حُبَيْشٍ أَتَتِ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَقَالَتْ إِنِّي أُسْتَحَاضُ فَلاَ أَطْهُرُ فَقَالَ اَلنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ« لَيْسَ ذَلِكِ بِحَيْضٍ إِنَّمَا هُوَ عَزْفٌ فَإِذَا أَقْبَلَتِ اَلْحَيْضَةُ فَدَعِي اَلصَّلاَةَ وَ إِذَا أَدْبَرَتْ فَاغْسِلِي عَنْكِ اَلدَّمَ وَ صَلِّي» فَكَانَتْ تَغْتَسِلُ فِي كُلِّ صَلاَةٍ وَ كَانَتْ تَجْلِسُ فِي مِرْكَنٍ لِأُخْتِهَا فَكَانَ صُفْرَةُ اَلدَّمِ تَعْلُو اَلْمَاءَ» قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« أَ مَا تَسْمَعُ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَمَرَ هَذِهِ بِغَيْرِ مَا أَمَرَ بِهِ تِلْكَ أَلاَ تَرَاهُ لَمْ يَقُلْ لَهَا دَعِي اَلصَّلاَةَ أَيَّامَ أَقْرَائِكِ وَ لَكِنْ قَالَ لَهَا« إِذَا أَقْبَلَتِ اَلْحَيْضَةُ فَدَعِي اَلصَّلاَةَ وَ إِذَا أَدْبَرَتْ فَاغْتَسِلِي وَ صَلِّي» فَهَذَا يُبَيِّنُ أَنَّ هَذِهِ اِمْرَأَةٌ قَدِ اِخْتَلَطَ عَلَيْهَا أَيَّامُهَا لَمْ تَعْرِفْ عَدَدَهَا وَ لاَ وَقْتَهَا أَ لاَ تَسْمَعُهَا تَقُولُ إِنِّي أُسْتَحَاضُ فَلاَ أَطْهُرُ وَ كَانَ أَبِي يَقُولُ« إِنَّهَا اُسْتُحِيضَتْ سَبْعَ سِنِينَ» فَفِي أَقَلَّ مِنْ هَذَا يَكُونُ اَلرِّيبَةُ وَ اَلاِخْتِلاَطُ فَلِهَذَا اِحْتَاجَتْ إِلَى أَنْ تَعْرِفَ إِقْبَالَ اَلدَّمِ مِنْ إِدْبَارِهِ وَ تَغَيُّرَ لَوْنِهِ مِنَ اَلسَّوَادِ إِلَى غَيْرِهِ وَ ذَلِكَ أَنَّ دَمَ اَلْحَيْضِ أَسْوَدُ يُعْرَفُ وَ لَوْ كَانَتْ تَعْرِفُ أَيَّامَهَا مَا اِحْتَاجَتْ إِلَى مَعْرِفَةِ لَوْنِ اَلدَّمِ لِأَنَّ اَلسُّنَّةَ فِي اَلْحَيْضِ أَنْ يَكُونَ اَلصُّفْرَةُ وَ اَلْكُدْرَةُ فَمَا فَوْقَهَا فِي أَيَّامِ اَلْحَيْضِ إِذَا عَرَفَتْ حَيْضاً كُلَّهُ إِنْ كَانَ اَلدَّمُ أَسْوَدَ أَ وْ غَيْرَ ذَلِكَ فَهَذَا يُبَيِّنُ لَكَ أَنَّ قَلِيلَ اَلدَّمِ وَ كَثِيرَهُ فِي أَيَّامِ اَلْحَيْضِ حَيْضٌ كُلَّهُ إِذَا كَانَتِ اَلْأَيَّامُ مَعْلُومَةً فَإِذَا جَهِلَتِ اَلْأَيَّامَ وَ عَدَدَهَا اِحْتَاجَتْ إِلَى اَلنَّظَرِ إِلَى إِقْبَالِ اَلدَّمِ وَ إِدْبَارِهِ وَ تَغَيُّرِ لَوْنِهِ ثُمَّ تَدَعُ اَلصَّلاَةَ عَلَى قَدْرِ ذَلِكَ وَ لاَ أَرَى اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ قَالَ اِجْلِسِي كَذَا وَ كَذَا يَوْماً فَمَا زَادَتْ فَأَنْتِ مُسْتَحَاضَةٌ كَمَا لَمْ يَأْمُرِ اَلْأُولَى بِذَلِكَ وَ كَذَلِكَ أَبِي عَلَيْهِ اَلسَّلاَمُ أَفْتَى فِي مِثْلِ هَذَا وَ ذَلِكَ أَنَّ اِمْرَأَةً مِنْ أَهْلِنَا اِسْتَحَاضَتْ فَسَأَلَتْ أَبِي عَنْ ذَلِكَ فَقَالَ« إِذَا رَأَيْتِ اَلدَّمَ اَلْبَحْرَانِيَّ فَدَعِي اَلصَّلاَةَ فَإِذَا رَأَيْتِ اَلطُّهْرَ وَ لَوْ سَاعَةً مِنْ نَهَارٍ فَاغْتَسِلِي وَ صَلِّي»» قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« فَأَرَى جَوَابَ أَبِي هَاهُنَا غَيْرَ جَوَابِهِ فِي اَلْمُسْتَحَاضَةِ اَلْأُولَى أَ لاَ تَرَاهُ قَالَ« تَدَعُ اَلصَّلاَةَ أَيَّامَ أَقْرَائِهَا» لِأَنَّهُ نَظَرَ إِلَى عَدَدِ اَلْأَيَّامِ وَ قَالَ هَاهُنَا« إِذَا رَأَيْتِ اَلدَّمَ اَلْبَحْرَانِيَّ فَدَعِي اَلصَّلاَةَ» وَ أَمَرَهَا هُنَا أَنْ تَنْظُرَ إِلَى اَلدَّمِ إِذَا أَقْبَلَ وَ أَدْبَرَ وَ تَغَيَّرَ وَ قَوْلُهُ« اَلْبَحْرَانِيَّ» شِبْهُ مَعْنَى قَوْلِ اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ« إِنَّ دَمَ اَلْحَيْضِ يُعْرَفُ» وَ إِنَّمَا سَمَّاهُ أَبِي عَلَيْهِ اَلسَّلاَمُ بَحْرَانِيّاً لِكَثْرَتِهِ وَ لَوْنِهِ وَ هَذِهِ سُنَّةُ اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ [صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ خ ل] فِي اَلَّتِي اِخْتَلَطَ أَيَّامُهَا حَتَّى لاَ تَعْرِفَهَا وَ إِنَّمَا تَعْرِفُهَا بِالدَّمِ مَا كَانَ مِنْ قَلِيلِ اَلْأَيَّامِ وَ كَثِيرِهِ» قَالَ« وَأَمَّا اَلسُّنَّةُ اَلثَّالِثَةُ فَفِي اَلَّتِي لَيْسَ لَهَا أَيَّامٌ مُتَقَدِّمَةٌ وَ لَمْ تَرَ اَلدَّمَ قَطُّ وَرَأَتْ أَوَّلَ مَا أَدْرَكَتْ وَاِسْتَمَرَّ بِهَا فَإِنَّ سُنَّةَ هَذِهِ غَيْرُ سُنَّةِ اَلْأُولَى وَ اَلثَّانِيَةِ وَ ذَلِكَ أَنَّ اِمْرَأَةً يُقَالُ لَهَا حَمْنَةُ بِنْتُ جَحْشٍ أَتَتْ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَقَالَتْ إِنِّي اُسْتُحِضْتُ حَيْضَةً شَدِيدَةً فَقَالَ« اِحْتَشِي كُرْسُفاً» فَقَالَتْ إِنَّهُ أَشَدُّ مِنْ ذَلِكَ إِنِّي أَثُجُّهُ ثَجّاً فَقَالَ لَهَا« تَلَجَّمِي وَ تَحَيَّضِي فِي كُلِّ شَهْرٍ فِي عِلْمِ اَللَّهِ سِتَّةَ أَيَّامٍ أَوْ سَبْعَةَ أَيَّامٍ ثُمَّ اِغْتَسِلِي غُسْلاً وَ صُومِي ثَلاَثاً وَ عِشْرِينَ أَوْ أَرْبَعاً وَ عِشْرِينَ وَ اِغْتَسِلِي لِلْفَجْرِ غُسْلاً وَ أَخِّرِي اَلظُّهْرَ وَ عَجِّلِي اَلْعَصْرَ وَ اِغْتَسِلِي غُسْلاً وَ أَخِّرِي اَلْمَغْرِبَ وَ عَجِّلِي اَلْعِشَاءَ وَ اِغْتَسِلِي غُسْلاً»» قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« فَأَرَاهُ قَدْ بَيَّنَ فِي هَذِهِ غَيْرَ مَا بَيَّنَ فِي اَلْأُولَى وَ اَلثَّانِيَةِ وَ ذَلِكَ أَنَّ أَمْرَهَا مُخَالِفٌ لِأَمْرِ تَيْنِكَ أَ لاَ تَرَى أَنَّ أَيَّامَهَا لَوْ كَانَتْ أَقَلَّ مِنْ سَبْعٍ وَ كَانَتْ خَمْساً أَوْ أَقَلَّ مِنْ ذَلِكَ مَا قَالَ لَهَا« تَحَيَّضِي سَبْعاً» فَيَكُونَ قَدْ أَمَرَهَا بِتَرْكِ اَلصَّلاَةِ أَيَّامَهَا وَ هِيَ مُسْتَحَاضَةٌ غَيْرُ حَائِضٍ وَ كَذَلِكَ لَوْ كَانَ حَيْضُهَا أَكْثَرَ مِنْ سَبْعٍ وَ كَانَتْ أَيَّامُهَا عَشْراً أَوْ أَكْثَرَ لَمْ يَأْمُرْهَا بِالصَّلاَةِ وَ هِيَ حَائِضٌ ثُمَّ مِمَّا يَزِيدُ هَذَا بَيَاناً قَوْلُهُ لَهَا« تَحَيَّضِي» وَ لَيْسَ يَكُونُ اَلتَّحَيُّضُ إِلاَّ لِلْمَرْأَةِ اَلَّتِي تُرِيدُ أَنْ تُكَلَّفَ مَا تَعْمَلُ اَلْحَائِضُ أَ لاَ تَرَاهُ لَمْ يَقُلْ لَهَا أَيَّاماً مَعْلُومَةً تَحَيَّضِي أَيَّامَ حَيْضِكِ وَ مِمَّا يُبَيِّنُ هَذَا قَوْلُهُ لَهَا« فِي عِلْمِ اَللَّهِ» لِأَنَّهُ قَدْ كَانَ لَهَا وَ إِنْ كَانَتِ اَلْأَشْيَاءُ كُلُّهَا فِي عِلْمِ اَللَّهِ فَهَذَا بَيِّنٌ وَاضِحٌ أَنَّ هَذِهِ لَمْ يَكُنْ لَهَا أَيَّامٌ قَبْلَ تِلْكَ قَطُّ وَهَذِهِ سُنَّةُ اَلَّتِي اِسْتَمَرَّ بِهَا اَلدَّمُ أَوَّلَ مَا تَرَاهُ أَقْصَى وَقْتِهَا سَبْعٌ وَ أَقْصَى طُهْرِهَا ثَلاَثٌ وَ عِشْرُونَ حَتَّى يَصِيرَ لَهَا أَيَّامٌ مَعْلُومَةٌ فَتَنْتَقِلَ إِلَيْهَا فَجَمِيعُ حَالاَتِ اَلْمُسْتَحَاضَةِ تَدُورُ عَلَى هَذِهِ اَلسُّنَنِ اَلثَّلاَثَةِ لاَ يَكَادُ أَبَداً تَخْلُو مِنْ وَاحِدَةٍ مِنْهُنَّ وَ إِنْ كَانَتْ لَهَا أَيَّامٌ مَعْلُومَةٌ مِنْ قَلِيلٍ أَوْ كَثِيرٍ فَهِيَ عَلَى أَيَّامِهَا وَ خِلْقَتِهَا اَلَّتِي جَرَتْ عَلَيْهَا لَيْسَ فِيهِ عَدَدٌ مَعْلُومٌ مُوَقَّتٌ غَيْرُ أَيَّامِهَا فَإِنِ اِخْتَلَطَتِ اَلْأَيَّامُ عَلَيْهَا وَ تَقَدَّمَتْ وَ تَأَخَّرَتْ وَ تَغَيَّرَ عَلَيْهَا اَلدَّمُ أَلْوَاناً فَسُنَّتُهَا إِقْبَالُ اَلدَّمِ وَ إِدْبَارُهُ وَ تَغَيُّرُ حَالاَتِهِ وَ إِنْ لَمْ يَكُنْ لَهَا أَيَّامٌ قَبْلَ ذَلِكَ وَ اِسْتَحَاضَتْ أَوَّلَ مَا رَأَتْ فَوَقْتُهَا سَبْعٌ وَ طُهْرُهَا ثَلاَثٌ وَ عِشْرُونَ فَإِنِ اِسْتَمَرَّ بِهَا اَلدَّمُ أَشْهُراً فَعَلَتْ فِي كُلِّ شَهْرٍكَمَا قَالَ لَهَا فَإِنِ اِنْقَطَعَ اَلدَّمُ فِي أَقَلَّ مِنْ سَبْعٍ أَوْ أَكْثَرَ مِنْ سَبْعٍ فَإِنَّهَا تَغْتَسِلُ سَاعَةَ تَرَى اَلطُّهْرَ وَ تُصَلِّي فَلاَ تَزَالُ كَذَلِكَ حَتَّى تَنْظُرَ مَا يَكُونُ فِي اَلشَّهْرِ اَلثَّانِي فَإِنِ اِنْقَطَعَ اَلدَّمُ لِوَقْتِهِ مِنَ اَلشَّهْرِ اَلْأَوَّلِ سَوَاءً حَتَّى تَوَالَتْ عَلَيْهَا حَيْضَتَانِ أَوْ ثَلاَثٌ فَقَدْ عُلِمَ اَلْآنَ أَنَّ ذَلِكَ قَدْ صَارَ لَهَا وَقْتاً وَخَلْقاً مَعْرُوفاً فَتَعْمَلُ عَلَيْهِ وَ تَدَعُ مَا سِوَاهُ وَ تَكُونُ سُنَّتَهَا فِيمَا يَسْتَقْبِلُ إِنِ اِسْتَحَاضَتْ فَقَدْ صَارَ سُنَّةً إِلَى أَنْ تَجْلِسَ أَقْرَاءَهَا وَ إِنَّمَا جُعِلَ اَلْوَقْتُ أَنْ تَوَالَى عَلَيْهَا حَيْضَتَانِ أَوْ ثَلاَثُ حِيَضٍ لِقَوْلِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ لِلَّتِي تَعْرِفُ أَيَّامَهَا« دَعِي اَلصَّلاَةَ أَيَّامَ أَقْرَائِكِ» فَعَلِمْنَا أَنَّهُ لَمْ يَجْعَلِ اَلْقُرْءَ اَلْوَاحِدَ سُنَّةً لَهَا فَيَقُولَ« دَعِي اَلصَّلاَةَ أَيَّامَ قُرْئِكِ» وَ لَكِنْ بَيَّنَ لَهَا اَلْأَقْرَاءَ فَأَدْنَاهُ حَيْضَتَانِ فَصَاعِداً فَإِنِ اِخْتَلَطَتْ عَلَيْهَا أَيَّامُهَا وَزَادَتْ وَنَقَصَتْ حَتَّى لاَ تَقِفَ مِنْهَا عَلَى حَدٍّ وَ لاَ مِنَ اَلدَّمِ عَلَى لَوْنٍ عَمِلَتْ بِإِقْبَالِ اَلدَّمِ وَ إِدْبَارِهِ وَ لَيْسَ لَهَا سُنَّةٌ غَيْرُ هَذَا لِقَوْلِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ« إِذَا أَقْبَلَتِ اَلْحَيْضَةُ فَدَعِي اَلصَّلاَةَ وَ إِذَا أَدْبَرَتْ فَاغْتَسِلِي» وَ لِقَوْلِهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ« إِنَّ دَمَ اَلْحَيْضِ أَسْوَدُ يُعْرَفُ» كَقَوْلِ أَبِي« إِذَا رَأَيْتِ اَلدَّمَ اَلْبَحْرَانِيَّ» فَإِنْ لَمْ يَكُنِ اَلْأَمْرُ كَذَلِكَ وَ لَكِنَّ اَلدَّمَ أَطْبَقَ عَلَيْهَا فَلَمْ تَزَلِ اَلاِسْتِحَاضَةُ دَارَّةً وَ كَانَ اَلدَّمُ عَلَى لَوْنٍ وَاحِدٍ وَ حَالٍ وَاحِدَةٍ فَسُنَّتُهَا اَلسَّبْعُ وَ اَلثَّلاَثُ وَ اَلْعِشْرُونَ لِأَنَّ قِصَّتَهَا قِصَّةُ حَمْنَةَ حِينَ قَالَتْ إِنِّي أَثُجُّهُ ثَجّاً».
Ali ibn Ibrahim narrated from Muhammad ibn Isa, from Yunus, from more than one person:
They asked Abu Abdillah (a.s) about menstruation and the Sunnah regarding its timing. Imam (a.s) said: "Indeed, the Messenger of Allah (swt) 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 (swt) (peace be upon him and his family) about it." He (saws) said: "She should refrain from prayer for the duration of her regular menstruation days." And He (saws) added: "This is only a vein (not menstruation)." Then He (saws) instructed her: "Perform ghusl (ritual purification), secure herself with a cloth, and continue to pray." Abu Abdillah (a.s) said: "This is the Sunnah of the Prophet (saws) for the woman who knows the days of her menstrual cycles and has no confusion about them. Do you not see that He (saws) did not ask her how many days her menstruation lasted, nor did He (saws) say, 'If it exceeds a certain number of days, then you are in a state of istihada (prolonged bleeding).' Rather, He (saws) established fixed days for her, whether they were few or many, as long as she recognized them." "Similarly, my father (a.s) 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 (a.s) replied: "Even if it flows like a stream." Abu Abdillah (a.s) said: "This is the explanation of the Hadith of the Messenger of Allah (swt) (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 (saws) and said: 'I experience istihada (prolonged bleeding), and I do not become pure.' The Prophet (saws) 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 (a.s) said: "Do you not hear how the Messenger of Allah (swt) (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 (a.s) 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 (saws) 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 (saws) did not instruct the first woman in that manner. Likewise, my father (a.s) issued a similar verdict in such cases. A woman from our household experienced istihada and asked my father (a.s) about it. He (a.s) 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 (a.s) 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 (a.s) said, 'She should abandon prayer during the days of her usual cycles,' because He (a.s) considered the number of days. However, here He (a.s) said, 'If you see the heavy, dark blood (referred to as "Bahrani"), then leave the prayer,' and He (a.s) instructed her in this case to observe the blood - whether it begins, ceases, or changes in appearance." His (a.s) use of the term 'Bahrani' is similar in meaning to the statement of the Prophet (saws): 'The blood of menstruation is distinguishable.' My father (a.s) referred to it as 'Bahrani' because of its abundance and color. This is the tradition of the Prophet (saws) 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 (saws) 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 (swt) 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 (a.s) 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 (saws) would not have told her to consider herself menstruating for seven days? Otherwise, He (saws) 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 (saws) would not have ordered her to pray while she was still menstruating. What further clarifies this is His (saws) 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 (saws) did not specify any fixed days, nor did he (asws) say, 'Regard yourself as menstruating during your usual days.' Instead, what makes this clearer is his phrase: 'as determined by Allah’s (swt) knowledge.'" Because she had no prior fixed days, even though all matters are known in Allah’s (swt) 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 (saws) 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 (swt) (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 (saws) saying: "Menstrual blood is black and distinguishable." Similarly, Imam Abu Abdullah (a.s) 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.
