Is there any harm for one of us if she does not have a jilbab, so that she does not go out? He said:
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The reciter: Mu'ammar ibn Hisham narrated to us, saying: Isma'il narrated to us from Ayyub from Hafsah, who said:
The Shaykh : Al-kalimah means the wounded.
The reader:
The Shaykh : This hadith contains benefits other than what has been mentioned previously, and it indicates that preventing the menstruating woman from performing tawaf is not due to the condition of ritual purity, but because she is menstruating. The menstruating woman does not enter the mosque with the intention of staying in it. The one who enters the Sacred Mosque to perform tawaf will stay for the duration of the tawaf, which may be long or short. Thus, this indicates what the Shaykh al-Islam (may Allah have mercy on him) chose: that preventing the menstruating woman from performing tawaf is not because she is not pure, but because she will stay in the mosque, and the menstruating woman is prohibited from staying in the mosque.
We used to prevent our young girls from going out. Then a woman arrived and stayed at the palace of Banu Khalaf. She related that her sister was married to a man among the Companions of the Messenger of Allah (peace and blessings be upon him) who had participated in twelve battles with the Messenger of Allah (peace and blessings be upon him), and her sister had been with him in six of them. She said: We used to treat the wounded and attend to the sick.
كنا نمنع عواتقنا أن يخرجن فقدمت امرأة فنزلت قصر بني خلف فحدثت أن أختها كانت تحت رجل من أصحاب رسول الله صلى الله عليه وسلم قد غزا مع رسول الله صلى الله عليه وسلم ثنتي عشرة غزوة وكانت أختي معه في ست غزوات قالت : كنا نداوي الكلمى ونقوم على المرضىThe Shaykh : Al-kalimah means the wounded.
The reader:
So my sister asked the Messenger of Allah (peace and blessings be upon him), saying: Is there any harm for one of us if she does not have a jilbab, so that she does not go out? He said: Let her companion lend her her jilbab, and let her witness the good and the call of the believers. When Umm Atiyyah (may Allah be pleased with her) arrived, we asked her—or she said, we asked her—and she said, and she never mentioned the Messenger of Allah (peace and blessings be upon him) without saying, "My father for him." So we said: Did you hear the Messenger of Allah (peace and blessings be upon him) say such and such? She said: Yes, my father for him. He said: Let the young girls who are in their seclusion, or the young girls and those in their seclusion, and the menstruating women, go out to witness the good and the call of the Muslims, and let the menstruating women stay away from the place of prayer. I said: What about the menstruating woman? He said: Does she not witness 'Arafah, and witness such and such, and witness such and such?
فسألت أختي رسول الله صلى الله عليه وسلم فقالت : هل على إحدانا بأس إن لم يكن لها جلباب ألا تخرج قال : لتلبسها صاحبتها من جلبابها ولتشهد الخير ودعوة المؤمنين فلما قدمت أم عطية رضي الله عنها سألنها أو قالت سألناها فقالت وكانت لا تذكر رسول الله صلى الله عليه وسلم إلا قالت بأبي فقلنا : أسمعت رسول الله صلى الله عليه وسلم يقول كذا وكذا قالت : نعم بأبي فقال : لتخرج العواتق ذوات الخدور أو العواتق وذوات الخدور والحيض فيشهدن الخير ودعوة المسلمين ويعتزل الحيض المصلى فقلت : الحائض فقال : أوليس تشهد عرفة وتشهد كذا وتشهد كذاThe Shaykh : This hadith contains benefits other than what has been mentioned previously, and it indicates that preventing the menstruating woman from performing tawaf is not due to the condition of ritual purity, but because she is menstruating. The menstruating woman does not enter the mosque with the intention of staying in it. The one who enters the Sacred Mosque to perform tawaf will stay for the duration of the tawaf, which may be long or short. Thus, this indicates what the Shaykh al-Islam (may Allah have mercy on him) chose: that preventing the menstruating woman from performing tawaf is not because she is not pure, but because she will stay in the mosque, and the menstruating woman is prohibited from staying in the mosque.