Chapter on the Consecration of the Woman in Postpartum Bleeding and the Recommendation of the Full Ritual Bath for Consecration, and Likewise for the Menstruating Woman

The Reciter: Chapter on the Consecration of the Woman in Postpartum Bleeding and the Recommendation of the Full Ritual Bath for Consecration, and likewise for the menstruating woman. Hammad ibn al-Sari, Zuhayr ibn Harb, and Uthman ibn Abi Shaybah all narrated from 'Abdah. Zuhayr said: 'Abdah ibn Sulayman narrated to us, from 'Ubayd Allah ibn 'Umar, from 'Abd al-Rahman ibn al-Qasim, from his father, from 'A'ishah (may Allah be pleased with her), who said: .

The Shaykh : His statement: , means by Dhul-Hulaifah. And his statement: "she gave birth," means she became a woman in postpartum bleeding. And his statement: "with Muhammad ibn Abi Bakr," and on this basis, he would be a Companion, because he lived in the time of the Prophet (peace and blessings be upon him) believing in him. However, his report from the Messenger is a mursal (a report missing the Companion link), because he did not hear from him.
In this hadith, there are benefits: that the woman in postpartum bleeding performs the full ritual bath for consecration, and likewise the menstruating woman. It also indicates that if the cause for the full ritual bath is present in the menstruating woman, she performs the full ritual bath. For example, if she has a wet dream or her husband touches her and she discharges, she performs the full ritual bath. However, this is not on the basis of obligation, but on the basis of recommendation, to remove the state of major ritual impurity. She benefits from this bath in that it is permissible for her to recite the Qur'an when she needs to, so she recites her daily portion, such as the Verse of the Throne, the two chapters of protection, and "Say: He is Allah, the One," and the like.
Then there is another benefit, which is that the angels do not refrain from entering a house in which she is—meaning, if she has performed the full ritual bath—because the angels do not enter a house in which there is a person in a state of major ritual impurity.
Ibn Hazm (may Allah have mercy on him) used this hadith as evidence that it is permissible for the woman in postpartum bleeding to perform circumambulation of the House, unlike the menstruating woman, for it is established from the Prophet (peace and blessings be upon him) that she does not perform circumambulation. He said to 'A'ishah: . And when he was informed that Safiyyah had started menstruating, he said: . But regarding postpartum bleeding, Ibn Hazm says that there is no harm in performing circumambulation while in postpartum bleeding. The basis of his evidence is that the Prophet (peace and blessings be upon him) did not say to her as he said to 'A'ishah. It is known that the period of postpartum bleeding usually lasts a long time, up to how much? Up to forty days. And if her menstruation was on the twenty-sixth of Dhul-Qa'dah, there would be only fifteen days left until Hajj. However, the majority of scholars are of the opposite opinion to his, and they said that this is due to his apparentism (may Allah have mercy on him), because there are fifteen days between her and Hajj, and the woman in postpartum bleeding may become pure during this period. The possibility that she does not become pure is present, but we understand it to mean that there is no difference between menstruation and postpartum bleeding. The Prophet (peace and blessings be upon him) named menstruation "postpartum bleeding." He said to 'A'ishah when he found her menstruating: .