Continuation of the explanation of his saying: (Fatimah bint Abi Hubaysh came to the Prophet (peace and blessings be upon him) and said . . . ).
Machine translationRead the Arabic original
The Shaykh : She said: Bulugh al-Maram 68 Meaning: Menstruation comes to her in abundance, because the word *istahadh* contains extra letters. It has been said: "An increase in the structure is an increase in the meaning". An increase in the structure is an increase in the meaning, but this is not a permanent rule. For example, *rajul* (man) and *rijal* (men); *rijal* has an extra letter in the structure, and it is an extra letter in the meaning. This is a general rule, although sometimes a decrease in the structure is an increase in the meaning, as if you say: *shajarah* (tree) and *shajar* (trees). *Shajarah* has four letters, *shajar* has three letters, and which one is more?
*Shajarah*, but the general rule is that an increase in the structure is an increase in the meaning.
So, *istahadh* means that a heavy flow of blood comes to her and continues with her. Therefore, she explained this *istihadah* by saying:Bulugh al-Maram 68 Meaning: I leave it.
He said: Meaning: Do not leave the prayer, but pray. Then he gave the reason for this ruling, saying: .
with a kasrah, because the *kaf* in the demonstrative pronoun takes into account the side of the addressee, and the demonstrative pronoun itself takes into account the side of the thing referred to. Pay attention: the *kaf* in the demonstrative pronoun takes into account the side of the addressee, and the demonstrative pronoun itself takes into account the side of the thing referred to. So if you say: Point to two men while addressing a group of men, you say:
*Dhānikum* (you two), *kam* for men. Point to a group of men while addressing a group of women?
*Ulā'ikun* (you all). Point to one person while addressing women?
*Dhālikun*. In the Noble Qur'an, she said:[Yusuf 12:32].
Now, here *dhālik* (that) has the addressee as a woman, and the *kaf* when addressing a woman is with a kasrah. And *dhā* is a demonstrative pronoun for a singular masculine, which is the blood. Meaning: The blood is only blood from a vein.
Know that this is the famous view in the language: that the *kaf* takes into account the side of the addressee. If it is a singular masculine, it is with a fathah; if a singular feminine, with a kasrah; if a group of women, it is accompanied by the *nun* (*kun*); if a group of men, it is accompanied by the *mim* (*kum*); if a dual of males or females, it is accompanied by the *mim* and *alif* (*kumā*). This is the most eloquent in the Arabic language.
The language also allows opening it (fathah) for addressing males absolutely, whether they are two or a group, and breaking it (kasrah) for females absolutely, whether they are two or a group. And it allows opening it (fathah) for the singular absolutely in the case of singularity, considering the person, meaning: I address this person, even if he is more than one.
And his saying:: The Prophet (peace and blessings be upon him) distinguished between the blood of menstruation and this blood. He said: And the blood of menstruation?
The blood of menstruation is blood of nature and constitution, which Allah the Exalted has written upon the daughters of Adam since they were created. So it is blood of nature that comes without a cause, no illness, no surgery, or otherwise; it is natural.
The scholars said: "And it comes out—meaning: the blood of menstruation—from a vein in the bottom of the womb". The later doctors have more to say about this than this.
So the important point is that the Prophet (peace and blessings be upon him) distinguished between the blood of menstruation and the blood of *istihadah*, that the blood of *istihadah* is blood from a vein.
He said: Also, when he affirmed that, he denied it for menstruation, saying: Sahih al-Bukhari 228: When your menstruation approaches. And by what do you know the approach of menstruation?
You know the approach of menstruation if it is customary, meaning she has a previous custom before the *istihadah*. So the approach of menstruation is the approach of the duration. And if she does not have a custom, the approach of menstruation is the change in the blood. Do you understand?
For example, a woman whose custom was to menstruate on the first day of the month for six days, then she was afflicted with menstruation, and the blood became constant with her. This is *istihadah*. She sits in the second month from the first day to six days, and the rest is *istihadah*. She prays and fasts and does everything that the pure women do.
So: We say: In the case of the one with a custom, what is it?
The approach of her days, the days of her custom.
In the case of the one without a custom?
The approach of distinction. How is the distinction?
The jurists (may Allah have mercy on them) say: Distinction is from three aspects:
First: The blood of menstruation is black, and the blood of *istihadah* is red.
Second: The blood of menstruation is thick, and the blood of *istihadah* is thin.
Third: The blood of menstruation has a foul smell, and the blood of *istihadah* does not have that.
And fourth: The later contemporary doctors said: The blood of menstruation does not clot, and the blood of *istihadah* clots, meaning: it coagulates, the blood of *istihadah* freezes, and the blood of menstruation does not freeze, it is liquid. And they gave a medical reason for this: that the blood of menstruation is the bursting of blood cells in the bottom of the womb after they have hardened in the womb, so they do not return to hardening again, unlike the blood of *istihadah*, which has not previously frozen, so it freezes when it comes out like other bloods. If a person cuts his finger and the blood coagulates, it freezes.
So these are four differences. The first one, Ya Saleh?
The student: The blood of menstruation is black and the blood of the *mustahadhah*!
The Shaykh : What did we say?
The student: Red.
The Shaykh : Red. Okay, the second difference?
The student: The blood of menstruation is thick and the blood of *istihadah* is thin.
The Shaykh : Yes, the blood of menstruation is thick and *istihadah* is thin. The third, Majid?
The student: The blood of menstruation is liquid, and the blood of *istihadah* clots.
The Shaykh : Okay, the blood of menstruation does not clot and the blood of *istihadah* clots, and this is a logical difference, and it is one of the clearest differences. Yes?
The student: Smell.
The Shaykh : The smell, the blood of menstruation, is it?
The student: Foul.
The Shaykh : Foul.
The student: And as for *istihadah*.
The Shaykh : It is not so.
Okay, so the Prophet (peace and blessings be upon him) distinguished between the two bloods, saying:Sahih al-Bukhari 228 Meaning: Do not pray.
The meaning of *adbarat* (it has passed): If she is one with a custom, it means her customary days have ended. And if she is not one with a custom and has a distinction, the black, thick, foul-smelling blood has stopped.
Sunan an-Nasa'i 201Sahih (Darussalam): The blood, meaning the blood of menstruation, and this means that she purifies herself from it, and she must also take a full ritual bath.
.
"And al-Bukhari has:Sunan Abi Dawud 298Sahih (Al-Albani).
And Muslim indicated that he omitted it intentionally, but the correct view is with al-Bukhari".
There are two possibilities, but the first is the stronger position, meaning: for the time of every prayer.
I am a woman whose blood keeps flowing (even after the menstruation). I am never purified
إني امرأة أستحاض فلا أطهر*Shajarah*, but the general rule is that an increase in the structure is an increase in the meaning.
So, *istahadh* means that a heavy flow of blood comes to her and continues with her. Therefore, she explained this *istihadah* by saying:
I am never purified; should I, therefore, stop praying?
فلا أطهر ، أفأدع الصلاة ؟He said:
No.
لاIt is only a vein
إنما ذلك عِرقIt is only that
إنما ذلكِ*Dhānikum* (you two), *kam* for men. Point to a group of men while addressing a group of women?
*Ulā'ikun* (you all). Point to one person while addressing women?
*Dhālikun*. In the Noble Qur'an, she said:
That is the one about whom you blamed me
فذلكن الذي لمتنني فيهNow, here *dhālik* (that) has the addressee as a woman, and the *kaf* when addressing a woman is with a kasrah. And *dhā* is a demonstrative pronoun for a singular masculine, which is the blood. Meaning: The blood is only blood from a vein.
Know that this is the famous view in the language: that the *kaf* takes into account the side of the addressee. If it is a singular masculine, it is with a fathah; if a singular feminine, with a kasrah; if a group of women, it is accompanied by the *nun* (*kun*); if a group of men, it is accompanied by the *mim* (*kum*); if a dual of males or females, it is accompanied by the *mim* and *alif* (*kumā*). This is the most eloquent in the Arabic language.
The language also allows opening it (fathah) for addressing males absolutely, whether they are two or a group, and breaking it (kasrah) for females absolutely, whether they are two or a group. And it allows opening it (fathah) for the singular absolutely in the case of singularity, considering the person, meaning: I address this person, even if he is more than one.
And his saying:
That is only sweat
إنما ذلك عرقIt is blood from a wound
إنه دم عرقThe blood of menstruation is blood of nature and constitution, which Allah the Exalted has written upon the daughters of Adam since they were created. So it is blood of nature that comes without a cause, no illness, no surgery, or otherwise; it is natural.
The scholars said: "And it comes out—meaning: the blood of menstruation—from a vein in the bottom of the womb". The later doctors have more to say about this than this.
So the important point is that the Prophet (peace and blessings be upon him) distinguished between the blood of menstruation and the blood of *istihadah*, that the blood of *istihadah* is blood from a vein.
He said:
It is not menstruation
وليس بحيضand not the menses. So when your real menses begins give up your prayers
وليس بحيض فإذا أقبلت حيضتك فدعي الصلاةYou know the approach of menstruation if it is customary, meaning she has a previous custom before the *istihadah*. So the approach of menstruation is the approach of the duration. And if she does not have a custom, the approach of menstruation is the change in the blood. Do you understand?
For example, a woman whose custom was to menstruate on the first day of the month for six days, then she was afflicted with menstruation, and the blood became constant with her. This is *istihadah*. She sits in the second month from the first day to six days, and the rest is *istihadah*. She prays and fasts and does everything that the pure women do.
So:
The menstruation has come
أقبلت الحيضةThe approach of her days, the days of her custom.
In the case of the one without a custom?
The approach of distinction. How is the distinction?
The jurists (may Allah have mercy on them) say: Distinction is from three aspects:
First: The blood of menstruation is black, and the blood of *istihadah* is red.
Second: The blood of menstruation is thick, and the blood of *istihadah* is thin.
Third: The blood of menstruation has a foul smell, and the blood of *istihadah* does not have that.
And fourth: The later contemporary doctors said: The blood of menstruation does not clot, and the blood of *istihadah* clots, meaning: it coagulates, the blood of *istihadah* freezes, and the blood of menstruation does not freeze, it is liquid. And they gave a medical reason for this: that the blood of menstruation is the bursting of blood cells in the bottom of the womb after they have hardened in the womb, so they do not return to hardening again, unlike the blood of *istihadah*, which has not previously frozen, so it freezes when it comes out like other bloods. If a person cuts his finger and the blood coagulates, it freezes.
So these are four differences. The first one, Ya Saleh?
The student: The blood of menstruation is black and the blood of the *mustahadhah*!
The Shaykh : What did we say?
The student: Red.
The Shaykh : Red. Okay, the second difference?
The student: The blood of menstruation is thick and the blood of *istihadah* is thin.
The Shaykh : Yes, the blood of menstruation is thick and *istihadah* is thin. The third, Majid?
The student: The blood of menstruation is liquid, and the blood of *istihadah* clots.
The Shaykh : Okay, the blood of menstruation does not clot and the blood of *istihadah* clots, and this is a logical difference, and it is one of the clearest differences. Yes?
The student: Smell.
The Shaykh : The smell, the blood of menstruation, is it?
The student: Foul.
The Shaykh : Foul.
The student: And as for *istihadah*.
The Shaykh : It is not so.
Okay, so the Prophet (peace and blessings be upon him) distinguished between the two bloods, saying:
So when your real menses begins give up your prayers
فإذا أقبلت حيضتك فدعي الصلاةAnd when it goes away
وإذا أدبرتthen wash the blood from yourself then pray
فاغسلي عنك الدم ثم صليThen pray whatever of its time you catch
ثم صلي ما أدركت وقته"And al-Bukhari has:
then perform ablution for every prayer
ثم توضئي لكل صلاةAnd Muslim indicated that he omitted it intentionally, but the correct view is with al-Bukhari".
Perform ablution for every prayer
توضئي لكل صلاةThere are two possibilities, but the first is the stronger position, meaning: for the time of every prayer.