Benefits of the Hadith (Fatimah bint Abi Hubaysh came to the Prophet (peace and blessings be upon him) and said . . . ).

The Shaykh : We return to this hadith and its benefits:
Among its benefits is that the women of the Companions (may Allah be pleased with them) were not prevented by modesty from understanding the religion and asking about it.
And among its benefits is that it has been established that a menstruating woman does not pray, based on her statement: This is by the consensus of the scholars. The scholars agreed that prayer is not obligatory upon a menstruating woman, it is forbidden for her, it is not valid from her, and she is not required to make it up. This is by consensus.
The apparent meaning of the hadith is that it applies to both obligatory and voluntary prayers, and that is the case, because what is established for the obligatory is established for the voluntary unless there is evidence to the contrary.
Now, among the benefits of this hadith is limiting the answer to what is beneficial, as he said: He did not say: "Do not leave the prayer," because is sufficient. The best speech is that which is brief and conveys the meaning. Similarly, "yes" is used in affirmation, not in negation, and "yes" is used in affirmation.
And among the benefits of this hadith is the wisdom of the Prophet (peace and blessings be upon him and his family) in linking the cause with the ruling, which is taken from his statement: The aspect in which this is wisdom is that when a ruling is explained by stating its cause, a person feels more reassurance about the ruling and his heart opens up to it.
And among its benefits, meaning among the benefits of linking the cause with the ruling, is that a person thereby knows the nobility of the Shari'ah, and that it does not permit, forbid, or obligate anything except for a wisdom. However, some of the wisdoms we know and some we do not know.
The third benefit is that when the cause is a description, the ruling becomes more general, because it encompasses everything in which this cause is present. Look at the statement of Allah the Exalted:
And at his statement (peace and blessings be upon him) when he ordered Abu Talhah to announce:
We benefit from this cause that every impure thing is what?
It is forbidden, and that is the case. Every impure thing is forbidden, but not every forbidden thing is impure.
Now, linking the ruling with the cause has three benefits, or if you wish, say: three rulings, Ibrahim?
The student: First: the soul is reassured and opens up to it.

The Shaykh : Yes.
The student: Explaining the nobility of the Shari'ah, and then when the cause is a description, the ruling becomes more general to what shares in it.

The Shaykh : To what shares in this description. Complete. These are three rulings.
And among the benefits of this hadith is that sweat does not prevent prayer. That is to say: if sweat emerges from a person in any part of his body, it does not prevent prayer. Rather, it is obligatory for the person to pray even if he has this blood.
But does his wudu' become invalid, meaning: do we oblige him to perform wudu' for every prayer or not?
There is a detail in this: if the blood is from the two passages, meaning: from the front or the back, it invalidates the wudu', and if it is continuous, he is obliged to perform wudu' for every prayer.
And if it is from other than the two passages, it does not invalidate the wudu', just as if he had a continuous nosebleed or a continuous wound, continuously flowing or similar to that, then his wudu' does not become invalid.
And among the benefits of this hadith is that rulings differ when causes differ. Menstruation is a cause for leaving prayer, so it is not prayed. And sweat is not a cause for leaving prayer, so it is prayed.
And among the benefits of this hadith is that the woman with irregular bleeding returns to her custom, based on his statement: But if the woman with irregular bleeding is a beginner, meaning she has no prior custom, to what does she return?
We say: she returns to differentiation, because irregular bleeding may affect a woman from the first time menstruation comes to her. So we say: this woman returns to differentiation. If there is black, thick blood with a smell in her blood, it is menstruation. If it is not so, she remains in a difficult situation. If all her blood is of this description, if there is nothing in her blood of this description, she remains in a difficult situation. She has no custom and no differentiation, so what does she do?
The scholars said, and it also came in the Sunnah: she sits (stays home) from the first time menstruation usually comes to her, which is what women usually sit for, six days or seven of every month. For example, if the blood starts with her on the first day of Muharram and continues, and she has no custom and no differentiation, we say: she sits in the second month, Safar, for six days or seven, then she performs ghusl and prays, and she continues like this. If someone asks: why did you make her sit at the beginning of every month?
We said: because Allah the Exalted made the waiting period for one who does not menstruate three months, and the waiting period for one who menstruates three periods. This indicates that the usual menstruation comes to the woman how often?
Once every month, it comes to her once every month, and the most appropriate time to start the period is from the first time it came to her.
Now, if differentiation and custom conflict, a woman with a custom who has menstruation on the first day of the month for seven days, and all the time that has passed she has been afflicted with irregular bleeding, so she has differentiation in the middle of the month. On the fifteenth of the month, black, thick, foul-smelling blood comes to her, and at the beginning of the month, which is the beginning of her custom, red blood comes. Does differentiation prevail or does custom prevail?
Yes, there are two opinions, and they are two narrations from Imam Ahmad:
One is that custom prevails, due to the generality of the statement of the Prophet (peace and blessings be upon him): and his statement: and he did not specify, and because this is easier for women if they return to the custom, it is easier because the change in blood may differ for the woman, it may be at the beginning of the month, in the middle, it may be intermittent, and it may not be consistent. But if we say she acts according to the custom, the custom is consistent.
And some of the people of knowledge said: rather, she acts according to differentiation if differentiation conflicts with the custom, because perhaps this illness, which is irregular bleeding, is a cause for the change in the custom such that menstruation moved from the beginning of the month to the middle. And there is no doubt that this has a very strong point of view. But as I told you, the apparent meaning of the Sunnah and the mercy of the community is that she returns to what?
To the custom, and praise be to Allah, as long as the Messenger (peace and blessings be upon him) was general and did not specify, we praise Allah for that, and we say this because it is more comfortable for women.
And among the benefits of this hadith is the obligation to wash the blood of menstruation, based on his statement:
And is it excused, meaning the small amount, did I intend?
The answer is: No, the small amount is not excused, because the Prophet (peace and blessings be upon him) said regarding the garment that is affected by menstrual blood: and this indicates that it is obligatory to remove menstrual blood, whether it is little or much, and nothing of it is excused.
Is the blood of irregular bleeding excused?
Some of the scholars said: it is excused, because the Prophet (peace and blessings be upon him) said:
And the purer opinion is that it is not excused, and that everything that comes out of the two passages is impure and not excused, except the water that comes down and is continuous with the woman, which is called the moisture of the woman's vagina, and this is pure.
And among the benefits of this hadith is the obligation to purify oneself from impurity. Where is this taken from?
From his statement: : and "then" indicates sequence, so it is not permissible for a person to pray while his body is stained with impurity. If he forgets and prays, his prayer is valid, based on the statement of Allah the Exalted: If he does not have what to remove the impurity with, let him reduce it as much as possible and pray.
And does he perform tayammum for impurity of the body?
The Hanbali jurists (may Allah have mercy on them) say: he performs tayammum, because this is a purification related to the body, so it resembles wudu'. And the correct opinion is that he does not perform tayammum for impurity, but he removes it and reduces it as much as possible, then prays according to his condition.
Then he said: " And al-Bukhari has:

then perform ablution for every prayer

ثم توضئي لكل صلاة

Sunan Abi Dawud 298Sahih (Al-Albani)

":
To whom is the address?
To the woman with irregular bleeding, : and that is because the blood is continuous, so her purity is according to the need.
And she does not need to perform wudu' except when the time for prayer enters. So if she performed wudu' for the Fajr prayer, does she perform wudu' for the Duha prayer?
The answer is: Yes, because Duha has a time, so she must perform wudu' for the time of every prayer. The scholars (may Allah have mercy on them) included with the woman with irregular bleeding everyone who has a continuous state of impurity, such as one whose urine is continuous, whose stool is continuous, and wind comes out of his back continuously. He is included with the woman with irregular bleeding, meaning he does not perform wudu' except when the time enters, and he takes precautions, meaning he tightens his clothing, and if something comes out of him after completing the precautions, it does not harm and does not invalidate the wudu'.
The student: Shaykh, if a woman's custom was, for example, in Safar at the beginning of the month, then in the second month it moved to five days in the middle of the month.

The Shaykh : Yes.
The student: Then she had irregular bleeding after that.

The Shaykh : Yes, she considers the last one, yes?
The student: If a person has a continuous state of impurity, is it permissible for him to combine prayers?

The Shaykh : Yes, anyone who finds it difficult to pray every prayer at its prescribed time may combine them, and this includes those who have a permanent condition.
The student: May Allah reward you, O Shaykh: What about a woman who becomes pure from post-natal bleeding after thirty days have passed?

The Shaykh : A minute, because you reminded me. He says an important benefit: his statement, Does this mean the upcoming prayer, the current prayer, or both?
I mean, a woman who becomes pure during the time of the Fajr prayer, after the dawn has appeared. Do we say: Pray, meaning the Zuhr, or pray the Fajr?
The student: The Fajr.

The Shaykh : She prays the Fajr, even if her purification is delayed until after the sun has risen; she must pray the Fajr.