The Ruling on Blood Discharged from a Woman Due to Miscarriage
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This is a letter received from the citizen Hasan Ali from Khamis Mushait, from the military city, in which he says: To the honorable and respected Shaykh Abdul Aziz ibn Abdullah ibn Baz, may Allah honor him, after greetings, peace be upon you and Allah’s mercy and blessings, and after that, he says:
I have a wife who miscarried in the third month, that is, before the fetus took shape, and the blood remained with her for approximately three months. During the aforementioned period, she was unable to perform the obligatory requirements of prayer due to the flow of blood, naturally, because performing the full ritual bath for every prayer was very difficult for her. When I asked some scholars about this, they informed me that a woman who miscarries within the first three months of pregnancy, and the fetus comes out as a lump of flesh, must perform the obligatory requirements of prayer and other obligations, and her husband has the right to have intercourse with her. The question is: Is there a textual basis in the Shari'ah for this? Please inform us, may Allah reward you with good?
Answer: If a woman miscarries, there is a detailed ruling: If her miscarriage occurs before the fetus takes shape, before any sign of humanity appears in it, such as a head or a leg or the like, but it is blood... blood, or blood from accumulated blood in which no sign of human creation appears, even if hidden, this is considered corrupt blood, like that of a woman with irregular bleeding. She prays and fasts, and she is lawful for her husband, as some scholars have issued a fatwa to that effect, as some scholars informed the questioner. This is correct, as the mufti who issued the fatwa from among the scholars of knowledge said, if the miscarriage is blood containing no flesh of a formed human being, or a lump of flesh but without any human creation, neither hidden nor apparent, this is considered corrupt blood, and the woman is considered in the ruling of the woman with irregular bleeding, for whom it is permissible to pray, indeed she must pray and fast, and she is lawful for her husband. Along with that, she must attend to ritual purity, meaning she performs the full ritual bath if it is feasible for her for every prayer, or for the midday and afternoon prayers... all with one bath, and for the sunset and night prayers with one bath. This is more complete but not obligatory; rather, the obligatory act is the ablution. When the time enters, she performs the ablution for prayer: she cleans herself with water in her private parts and washes what the blood has affected on her. She uses cotton or the like to plug her private parts and performs the ablution for prayer, which includes washing her face and hands, wiping her head, and washing her feet, the known ablution for prayer after cleaning herself and washing the impurity from her private parts. Then she prays every time in its time. If she combines the midday and afternoon prayers, she delays the first one, for example the midday prayer, and hastens the afternoon prayer, and prays them with one bath; this is better. Likewise, for the sunset and night prayers, she delays the sunset prayer slightly from its time and hastens the night prayer to its time, meaning her prayers are close together, a formal combination called not a true combination. This is permissible and is better for her so that it is feasible for her to perform one bath for both. This is from the category of virtues. This is the correct opinion among the scholars that it is from the category of virtues, not from the category of obligation. The obligatory act for her is one bath for menstruation only. As long as this woman is affected by bleeding and she does not have a Shari'ah post-natal bleeding, this blood is considered corrupt blood, blood of irregular bleeding. She prays and fasts and is lawful for her husband, and there is no blame on her for that, except that she is ordered to clean herself and perform ablution for the time of every prayer. It is permissible for her to combine, and it is better, between the midday and afternoon, and the sunset and night prayers, and to perform one bath for both of these and both of those, and one bath for the dawn prayer alone if it is feasible, otherwise it is not required. This is the ruling for this issue and its similar cases. This is the issue by which many women are afflicted: they miscarry in the second or third month with blood in which there is no human creation, no head, no leg, or anything of that sort. This is corrupt blood in which she takes precautions, prays, fasts, and is lawful for her husband. However, if there is human creation in it, a leg or a hand or the like, which indicates that it is a human being, this is post-natal bleeding. This is post-natal bleeding; she remains without praying or fasting until she becomes pure, and she is not lawful for her husband either. When she becomes pure after the miscarriage of this fetus, whether after five days, ten days, or twenty days, whenever she becomes pure, she performs the full ritual bath and prays, fasts, and is lawful for her husband, even if only ten or twenty days have passed. It is not required that she complete forty days; it is not required. If the blood continues with her and persists until she completes forty days, it is post-natal bleeding, but it does not exceed forty days. If it continues with her, she performs the full ritual bath and prays and fasts, even if the blood is with her; it is considered corrupt blood. What exceeds forty days is considered corrupt blood, on the correct opinion, in which she prays and fasts and is lawful for her husband, and she performs ablution for the time of every prayer. She cleans herself when the time enters by cleaning herself and taking precautions with cotton or the like. This is what is obligatory for her after forty days, even if the blood is with her, even if the blood flows with her, like the woman with irregular bleeding who has blood without a miscarriage. Like what happens to some women who may be affected by blood while they are not pregnant; the blood continues with her and she is called a woman with irregular bleeding. When the time of her menstruation comes, she stops praying and fasting and becomes unlawful for her husband, and she remains like this in the ruling of menstruation. When the time of menstruation she knows has passed, she performs the full ritual bath and prays, fasts, and is lawful for her husband for the duration of the legal purity, until the time of the usual menstruation comes, and so on. This is the case for the one who discharged blood and considered herself pregnant, then Allah willed for her to miscarry this pregnancy by causes. Then this blood is corrupt, unless the trustworthy midwife who attended her knows that flesh came out of her with human creation, a head or a leg or the like. Then she is considered a woman in post-natal bleeding. She considers herself in post-natal bleeding if there is human creation in it, even if hidden, so she does not pray or fast until she becomes pure. Purity has no limited limit; it is not required that she complete forty days. No, if she becomes pure and she is ten days or twenty days or a month old, the purity is valid, and she prays and fasts for this purity. If the blood returns to her within the forty days, she sits for it as well, considering it post-natal bleeding, and does not pray or fast within the forty days if the blood returns to her, on the correct opinion. If the blood continues with her until the completion of forty days, she considers this excess blood as corrupt blood after forty days. She prays in it and fasts and is lawful for her husband, performs ablution for the time of every prayer, and takes precautions in her private parts with something of cotton or the like when she cleans herself. This is the ruling in that, like the woman with irregular bleeding, the same. She remains on this practice until Allah frees her from this bleeding. And if she combines the midday and afternoon, and the sunset and night prayers, there is no harm, as mentioned, and performing one bath for both is better, and performing one bath for the dawn prayer is better if it is feasible, otherwise the obligatory bath is only the bath from menstruation or the bath from post-natal bleeding, this is the obligatory one, or the bath from major ritual impurity, as is known. Yes.
The presenter: May Allah reward you.
I have a wife who miscarried in the third month, that is, before the fetus took shape, and the blood remained with her for approximately three months. During the aforementioned period, she was unable to perform the obligatory requirements of prayer due to the flow of blood, naturally, because performing the full ritual bath for every prayer was very difficult for her. When I asked some scholars about this, they informed me that a woman who miscarries within the first three months of pregnancy, and the fetus comes out as a lump of flesh, must perform the obligatory requirements of prayer and other obligations, and her husband has the right to have intercourse with her. The question is: Is there a textual basis in the Shari'ah for this? Please inform us, may Allah reward you with good?
Answer: If a woman miscarries, there is a detailed ruling: If her miscarriage occurs before the fetus takes shape, before any sign of humanity appears in it, such as a head or a leg or the like, but it is blood... blood, or blood from accumulated blood in which no sign of human creation appears, even if hidden, this is considered corrupt blood, like that of a woman with irregular bleeding. She prays and fasts, and she is lawful for her husband, as some scholars have issued a fatwa to that effect, as some scholars informed the questioner. This is correct, as the mufti who issued the fatwa from among the scholars of knowledge said, if the miscarriage is blood containing no flesh of a formed human being, or a lump of flesh but without any human creation, neither hidden nor apparent, this is considered corrupt blood, and the woman is considered in the ruling of the woman with irregular bleeding, for whom it is permissible to pray, indeed she must pray and fast, and she is lawful for her husband. Along with that, she must attend to ritual purity, meaning she performs the full ritual bath if it is feasible for her for every prayer, or for the midday and afternoon prayers... all with one bath, and for the sunset and night prayers with one bath. This is more complete but not obligatory; rather, the obligatory act is the ablution. When the time enters, she performs the ablution for prayer: she cleans herself with water in her private parts and washes what the blood has affected on her. She uses cotton or the like to plug her private parts and performs the ablution for prayer, which includes washing her face and hands, wiping her head, and washing her feet, the known ablution for prayer after cleaning herself and washing the impurity from her private parts. Then she prays every time in its time. If she combines the midday and afternoon prayers, she delays the first one, for example the midday prayer, and hastens the afternoon prayer, and prays them with one bath; this is better. Likewise, for the sunset and night prayers, she delays the sunset prayer slightly from its time and hastens the night prayer to its time, meaning her prayers are close together, a formal combination called not a true combination. This is permissible and is better for her so that it is feasible for her to perform one bath for both. This is from the category of virtues. This is the correct opinion among the scholars that it is from the category of virtues, not from the category of obligation. The obligatory act for her is one bath for menstruation only. As long as this woman is affected by bleeding and she does not have a Shari'ah post-natal bleeding, this blood is considered corrupt blood, blood of irregular bleeding. She prays and fasts and is lawful for her husband, and there is no blame on her for that, except that she is ordered to clean herself and perform ablution for the time of every prayer. It is permissible for her to combine, and it is better, between the midday and afternoon, and the sunset and night prayers, and to perform one bath for both of these and both of those, and one bath for the dawn prayer alone if it is feasible, otherwise it is not required. This is the ruling for this issue and its similar cases. This is the issue by which many women are afflicted: they miscarry in the second or third month with blood in which there is no human creation, no head, no leg, or anything of that sort. This is corrupt blood in which she takes precautions, prays, fasts, and is lawful for her husband. However, if there is human creation in it, a leg or a hand or the like, which indicates that it is a human being, this is post-natal bleeding. This is post-natal bleeding; she remains without praying or fasting until she becomes pure, and she is not lawful for her husband either. When she becomes pure after the miscarriage of this fetus, whether after five days, ten days, or twenty days, whenever she becomes pure, she performs the full ritual bath and prays, fasts, and is lawful for her husband, even if only ten or twenty days have passed. It is not required that she complete forty days; it is not required. If the blood continues with her and persists until she completes forty days, it is post-natal bleeding, but it does not exceed forty days. If it continues with her, she performs the full ritual bath and prays and fasts, even if the blood is with her; it is considered corrupt blood. What exceeds forty days is considered corrupt blood, on the correct opinion, in which she prays and fasts and is lawful for her husband, and she performs ablution for the time of every prayer. She cleans herself when the time enters by cleaning herself and taking precautions with cotton or the like. This is what is obligatory for her after forty days, even if the blood is with her, even if the blood flows with her, like the woman with irregular bleeding who has blood without a miscarriage. Like what happens to some women who may be affected by blood while they are not pregnant; the blood continues with her and she is called a woman with irregular bleeding. When the time of her menstruation comes, she stops praying and fasting and becomes unlawful for her husband, and she remains like this in the ruling of menstruation. When the time of menstruation she knows has passed, she performs the full ritual bath and prays, fasts, and is lawful for her husband for the duration of the legal purity, until the time of the usual menstruation comes, and so on. This is the case for the one who discharged blood and considered herself pregnant, then Allah willed for her to miscarry this pregnancy by causes. Then this blood is corrupt, unless the trustworthy midwife who attended her knows that flesh came out of her with human creation, a head or a leg or the like. Then she is considered a woman in post-natal bleeding. She considers herself in post-natal bleeding if there is human creation in it, even if hidden, so she does not pray or fast until she becomes pure. Purity has no limited limit; it is not required that she complete forty days. No, if she becomes pure and she is ten days or twenty days or a month old, the purity is valid, and she prays and fasts for this purity. If the blood returns to her within the forty days, she sits for it as well, considering it post-natal bleeding, and does not pray or fast within the forty days if the blood returns to her, on the correct opinion. If the blood continues with her until the completion of forty days, she considers this excess blood as corrupt blood after forty days. She prays in it and fasts and is lawful for her husband, performs ablution for the time of every prayer, and takes precautions in her private parts with something of cotton or the like when she cleans herself. This is the ruling in that, like the woman with irregular bleeding, the same. She remains on this practice until Allah frees her from this bleeding. And if she combines the midday and afternoon, and the sunset and night prayers, there is no harm, as mentioned, and performing one bath for both is better, and performing one bath for the dawn prayer is better if it is feasible, otherwise the obligatory bath is only the bath from menstruation or the bath from post-natal bleeding, this is the obligatory one, or the bath from major ritual impurity, as is known. Yes.
The presenter: May Allah reward you.
Source
binbaz.org.sa
The Arabic text is copied verbatim from the original source, without any edits.