Haidh and Istihadha

http://askimam.org/public/question_detail/30981

I have a question about my period.

I am a new Muslim and I am not sure about some things during period. From past some months my period is not very regular. It comes for a half a day (just few spots), then stops for a day or two, then comes for full five days.Sometimes it comes for half day(just few spots), then stops for a day or two, again comes for half a day, again stops for a day or two and then comes full five days. Sometimes during the first half a day, it is just spots and sometimes it is when I wipe with tissue(doesn't flow)

When it stops for a day or two days, do I have to have to do ghusl and pray until it comes for five full days again?

Also I was trying to look in your site for questions like these and I found terms like haidh, Istihadah. I do not understand these terms either. Please let me know about these and when can I pray and not pray.

Also can I read or recite  or listen to Quran during my periods? Please let me know

Answer

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

May Allah grant you steadfastness on Dīn and bless you with beneficial knowledge.

Please take note of a few general rulings/points regarding menstruation:

1). Haid is the Arabic term for menstruation.

2). Istihādah is the Arabic term for blood which is not classified as menstrual blood or lochia. For example, if blood continues to flow after the normal days of the cycle, and exceeds ten days when added to the days of the cycle, then the days after the normal cycle will be called days of istihādah.

3). The minimum period of a valid menstruation/haid is three days. The maximum is 10 days.

4). Spotting or even a drop of blood, whether day or night, will render the day a “blood day.”

5). A woman in menstruation may not touch or recite the Quran. However, she may listen to the Quran. She may also do zikr(engage in remembrance of Allah by saying Subhan Allah, Allahu Akbar, etc.)

In reference to your situation, if blood continues to flow after the normal days of your cycle, and exceeds ten days when added to the days of the cycle, then the days after the normal cycle will be called days of istihādah.[1] A woman in istihādah will perform wudū for every prayer time and perform her salah.[2]

For example,

• Person A has a normal cycle of 6 days of menstruation every month.
• In a particular month, after the 6 days of her normal cycle, blood continued to flow for an additional 6 days. 
• Days 7, 8…12 will be days of istihādah.
• In the days of istihādah, Person A will perform wudū for every salah time and perform her salah.

However, if blood does not exceed ten days, then the cycle will be considered changed.

For example,

• Person A has a normal cycle of 6 days of menstruation every month.
• In a particular month, after the 6 days of her normal cycle, blood continued to flow for an additional 2 days.
• Person A’s new cycle will be 8 days.  

N.B. All days of blood will be added together unless there is a 15 day gap of no blood in between.[3]

For example,

• Person A has a normal cycle of 6 days of menstruation every month.
• In a particular month, after the 6 days of her normal cycle, blood continued to flow on every alternate day for the next 8 days.
• Days 1, 2…6 will remain days of haid (menstruation), and days 7, 8…14 will be days of istihādah. 

Alternate example,

• Person A has a normal cycle of 6 days of menstruation every month.
• In a particular month, after the 6 days of her normal cycle, blood continued to flow on every alternate day for the next 4 days.
• Person A’s new cycle will be 10 days. 

Please feel free to contact us if you have any further queries.

And Allah Ta’āla Knows Best

Hisham Dawood

Student Darul IftaaChicago, USA

Checked and Approved by,
Mufti Ebrahim Desai.



http://idealwoman.org/2017/does-a-woman-in-istihadah-have-to-change-the-sanitary-towel/

Question:

If someone is on istihaadha, obviously they have to do wudhu for every namaz. Do they also have to change their sanitary towels also? Or is it considered paak?

---

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykumwa-rahmatullāhiwa-barakātuh.

At the outset, we wish to clarify that not every woman in istiḥāḍah has to perform wudhu for every Ṣalāh.

There is more detail on the matter.

Women in istiḥāḍah are two types:

• Ma’dhurah (excused woman)
• Ghair Ma’dhurah (unexcused woman)

• Ma’dhurah (excused woman)

Requirement to become a Ma’dhurah (excused woman) for a woman in istiḥāḍah

A woman in istiḥāḍah will be considered a Ma’dhurah (excused woman) if an entire time[1] of a Fardh[2] Ṣalāh passes[3] in which she is unable to complete her wudhu and pray her Fardh Ṣalāh[4] without an emission of the blood of istiḥāḍah[5].

The entire time of a Fardh Ṣalāh may even be the shortest time between two Fardh Ṣalāh, for example, the time between Asar Ṣalāh and Maghrib Ṣalāh in winter.

If she is unable to make wudhu and perform Ṣalāh without the emission of the blood of istiḥāḍah, and the time of the Fardh Ṣalāh is about to elapse, she will make wudhu and perform the Fardh Ṣalāh.[6]

She has now fulfilled the requirement of becoming a Ma’dhurah.

Requirement to remain a Ma’dhurah (excused) for a woman in istiḥāḍah

After a woman has fulfilled the requirement of becoming a Ma’dhurah (excused woman), in order to remain a Ma’dhurah (excused woman), an emission of the blood of istiḥāḍah must occur at least once during every Fardh Ṣalāh.[7]

If an entire time of a Fardh Ṣalāh passes in which there is no emission of the blood of istiḥāḍah at least once, she will no longer be considered a Ma’dhurah (excused woman).[8]

Rulings for a Ma’dhurah (excused woman)

Ṣalāh of a Ma’dhurah (excused woman):

The rulings for the Ṣalāh of a Ma’dhurah (excused woman) will differ according to the following situations:

Scenario 1:

• The emission of the blood of istiḥāḍah occurs during or after making wudhu in the time of the Fardh Ṣalāh

Ruling:

She will complete the wudhu and perform the Fardh Ṣalāh in spite of the emission of the blood of istiḥāḍah during the Fardh Ṣalāh – she may also perform Nawāfil Ṣalāh or read Qur’ān during this period.[9] Her wudhu will be nullified[10] when the time of the Fardh Ṣalāh ends and she must perform wudhu again for the next Fardh Ṣalāh[11].

Note: If other causes of nullification of wudhu (i.e. other than the blood of istiḥāḍah) occur during the time of the Fardh Ṣalāh, her wudhu will be nullified.[12] After this, if she performs wudhu again, she will determine whether she falls under scenario 1 or scenario 2 in consideration of the new wudhu she has made (scenario 1: there is an emission of the blood of istiḥāḍah during or after the new wudhu, scenario 2: there is no emission of the blood of istiḥāḍah during or after the new wudhu).[13]

Example:

During her days of istiḥāḍah, a woman begins bleeding after the time of ‘Aṣr Ṣalāh has set in. She is unable to complete her wudhu and perform ‘Aṣr Ṣalāh without the emission of the blood of istiḥāḍah.[14]

If this continues until the end of the time for Aṣr Ṣalāh, she shall make wudhu and perform her ‘Aṣr Ṣalāh.

She has now fulfilled the requirement of becoming a Ma’dhurah (excused woman). Once the time of ‘Aṣr Ṣalāh elapses, her wudhu will be nullified.

In order to remain a Ma’dhurah (excused woman), there should be at least one emission of the blood of istiḥāḍahduring the time of Maghrib Ṣalāh.

If there is an emission of the blood of istiḥāḍah during the time of Maghrib Ṣalāh, and whilst she is performing wudhu or after performing wudhu for Maghrib Ṣalāh, she sees the blood of istiḥāḍah once again, she will now perform Maghrib Ṣalāh even if there is an emission of the blood of istiḥāḍah during the Ṣalāh. Her wudhu will be nullified upon the expiry of the time of Maghrib Ṣalāh and she must perform wudhu again for ‘Ishā Ṣalāh.

If after performing her Maghrib Ṣalāh, if any one of the other forms of nullification of wudhu (i.e. other than the blood of istiḥāḍah) occurs during the time of Maghrib Ṣalāh, her wudhu will be nullified. If she performs wudhu again and there is an emission of the blood of istiḥāḍah during or after the new wudhu, she will follow the ruling for scenario 1; i.e. her new wudhu will be nullified upon the expiry of the time for Maghrib Ṣalāh.  If there is no emission of the blood of istiḥāḍah during or after the new wudhu, she will follow the ruling for scenario 2.

Scenario 2:

• There is an emission of the blood of istiḥāḍah before making wudhu and not during or after making wudhu in the time of the Fardh Ṣalāh

Ruling:

She will perform the Fardh Ṣalāh. However, her wudhu will not be nullified upon the expiry of the time of the Fardh Ṣalāh.[15] Rather, her wudhu will be nullified upon the emission of the blood of istiḥāḍah (during the time of the next Fardh Ṣalāh) or if any of the other causes of nullification of wudhu occur (during the time of the next Fardh Ṣalāh).[16]

When there is an emission of the blood of istiḥāḍah[17] during the time of the next Fardh Ṣalāh, she will perform wudhu and may then perform the Fardh Ṣalāh even if there is an emission of the blood of istiḥāḍah during the Fardh Ṣalāh– she may also perform Nawāfil Ṣalāh or read Qur’ān in that period.[18] Her wudhu will then be nullified when the time for the Fardh Ṣalāh elapses.[19]

If there is no emission of the blood of istiḥāḍah during the time of the next Fardh Ṣalāh, she will no longer be considered a Ma’dhurah (excused woman).

Example:

During her days of istiḥāḍah, a woman begins bleeding after the time of Asr Ṣalāh has set in. She is unable to complete her wudhu and perform Asr Ṣalāh without the emission of the blood of istiḥāḍah.[20]

If this continues until the end of the time for ‘Aṣr Ṣalāh, she shall make wudhu and perform her ‘Aṣr Ṣalāh.

She has now fulfilled the requirement of becoming a Ma’dhurah (excused woman). Once the time of Asr Ṣalāh elapses, her wudhu will be nullified.

In order to remain a Ma’dhurah (excused woman), there should be at least one emission of the blood of istiḥāḍahduring the time of Maghrib Ṣalāh.

If there is an emission of the blood of istiḥāḍah during the time of Maghrib Ṣalāh and after this, there is no emission of the blood of istiḥāḍah whilst performing wudhu for Maghrib Ṣalāh or whilst performing Maghrib Ṣalāh until the time for Maghrib Ṣalāh elapses, her wudhu will not be nullified. Rather, she will still have wudhu until there is an emission of the blood of istiḥāḍah or the wudhu is nullified through other means during or after the time of ‘Ishā Ṣalāh.

If during the time of ‘Ishā Ṣalāh, there is an emission of the blood of istiḥāḍah, she will make wudhu and perform her ‘Ishā Ṣalāh even if there is an emission of the blood of istiḥāḍah during the Ṣalāh.

Scenario 3:

• There is no emission of the blood of istiḥāḍah before performing wudhu and not during or after performing wudhu in the time of the Fardh Ṣalāh

Ruling:

An entire time of a Fardh Ṣalāh has passed in which there was no emission of the blood of istiḥāḍah. Accordingly, she will no longer be considered a Ma’dhurah (excused woman). She will now follow the rulings of a Ghair Ma’dhurah (unexcused woman).

Example:

During her days of istiḥāḍah, a woman begins bleeding after the time of ‘Aṣr Ṣalāh has set in. She is unable to complete her wudhu and perform ‘Aṣr Ṣalāh without the emission of the blood of istiḥāḍah.[21]

If this continues until the end of the time for ‘Aṣr Ṣalāh, she shall make wudhu and perform her ‘Aṣr Ṣalāh.

She has now fulfilled the requirement of becoming a Ma’dhurah (excused woman). Once the time of Asr Ṣalāh elapses, her wudhu will be nullified.

In order to remain a Ma’dhurah (excused woman), there should be at least one emission of the blood of istiḥāḍahduring the time of Maghrib Ṣalāh.

If there is no emission of the blood of istiḥāḍah before performing Wudhu for Maghrib Ṣalāh and there is no emission of the blood of istiḥāḍah during or after performing wudhu for Maghrib Ṣalāh, she will now no longer be considered Ma’dhurah (excused woman) as an entire time of a Fardh Ṣalāh (Maghrib Ṣalāh) has passed without the emission of the blood of istiḥāḍah. She will now follow the laws of a Ghair Ma’dhurah (unexcused woman).

Note: 

A subsidiary issue that must be noted is that after a woman in istiḥāḍah has become a Ma’dhurah (excused woman), if she performs wudhu whilst there is an emission of the blood of istiḥāḍah, and the emission of the blood of istiḥāḍah stops before she completes her Ṣalāh, then if there is no emission of the blood of istiḥāḍah during the entire time of the next Fardh Ṣalāh, she shall repeat the Fardh Ṣalāh that she had prayed.

For example:

If a woman makes wudhu for Zuhr Ṣalāh whilst experiencing the emission of the blood of istiḥāḍah, and the emission of the blood of istiḥāḍah stops before she completes her Zuhr Ṣalāh, then if there is no emission of the blood of istiḥāḍah during the entire time of ‘Aṣr Ṣalāh, she shall repeat her Zuhr Ṣalāh.[22]

Blood on the Sanitary Towel of a Ma’dhurah (excused woman)

The blood that a Ma’dhurah (excused woman) woman finds on her sanitary towel during her days of istiḥāḍahmay be of 3 types:

• The blood on the sanitary towel is less than or equal to an area of approximately 6 cm2

In this situation, the sanitary towel does not need to be changed for the Ṣalāh to be valid. However, it is still recommended that the sanitary towel is changed.

• The blood on the sanitary towel is more than an area of approximately 6 cm2

This may be of two types:

• The woman has a strong conviction she will bleed again before completing the Ṣalāh,

In this situation, the sanitary towel does not need to be changed for the Ṣalāh to be valid.

• The woman has a strong conviction that she will not bleed again before completing the Ṣalāh,

In this situation, it is necessary for the sanitary towel to be changed for the Ṣalāh to be valid.[23]

• Ghair Ma’dhurah (unexcused)

Definition of a Ghair Ma’dhurah (unexcused woman) 

A Ghair Ma’dhurah (unexcused woman) is a woman who is in the state of istiḥāḍah but does not fulfil the requirement for becoming a Ma’dhurah (excused woman) or does not fulfil the requirement for remaining a Ma’dhurah (excused woman).[24]

Rulings for a Ghair Ma’dhurah (unexcused woman) 

Ṣalāh of a Ghair Ma’dhurah (unexcused woman):

Her wudhu shall be nullified every time there is an emission of the blood of istiḥāḍah.[25] Her wudhu will not be nullified if the time of a Fardh Ṣalāh elapses and she is in the state of wudhu.

Blood on the Sanitary Towel of a Ghair Ma’dhurah (unexcused woman)

The blood that a Ghair Ma’dhurah (unexcused) woman finds on her sanitary towel during her days of istiḥāḍahmay be of 2 types:

• The blood on the sanitary towel is more than an area of approximately 6 cm2;[26] the sanitary towel must be changed in order for the Ṣalāh to be valid.

If the Ṣalāh is performed with the sanitary towel on, it has to be repeated.

• If the blood on the sanitary towel is equal to or less than an area of 5.94cm2; the sanitary towel does not need to be changed in order for the Ṣalāh to be valid.

However, it is disliked (makrūh tanzῑhῑ) for her to pray Ṣalāh with the sanitary towel on if she is aware of the blood and is able to remove/clean it.[27]

And Allah Ta’āla Knows Best

Mu’ādh Chati

Student DarulIftaaBlackburn, England, UK

Checked and Approved by, 

Mufti Ebrahim Desai.


http://idealwoman.org/2013/what-is-the-ruling-of-coloured-discharge-if-seen-within-the-days-of-menstruation/

Question:

I would like to know what to do in the following scenario:

A woman has her menstrual period for 7 days and sees a sign of purity at the end-no blood/coloured stain on cotton inserted inside. She performs ghusl and starts praying.

The next day she has some slight browny/yellow discharge when going to the toilet.

As she has established a sign of purity already, does she ignore this and just perform Wudhu?

Or as she is within 10 days, does she have to do Ghusl again?

Basically, I am confused if any discharge after becoming pure but within the 10 days is classed as menstruation or not.

I think it is correct that if blood appeared the next day, this would be classed as menstruation and Ghusl would be needed but I am not sure about the discharge.

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

In principle, any coloured discharge (with the exception of pure white) that appears within the days of Haidh is considered menstrual blood. Hence, the brown/yellow coloured discharge that appeared on the 8th day is considered Haidh (menstruation).[1]

Note that if the colour of the discharge changes due to becoming dry, the initial colour upon discharge is considered. For example, if the discharge was pure white and after drying it turned brown or yellow, this is not considered Haidh even if it appears within the days of Haidh.[2]

The monthly menstrual habit of the woman in reference was 7 days. If she has experienced 8 days menstruation the next month, her new habit is 8 days. In principle, if there is a change in the number of days in a monthly cycle, the new cycle will be considered as the Haidh period on condition it is within 10 days.[3]

And Allah Ta’āla Knows Best

Mufti Ebrahim Desai.


http://idealwoman.org/2012/when-does-a-woman-perform-ghusl-after-her-period-has-terminated/

Question:

When the menses period of a woman terminates – how does she establish when to perform ghusl? For example: does she wait for the appearance of white discharge, wait for 24 hours after the bleeding stops, or perform ghusl when the bleeding stops? Note sometimes bleeding may stop but may re-occur again.

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh

A woman may perform ghusl and pray Salah immediately upon the termination of her menses. She is not required to wait for 24 hours or the appearance of white discharge. If she knows her regular cycle such as 7 days, then immediately upon the completion of the 7th day, the menses will terminate and she will perform ghusl and pray her Salah.

If she witnesses bleeding after the 7th day, it will be considered Haidh (menses) until the 10th day. Any bleeding which occurs after the 10th day will be considered Istihadah (irregular bleeding). [2]

And Allah Ta’āla Knows Best

Checked and Approved by,
Mufti Ebrahim Desai.


http://seekershub.org/ans-blog/2009/09/05/discolored-menstrual-blood-when-to-stop-praying/

Question: I find it rather difficultto determine the start and end of my menstrual cycle. Sometimes i see a very light colored discharge around the time my period is due. Sometimes the discharge continues for 2-3 days before a brownish discharge, followed by the regular red bleeding starts. At other times, i see some lightly colored particles in my discharge at one time, and then it stops, and the discharge becomes clear. But i would see it again after a couple of hours or a day, before the actual bleeding starts. The same happens in reverse towards the end of my cycle. Sometimes the whole cycle becomes even more than 10 days. Could you please explain in detail when should i stop praying, fasting etc. and when should i resume it?

Answer: Walaikum Salam Warahmatullah,

Each woman has her own menstrual cycle, some have it as 5 days others as 8 and so forth. and it changes from time to time.

You are supposed to stop praying and fasting whenever you see discolored discharge, if it happens in days where it would be possible for you to have menstruation.

You are supposed to resume prayer and fasting when the discharge becomes clear again or if your cycle goes beyond 10 days.

Any cycle that exceeds past 10 days is returned to the habit, which is the last known valid menstruation. The days in between the habit and 10 days are then post-fact not treated as menstruation.

A menstrual cycle cannot be more than 10 days. If your cycle goes beyond 10 days then you are no longer in menstruation, and you will have to resume prayer and fasting.

The default is that anything but the clear discharge is considered blood.

It is important to remember that the entire discharge does not need to be colored in order to be deemed blood. Meaning that if there is a mix of color in it, strands or spots of any color then that will be considered blood. So a spot of pink in it, or few strands of brown or anything like that will all be considered blood.

If a woman gets this kind of discoloring all the time or it in other ways becomes normal for her then there may be scope for not considering it blood.

However, you only experience the stated problem close to the start of the red blood or at the end of the red blood. Therefore, the issue you are describing seems to relate to the usage of sanitary pads or panty liners. These type of pads are fine to use, but one has to be careful about using them at the beginning and end of the menstrual cycle. Because they are considered to be placed far from the exit-point itself resulting in the discharge easily coming into contact with air. When the discharge comes into contact with air then it oxidizes resulting in the color changing. Therefore, you may see strands of color where there would in fact not have been any color at all. And that is probably what you are experiencing, both at the start and end of your cycle.

What you should use instead, or on top of the pad, is a ‘kursuf’, which is a piece of cotton or other material that is placed right at the vaginal opening secured between the labial lips. It is placed such that the lips kind of clamp around it. Placing it in this manner minimizes the risk of oxidation and thereby one will be more accurately able to determine when the menstruation starts and ends.

Using something that is 100% cotton is recommended, because the kursuf is placed at a sensitive area, and synthetic materials may iritate the skin. The kursuf should be about 2,5cm X 9 cm. If something too large is used then it may often loosen, which is why the kursuf is supposed to have such a small size.

You should try using a kursuf for a few menstrual cycles and see if it helps. If it does not then please submit a new question.

And Allah knows best,

Waseem Hussain

[Birgivi, Dukhr al-Muta’ahhileen; Ibn `Abidin, Manh al-Warideen; Ibn Nujaym, Bahr al-Raiq]

Checked & Approved by Faraz Rabbani

https://islamqa.org/hanafi/daruliftaa/8353

There are two aspects to your question:

1) When and how is an individual classified as an excused (ma’dhur)?

2) What are the rulings concerning a Ma’dhur?

As far as the first aspect is concerned, a Ma’dhur in relation to the laws of purity is the one who experiences the continuous exiting of ritual impurity from his/her body, such as continuous nose bleed, chronic virginal discharge (istihadha), continuous exiting of blood from a wound or the dripping of urine continuously, etc…. in a way that it remains for the period of one complete Fard Salat time and that one does not find sufficient time wherein Salat can be offered. 

After becoming a Ma’dhur once, it is not a condition that these continuous discharges remain for the whole time of every prayer (Salat), rather, by it covering one prayer time; one will be classed as a Ma’dhur. However, it is a condition that this occurs once throughout the other prayer times.

This classification of one being a Ma’dhur will terminate when the occurrence of the discharge fails to appear even once for a whole complete Salat time. 

It is stated in the famous Hanafi Fiqh treatise, Maraqi al-Falah:

“A person will not be classed a Ma’dhur until the excuse remains and covers the whole period of a (fard) Salat time wherein the excuse does not seize for even a duration in where one is able to perform ablution and offer Salat, for if it did halt, then one would not be classed as Ma’dhur. This includes where the excuse fails to seize physically in that it is continuous throughout the Salat time, or constructively in that it seizes for a time, but it is too short, thus insufficient for the performance of Wudu and offering of Salat. The condition for one to remain a Ma’dhur is the occurrence of the excuse in the times of each of the subsequent prayer times.” (Maraqi al-Falah Sharh Nur al-Idhah, p. 150)

This we become clearer with an example: Suppose Abd Allah had a problem of continuous nose bleed. He bled to the extent that he could not find sufficient time wherein he could perform ablution and offer his Zuhr Salat (this of course would be known by waiting until the end of the time of Zuhr prayer). Due to this, Abd Allah will be classified as a Ma’dhur.

When the Asr time came in, the bleeding only occurred once and not throughout the Asr time, even then he will remain a Ma’dhur. The same was the case with the Maghrib prayer. In the time of Eisha prayer, however, the bleeding stopped altogether and did not occur even once. Due to this, Abd Allah now will no longer be classed as a Ma’dhur person.

In other words, the condition to be classified a Ma’dhur is the occurrence of nose bleeding throughout the time of a Fard Salat. The condition for one to remain in such a state is the occurrence of this bleeding once in the times of the other prayers, and the condition for one to come out of this state is that the bleeding stops completely and does not occur at all during a complete Salat time.

Ruling regarding a Ma’dhur

The ruling with regards to a Ma’dhur is that he/she must perform ablution for each Salat time, and with that Wudu, one may carry out all the various prayers and worships. When the time of the prayer exits, Wudu will be nullified and it will be necessary to renew the Wudu. (al-Lubab fi Sharh al-Kitab, 1/64).

Sayyida Aisha (Allah be pleased with her) relates that the Messenger of Allah (Allah bless him & give him peace) said to Fatima bint Abi Hubaysh (Allah be pleased with her) who had the problem of chronic virginal discharge (istihadha): “Perform ablution for every Salat until the time of the next Salat appears.” (Sahih al-Bukhari)

Therefore, the Wudu will remain throughout the time of the prayer. One may offer obligatory (fard) prayers, optional (nawafil) prayers, touch the Qur’an and all the other forms of worship that require Wudu as long as that Salat time remains. Once, the Salat time comes to an end, fresh Wudu must be made.

However, if apart from this problem, Wudu becomes nullified due to some other reason, then the wudu will break and one will have to renew it. An example of this is: a person’s nose began to bleed continuously and refused to stop. At Zuhr time he performed wudu. As long as the Zuhr time remains, his wudu will not become nullified as a result of the bleeding nose. However, if he went to the toilet, or cut himself with a needle and blood flowed, wudu will become nullified and will have to be repeated. (Maraqi al-Falah, P. 149)

It is worth remembering here that Wudu will become nullified due to the exiting of the Salat times and not the entering of the subsequent Salat time. Normally, the exiting of one Salat time is the entering time for the next Salat. However, this is not the case with the time between Fajr and Zuhr prayers. The time of Fajr prayer ends at sunrise, but Zuhr time does not commence until midday ( zawal). Therefore, the time of exiting will be considered and not the time of entering.

This will be clearer with an example: If wudu was made at Fajr time, salat cannot be performed with that wudu after sunrise, a fresh wudu will have to be made, as the exiting of Fajr time nullified the Wudu. If, however, wudu was made after sunrise, it will be permissible to perform Zuhr Salat with that wudu and there is no need to make a fresh wudu for Zuhr, for the entering of Zuhr time does not nullify Wudu. When the time of Zuhr exits (and Asr time enters), then only will it be necessary to make a fresh wudu. 

Finally, with regards to the cloths on which the impurity falls, if the impurity is to the amount of a Dirham (50 pence coin) and it is not possible to wash it before the cloths becoming polluted again, then it is not necessary to wash it before offering Salat. If, however, one thinks that, it is possible to wash it and perform Salat without the impurity falling onto the cloths again, then it will be necessary to get rid of it, otherwise Salat will be invalid. (See: al-Lubab fi Sharh al-Kitab, 1/64).

I sincerely hope that all your questions have been answered with the above explanation.

And Allah knows best

[Mufti] Muhammad ibn Adam
Darul Iftaa
Leicester , UK

http://www.zamzamacademy.com/2013/06/insufficient-purity-menstruation-query/

Question:

I have a problem…  In the month of May I started on 8th and finished on 14th. In May I started 28th which means that there wasn’t a 15 day gap of Purity. This means that i am in istihadha. However, I do not know what I have to do. Does this mean i can pray as long as I do my wudhu for each prayer for all the 7 days that I am on for?

Or does it mean that I can pray until my 15 days gap have been done and then for the rest of the days i can’t pray? I’m not sure. I need to know… Jzk. Normal days that I’m on for is 7 days!

Answered by Umm Yusuf Abdul Sattar
Verified by Mufti Abdur Rahman ibn Yusuf

In the name of Allah, Most Compassionate, Most Merciful

In situations of abnormal bleeding, we use a woman’s previous cycles to help her determine which part of her bleeding is menstruation, which is purity, and which is istihada. Istihada is that blood that a woman experiences that is not menstruation. During istihada, a woman is obligated to complete her ritual obligations, such as fasting and praying.

With the information you have provided, we would assign six days as menstruation and eighteen days as purity. The bleeding you experienced from May 8 – 14 will be menstruation. The bleeding you are currently experiencing will be applied toward your normal eighteen days of purity, which will be counted from May 14 – June 1. After completing the allotted purity, you will consider the next six days menstruation.

You should continue to apply the pattern of six days blood and eighteen days purity as long as you experience irregular bleeding. Should anything change, you should consult with a scholar, as the rulings are based on a specific set of circumstances. We also recommend keeping a detailed record of bleeding (regular and irregular) and purity, including dates and times.

Lastly, the current bleeding is dysfunctional uterine bleeding (istihada), during which you should continue to pray, with a fresh ablution for each prayer time. You can also refer to “The Laws of Menstruation, Postnatal Bleeding & Dysfunctional Uterine Bleeding,” for more information.

Feb. 23 – Feb. 27 – 4 Blood

24 Days Tuhr

March 23 – 29 – 6 Blood

16 Days Tuhr

April 14 – 20 – 6 Blood

18 Days Tuhr

May 8 – 14 – 6 Blood

14 Days Tuhr

May 28 – Blood

4B, 24T, 6B, 16T, 6B, 18T, 6B, 14T, Blood (Joins)

Take 6B, 18T as habit and apply that. So May 8 – May 14 is menstruation. And May 14 – June 1 will be purity. Then take next 6 days as menstruation.

Answered by Umm Yusuf Abdul Sattar

http://www.zamzamacademy.com/2013/04/menstruation-abnormal-bleeding/

Answered by Umm Yusuf Abdul Sattar
Verified by Mufti Abdur Rahman ibn Yusuf

In the name of Allah, Most Compassionate, Most Merciful

First, we would like to commend you for keeping such an accurate and detailed record of your bleeding and purity. Having the dates, as well start and end times, allows us to complete precise calculations.

In situations of abnormal bleeding, we use a woman’s previous cycles to help her determine which part of her bleeding is menstruation, which is purity, and which is istihada. Istihada is that blood that a woman experiences that is not menstruation. During istihada, a woman should complete her ritual obligations, such as fasting and praying.

In your situation, we would assign 3 days, 7 hours as menstruation and 25 days as purity. The bleeding you experienced from March 26 to March 30 will be taken as purity/istihada, and not menstruation. To reach the allotted 25 days, you will need to wait an additional 1 day, 19.5 hours after you began bleeding on April 3 (11 pm); from that point, you will count 3 days and 7 hours of menstruation.

We’ve created a table that lays out the information you provided, as well as the ruling for this specific situation. You should continue to apply this pattern as long as you experience irregular bleeding. Should anything change, you should consult with a scholar, as the rulings are based on a specific set of circumstances.

Allah knows best