“The Book of Hayd (Menstruation)” is book 11 of Al-Kafi, the collection of ash-Shaykh Muhammad ibn Ya'qub al-Kulayni. It holds 93 hadiths — Hadith 4,127–4,176 in the standard numbering. Each is shown below in the original Arabic with an English translation, its full reference, and the grading the hadith scholars gave it where one was recorded. It is long enough that it is split across 2 pages so each one stays quick to load; the parts run in order and are linked at the foot of the page.
1. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Hammad ibn ‘Uthman from ‘Udaym ibn al-Hurr who has said the following: “I once heard abu ’Abd Allah, ‘Alayhi al-Salam, say, ‘Allah, most Blessed, most High, has established a certain limit for women every month.’”
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the words of Allah, most Majestic, most Glorious, ‘. . . if you doubt . . (65:4) He (the Imam) said, ‘Whatever takes place after a month is doubtful.’”
1. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn Ahmad ibn ‘Ushaym from Ahmad ibn Muhammad ibn abu Nasr who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, about the minimum and maximum period of time of Hayd (menses). He (the Imam) said, ‘It is three days and its maximum is not more than ten days.’”
2. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan and Ali ibn Ibrahim has narrated from his father all from ibn abu ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘The minimum duration of Hayd (menses) is three days and its maximum is ten days.’”
3. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan and Ali ibn Ibrahim has narrated from his father all from Safwan ibn Yahya who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, about the minimum duration of Hayd (menses). He (the Imam) said, ‘Its minimum is three days and the longest is ten days.’”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Safwan from al-‘Ala’ from, Muhammad ibn Muslim who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘The minimum Hayd (menses) free period is ten days, that is, the time from the end of one period of Hayd (menses) to the beginning of the second one.’”
5. Ali ibn Ibrahim has narrated from his father from ’Isma‘il ibn Marrar from Yunus from certain persons of his people who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘The minimum duration of Hayd (menses) free period is ten days. This is because when a woman experiences Hayd (menses) it is of a greater amount and it takes ten days. It continues and as time passes and she grows older, the duration of her Hayd (menses) reduces to three days. In this condition it does not go higher and it is not less than three days. “During her experiencing Hayd (menses) within the date of her Hayd (menses) she must stop performing Salah (prayer). If blood discharge continues for three days it counts as her period of Hayd (menses); but if blood discharge stops within a day or two, she must take Ghusl (bath) and perform her Salah (prayer). She then waits for ten days from the first day blood discharge had started. If she experiences blood discharge within that period of ten days for one or two days to complete three days, then what she had experienced before along with this one within ten days all are of her Hayd (menses). If however, for ten days after the first day she experienced blood discharge she does not experience any blood discharge, then one or two days of blood discharge is not of Hayd (menses). Such discharge can happen because of her internal problems, such as an injury or from internal problems. She must redo her Salah (prayer) missed during such one or two days in which she had stopped performing Salah (prayer). If blood discharge continues for three days, it then is Hayd (menses), which is the minimum duration of Hayd (menses). It is not necessary to perform Salah (prayer) as remedy for those missed during experiencing menses. The duration of the period free of menses is not less than ten days. If she experiences blood discharge for five days then blood discharge stops, she must take Ghusl (bath) and perform her Salah (prayer). If she experiences blood discharge after this and before ten days from theday blood discharge had stopped this as well is of her menses, and during such time she stops performing her Salah (prayer). If she experiences blood discharge which begins from the end of ten days that she had already experienced and it continues for several more days above the first ten days and the second discharge it (that which is above ten days) is of Istihadah (irregular menses) during which she follows the rules about Istihadah (irregular menses).’ He (the Imam) said, ‘Blood discharge, during her established period of menses, of yellow or red color is of menses and whatever discharge takes place after the duration of her menses is not of Hayd (menses).’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Jamil from Muhammad ibn Muslim who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has stated this Hadith. ‘If a woman experiences blood discharge before the passing of ten days from the end of a period of her Hayd (menses), it is part of the first period of Hayd (menses); but if it is after ten days from the end of a period of her menses, it then is of her future period of her Hayd (menses).’”
2. Al-Husayn ibn Muhammad has narrated from ‘Abd Allah ibn ‘Amir from Ali ibn Mahziyar from al-Hassan ibn Sa‘id from Zur’ah, from Sanaa ‘ah who has said the following: “I once asked him (the Imam), ‘Alayhi al-Salam, about the case of a woman who experiences blood discharge before the time of her Hayd (menses) period. He (the Imam) said, ‘If she experiences blood discharge before the time of her Hayd (menses) she must stop performing Salah (prayer). Perhaps it has started earlier. If blood discharge continues for more than the period of time she normally experiences, she must wait for three days above the normal period of time and if it did not stop after three days she then must follow the procedure for one experiencing Istihadah (irregular menses).”’
3. Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn al-Mughirah from those who narrated to him who have said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If normal duration of a woman’s blood discharge due to Hayd (menses) is ten days, she does not need to perform an examination but if it is less, she must perform an examination.’”
1. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ’Isma‘il from af-Fadf ibn Shadhan from Hammad ibn ‘Isa from Hariz from Muhammad ibn Muslim who has said the following: “I once asked abu ’Abd Allah, ‘Alayhi al-Salam, about the case of a woman who finds a discharge of yellow color during the time of her normal period of Hayd (menses). He (the Imam) said, ‘She must not perform Salah (prayer) during the time of her normal blood discharge due to Hayd (menses). If she experiences blood discharge of yellow color in a time, which is other than the time for her normal period of blood discharge due to Hayd (menses), she must take Wudu’ and perform Salah (prayer).’”
2. Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn al-Mughirah from Ishaq ibn ‘Ammar from abu Basir who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, about a woman who experiences a blood discharge of yellow color two days before her normal time for her Hayd (menses), has said that she must not perform Salah (prayer). It is Hayd (menses). If such discharge is two days after the time of her Hayd (menses) free period, she must perform Salah (prayer). It is not Hayd (menses).”
3. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Washsha’ from Aban from ’Isma‘il al-Ju‘fiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If a woman experiences a discharge of yellowish color within the (normal) time period of her Hayd (menses), she must not perform Salah (prayer); but if it is after the period of Hayd-free time she must perform Salah (prayer).”’
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from al-Qasim ibn Muhammad from Ali ibn abu Hamzah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, was asked, when I was in his presence, about the case of a woman who experiences a discharge of yellowish color. He (the Imam) said, ‘What is before Hayd (menses) is of Hayd (menses) and what is after Hayd (menses) is not Hayd (menses).”’
5. Muhammad ibn abu ‘Abd Allah, has narrated from Mu‘awiyah ibn Hukaym who has said the following: “He (the Imam), ‘Alayhi al-Salam, has said, ‘A discharge of yellowish color for two days before Hayd (menses) is of Hayd (menses) and after the days of Hayd (menses) is not of Hayd (menses); however such (discharge) during the days of Hayd (menses) is Hayd (menses).”’
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ’Isa from Sama‘ah ibn Mehran who has said the following: “I once asked him (the Imam), ‘Alayhi al-Salam, about the case of a young girl who experiences Hayd (menses) for the first time. In one month she experiences for two days and in the second month for three days and so they are not certain days of known duration every month. He (the Imam) said, ‘ She must deal with it like Hayd (menses) and stop performing Salah (prayer) as long as there is discharge which is not more than ten days. If the duration of her Hayd (menses) in two months remains the same, this establishes a pattern for her Hayd (menses).”’
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Yunus ibn Ya’qub who has said the following: “I once said to abu ’Abd Allah, ‘Alayhi al-Salam, that a woman may experience blood discharge for three or four days. He (the Imam) said, ’She must stop performing Salah (prayer).’ I then said that she might experience Hayd-free time for three or four days. He (the Imam) said, ’She must perform Salah (prayer).’ I then said that she might experience blood discharge for three or four days. He (the Imam) said, ‘She must stop performing Salah (prayer).’ I then said that she might experience blood- discharge-free time for three or four days. He (the Imam) said, ’She must perform Salah (prayer).’ I then said that she might experience blood discharge for three or four days. He (the Imam) said, ‘She must stop performing Salah (prayer) and continue as such for one month and if blood discharge did not stop she must deal with it according to the rules for Istihadah (irregular menses).”’
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad in a marfu’ manner from Zur’ah, from Sama’ah who has said the following: “I once asked him (the Imam), ‘Alayhi al-Salam, about the case of a girl who experiences blood discharge for the first time. It continues for three months and she does not know the duration the discharge-free time of her Hayd (menses). He (the Imam) said, ‘Her discharge-free time is like those of the women from her relatives. If the case with the women of her relatives is different, then the maximum for her is ten days and the minimum is three days.’”
1. Ali ibn Ibrahim has narrated from his father from ’Isma‘il ibn Marrar and others from Yunus from those whom he has mentioned, has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, was asked about the case of a woman who experiences her blood discharge to have stopped but does not know if she is Hayd-free or not. He (the Imam) said, ’She must stand up with her belly leaned against a wall, place a piece of white cotton in her urethra and raise her right leg. Thereafter she examines the piece of cotton. If there is thick dark color blood, even of the size of the head of a fly, on the tip of the piece of cotton, her Hayd (menses) has not stopped; and if there is no blood on the tip of cotton, she must take Ghusl (bath) and perform Salah (prayer).’”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from abu Ayyub from Muhammad ibn Muslim who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has stated this Hadith. Tf a woman wants Ghusl (bath), she should place a piece of cotton in her urethra. If blood is found on it, she cannot take Ghusl (bath); but if blood is not found on it, she must take Ghusl (bath) and if thereafter she finds yellowish discharge she must take Wudu’ to perform Salah (prayer).”’
3. Muhammad ibn Yahya has narrated from Salmah ibn al-Khattab, from Ali ibn al-Hassan al-Tatariy, from Muhammad ibn abu Hamzah, from ibn Muskan, from Shurahbil al-Kindiy who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about how a woman experiencing Hayd (menses) can find out if her Hayd (menses) has ended. He (the Imam), said, ‘She can find out by leaning against a wall on her left leg and place a piece of cotton in her urethra with her right hand. If there is blood even of the size of fly’s head on the tip of the piece of cotton (it has not ended).”’
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from abu Hamzah who has said the following: “Once it was mentioned before Abu Ja‘far, ‘Alayhi al-Salam, that women, during the night, asked for a lantern to examine if blood discharge has stopped or not; and it was considered laughable. He (the Imam) said, ‘When did women do this?”’ (Meaning the proper test is with a piece of cotton)
5. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Tha’labah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, would prohibit women to examine themselves at night during their Hayd (menses), saying that it can be a discharge of a yellowish color fluid or some kind of dirt.’”
6. Ali ibn Muhammad has narrated from certain persons of our people from Muhammad ibn Ali al-Basriy who has said the following: “I once said to abu al-Hassan, the last, ‘Alayhi al-Salam, that the daughter of Shihab during her Hayd- free times, after taking Ghusl (bath), finds drops after drops of discharge. He (the Imam) said,
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam and Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr all from ‘Abd Allah ibn Yahya al-Kahiliy who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, that today women have found a certain manner of hair dressing. One of them can find a certain device made of wool which a hair dresser uses along with certain fragrance, then places in a thin piece of fabric, then ties it up with a pin and places it over her head and then she may experience sexual relation. He (the Imam), ‘Alayhi al-Salam, said, ‘Women of earlier times would only decorate their hairs at the front of their head. If they may need to take Ghusl (bath), instruct them to allow water to reach their head and wring the decorated hair so water reaches it; when water reaches it then it is not harmful. 5 I then asked about Hayd (menses) and he (the Imam) said, ‘Women experiencing Hayd (menses) must reduce it (such decoration of hairs) a great deal.’”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn abu Nasr from Muthanna’ al-Hannat from Hasan al-Sayqal who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘A woman for her Ghusl (bath) due to Hayd (menses) must use nine Artal of water.” (One Ritl is about 449.28gms).
3. Ali ibn Muhammad and others have narrated from Sahl ibn Ziyad from ibn Mahbub from ibn Ri’ab from abu ‘Ubaydah who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a woman who after Hayd (menses) experiences a Hayd-free condition during a journey and cannot find water enough for Ghusl (bath) when it is time for Salah (prayer). He (the Imam) said, ‘If she has enough water to wash clean her private parts, she must do so and take Tayammum instead of Ghusl (bath); then perform Salah (prayer). 5 I then asked, ‘What happens if her husband comes? 5 He (the Imam) said, ‘After her washing clean her private parts and Tayammum it is not harmful.
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from abu Ayyub al-Khazzaz from Muhammad ibn Muslim who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘For Ghusl (bath) because of Hayd (menses) if wetness and moisture reaches (the skin) from hairs it is sufficient.
5. Abu Ali al-Ash’ariy has narrated from Muhammad ibn Ahmad from Ahmad ibn al-Hassan ibn Ali from ‘Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar ibn Musa who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, about a woman who takes Ghusl (bath) because of Hayd (menses) and there is saffron on her body which is not removed with Ghusl (bath), has said, ‘It is not harmful.
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Abd Allah ibn Yahya al-Kahiliy who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a woman who after sexual relation with her husband experiences Hayd (menses) and she is already in the bath area. Must she take Ghusl (bath) or not? He (the Imam) said, ‘Something which invalidates Salah (prayer) has come with her. She does not need Ghusl (bath).’”
2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from ‘Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a woman who experiences Hayd (menses) when she has had sexual relation if she needed Ghusl (bath) because of sexual relation. He (the Imam) said, ‘Ghusl (bath) for Hayd (menses) and sexual relation is one.’”
3. Ali ibn Ibrahim has narrated from his father from ’Isma‘il ibn Marrar from Yunus from Sa‘id ibn Yasar who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a woman who experiences blood discharge because of Hayd (menses) when she has had sexual relation if she needs Ghusl (bath) because of sexual relation or Ghusl (bath) because of the sexual relation and Hayd (menses). He (the Imam) said, ‘She has experienced something bigger than that (sexual relation).”
1. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa have narrated from Yunus from more than one person who have said the following: “They asked abu ’Abd Allah, ‘Alayhi al-Salam, about women experiencing Hayd (menses) and the tradition in his time. He (the Imam) said, ‘The Messenger of Allah has established three traditions in which he has explained every difficulty for those who hear and understand them so that no one can say anything of his own opinion about it. 1. “One tradition is about one who experiences Hayd (menses) on certain dates for a known period of time without mix and confusion, but she experiences Istihadah (irregular menses) and blood discharge continues. She knows the dates and number of days of the cycle of her Hayd (menses). A woman called Fatimah bint abu Hubaysh experienced Istihadah (irregular menses) and blood discharge continued. She came to ‘Umm Salamah. She asked the Messenger of Allah about it and he said that she must stop performing Salah (prayer) for a number of days, which is equal to the number of days of her Hayd-free period or the days of her Hayd (menses). He (the Messenger of Allah) said it is a (bleeding) vein. He (the Messenger of Allah) commanded her to take Ghusl (bath) (after passing either one of the two above mentioned number of days, namely, the Hayd (menses) free days or the number of days of her Hayd (menses)) and cover herself by passing her clothes between her legs to the other side and perform Salah (prayer). “Abu ‘Abd Allah, ‘Alayhi al-Salam, said, ‘This is one tradition that the Holy prophet has established for women who know the date of their Hayd (menses) free period without mix and confusion. It is because he (the Messenger of Allah) did not ask how many days. He (the Messenger of Allah) did not say that if it increases above such number of days you are in the state of experiencing Istihadah (irregular menses). He (the Messenger of Allah) established a tradition for her in the case of known dates of more or less number after her knowing it (dates) exactly. In the same way my father gave the fatwa when he was asked about a woman experiencing Istihadah (irregular menses). He (the Imam) said, ‘It is only a (bleeding) vein or a kick of Satan.’ “She must stop performing Salah (prayer) for number of the days which is equal to the days of her Hayd (menses)-free period, then take Ghusl (bath) and Wudu’ for every Salah (prayer). It then was asked, ‘Even if it (blood discharge) is flowing?’ He (the Imam) said, ‘Yes even if it is like flowing.’ “Abu ‘Abd Allah, ‘Alayhi al-Salam, said, ‘This is an explanation of Hadith of the Messenger of Allah, it (the explanation) agrees with the Hadith of the Messenger of Allah. This is the tradition about the one who knows the number of days of her Hayd (menses), not the date but only the number, less or more. 2. “This tradition is for one who experiences Hayd (menses) for a number of days but it becomes confused in terms of the number of days due to increase or decrease in such numbers as well as the exact date every month. The tradition for this kind of case is different from the previous one in which one experiences Hayd (menses) during a known number of days and date of every cycle of menses. It is because Fatimah bint abu Hubaysh came to the Holy prophet saying, ‘I continuously experience Hayd (menses) and do not have any menses-free time.’ The Holy prophet, said, ‘That is not Hayd (menses). It is a (bleeding) vein. When Hayd (menses) comes with greater quantity of blood discharge, you must stop performing Salah (prayer); and when it comes with diminished quantity of bleeding, you must take Ghusl (bath), wash the blood clean and perform Salah (prayer).’ “She would sit in a tub that belonged to her sister and yellowish color would rise over the water. Abu ’Abd Allah, ‘Alayhi al-Salam, has said, ’Do you not hear that the Messenger of Allah commanded this woman to do something other than what he (the Messenger of Allah) had commanded the other woman to do.? Do you not see that he (the Messenger of Allah) did not say to her, ‘Stop performing Salah (prayer) during the days of your Hayd (menses) free period,’ but he (the Messenger of Allah) told her, ‘When it comes with increased quantity stop performing Salah (prayer) and when it comes with diminished quantity, take Ghusl (bath) and perform Salah (prayer).’ This explains that the case of this woman is confused in terms of number of days in which she experiences Hayd (menses). She does not know the exact number of days as well as the exact date. Do you not hear her saying, ‘I continuously experience Hayd (menses) and I do not have any Hayd (menses) free condition.’ My father would say that she experienced Hayd (menses) for seven years, so in a lesser time it is a confused condition and mixed one. “For this reason she needed to know the condition of the quantity of blood discharge and its quality in terms of color and so on. Blood discharge because of Hayd (menses) is of distinguishable black color. If she had known the days of her experiencing Hayd (menses) she would not need to know the color of blood discharge; the tradition about Hayd (menses) is that yellowness and thickness and things above this are during the days of Hayd (menses). When such signs are found it is then all Hayd (menses). If the color of blood is black and so on, it all explains that blood discharge of lesser or greater quantity in the days of Hayd (menses) is all Hayd (menses) when the days are exactly known to her. However, if she does not know the exact date and number of days she then needs to know the quantity of blood discharge and changes in its color, and then she stops performing Salah (prayer) accordingly. I do not find the Holy prophet, saying, ‘Sit (wait) for so and so many days and above such days is Istihadah (irregular menses). He (the Messenger of Allah) did not command the other woman in the first case like this. So also my father gave fatwa in a likewise case. Once a woman in our family experienced Hayd (menses) and she asked my father about it. He (my father) said, ‘If you experience a flooding blood discharge, stop performing Salah (prayer). If you experience bleeding-free time even for an hour, take Ghusl (bath) and perform Salah (prayer).’ Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘I find my father’s answer in this case different from his answer in the case of one experiencing Istihadah (irregular menses) mentioned in the first tradition. Consider his saying, ‘Stop performing Salah (prayer) for a period equal to the days of your discharge free period.’ This is because of the number of days. In this case he has said, ‘If you experience flooding blood discharge’ then stop performing Salah (prayer). In this case he commanded to see the quantity in terms of increase and decrease and changes in its color and his saying, ‘flooding discharge’ is similar to the statement of the Holy prophet, ‘Blood discharge because of Hayd (menses) is of distinguishable black color.’ My father has called it flooding discharge because of its greater quantity and color. “This is the tradition the Holy prophet has established for the case of women whose habit is confused in terms of number of days. The way for such women to know is by learning about the quantity and quality of blood discharge. 3. “He (the Imam) said, ‘The third tradition established for Istihadah (irregular menses) and Hayd (menses) is about women who do not have a set pattern for their Hayd (menses); it is a confused pattern and habit. The tradition in such case is different from the first and second traditions. This is because once a woman called Hamnah bint Jahsh came to the Messenger of Allah and said, ‘I have experienced an intense Hayd (menses).’ He (the Messenger of Allah) said, ‘Fill up with cotton.’ She said, ‘It is more intense than can be controlled with cotton. It is flooding.’ He (the Messenger of Allah) said, ‘Harness it tightly and follow the rules for Hayd (menses), according to the knowledge of Allah, for six or seven days. Thereafter, you must take Ghusl (bath) and fast twenty-three days or twenty-four days, then take Ghusl (bath) for the time of dawn (morning Salah (prayer)), one Ghusl (bath) for al-Dhuhr, then perform al-‘Asr Salah (prayer) quickly and another for al-Maghrib and perform al-’Isha’ prayer quickly thereafter and take one more Ghusl (bath).’ Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘I can see that he (the Messenger of Allah) has established in this case a tradition which is different from the traditions for the first and second case of Hayd (menses). It is because the commandment of the Messenger of Allah to her is different from those to the other two women. Consider that if the number of days in her case were less than seven and were it five or less the Messenger of Allah would not command her to consider it Hayd (menses) for seven days. Therefore, he (the Messenger of Allah) would end up commanding her to stop performing Salah (prayer) for certain days when she experienced Istihadah (irregular menses) and not Hayd (menses). So also is the case if her Hayd (menses) was for more than seven days like being ten days or more, he (the Messenger of Allah) would end up commanding her to perform Salah (prayer) when she experienced Hayd (menses). Furthermore what it explains is his words to her, “Follow rules of Hayd (menses) in your condition.” “Following rules of Hayd (menses)” is only for a woman who in fact experiences Hayd (menses). Do you not see that he (the Messenger of Allah) did not say to her to follow the rule of Hayd (menses) for a certain number of days. One more fact that explains this is his words, “according to knowledge of Allah” because it was for her, although all things are in the knowledge of Allah, most High. This explains it clearly that she did not have a pattern in the form of known days before, at all. This is the tradition for one who experiences blood discharge for the first time without stop. The maximum for such Hayd (menses) is seven days and the maximum Hayd-free period is twenty-three days until the pattern of her experiencing Hayd (menses) is established which then is followed. All cases of Istihadah (irregular menses) fall under these three traditions. It all falls under these traditions. If the number of days, more or less, are known, she follows the rules for Hayd (menses) and her habits accordingly when there is no other number and dates other than her days. “That her days become confused because of coming earlier or later and the changes of conditions. The tradition in her case is to find about the quantity and quality, like color of blood and so on, follow that she had no experience in terms of days before and she experiences Hayd (menses) for the first time in which case it (Hayd (menses)) is seven days and the Hayd-free period is twenty-three days. If blood discharge continues for several months, she follows the rule every month as explained for her. If blood discharge stops before the seven days or after more than seven days, she then takes Ghusl (bath) as soon as she finds a Hayd-free time and performs Salah (prayer). She continues to follow such rule until the second month to see if it is in the same pattern and habit as the month before and up to two or three cycles of Hayd (menses), then it means that a distinguishable pattern and habit is established for her. She can follow the rules of Hayd (menses) accordingly. She can now ignore other conditions and this becomes her tradition for future if she experiences Istihadah (irregular menses). “Basing establishment of pattern and habit on the grounds of two or three Hayd (menses) cycle is because of the words of the Messenger of Allah to the one who had known the number of her days that said, ‘Stop performing Salah (prayer) in the days (dates) of your Hayd-free days.’ This explains that one Hayd-free period is not enough to establish a pattern and habit. He (the Messenger of Allah) did not say one Hayd-free period. He set it for her to be three Hayd-free periods. The minimum is two cycles of Hayd-free periods or more. “When days and her pattern and habit are confused because of increase or decrease in number of days and the pattern is lost even in terms of quality and color, she then follows the rules according to the quantity of blood discharge. She does not have other traditions to follow except this because of the words of the Messenger of Allah, ‘When blood discharge is increased, stop performing Salah (prayer), and when it decreases take Ghusl (bath).’ Also because of the words of the Messenger of Allah, ‘Blood of Hayd (menses) is distinguishably of black color.’ It is like the statement of my father, ‘When you experience flooding blood discharge.’ If this is not applicable and blood discharge continues, it is Istihadah (irregular menses) when the color of blood is of one kind and one condition, in this case the tradition to follow is seven days (of Hayd (menses)) and twenty-three days of Hayd-free period. It is because her case is like the case of Hamnah who said, ‘Blood discharge from me is flooding.’”
2. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Hammad ibn ‘Isa and ibn abu ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘One experiencing Istihadah (irregular menses) must wait to complete the number of days of the pattern of her habit of experiencing Hayd (menses) and in such times she must not perform Salah (prayer) or go close to her husband. When such days are passed but blood discharge continues, she then must place a piece of cotton inside urethra. She must take Ghusl (bath) for al-Dhuhr and al-‘Asr Salah (prayer) with sometimes delay in that (al-Dhuhr) and earlier in this (al-‘Asr) and another Ghusl (bath) for al-Maghrib and al-‘Isha’ with sometimes delay for that and earlier for this. She must take a Ghusl (bath) for morning with urethra filled with cotton; she must not bend down and must keep her thighs close to each other when sitting, with other parts of her body kept out. Her husband must not go close to her during her time of Hayd (menses) free period. If blood discharge penetrates through the piece of cotton, she must take one Wudu’ to enter Masjid, and take Wudu’ for each Salah (prayer). In this case her husband can go close to her except in the days of her Hayd (menses).”’
3. Muhammad has narrated from al-Fadl from Safwan from Muhammad al-Halabiy who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a woman who experiences Istihadah. He (the Imam) said that the Messenger of Allah was asked about a woman who experienced Istihadah. He (the Messenger of Allah) told her to wait for a number of days equal to the days of her Hayd (menses) in which she must not perform Salah (prayer). She then must take Ghusl (bath) and place cotton, then secure it in place with a piece of cloth; then perform Salah (prayer) until blood comes out from the other side of the cloth.’ He (the Imam) then said, ‘A bleeding woman must take Ghusl (bath) between every two Salah (prayer) and replace cotton and cloth, use perfume and burn incense. The piece of cloth must be like a belt to harness animals.’”
4. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “He (the Imam), ‘Alayhi al-Salam, has said, ‘In the case of Istihadah, if blood finds its way outthrough the cotton, she must take Ghusl (bath) for every two Salah (prayer) and one more Ghusl (bath) for the morning Salah (prayer). If blood does not come out through the cotton, then she must take one Ghusl (bath) every day and Wudu 5 for every Salah (prayer). If her husband wants to come to her, he must do so after her Ghusl (bath). This is when blood is of black color but if it is yellow, then she must take Wudu’”
5. Ali ibn Ibrahim has narrated from his father from ’Abd Allah ibn af-Mughirah from ’Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘A woman experiencing Istihadah must take Ghusl (bath) for Salah (prayer) of al-Dhuhr to perform Salah (prayer) of al-Dhuhr and al-‘Asr, then take Ghusl (bath) near al-Maghrib to perform Salah (prayer) of al-Maghrib and al-Tsha’, then take Ghusl (bath) near the morning for Salah (prayer) of the morning. It is not harmful if her husband comes to her if he likes. Only in the days when she experiences Hayd (menses) he must stay away from her.’ He (the Imam), said, ‘Any woman who follows this instruction for the sake of reward from Allah enjoys good health.”
6. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, saying, ‘I pray to Allah to keep my soul in service for your cause, if a woman waits for ten days experiencing blood discharge, then she becomes clean; and after three discharge-free days experiences blood discharge again, is she required to stop performing Salah (prayer)? He (the Imam) said, ‘No, she is Mustahadah. She must place cotton one piece after the other piece, perform two Salah (prayer) together one after the other with one Ghusl (bath) and her husband can come to her if he wants.”
7. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Dawud Mawla’ abu al-Mighra’ al-‘Ijliy from those who narrated to him who have said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a woman who experiences Hayd (menses), then the time for her al-Dhuhr Salah (prayer) comes when she finds bleeding. He (the Imam) said, ‘She must examine by means of the day to see if it stops before ten days. If it continued after ten days it, then is because of Istihadah (not Hayd (menses). If bleeding stops (before ten days) she must take Ghusl (bath) and perform Salah (prayer ). 5 I then asked, ‘If a woman whose Hayd (menses) is seven days or eight days all the time and straight then she experiences Hayd (menses) for three days, then bleeding stops, then she finds white discharge not yellow, nor blood . 5 He (the Imam) said, ‘She must take Ghusl (bath) and perform Salah (prayer ) 5 I then said that she performs Salah (prayer) and fasts but bleeding comes again. He (the Imam) said, ‘When she finds blood she must stop Salah (prayer) and fasting . 5 I then said that she finds blood one day and one day finds no blood. He (the Imam) said, ‘When she finds blood she must stop Salah (prayer) and fasting and when she does not find blood, she performs Salah (prayer) and when the number of the days of her Hayd (menses) are complete and bleeding stops, she must perform Salah (prayer). If she finds blood it is then because of Istihadah. I have organized all of her affairs for you.”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hafs ibn af-Bakhtariy who has said the following: “Once a woman came to abu ’Abd Allah, ‘Alayhi al-Salam, and asked about the case of a woman who experiences blood discharge which does not stop and she does not know whether it is Hayd (menses) or something else. He (the narrator) has said that he (the Imam) then said, ‘Blood discharged because of Hayd (menses) is hot, thick and of black color. It comes with pressure and hotness. Blood discharge because of Istihadah (irregular menses) is of yellow color and cold. If blood discharged is hot, comes with pressure and it is of black color, she must stop performing Salah (prayer).’ He (the narrator) said that she left saying, ‘By Allah, were it a woman she could not explain it any better than what he (the Imam) did.’”
2. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Hammad ibn ‘Isa and ibn abu ‘Umayr all from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Blood discharge because of Istihadah (irregular menses) and Hayd (menses) does not come from the same place. Blood discharge because of Istihadah (irregular menses) is cold, and because of Hayd (menses) it is hot.’”
3. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ishaq ibn Jarir who has said the following: “Once, a woman of our family asked me to take her to abu ‘Abd Allah, ‘Alayhi al-Salam. I asked for permission for her and permission was granted. She went to visit abu ‘Abd Allah, ‘Alayhi al-Salam, along with her slave-girl. She asked, ‘O abu ‘Abd Allah, what is the meaning of the words of Allah, “.
1. Ali ibn Ibrahim has narrated from his father and a number of our people have narrated from Ahmad ibn Muhammad ibn Khalid all from Muhammad ibn Khalid from Khalaf ibn Hammad and Ahmad has also narrated from Muhammad ibn Aslam from Khalaf ibn Hammad al-Kufiy who has said the following: “A certain person of our people married a girl who had not experienced menstruation. Blood discharge started after sexual relation and it did not stop for about ten days. Nurses were called to examine and they had different opinions. Certain ones of them said that it is because of Hayd (menses) and others said that it is because of virginity. They then asked scholars of their Fiqh (law), like abu Hanifah and other of their scholars of Fiqh. They said that it is a difficult issue because Salah (prayer) is an obligatory duty. She must take Wudu’, perform Salah (prayer) and keep her husband away until blood discharge stops. If in fact it is because of Hayd (menses), performing Salah (prayer) is not harmful, and if it is because of virginity, she has fulfilled her duty. She followed their instruction. I went that year for Hajj. When we were in Mina I sent someone to abu al-Hassan, Musa ibn Ja‘far, ‘Alayhi al- Salam, and said, pray to Allah to keep my soul in service for your cause, we have an issue which is giving us a difficult time. If you will kindly grant us an appointment, we like to present it before you for an answer.’ He (the Imam) sent a message that said, ‘When it becomes quiet, there are less feet walking, and roads become free, you can come by the will of Allah.’ Khalaf has said that at night when people’s coming and going reduced in Mina, I walked to his tent. When I was near his tent, I saw a black figure on the road who asked, ‘Who are you?’ I said, ‘I am one of the pilgrims.’ He asked, ‘What is your name?’ I replied, ‘I am Khalaf ibn Hammad.’ He said, ‘You can go inside and you do not need any more permission, because he (the Imam) had instructed me to wait here to allow you to go inside.’ I then went inside, expressed my greeting of peace to him and he (the Imam) responded to my expressing greeting of peace. He (the Imam) was sitting on the furnishing alone and there was no one in the tent beside him (the Imam). When I was in his presence I asked how he felt and he (the Imam) asked about my conditions and I said, ‘A man who is of your followers has married a girl who had not experienced Hayd (menses). After sexual relation she experienced blood discharge, which did not stop for up to ten days. Nurses examined her and they had different opinions about it. Certain ones among them said that it is because of Hayd (menses) and others said that it is because of virginity. What must she do in such condition?’ He (the Imam) said, ‘She must observe piety before Allah. If it is because of Hayd (menses), she must stop performing Salah (prayer) until she is clean from Hayd (menses) and she must keep her husband away. If it is because of virginity, she must observe piety before Allah, must take Wudu’, perform Salah (prayer) and allow her husband to come to her if she so pleases.’ I (the narrator) then asked, ‘How can she find out what it is so they can follow their duty?’ He (the narrator) has that he (the Imam) looked to the left and right sides in the tent for fear of someone hearing his words. He (the narrator) has said that he (the Imam) then leaned toward me and said, ‘O Khalaf, it is the secret of Allah, it is the secret of Allah, you must not publicize it and do not tell it to these people the principles of the religion of Allah. Just agree with what Allah has agreed that they follow their straying. He (the Imam) then formed the figure ninety with his left hand and said, ‘She must place a piece of cotton in her urethra and allow it gently there for a while, then gently take it out. If blood is found as a circle around the piece of cotton, it is because of her virginity; and if blood is found as penetrating (in the center) inside the cotton it is because of Hayd (menses).’ Khalaf has said, ‘I cried because of happiness and when my weeping calmed down, he (the Imam) asked, “What made you weep?”’ I replied, ‘I pray to Allah to keep my soul in service for your cause, no one can give an answer better than your answer.’ He (the narrator) has said that he (the Imam) raised his hand to the sky and said, ’By Allah, I only answered you from the Messenger of Allah, from Jibril from Allah, most Majestic, most Glorious.”’
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from ibn Ri’ab from Ziyad ibn Suqah who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, was asked about a man who experiences sexual relation with his wife or slave-girl and she finds a great deal of blood discharge that does not stop, not even for one day. What must she do for her Salah (prayer)? He (the Imam) said, ’She must keep a piece of cotton, if blood is found in the form of a circle around it, it is blood because of virginity. She must take Ghusl (bath), keep the piece of cotton and perform Salah (prayer). If blood is found to have dipped into the piece of cotton, it is because of Hayd (menses), in which case she must stop performing Salah (prayer) during the days of her Hayd (menses).”’
3. Muhammad ibn Yahya in a marfu‘ manner has narrated from Aban who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, a young woman of our people has a wound in her vagina. She finds bleeding but does not know if it is because of Hayd (menses) or because of the wound and blood flows. He (the Imam) said, ‘Instruct her to lie down on her back, raise her legs and place her middle finger inside. If blood comes from the right side, it is because of Hayd (menses); if it comes from the left side, it is because of the wound.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from al-Husayn ibn Nu’aym al-Sahhaf who has said the following: “I once said to abu ’Abd Allah, ‘Alayhi al-Salam, that the mother of my child finds bleeding and she is pregnant. What must she do for her Salah (prayer)? He (the narrator) has said that he (the Imam) said to me, ‘If a pregnant woman finds bleeding after twenty days from the date in which her Hayd (menses) would begin in the month when she experienced Hayd (menses), then it is not from the womb and but because of Hayd (menses). She must take Wudu’, fill herself with cotton and perform Salah (prayer). If a pregnant woman finds bleeding during a short time before the date during which she would experience Hayd (menses) or during the date of her Hayd (menses) in that month, it then is because of Hayd (menses). She must stop Salah (prayer) during a time, which is equal to the duration of her Hayd (menses). If bleeding stops before the (duration of her Hayd (menses)), she must take Ghusl (bath), and perform Salah (prayer). If bleeding did not stop before one or two days after the end of such duration in which she used to experience Hayd (menses) she then must take Ghusl (bath) then fill with cotton and tie down herself by passing her clothes between her legs to the other side, perform al-Dhuhr and al-‘Asr Salah (prayer). She then must wait and examine if no bleeding from behind the cotton is found after al-Dhuhr and al-‘Asr Salah (prayers) until al-Maghrib, she must take Wudu’ and perform Salah (prayer) in each time of Salah (prayer) as long as the piece of cotton is not disposed. If cotton is disposed and bleeding is found, she must take Ghusl (bath), but if cotton is disposed and no bleeding is found, she must take Wudu’ and perform Salah (prayer). She is not required to take Ghusl (bath).’ He (the Imam) said, ‘If bleeding emerges outside of the cotton placed inside, like perspiration and does not cease, she must take Ghusl (bath) every day and night three times and fill with cotton, then perform Salah (prayer). She must take Ghusl (bath) for the morning Salah (prayer), then take Ghusl (bath) for al-Dhuhr and al-‘Asr, and then take Ghusl (bath) for al-Maghrib and al-‘Isha’ Salah (prayers).’ He (the Imam) said, ‘A woman experiencing Istihadah (irregular menses) must also follow this procedure. If she did so Allah removes bleeding from her.’”
2. Ali ibn Ibrahim has narrated from his father from certain persons of his narrators from Muhammad ibn Muslim who has said the following: “I once asked one of the Imam, ‘Alayhim al-Salam, about the case of the pregnant woman whose pregnancy has become apparent, but finds what a woman experiences because of Hayd (menses) of blood discharge. He (the Imam) said, ‘It is a spilling of blood; if the discharge is a great deal and of red color, she must not perform Salah (prayer). She then needs to take Wudu’ only if it is of a small amount and of yellow color.’”
3. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “I once asked one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, about the case of a pregnant woman who experiences blood discharge like the days of her Hayd (menses) every month as a straight habit. He (the Imam) said, ‘She must hold herself back from Salah (prayer) like in days of her Hayd (menses), and when she is clean then perform Salah (prayer).”’
4. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Muhammad ibn al-Husayn all from Safwan ibn Yahya from ’Abd al-Rahman ibn al-Hajjaj who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, about the case of a pregnant woman who experiences blood discharge even when she is pregnant, like before every month, should she stop performing Salah (prayer)? He (the Imam) said, ’She must stop Salah if it continues.”’
5. A number of our people have narrated from Ahmad ibn Muhammad from and Abu Dawud all from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd and Fadalah ibn Ayyub who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, was asked about a pregnant woman who experiences blood discharge whether she must stop performing Salah (prayer)? He (the Imam) said, ‘Yes, she must stop performing Salah (prayer). Sometimes pregnant women also discharge blood.’”
Sahih· al-Majlisi
Sunni collections: text from the open hadith-api dataset. Al-Kafi: Arabic text, Muhammad Sarwar's translation and gradings from Thaqalayn.net via the Thaqalayn API. Hadith numbering follows those editions and can differ from a printed copy — check the Arabic against a trusted edition before relying on a reference.
