Hayd (menstruation)

الحيض

Hayd (menstruation) is lexically a flowing; in the law it is blood that a healthy womb expels at fixed times, and the definitions differ by school; hayd and nifas are different in meaning. ^{1 2 3 4} The article distinguishes hayd from tuhr (purity), qur' (a period which is both), istihada (blood outside its times) and nifas (blood after birth). ^{2 3} A woman must learn the rules of menstruation because they govern worship and dealings, the monthly courses do not remove legal capacity, and the Hanafi condition is the emergence of the blood from the inner to the outer part. ⁴ Among the conditions of menstruation the majority require blood issuing from the womb not from childbirth, a preceding purity of fifteen days, a flow not less than the least period, and an age of menstruation; the Hanafis and Hanbalis add that she is not pregnant. ⁵ Yellowness and turbidity during the days of menses count as menses for the majority, and do not after purity for the Hanafis and Hanbalis; the Hanafis list six colours of the blood. ⁶ The least age for menstruation is nine lunar years for the majority, the Hanbalis put the greatest age at fifty, the Hanafis and Shafiis set none, and the Malikis judge by custom. ^{6 7 8} For a pregnant woman who bleeds, the Malikis set the longest menses at twenty or thirty days by month, the least at a day and a night in the Shafii and Hanbali view, the longest at fifteen days, and the common course at six or seven days. ^{9 10} A woman is a first-timer (no prior course), a woman of habit (known course and purity), or confused (has forgotten her habit). ^{10 11} A first-timer whose blood comes at a time it can (and within the least and greatest lengths) has menstruation, and yellowish or turbid discharge counts as menses for the majority. ^{10 11} If the blood stops before the greatest length she is pure; the Hanbalis bathe at the least length and pray and fast in the rest as a precaution; if the flow continues past the greatest length, the Hanafis count ten days as menses and twenty as purity each month. ^{11 12} A woman of habit has one rule for the blood: the blood must come at the time of her habit. It is confirmed by three cycles on the Hanbali and Shafii views and by repetition on the Hanafi view; the Hanafis differ on whether one change becomes a new habit. ¹³ When a habitual woman's blood matches her habit, its days are menses and the rest purity; when it stops before the habit she is pure but the schools differ on intercourse and prayer. ^{14 15} When blood returns after a break, the Shafiis count the break as menses under conditions, the Hanbalis count a clear purity as purity, and the Hanafis cancel the purity if the blood returns within the greatest length. ^{14 15} When a habitual woman's blood exceeds her habit, the Hanafis return her to her habit unless the habit has changed and set the purity at six months less an hour (a view of the Hanafi scholars), the Malikis add three days of caution to her habit. ^{15 16} Habit changes on the Hanafi view by time and count once blood exceeds ten days; the Malikis, Shafiis and Hanbalis let habit move earlier or later, grow or shrink; the Hanbalis count nothing outside the habit as menses until it recurs three times or twice. ^{17 18} A habit is even when its days match, or uneven in order or out of order; with an uneven habit the woman follows the rotation if she knows it, otherwise sits for the least. ¹⁹ On patching blood with purity there are two views: the patching view counts only the days of blood, the drawing view counts both as menses under conditions. ¹⁹ There is no limit to the greatest purity; the least is fifteen days for the Hanafis, Malikis and Shafiis, and thirteen for the Hanbalis on a report from Ali. ^{19 20} Scholars differ on whether the clear interval between two bleedings is menstruation: the Hanafis and Shafiis count it as menses, the Malikis and Hanbalis as purity. ²¹ The menses of a pregnant woman: the Hanafis and Hanbalis treat it as illness, a point from the hadith forbidding intercourse with a pregnant woman until birth, while the Malikis and Shafiis treat it as menses when its conditions are met. ^{21 22} Hanafi purity is sound if it lasts fifteen days or more between sound bleedings and unmixed, unsound if shorter or mixed, and complete if of fifteen days even if unsound. ²² Menstruation is a mark of puberty that brings duty; a woman's bath to lift major impurity during menses is invalid for the majority; the bath after menses is due when the flow stops, with the place perfumed. ^{22 23 24} Scholars agree that prayer falls from a menstruating woman and she does not make it up, while she makes up the fast; the ground is the hadith of Aisha; she may not perform it, and prostration of recitation and of thanks count as prayer. ^{25 26} A woman who becomes pure at the start of the time of prayer owes it on some views, and the duty drops if the menses comes at a time that drops it; at the end of the time the schools differ on how much time counts: the Hanafis one opening takbir plus the time for the bath, the Malikis one rak'a, the Shafiis and Hanbalis one takbir. ^{26 27 28} Fasting is forbidden to the menstruating woman; if she becomes pure before dawn she owes that day's fast, and the schools differ on how much time she needs: the Hanafis require time for the bath and the opening takbir, the Malikis accept a sign, the Shafiis and Hanbalis accept the end of the blood. ^{28 29} In the pilgrimage, menses prevents nothing but the circumambulation: baths for the pilgrim are recommended, the arrival circuit is a sunna, the farewell circuit is obligatory on most views, and she may leave without it. ^{29 30 31} Recitation of the Quran is forbidden on the majority view; the Hanafis forbid reciting full phrases but not single words; the Shafiis forbid even part of a verse; the Hanbalis forbid a verse and more; the Malikis allow it while the blood flows. ^{31 32} The schools forbid a menstruating woman to enter the mosque (the Hanafis and Malikis absolutely; the Shafiis and Hanbalis forbid passing through it if she fears soiling it); the place of the festival prayer is disputed, while funeral prayer ground is allowed. ³³ All agree that intercourse in the private part is forbidden to a menstruating woman; the schools differ on enjoyment between navel and knee, which most forbid, and the Hanbalis allow everything below the private part. ^{33 34} Expiation for intercourse during menses is half a dinar for the Hanbalis; the Hanafis and Shafiis recommend a dinar or half according to the time of the blood. ^{34 35} Intercourse is lawful only when the blood has stopped and she has bathed (majority); the Hanafis distinguish stopping at the greatest length, at the least, or at the end of the habit. ^{35 36} Divorcing a menstruating woman is forbidden and is a form of innovative divorce, by the report of Ibn Umar, and the majority hold that it takes effect. ³⁶ The article closes with general matters: the Hanbalis allow a woman to take a lawful drug to stop menses only with her husband's leave and no harm; a woman's claim of menses is accepted when possible; nifas differs from hayd in the waiting period, the attainment of puberty, the purging of the womb, and the limit of the period. ^{37 38}