In the name of Allah, the Most Gracious, the Most Merciful.
The Ifadah Center
for Humanities Studies and Research
presents:
An Abridgment of Sahih al-Bukhari.
The Book of Menstruation.
Chapter: How Menstruation First Began.
On the authority of 'A'ishah (may Allah be pleased with her), who said:
"We set out with the Messenger of Allah (peace and blessings of Allah be upon him) during the months of Hajj,
and during the sacred season of Hajj,
and we camped at Sarif."
She said:
"He went out to his Companions and said:
'Whoever among you does not have a sacrificial animal (hady) with him,
and wishes to make it an 'Umrah, let him do so;
but whoever has a sacrificial animal with him should not.'"
In another narration:
"Had I known beforehand what I came to know later,
I would not have brought the sacrificial animal,
and I would have exited ihram along with the people when they exited it."
She said:
"So among his Companions, there were those who adopted this concession and those who refrained."
She said:
"As for the Messenger of Allah (peace be upon him) and some men among his Companions,
they were people of means,
and they had sacrificial animals with them,
so they were unable to perform 'Umrah."
She said:
"The Messenger of Allah (peace be upon him) entered upon me while I was weeping.
He said:
'What makes you weep, O little one?'
I said:
'I heard what you said to your Companions,
and I have been prevented from performing 'Umrah.'
He said:
'What is the matter with you?'
She said:
'I cannot pray [due to menses].'
He said:
'That will not harm you.
You are merely one of the daughters of Adam;
Allah has ordained for you what He has ordained for them.
So continue with your Hajj rites.'"
In another narration:
"'Abandon your 'Umrah,
undo your hair,
comb it, and enter ihram for Hajj.'
And in another narration:
'Cast off your 'Umrah.'
And in another narration:
'Perform all that a pilgrim performs,
except that you do not circumambulate the House,
and may Allah grant you that 'Umrah later.'
In another narration:
'Wait;
then, when you become pure, go out to al-Tan'im,
enter ihram for 'Umrah,
and meet us at such-and-such a place.
However, its reward is in proportion to your expenditure or your exertion.'
And in another narration:
She said:
'The Messenger of Allah (peace be upon him) sacrificed cattle on behalf of his wives.'
She said:
'So we proceeded with his Hajj
until we reached Mina,
where I became pure.
Then I departed from Mina
and performed the Ifadah circumambulation around the House.'
She said:
'Then I departed with him on the final day of departure (an-Nafr al-Akhir)
until he camped at al-Muhassab,
and we camped with him.
He summoned 'Abd al-Rahman ibn Abi Bakr
and said:
'Take your sister outside the sacred precinct (Haram),
let her enter ihram for 'Umrah,
and when you both finish,
come to this place,
for I will wait for you both until you return to me.'
She said:
'So we set out,
and when I had finished
and completed the circumambulation,
I returned to him in the late hours of the night before dawn.'
He asked:
'Have you finished?'
I said: 'Yes.'
In another narration:
'And there was no requirement in any of that for a sacrificial animal, charity, or fasting.'
Then he announced the departure among his Companions,
so the people set out,
and he passed by [the Ka'bah] heading toward Medina."
In another narration:
She said:
"Those who had entered ihram for 'Umrah circumambulated the House
and walked between al-Safa and al-Marwah,
and then exited ihram.
They then performed another circumambulation after returning from Mina.
As for those who combined Hajj and 'Umrah (Qiran),
they performed only a single circumambulation."
Commentary on the Hadith:
"At Sarif":
It is a place near Mecca.
"Hady":
That is, the livestock driven as an offering to Mecca.
"So they were unable to perform 'Umrah":
Meaning, it was not permissible for them to do so.
"Ya hantah":
An expression meaning: "O you,"
used without implying either praise or blame.
"And I have been prevented from performing 'Umrah":
She wished to perform 'Umrah,
but was prevented by menstruation.
"I cannot pray":
That is, on account of menstruation.
"That will not harm you":
Meaning, it causes you no detriment,
derived from "darar" (harm).
"Allah has ordained for you what He has ordained for them":
That is, of menstruation.
"And may Allah grant you that 'Umrah later":
Meaning, the 'Umrah.
"Where I became pure":
That is, from menstruation.
"And performed the Ifadah circumambulation around the House":
Meaning: I performed the Ifadah Tawaf around the Ka'bah.
"On the final day of departure (an-Nafr al-Akhir)":
It is the thirteenth day of Dhu al-Hijjah.
"Until he camped at al-Muhassab":
Al-Abtah, al-Muhassab, and Khayf Bani Kinanah
all refer to a single location,
situated between Mecca and Mina.
"Take your sister outside the sacred precinct (Haram)":
He took her out to al-Tan'im,
which is a place located one parasang from Mecca
along the road to Medina,
where the Mosque of 'A'ishah (may Allah be pleased with her) stands today.
"Let her enter ihram for 'Umrah":
Meaning, let her assume ihram for 'Umrah.
"Anzurukuma":
Meaning: I will wait for the two of you.
"Then I returned to him in the late hours of the night before dawn":
Al-Sahar refers to the time shortly before the true dawn.
"And undo your hair":
Meaning, the hair of your head.
"Cast off your 'Umrah":
Meaning: abandon your 'Umrah rites.
"Have you finished?":
That is, from the pilgrimage rites.
"Then he announced the departure":
Meaning, he notified the people.
"And he passed by heading toward Medina":
Meaning, he passed by the House on his way toward Medina.
Key Benefits Derived from the Hadith:
Among the lessons drawn from this hadith are:
The permissibility of weeping when one is impeded from performing acts of worship;
that menstruation precludes ritual prayer and circumambulating the House;
the permissibility of a man sacrificing a single cow on behalf of all his wives;
the permissibility of a man offering a sacrifice on behalf of his wife;
the observance of proper etiquette and gracious companionship;
that whoever is within Mecca and intends to perform 'Umrah must assume ihram from the non-sacred area (al-Hill);
the permissibility of a man traveling with his wives;
the permissibility of aspiring to lofty matters
that involve obedience to Allah, the Exalted and Glorious;
and that hardship brings about ease,
as shown by his statement (peace be upon him):
"That will not harm you."
Furthermore, al-Bukhari's chapter headings for this hadith
reflect many of his juridical preferences regarding the rulings of Hajj,
so let the student ponder them.
Chapter: A Menstruating Woman Washing and Combing Her Husband's Hair.
On the authority of 'Urwah,
who was asked:
"May a menstruating woman serve me,
or may a woman approach me while she is in a state of major ritual impurity (janabah)?"
'Urwah replied:
"All of that is inconsequential to me,
and in all such states she may serve me;
there is no harm in that for anyone.
'A'ishah informed me
that she used to comb
the hair of the Messenger of Allah (peace be upon him)
while she was menstruating,
and the Messenger of Allah (peace be upon him)
would be secluded in i'tikaf in the mosque at the time;
he would lean his head toward her
while she remained in her chamber,
and she would comb his hair while menstruating."
In another narration:
"And he would not enter the house except to relieve a need
whenever he was in i'tikaf."
Commentary on the Hadith:
"Approach me":
Meaning, come near me.
"All of that":
Meaning, whether menstruating or in major ritual impurity.
"Is inconsequential to me":
Meaning: it is completely permissible and uncomplicated for me.
and no one is at fault for doing so;
meaning there is no blame in being served by a menstruating woman.
"She combs":
meaning she grooms and styles his hair.
"Observing i'tikaf":
meaning remaining in seclusion in the mosque.
"He would bring his head near to her":
meaning he would draw his head close to 'A'ishah.
Derived from this hadith:
the permissibility of a menstruating woman serving her husband;
the permissibility for men to groom and comb their hair
and engage in similar forms of proper grooming;
and that a menstruating woman does not enter the mosque,
out of veneration and keeping it purified.
It also establishes the ritual purity of the menstruating woman's body,
apart from the site of bleeding.
Furthermore, the hadith shows
that the physical intimacy prohibited for the person in i'tikaf
is strictly sexual intercourse.
It also contains an analogy comparing one in major ritual impurity to a menstruating woman
regarding physical closeness and being served,
because both share the state of major ritual impurity.
Chapter: A Man Reciting in His Wife's Lap
While She Is Menstruating.
On the authority of 'A'ishah, who said:
"The Prophet, peace and blessings of Allah be upon him,
used to recite the Qur'an
with his head resting in my lap
while I was menstruating."
Commentary on the hadith:
"My lap" refers to her bosom or lap.
Among the benefits of this hadith:
it is derived from the hadith
that the body of a menstruating woman is ritually pure,
except for the site of bleeding;
and it indicates the permissibility of a menstruating woman listening to the Qur'an.
Chapter: Calling Postnatal Bleeding Menstruation,
and Menstruation Postnatal Bleeding.
On the authority of Zaynab bint Abi Salamah,
that Umm Salamah said:
"My menses began while I was lying with the Prophet, peace and blessings of Allah be upon him,
under a plush wool blanket,
so I slipped away and stepped out from it,
took my menstruation garments, and put them on.
The Messenger of Allah, peace be upon him, said to me:
'Has your bleeding begun?'
I said, 'Yes.'
So he called me
and had me enter with him under the plush blanket."
She said:
"And she narrated to me that the Prophet, peace and blessings of Allah be upon him,
used to kiss her while he was fasting,
and the Prophet, peace be upon him, and I used to perform ghusl
from a single vessel following major ritual impurity."
Commentary on the hadith:
"The plush blanket" (al-khamilah)
is a garment with a plush, velvety nap,
resembling velvet;
and it is said
that the term specifically denotes a black plush garment.
"So I slipped away":
meaning she withdrew quietly and inconspicuously,
out of concern that any of her blood might touch him,
or fearing that revelation might descend,
so she slipped away.
"Has your bleeding begun?":
meaning, has your menstruation started?
Among the benefits of this hadith:
it is derived from the hadith
that one is guided to treat wives with kindness and gentleness during menstruation;
the ritual purity of the menstruating woman's body,
except for the site of bleeding;
and an indication that the legal rulings of menstruation and postnatal bleeding are the same
regarding the prohibition of prayer, the invalidity of fasting,
and similar matters.
It also shows the permissibility of a woman purifying herself with leftover water from a man,
while scholars differ regarding the reverse;
and the permissibility of a man looking at his wife's private parts and vice versa.
Chapter: Physical Intimacy with a Menstruating Wife.
On the authority of 'A'ishah, who said:
"Whenever one of us was menstruating
and the Messenger of Allah, peace and blessings of Allah be upon him, wished to be intimate with her,
he would tell her to wrap an izar tightly around her waist at the height of her menses,
and then be intimate with her."
She added:
"And which of you can master his desires as the Prophet, peace be upon him, mastered his?"
And on the authority of Maymunah, who said:
"Whenever the Messenger of Allah, peace and blessings of Allah be upon him, wished to be intimate with one of his wives,
he would instruct her to wear an izar while she was menstruating."
Commentary on the hadith:
Chapter: Physical Intimacy with a Menstruating Wife.
Intimacy here refers to skin-to-skin contact and the foreplay
leading up to intercourse,
because intercourse with a menstruating woman is unlawful.
"To wrap an izar":
meaning to tie a waist-wrapper firmly around herself.
"At the height of her menses":
meaning when the bleeding is at its heaviest;
and it is said:
at the very onset of her menstrual cycle.
"And which of you can master his desires":
the word "irb"
refers to the physical urge for sexual intercourse;
and the intended meaning is
that he possessed complete self-control, never lapsing into what is prohibited.
Among the benefits of this hadith:
it is derived from the hadith
that physical intimacy with a menstruating wife is permissible short of intercourse;
and it establishes the ritual purity of the menstruating woman's body,
except for the site of bleeding;
and that intercourse with a menstruating woman is explicitly unlawful by textual proof,
though scholars differ regarding expiation.
It also highlights the great right of the husband,
as the wife serves her husband
even during her period of menstruation.
Chapter: The Menstruating Woman Abstaining from Fasting.
On the authority of Abu Sa'id al-Khudri, may Allah be pleased with him, who said:
"The Messenger of Allah, peace and blessings of Allah be upon him, went out
on the day of Adha or Fitr to the prayer ground.
Then he turned,
exhorted the people, and commanded them to give charity,
saying:
'O people, give charity!'
Then he passed by the women
and said:
'O gathering of women, give charity,
for I have seen that you constitute the majority of the dwellers of the Fire.'
We said, 'And why is that, O Messenger of Allah?'
He said:
'You curse frequently
and are ungrateful to your husbands.
I have never seen anyone deficient in intellect and religion
more capable of swaying the mind of a resolute man than one of you, O women.'
In one narration:
'We said, "And what is the deficiency of our religion and our intellect, O Messenger of Allah?"
He said:
"Is not the testimony of a woman equal to half the testimony of a man?"
We said, "Yes."
He said:
"That is from the deficiency of her intellect.
Is it not so that when she menstruates, she neither prays nor fasts?"
We said, "Yes."
He said:
"That is from the deficiency of her religion."'
Then he departed.
When he arrived at his home,
Zaynab,
the wife of Ibn Mas'ud, arrived,
asking permission to enter upon him.
It was said:
'O Messenger of Allah,
here is Zaynab.'
He asked:
'Which of the Zaynabs?'
It was said:
'The wife of Ibn Mas'ud.'
He said:
'Yes,
permit her to enter.'
So she was granted permission,
and she said:
'O Prophet of Allah,
you commanded charity today,
and I had some jewelry belonging to me
which I intended to give away as charity,
but Ibn Mas'ud claimed
that he and his children are more deserving of what I give in charity.'
The Prophet, peace and blessings of Allah be upon him, said:
'Ibn Mas'ud has spoken the truth;
your husband and your children are most entitled to what you give in charity.'"
Commentary on the hadith:
"He exhorted":
exhortation is reminding people of good and warning against evil,
and similar speech that softens the heart of the listener.
"O gathering of women":
a gathering (ma'shar) refers to any group sharing a common state.
"You curse frequently":
cursing here
means invoking banishment from Allah's mercy
and distance from good.
"And are ungrateful to your husbands":
the word "ashir" means the husband,
and it is also said to mean anyone with whom one associates closely;
and the meaning of ingratitude (kufr) here
is denial of good treatment.
For he is a maintainer over her,
yet she denies his kindness
owing to the vulnerability of her intellect and her limited discernment.
"More capable of swaying the mind of a resolute man":
"lubb" means the intellect,
and "resolute"
refers to one who is cautious, firm, and discerning in his affairs.
Zaynab:
it is said she is Zaynab bint Mu'awiyah al-Thaqafiyyah,
the wife of 'Abdullah Ibn Mas'ud,
and her agnomen was Ra'itah;
other opinions have also been stated.
"He claimed":
Meaning that he said:
"Your husband and your child are the most deserving of those upon whom you bestow charity."
That is, as long as the need exists,
and the charity is voluntary charity,
then spending it upon the husband and the child
is better than spending it upon others.
Points of Benefit from the Hadith:
It is derived from the hadith:
Going out to the prayer place (musalla) to perform the 'Eid prayer;
The prescribed nature of women attending the 'Eid prayer;
Singling out women for exhortation and reminder
in a gathering separate from that of men,
provided it does not lead to any harm or corruption;
In it is the command for those guilty of sins and infractions to give charity,
because it is among the means of repelling the punishment of Hellfire;
In it is the permissibility of interceding on behalf of the destitute;
The permissibility of applying the term "kufr" to ingratitude for blessings (kufr al-ni'mah);
In the hadith is an indication toward firmness in admonishing by highlighting the underlying flaw
that prompts the removal of the defect and sin with which a person is characterized;
In it is taking care to mention matters most urgently needed by the addressees;
Offering sincere advice to whoever needs it
and taking the initiative to go to them with it;
Addressing people in general terms
rather than singling out a specific individual,
for in generality there is comfort and ease of acceptance;
The prescribed nature of women seeking permission to enter upon men;
The prescribed nature of inquiring about the one seeking permission and asking for their lineage or identity;
And the permissibility of a woman giving in charity from her own wealth without her husband's permission.
Chapter: Washing Menstrual Blood.
On the authority of 'A'ishah, who said:
"One of us would menstruate,
then she would pinch the blood from her garment upon attaining purity,
wash it, sprinkle water over the rest of the garment,
and then pray in it."
Commentary on the Hadith:
"She would pinch the blood" (taqrusuhu),
meaning she would rub it with the fingertips and fingernails
while pouring water over it until it was removed.
"Tandahu", meaning she would sprinkle water
"over the rest of it", meaning over the remainder of the garment.
It is derived from the hadith:
A menstruating woman does not have to wash her entire garment,
but rather only washes the part where impurity is confirmed;
And the practice of the Mothers of the Believers in acts of worship
carries the ruling of being marfu' (raised to the Prophet).
Chapter: I'tikaf for the Woman Experiencing Chronic Vaginal Bleeding (Istihadah).
On the authority of 'A'ishah (may Allah be pleased with her), who said:
"A woman from among the Prophet's wives who was experiencing istihadah
performed i'tikaf with the Messenger of Allah (peace and blessings of Allah be upon him).
She would see red and yellowish discharge,
and we would sometimes place a basin beneath her while she was praying."
Commentary on the Hadith:
Chapter: I'tikaf for the Woman Experiencing Istihadah.
I'tikaf is remaining in the mosque with a specific intention.
Istihadah is the continuation of bleeding in a woman beyond the days of her menstrual period.
"A woman from among his wives":
It is said she was Zaynab bint Jahsh (may Allah be pleased with her),
and it is said Sawdah bint Zam'ah (may Allah be pleased with her),
and it is said Ramlah, Umm Habibah bint Abi Sufyan (may Allah be pleased with her).
"The basin" (tast) is like a pot made of brass or stone.
Points of Benefit from the Hadith:
It is derived from the hadith that the status of a woman experiencing istihadah is like that of a pure woman;
And in it is the permissibility of i'tikaf for someone suffering from urinary incontinence or a bleeding wound, by analogy to the woman with istihadah.
Chapter: May a Woman Pray in a Garment in Which She Menstruated?
On the authority of 'A'ishah, who said: "None of us had more than a single garment in which she would menstruate.
If any blood got onto it, she would moisten it with her saliva and scrape it off with her fingernail."
Commentary on the Hadith:
"She used her saliva", meaning she wetted it with her saliva and rubbed it; "al-qas'" means rubbing and working it out.
It is derived from the hadith that it is permissible to remove impurity with something other than water,
and that removing impurity does not require a specific number of washings; rather, what matters is achieving cleanliness.
Chapter: Perfume for a Woman When Purifying Herself from Menses.
On the authority of Umm 'Atiyyah: In a narration, a son of Umm 'Atiyyah (may Allah be pleased with her) passed away,
and when the third day arrived, she called for a yellowish perfume (sufrah) and wiped it over herself.
Reporting from the Prophet (peace be upon him), she said: "We were forbidden to mourn for any deceased person beyond three days,
except for a husband, which is four months and ten days;
and we were not to wear kohl, apply perfume,
or wear dyed clothes, except for patterned Yemeni garments ('asb).
But we were granted a concession, upon attaining purity when one of us washed after her menses,
to use a small piece of costus and 'azfar perfume.
And we were forbidden from following funeral processions,"
and in a narration: "though it was not made strictly binding upon us."
Commentary on the Hadith:
"We were forbidden", meaning prevented from mourning over a deceased person.
Mourning (ihdad) is for a woman to abandon adornment, perfume,
and anything that invites marriage proposals for a specified duration.
"Beyond three", meaning three nights along with their days.
"Except for a husband, four months and ten days",
because usually the movement of the fetus becomes evident within that period.
"Except a garment of 'asb", which refers to striped Yemeni cloaks.
"A small piece" (nubdhah), meaning a small amount.
"Costus" (qust/kust) is a type of perfume.
"'Azfar" is attributed to Dhafar,
which is a coastal region of Aden;
and it is also said that "qust azfar"
is a type of black fragrance,
a piece of which resembles a fingernail (zufur).
Points of Benefit from the Hadith:
It is derived from the hadith:
A Companion's statement "we were forbidden" or "we were granted a concession"
carries the ruling of being marfu' (raised to the Prophet);
The scholars are unanimously agreed
that it is impermissible for a mourning woman to wear safflower-dyed or brightly colored garments,
except for what is dyed black;
The general rule for a woman observing the post-bereavement waiting period ('iddat al-wafat)
is that she observes it by months,
but if she is pregnant,
then her waiting period ends with the delivery of the child;
And the apparent meaning of the hadith
indicates that following funeral processions for women is disliked (makruh),
due to the statement of Umm 'Atiyyah (may Allah be pleased with her):
"Though it was not made strictly binding upon us."
Chapter: A Woman Rubbing Her Body
When Purifying Herself from Menses,
How She Performs Ghusl,
and Takes a Piece of Cloth Scented with Musk
to Trace the Traces of Blood.
On the authority of 'A'ishah,
that a woman asked the Prophet (peace be upon him)
about her ghusl from menses.
So he instructed her on how to perform ghusl,
and said:
"Take a piece of cloth scented with musk
and purify yourself with it."
In a narration:
"And perform ablution three times."
She asked:
"How do I purify myself with it?"
He said:
"Purify yourself with it."
She asked:
"How?"
He said:
"Glory be to Allah (Subhan Allah)!
Purify yourself!"
In a narration:
Then the Prophet (peace be upon him) felt shy
and turned his face away,
so I pulled her toward me.
In a narration,
'A'ishah said:
"I understood what the Messenger of Allah (peace be upon him) meant,
so I said:
'Trace the traces of blood with it.'"
Commentary on the Hadith:
"A woman":
She was Asma' bint Shakl.
"A piece of cloth scented with musk" (firsah min misk),
meaning a piece of cotton
or a rag scented with musk
with which a woman cleanses herself after menstruation;
and it is also said to be a piece of scented leather.
"I pulled her toward me",
meaning I drew her close to myself.
"Trace the traces of blood with it",
meaning with that scented piece.
Points of Benefit from the Hadith:
It is derived from the hadith:
Modesty does not prevent asking about essential matters of religious law;
Expressing astonishment by saying "Subhan Allah";
That women are better suited to teach other women;
The recommendation of perfuming oneself for a woman performing ghusl from menses and post-natal bleeding,
applied to all areas of her body touched by blood;
The recommendation of using euphemisms for sensitive body parts ('awrah);
And explaining a scholar's words in his presence
to someone who did not understand them,
if it is known that the scholar would welcome that.
Chapter: The Statement of Allah, the Exalted and Majestic:
"Formed and unformed."
On the authority of Anas ibn Malik,
from the Prophet (peace be upon him), who said:
"Allah, the Exalted and Majestic, has appointed an angel over the womb,
who says:
'O Lord, a drop of semen (nutfah);
O Lord, a clinging clot ('alaqah);
O Lord, a lump of flesh (mudghah).'
Then, when He wills to decree its creation, the angel says:
'Male or female?
Wretched or blessed?
What is the provision and the lifespan?'
And that is recorded while it is in its mother's womb."
Commentary on the Hadith:
Chapter: The Statement of Allah, the Exalted and Majestic:
"Formed and unformed."
"Formed" means shaped into a complete human form,
and "unformed"
means cast out by the womb before complete development.
"'Alaqah"
means thick, congealed blood.
"Mudghah"
means a piece of flesh
the size of what a person can chew.
Points of Benefit from the Hadith:
In the hadith
is an indication that a pregnant woman does not menstruate,
because the womb's containment of the fetus
prevents the discharge of menstrual blood;
In it is belief in the angels
and mention of one of their assigned duties;
and the obligation of believing in divine decree and predestination.