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Is There a Difference in the Rulings for Istihadha and Ma’zoor

Answered as per Hanafi Fiqh by DarulIftaBirmingham

Answered by: Maulana Muddasser Dhedhy

Question

Is there a difference in the rulings for istihadha and ma’zoor? If someone is on their istihadha, do they have to bleed for full namaz time to be excused from repeating wudhu, or are they ok to just read?

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيْم

In the name of Allah, the Most Gracious, the Most Merciful

Answer:

Istihadah refers to chronic virginal discharge wherein a woman’s bleeding does not match a regular menstrual cycle. She either bleeds for less than three days and three nights or more than ten days and ten nights or more than her regular menstrual cycle.

A Ma’dhur (literally an excused person), is the one who experiences the continuous exiting of impurity from his/her body, such as a continuous nose bleed, continuous exiting of blood from a wound, or the dripping of urine continuously.

A woman in Istihadah is considered to be a Ma’dhur and hence both have the same rulings.[1] They must perform ablution for each Salat time, and with that Wudu they may carry out all the various prayers and acts of worship. When the time of the prayer exits, their Wudu will be nullified and it will be necessary for them to renew their Wudu.

However, a minor difference does exist which is that if a Ma’dhur (other than a woman in Istihadah) is able to stem the exit of najasah from his/her body by attaching a cloth to that particular area for example, then they will no longer be considered to be a Ma’dhur. In contrast, if a woman in Istihadah was to stem her vaginal bleeding even then she will be considered a Ma’dhur given that this bleeding is outside the boundaries of regular menstrual bleeding cycles.[2]

The condition of a woman in Istihadah will have to be established just like any other Ma’dhur person. Her chronic vaginal bleeding must take place from the entry time of any Fard Salaat till the expiry time thereof, in such a way that she is unable to find the minimum amount of time required to make wudu and perform the fard Salaat without the occurrence of her bleeding.

If this happens to her once only, she will qualify as a Ma’dhur and the specific rulings pertaining to Ma’dhur will apply to her.

After it is established that she is a Ma’dhur, her chronic vaginal bleeding must continue for her to remain a Ma’dhur. The minimum amount of continuation is that her bleeding occurs at least once in every Salaat time. Hence, if even one Salaat time passes wherein bleeding does not occur at all then she will no longer be considered a Ma’dhur and the normal rulings will apply to her.[3]

Only Allah knows best

Written by Maulana Muddasser Dhedhy

Checked and approved by Mufti Mohammed Tosir Miah

Darul Ifta Birmingham


[1]فسائر ذوي الأعذار في حكم المستحاضة فالدليل يشملهم. (حاشية الطحطاوي ص 149. دار الكتب العلمية)

[2]مَتَى قَدَرَ الْمَعْذُورُ عَلَى رَدِّ السَّيَلَانِ بِرِبَاطٍ أَوْ حَشْوٍ أَوْ كَانَ لَوْ جَلَسَ لَا يَسِيلُ وَلَوْ قَامَ سَالَ وَجَبَ رَدُّهُ وَيَخْرُجُ بِرَدِّهِ عَنْ أَنْ يَكُونَ صَاحِبَ عُذْرٍ بِخِلَافِ الْحَائِضِ إذَا مَنَعَتْ الدُّرُورَ فَإِنَّهَا حَائِضٌ. كَذَا فِي الْبَحْرِ الرَّائِقِ. النُّفَسَاءُ أَوْ الْمُسْتَحَاضَةُ إذَا احْتَشَتْ لَا تَخْرُجُ مِنْ أَنْ تَكُونَ نُفَسَاءَ أَوْ مُسْتَحَاضَةً. كَذَا فِي التَّجْنِيسِ. (الفتاوى الهندية ج 1 ص 46. دار الكتب العلمية)

(فُرُوعٌ) يَجِبُ رَدُّ عُذْرِهِ أَوْ تَقْلِيلُهُ بِقَدْرِ قُدْرَتِهِ وَلَوْ بِصَلَاتِهِ مُومِيًا، وَبِرَدِّهِ لَا يَبْقَى ذَا عُذْرٍ بِخِلَافِ الْحَائِضِ. (رد المحتار ج 1 ص 508. دار الكتب العلمية)

واختلف في المستحاضة إذا إحتشت فقيل هي كصاحبة الجرح وقيل كالحائض لأن ما يخرج من السبيلين أشد من الخارج من غيرهما كذا في السراج وبحث بعضهم إلحاق السلس والإستطلاق بالإستحاضة للعلة المذكورة.(حاشية الطحطاوي ص 149. دار الكتب العلمية)

[3](وَمِمَّا يَتَّصِلُ بِذَلِكَ أَحْكَامُ الْمَعْذُورِ) شَرْطُ ثُبُوتِ الْعُذْرِ ابْتِدَاءً أَنْ يَسْتَوْعِبَ اسْتِمْرَارُهُ وَقْتَ الصَّلَاةِ كَامِلًا وَهُوَ الْأَظْهَرُ كَالِانْقِطَاعِ لَا يَثْبُتُ مَا لَمْ يَسْتَوْعِبْ الْوَقْتَ كُلَّهُ حَتَّى لَوْ سَالَ دَمُهَا فِي بَعْضِ وَقْتِ صَلَاةٍ فَتَوَضَّأَتْ وَصَلَتْ ثُمَّ خَرَجَ الْوَقْتُ وَدَخَلَ وَقْتُ صَلَاةٍ أُخْرَى وَانْقَطَعَ دَمُهَا فِيهِ أَعَادَتْ تِلْكَ الصَّلَاةَ لِعَدَمِ الِاسْتِيعَابِ. وَإِنْ لَمْ يَنْقَطِعْ فِي وَقْتِ الصَّلَاةِ الثَّانِيَةِ حَتَّى خَرَجَ لَا تُعِيدُهَا لِوُجُودِ اسْتِيعَابِ الْوَقْتِ. وَشَرْطُ بَقَائِهِ أَنْ لَا يَمْضِيَ عَلَيْهِ وَقْتُ فَرْضٍ إلَّا وَالْحَدَثُ الَّذِي اُبْتُلِيَ بِهِ يُوجَدُ فِيهِ هَكَذَا فِي التَّبْيِينِ. (الفتاوى الهندية ج 1 ص 45. دار الكتب العلمية)

(وَصَاحِبُ عُذْرٍ مَنْ بِهِ سَلَسٌ) بَوْلٍ لَا يُمْكِنُهُ إمْسَاكُهُ (أَوْ اسْتِطْلَاقُ بَطْنٍ أَوْ انْفِلَاتُ رِيحٍ أَوْ اسْتِحَاضَةٌ) أَوْ بِعَيْنِهِ رَمَدٌ أَوْ عَمَشٌ أَوْ غَرَبٌ، وَكَذَا كُلُّ مَا يَخْرُجُ بِوَجَعٍ وَلَوْ مِنْ أُذُنٍ وَثَدْيٍ وَسُرَّةٍ (إنْ اسْتَوْعَبَ عُذْرُهُ تَمَامَ وَقْتِ صَلَاةٍ مَفْرُوضَةٍ) بِأَنْ لَا يَجِدَ فِي جَمِيعِ وَقْتِهَا زَمَنًا يَتَوَضَّأُ وَيُصَلِّي فِيهِ خَالِيًا عَنْ الْحَدَثِ (وَلَوْ حُكْمًا) لِأَنَّ الِانْقِطَاعَ الْيَسِيرَ مُلْحَقٌ بِالْعَدَمِ (وَهَذَا شَرْطُ) الْعُذْرِ (فِي حَقِّ الِابْتِدَاءِ، وَفِي) حَقِّ (الْبَقَاءِ كَفَى وُجُودُهُ فِي جُزْءٍ مِنْ الْوَقْتِ) وَلَوْ مَرَّةً (وَفِي) حَقِّ الزَّوَالِ يُشْتَرَطُ (اسْتِيعَابُ الِانْقِطَاعِ) تَمَامَ الْوَقْتِ (حَقِيقَةً) لِأَنَّهُ الِانْقِطَاعُ الْكَامِلُ. (رد المحتار ج 1 ص 504-505. دار الكتب العلمية)

This answer was collected from DarulIftaBirmingham.co.uk, which is run under the supervision of Mufti Mohammed Tosir Miah from the United Kingdom.

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