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6 months ago

Miftah-ul-Janna (Booklet for way to Paradise)

Tebyîn-ul-haqâiq, and by Ahmad bin Muhammad Shelbî ‘rahimahullâhu ta’âlâ’ (d. 1031 [1621 A.D.], Egypt), in his annotation to the book: “If she undergoes bleeding one day before the ’âdat and ten days of purity and then one day of bleeding, her haid, according to Imâm Abû Yûsuf ‘rahima-hullâhu ta’âlâ’, begins with the ten days during which she has not observed any bleeding and continues as long as her ’âdat. The first and last days of her new haid are bloodless. For, bleeding has been observed before the ’âdat and after the tenth day, which means that the fâsid purity in between is to be counted as days of bleeding. According to Imâm Muhammad ‘rahima-hullâhu ta’âlâ’, the entire period is nonmenstrual. Supposing a woman’s ’âdat is five days of bleeding followed by twenty-five days of purity: “1– In case she undergoes bleeding one day earlier and one day of purity directly after that one day of bleeding and thereafter bleeding starts again and continues in a manner called ‘istimrâr’ (uninterrupted continuation) that carries it beyond the tenth day, five days of it, as long as her ’âdat, are menstrual, according to Imâm Abû Yûsuf. The days before and after it are menorrhagial bleeding (istihâda). According to Imâm Muhammad, three of the days of bleeding, i.e. the ones which concur with her ’âdat, are menstrual. Those three days are the second and third and fourth days of her ’âdat. For, she did not observe any bleeding on the first day of her ’âdat. The fifth one of the days whereon she observed bleeding, on the other hand, is outside of her ’âdat. “2– If she observes bleeding on the first day of her ’âdat and thereafter undergoes one day of purity which is followed by a continuous bleeding called ‘istimrâr’ that carries it to beyond the tenth day, five days, i.e. as long as her ’âdat, are menstrual, as is unanimously stated by Islamic scholars. For, its first and final days are bloody. “3– If she observes bleeding for three days of her ’âdat and thereafter undergoes purity for the other two days and then an istimrâr which carries it to beyond the tenth day, her ’âdat of five days are menstrual, according to Imâm Abû Yûsuf. According to Imâm Muhammad, the first three days of her ’âdat are mnstrual. For, in Imâm Muhammad’s ijtihâd, the first and last days of menstruation must be bloody.” It is stated as follows in books entitled Bahr and Durr-ulmunteqâ: “If bleeding exceeds the period of ’âdat and ceases before ten days are over and never recurs during the fifteen days – 86 –

following its cessation, that the bleeding on the exceeding days is menstrual is stated unanimously (by Islamic scholars). In that case, days of ’âdat will have changed. If blood comes out (ot least) once during the fifteen days and nights, the days in excess of her ’âdat will not be menstrual; they will be menorrhagial (istihâda). And when those days are known to have been menorrhagial, she makes qadâ of the namâzes that she did not perform on those days.” It is mustahab for her to wait until almost the end of the time of the namâz during which the bleeding ceases, if the cessation takes place after the ’âdat is over and yet before ten days. Then she makes a ghusl and performs that time’s namâz. Waty becomes permissible thereafter. If she misses the ghusl and the namâz as she waits, then, when the time of that namâz is over, waty without a ghusl will be permissible. When a girl observes bleeding on herself for the first time in her life and a woman observes bleeding fifteen days after the end of her ’âdat, if (in both the people sampled) the bleeding ceases before three days, these two people (will have to) wait until it is nearly the end of the prayer time (wherein the cessation took place). Then, making only an ablution without having to make a ghusl, they perform the time’s namâz and make qadâ of the namâzes that they did not perform (during the bleeding that continued short of three days). If bleeding recurs after they have performed that namâz, they do not perform namâz. If it ceases again, they make an ablution towards the end of the prayer time and perform the time’s namâz and make qadâ of the unperformed namâzes, if there should be any. They keep on doing so until three days are completed. However, waty is not halâl even if a ghusl has been made. If (in either example) the bleeding continues in excess of three days and yet ceases before the (end of) ’âdat, waty is not halâl until the period of ’âdat is over even if she makes a ghusl. However, if she does not observe a stain of blood until the end of the prayer time, she makes a ghusl and performs that namâz. She does not (have to) make qadâ of the ones that she did not perform (in the meantime). She fasts. If no blood comes out for fifteen days after the day when bleeding ceased, the day when it ceased is the end of her new ’âdat. However, if bleeding recurs, she ceases from namâz. As for the fast that she has performed, she makes qadâ of it after Ramadân. If bleeding ceases, again she makes a ghusl close to the end of prayer time and performs her namâz. She fasts. She goes on doing likewise until an elapse of ten days. After the tenth day she – 87 –

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