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

3– If she undergoes a

3– If she undergoes a period of fâsid bleeding followed by a period of fâsid purity, none of the periods will be accepted as menstrual. If the purity was fâsid because it was shorter than fifteen days, bleeding that has been observed for the first time will be accepted to have (abided; i.e. it has) turned into istimrâr. In case of eleven days of bleeding followed by fourteen days of purity and thereafter (a continuous period of bleeding termed) istimrâr, the first period of bleeding is fâsid because it has exceeded ten days. The eleventh day (of bleeding) and the first five days of the istimrâr will be added to the period of purity, and from the additional fifth day on it will become a cycle of ten menstrual days followed by twenty days of purity, and so on. If the purity is a full one and yet it is fâsid because there are days of bleeding mixed with it, then, again, the first bleeding will be accepted to have turned into istimrâr, if the total sum of such days of fâsid purity and days of bleeding does not exceed thirty. So is the case when eleven days of bleeding are followed by fifteen days of purity and thereafter istimrâr follows. The period of sixteen days is a period of fâsid purity since its first day is a bloody one. The first four days of the istimrâr are days of purity. If their total sum exceeds thirty days, the first ten days are accepted as menstrual and all the days till the istimrâr are accepted as days of purity, whereafter a cycle of ten menstrual days followed by twenty days of purity will become established. This rule applies to a situation wherein eleven days of bleeding are followed by twenty days of purity and thereafter there begins istimrâr. 4– If she undergoes sahîh bleeding and thereafter fâsid purity, the days of sahîh bleeding are menstrual, whereafter comes a period up to thirty days of which will be accepted as purity. For instance, if istimrâr takes place after five days of bleeding followed by fourteen days of purity, the first five days are menstrual and the twenty-five days thereafter are days of purity. The first eleven days of istimrâr are accepted as days of purity so as to complement the number to twenty-five. From then on, five days of menstruation plus twenty-five days of purity will follow in turn. Likewise, if istimrâr takes place after three days of bleeding followed by fifteen days of purity followed by one day of bleeding followed by fifteen days of purity, the first three days of sahîh bleeding (being menstrual days), all the days until the istimrâr will be accepted as days of fâsid purity; thereby, her cycle will be three days of haid and thirty-one days of purity. During the istimrâr, however, three days of haid and twenty-seven days of purity will follow in turn. If – 90 –

the second period of purity were fourteen days, bleeding would be accepted to be continuous according to Imâm Abû Yûsuf, in which case the first two days (of those fourteen days) would be added to the one day (before those fourteen days) so as to make the sum menstrual and followed by fifteen days of purity, and so on. For, the first three days of bleeding followed by fifteen days of purity being sahîh periods, they would be accepted as an ’âdat. A woman who forgets the time of her ’âdat is called muhayyira or dâlla. Nifâs means lochia. Blood that comes out after a foetal miscarriage is nifâs (lochial, puerperal) if the hands, feet, and head of the foetus have been formed. There is not a minimum length of time for nifâs. Whenever bleeding ceases, she makes a ghusl and resumes her daily namâzes. However, she cannot resume her conjugal relationship before the number of days equal to her ’âdat elapse. Its maximum length is forty days. Once the fortieth day is over, she makes a ghusl and begins to perform her namâzes even if the bleeding has not ceased yet. Blood that comes out after the fortieth day is istihâda (menorrhagia). If a woman became clean in twenty-five days after her first childbirth, her ’âdat is twenty-five days. If that woman bleeds for forty-five days after her second child, her nifâs will be counted as twenty-five days, the remaining twenty days being istihâda. She makes qadâ of her namâzes which she did not perform during those twenty days. Hence, days of nifâs also should be memorized. If bleeding ceases, for instance, in thirty-five days instead of forty-five days, all forty-five days are nifâs, and her nifâs has changed from twenty-five to thirty-five days. If, in Ramadân, a woman’s menstrual or puerperal bleeding ceases after the time of sahûr [dawn], she does not eat or drink during that day. But (after Ramadân) she makes qadâ of that day’s fast. If her haid or nifâs starts after the time of sahûr, be it after late afternoon, she eats and drinks that day. During the days of haid or nifâs, it is harâm in all four Madhhabs to perform namâz, to fast, to enter a mosque, to read or hold the Qur’ân al-kerîm, to make tawâf (circumambulation around the Kâ’ba-i-mu’azzama within the Mesjîd-i-harâm), and coitus. She makes qadâ of her fasts, but not her namâzes. Her namâzes are forgiven. If, at each time of namâz, she makes an ablution, sits on her prayer-rug as long as she would if she performed namâz, and makes dhikr and says tasbîhs, she will earn – 91 –

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