Fatwa ID: 07720
Answered by: Mawlana Abdurrahman Mohammad
Question:
This month (around the 23rd of October) 3 days before my Hayd was due, I got a brown discharge (only once). This is possibly due to the fact that I’m taking antibiotics due to my discharge problem. I also experienced a brownish discharge during my Tuhr days last month.
My actual Hayd (menses bleeding) started one week later (31 Oct) and I’m calculating my Hayd to be from Oct 31st since I usually always have bleeding at the start of my Hayd every month
Is this calculation correct?
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
The Period of Menstruation
In the Hanafi Madhab, the period of Hayd (menses) ranges from three to ten days.
The minimum of menstruation is three days and three nights and its maximum is ten days and [ten] nights.[1]
The minimum period of Tuhr (purity) is fifteen days.
The minimum period of purity is fifteen days, and there is no limit to the maximum period, unless it is necessary to establish the usual period [of menses if she lost track of her menses pattern], such as if the bleeding continues, then her menstruation is estimated at ten days of each month and the rest of it is purity.[2]
If the Menses and Discharge Are Under Ten Days And Ten Nights
If your previous menses were extended to include the one day of brown discharge OR the first day of the discharge was extended to include the next period of menses AND the total number of days does not exceed ten days, then this would all be considered part of your menses. This may indicate a change in your regular menses habit.
The purity that occurs between the two types of blood during the menstrual period is considered menstruation. If one of the two bloods is outside the menstrual period, such that she sees blood for one day, purity for nine days, and blood for one day, for example, it is not menstruation, because the last blood was not present during the menstrual period.[3]
If the Menses and Discharge Are Over Ten Days And Ten Nights
If the total days of bleeding and discharge exceed ten days and ten nights, it would then fall under the ruling of Istihādah (non-menstrual bleeding). Since you are familiar with your habitual menses pattern, you would be considered a Mu’taadah (a Mustahādah with a regular menstrual cycle). For a Mu’taadah, her Tuhr (purity) would include the days of discharge and she would follow her habitual pattern of menses.
If it does not exceed ten days, then the purity and the blood are both menstruation, whether she is a newbie [starting her first menses] or regular [has a pattern of menses]. If it exceeds ten days, then the menstruation of the Mubtadi’ah [newbie] is ten days, and the menstruation of the Mu’tādah [regular] the usual period of menstruation is her menstruation and her [usual period of] purity is purity.[4]
What is a Mustahādah
A Mustahādah is a woman who faces irregular bleeding outside her days of menses.
If she saw blood after the maximum of the menstruation [10 days] or postpartum bleeding [40 days] during the shortest period of purity [within 15 days after the bleeding], then whatever she saw after the maximum [duration of menses i.e. 10 days] if she is a Mubtadi’ah [starting out menses], and [whatever she saw] after her habitual pattern of menses, is Istihādah. And likewise, what is less than the minimum period of menstruation [3 days]. And likewise, what a very old woman or a very young woman sees.[5]
Ruling of Mustahādah
A Mustahādah falls under the ruling of a Ma’dhoor and would need to make Wudu during every Salāt time. Her Wudu would automatically break after the passing of the Fard Salat time she had made Wudu in.
The woman who is suffering from Istihadah, and whoever suffers from incontinence of urine, or incontinent stools, or flatulence, or constant nosebleeds, or a wound that cannot be healed, they should perform ablution for the time of each prayer and pray with that ablution at that time as many obligatory and voluntary prayers as they wish.[6]
Ablution becomes invalid when the time for the obligatory prayer has passed due to the previous impurity [the Istihādah in your case, not due to other invalidators of Wudu].[7]
Only Allah knows best.
Written by Mawlana Abdurrahman Mohammad
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
[1] (وَمِنْهَا) النِّصَابُ أَقَلُّ الْحَيْضِ ثَلَاثَةُ أَيَّامٍ وَثَلَاثُ لَيَالٍ فِي ظَاهِرِ الرِّوَايَةِ. هَكَذَا فِي التَّبْيِينِ وَأَكْثَرُهُ عَشَرَةُ أَيَّامٍ وَلَيَالِيهَا. كَذَا فِي الْخُلَاصَةِ.
(Al-Fatāwā Al-Hindiyya, vol. 1, pg. 36, Al-Maṭba’ah Al-Kubrā Al-Amīriyyah)
[2] وَأَقَلُّ الطُّهْرِ خَمْسَةَ عَشَرَ يَوْمًا وَلَا غَايَةَ لِأَكْثَرِهِ إلَّا إذَا اُحْتِيجَ إلَى نَصْبِ الْعَادَةِ كَمَا إذَا بَلَغَتْ مُسْتَمِرَّةَ الدَّمِ فَيُقَدَّرُ حَيْضُهَا بِعَشَرَةِ أَيَّامٍ مِنْ كُلِّ شَهْرٍ وَبَاقِيهِ طُهْرٌ. هَكَذَا فِي الْهِدَايَةِ
(Al-Fatāwā Al-Hindiyya, vol. 1, pg. 37, Al-Maṭba’ah Al-Kubrā Al-Amīriyyah)
[3] الطُّهْرُ الْمُتَخَلِّلُ بَيْنَ الدَّمَيْنِ وَالدِّمَاءِ فِي مُدَّةِ الْحَيْضِ يَكُونُ حَيْضًا وَلَوْ خَرَجَ أَحَدُ الدَّمَيْنِ عَنْ مُدَّةِ الْحَيْضِ بِأَنْ رَأَتْ يَوْمًا دَمًا وَتِسْعَةً طُهْرًا وَيَوْمًا دَمًا مَثَلًا لَا يَكُونُ حَيْضًا؛ لِأَنَّ الدَّمَ الْأَخِيرَ لَمْ يُوجَدْ فِي مُدَّةِ الْحَيْضِ.
(Al-Fatāwā Al-Hindiyya, vol. 1, pg. 36-37, Al-Maṭba’ah Al-Kubrā Al-Amīriyyah)
[4] فَإِنْ لَمْ يُجَاوِزْ الْعَشَرَةَ فَالطُّهْرُ وَالدَّمُ كِلَاهُمَا حَيْضٌ سَوَاءٌ كَانَتْ مُبْتَدَأَةً أَوْ مُعْتَادَةً وَإِنْ جَاوَزَ الْعَشَرَةَ فَفِي الْمُبْتَدَأَةِ حَيْضُهَا عَشَرَةُ أَيَّامٍ وَفِي الْمُعْتَادَةِ مَعْرُوفَتُهَا فِي الْحَيْضِ حَيْضٌ وَالطُّهْرُ طُهْرٌ. هَكَذَا فِي السِّرَاجِ الْوَهَّاجِ.
(Al-Fatāwā Al-Hindiyya, vol. 1, pg. 37, Al-Maṭba’ah Al-Kubrā Al-Amīriyyah)
[5] لَوْ رَأَتْ الدَّمَ بَعْدَ أَكْثَرِ الْحَيْضِ وَالنِّفَاسِ فِي أَقَلِّ مُدَّةِ الطُّهْرِ فَمَا رَأَتْ بَعْدَ الْأَكْثَرِ إنْ كَانَتْ مُبْتَدَأَةً وَبَعْدَ الْعَادَةِ إنْ كَانَتْ مُعْتَادَةً اسْتِحَاضَةٌ وَكَذَا مَا نَقَصَ عَنْ أَقَلِّ الْحَيْضِ وَكَذَا مَا رَأَتْهُ الْكَبِيرَةُ جِدًّا وَالصَّغِيرَةُ جِدًّا. هَكَذَا فِي الْمُحِيطِ.
(Al-Fatāwā Al-Hindiyya, vol. 1, pg. 37-38, Al-Maṭba’ah Al-Kubrā Al-Amīriyyah)
[6] الْمُسْتَحَاضَةُ وَمَنْ بِهِ سَلَسُ الْبَوْلِ أَوْ اسْتِطْلَاقِ الْبَطْنِ أَوْ انْفِلَاتِ الرِّيحِ أَوْ رُعَافٍ دَائِمٌ أَوْ جُرْحٍ لَا يُرْقَأُ يَتَوَضَّئُونَ لِوَقْتِ كُلِّ صَلَاةٍ وَيُصَلُّونَ بِذَلِكَ الْوُضُوءِ فِي الْوَقْتِ مَا شَاءُوا مِنْ الْفَرَائِضِ وَالنَّوَافِلِ هَكَذَا فِي الْبَحْرِ الرَّائِقِ.
(Al-Fatāwā Al-Hindiyya, vol. 1, pg. 41, Al-Maṭba’ah Al-Kubrā Al-Amīriyyah)
[7] وَيَبْطُلُ الْوُضُوءُ عِنْدَ خُرُوجِ وَقْتِ الْمَفْرُوضَةِ بِالْحَدَثِ السَّابِقِ. هَكَذَا فِي الْهِدَايَةِ وَهُوَ الصَّحِيحُ.
(Al-Fatāwā Al-Hindiyya, vol. 1, pg. 41, Al-Maṭba’ah Al-Kubrā Al-Amīriyyah)
