The fiqh of menstruation is one of the most important areas of knowledge for Muslim women because it directly affects their worship and daily life. It determines when a woman can pray, fast, read the Quran, and perform other acts of worship. Without understanding these rulings, she may unknowingly miss obligations or do acts that are not valid.
Menstruation is also a natural part of life that every woman experiences, and Islam provides clear guidance to help her navigate it with ease. The ulama have studied and explaining these rulings to ensure that women are not left in confusion.
This knowledge is not just about rules—it gives women confidence in their worship, allows them to practice their faith correctly, and ensures they do not burden themselves unnecessarily.
It is obligatory for a woman to learn what she needs from the rules of menstruation. Her husband or guardian must teach her what she needs if he knows, and if not, he must permit her to go out to ask the ulama. It is forbidden for him to prevent her unless he asks them himself and informs her so that she does not need to go. If he does not permit her, she may go out without his permission. This is from the necessary knowledge that is unanimously agreed upon as obligatory to learn.
Ibn Najim (d. 970 AH) said: “Knowing its issues is among the greatest of important matters due to the countless rulings that follow from it, such as purification, prayer, reading the Quran, fasting, i‘tikaf, Hajj, and reaching puberty”
(Hāshiyat Ibn ‘Ābidīn 1/189, Dār Iḥyā’ al-Turāth al-‘Arabī; Majmū‘at Rasā’il Ibn ‘Ābidīn 1/73, 80-81, al-Risālah al-Rābi‘ah, Dār Sa‘ādat 1320 AH; Hāshiyat al-Ṭaḥṭāwī ‘alā Marāqī al-Falāḥ, p. 75, al-Maṭba‘ah al-Amīriyyah 1318 AH; Kashshāf al-Qinā‘ 1/141, ‘Ālam al-Kutub 1983).
Postnatal Bleeding (Nifas)
Linguistic Definition: The birth of a woman when she delivers; she is then called ‘nufasaa’. It is said: “A woman gave birth,” and “she experienced nifas.”
Tha‘lab (d. 291 AH) said: “The word ‘nufasaa’ refers to a woman who has given birth, a pregnant woman, and a menstruating woman.” It is also said: “She experienced nifas” if she menstruated. Umm Salamah said: “While I was lying with the Prophet ﷺ in a khamisah (a woolen cloak), I began to menstruate, so I slipped away and took my menstruation clothes. He said: ‘Did you experience nifas?’ meaning: ‘Did you menstruate?’”
(Al-Bukhārī in al-Fatḥ 1/402, al-Salafiyyah print; Muslim 1/343, al-Ḥalabī print).
Al-Asma‘i (d. 216 AH) said that “nafisa” can also be used in the passive form, but the author of Al-Misbah said: “This is not widely mentioned in books on menstruation, and the passive form is not used for menstruation” (Lisān al-‘Arab and Al-Miṣbāḥ al-Munīr, under the root word ‘nafisa’).
Sharia Definition: It is the blood that exits after childbirth. The Malikis and Hanbalis say that it is the blood that exits due to childbirth. Al-Nawawi said: “Nifas, according to the fuqaha, is the blood that comes out after childbirth”
(Al-Majmū‘ 2/519, al-Maktabah al-Salafiyyah, Madinah).
According to Abu Hanifah (d. 150 AH) and Abu Yusuf (d. 182 AH), if a woman experiences blood in Ramadan before sunset and it exits after sunset, she must make up that day. Likewise, if the blood reaches the inner edge of the vaginal opening but does not exit, it is considered menstruation. However, if she feels it descending but it does not appear externally, it is not considered menstruation, even if she prevents its appearance with tight wrapping or stuffing.
(Kashshāf al-Qinā‘ 1/196, ‘Ālam al-Kutub, 1983).
What the Hanafis explicitly stated is not rejected by the fuqaha of the other madhhahib, as they define menstruation as (blood) that exits. However, the Hanbalis stated that menstruation is confirmed by its internal movement just as it is by its external exit.
(Al-Baḥr al-Rā’iq 1/199, al-Maṭba‘ah al-‘Ilmiyyah, Cairo; Majmū‘at Rasā’il Ibn ‘Ābidīn 1/70, Dār Sa‘ādat 1325 AH).
Conditions of Menstruation
The majority of fuqaha state that not every blood that exits from a woman is menstruation. Rather, certain conditions must be met for it to be considered menstruation and for the rulings of menstruation to apply. These conditions are:
- It must come from the womb of a woman who does not have a disease. Blood exiting from the anus is not menstruation, nor is blood from a diseased womb. The Hanafis and Hanbalis added that a pregnant woman does not menstruate.
(Al-Qawānīn al-Fiqhiyyah p. 56, Dār al-‘Ilm lil-Malāyīn, 1979).
- It must not be due to childbirth, as blood from childbirth is nifas, not menstruation.
(Mughnī al-Muḥtāj 1/108, Dār Iḥyā’ al-Turāth al-‘Arabī).
- It must be preceded by a minimum purity period, even if only in ruling. The minimum purity period is disputed: fifteen days according to the Hanafis, Malikis, and Shafi‘is, and thirteen days according to the Hanbalis.
(Kashshāf al-Qinā‘ 1/196, ‘Ālam al-Kutub, 1983).
- It must not be less than the minimum duration of menstruation. The majority hold that menstruation has a minimum time limit, so if the blood flow is less than that, it is not considered menstruation. However, according to the Malikis, there is no minimum duration in terms of time, but rather a minimum amount of blood flow.
(Taysīr al-Taḥrīr 1/280, Muṣṭafā al-Bābī al-Ḥalabī, 1350 AH; Kashf al-Asrār 4/312, Dār al-Kitāb al-‘Arabī, 1974).
- It must occur at the proper time. A girl must be at least nine lunar years old; any blood seen before that age is not menstruation (Al-Khurshī ‘alā Khalīl 1/204). Likewise, if blood appears after the age of menopause, it is not considered menstruation.
Colours of Menstrual Blood
The majority of fuqaha hold that yellowish or brownish discharge during the menstrual period is considered menstruation because it is part of what a woman sees during the time when menstruation is possible. A’ishah said: “Women used to send her cloths with yellowish or brownish stains, and she would say to them: ‘Do not rush until you see the white discharge (indicating purity from menstruation)’”
(Imam Mālik in al-Muwaṭṭa’ 1/59, al-Ḥalabī print).
Yellowish and brownish discharge is like pus. Al-Ramli said: “They are not among the colours of blood but resemble pus.” Ibn Hajar al-Haytami explicitly stated that they are fluids, not blood.
Among the Shafi‘is, there is a view that yellowish and brownish discharge is not menstruation because it does not have the colour of blood. Umm ‘Atiyyah (d. after 70 AH) said: “We did not consider yellowish and brownish discharge to be anything significant”
(Al-Bukhārī in al-Fatḥ 1/426, al-Salafiyyah print, without the phrase “after purity”; Abū Dāwūd 1/215, edited by ‘Izzat ‘Ubayd Du‘ās).
Duration of Menstruation:
The Age at Which a Woman Begins Menstruation:
The majority of fuqaha hold that the earliest age at which a woman can menstruate is nine lunar years. This is because it has not been proven, in reality or by common occurrence, that a female menstruates before this age. Additionally, in matters where there is no specific ruling in Sharia or language, reality is used as the basis.
Al-Shafi‘i (d. 204 AH) said: “The earliest I have heard of women menstruating is the women of Tihamah; they menstruate at nine years old—that is what I heard—and I saw a grandmother who was twenty-one years old.” There is no difference in this between hot and cold regions (Ḥawāshī al-Sharwānī wa Ibn al-Qāsim al-‘Abbādī ‘alā Tuḥfat al-Muḥtāj 1/400, Dār Ṣādir; Mughnī al-Muḥtāj 1/113; Nihāyat al-Muḥtāj 1/340; Kashshāf al-Qinā‘ 1/213).
The fuqaha then differed regarding whether the beginning of menstruation is considered from the start of the ninth year, the middle of it, or the end.
The Shafi‘is hold that the nine years are taken as an approximation, not a precise limit. They allow for slight variation before completion, provided it is not long enough to encompass both a full menstrual and purity cycle. Thus, if a girl sees blood before completing nine years by less than sixteen days (including nights), it is considered menstruation. However, if she sees blood sixteen days or more before completing nine years, it is not menstruation. There is another view among the Shafi‘is that menstruation begins at the start of the ninth year and another that it begins after half of it has passed.
The Hanbalis consider nine lunar years to be fully completed as the criterion.
Yellowish and Brownish Discharge Outside the Days of Menstruation
The fuqaha have differed regarding yellowish and brownish discharge when it occurs outside the days of menstruation.
The Hanafis and Hanbalis hold that such discharge is not considered menstruation if it occurs outside the menstrual days, based on the statement of Umm ‘Atiyyah (d. after 70 AH): “We did not consider yellowish and brownish discharge after purity to be anything significant”
(Reported by al-Bukhārī in al-Fatḥ 1/426, al-Salafiyyah print, without the phrase “after purity”; Abū Dāwūd 1/215, edited by ‘Izzat ‘Ubayd Du‘ās).
The Malikis and Shafi‘is consider such discharge to be menstruation if it appears after the usual menstrual period of a woman. According to the Shafi‘is, she should refrain from acts of worship during these days, while the Malikis require an additional three days of waiting to confirm whether the discharge is menstrual blood.
(Hāshiyat Ibn ‘Ābidīn 1/192; Hāshiyat al-Dusūqī 1/197; Al-Khurshī ‘alā Mukhtaṣar Khalīl 1/203).
The Hanafis explicitly stated that menstrual blood has six colours: black, red, yellow, green, brown, and muddy. They defined brown discharge as murky water and “muddy” discharge as a type of brown discharge that has the colour of soil. Yellow is like saffron dye or hay, and green is like the colour of jujube leaves.
The ruling is based on the state of the discharge when seen, not after it dries. So, if a woman sees white discharge that turns yellow upon drying, or if she sees red or yellow discharge that turns white when it dries, the original colour at the time of seeing it is what counts.
Abu Yusuf (d. 182 AH) denied that brownish discharge at the beginning of menstruation is part of it, though he accepted it at the end. Some scholars rejected the inclusion of greenish discharge as well.
Ibn ‘Ābidīn (d. 1252 AH) said: “The correct view is that brownish discharge is menstruation for women who experience regular cycles, not for those who rely on counting intervals.” The Malikis added another type of discharge called turiyya, which is a discoloured fluid that is different from yellowish discharge. The turiyya in Maliki fiqh corresponds to turbiyya in Hanafi fiqh, as they described turiyya as a blood-like discharge with dust-like particles that resemble soil.
(Hāshiyat Ibn ‘Ābidīn 1/192; Hāshiyat al-Dusūqī 1/197; Al-Khurshī ‘alā Mukhtaṣar Khalīl 1/203).
Al Mausu’ah Al Fiqhiyah Al Kuwaitiyah (18/293-296)
Menstruation Cycle and Menopause
Scholars have different views on the maximum age for menstruation (menopause). Some say there is no fixed limit, while others estimate it at 50, 55, or even 60 years. If a woman still sees normal menstrual blood, it is considered menstruation.
The minimum duration of menstruation also varies. Hanafis say it must be at least 3 days, while Malikis say even a small amount of blood is enough. The maximum duration is 10 days according to Hanafis and 15 days for non-pregnant women in the Maliki madhhab.
Malikis also allow menstruation during pregnancy, with different maximum durations depending on the stage of pregnancy.
Fuqaha have differed regarding the maximum age at which a woman may menstruate, which is referred to as san al-iyās (age of menopause), and the woman in this state is called ā’isah (a menopausal woman).
The Hanafis and Shafi‘is do not set a fixed age limit for menopause. Instead, they state that it is determined by reaching an age at which a woman like her no longer menstruates. If she reaches this age and her menstrual blood stops, she is considered menopausal. However, if her blood stops before reaching this age, or if she reaches this age but continues to have regular menstruation, she is not considered menopausal, because her continued cycle proves that it is her normal habit, and the return of menstruation nullifies the ruling of menopause.
(Hāshiyat Ibn ‘Ābidīn 1/189, Dār Iḥyā’ al-Turāth al-‘Arabī; Al-Fatāwā al-Hindiyyah 1/36, al-Maṭba‘ah al-Amīriyyah 1310 AH; Al-Khurshī ‘alā Mukhtaṣar Khalīl 1/204, al-Maṭba‘ah al-‘Āmirah 1316 AH; Mawāhib al-Jalīl 1/367, Dār al-Fikr 1978; Hāshiyat al-Dusūqī 1/118, Dār Iḥyā’ al-Turāth; Nihāyat al-Muḥtāj 1/324, Muṣṭafā al-Bābī al-Ḥalabī 1967; Mughnī al-Muḥtāj 1/108, Dār Iḥyā’ al-Turāth al-‘Arabī; Kashshāf al-Qinā‘ 1/202, ‘Ālam al-Kutub 1983).
Some fuqaha explained this by stating that menstrual blood must be flowing abundantly to be considered menstruation, excluding minor wetness or discharge. They also stipulated that the blood must be red or black; if it is yellow, green, or muddy (turbiyyah), it is not considered menstruation. Others held that if a woman’s usual menstrual blood before menopause was yellow or clotted, and she sees the same type of blood after menopause, it remains menstruation. Ibn ‘Ābidīn (d. 1252 AH) supported this opinion.
(Hāshiyat Ibn ‘Ābidīn 1/192; Hāshiyat al-Dusūqī 1/197; Al-Khurshī ‘alā Mukhtaṣar Khalīl 1/203).
Tirmirtāshī defined menopause as reaching fifty years and said that this is the relied-upon view. Al-Ḥaṣkafī stated that this was the fatwa in his time. Many scholars defined menopause as occurring at fifty-five years.
(Hāshiyat Ibn ‘Ābidīn 1/189; Al-Fatāwā al-Hindiyyah 1/36).
The Hanafis explicitly stated that if a woman sees pure menstrual blood after this period, it is considered menstruation, as well as if it is not pure but matches her previous habit.
The Shafi‘is and Ibn Taymiyyah from the Hanbalis held that there is no fixed upper limit for menstruation; it remains possible as long as the woman is alive. Al-Muḥāmilī (d. 415 AH) stated that menopause occurs at sixty years.
Al-Ramlī (d. 1004 AH) reconciled the two views, stating that there is no contradiction between saying there is no fixed limit and setting a general estimate of sixty-two years because it is an approximate age rather than a strict rule.
The Hanbalis held that a woman may menstruate up to fifty years, based on the statement of ‘Ā’ishah : “When a woman reaches fifty years, she exits the stage of menstruation.” She also said: “She will not conceive a child after fifty” (Kashshāf al-Qinā‘ 1/202).
The Inṣāf quotes Al-Mughnī, stating: “If a woman sees blood after fifty, following her usual pattern, then it is menstruation according to the correct view.”
The Mālikis have different opinions, summarised by Al-‘Adawī:
- A seventy-year-old woman’s blood is not considered menstruation.
- A fifty-year-old woman should consult other women; if they confirm it is menstruation or express doubt, it is menstruation. Otherwise, it is not.
- For a woman approaching menopause or up to fifty years, her blood is considered menstruation without consultation, as the determination is based on customary norms.
Minimum and Maximum Duration of Menstruation
Fuqaha have differed on the minimum and maximum duration of menstruation. The Hanafis hold that the minimum duration of menstruation is three full days and nights (seventy-two hours), and the maximum is ten full days and nights. Ibn ‘Ābidīn said that this was reported from some Ṣaḥābah through multiple weak chains, which collectively reach the level of ḥasan.
(Hāshiyat Ibn ‘Ābidīn 1/202; Al-Fatāwā al-Hindiyyah 1/36; Al-Khurshī ‘alā Mukhtaṣar Khalīl 1/204; Ḥawāshī al-Sharwānī wa Ibn al-Qāsim al-‘Abbādī ‘alā Tuḥfat al-Muḥtāj 1/384, Dār Ṣādir; Nihāyat al-Muḥtāj 1/325, Muṣṭafā al-Bābī al-Ḥalabī 1967; Sharḥ Rawḍ al-Ṭālib 1/99, al-Maktabah al-Islāmiyyah; Kashshāf al-Qinā‘ 1/202, ‘Ālam al-Kutub 1983; Al-Inṣāf 1/356-357).
The Mālikis do not set a time limit for the minimum duration of menstruation but instead determine it by the amount of blood flow, stating that even a single gush of blood is sufficient. They differentiate between acts of worship and matters of waiting periods (‘iddah) and ensuring the womb is empty (istibrā’), requiring at least one full day for the latter.
For the maximum duration, the Mālikis differentiate between pregnant and non-pregnant women.
- For a non-pregnant woman, the maximum duration is fifteen days, whether she is experiencing her first menstruation or follows a regular cycle. However, if a woman is accustomed to a shorter period and her bleeding extends, she must observe additional waiting days based on previous cycles, extending by three days each time until she reaches fifteen days.
For a pregnant woman (as the Mālikis believe pregnancy does not necessarily stop menstruation), the maximum duration depends on the stage of pregnancy:
- If she menstruates in the third, fourth, or fifth month, her maximum period is twenty days.
- If she menstruates in the seventh, eighth, or ninth month, her maximum period is thirty days.
- If she menstruates in the sixth month, its ruling follows that of later months rather than earlier ones. This was the relied-upon view in Madhhab Mālik. However, the Mudawwanah suggests it should follow earlier months, which is not the stronger position.
For a woman in her first or second month of pregnancy, she follows the ruling of a non-pregnant woman, as pregnancy is not yet apparent.
Ibn Yūnus (d. 451 AH) stated: “According to Mālik’s final ruling, a pregnant woman in the first two months should observe menstruation according to her usual cycle plus additional waiting days, because pregnancy does not become evident until after three months. Before that, she is assumed to be non-pregnant unless pregnancy is confirmed.”
This view was later reconsidered, with some fuqaha stating that menstruation in the first two months should be treated like that in later months.
Al Mausu’ah Al Fiqhiyah Al Kuwaitiyah (18/297-300)
A menstruating woman must follow the rulings from the time she sees blood until she sees purity. She cannot pray, fast, or perform certain acts of worship during this time. Scholars differ on how to handle unusual cases, such as prolonged bleeding.
Menstrual blood is natural, while istiḥāḍah (irregular bleeding) is abnormal. If blood appears within a possible time frame for menstruation, it is considered menstruation, regardless of color.
A beginner (mubtadi’ah) establishes her cycle based on her first period. Some scholars say one cycle is enough to determine a pattern, while others say three are needed.
If bleeding exceeds the maximum menstrual duration, scholars differ on how to count menstruation. Hanafis set it at 10 days, Malikis at 15 days, and the rest is purity.
A woman with a regular cycle (mu‘taadah) follows her usual pattern. If her bleeding stops early, she is considered pure, but some scholars advise waiting before resuming marital relations. These rulings ensure clarity in worship and personal matters.
The Menstruating Woman’s State and Her Obligations
The fuqaha agreed that a woman must follow the rulings of menstruation from the time she first sees menstrual blood until she sees purity. During this period, she must refrain from acts of worship that are prohibited during menstruation. This is the position of the Hanafis, Malikis, and Shafi‘is (Manhal al-Wāridīn 1/90 and beyond; Sharḥ al-Zurqānī ‘alā Mukhtaṣar Khalīl 1/133, Dār al-Fikr, 1978).
The Hanbalis, however, held that if the bleeding exceeds the minimum duration of menstruation but does not exceed the maximum, the beginner (mubtadi’ah) should not assume that the excess days are menstruation. Instead, she should perform ghusl after the minimum menstruation period, then resume prayer and fasting for the excess days, as the menstruation is assumed to have ended. They argued that the end of menstruation in ruling (ḥukman) is like its actual end (ḥissan). The Hanbalis explicitly prohibited intercourse during the excess days before menstruation is confirmed by recurrence, as there is a likelihood that it is menstruation. However, she is commanded to perform acts of worship to ensure her obligation is fulfilled, which requires abstaining from intercourse as a precaution. (Kashshāf al-Qinā‘ 1/204, ‘Ālam al-Kutub, 1983; Al-Furū‘ 1/269, ‘Ālam al-Kutub, 1402 AH).
If the blood stops for a full day or more, or even for a shorter period before the maximum duration of menstruation is reached, she must perform ghusl. This is because there is a possibility that the cessation marks the end of her menstruation, and she is not confirmed to be pure except through ghusl. After that, she follows the rulings of pure women. If the blood returns, then the ruling is as if it had never ceased in the first place.
This is the dominant view among the Hanbalis, though they have another narration aligning with the majority view.
Types of Blood Considered Menstruation
Menstrual blood is considered a natural occurrence (jibillah) and a habitual process, whereas irregular bleeding (istiḥāḍah) is caused by illness or other factors. The basic rule is that a woman is free from abnormal bleeding unless proven otherwise.
Whether the blood is black or not, or even if it is yellowish or brownish, it is considered menstruation as long as it appears within the possible time frame for menstruation. ‘Ā’ishah said: “Women used to send her pieces of cloth with traces of yellowish blood, and she would say: ‘Do not rush until you see the white discharge (indicating purity from menstruation)’”
If the blood stops before the minimum duration of menstruation, it is not considered menstruation, as it does not meet the required time frame. Instead, it is regarded as dam fasād (irregular bleeding).
(Hāshiyat Ibn ‘Ābidīn 1/189, Dār Iḥyā’ al-Turāth al-‘Arabī; Manhal al-Wāridīn 1/86; Hāshiyat al-Dusūqī 1/168, Dār al-Fikr; Mughnī al-Muḥtāj 1/113, Dār Iḥyā’ al-Turāth al-‘Arabī; Kashshāf al-Qinā‘ 1/204, ‘Ālam al-Kutub, 1983).
Menstruation for a Beginner (Mubtadi’ah)
A beginner in menstruation experiences different scenarios depending on whether her bleeding stops or continues.
First Case: Blood Stops Before the Maximum Menstrual Duration
If the blood stops before or exactly at the maximum menstruation duration, and she sees purity, then she is considered pure. The blood she saw is considered menstruation, and she must act accordingly.
(Hāshiyat Ibn ‘Ābidīn 1/189; Hāshiyat al-Dusūqī 1/168; Mughnī al-Muḥtāj 1/113; Kashshāf al-Qinā‘ 1/204).
Establishing a Menstrual Habit for a Beginner
The strongest view among the Shafi‘is is that a menstrual habit is established with just one cycle. This is based on the hadith of Umm Salamah: “A woman suffered from prolonged bleeding during the time of the Messenger of Allah ﷺ, so he was consulted about her case. He said: ‘Let her observe the number of days and nights she used to menstruate each month before she was afflicted. Then, let her leave prayer for that duration, perform ghusl, use a cloth to absorb the blood, and then pray’”
(Abū Dāwūd 1/187-189, edited by ‘Izzat ‘Ubayd Du‘ās; authenticated by al-Nawawi in Al-Talkhīṣ 1/170, published by Shirkah al-Ṭibā‘ah al-Fanniyyah).
The hadith indicates that she should consider her past cycles before the irregular bleeding. Since the most recent cycle is the closest to her current state, it is the most relevant. The Malikis support this by referencing the Quran: “Just as He began you, so shall you return” (Al-A‘rāf 7:29), implying that repetition is not necessary for an action to be recognised as a standard.
The Hanbalis, however, maintain that a habit is only established after three cycles, aligning with a reported opinion among the Shafi‘is. They quote the hadith: “Leave prayer for the number of days you used to menstruate” (Reported by al-Bukhārī in al-Fatḥ 1/425). Since the hadith uses the plural form, they argue that a minimum of three cycles is needed.
(Hāshiyat Ibn ‘Ābidīn 1/190; Manhal al-Wāridīn 1/94; Badā’i‘ al-Ṣanā’i‘ 1/41; Hāshiyat al-Dusūqī 1/168; Al-Khurshī ‘alā Mukhtaṣar Khalīl 1/204; Mawāhib al-Jalīl 1/367).
Second Case: Blood Continues Beyond the Maximum Menstrual Duration
Fuqaha differed on how to determine the menstruation period if bleeding continues beyond the maximum duration.
The Hanafis and Malikis held that her menstruation period is equal to the maximum menstrual duration, and the rest is considered purity.
- The Hanafis determined that she should consider ten days as menstruation and the following twenty days as purity. If this pattern continues, each month she considers the first ten days as menstruation and the rest as purity (Hāshiyat Ibn ‘Ābidīn 1/190, 200; Manhal al-Wāridīn 1/94).
- The Malikis ruled that she must observe fifteen days as menstruation—the maximum duration according to their madhhab—and then consider the rest as purity (Hāshiyat al-Dusūqī 1/168).
Menstruation for a Woman with an Established Habit (Mu‘taadah)
A woman with an established cycle (mu‘taadah) either experiences a period that aligns with her usual pattern, one that is shorter, or one that exceeds it.
If the Blood Aligns with Her Habit
If a woman’s period follows her usual pattern, then those days are considered menstruation, and the remaining days are purity. For example, if her cycle is usually five days of menstruation followed by twenty-five days of purity, and she sees the same pattern, she follows it.
(Manhal al-Wāridīn 1/86; Al-Dhakhīrah lil-Qarāfī 1/382, published by the Kuwaiti Ministry of Awqāf, 1982; Mughnī al-Muḥtāj 1/115; Kashshāf al-Qinā‘ 1/205).
If the Blood Stops Before Her Habit
If the bleeding stops earlier than usual but not before the minimum menstruation duration, she is considered pure. However, the Hanafis prohibit intercourse until her usual cycle is completed as a precaution, while the majority allow it.
(Hāshiyat Ibn ‘Ābidīn 1/190, 200; Manhal al-Wāridīn 1/94; Mughnī al-Muḥtāj 1/115; Kashshāf al-Qinā‘ 1/205).
Al Mausu’ah Al Fiqhiyah Al Kuwaitiyah (18/301-304)
If a woman bleeds beyond her usual menstrual habit, scholars differ on how to handle it.
Hanafis: If the bleeding is temporary, she follows her old habit. If it repeats, her new cycle becomes her habit. If it exceeds 10 days, only her usual days count as menstruation.
Malikis: If bleeding continues, she adds 3 extra days. If it keeps happening, she extends her habit until reaching 15 days.
Shafi‘is: If blood stops and returns within 15 days, it is all menstruation. A single change in pattern can shift a woman’s habit.
Hanbalis: If bleeding continues, the entire duration is menstruation, but if it exceeds the maximum, only her usual habit is counted. A new habit is only confirmed after it repeats twice or thrice.
Exceeding the Menstrual Habit
The fuqaha differed regarding what happens when a woman experiences bleeding that exceeds her usual menstrual habit.
Hanafi View
If a woman sees blood different from her usual habit, one of two possibilities arise:
- Her habit does not change: If the additional bleeding does not continue in subsequent cycles, she follows her usual habit. The blood seen within her habit is menstruation, and anything beyond it is istiḥāḍah (irregular bleeding).
- Her habit changes: If the new pattern repeats itself, then her entire bleeding duration is considered menstruation.
If a woman’s bleeding continues past the maximum duration of menstruation (ten days), then her menstruation and purity cycle must return to her habitual pattern. However, if her period of purity lasts six months or more, then the habit is not applied in the same way, as such a long gap is considered outside the usual menstrual cycle. Instead, it follows the ruling of a new occurrence. (Majmū‘at Rasā’il Ibn ‘Ābidīn 1/92-93, Dār Sa‘ādat 1325 AH; Al-Kāfī 1/186, Maktabat al-Riyāḍ 1978; Mughnī al-Muḥtāj 1/119, Dār Iḥyā’ al-Turāth al-‘Arabī; Hāshiyat al-Jamal 1/247, Dār Iḥyā’ al-Turāth al-‘Arabī; Kashshāf al-Qinā‘ 1/212, ‘Ālam al-Kutub 1983).
Maliki View
If a woman sees blood again after a period of purity, and the gap is shorter than the minimum purity period (fifteen days), then the gap is ignored, and the entire duration is counted as a single period of menstruation. She performs ghusl when the blood stops, prays, and fasts, but if the blood returns, she stops praying and fasting again.
If the blood exceeds her usual menstrual duration, she adds three extra days to her usual cycle as a precaution (istiẓhār). After those three extra days, she is considered pure unless the bleeding exceeds fifteen days. If her usual habit was five days, and she experiences continued bleeding, she waits for eight days. If the same happens in a third cycle, she waits for eleven days. In a fourth cycle, she waits for fourteen days. If it continues after that, she stops at fifteen days.
For women with a habit of thirteen days, istiẓhār is for two days. If her habit is fifteen days, then no extra days are added. (Majmū‘at Rasā’il Ibn ‘Ābidīn 1/93, Al-Dhakhīrah lil-Qarāfī 1/382, Kuwaiti Ministry of Awqāf, 1982; Mughnī al-Muḥtāj 1/115; Kashshāf al-Qinā‘ 1/205).
Shafi‘i View
If bleeding stops and then returns within the menstruation period (fifteen days), the entire duration—including the days of purity between the bleeding—is counted as menstruation, provided:
- The total duration does not exceed fifteen days.
- The blood seen meets the minimum duration of menstruation.
- The gap of purity is within two blood flows.
This is known as qawl al-saḥb and is the relied-upon view.
A second view, qawl al-laqṭ or qawl al-talfiq, considers the period of purity between the bleeding as actual purity. Since blood signifies menstruation, purity should signify the end of it. This view is accepted for prayer and fasting but not for waiting periods (‘iddah), where the purity is not counted as a break in menstruation.
(Majmū‘at Rasā’il Ibn ‘Ābidīn 1/93; Al-Majmū‘ 2/415; Mughnī al-Muḥtāj 1/115).
Hanbali View
If a woman bleeds beyond her usual habit but not past the maximum menstruation period, then the entire duration is considered menstruation.
However, if the blood exceeds her usual habit, she does not consider it menstruation unless the pattern repeats itself twice or thrice. Before that, she should continue praying and fasting, and if the pattern stabilises, she must make up for any missed obligations.
Ibn Qudāmah argued that the change is accepted immediately without requiring repetition. He quoted ‘Ā’ishah’s statement to women: “Do not rush until you see the white discharge” (Reported previously). This supports the idea that women’s recognition of menstruation is based on customary patterns.
If the blood exceeds the maximum duration of menstruation, it is considered istiḥāḍah. The woman follows her usual habit, and anything beyond that is not menstruation.
(Al-Mughnī 1/351-354).
Change in Menstrual Habit (Intiqāl al-‘Ādah)
Hanafi View
A woman’s habit is considered changed only if her new pattern repeats in subsequent cycles.
- If the new bleeding does not exceed ten days, then the entire bleeding duration is menstruation. However, her menstrual habit changes only if she experiences a proper purity period of at least fifteen days afterward.
- If the blood exceeds ten days, she follows her previous habit, and the excess days are istiḥāḍah.
If the woman’s previous habit and her new bleeding are equal in duration, then the habit remains unchanged. If they are different, then the change is recognised based on the new bleeding pattern. (Majmū‘at Rasā’il Ibn ‘Ābidīn 1/87 and beyond, Dār Sa‘ādat 1325 AH).
The Malikis, Shafi‘is, and Hanbali View
They agree that a menstrual habit can change in terms of its start, duration, or both.
- Malikis: If bleeding extends beyond a woman’s habit, she adds three days to her usual cycle. These additional days become her new habit.
- Shafi‘is: A woman’s habit is considered changed if she sees a different pattern even once. For example, if her usual period is the second five days of the month, but she sees blood in the first five days instead, then her habit is considered to have moved earlier. If she sees blood in later days instead, then her habit has shifted to a later time.
- Hanbalis: If a woman has an established menstrual habit but sees blood outside of it, she does not consider it menstruation until it repeats two or three times. If repeated, it becomes her new habit. However, if a woman’s period shortens, this change is immediately accepted without requiring repetition.
Al Mausu’ah Al Fiqhiyah Al Kuwaitiyah (18/305-308)
The fuqaha agree that there is no maximum time for purity between two menstruations, but they differ on the minimum. Hanafis, Malikis, and Shafi‘is say it is 15 days, while Hanbalis say 13 days.
A woman’s menstrual habit can be regular or irregular. If her bleeding pattern changes, some madhhahib require multiple cycles to confirm the change, while others accept it immediately.
If a woman experiences intermittent bleeding, some scholars count only the bleeding days as menstruation, while others include dry days in between.
Purity from menstruation is confirmed by complete dryness or a white discharge. Malikis differentiate based on a woman’s usual pattern of purity signs.
Scholars also differ on whether menstruation can occur during pregnancy. Hanafis and Hanbalis say it is not menstruation, while Malikis and Shafi‘is say it can be if it meets all conditions.
These differences highlight the fuqaha’s detailed approach to menstruation rulings, ensuring women can practice their faith correctly.
The fuqaha unanimously agreed that there is no maximum limit for the duration of purity (ṭuhūr), as a woman may never menstruate at all or may menstruate only once a year. Abu al-Ṭayyib, a Shafi‘i scholar, reported that in his time, there was a woman who menstruated only once a year.
However, they differed regarding the minimum duration of purity between two menstruations:
- The Hanafis, Malikis (on the well-known opinion), and Shafi‘is held that the minimum duration of purity is fifteen full days and nights. Their reasoning was that since a month usually consists of both menstruation and purity, and the maximum duration of menstruation is fifteen days, the minimum purity must be the same. The Hanafis further supported their view by citing the consensus of the Sahabah. (Al-Fatāwā al-Hindiyyah 1/37, al-Maṭba‘ah al-Amīriyyah 1310 AH; Hāshiyat al-Dusūqī 1/170, Dār al-Fikr; Mawāhib al-Jalīl 1/369, Dār al-Fikr, 1978; Al-Majmū‘ 2/506 and beyond, al-Maktabah al-Salafiyyah, Madinah; Kashshāf al-Qinā‘ 1/214, ‘Ālam al-Kutub, 1983).
- The Hanbalis held that the minimum duration of purity is thirteen days. They relied on a narration from ‘Ali, in which a woman came to him claiming she had experienced three menstrual cycles in one month. ‘Ali asked Shurayḥ for his ruling, and Shurayḥ said: “If she brings testimony from her household that she menstruated thrice, then she is truthful; otherwise, she is lying.” ‘Ali responded, “Qālūn” (meaning “good” in Greek). The Hanbalis argued that such a statement from ‘Ali would only be made based on a transmitted ruling. Since three menstruations in one month indicate a minimum purity of thirteen days, this was considered valid. (Hāshiyat Ibn ‘Ābidīn 1/189-190; Badā’i‘ al-Ṣanā’i‘ 1/40, Dār al-Kitāb al-‘Arabī, 1982; Al-Khurshī ‘alā Mukhtaṣar Khalīl 1/204; Mughnī al-Muḥtāj 1/109; Kashshāf al-Qinā‘ 1/203).
Types of Menstrual Habits (Al-‘Ādah)
Menstrual habits are divided into two types:
- Consistent Habit (Muttafiqah): This occurs when the number of menstrual days is always the same, such as menstruating for seven days each month. In this case, she follows her habit and does not consider any excess bleeding as menstruation.
- Variable Habit (Mukhtalifah): This occurs when the number of menstrual days fluctuates. It is further divided into:
- Patterned Variation (Murattabah): When there is an increasing or decreasing pattern, such as menstruating for three days in one month, four in the next, and five in the third month before repeating the cycle. In such a case, if irregular bleeding occurs, she follows her expected pattern.
- Unpatterned Variation (Ghayr Murattabah): When there is no discernible pattern, such as menstruating for three days one month, five the next, and four the following. If she is unable to determine a pattern, the Shafi‘is rule that she follows her last known cycle. The Hanbalis, however, rule that she should follow the minimum habit every month. (Nihāyat al-Muḥtāj 1/345, Muṣṭafā al-Bābī al-Ḥalabī 1967; Mughnī al-Muḥtāj 1/115; Kashshāf al-Qinā‘ 1/208).
Intermittent Bleeding (Talfīq al-Ḥayḍ)
If a woman experiences intermittent bleeding, seeing blood on some days and dryness on others without a full fifteen-day purity period, there are two main opinions:
- The “Patchwork” View (Qawl al-Talfīq / Qawl al-Laqṭ) – This view, held by some fuqaha, considers only the days of bleeding as menstruation and disregards the dry days in between. During the dry days, she is considered pure and must pray and fast.
- The “Continuous Flow” View (Qawl al-Saḥb) – This is the dominant view among the Shafi‘is. According to this opinion, both the bleeding days and the intermittent dry days are considered part of menstruation, provided certain conditions are met. (Nihāyat al-Muḥtāj 1/345; Mughnī al-Muḥtāj 1/115; Kashshāf al-Qinā‘ 1/208).
Signs of Purity from Menstruation
A woman is considered pure from menstruation when she experiences either:
- Complete dryness (Jafūf): This is when a woman inserts a piece of white cloth into her private area and it comes out clean, without any traces of blood, yellowish, or brownish discharge. Moisture that is not mixed with blood does not affect this ruling.
- White discharge (Qaṣṣah Bayḍā’): A thick white discharge that appears at the end of menstruation. ‘Ā’ishah said: “Women used to send her pieces of cloth with yellowish traces, and she would say: ‘Do not rush until you see the white discharge’” (Reported previously).
The Hanafis and Shafi‘is ruled that purity is determined by the cessation of bleeding, whether or not the white discharge appears.
The Malikis differentiated between three types of women:
- Those who usually experience dryness first: If they see the white discharge before dryness, they do not need to wait for it.
- Those who usually experience the white discharge first: If they see dryness before the white discharge, they are encouraged to wait for the latter until the end of the recommended prayer time.
- Those who experience both together: In this case, the white discharge is considered the definitive sign of purity (Sharḥ Fatḥ al-Qadīr 1/144, Dār Iḥyā’ al-Turāth al-‘Arabī; Al-Fatāwā al-Hindiyyah 1/36, al-Maṭba‘ah al-Amīriyyah 1310 AH; Hāshiyat al-Dusūqī 1/171, Dār al-Fikr; Al-Majmū‘ 2/543).
Is Menstruation Possible During Pregnancy?
Fuqaha differed on whether a pregnant woman can menstruate:
- Hanafis and Hanbalis: They ruled that any bleeding during pregnancy is due to illness (dam ‘illah wa fasād) and is not menstruation. This ruling is based on the hadith of Abū Sa‘īd, in which the Prophet ﷺ said regarding the captives of Autās: “A pregnant woman should not be approached until she gives birth, and a non-pregnant woman should not be approached until she has menstruated” (Reported by Abū Dāwūd 3/614, edited by ‘Izzat ‘Ubayd Du‘ās). This hadith treats pregnancy and menstruation as mutually exclusive.
- Malikis and Shafi‘is: They ruled that a pregnant woman can menstruate if all the usual conditions of menstruation are met. They quoted the general statement of the Prophet ﷺ: “Menstrual blood is black and distinguishable” (Reported by Abū Dāwūd 1/197; al-Ḥākim 1/174). ‘Ā’ishah also said that a pregnant woman who sees blood should refrain from prayer, and this was not disputed, suggesting a consensus. (Hāshiyat Ibn ‘Ābidīn 1/189; Majmū‘at Rasā’il Ibn ‘Ābidīn 1/98; Al-Dhakhīrah 1/384; Hāshiyat al-Dusūqī 1/169; Mughnī al-Muḥtāj 1/118; Kashshāf al-Qinā‘ 1/202).
Al Mausu’ah Al Fiqhiyah Al Kuwaitiyah (18/309-312)
Ghusl For The Menstruating Woman
A menstruating woman must perform ghusl before resuming worship. Scholars agree on this but differ on whether she should do ghusl for janābah during menstruation. Hanbalis allow it, while others say she should wait until menstruation ends.
The ghusl method is the same as for janābah, but women (except those in iḥrām or ‘iddah) are encouraged to use perfume to remove traces of blood.
A menstruating woman’s body, sweat, and saliva are pure. Unlike Jewish customs of the past, Islam does not isolate menstruating women. The Prophet ﷺ ate with them, drank from their cups, and allowed them to participate in daily life.
A menstruating woman is not required to pray and cannot make up missed prayers. This is based on ijmā‘ and the practice of the Sahabah. However, she must make up missed fasts. Scholars debated whether she can voluntarily make up prayers, with most saying it is makrūh or ḥarām.
Purification from Menstruation (Ghusl al-Ḥayḍ)
Fuqaha unanimously agree that menstruation necessitates ghusl (ritual washing). Once the bleeding stops, a woman must perform ghusl to resume acts of worship that were prohibited during her menstruation. This is based on the hadith of Fāṭimah bint Abī Ḥubaish, where the Prophet ﷺ said: “Leave prayer for the number of days you used to menstruate, then perform ghusl and pray” (Reported previously). Similarly, he commanded ghusl for Umm Ḥabībah, Sahlah bint Suhayl, and others. The Quran also says: “When they have purified themselves, then approach them” (Al-Baqarah 2:222), meaning once they have performed ghusl, which indicates its obligation. (Hāshiyat al-Dusūqī 1/173; Al-Majmū‘ 2/349; Kashshāf al-Qinā‘ 1/146, 151, 197; Al-Baḥr al-Rā’iq 1/203).
Performing Ghusl for Janābah During Menstruation
The fuqaha differed on whether a menstruating woman should perform ghusl for janābah (major impurity due to intercourse) if she experiences it during menstruation:
- The Hanafis, Malikis, and Shafi‘is held that such a ghusl is invalid because the state of menstruation prevents purification. She must wait until her menstruation ends and then perform one ghusl to purify from both menstruation and janābah.
- The Hanbalis held that she may perform ghusl for janābah even while menstruating, as this removes the state of janābah even if her menstruation continues. They also clarified that she is not required to do so, as it does not benefit her practically (Hāshiyat al-Dusūqī 1/173; Al-Majmū‘ 2/349; Kashshāf al-Qinā‘ 1/146, 151, 197; Al-Baḥr al-Rā’iq 1/203).
Method of Ghusl for Menstruation
The method of ghusl for menstruation is the same as for janābah, with an additional recommendation for women (excluding those in iḥrām or ‘iddah) to apply perfume to the area where blood was present.
Muslim reported from ‘Ā’ishah that Asmā’ asked the Prophet ﷺ about ghusl from menstruation, and he said: “One of you should take water and sidr leaves, purify herself, and do a thorough purification. Then she should pour water over her head and rub it well, ensuring the water reaches the roots of her hair, then pour water over herself completely. Then she should take a cloth with perfume and purify herself with it.”
Asmā’ asked, “How should she purify herself with it?” He replied, “SubḥānAllāh! She purifies herself with it.” ‘Ā’ishah later explained, “She should follow the traces of blood.”
She then asked about ghusl for janābah, and he said: “She should take water, purify herself, ensuring thorough purification, pour water over her head, and rub it well, then pour water over herself completely.”
‘Ā’ishah said: “The women of the Anṣār were excellent; they never let shyness stop them from learning their religion” (Reported by Muslim 1/261) (Sharḥ Fatḥ al-Qadīr 1/56; Hāshiyat Ibn ‘Ābidīn 1/119, 193; Hāshiyat al-Dusūqī 1/130, 173; Nihāyat al-Muḥtāj 1/211; Kashshāf al-Qinā‘ 1/146, 199).
The Purity of the Menstruating Woman’s Body
Fuqaha unanimously agree that a menstruating woman’s body, sweat, and saliva are pure. It is permissible to eat food she has prepared, drink from her cup, and live with her normally.
The Jews used to completely avoid menstruating women, refusing to eat with them or stay in the same house. The companions asked the Prophet ﷺ about this, and Allah revealed: “They ask you about menstruation. Say: It is harm, so avoid women during menstruation” (Al-Baqarah 2:222). The Prophet ﷺ then said: “Do everything except intercourse.”
The Jews objected, and Usayd ibn Ḥuḍayr and ‘Abbād ibn Bishr said: “O Messenger of Allah, the Jews say such and such; should we also avoid them completely?” The Prophet’s ﷺ face changed, and they thought he was angry. (Reported by Muslim 1/246).
It is also reported that the Prophet ﷺ said to ‘Ā’ishah: “Pass me the prayer mat from the mosque.”
She said: “I am menstruating.”
He replied: “Your menstruation is not in your hands” (Reported by Muslim 1/245).
He also drank from the same spot on a cup that ‘Ā’ishah drank from while she was menstruating and placed his mouth where hers had been (Reported by Muslim 1/245-246).
She would also wash his hair while she was menstruating (Reported by Muslim 1/244).
Ibn Jarīr and others reported consensus on this issue. (Hāshiyat Ibn ‘Ābidīn 1/194; Hāshiyat al-Dusūqī 1/35-50; Al-Qawānīn al-Fiqhiyyah p. 45; Qalyūbī wa ‘Umayrah 1/100; Hāshiyat al-Jamal 1/235; Kashshāf al-Qinā‘ 1/201; Al-Mughnī 1/201).
Menstruation and Salah
Fuqaha unanimously agree that a menstruating woman’s prayer is invalid. She is also prohibited from praying and obligated to abandon it. Ibn al-Mundhir reported consensus that prayer is not required of her during menstruation, based on the Prophet’s ﷺ instruction to Fāṭimah bint Abī Ḥubaish: “When menstruation begins, leave prayer” (Reported by al-Bukhārī in al-Fatḥ 1/409; Muslim 1/462).
Similarly, the Prophet ﷺ said: “A menstruating woman does not pray” (Reported by Muslim 1/462).
They also agreed that prostration for recitation (sujūd al-tilāwah) and gratitude (sujūd al-shukr) are like prayer and thus prohibited for her.
Ruling on Making Up Missed Prayers
Fuqaha agreed that a woman is not required to make up prayers missed during menstruation.
Ma‘ādhah asked ‘Ā’ishah: “Why does a menstruating woman make up her fasts but not her prayers?”
She replied: “Are you a Harūriyyah (a strict sect)? We used to experience this (menstruation), and we were commanded to make up the fasts but not the prayers” (Reported by al-Bukhārī in al-Fatḥ 1/421; Muslim 1/265).
The fuqaha differed on whether it is ḥarām or makrūh for a woman to voluntarily make up missed prayers:
- Hanafis: Consider it makrūh (disliked but not sinful).
- Shafi‘is: Consider it makrūh and say that although the prayer would be valid, it carries no reward.
- Ḥanbalis: Held it to be ḥarām based on the statement of Aḥmad: “If she wants to make it up, she cannot. This is against the Sunnah.”
The Fuqaha also debated whether an exception should be made for the two rak‘ahs of ṭawāf during Hajj, as they are considered obligatory. (Hāshiyat Ibn ‘Ābidīn 1/193; Hāshiyat al-Dusūqī 1/172; Al-Khurshī ‘alā Khalīl 1/207; Nihāyat al-Muḥtāj 1/330; Mughnī al-Muḥtāj 1/109; Kashshāf al-Qinā‘ 1/197; Al-Furū‘ 1/360; Al-Inṣāf 1/346).
Al Mausu’ah Al Fiqhiyah Al Kuwaitiyah (18/313-316)
Fasting And Hajj For The Menstruating Woman
A menstruating woman cannot fast, and if she gets her period during the day, her fast is invalid. She must make up missed fasts after Ramadan but does not need to make up missed prayers. If she becomes pure before fajr, she must fast that day, but scholars differ on whether ghusl must be done before fajr for the fast to be valid.
During ḥajj, menstruation does not prevent any rituals except ṭawāf. A menstruating woman can enter iḥrām, stand at ‘Arafah, and perform all rites except ṭawāf around the Ka‘bah. She must wait until she becomes pure before doing ṭawāf al-Ifāḍah (the main ṭawāf of ḥajj). If she cannot wait, some scholars allow her to perform it with a penalty. She is exempt from ṭawāf al-wadā‘ (farewell ṭawāf) if she menstruates before leaving Makkah.
The Prohibition of Fasting for Menstruating Women
Fuqaha unanimously agree that a menstruating woman is prohibited from fasting, whether obligatory or voluntary. If she fasts while menstruating, her fast is invalid.
This ruling is based on the hadith of Abū Sa‘īd, where the Prophet ﷺ said: “Is it not the case that when a woman menstruates, she does not pray and does not fast?”
They said: “Yes.”
He said: “That is from the deficiency in her religion” (Reported by al-Bukhārī in al-Fatḥ 1/405; Muslim 1/57).
If a woman experiences menstruation for even a moment of the day, her fast is broken. Ibn Jarīr, al-Nawawī, and others reported consensus on this ruling, and Al Juwayni ssaid that the reason why fasting is invalid during menstruation is unknown, as ritual purity is not a condition for fasting. (Hāshiyat Ibn ‘Ābidīn 1/196; Majmū‘at Rasā’il Ibn ‘Ābidīn 1/90 and beyond; Hāshiyat al-Dusūqī 1/182; Mawāhib al-Jalīl 6/408; Al-Qawānīn al-Fiqhiyyah p. 59; Mughnī al-Muḥtāj 1/132; Nihāyat al-Muḥtāj 1/396; Kashshāf al-Qinā‘ 1/259).
Obligation to Make Up Missed Fasts
Fuqaha also unanimously agree that a menstruating woman must make up missed fasts from Ramaḍān. This is based on the statement of ‘Ā’ishah: “We used to experience menstruation, and we were commanded to make up the fasts but not the prayers” (Reported by al-Bukhārī in al-Fatḥ 1/421; Muslim 1/265).
Al-Tirmidhī, Ibn al-Mundhir, and Ibn Jarīr reported consensus on this ruling.
(Hāshiyat Ibn ‘Ābidīn 1/193; Majmū‘at Rasā’il Ibn ‘Ābidīn 1/111; Hāshiyat al-Dusūqī 1/172; Mughnī al-Muḥtāj 1/109; Al-Majmū‘ 1/354-355; Kashshāf al-Qinā‘ 1/197).
Fasting in Atonements (Kaffārāt) During Menstruation
Menstruation does not interrupt the continuity required for fasting in kaffārāt (atonements), as it is an unavoidable interruption for women. This ruling is based on the fact that menstruation is beyond a woman’s control, and delaying atonement until menopause poses a risk. The Ḥanafis, however, made an exception for kaffārat al-yamīn (atonement for breaking an oath), which must be fasted continuously. (Hāshiyat Ibn ‘Ābidīn 1/193; Hāshiyat al-Dusūqī 2/452; Mughnī al-Muḥtāj 3/365; Kashshāf al-Qinā‘ 5/384).
Fasting on the Day Her Menstruation Ends
If a woman’s menstruation ends after fajr, her fast is invalid, and she must make up that day later.
- Ḥanafis and Ḥanbalis: She must abstain from eating and drinking for the rest of the day as a sign of respect.
- Mālikis: She may continue eating and drinking and is not recommended to abstain.
- Shāfi‘is : Abstaining is not obligatory (Hāshiyat Ibn ‘Ābidīn 1/193; Majmū‘at Rasā’il Ibn ‘Ābidīn 1/111; Hāshiyat al-Dusūqī 1/172; Mughnī al-Muḥtāj 1/109; Al-Majmū‘ 1/354-355; Kashshāf al-Qinā‘ 1/197).
If She Becomes Pure Before Fajr
Fuqaha agree that if a woman becomes pure before fajr, she must fast that day. However, they differed on how close to fajr the bleeding must stop for her fast to be valid:
- Ḥanafis: Her fast is valid only if the blood stops with enough time before fajr to perform ghusl and say the opening takbīr of ṣalāh. If there is insufficient time for this, her fast is invalid, and she must make it up later.
- Mālikis: Her fast is valid if her bleeding stops even at the exact moment of fajr, and she intends to fast at that moment. Ghusl is not required before fajr, and she may complete the fast even if she does not perform ghusl at all.
- Shāfi‘is and Ḥanbalis: They do not specify a required interval between the end of menstruation and fajr. Once the blood stops, the prohibition of fasting ends, even if ghusl is not performed (Hāshiyat Ibn ‘Ābidīn 1/197; Majmū‘at Rasā’il Ibn ‘Ābidīn 1/91; Hāshiyat al-Dusūqī 1/514-521; Rawḍat al-Ṭālibīn 1/137, 2/373; Mughnī al-Muḥtāj 1/426; Kashshāf al-Qinā‘ 2/309-315).
Recommended Ritual Baths (Aghsāl al-Ḥajj) for Menstruating Women
Fuqaha agree that it is recommended for menstruating women to perform the ritual baths of ḥajj, based on the hadith of ‘Ā’ishah: “I arrived in Makkah while I was menstruating, and I had not performed ṭawāf of the Ka‘bah nor between Ṣafā and Marwah. I complained to the Prophet ﷺ, and he said: ‘Do what the pilgrims do, except do not perform ṭawāf of the Ka‘bah until you have become pure’” (Reported by al-Bukhārī in al-Fatḥ 3/504).
It is recommended for a menstruating woman to perform ghusl for:
- Entering into iḥrām
- Entering Makkah
- Standing at ‘Arafah
- Other significant ḥajj rituals
The Mālikis, however, did not recommend ghusl for entering Makkah, as menstruating women are prevented from entering the Masjid al-Ḥarām. (Hāshiyat Ibn ‘Ābidīn 1/193; Hāshiyat al-‘Adawī on Kifāyat al-Ṭālib al-Rabbānī 1/298, 409; Mughnī al-Muḥtāj 1/478; Kashshāf al-Qinā‘ 1/151).
Performing Ṭawāf While Menstruating
Fuqaha unanimously agree that menstruation does not prevent any aspect of ḥajj except ṭawāf. This is based on the Prophet’s ﷺ instruction to ‘Ā’ishah: “Do everything that a pilgrim does, except do not perform ṭawāf until you have become pure”
The three types of ṭawāf in ḥajj are:
- Ṭawāf al-Qudūm (arrival ṭawāf) – Sunnah for all except the Mālikis, who say it is obligatory. If a woman is menstruating, it is waived for her.
- Ṭawāf al-Ifāḍah (main ṭawāf) – A pillar of ḥajj that must be completed once she becomes pure.
- Ṭawāf al-Wadā‘ (farewell ṭawāf) – Obligatory for all except the Mālikis, who say it is Sunnah.
If a woman menstruates before completing ṭawāf al-Ifāḍah, she must wait until she becomes pure. If she performs it while menstruating, it is invalid according to the majority (Mālikis, Shāfi‘is, and Ḥanbalis). The Ḥanafis, however, say it is valid but prohibitively disliked, and she must sacrifice a camel as a penalty.
All fuqaha agree that a menstruating woman may leave Makkah without performing ṭawāf al-wadā‘, as the Prophet ﷺ exempted Ṣafiyyah from it (Reported by al-Bukhārī in al-Fatḥ 3/586; Muslim 2/964).
Al Mausu’ah Al Fiqhiyah Al Kuwaitiyah (18/317-320)
Ruling On Menstruating Woman Reciting The Qur’an
A menstruating woman’s recitation of the Quran is a debated issue among the ulama:
- Hanafis, Shafi‘is, and Hanbalis: Prohibit her from reciting the Quran. Hanafis allow her to recite short phrases with non-Quran intention, and Shafi‘is permit silent reflection without moving the tongue. Hanbalis allow short phrases that do not convey meaning.
- Malikis: Allow her to recite the Quran while menstruating but prohibit it once her bleeding stops until she performs ghusl, unless she fears forgetting it.
- Ibn Taymiyyah: Allows recitation if she fears forgetting the Quran, as menstruation lasts for days and should not prevent learning.
Touching the muṣḥaf is prohibited for a menstruating woman, except for teachers and students according to the Malikis.
She cannot stay in the masjid, but scholars differ on whether she may pass through. Hanafis and Malikis forbid it, while Shafi‘is and Hanbalis permit it if she ensures no impurity spreads.
Rulings on a Menstruating Woman’s Recitation of the Quran
The ulama differed regarding whether a menstruating woman is allowed to recite the Quran. The majority—including the ḥanafiyyah, shāfi‘iyyah, and ḥanābilah—hold that it is ḥarām (forbidden) for her to recite it. They base this on the saying of the Prophet ﷺ: “A menstruating woman and a person in a state of major ritual impurity (junub) should not recite anything from the Quran.” (Narrated by al-Tirmidhī, who reported that al-Bukhārī considered it weak.)
Ḥanafiyyah
The ḥanafiyyah hold that it is ḥarām for a menstruating woman to recite even part of a verse (āyah) if it consists of multiple words forming a meaningful phrase. However, if she recites a single word that does not constitute a full phrase, it is not considered ḥarām.
They distinguish between recitation and uttering the words of the Quran with a different intention. If a menstruating woman reads a verse with the intention of supplication or praise, then it is not ḥarām. Ibn ‘Ābidīn said: “If she recites al-Fātiḥah as a supplication or any verse with the meaning of supplication without intending recitation of the Quran, there is no issue. However, if she recites a verse that has no supplicatory meaning—such as Sūrat al-Masad—it remains ḥarām regardless of her intention.” (Hāshiyat Ibn ‘Ābidīn, 1/197)
Additionally, the ḥanafiyyah permit a menstruating woman who is a teacher to teach the Quran word by word, provided she pauses between words. This is because doing so prevents her from being classified as a “reciter” (qāri’ah). Similarly, she is allowed to spell out individual letters or words without continuous recitation.
Mālikiyyah
The mālikiyyah distinguish between a menstruating woman whose bleeding is ongoing and one who has finished menstruation but has not yet performed ghusl.
- If she is still menstruating, she may recite the Quran without restriction, whether or not she fears forgetting it.
- If her menstruation has ended, she is not permitted to recite until she performs ghusl, unless she fears forgetting what she has memorized.
This position is based on the reasoning that while menstruation is an involuntary condition that lasts for several days, a woman who has finished menstruation can remove her state of impurity (ḥadath) by performing ghusl, so she should do so before reciting. “The accepted position in our madhhab is that a menstruating woman may recite the Quran while bleeding. However, if her bleeding stops, she may not recite it until she performs ghusl—unless she fears forgetting what she has memorized.” (Ḥāshiyat al-Dasūqī, 1/174)
Shāfi‘iyyah
The shāfi‘iyyah hold that it is ḥarām for a menstruating woman to recite any part of the Quran, even a single letter, because doing so fails to uphold the Quran’s sanctity. However, they permit her to:
- Reflect on the Quran silently in her mind (tadabbur).
- Look at the Quran without uttering any words.
- Move her lips without producing sound, as this is not considered actual recitation. “It is ḥarām for a menstruating woman to recite even a single letter from the Quran. However, she may look at the Quran and reflect on it in her mind, as long as she does not move her tongue or produce sound.” (Mughnī al-Muḥtāj, 1/109)
Additionally, the shāfi‘iyyah permit her to say phrases that match words if she does not intend Quran recitation. Examples include:
- Saying “Bismillāh” (in the name of Allah).
- Saying “Alḥamdulillāh” (all praise is for Allah).
- Reciting “Innā lillāhi wa innā ilayhi rāji‘ūn” (we belong to Allah, and to Him we return).
- Reciting the verse of travel, even if it is part of the Quran.
Similarly, she may listen to someone else recite the Quran, as this is not considered recitation of the Qur’an on her part.
Ḥanābilah
The ḥanābilah prohibit a menstruating woman from reciting a full verse or more of the Quran. However, they permit her to:
- Recite part of a verse, as long as it is short and does not have miraculous qualities (i‘jāz).
- Repeat part of a verse multiple times, unless she is deliberately trying to bypass the ruling.
- Spell out words letter by letter of the Qur’an.
- Think about the Quran and move her lips, provided she does not fully articulate the words.
If she recites two or more words that form a meaningful phrase, then it is ḥarām. However, if the words are disconnected and do not convey meaning, then it is permitted. “A menstruating woman is prohibited from reciting a full verse. However, she is permitted to recite part of a verse if it is short and lacks miraculous quality. She may also repeat a short phrase, spell out words, or think about the Quran without fully enunciating it.” (Kashshāf al-Qinā‘, 1/198)
Ibn Taymiyyah held that a menstruating woman may recite the Quran if she fears forgetting it. He argued that since menstruation lasts for several days, it is not logical to prohibit her from reciting. Furthermore, recitation is necessary for memorization and teaching, which are important aspects of Islamic practice. “If a menstruating woman fears forgetting the Quran, she must recite it, as what is necessary to fulfill an obligation is itself an obligation.” (Majmū‘ al-Fatāwā, 21/460)
Ruling on Touching the Muṣḥaf
The ulama unanimously agree that a menstruating woman may not touch the Quran directly. This is based on the verse: “None shall touch it except the purified.” (Al-Wāqi‘ah 56:79)
Additionally, the Prophet ﷺ wrote to the people of Yemen: “No one may touch the Quran except a person in a state of purity.” (Narrated by al-Dārquṭnī, who considered it authentic through multiple supporting narrations.)
The mālikiyyah make an exception for female teachers and students, permitting them to touch the Quran for educational purposes.
Ruling on Entering the Masjid
The ulama unanimously agree that a menstruating woman cannot remain in the mosque. This is based on the hadith: “I do not permit a menstruating woman or a person in a state of major ritual impurity (junub) to remain in the mosque.” (Narrated by Abū Dāwūd, with a weak chain.)
However, they differed regarding whether she may pass through the mosque:
- The ḥanafiyyah and mālikiyyah prohibit all entry unless absolutely necessary.
- The shāfi‘iyyah and ḥanābilah permit passing through if she is certain she will not make the mosque impure.
Al Mausu’ah Al Fiqhiyah Al Kuwaitiyah (18/321-324)
Intimacy After Menstruation Ruling
Intercourse after menstruation is allowed once the bleeding stops, but scholars differ on whether ghusl is required first. The majority say ghusl is necessary before intercourse, while the Hanafis allow it if menstruation reached its maximum duration, though waiting for ghusl is recommended.
If a husband has intercourse with his wife during menstruation, some scholars say he should give charity as expiation, while the Malikis say no expiation is required. The amount varies depending on the color of the blood at the time.
Divorce during menstruation is forbidden but still valid if issued. The Prophet ﷺ told Ibn ‘Umar to take back his wife after he divorced her while she was menstruating. Hanafis and Malikis say the husband must take her back, while Shafi‘is and Hanbalis say doing so is only recommended.
Once menstruation ends, everything that was prohibited due to it becomes permissible again, except fasting and divorce, which remain impermissible until she performs ghusl.
Permissibility of Intercourse with a Woman After Her Menstruation Ends
It is permissible to have intercourse with her without requiring her to perform ghusl (ritual purification), but it is recommended to delay intercourse until after she has performed ghusl.
If her menstrual blood ceases before reaching the maximum duration of menstruation or before completing her usual menstrual cycle, meaning her bleeding does not fall short of her regular cycle, then intercourse with her is not permissible until she performs ghusl, performs tayammum (dry ablution), or the prayer becomes obligatory upon her. This occurs when there is enough time left after the bleeding stops for her to perform ghusl and say the opening takbir (Allahu Akbar) of prayer. If this time passes, she is considered pure, and her husband may have intercourse with her even before she performs ghusl.
(Ibn Abidin, Radd al-Muhtar, 1/195; Ibn Abidin, Majmu’at Rasa’il, 1/90 and beyond; Al-Dasuqi, Hashiya, 1/173; Al-Shirbini, Mughni al-Muhtaj, 1/110; Al-Nawawi, Al-Majmu’, 2/368; Al-Buhuti, Kashshaf al-Qina’, 1/199).
If her menstrual blood ceases before her usual cycle but after more than three days, then intercourse is not allowed until her full cycle has passed, even if she has performed ghusl. This is because it is common for menstruation to return within the cycle, so abstaining from intercourse is a precaution. For example, if a woman’s usual menstrual cycle is ten days, but she menstruates for only three days and then sees signs of purity, intercourse is not lawful with her until her usual cycle (ten days) has passed.
Expiation for Intercourse During Menstruation
If a man has intercourse with his wife during menstruation, then if the blood is red, he must give one gold dinar in charity, and if it is yellow, he must give half a dinar (Hadith: “If it is red blood, then a dinar; if it is yellow, then half a dinar.” Reported by Al-Tirmidhi, 1/245, Al-Halabi edition. The chain of narration is weak).
According to the Malikis, there is no required expiation for this act. (Ibn Abidin, Majmu’at Rasa’il, 1/114; Ibn Juzayy, Al-Qawanin al-Fiqhiyya, Dar al-‘Ilm li al-Malayin, 1979; Al-Shirbini, Mughni al-Muhtaj, 1/110; Qalyubi & ‘Umayra, 1/100; Al-Buhuti, Kashshaf al-Qina’, 1/199; Al-Mardawi, Al-Insaf, 1/350, Dar Ihya’ al-Turath al-‘Arabi, 1986).
Intercourse After Menstruation Ends
The majority of the jurists—the Malikis, Shafi‘is, and Hanbalis—hold that intercourse with a menstruating woman is not permissible until she both stops bleeding and performs ghusl. It is not allowed before ghusl because Allah made two conditions for intercourse: the cessation of bleeding and purification through ghusl. Allah says: “Do not approach them until they are pure. And when they have purified themselves, then go to them as Allah has commanded you” (Quran, 2:222).
The Malikis explicitly stated that performing tayammum (dry ablution) due to an excuse does not suffice for making intercourse lawful; rather, ghusl with water is necessary.
The Hanafis differentiate between menstruation ending at its maximum duration and its minimum duration, as well as between bleeding ceasing at the usual cycle and ceasing before it. They hold that if the bleeding stops at the maximum menstrual duration, even if only in a legal sense (such as when bleeding exceeds the maximum limit), intercourse is permissible without ghusl, though delaying it until after ghusl is preferable (Quran, 2:222).
Divorce During Menstruation
The jurists unanimously agree that issuing a divorce (ṭalāq) during menstruation is forbidden and is one of the types of bid‘ī (innovated and unlawful) divorce. This is because the Prophet forbade it, as reported in the hadith of Ibn ‘Umar:
“Ibn ‘Umar divorced his wife while she was menstruating. When ‘Umar mentioned this to the Prophet, he said: ‘Command him to take her back, then keep her until she becomes pure, then menstruates again, and then purifies herself. Then, if he wishes, he may divorce her before he touches her.'”
(Hadith: Ibn ‘Umar narrated that he divorced his wife while she was menstruating, and the Prophet commanded him to take her back until she purified herself and then menstruated again. Reported by Muslim, 2/1093, Al-Halabi edition).
The reason for the prohibition is that Allah says: “Divorce them at their prescribed periods” (Quran, 65:1), meaning at the beginning of their waiting period, which does not include menstruation. Also, issuing divorce during menstruation causes unnecessary harm to the woman by prolonging her waiting period, since the remainder of the menstrual cycle is not counted as part of the ‘iddah (waiting period).
Despite being forbidden, the majority of jurists hold that a divorce pronounced during menstruation is still legally valid. This is because the Prophet commanded Ibn ‘Umar to take back his wife after divorcing her in menstruation, and a retraction can only follow a valid divorce (Hadith: Ibn ‘Umar asked the Prophet, “O Messenger of Allah, what if I had pronounced three divorces?” The Prophet replied, “Then she would have become irrevocably separated from you, and you would have been sinful.” (Reported by Al-Daraqutni, 4/31, Dar al-Mahasn edition).
The Hanafis and Malikis consider it obligatory for the husband to take her back in this case, while the Shafi‘is and Hanbalis regard the retraction as merely recommended. (Ibn Abidin, Radd al-Muhtar, 2/420; Ibn Abidin, Majmu’at Rasa’il, 1/114; Al-Dasuqi, Hashiya, 1/172, 2/312; Al-Shirbini, Mughni al-Muhtaj, 3/306; Al-Buhuti, Kashshaf al-Qina’, 5/240)
Effects of Menstruation Ending
Once menstruation ends, everything that was prohibited due to it becomes permissible again—except for fasting and divorce, which remain impermissible until she performs ghusl (Al-Shirbini, Mughni al-Muhtaj, 1/110; Al-Buhuti, Kashshaf al-Qina’, 1/199).
Al Mausu’ah Al Fiqhiyah Al Kuwaitiyah (18/325-327)
