The Creed of Compassion-Islamic Teachings & Answering Doctrinal Misconceptions

Issue No.452- If woman is ṭāhir at the beginning of prayer time and only has time for the obligatory acts of prayer but does not perform the prayer and becomes ḥā’iḍ then she must perform the qaḍā of that prayer. In calculating the “time for the obligatory acts” each woman should consider her own situation. For example, in the case of a traveller, it is equal to the passage of time equal to performing two rak‘ats and in the case of the one who is not a traveller, it is equal to the passage of time equal to four rak‘ats. The time of wuḍū or tayammum and the time for making her clothes or body ṭāhir should also be taken into consideration. If she has time only to perform the prayer itself, the obligatory precaution is to perform it as qaḍā.

Issue No.453- If a woman becomes ṭāhir at the end of the time for a certain prayer, even if there is enough time for performing only one rak‘at she must do ghusl and perform prayer as an obligatory precaution and if she does not do so, she must offer it as qaḍā.

Issue No.454- If a ḥā’iḍ woman becomes ṭāhir when the time for prayers is nearing its end, and finds that she does not have enough time for ghusl, but she has time to perform tayammum and offer one rak‘at of prayer within the prescribed time and the rest out of the time, then it is not obligatory for her to offer that prayer. However, if regardless of the shortage of time, it is incumbent upon her to perform tayammum due to other reasons, like when water is harmful to her, she should perform tayammum and offer that prayer.

Issue No.455- If a woman becomes ṭāhir from ḥayḍ, but doubts whether or not there is enough time left for prayer, she should perform the prayer.

Issue No.456- It is recommended at the time of prayer, for a ḥā’iḍ woman, to make herself ṭāhir of blood and change the pad and perform wuḍū or tayammum, in case she cannot perform wuḍū, sit at her prayer place facing the qiblah and engage in remembrance of Allah (swt) [through utterance], supplication and Salawat [1] . However, it is makrūh for her to recite the holy Qur'an, or carry it with herself, or touch the margins or the space between its lines. It is also makrūh for her to dye her hair with “henna”.

Issue No.459- If a woman sees blood throughout the whole month, but in two consecutive months on only a few particular days (e.g. from the first to the seventh of the month) does the blood that she sees bear the signs of ḥayḍ, in this case she should consider this period as her menstrual period.

Issue No.463- If a woman with a regular period does not see blood in the time of her period but the bleeding starts on other days equal to the days of her menstrual period, if it has the signs of menses, she should treat that very blood to be menses whether it discharges before the time of her menstrual period or after it.

Issue No.464- If a woman with a regular period sees blood at the time of her period, but the number of the days on which the blood discharges is more or less than the days of her period, if such woman sees blood before or after the time of her period for the same duration as her period, she should only consider the blood that she has seen at the time of her period as ḥayḍ.

Issue No.465- If women with regular periods see blood for more than ten days, only the blood which is discharged in the days of their regular period is considered as ḥayḍ, even though it does not have the signs of menses, and the blood which comes after the days of her period is istiḥāḍah even though it may have the signs of menses.

Issue No.472- Women whose bleeding does not cease, but for a few days in two consecutive months, and some of the blood they see bears the signs of ḥayḍ, and the rest bears the signs of istiḥāḍah, while the number of days in which the blood bears the signs of ḥayḍ is the same in two months with its time differing, such women should consider those days in which the blood bears the signs of ḥayḍ as ḥayḍ.

Issue No.473- If a woman with a numeric fixed period sees blood for more than her menstrual period and it exceeds ten days, if the nature of the blood remains the same throughout the period, she should count her menstrual period from the day bleeding began for the number of days of her period, and the rest is considered as istiḥāḍah. If however, the blood has the signs of ḥayḍ for some days, she should consider only the regular duration of her menstrual period as ḥayḍ, whether the number of days in which the blood bears the signs of ḥayḍ is more than the regular duration of her menstrual period or less. However, the rest should be considered as istiḥāḍah.

Issue No.476- If a Menarcheal woman sees blood for more than ten days, with the blood bearing the signs of ḥayḍ in some days, if the period when the blood has the signs of ḥayḍ is no less than three and no more than ten days, all that blood will be ḥayḍ and the rest, istiḥāḍah. However, if the blood has the signs for less than three days, she should treat it as ḥayḍ and refer to her relatives' menstrual periods regarding the rest [1] . Similarly, if the blood that bears the signs of ḥayḍ is discharged for more than ten days, she should consider the duration of the period of her relatives as ḥayḍ, and the rest as istiḥāḍah.