IRSYAD FATWA SERIES 287: IF THE HAID (MENSTRUATION) ENDS AT MAGHRIB, IT IS NOT NECESSARY TO QADHA (REPLACE) THE ASAR AND ZUHUR PRAYER

Question:

Salam. I want to ask about the chart I found from Facebook as included below. Is it true that I have to qadha (replace) my prayers as stated below?

Figure:

• i) The beginning of menstruation

• (ii) At the end of menstruation

Answer:

Mukadimah

Alhamdulillah, praise and thanks to Allah for the countless blessings He has blessed us all with. Blessings and salutations to the Prophet Muhammad PBUH, his wives, his family, companions and all those that follow his teachings to the day of judgement.

The original ruling for a menstruating woman is it is not obligatory for her to perform prayer. This is due to the fact that menstruation is something that prevents the obligation of prayer. This is stated in a hadith by Fatimah bin Abu Hubaisyah R.Anha, she said the Prophet PBUH said:

فَإِذَا أَقْبَلَتْ حَيْضَةُ  فاترُكي الصَّلاَةَ، فإِذَا ذَهَبَ قدرها فَاغْسِلِى عَنْكِ الدَّمَ وَصَلِّى

“When the time of your period comes, leave off the prayer, and when it is over, take a bath and wash the blood from yourself and perform the prayer."

Sahih al-Bukhari (236) and Sahih Muslim (333)

When commenting on this hadith, Imam al-Nawawi Rahimahullah said: “It has been agreed by Islamic scholars that it is not obligatory for woman to pray or to replace the prayer.”. Refer: Syarh Sahih Muslim (4/22-23)

The prayer that is left when menstruating is not obligatory to be replaced when she becomes pure. This is due to the fact that this is what has been sanctioned by Allah SWT for women. It is in accordance with a hadith from Aisyah R.Anha:

كَانَ يُصِيبُنَا ذَلِكَ، فَنُؤْمَرُ بِقَضَاءِ الصَّوْمِ، وَلَا نُؤْمَرُ بِقَضَاءِ الصَّلَاةِ

“We passed through this (period of menstruation), and we were ordered to complete the fasts, but were not ordered to complete the prayers.”

Sahih Muslim (335)

Imam al-Nawawi continues saying: “Indeed, the prayer is a lot and is done repeatedly, hence it will be a burden to woman to replace it, fasting is different, it is obligatory only once a year, and a woman may have her period for only a day or two. Our ashab (companios/scholars from mazhab Syafi’e) said that every prayer during the time of menstruation ceases and is not replaced except the prayer of two rakaat (sunnah prayer) of tawaf.” Refer: Syarh Sahih Muslim (4/26)

Women are prohibited from rushing or be hasty in performing the obligatory ghusl (bath) and have intercourse before the blood from menstruation really stops. This is emphasized by Saiyidatina Aisayh R.Anha in Sahih al-Bukhari (1/171) and al-Muwatta’(189):

كَانَتْ النِّسَاءُ يَبْعَثْنَ إلَى عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا بِالدُّرْجَةِ فِيهَا الْكُرْسُفُ فِيهِ الصُّفْرَةُ مِنْ دَمِ الْحَيْضِ فَتَقُولُ لَا تَعْجَلْنَ حَتَّى تَرَيْنَ الْقَصَّةَ الْبَيْضَاءَ تُرِيدُ بِذَلِكَ الطُّهْرَ مِنْ الْحَيْضَةِ

"Women used to send little boxes to A'isha, umm al-mukminin, with a piece of cotton cloth in each one on which was yellowness from menstrual blood, asking her about the prayer. She said to them, 'Do not be hasty until you see a white discharge." By that she meant purity from menses.”

In a narration by Imam Malik, it is said, women are very concerned about religious affairs that they would bring lamps in the middle of the night to see Ummul Mukminin to ask her to determine whether they are pure from the menses or not. Imam Ibn Abdil al-Barr Rahimahullah said: “It means that Aisyah wants you to not be hasty in performing the obligatory bath if you still see yellowish color, for that is the residue of menstrual blood. You have to wait until you see al-qossoh al-baido’, which is a white discharge from the uterus (or near the uterus) when the menstruation stops.” Refer: al-Istidzkar (1/325)

Method for replacing Prayer for Menstruating Women

Regarding the method of replacing (qadha) the prayer for woman, the scholars divide it into two:

• The Method of Zawal al-Mani’ (when the constrains ended)

Imam al-Nawawi said:

“If there is still time in a duration of a takbiratulihram or more, that is a duration of less than one rakaat, then there are two opinions. The stronger opinion and what has been agreed on is, it is obligatory for her to perform the prayer because she had time to get a part of it, it is the same as the ruling of getting the Jamaah in prayer.” Refer: al-Majmu` Syarh al-Muhadzdzab (3/65)

When there are no longer constrains (for prayer, such as menstruation or insanity), while there is still time for a takbiratulihram or more (one lahzah or more), then it is obligatory for the prayer to be replaced. The same applies to the prayer before it, if the prayer before it can be performed in jamak with the prayer when the menstruation ends. Let’s see the two examples below:

1. a) If the menstruation ends in Asar, then it is obligatory for her to pray Asar and qadha (replace) the zuhur prayer.
2. b) If the menstruation ends in Isya’, then it is obligatory for her to pray Isya’ and qadha (replace) the Maghrib prayer

This is due to the fact that Asar is a darurat time for Zuhur and Isya’ is a darurat time for Maghrib. Refer: al-Tahqiq (pg. 193-194) by Imam al-Nawawi.

• The Method of Turu’ al-Mani’ (when the constrains started)

Imam al-Syirazi said:

“If she had the time to get a portion from the beginning of the time of prayer before her menstruation starts, and the time is enough for her to perform the obligatory prayer, then it is obligated for her to perform the prayer and it is obligated for her to replace the prayer after her menstruation, if she did not perform it.” Refer: al-Majmu` (3/66-67)

When the menstruation starts, after the start of the time for performing of the obligatory prayer, then it is obligatory for her to qadha the prayer, if she did not perform it. This is due to the fact that she could have performed the prayer if she prayed at the beginning of the prayer time, and she can pure herself before the prayer time by ablution or bath before the prayer time starts. Let’s see the examples below:

1. a) If menstruation starts during Asar, after the duration of performing the obligatory prayer, and she has not prayed, then it is obligatory for her to qada the Asar prayer after her menstruation ends.
2. b) If the menstruation starts in Asar, before the duration to perform the obligatory prayer, then it is not obligatory for her to qadha the Asar prayer. For example, the time for Asar is 4.45 pm and her menstruation starts at 4.46 pm.
3. c) If the menstruation starts during Asar, after the duration of purification and performing of the obligatory prayer, and she cannot purify herself before the time for prayer (for istihadah and urinary incontinence cases), then it is obligatory for her to qadha her Asar prayer. If it is before the duration she had the time to purify herself and perform the obligatory prayer, then it is not obligatory for her to qadha the Asar Prayer.

Refer: al-Taqrirat al-Sadidah Qism Ibadah (pg. 197)

Analysis of the Table of Replacing Prayer (as in question)

According to the methods stated above, there are two opinions that are too careful in the two tables included by the questioner.

First: If her menstruation starts in Asar or Isya’ to qadha, it is obligated to qadha those prayers and the obligatory prayer before them (as stated in the first table).

This is unnecessary, for the prayers before it, such as the Zuhur and Maghrib prayer when already performed during the prayer time is valid and it is unnecessary to be repeated. There’s no evidence stating its obligation. Moreover, there is a hadith that prohibits the repetition of obligatory prayers, except for the i’adah prayer (repetition of prayer) that has to be done through jamaah. This is in accordance with a hadith of the Prophet PBUH, that is narrated by Ibn ‘Umar R.Anhuma:

لَا تُصَلُّوا صَلَاةً فِي يَوْمٍ مَرَّتَيْنِ

“Do not say a prayer twice in a day.”

Sunan Abi Dawud (579) and Sunan al-Nasa’ie (860)

Second: If her menstruation ends in Maghrib or Subuh, it is obligated to qadha the two obligatory prayers before it (as stated in the second table)

This is unnecessary, because a woman is considered still menstruating until it is proven that she is pure, that is until a white discharge is seen or dried reddish color, or yellowish and cloudy, as stated in the hadith of Ummul Mukminin stated above. The best way is, it is to be ascertained by the woman herself that knows her usual duration of menstruation. This is a recommendation by Sayyid al-Allamah Ahmad bin Hasan al-Attas: “Let the women be for their usual duration and don’t ask of it to them.” Refer: Syarh Yaqut al-Nafis (pg.121) by Syeikh Muhammad al-Syatiri.

Conclusion

We hold the opinion that it is unnecessary to qadha the Asar and Zuhur prayer if her menstruation ends in Maghrib. And the same applies to the situation of when her menstruation starts at Asar, she does not have to qadha her Zuhur prayer if she has already performed it. And it is also unnecessary to qadha her Maghrib prayer if her menstruation starts in Isya’ and she has already performed it. May this explanation give a good understanding to the questioner.

Wallahua’lam.