Common Questions On Menstruation

Relevant Material

Rules Concerning Menstruation and Abnormal Bleeding
(Shaykh Ashraf Ali Thanwi)


Q. Is it permissible to have relations with the wife immediately her haidh period ends, but before she has taken ghusl?

A. If her haidh ended before full ten days, then this will not be permissible. Ghusl is necessary first. If haidh ceased after a full ten days, relations will be permissible even without ghusl.

Q. A fasting woman’s haidh started 2 minutes before Iftaar. What is the state of her fasting?

A. If haidh started even two minutes before Iftaar time (that is before sunset), the fast is not valid. She has to keep one day qadha.

Q. A woman’s haidh ended during the morning time in the Month of Ramadhaan. What should she do regarding fasting?

A. While fasting will not be valid, nevertheless, it is incumbent that she remains like a fasting persons. After Ramadhaan she has to make Qadha.

Q. Is it permissible for a female in haidh to revise her Qur’aan Shareef and to read Hadith books?

She may read Hadith books, but not the Qur’aan Shareef. If she is a haafizah, she may ‘recite’ the Qur’aan Shareef in her mind, i.e. without tongue and lip movement.

Q. When my haidh (menses) ended, there was sufficient time for only ghusl. After ghusl there re mained only a minute or less for Asr time to begin. Should I perform Zuhr?

Yes, Zuhr is incumbent. You were supposed to have commenced with Zuhr Salaat
even if only a few seconds remained. The Zuhr will be regarded as qadha. If it is Fajr and only a few seconds remain, then qadha has to be made after sunrise.

Q. If haidh stops during the daytime in the month of Ramadhaan, what is the

Stop eating and drinking. Remain like a fasting person. After Ramadhaan, make
qadhaa of one day.

Q. I had ample time to perform Zuhr Salaat, but delayed it. At about 2 pm my haidh commenced. It was still Zuhr time. Do I have to make qadha of Zuhr?

There is no qadha for this Zuhr even if you had ample time before haidh.

Q. While fasting, haidh begins. Is there qadha for this fast?

If haidh began after half the fast was kept, i.e. half the day or more, then qadha has to be kept otherwise not.

Q. If haidh begins while engaged in Salaat, what should be done?

Discontinue the Salaat. If it is a Fardh Salaat, there is no qadha for it. If it is Sunnat or Nafl, qadhaa has to be made.

Q. I suffered a miscarriage after two months of pregnancy. There was no formation of any human part, only blood was expelled. What is the hukm of this blood? In what state was I?

If prior to this bleeding (miscarriage) there was a 15 day or more tuhr (period of cleanliness, i.e. no bleeding), and the blood of the miscarriage lasted three days or more, then it is haidh. If it lasted more than ten days, then your previous haidh period will apply. In other words, if your previous haidh was 5 days, for example, then 5 days will be your haidh and the rest will be istihaadhah. If the miscarriage blood stopped before three days, then it is istihaadhah, not haidh.


My haidh periods are extremely erratic. For several months there is intermittent bleeding. Bleeding may be for a couple of hours on a day or a few minutes. A day or two may pass without any bleeding, then the bleeding will resume erratically again. In the several months there never was a 15 day pure period, which is the minimum period between two haidhs. Which days and howmany days do I regard as haidh and howmany days istihaadhah?


In a case such as this, it will be said that the bleeding is continuous. The day or two (anything less than 15 days) when there was no bleeding will be considered to be days of bleeding as well. Thus, it will be said that your bleeding was continuous all these months. Your haidh will be the days which were your haidh on the last occasion. Assuming that before this erratic bleeding you had a haidh period of 7 days and these 7 days were the 10th, 11th, 12th, 13th. 14th, 15th and 16th of the month, then during the erratic period of continuous bleeding, these same dates as well as number of days will be your haidh period and the rest will be istihaadhah.

If you have no recollection of your last or your normal haidh periods, then regard the first ten days of every Islamic month as haidh and the rest as istihaadhah. It is essential for women to keep a written record of their haidh and bleeding pattern. This is necessary for determining correctly the haidh period during erratic bleeding and continuous bleeding.


Is it compulsory to have a bath when istihaadhah bleeding stops?


It is not compulsory. It is preferable.


Is it allowed to make Qur’aan tilaawat during istihaadhah?


Whatever is permissible during the state of purity is permissible during istihaadhah. Istihaadhah is also the state of purity. Tilaawat is therefore permissible.


Q. When I left home to go on a journey of more than 80 kilometres, I was in the state of Haidh. A few days after reaching my destination I attained paaki (cleanliness). Do I perform Qasr Salaat or not?

A. A woman who leaves home in the state of Haidh (menstruation) and travels the distance of safar (77km. or more), will have to read full Salaat, not Qasr, upon reaching her destination, if she attains purity there. A woman’s intention for travel will not be considered whilst she is in Haidh. Travel distance will be counted only upon attaining purity. So, for example, if she attains purity on the way, then the distance to her destination will be considered. If the distance from the time she attained purity until her destination is the safar distance (77km. or more) then she will be regarded as a Musaafir and she has to perform Qasr Salaat. If the distance to her destination is less than 77 km., then she will have to perform Salaat in full. If a woman leaves home in the state of purity and Haidh commences on the way or even at her destination, then in all cases, when she attains purity (i.e. before returning home), she is regarded as a Musaafir and has to perform Qasr Salaat.


Q. A lady goes on a journey while in the state of haidh. She attains purification at her destination where her intention is to stay less than 15 days. After taking ghusl should she perform Qasr Salaat or full Salaat at the destination?

A. This lady has to perform Salaat in full at her destination. Only when she leaves this destination for a place 77 kilometres or more in the state of purity, will she have to perform Qasr.


Making Wudhu & Dhikr In Menstruation


Can women make Wudhu in menstruation? I have heard that menstruating women, after listening to each athaan, should make Wudhu and sit on the prayer mat and do zikr? Is it true?


It is permissible for a woman to make Wudhu and sit on her musalla (prayer mat) to make zikr during haiz (menstruation). She does not need to wait for athaan, she can do this any time during the namaaz time.But she cannot read quran in this state and she cannot touch the quran.

Also note that this is permissible, it is not necessary or wajib

Mufti Siraj Desai

When Does A Woman Perform Ghusl After Menses?


When Does A Woman Perform Ghusl After Menses? When the menses period of a woman terminates – how does she establish when to perform ghusl? For example: does she wait for the appearance of white discharge, wait for 24 hours after the bleeding stops, or perform ghusl when the bleeding stops? Note sometimes bleeding may stop but may re-occur again.


In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh

A woman may perform ghusl and pray Salah immediately upon the termination of her menses. She is not required to wait for 24 hours or the appearance of white discharge. If she knows her regular cycle such as 7 days, then immediately upon the completion of the 7th day, the menses will terminate and she will perform ghusl and pray her Salah.If she witnesses bleeding after the 7th day, it will be considered Haidh (menses) until the 10th day. Any bleeding which occurs after the 10th day will be considered Istihadah (irregular bleeding). [2

And Allah Ta’āla Knows Best

Checked and Approved by,

Mufti Ebrahim Desai.

Menstruation Begins And Salaat Not Yet Performed - Qadha?


With regard to saying salat on time especially for women, I have heard 2 separate opinions in regard to if a lady did not perform her salat at the beginning of the time; then when she is about to say her salat -- say 1hr later -- she found out that her monthly menstruation has started and therefore is unable to say the salat. Does that salat need to be made up as a Qada? One opinion that I heard is that yes because the salat time has entered and she has delayed in the performance of that salat (mostly from Shafei based opinion). The other opinion is that she does not need to make qadha of that salat since the time of that salat has not finished yet and the time for next salat has not entered.


In the Name of Allah, the Most Gracious, the Most Merciful.

No, she will not make qada of that salat.

The way to determine if a particular salat is obligatory on a woman in order to know if she has to do qada of it, she has to look at one or two seconds before the ending time of that salat. By ‘one or two seconds before the ending time of that salat’ we mean such a period of time that she can just say ‘Allah’ of ‘Allahu Akbar’ before the time ends. During this period of time if she is not menstruating then that salat is obligatory upon her. Therefore, if she has not offered it, she has to do qada of it.

On the other hand, if she is menstruating during this time (i.e. one or two seconds before the time ends) then that salat is not obligatory on her. Therefore she does not have to do qada of it. This is regardless of whether she was menstruating or not during the start of the salat time or during the middle of it.

Similarly, if a woman is offering fardh salat and during the salat she starts menstruating, she will not do qada of it. However, if she starts menstruating while offering nafl salat, she has to do qada of it.

Allaamah Ibn Aabideen states in his commentary of Allaamah Birgivi’s treatise on the ahkaam of menstruation:

“In order to determine that the salat is prohibited and not obligatory (on a woman), the end time of every salat – the period of time in which one can say Allah -- is to be taken into consideration… If she is menstruating at this time, then it is not obligatory on her to offer that salat, neither as adaa nor as qadaa.”

(Rasaail Ibn Aabideen vol. 1 pg. 110)

In Al-Fataawa Al-Hindiyya it is stated:

“If a woman begins the (fardh) salat towards the end of its time and then she menstruates, she does not have to do qadaa of this salat, as opposed to offering nafl salat (i.e. in which case she will have to do qadaa of it)”

(Al-Fataawa Al-Hindiyya vol. 1 pg. 42)

And Allah knows best.

Mufti Faizal Riza, Darul Ifta Australia

Making Up Missed Prayers


What do the scholars say about the missed prayers during haydh (menstruation)? Also can you detail the minimum faraaidh (fard ain) concerning the qada salah according to the hanafi madhab. I will appreciate if you can make it very detailed, I also seek your permission, Insha Allah to publish your answer on my webpage for others benefit.


In the name of Allah, Most Compassionate, Most Merciful,

The obligation of prayer (salat) has been removed from a woman who is in her menstrual periods. As such, a woman need not make Qadha of the prayers she missed whilst in menstruation.

A woman came to Sayyida A’isha (Allah be pleased with her) and asked: “Is it necessary upon a woman who is in her menstruation to make up (qadha) her prayers later? A’isha (Allah be pleased with her) replied: “Are you of the Haruri sect? We were not ordered to make up for the prayers missed due to menstruation during the days of the Messenger of Allah (Allah bless him & give him peace).” (Sahih Muslim)

The great scholar of Hadith, Imam Nawawi (Allah have mercy on him) states in his commentary of Sahih Muslim:

“The meaning of A’isha’s (Allah be pleased with her) statement: “Are you of the Haruri sect?” is that the Haruri sect used to believe that it is necessary to make up for the prayers that were missed during menstruation, and that this was contrary to the consensus of the Ummah.” (al-Minhaj Sharah Sahih Muslim, 394)

The famous Hanafi scholar, Imam al-Quduri (Allah have mercy on him) states in his al-Mukhtasar:

“Menstruation (hayd) waives prayer (salat) from a woman, and prohibits fasting for her. She makes up the fasting (later), but does not make up the salat.” (al-Lubab fi Sharh al-Kitab, 1/61).

The reason why a woman will have to make up the missed fasts and not prayers during menstruation is that there is hardship in making up prayers, for there are five prayers daily. The case with fasts, however, is different in that there is no apparent hardship in making Qadha of the fasts. (ibid)

Therefore, in conclusion, the obligation of Salat is lifted from a woman who is in her menstruation, and there is no need to make Qadha of these prayers. This, in the words of Imam Nawawi, is a unanimously accepted ruling among the Ahl al-Sunnah wa al-Jama’ah.

With regards to the Qadha Salat, one must make Qadha of only the Fardh and not the Sunnah. Also, it is necessary to make Qadha of the Witr with the Eisha Fard according to the Hanafi Madhhab.

And Allah knows best

[Mufti] Muhammad ibn Adam, Darul Iftaa, Leicester , UK

Fasting: Eating/drinking After Menstruation Begins & When It Ends


If a womens menstruation cycle had begun whilst fasting, How should she conduct her self and what if she stops menstruating during her fast?


In the name of Allah, the Most Gracious, the Most Merciful.

Assalamualaikum Warahmatullahi Wabarakatuhum

If her menses commenced whilst fasting, She is permitted to eat (not in public). If her menses stopped in the day, she should abstain from eating, drinking, etc. in both instances she should make up for the Qada fast after the month of Ramadhan.[1]

And Allah Ta’ala knows best

Mufti Luqman Hansrot, Fatwa Dept

[1] (Fataawa Aalamgiri, Rashidiyya, Vol 1, Pg 214)

(Ahsanul Fataawa, , Vol 4, Pgs 438, 457)

(Fataawa Mahmoodiya, Vol 10, Pg 169)

Rules Regarding Menstruation & Travel

* If a woman commences a journey in the state of menstruation and travels 48 shar’ee miles or more in this state, she is not considered a Shar’ee traveller. She will perform full salaat upon gaining purity at her destination and not Qasr, regardless of the duration of her stay at the destination being less than 15 days.

* If a woman commences a journey in the state of menstruation, but gains purity during the journey when there are 48 miles or more remaining to the destination, then she will perform Qasr at her destination if her stay is less than 15 days. However if she gains purity during the journey when there are less than 48 miles remaining to the destination, then she will not be considered a Shar’ee traveller and she will perform full salaat at her destination regardless of her stay being less than 15 days.

* If a woman commences a journey in the state of purity and haidh begins before she leaves the boundary of her hometown, she will not be regarded as a traveller. She will perform full salaat upon gaining purity at her destination and not Qasr, regardless of the duration of her stay at the destination being less than 15 days. She will be considered a traveller only if haidh begins outside the boundary of her hometown and she will perform Qasr after attaining purity at the destination if the length of stay there is less than15 days.

There are two conditions which need to be fulfilled for a woman to become a traveller by which the concession of Qasr salaat becomes applicable:

1. She must have the intention to travel 48 miles

Note:48 Shar’ee miles is 55 English miles (54.1/2 Precisely).

2. She must leave her hometown/locality in the state of purity

Checked by Mufti Zubair Dudha

Islamic Tarbiyyah Academy, Dewsbury


Is it allowed to take the pill to stop menstruation?


In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.


It is advisable not to interfere with ones natural cycle. However, if one uses some medication to control and suppress the cycle due to circumstances like in Hajj, it is permissible.

And Allah Ta’āla Knows Best

Mufti Ebrahim Desai.

Intimate Relations When Haydh Stops Before The Usual Habit


A woman’s habit is to bleed for 6 days in her menstrual cycle. If the bleeding stops on 5th day, will it be permissible for her to have intercourse before the 6th day?


In the Name of Allah, the Most Gracious, the Most Merciful.

If a woman’s habit is to bleed for 6 days in her menstrual cycle, however this month her bleeding stops on the fifth day, it is compulsory on her to take a ghusl and to start offering her prayers as soon as her bleeding stops on the fifth day. However, she should not offer her prayers at the beginning time of each prayer; instead she should delay them till the end of the mustahab time for each prayer. This is because it is compulsory on a woman whose bleeding stopped before her habit to delay her prayers till the end of the mustahab time. She should do this until she reaches her habit (i.e. the end of the 6th day in the above example).

The above is in regards to prayer. As for sexual relationship, the restrictions on sexual relationship that apply during menstruation will also apply when a woman’s bleeding stops before her habit until she reaches her habit. Hence, in the above example, sexual intercourse will not be permissible until the end of the sixth day of the woman’s menstrual cycle.

(Raddul Muhtaar: 1/294, Saeed)

And Allah knows best.

Mufti Faizal Riza


Darul Ifta Australia

Tawaaf-e-Ziyaarat In The State Of Haydh


What is the ruling if a woman makes tawāf al-ziyārah in the state of haydh ?


In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh

As long as a woman cannot perform the tawāf al-ziyārah due to her haydh there is no penalty for her in delaying it even if she does it after its time has passed (sunset on the 12th of Dhul-Hijjah.)

If a woman performs tawāf al-ziyārah while in haydh then in such a case it is wājib for her to repeat that tāwaf in a state of purity as long as she is present in Makkah. Repeating the tawāf will erase the penalty that would otherwise have been wājib on her for making tawāf al-ziyārah while in haydh.

However if she does not repeat the tawāf al-ziyārah which she had performed while in haydh the tawāf will still be valid, but a penalty of one camel or one cow will now have to be given within the precincts of the Haram.

She should also make istighfār for entering Masjid Al-Harām and doing tawāf inhaydh.

And Allah Ta’āla Knows Best

Checked and Approved by,

Mufti Ebrahim Desai.

Removing Hair & Cutting Nails During Menses


I wanted to know if we can remove hair from armpits or other areas during the menstrual period? Also can we cut our nails during menses?


Yes, you can do all the above during the menstrual Period.

And Allah knows best.

Mufti Waseem Khan

Is Divorce During Menstruation Valid?


I have been told by some people that if the woman is menstruating then the divorce does not count. Is this correct?


In the name of Allah, Most Compassionate, Most Merciful,

It is unlawful and sinful for a man to divorce his wife while she is in her menstrual period (haydh), but if he does so, the divorce is valid and comes into effect. However, it will be necessary for him to take her back (raj’a) if her waiting period (idda) has not come to an end until she becomes pure from her menses, then menstruates a second time and becomes pure. Thereafter, if he wishes, he may keep her and if he wishes he may issue a second divorce to her. (See: Radd al-Muhtar ala ‘l-Durr al-Mukhtar 3/233-234)

Sayyiduna Abdullah ibn Umar (Allah be pleased with him) relates that in the time of the Messenger of Allah (Allah bless him and give him peace), he (Abdullah ibn Umar) divorced his wife while she was menstruating. [His father] Umar ibn al-Khattab (Allah be pleased with him) asked the Messenger of Allah (Allah bless him and give him peace) about it. The Messenger of Allah (Allah bless him and give him peace) said: “Command him to take her back. Then he should keep her until she becomes pure and then menstruates and becomes pure. Then, if he wishes, he can keep her, and if he wishes, he can divorce her before having sex with her. That is the prescribed period which Allah has fixed for the women to be divorced.” (Sahih al-Bukhari no: 4953)

After recording the above Hadith in his Sahih, Imam al-Bukhari (may Allah be pleased with him) forms another chapter-heading, “Chapter: When a menstruating woman is divorced, it is counted as a divorce” in which he records the following narrations:

Anas ibn Sirin (Allah be pleased with him) says that I heard Ibn Umar (Allah be pleased with him) say, “Ibn Umar divorced his wife while she was menstruating. Umar (Allah be pleased with him) mentioned it to the Messenger of Allah (Allah bless him and give him peace), and he said: “Take her back.” Anas asked, “Is the divorce counted?” Ibn Umar said, “Yes, of course.” (Sahih al-Bukhari no: 4954)

Sa’id ibn Jubayr (Allah be pleased with him) relates that Ibn Umar (Allah be pleased with him) said, “It [divorcing the wife whilst she is menstruating] is counted as a divorce for me.” (Ibid)

Imam al-Daraqutni (may Allah have mercy on him) records the same narration of Ibn Umar with a further addition that Umar ibn al-Khattab (Allah be pleased with him) then asked the Messenger of Allah (Allah bless him & give him peace), “Is the divorce counted?” The Messenger of Allah (Allah bless him & give him peace) replied: “Yes.” (See: Ibn Hajar, Fath al-Bari, 9/438)

Based on the above narrations, bar a few scholars such as Imam Ibn Taymiya and Ibn Hazm, almost all of the classical scholars are of the view that divorce during menstruation, despite being unlawful, counts and comes into effect. This is the position taken by the Companions, vast majority of their followers (tabi’un) and the four Sunni Schools of Islamic law (madhdhabs).

The renowned Hadith master (hafiz), al-Imam Ibn Hajar al-Asqalani (may Allah have mercy on him) states in his colossal commentary of Sahih al-Bukhari, Fath al-Bari:

“Imam Nawawi [the great Hadith scholar and Shafi’i jurist] said, “Some of the literalists (ahl al-Zahir) deviated and said that divorce is not effected when a man divorces a menstruating woman because he does not have the permission to do so, and as such, it is similar to divorcing a strange woman (ajnabiyya). Al-Khattabi related this position from the Khawarij and Rawafidh sects. Imam Ibn Abd al-Barr [a renowned Hadith scholar and Maliki jurist] said, “No one opposes this position [of divorce being valid] except the people of innovation and deviation, meaning now.” (Fath al-Bari, 9/438)

Similar to pronouncing two or three divorces at once, making a pronouncement of divorce during the woman’s menstrual period (hayd) is considered a divorce of innovation (talaq al-bid’a), and hence both forms of divorce are unlawful and sinful, but effective if carried out.

It is stated in Al-Hidaya, a renowned classical Hanafi work:

“If a man divorces his wife during the period of menstruation, the divorce will count, because the prohibition is due to an external reason…” (Al-Hidaya 2/357. Also see for the Hanafi School: Al-Fatawa al-Hindiyya 1/349 and Bada’i al-Sana’i 4/205, for the Maliki School: Hashiyat al-Dasuqi al ‘l-Sharh al-Kabir 2/570, for the Shafi’i School: Al-Majmu’ sharh al-Muhadhdhab 18/153, and for the Hanbali School: Al-Mughni 8/237)

The wisdom behind this is that divorcing the wife in her menstrual period prolongs her waiting period (idda), because the menstrual period in which divorce is given will not be counted, and as such, her Idda will begin from the next menstrual period, resulting in unnecessary hardship for her. Another reason is that a man is generally less inclined towards his wife when she is menstruating; hence, it is possible that he may hasten in divorcing her without thinking properly of the consequences. (See: Bada’i al-Sana’i and Al-Mughni)

In conclusion, divorcing one’s wife during her menstrual period is considered an innovation, and as such, unlawful and sinful. However, this does not mean that the divorce will not count. Killing someone unjustly is totally forbidden, but that does not mean the one killed will not die! The act being unlawful does not prevent death. The great Imam Zahid al-Kawthari (Allah have mercy on him) explains in his Al-Ashfaq ala Ahkam al-Talaq that the act of likening one’s wife to one’s mother in prohibition (zihar) is described in the Qur’an as “evil and false”, yet if one was to do Zihar, it will come into effect according to all the scholars. (Al-Ashfaq, P: 13)

In light of the mentioned evidences, divorce during menstruation, without doubt, counts and comes into effect. However, one must avoid issuing a divorce in this period, since it is unlawful and sinful.

And Allah knows best

[Mufti] Muhammad ibn Adam

Darul Iftaa, Leicester , UK

Iddat for Talaaq in Menstraution


When talaaq is given whilst in the state of menstration, how long is the iddat period and in normal situations how long would one have to sit indoors.

(Query published as received)


Talaaq during menstruation is valid and effective. The Iddah of Talaaq for a female who is menstruating is three complete menstrual cycles. If Talaaq was issued during menstruation, the period in which the wife received the Talaaq will not be counted. She has to count three complete menstrual cycles thereafter.

And Allah Knows Best

Mufti Suhail Tarmahomed

Fatwa Department, Jamiatul Ulama (KZN) Council of Muslim Theologians

Buloogh upon bleeding


If a girl over 9 gets bleeding for the first time, for less that 3 days and it is istehaaza, will she still be classed as baaligh (mature).


A girl becomes baaligh when her periods start (haydh), and not when any bleeding starts. The minimum period is 3 days and the maximum is 10. See nurul iydah page 38:

وأقل الحيض ثلاثة أيام وأوسطه خمسة وأكثره عشرة.

“The minimum period for haydh is 3, normally 5, and at most 10”

Since her bleeding is less than 3 days, it would be classed istihazaa (non-menstrual non-postnatal bleeding) and not haydh, so she would not be considered baaligha yet. (a/hafiz1/12)

Shaykh Abdul Raheem, Darul Uloom Bury

Health Benefits Of Menstruation


Can you please help me to understand the wisdom behind menstruation? Not the physiological, but the spiritual and Islamic wisdom behind it. For a practicing Muslim woman, it is nothing but a nuisance. It is spiritually demotivating because you are unable to offer Salah during this time so you feel so disconnected with Allah.

Is Salah not the most beloved act of worship to Allah? I read somewhere that because the women of Bani Israeel would go to the Masjid and cause fitna, so Allah punished them with menstruation.


In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

Allah Ta’ala created women with their feminine characteristics. Allah says in the Quran:

لَا يُسْأَلُ عَمَّا يَفْعَلُ (القرآن 21: 23)

“Allah is not questioned of what He does.” (Al-Quran 21:23)

It is thus Fard upon us not to question the creation of Allah. It is sufficient for us to believe that Allah is Al-Hakeem (All Wise). Every act of Allah with every creation of His is based on the infinite wisdom of Allah. Menses in a woman has physical and spiritual benefits.

Here under are some heath benefits of menstruation:

The very first menstrual period of a woman which is known as menarche, endows a woman to someday conceive a child. As a girl matures and enters puberty, the pituitary gland releases hormones that stimulate the ovaries to produce other hormones called estrogen and progesterone. These hormones have many effects on a girl’s body, including physical maturation, growth, and emotions. If a woman does not experience a menstrual period, most likely she will not be able to conceive a child in her life.

Monthly periods work like a cleaning system in a woman’s body for her uterus in which the old uterine lining is removed in order to make way for the new cycle. The menstrual period also releases bacteria from inside the reproductive system and helps the body to discharge excess iron, which can help lower the risk of cardiovascular disease.

Monthly periods slow down a women’s aging process.

When women menstruate, the color, odor, and texture of the menstrual blood can provide invaluable information as to the well-being of the woman. Menstrual blood can offer early signs of developing illness and allow for the prevention of disease.

The period follows a drop in progesterone, a hormone that encourages water retention and slows metabolism. Usually a day or two after the period starts, progesterone is low and most women lose water weight and metabolize carbs.

A monthly period helps a woman maintain a healthy weight. [1]

These are some of the health benefits according our limited understanding and researches. However, only Allah knows the true wisdom behind women having menses.

As for your second query, menses initiated from the time of Hawwa Alaihas Salam (mother of mankind). However, at the time of Bani Israel, the women would cause fitna. As a result, Allah Subhanahu Wa Ta’ala merely increased their menses as a form of punishment. [2]

It is important to understand that there are two issues to an act of worship.

1. Submission to Allah

2. Form of worship

Salah, fasting, reciting of the Quran are various forms of worship. They are secondary to the spirit of worship which is submission to Allah. A believer first submits to Allah and His orders. Whatever Allah wants her to do, the person carries that out. The various forms of worship, Salah etc. are consequences of one’s submission to Allah. The forms of worship are secondary. Submission to Allah is the actual spirit of worship. If it is the order of Allah not to perform Salah, then abstaining from Salah is submission to the order of Allah and as an act of worship. One should not feel that in menses one is not worshipping Allah. In fact, the actual submission is carried out.

Nevertheless, while it is not permissible for a woman to fast, pray Salah or recite Quran, it is permissible for her to do various forms of Zikr and keep her connection with Allah even while she is in her menses. [3]

It is advisable for a woman in her menses to sit on the musallah during the Salah timings and make Zikr. This practice will maintain the spirituality even in menses.

And Allah Ta’āla Knows Best

Checked and Approved by,

Mufti Ebrahim Desai.

Irregular bleeding; should I not take a dispensation on this issue?


Recently I have noticed that my menstrual cycle has become longer than the normal 8 to 9 days which it lasted. Now, my regular cycle has moved from 9 days to 10 or 11 days. But according to the Hanafi rule, I must begin to pray on my 11th day. However, if I know that this is part of my cycle, can I not take a dispensation on the issue?


Assalamu alaykum

Menstruation is the monthly discharge of blood that lasts from three to ten days. Any blood released for less than three days or beyond ten days is not considered menstruation [Maraqi al-Falah]. The fact that you consider it menstrual blood is not legally relevant.

Its exceeding ten days means that it can not be considered as such. Rather it will be considered abnormal uterine bleeding (istihada) so after the tenth day one must perform a ritual bath and start praying. In addition, as the bleeding has exceeded ten days one must rely on one’s previous menstrual period (‘aada) to ascertain how many days of the bleeding are to be considered menstruation.

So for example if one’s last menstrual period was 9 days and then the next one was 11 days, one would perform a ghusl and start praying on the tenth day and one would make up one day of prayers as the menstruation will be seen to have ended on the 9th day and the tenth will be considered abnormal uterine bleeding (istihada). There is no difficulty or hardship in this. It is purely submission.

Sohail Hanif

Leaving House after Birth of Child


Assalamalikum, I would like to know that after delivery a muslim women is not allowed to leave her house for 40 days. She can only leave her house after completing 40 days. Is there any hadith on this. What does islam say about this? Waiting for your earliest reply. Thank You


(Fatwa: 618/463/D=1431)

It is not an Islamic rule not to leave home after delivery, rather after delivery in the state of nifas it is unlawful for a woman to have intercourse with her husband. Similarly, keeping fast, offering salah and reciting the holy Quran is forbidden, these are Islamic rulings. The matter of not leaving home is precaution according to medical viewpoint for the safety of health, for which care is taken in houses, as during nifas period often such weakness or illness occurs which takes root, which causes a woman to suffer her whole life.

Allah (Subhana Wa Ta’ala) knows Best

Darul Ifta, Darul Uloom Deoband

Bleeding after Miscarriage


Salam maulana, my wifes had a miscarriage after 10 weeks pregnancy, does she have to pray namaz as she’s bleeding? Jk



She shudn’t pray for her usual days of haidh, eg 6/7. After that she has to pray even if bleeding continues. This miscarriage is of foetus, the rooh had not been breathed in as yet, thus the bleeding will be classed as haidh.

If the baby was over 16 weeks, then rooh would have been breathed in and the baby would have been complete andthe bleeding would have been classed as nifaas. The maximum period of nifas is 40 days.


Shaykh Abdul Raheem, Darul Uloom Bury

Irregular bleeding due to the Coil (IUD)


A woman has a coil fitted five days into her clean days. She has been told that she will experience bleeding due to this. It has now been 12 days since the coil was fitted and she is still bleeding. This makes it 17 days since purity. Her usual purity is 21days and 7 days haiz.

In this situation does she wait till 21 days and continue as istihaza for now, or regard this bleeding to be haiz as it is more than 15 days?


Assalamu ‘alaykum wa rahmatullahi wabarakatuhu

In the name of Allah, Most Compassionate, Most Merciful

The placing of an intrauterine device can often lead to irregular bleeding or spotting during the first three to six months. However, in order for blood to be considered menstruation (hayd), it must meet the parameters, as defined by the shariah.

With the information provided, we would assign seven days as menstruation and twenty-one days as purity. The bleeding you are currently experiencing will be applied toward your normal twenty-one days of purity, i.e. the first five days of purity coupled with the following sixteen days. After completing the allotted purity, you will consider the next seven days menstruation.

You should continue to apply the pattern of seven days blood and twenty-one days purity as long as you experience irregular bleeding. Should anything change, you should consult with a scholar, as the rulings are based on a specific set of circumstances. We also recommend keeping a detailed record of bleeding (regular and irregular) and purity, including dates and times.

Lastly, the current bleeding is dysfunctional uterine bleeding (istihada), during which you should continue to pray, with a fresh ablution for each prayer time. You can also refer to “The Laws of Menstruation, Postnatal Bleeding & Dysfunctional Uterine Bleeding,” for more information.

Ustadha Umm Yusuf Abdul Sattar

Follow up question:

What would the case be if she now and then starts on day 22 or sometimes gets spotting from day 18 which would have to be taken?


Assalamu ‘alaykum wa rahmatullahi wabarakatuhu

In the name of Allah, Most Compassionate, Most Merciful

In our earlier answer, we asked that you apply seven days blood and twenty-one days purity for as long as you experienced continuous bleeding. When that is no longer the situation, the following principles will apply: the minimum menstrual period is 3 days (72 hours); the maximum is 10 days (240 hours); and instances of menstruation must be separated by a complete purity of 15 days (360 hours).

Given that the number of days of menstruation and purity can vary from month to month, any blood meeting the above-mentioned parameters will be menstruation. Similarly, as long as a woman experiences 15 or more days of consecutive purity, it will be considered purity.

So to answer your question; if one month, you experience bleeding after 18 days of purity, this will be considered menstruation as you have met the criteria of 15 days. Similarly, if in a different month, you experience bleeding after 22 days of purity, it will also be considered menstruation.

It is because of this fluctuation in the numbers, that we ask women to keep a detailed record of bleeding and purity, including dates and times. If a woman experiences any irregularities, that record helps us to pinpoint which days are menstruation and which are purity.

Ustadha Umm Yusuf Abdul Sattar

Verified by Mufti Abdur Rahman ibn Yusuf

Colours in Menstruation


Asslamu alaykum.

If bleeding stops within 10 days and 10 nights but yellowish discharge continues beyond 10 nights, when would i assume the end of my period? This question has been answered before but for a sister following the shaafee school of thought. Is the ruling the same from a Hanafi point of veiw?

Jazakallahu Khayr,Wasalaam


Waalaikumussalam warahmatullahi wabarakatuh.

Bismillahir rahmaanir rahim.

According to Ahnaaf, the colours red, brown, yellow, green, blackish red and black are all considered as haidh. Therefore, if the bleeding stops within 10 days but still discharge of any of the aforementioned colours remain, then it’ll still be considered as haidh. However, after the 10th day, ghusl should be performed and prayers should be resumed even if the discharge continues and the law of istihaadhah should be observed.

And Allah knows best.


Binti Zahari,

Counting days in Menstruation


Counting days of Haydh: How does a woman count her haidh if she bleeds for 6 days has brown discharge for 3-4 days and then yellow discharge for about 5 days then turns white, after this the discharge is sometimes white and sometimes yellow till she bleeds again?and does it make any difference to the ruling if a woman knows when she ovulates?


Discharge that is red, yellow, brown, green or black in colour is considered as bleeding for haydh purposes. Discharge that is white is not considered as bleeding. The maximum period of haydh is ten days. The minimum period of cleanliness between two haydh cycles is fifteen days. The solution to the scenario presented in the question depends on whether the woman in question had an established habit of haydh bleeding, that is ten days or less, e.g. 6 days before the onset of the condition. In this case, if after she stops bleeding (red, black, green, yellow or brown discharge), she experiences a clean period of 15 days (no discharge or any colour other than those mentioned above), then only 6 days will be considered as haydh. The rest of the days will be considered as Istihaadha (even though discharge was flowing). Her next haydh will start immediately when she starts discharging after the 15 day clean period. If she has an established habit, e.g. 6 days but she does not experience a clean period of 15 days, then the first 6 days will be haydh. The following 15 days will be considered as the clean period (even though she is discharging). The following 6 days will be haydh again and this cycle will continue until she experiences a period of 15 days wherein she has no or only white discharge.

If she does not have an established habit (less than 10 days) and after she stops bleeding (red, yellow, black or green) she experiences a clean period of 15 days (white or no discharge), then her haydh will be for 10 days only. Her next haydh will commence when the bleeding resumes after the 15 day clean period.

Lastly, if she does not have an established habit (less than 10 days) and she also does not experience a clean period of 15 days (white or no discharge), then 10 days will be haydh, followed by a 15 day clean period (even though discharging) followed by 10 day haydh period. This cycle will continue until it is broken by a 15 day clean period (white or no discharge) in which case the haydh will only commence when bleeding resumes. Knowledge of ovulation patterns will not affect the above guidelines. (Sharhul wiqaayah vol.1 pg.115; Deoband)

and Allah Ta’ala Knows Best

Mufti Ebrahim Desai

Menstruation Days



If a person had a little amount of coloured discharge on 17/07/12 and then only clear discharge until 19/07/12 when the period starts properly then which date does one take as the beginning of haidh?



If the duration from the 17/07/12 from the time of seeing the coloured discharge till the end of her bleeding is 10 days or less, then her Haidh will have started from the time of the coloured discharge on the 17/07/12.

However if it is more then ten days, then however many days her Haidh was in the previous month will be considered Haidh, and the rest will be Istihaadhah.

Therefore, she will have to repeat the prayers she missed during the Istihaadah period.

Shaykh Abdul Raheem, Darul Uloom Bury

Proofs for the Impermissibility of Menstruating Women Touching the Qur’an or Entering the Masjid


I was once told by a Maulana that whilst women are menstruating, it is not permissible for them to either 1) touch/recite Qur’an, not even one verse or 2) enter a masjid. However, in recent times many people I meet are telling me differently, including people of knowledge. For example, a sheikh has told me that it is ok for the women to enter the masjid. I am pretty sure that the Hanafi school of thought holds that women are not allowed to enter the masjid, but I was wondering if it is possible to get the daleel for this so that I may be able to give a better explanation than,”Well, a Maulana told me that this was not permissible.” Today, everyone wants proof.


Assalamu alaykum

In the name of Allah, the Inspirer of truth.

It is an agreed upon issue that a menstruating women or a person inthe seminally defiled state is prohibited from entering the masjid. Many hadiths state this. To quote a few:

1 ‘A’isha ra relates that the Prophet Sallallahu alayhi wasallam said: “I do not make lawful the masjid for menstruating women or for one who is in a seminally defiled state [junub]. (Sunan Abu Dawud)

2 Umm Salama ra related that the Prophet Sallallahu alayhi wasallam entered the courtyard of the masjid and announced aloud, “The masjid is not permitted for the seminally defiled and for the menstruating women.” (Tabarani)

3 ‘A’isha ra relates that the Prophet Sallallahu alayi wasallam called out from the masjid, “O ‘A’isha, hand me the cloth.” She told him that she was menstruating, so he said the menstruation is not in her hands [i.e. that she could hand him the cloth. Note: the door of her chamber opened up into the masjid]. (Sahih Muslim)

Also in regards to the prohibition of reciting a portion of the Qur’an for them, there are the following hadiths.

1 ‘Abdullah ibn ‘Umar relates that Prophet Sallallahu alayhi wasallam said, “A menstruating women or a seminally defiled person should not recite any part of the Qur’an. (Sunan al-Tirmidhi, Sunan al-Bayhaqi)

There are also other hadiths transmitted by Imam Daraqutni, Tirmidhi, Nasa’i, Ibn Maja, Abu Dawud, Ibn Hibban, Hakim and others in this regard (See Nasb al-Raya].

Another hadith found in the Muwatta of Imam Malik states that “Only a person in the state of purity should touch the Qur’an.” This hadith has been transmitted by many other hadith scholars as well.

‘Allama Zayla’i has discussed the hadiths pertaining to these questions thoroughly in his Nasb al-Raya. 1:194199.

Hence, it is established that women in their periods are prohibited from entering themasjid area. The same pertains to those who are in a seminally defiled state and are in need of a ritual bath [ghusl]. However, it would be permissible for such people to enter a side hall or room in an Islamic Center that is not considered the actual masjid or sanctified prayer area, for instance to attend a dars or lecture.

And Allah knows best.


Abdur-Rahman ibn Yusuf

Will A Traveling Woman Pray Qasr Salaah After Her Menses?


A woman is a Musafir. Her Haidh starts 2 days after she reaches her destination. She becomes paak after 4 days. Does she continue performing Qasr for the rest of her stay or must she perform full Salah?


In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

At the outset, a woman may face one of two situations while undertaking a Sharī journey (15 days or more). Each one has its own ruling.

The two scenarios are as follows:

She initiates her travel in a state of Haidh (menstruation).

She initiates her travel in a state of purity and experiences Haidh at a later stage.

In the case where she starts her journey in a state of Haidh, if she becomes pure before reaching her destination and the distance between herself and her destination is Masaafah al-Safar (the distance that qualifies an individual to be Musaafir) or more, she will shorten her prayers (Qasr) during her trip. However, if after becoming pure, the distance between herself and her destination is less than Masāfah al-Safar, then she will perform all of her prayers in full. In this case, she will not be regarded as a Sharī traveler (Musāfirah).

In the situation where she starts her travel in a state of purity and experiences Haidh at a later stage, she will be regarded as a Musāfirah. She will shorten her prayers for the remainder of her vacation after becoming pure from Haidh. This ruling will be applicable, whether she experienced Haidh during her travel or after reaching her destination.[1]

Based on the above, the woman in reference only experienced Haidh after reaching her destination. Since she initiated her journey in a state of purity, she will be regarded as a Musāfirah and she will shorten her prayers (Qasr) after attaining purity.

And Allah Ta’āla Knows Best

Mufti Ebrahim Desai.

Prohibitions during Haydh & Nifaas


When a lady is menstruating, she is not able to perform her salaat, but it is permissible to perform ablution (wudhu). Why is this so?

What deeds can a lady perform while in her menses and which deeds can she not perform?



Al-jawab billahi at-taufeeq (the answer with Allah’s guidance)

1) In the period of Haidh (menstruation), it is Mustahab (perferable) for a woman to make Wudu at the time of prayer, to sit in a clean place and take the name of Allah Ta’ala so that she does not forget the habit of offering her prayer, and when she gets pure she is not reluctant to offer her prayer. (From ‘Heavenly Ornaments’ by Imam Asraf Ali al-Tahanawi)

2) Prohibitions during Haidh (Menstruation) and Nifas (Postnatal Bleeding)

During the time a woman is menstruating (Haidh) or experiencing postnatal bleeding (Nifas), the following eight activities are prohibited:

1. Salah (ritual prayer).

• It is also not permissible for her to perform a prostration of gratitude (Sajda Shukr) or prostration of recitation (Sajda Tilawa).

2. Fasting —obligatory or otherwise.

3. Recitation of even a single verse of the Holy Qur’an:

• Reading less than a verse without the intention of reciting the Qur’an is permissible, such as reciting Al-Hamudu li ’Llah “All praise is for Allāh,” with the intention of gratitude or the recitation of Bismi’Llah “In the name of Allāh,” before eating (Al-Lubab 43).

• It is permissible to read a word from a verse (Ayat) or (according to another opinion) even half a verse, as long as it does not equal a short verse.

• It is permissible to recite a verse or more with the intention of supplication (Du’a). For instance, the entire Suratul Fatiha can be recited with the intention of Du’a. Likewise, any other verse or chapter from the Qur’an can be recited with the intention of Du’a as long as they contain words indicative of supplication—and there is no sin in this.

• If a woman is teaching Qur’an to students, then it will be permissible for her to spell out the words bit by bit and not recite the entire verse altogether. She can read one or two words at a time, breaking her breath in between.

• It is permissible to take the name of Allah, read Du’as, send salutations and blessings (salawat) on the Messenger of Allāh i.e, to recite prayers of forgiveness (Istighfar), or any other zhikr(remembrance).

4. Touching the Qur’an.

• However, it is permissible to touch the Qur’an with a covering, such as a cloth sleeve or bag, but not a covering that is permanently attached to the Qur’an. It is also not permissible to touch the Qur’an with a portion of one’s garment, such as the sleeve or the edge of a dress while one is wearing them (Shar al-Hidaya of Imām Abd al-Hay Lucknawī 1:212).

5. Entering the Masjid.

• It is permissible for a menstruating woman to enter a Musalla(temporary place of prayer) or the place where Eid prayer is performed as long as it is not in a Masjid. The laws regarding the impermissibility of entering the Masjid are not applicable to the prayer room which is not a Sharī Masjid.

6. Circumambulation (Tawaf) of the Holy Ka’ba.

7. Sexual intercourse.

8. Sexual enjoyment from the navel to below the knees of a menstruating woman.

• Therefore, other than intimacy (without a covering) or looking at the above mentioned area, all other types of intimacy and sexual enjoyment are permissible. There is absolutely no problem in the husband and wife eating, drinking, and sleeping together during her menstruation.

(The Laws of Menstruation, Postnatal Bleeding, & Dysfunctional Uterine Bleeding- Based on the Hanafi school of Islamic law, By Abdurrahman Ibn Yusuf)

And Only Allah Ta’ala Knows Best.


Moulana Qamruz Zaman

London, UK



Menstruation and Bleeding Out of the Normal Period
(Shaykh Ashraf Ali Thanwi)