Question:
Assalamualaikum,
I would like to know:
A) If spotting occurs does one have to wait for the spotting to clear to do ghusl or does she have to wait the whole of her normal cycle e.g.10 days?
B) In addition to this if one takes the pill with her cycle date starting 2 days after hajj. But spotting occurs during the hajj period is this classed as haiz?(the the woman in question sometimes has her cycle sometimes starting earlier)
C) if one decides to avoid taking the pill to avoid the chance of spotting occurring but her cycle begins during hajj, but flights are booked for 2 days after hajj and she is unable to complete the hajj rites. What then?
JazakAllah khair.
Answer:
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
A,B) In order for us to reply your query on spotting, it is necessary to clarify the days (beginning and ending) of one’s menstrual cycle of the previous month and when the spotting took place.
In principle, if the spotting occurred towards the ending of a normal menses and stops before the completion of ten days since the start of the menses, then the spotting would be considered as menses also.[1] If the spotting occurred after 15 days from the ending of the last menses, then it would be considered as hiadh.[2]
- C) If a woman experiences her haidh (menses) in the five days of Hajj commencing from the 8th of Dhil-Hijjah till the 13th, she will do everything as a Hājjī is required to do[3]. She will go to Minā on the 8th, Arafāt on the 9th, Minā on the 10th, 11th and 12th
The only issues she has to take into account are as follows:
1) Tawāful Ifadhah.
Tawāful Ifadhah is Fardh (Compulsory) and is an integral part of Hajj. The time for Tawāful Ifadhah is after pelting the Shaytan on the 10th of Dhil-Hijjah, after returning from Muzdalifah. A woman in a state of haidh cannot perform Tawāful Ifadhah as a woman in haidh cannot enter the Haram in that state. She will have to wait until her haidh is finished to perform her Tawāful Ifadhah.
However, this is a difficult problem many women face today, where they are coming with groups from distant countries and tickets etc. are already booked to return, and they are unable to wait alone or return to Makkah again due to the difficulties involved, allowance has given to her to do the following;
If waiting in Makkah until one becomes pure is extremely difficult due to the flight arrangements, and it is also difficult to return to Makkah at another time to perform the Tawaful Ifadaah (seeing that it is costly and one may live in a distant country),then she should wait until the last day arrives for her to be in Makkah, and if the menses do not stop until this time, then she should take a bath and quickly go to the Mataaf and make the Tawaful Ifadaah along with the Sa’ee. In this case, she will also give a big sacrifice(cow or camel).[4]
She should also make istighfār for entering Masjid Al-Haram and doing Tawāf in an impure state. The Tawaf however would still be valid due to necessity and difficulty.
2) Tawāful Widā’
The final Tawāf before leaving Makkah is called Tawāful Widā’. This Tawāf is Wājib (Necessary). However, if a woman in haidh has done her Tawāful Ifadhah, but did not do Tawāful Widā’ due to her haidh and it is already time to depart then she may leave out the Tawāful Widā’. There will be no dam (penalty) on her for leaving out the Tawāful Widā’ due to her haidh.
And Allah Ta’āla Knows Best
Mufti Arshad Ali
Darul Iftaa, Jaamia Madinatul Uloom (Trinidad)
www.fatwa-tt.com /www.jaamia.net
[1] لا يشترط استمرار الدم في كامل مدة الحيض حتي يكون حيضا, ولكن العبرة لاوله واخره (ذخر المتاهلين, ص 311: دار الفكر)
[2] حاشية الطحطاوي على مراقي الفلاح شرح نور الإيضاح (ص: 141)
“وأقل الطهر الفاصل بين الحيضتين خمسة عشر يوما” لقوله صلى الله عليه وسلم: “أقل الحيض ثلاثة وأكثره عشرة وأقل ما بين الحيضتين خمسة عشر يوما
الدر المختار وحاشية ابن عابدين (رد المحتار) (1/ 285)
(وأقل الطهر) بين الحيضتين أو النفاس والحيض (خمسة عشر يوما) ولياليها إجماعا (ولا حد لأكثره)
تبيين الحقائق شرح كنز الدقائق وحاشية الشِّلْبِيِّ [51 2]
قال – رحمه الله – (ولو حاضت عند الإحرام أتت بغير الطواف) «لقوله – صلى الله عليه وسلم – لعائشة حين حاضت بسرف افعلي ما يفعل الحاج غير أن لا تطوفي بالبيت حتى تطهري» متفق عليه ولأن الطواف في المسجد، وهي ممنوعة من دخوله، وما عداه من أفعال الحج من الوقوفين، ورمي الجمار والسعي في المفازة فلا يمتنع بسبب الحيض وقد ذكرنا أنها تغتسل في أول باب الإحرام
[4]الفقه الإسلامي وأدلته (3/ 534)
وإذا اضطرت المرأة اضطراراً شديداً لمغادرة مكة قبل انتهاء مدة الحيض أو النفاس، ولم تكن قد طافت طواف الإفاضة، فتغتسل وتشد الحفاظ الموضوع في أسفل البطن شداً محكماً، ثم تطوف بالبيت سبعاً طواف الإفاضة، ثم تسعى بين الصفا والمروة سبعاً، وعليها ذبح بدنة (وهي ما أتم خمس سنين من الإبل أو أتم سنتين من البقر) وذلك تقليداً للحنفية الذين يقولون بصحة الطواف حينئذ، مع الحرمة، ووجوب إهداء البدنة
البحر الرائق شرح كنز الدقائق ومنحة الخالق وتكملة الطوري (3/ 61)
وَلَوْ حَاضَتْ قَبْلَ طَوَافِ الزِّيَارَةِ، وَلَمْ تَطْهُرْ، وَأَرَادَ الرُّفْقَةُ الْعَوْدَ تَهْجُمُ وَتَطُوفُ حَائِضًا وَتَذْبَحُ بَدَنَةً، وَلَكِنْ لَا نُفْتِي بِالتَّهَجُّمِ فَإِنْ لَمْ تَطُفْ تَبْقَى مُحْرِمَةً أَبَدًا إلَى أَنْ تَطُوفَ، وَكَذَا الرَّجُلُ لَوْ لَمْ يَطُفْهُ.
