Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

be approached sexually except when there is fear of hardship—that is, hardship caused by abstaining from intercourse. This is the established position of the school, although this prohibition is not like the prohibition of intercourse with a menstruating woman, as will be discussed.

They cited the following evidence:

  1. Allah the Exalted says: “They ask you about menstruation. Say, ‘It is harm, so keep away from women during menstruation.’” [al-Baqarah 2:222] Allah made the harm caused by the blood the reason for commanding that they be avoided. It is well known that the blood of irregular bleeding is harmful; it is unclean, impure blood.

  2. During intercourse, the penis becomes soiled with blood, and blood is impure. The basic principle is that a person does not come into contact with impurity unless there is a need to do so.

However, the prohibition of intercourse with a woman experiencing irregular bleeding is less severe than the prohibition of intercourse with a menstruating woman for several reasons:

  1. The prohibition of intercourse with a menstruating woman is explicitly stated in the Quran. As for intercourse with a woman experiencing irregular bleeding, it is either established by analogy or by the claim that the textual evidence includes her as well.

  2. If the man or woman fears hardship from abstaining from intercourse, it is permissible to have intercourse with a woman experiencing irregular bleeding. This is unlike a menstruating woman, with whom intercourse is not permissible except in cases of necessity.

  3. If intercourse with a woman experiencing irregular bleeding is permitted due to hardship, no expiation is required, unlike intercourse with a menstruating woman.

The second view is that it is not forbidden (1), and this is the correct view. The evidence for this is:

  1. Allah the Exalted says: “Your wives are a tilth for you, so go to your tilth as you wish.” [al-Baqarah 2:223]

  2. It has not been transmitted that the Prophet, peace and blessings be upon him, instructed any of the Companions, may Allah be pleased with them, whose wives experienced irregular bleeding—some seventeen women in all—to do so.

(1) See: al-Insaf, 1:469.
يحلُّ وَطْؤها إِلا مع خَوفِ العَنَتِ، أي: المشقَّة بترك الوَطءِ ـ هذا هو المذهب ـ إِلا أنَّ هذا التَّحريم ليس كتحريم وطءِ الحائض كما سيأتي. واستدلُّوا بما يلي: ١ - قوله تعالى: ﴿وَيَسْأَلُونَكَ عَنِ الْمَحِيْضِ قُلْ هُوَ أَذىً فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ﴾ [البقرة: ٢٢٢]. فجعل الله علَّة الأمر باعتزالهنَّ أنَّ الدَّم أذى، ومعلوم أن دم الاستحاضة أذىً فهو دم مستقذَرٌ نجس. ٢ - أنه عند الوَطء يتلوَّث الذَّكر بالدَّم، والدَّمُ نجسٌ، والأصل أنَّ الإِنسانَ لا يباشر النَّجاسة إِلاَّ إِذا دعت الحاجةُ إلى ذلك. لكنَّ تحريمَ وَطءِ المستحاضة أهونُ من تحريم وطء الحائض لأمور هي: ١ - أن تحريم وطء الحائض نصَّ عليه القرآنُ، أما وطء المستحاضة فإِنَّه إِما بقياس، أو دعوى أن النَّصَّ شَمِلَهُ. ٢ - أنه إِذا خاف الرَّجلُ أو المرأة المشقَّة بترك الجِمَاع جاز وطءُ المستحاضة، بخلاف الحائض فلا يجوز إِلا عند الضَّرورة. ٣ - أنه إِذا جاز وَطءُ المستحاضة للمشقَّة، فلا كفَّارة فيه بخلاف وطء الحائض. القول الثَّاني: أنه ليس بحرام (١)، وهو الصَّحيح، ودليل ذلك: ١ - قوله تعالى: ﴿نِسَاؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ﴾ [البقرة: ٢٢٣]. ٢ - أنَّ الصَّحابة ﵃ الذين استُحيضتْ نساؤهم وهنَّ حوالي سبع عشرة امرأة، لم يُنقَلْ أنَّ النبيَّ ﷺ أمر أحداً
(١) انظر: «الإنصاف» (١/ ٤٦٩).

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