Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (1/123)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

vaginally. This indicates that, during menstruation, He prohibited only what He explicitly permitted after they become pure: vaginal intercourse, and nothing else. It is also said that they asked him about this because they used to avoid vaginal intercourse with women during menstruation and have anal intercourse with them instead. When they asked the Prophet, may Allah bless him and grant him peace, about this, Allah Most High revealed:

“They ask you about menstruation. Say, ‘It is a source of discomfort.’” [al-Baqarah: 222]

Continuing through to His words:

“Approach them from where Allah has commanded you.” [al-Baqarah: 222]

That is, in the vagina; do not go beyond it. This interpretation is more evident than the first and clearer in meaning.

Section
The Differing Views on the Avoidance Commanded in the Verse

Scholars hold three views concerning how women are to be avoided during menstruation, as commanded in the verse.

The first is that a man must avoid touching any part of her body with any part of his own, according to the apparent meaning of the words of Allah, Mighty and Majestic. For He commanded avoiding them in general terms, without distinguishing one part of their bodies from another. This view was adopted only by those who followed the apparent meaning of the Quran without knowing the reports transmitted from the Prophet, may Allah bless him and grant him peace, on this matter.

The second is that physical contact with the parts of her body above the waist-wrapper is permissible, in accordance with the transmitted reports. This is the position of the majority of jurists in the various regions. It is also the position of Mālik and the majority of his followers, both the earlier scholars and the later scholars of Baghdād.

The third is that every form of intimacy with her is permissible except vaginal intercourse, according to the apparent meaning of the report from ‘Ā’ishah—may Allah Most High be pleased with her—that she said to someone who asked her about this: “Every form of intimacy with her is lawful for you, except vaginal intercourse.” Asbagh adopted this view, saying: “She was commanded to fasten her waist-wrapper around herself only so that none of her blood would get on him when he lay beside her.” He regarded the reported prohibition of physical contact beneath the waist-wrapper as a safeguard against the means leading to the forbidden, lest he have vaginal intercourse with her.

في موضع جماعهن. فدل ذلك على أنه إنما نهى في حال الحيض عما نص على إباحته بعد الطهر وهو الجماع في موضع الجماع لا غير. وقيل إنما سألوه عن ذلك لأنهم كانوا يجتنبون النساء في المحيض ويأتونهن في أدبارهن، فلما سألوه ﷺ عن ذلك أنزل الله تعالى: ﴿وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ قُلْ هُوَ أَذًى﴾ [البقرة: ٢٢٢] إلى قوله ﴿فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ﴾ [البقرة: ٢٢٢] أي في الفرج لا تعدوه، وهو أظهر من القول الأول وأبين في المعنى. فصل في ذكر الاختلاف في كيفية الاعتزال المأمور به في الآية وأما كيفية اعتزال النساء في الحيض المأمور به في الآية ففيه لأهل العلم ثلاثة أقوال: أحدها اعتزال جميع بدنها أن يباشره بشيء من بدنه على ظاهر قول الله ﷿؛ لأنه أمر باعتزالهن عموما ولم يخص منهن شيئا دون شيء. وهذا إنما ذهب إليه من اتبع ظاهر القرآن وجهل ما ورد في ذلك عن النبي ﵊ من الآثار. والثاني إباحة مباشرة ما فوق الإزار على ما وردت به الآثار، وعلى هذا جمهور فقهاء الأمصار. وهو مذهب مالك وجمهور أصحابه المتقدمين والمتأخرين من البغداديين. والثالث إباحة كل شيء منها ما عدا الفرج على ظاهر ما روي عن عائشة - رَضِيَ اللَّهُ تَعَالَى عَنْهَا - أنها قالت لمن سألها عن ذلك: كل شيء لك منها حلال، ما عدا الفرج. وإلى هذا ذهب أصبغ فقال: إنما أمرت أن تشد عليها إزارها لئلا يصيبه شيء من دمها في مضاجعته إياها، وجعل النهي الوارد عن مباشرتها فيما دون الإزار من باب حماية الذرائع لئلا يجامعها في الفرج.