Tafsir al-Baghawi - Al-Baghawi - (1/257)

Tafsir al-BaghawiAl-Baghawi

Allah Most High says: “They ask you about menstruation”: that is, about menses. The word mahid is a verbal noun, as are sayr and masir; its root meaning is bursting forth and flowing. His words, “Say, ‘It is harm,’” mean: it is filth. Harm is anything disliked of any kind. “So keep away from women during menstruation”: by keeping away, He means refraining from intercourse. “And do not approach them”: that is, do not have intercourse with them. As for touching and lying beside a menstruating woman, this is permissible.

Abd al-Wahid ibn Ahmad al-Malihi informed us; Ahmad ibn Abdullah al-Nu'aymi informed us; Muhammad ibn Yusuf informed us; Muhammad ibn Isma'il informed us; Qabisah informed us; Sufyan informed us, from Mansur, from Ibrahim, from al-Aswad, from Aishah, may Allah be pleased with her, who said: “I and the Prophet, may Allah bless him and grant him peace, would bathe from a single vessel while we were both in a state of major ritual impurity. He would command me to wrap myself in a waist-cloth, then engage in intimate contact with me while I was menstruating. While he was observing spiritual retreat in the mosque, he would extend his head to me, and I would wash it while I was menstruating.” (1)

Abd al-Wahid al-Malihi informed us; Abu Ahmad ibn Abdullah al-Nu'aymi informed us; Muhammad ibn Yusuf informed us; Muhammad ibn Isma'il informed us; Sa'd ibn Hafs informed us; Shayban informed us, from Yahya, from Abu Salamah, from Zaynab bint Abi Salamah, who related to him from Umm Salamah, who said: “I began menstruating while I was with the Messenger of Allah, may Allah bless him and grant him peace, beneath a blanket. I quietly slipped away and left it, took my menstrual garments and put them on. The Messenger of Allah, may Allah bless him and grant him peace, said to me, ‘Have you begun menstruating?’ I replied, ‘Yes.’ He then called me and brought me beneath the blanket with him.” (2)

Abu al-Qasim ibn Abdullah ibn Muhammad al-Hanafi informed us; Abu al-Harith Tahir ibn Muhammad al-Tahiri informed us; Abu Muhammad al-Hasan ibn Muhammad Hakim (3) informed us; Abu al-Muwajjih Muhammad ibn Amr informed us; Sadaqah informed us; Waki' informed us; Mis'ar and Sufyan informed us, from al-Miqdam (4) ibn Shurayh, from his father, from Aishah, may Allah be pleased with her, who said: “I would drink while I was menstruating, then hand it to the Prophet, may Allah bless him and grant him peace, and he would place his mouth where I had placed mine. I would gnaw the meat from a bone, and he would take it and place his mouth where I had placed mine.” (5)

Intercourse with a menstruating woman is forbidden. Whoever does so disobeys Allah, glorified and exalted is He, and the imam is to administer discretionary punishment to him if he becomes aware of it. The scholars differed over whether expiation is obligatory for him. Most of them (6) held that no expiation is due from him; rather, he should seek Allah’s forgiveness and repent to Him.

A group held that expiation is obligatory for him, including Qatadah, al-Awza'i, Ahmad, and Ishaq, because of what Abd al-Wahid ibn

(1) Reported by al-Bukhari, Kitab al-Hayd, chapter: “Direct physical contact with a menstruating woman,” 1:403; and al-Musannaf fi Sharh al-Sunnah, 2:131. (2) Reported by al-Bukhari, Kitab al-Hayd, chapter: “Sleeping with a menstruating woman while she is clothed,” 1:422; and by Muslim, Kitab al-Hayd, chapter: “Lying with a menstruating woman beneath a single cover,” no. 296, 1:243; and al-Musannaf fi Sharh al-Sunnah, 2:129. (3) In Sharh al-Sunnah, it is Muhammad ibn Halim, with an l. (4) In Sharh al-Sunnah, it reads al-Miqdad ibn Shurayh; this is an error. (5) Reported by Muslim, Kitab al-Hayd, chapter: “The permissibility of a menstruating woman washing her husband’s head,” no. 300, 1:245-246; and al-Musannaf fi Sharh al-Sunnah, 2:134. (6) See al-Qurtubi, al-Jami li-Ahkam al-Quran, 3:87.

قَوْلُهُ تَعَالَى: ﴿وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ﴾ أَيْ عَنِ الْحَيْضِ وَهُوَ مَصْدَرٌ حَاضَتِ الْمَرْأَةُ تَحِيضُ حَيْضًا وَمَحِيضًا كَالسَّيْرِ وَالْمَسِيرِ، وَأَصْلُ الْحَيْضِ الِانْفِجَارُ وَالسَّيَلَانُ وَقَوْلُهُ ﴿قُلْ هُوَ أَذًى﴾ أَيْ قَذَرٌ، وَالْأَذَى كُلُّ مَا يُكْرَهُ مِنْ كُلِّ شَيْءٍ ﴿فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ﴾ أَرَادَ بِالِاعْتِزَالِ تَرْكَ الْوَطْءِ ﴿وَلَا تَقْرَبُوهُنَّ﴾ أَيْ لَا تُجَامِعُوهُنَّ، أَمَّا الْمُلَامَسَةُ وَالْمُضَاجَعَةُ مَعَهَا فَجَائِزَةٌ. أَخْبَرَنَا عَبْدُ الْوَاحِدِ بْنُ أَحْمَدَ الْمَلِيحِيُّ أَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ النُّعَيْمِيُّ أَنَا مُحَمَّدُ بْنُ يُوسُفَ أَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ أَنَا قَبِيصَةُ أَنَا سُفْيَانُ عَنْ مَنْصُورٍ عَنْ إِبْرَاهِيمَ عَنِ الْأَسْوَدِ عَنْ عَائِشَةَ ﵂ قَالَتْ: "كُنْتُ أَغْتَسِلُ أَنَا وَالنَّبِيُّ ﷺ مِنْ إِنَاءٍ وَاحِدٍ كِلَانَا جُنُبٌ وَكَانَ يَأْمُرُنِي أَنْ أَتَّزِرَ فَيُبَاشِرَنِي وَأَنَا حَائِضٌ وَكَانَ يُخْرِجُ رَأْسَهُ إِلَيَّ وَهُوَ مُعْتَكِفٌ فَأَغْسِلُهُ وَأَنَا حَائِضٌ" (١) . أَخْبَرَنَا عَبْدُ الْوَاحِدِ الْمَلِيحِيُّ أَنَا أَبُو أَحْمَدَ بْنُ عَبْدِ اللَّهِ النُّعَيْمِيُّ أَنَا مُحَمَّدُ بْنُ يُوسُفَ أَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ أَنَا سَعْدُ بْنُ حَفْصٍ أَنَا شَيْبَانُ عَنْ يَحْيَى عَنْ أَبِي سَلَمَةَ عَنْ زَيْنَبَ بِنْتِ أَبِي سَلَمَةَ حَدَّثَتْهُ عَنْ أُمِّ سَلَمَةَ قَالَتْ: "حِضْتُ وَأَنَا مَعَ رَسُولِ اللَّهِ ﷺ فِي الْخَمِيلَةِ فَانْسَلَلْتُ فَخَرَجْتُ مِنْهَا فَأَخَذْتُ ثِيَابَ حَيْضِي فَلَبِسْتُهَا فَقَالَ لِي رَسُولُ اللَّهِ ﷺ: أَنَفِسْتِ؟ قُلْتُ: نَعَمْ، فَدَعَانِي فَأَدْخَلَنِي مَعَهُ فِي الْخَمِيلَةِ" (٢) . أَخْبَرَنَا أَبُو الْقَاسِمِ بْنُ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْحَنِيفِيُّ أَنَا أَبُو الْحَارِثِ طَاهِرُ بْنُ مُحَمَّدٍ الطَّاهِرِيُّ أَنَا أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ مُحَمَّدٍ حَكِيمٌ (٣) أَنَا أَبُو الْمُوَجِّهِ مُحَمَّدُ بْنُ عَمْرٍو أَنَا صَدَقَةُ أَنَا وَكِيعٌ أَنَا مِسْعَرٌ وَسُفْيَانُ عَنِ الْمِقْدَامِ (٤) بْنِ شُرَيْحٍ عَنْ أَبِيهِ عَنْ عَائِشَةَ ﵂ قَالَتْ: "كُنْتُ أَشْرَبُ وَأَنَا حَائِضٌ فَأُنَاوِلُهُ النَّبِيَّ ﷺ فَيَضَعُ فَاهُ عَلَى مَوْضِعٍ فِي وَأَتَعَرَّقُ الْعَرَقَ فَيَتَنَاوَلُهُ فَيَضَعُ فَاهُ فِي مَوْضِعِ فِي" (٥) . فَوَطْءُ الْحَائِضِ حَرَامٌ، وَمَنْ فَعَلَهُ يَعْصِي اللَّهَ ﷿ وَيُعَزِّرُهُ الْإِمَامُ، إِنْ عَلِمَ مِنْهُ ذَلِكَ، وَاخْتَلَفَ أَهْلُ الْعِلْمِ فِي وُجُوبِ الْكَفَّارَةِ عَلَيْهِ، فَذَهَبَ أَكْثَرُهُمْ (٦) إِلَى أَنَّهُ لَا كَفَّارَةَ عَلَيْهِ فَيَسْتَغْفِرُ اللَّهَ وَيَتُوبُ إِلَيْهِ. وَذَهَبَ قَوْمٌ إِلَى وُجُوبِ الْكَفَّارَةِ عَلَيْهِ مِنْهُمْ: قَتَادَةُ وَالْأَوْزَاعِيُّ وَأَحْمَدُ وَإِسْحَاقُ، لِمَا أَخْبَرَنَا عَبْدُ الْوَاحِدِ بْنُ

(١) رواه البخاري في الحيض باب مباشرة الحائض ١ / ٤٠٣. والمصنف في شرح السنة: ٢ / ١٣١. (٢) رواه البخاري في الحيض - باب النوم مع الحائض وهي في ثيابها ١ / ٤٢٢. ومسلم: في الحيض - باب: الاضطجاع مع الحائض في لحاف واحد برقم (٢٩٦) ١ / ٢٤٣. والمصنف في شرح السنة: ٢ / ١٢٩. (٣) في شرح السنة: محمد بن حليم - باللام. (٤) في شرح السنة: المقداد بن شريح وهو خطأ. (٥) رواه مسلم: في الحيض - باب: جواز غسل الحائض رأس زوجها برقم (٣٠٠) ١ / ٢٤٥ -٢٤٦. والمصنف في شرح السنة: ٢ / ١٣٤. (٦) انظر الجامع لأحكام القرآن للقرطبي: ٣ / ٨٧.