Tafsir al-Baghawi - Al-Baghawi - (1/258)

Tafsir al-BaghawiAl-Baghawi

Ahmad al-Malihi informed us; Abd al-Rahman ibn Abi Shurayh informed us; Abu al-Qasim al-Baghawi informed us; Ali ibn al-Ja'd informed us; Abu Ja'far al-Razi informed us, from Abd al-Karim ibn Abi al-Mukhariq, from Miqsam, from Ibn Abbas, that the Prophet, may Allah bless him and grant him peace, said concerning a man who has intercourse with his wife while she is menstruating: “If the blood is fresh red, let him give a dinar in charity; but if it is yellowish, then half a dinar.” (1)

This is also transmitted as a report attributed to the Companion Ibn Abbas. Menstruation precludes both the validity and obligation of prayer; it precludes the validity of fasting, but not its obligation. Thus, once she has become pure, she must make up the fasts, but she is not required to make up the prayers. The same applies to a woman experiencing postpartum bleeding.

Abu Uthman Sa'id ibn Isma'il al-Dabbi informed us; Abu Muhammad Abd al-Jabbar ibn Muhammad al-Jurahi informed us; Abu al-Abbas Muhammad ibn Ahmad al-Mahbubi informed us; Abu Isa al-Tirmidhi informed us; Ali ibn Hujr informed us; Ali ibn Mushir informed us, from Ubaydah ibn Mu'attib al-Dabbi, from Ibrahim al-Nakha'i, from al-Aswad, from Aishah, who said: “We would menstruate in the time of the Messenger of Allah, may Allah bless him and grant him peace, and then become pure; he would command us to make up the fasts, but would not command us to make up the prayers.” (2)

A menstruating woman may not circumambulate the House, observe spiritual retreat in the mosque, touch a written copy of the Quran, or recite the Quran. Nor may her husband have intercourse with her.

Umar ibn Abd al-Aziz informed us; al-Qasim ibn Ja'far informed us; Abu Ali al-Lu'lu'i informed us; Abu Dawud informed us; Musaddad informed us; Abd al-Wahid ibn Ziyad informed us; Aflat ibn Khalifah informed us, who said: Jisrah bint Dajajah related to me, saying: I heard Aishah say: “The Messenger of Allah, may Allah bless him and grant him peace, came while the entrances of his Companions’ houses opened into the mosque. He said: ‘Turn these houses away from the mosque, for I do not permit the mosque to a menstruating woman or to one in a state of major ritual impurity.’” (3)

His words, Most High: “Until they are purified”: Asim, in the transmission of Abu Bakr, as well as Hamzah and al-Kisa'i, recited it with the emphatic t and h consonants doubled, meaning: until they bathe. The others recited it in the lighter form, with the emphatic t unvowelled and the h given a u-vowel. Its meaning is: until they are cleansed of menstruation and it ceases.

(1) Reported by al-Darimi, Kitab al-Wudu, chapter: “Those who hold that expiation is required,” 1:255. See Tuhfat al-Ahwadhi, 1:421-422; and the author of Sharh al-Sunnah, 2:127, with commentary. Its chain of transmission is weak because Abd al-Karim ibn Abi al-Mukhariq is weak, as noted in al-Taqrib and Mizan al-Itidal. Al-Nasai listed him in al-Duafa wa al-Matrukin (The Weak and Abandoned Narrators). (2) Reported by al-Bukhari, Kitab al-Hayd, chapter: “A menstruating woman does not make up the prayers,” 1:421; it does not address making up the fasts. Muslim also reported it in Kitab al-Hayd, chapter: “The obligation upon a menstruating woman to make up the fasts but not the prayers,” no. 335, 1:265. (3) Reported by Abu Dawud, Kitab al-Taharah, chapter: “Concerning a person in a state of major ritual impurity entering the mosque,” 1:157. Al-Mundhiri said: “Al-Bukhari also reported it in al-Tarikh al-Kabir, where it contains an additional wording. He then mentioned the hadith of Aishah: ‘Close these doors except the door of Abu Bakr,’ and said: ‘This is more authentic.’” Al-Khattabi said: “They declared this hadith weak, saying that Aflat, its narrator, is unknown; his hadith cannot be used as proof.” See Mukhtasar al-Mundhiri, 1:158. Al-Bayhaqi also reported it, 2:442-443. Al-Albani graded it weak and said: “Its chain includes Jasrah bint Dajajah. Al-Bukhari said: ‘Jasrah reports strange things.’” Al-Bayhaqi said: “If authentic, then with regard to a person in a state of major ritual impurity, it refers to remaining in the mosque, not merely passing through it, as indicated by the Quran.” See Irwa al-Ghalil, 1:210-212.

أَحْمَدَ الْمَلِيحِيُّ أَنَا عَبْدُ الرَّحْمَنِ بْنُ أَبِي شُرَيْحٍ أَنَا أَبُو الْقَاسِمِ الْبَغَوِيُّ أَنَا عَلِيُّ بْنُ الْجَعْدِ أَنَا أَبُو جَعْفَرٍ الرَّازِيُّ عَنْ عَبْدِ الْكَرِيمِ بْنِ أَبِي الْمُخَارِقِ عَنْ مِقْسَمٍ عَنِ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ ﷺ قَالَ فِي رَجُلٍ جَامَعَ امْرَأَتَهُ وَهِيَ حَائِضٌ قَالَ: "إِنْ كَانَ الدَّمُ عَبِيطًا فَلْيَتَصَدَّقْ بِدِينَارٍ، وَإِنْ كَانَ صُفْرَةً فَنِصْفُ دِينَارٍ" (١) . وَيُرْوَى هَذَا مَوْقُوفًا عَنِ ابْنِ عَبَّاسٍ، وَيَمْنَعُ الْحَيْضُ جَوَازَ الصَّلَاةِ وَوُجُوبَهَا، وَيَمْنَعُ جَوَازَ الصَّوْمِ، وَلَا يَمْنَعُ وُجُوبَهُ، حَتَّى إِذَا طَهُرَتْ يَجِبُ عَلَيْهَا قَضَاءُ الصَّوْمِ وَلَا يَجِبُ قَضَاءُ الصَّلَاةِ، وَكَذَلِكَ النُّفَسَاءُ. أَخْبَرَنَا أَبُو عُثْمَانَ سَعِيدُ بْنُ إِسْمَاعِيلَ الضَّبِّيُّ أَنَا أَبُو مُحَمَّدٍ عَبْدُ الْجَبَّارِ بْنُ مُحَمَّدٍ الْجِرَاحِيُّ أَنَا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ أَحْمَدَ الْمَحْبُوبِيُّ أَنَا أَبُو عِيسَى التِّرْمِذِيُّ أَنَا عَلِيُّ بْنُ حُجْرٍ أَنَا عَلِيُّ بْنُ مُسْهِرٍ عَنْ عُبَيْدَةَ بْنِ مُعَتِّبٍ الضَّبِّيِّ عَنْ إِبْرَاهِيمَ النَّخَعِيِّ عَنِ الْأَسْوَدِ عَنْ عَائِشَةَ قَالَتْ: "كُنَّا نَحِيضُ عِنْدَ رَسُولِ اللَّهِ ﷺ ثُمَّ نَطْهُرُ فَيَأْمُرُنَا بِقَضَاءِ الصِّيَامِ وَلَا يَأْمُرُنَا بِقَضَاءِ الصَّلَاةِ" (٢) . وَلَا يَجُوزُ لِلْحَائِضِ الطَّوَافُ بِالْبَيْتِ وَلَا الِاعْتِكَافُ فِي الْمَسْجِدِ، وَلَا مَسُّ الْمُصْحَفِ، وَلَا قِرَاءَةُ الْقُرْآنِ، وَلَا يَجُوزُ لِلزَّوْجِ غِشْيَانُهَا. أَخْبَرَنَا عُمَرُ بْنُ عَبْدِ الْعَزِيزِ أَنَا الْقَاسِمُ بْنُ جَعْفَرٍ أَنَا أبو علي اللؤلؤي أَنَا أَبُو دَاوُدَ أَنَا مُسَدَّدٌ أَنَا عَبْدُ الْوَاحِدِ بْنُ زِيَادٍ أَنَا أَفْلَتُ بْنُ خليفة قال: حدثني جَسْرَةُ بِنْتُ دَجَاجَةَ قَالَتْ: سَمِعْتُ عَائِشَةَ تَقُولُ جَاءَ رَسُولُ اللَّهِ ﷺ وَوُجُوهُ بُيُوتِ أَصْحَابِهِ شَارِعَةٌ فِي الْمَسْجِدِ فَقَالَ: "وَجِّهُوا هَذِهِ الْبُيُوتَ عَنِ الْمَسْجِدِ فَإِنِّي لَا أُحِلُّ الْمَسْجِدَ لِحَائِضٍ وَلَا جُنُبٍ" (٣) . قَوْلُهُ تَعَالَى: ﴿حَتَّى يَطْهُرْنَ﴾ قَرَأَ عَاصِمٌ بِرِوَايَةِ أَبِي بَكْرٍ وَحَمْزَةَ وَالْكِسَائِيِّ بِتَشْدِيدِ الطَّاءِ وَالْهَاءِ يَعْنِي: حَتَّى يَغْتَسِلْنَ، وَقَرَأَ الْآخَرُونَ بِسُكُونِ الطَّاءِ وَضَمِّ الْهَاءِ، فَخَفَّفَ، وَمَعْنَاهُ حَتَّى يَطْهُرْنَ مِنَ الْحَيْضِ وَيَنْقَطِعَ

(١) رواه الدارمي: في الوضوء - باب: من قال عليه الكفارة: ١ / ٢٥٥ وانظر تحفة الأحوذي: ١ / ٤٢١-٤٢٢. والمصنف في شرح السنة: ٢ / ١٢٧ مع التعليق. وإسناده ضعيف لضعف عبد الكريم بن أبي المخارق (التقريب - ميزان الاعتدال) . ذكره النسائي في الضعفاء والمتروكين. (٢) رواه البخاري: في الحيض - باب: لا تقضي الحائض الصلاة ١ / ٤٢١ وليس فيها تعرض لقضاء الصوم. ومسلم: في الحيض - باب: وجوب قضاء الصوم على الحائض دون الصلاة برقم (٣٣٥) ١ / ٢٦٥. (٣) رواه أبو داود: كتاب الطهارة - باب: في الجنب يدخل المسجد: ١ / ١٥٧ قال المنذري: وأخرجه البخاري في التاريخ الكبير وفيه زيادة، وذكر بعده حديث عائشة ... سدوا هذه الأبواب إلا باب أبي بكر ثم قال: هذا أصح، وقال الخطابي: وضعفوا هذا الحديث وقالوا: أفلت راويه مجهول، لا يصح الاحتجاج بحديثه (انظر مختصر المنذري: ١ / ١٥٨) . والبيهقي: ٢ / ٤٤٢-٤٤٣. وقد ضعفه الألباني وقال: وفيه جسرة بنت دجاجة، قال البخاري: وعند جسرة عجائب قال البيهقي وهذا إن صح فمحمول في الجنب على المكث فيه دون العبور بدليل الكتاب، (إرواء الغليل: ١ / ٢١٠-٢١٢) .