Extract from Badāʾiʿ al-Ṣanāʾiʿ by ʿAllāmah al-Kāsānī and Tuḥfat al-Fuqahāʾ by ʿAllāmah ʿAlāʾ al-Dīn al-Samarqandī
Ḥayḍ is blood which exits from the uterus for a period of time. There is a difference of opinion amongst the ʿulamāʾ as to what this period is. Imām Mālik holds there is no specified period for ḥayḍ, neither a minimum nor a maximum. The Aḥnāf hold that the minimum period for ḥayḍ is three days and its nights whilst the maximum period for ḥayḍ is ten days with its nights.
It is narrated that Abū Yūsuf is of the opinion that the minimum period for ḥayḍ is two days whilst the maximum is three days. Imām al-Shāfiʿī is of the opinion that the minimum period for ḥayḍ is one day and one night, whilst its maximum period is fifteen days.
If the blood is coloured black, then there is consensus that this is considered to be ḥayḍ. Likewise, the colour red is considered to be ḥayḍ according to the Aḥnāf. As for the Shawāfiʿ, they hold the opinion that the blood of ḥayḍ is black only.
As for that blood which is of a muddy colour, then if it occurs in the final days of ḥayḍ, this is considered to be ḥayḍ, with no difference of opinion between the Aḥnāf. If however this muddy colour blood flows during the beginning of ḥayḍ, then it is also considered to be ḥayḍ according to Imām Abū Ḥanīfah and Imām Muḥammad, whereas Imām Abū Yūsuf does not consider this to be ḥayḍ.
As for that blood which is of a yellowish nature, there is a difference of opinion amongst the ʿulamāʾ. However it is generally considered to be ḥayḍ, regardless if it occurs at the beginning or ending of the period of ḥayḍ.
As for that blood which is of a greenish colour, some of the scholars have considered it to be the same ruling as blood which is of a muddy colour, however there is a difference of opinion regarding it. Some have said that blood which is muddy, yellowish or greenish in colour is considered to be ḥayḍ without exception, other than the case it flows from an old woman. In the case of an old woman, one would need to determine if her period of ḥayḍ is near or far away as per her habit. If it is near then this greenish colour would be considered to be ḥayḍ, if however her period of ḥayḍ is far away and she is not expecting to bleed, then this would not be considered as ḥayḍ.
Ḥayḍ, nifās and istiḥāḍah are only established when the blood flows from inside the private part of the woman, and becomes visible on the outside. If the blood remains inside the private part then neither ḥayḍ, nifās or istiḥāḍah can be established.
Nifās is blood which flows after giving birth. There is no minimum period for nifās such that if a woman saw blood for only a moment and then it stopped, nifās would be considered to have occurred and she would now be considered pure.
According to the Aḥnāf the maximum period of nifās is forty days, whereas according to Imām al-Shāfiʿī the maximum period of nifās is sixty days. Imām Mālik is of the opinion that the maximum period of nifās is seventy days.
Istiḥāḍah is that which flows less than the minimum days of ḥayḍ, and that which exceeds the maximum days of ḥayḍ and nifās.
A mustaḥāḍah (woman in the state of istiḥāḍah) can be categorised into two types. That woman who enters the period of istiḥāḍah for the first time, and that woman who has a habit.
As for the case where a girl reaches the age of puberty and sees blood for the first time, and this blood flows continuously for more than ten days, then the first ten days will be regarded as ḥayḍ, and that which flows beyond that will be considered as istiḥāḍah.
As for the woman who has an established habit, then any blood which flows less than ten days will be considered as ḥayḍ, and that which flows for more than ten days will be considered as istiḥāḍah.
If a woman’s habit is less than ten days, and blood flows more than her normal habit, such that it is less than ten days altogether, this blood will be considered to be ḥayḍ and her habit will be considered to have changed. If however the blood flows more than ten days, then the blood which flowed during her habit will be considered as ḥayḍ, and anything more than that will be considered as istiḥāḍah.
A woman who is in the state of istiḥāḍah, then the ruling for her is similar to the ruling for a ṭāhirah (pure person), except that she should do wuḍūʾ for the waqt of every ṣalāh.
Extract from Badāʾiʿ al-Ṣanāʾiʿ by ʿAllāmah al-Kāsānī and Tuḥfat al-Fuqahāʾ by ʿAllāmah ʿAlāʾ al-Dīn al-Samarqandī summarising the key points on the topic of masḥ upon bandages.
Extract from Badāʾiʿ al-Ṣanāʾiʿ by ʿAllāmah al-Kāsānī and Tuḥfat al-Fuqahāʾ by ʿAllāmah ʿAlāʾ al-Dīn al-Samarqandī summarising the key points on the topic of masḥ ʿalā al-khuffayn.
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