وَقَوْلِ اللهِ عَزَّ وَجَلَّ: ﴿وَيَسْتَلُونَكَ عَنِ الْمَحِيضِ قُلْ هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ) (البقرة: ٢٢٢)
And the saying of Allah, the Exalted: "And they ask you about menstruation. Say, 'It is harm, so keep away from women during menstruation.'" (Al-Baqarah: 222)
عَنْ أَبِي أُمَامَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «أَقَلُّ الْحَيْضِ لِلْجَارِيَةِ الْبِكْرِ وَالطَّيِّبِ الثَّلَاثُ، وَأَكْثَرُ مَا يَكُوْنُ عَشَرَةُ أَيَّامٍ، فَإِذَا زَادَ فَهِيَ مُسْتَحَاضَةٌ». رَوَاهُ الدَّارَقُطْنِيُّ.
Narrated by Abu Umamah: The Messenger of Allah (ﷺ) said: "The minimum period of menstruation for a virgin girl is three days, and the maximum is ten days. If it exceeds that, she is considered to be experiencing irregular bleeding (Istihadah)." [Narrated by Al-Daraqutni]
وَعَنْ أَنَسٍ قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «الْحَيْضُ ثَلَاثَةُ أَيَّامٍ وَأَرْبَعَةٌ وَخَمْسَةٌ وَسِتَّةٌ وَسَبْعَةٌ وَثَمَانِيَةٌ وَتِسْعَةُ وَعَشَرَةٌ. فَإِذَا جَاوَزَتِ الْعَشَرَةَ فَهِيَ مُسْتَحَاضَةٌ. رَوَاهُ ابْنُ عَدِيٌّ، وَرَوَى الدَّارَ قُطْنِيُّ عَنْ عَبْدِ اللهِ بْن مَسْعُوْدٍ الله مِثْلَهُ مَوْقُوْفًا.
Narrated by Anas: The Messenger of Allah (ﷺ) said: "The period of menstruation can be three, four, five, six, seven, eight, nine, or ten days. If it exceeds ten days, she is considered to be experiencing irregular bleeding." [Narrated by Ibn Adi, and Al-Daraqutni narrated it similarly from Abdullah bin Mas'ud]
وَعَنْ وَائِلَةَ بْنِ الْأَسْقَعِ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «أَقَلُّ الْخَيْضِ ثَلَاثَةُ أَيَّامٍ، وَأَكْثَرُهُ عَشَرَةُ أَيَّامٍ». رَوَاهُ الدَّارَ قُطْنِيُّ.
Narrated by Wailah bin Asqa': The Messenger of Allah (ﷺ) said: "The minimum period of menstruation is three days, and the maximum is ten days." [Narrated by Al-Daraqutni]
وَعَنْ مُعَاذِ بْنِ جَبَلٍ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «لَا حَيْضَ دُوْنَ ثَلَاثَةِ أَيَّامٍ، وَلَا حَيْضَ فَوْقَ عَشَرَةِ أَيَّامٍ». رَوَاهُ ابْنُ عَدِيٌّ.
Narrated by Mu'adh bin Jabal: The Messenger of Allah (ﷺ) said: "There is no menstruation less than three days, nor more than ten days." [Narrated by Ibn Adi]
وَعَنِ الخُدْرِي (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ : «أَقَلُّ الْحَيْضِ ثَلَاثُ، وَأَكْثَرُهُ عَشْرُ ، وَأَقَلُّ مَا بَيْنَ الْخَيْضَتَيْنِ خَمْسَةَ عَشَرَ يَوْمًا». رَوَاهُ ابْنُ الْجُوْزِيُّ.
وَقَالَ فِي رَدَّ الْمُحْتَارِ»: وَقَدْ رُوِيَ تَقْدِيرُ الْأَقَلَّ وَالأَكْثَرِ عَنْ سِتَّةٍ مِنَ الصَّحَابَةِ بِطُرُقٍ مُتَعَدَّدَةٍ، هِيَ تَرْتَفِعُ إِلَى الْحَسَنِ، كَمَا بَسَطَ ذَلِكَ الْكَمَالُ وَالْعَيْنِيُّ فِي شَرْحِ الْهِدَايَةِ» وَلَخَّصَهُ فِي الْبَحْرِ».
Narrated by Al-Khudri: The Messenger of Allah (ﷺ) said: "The minimum period of menstruation is three days, and the maximum is ten days. The minimum period between two menstrual cycles is fifteen days." [Narrated by Ibn al-Jawzi]
And it was stated in Radd al-Muhtar: "The determination of the minimum and maximum menstruation period has been reported from six of the Companions through various narrations, which go back to Al-Hasan, as elaborated by Kamal and Al-Ayni in their commentary on Al-Hidayah and summarized in Al-Bahr."
وَعَنْ عُثْمَانَ۱ بْنِ أَبِي الْعَاصِ (رضي الله عنه) أَنَّهُ قَالَ: الْحَائِضُ إِذَا جَاوَزَتْ عَشَرَةَ أَيَّامٍ فَهِيَ بِمَنْزِلَةِ الْمُسْتَحَاضَةِ، تَغْتَسِلُ وَتُصَلَّيْ. رَوَاهُ الدَّارَقُطْنِيُّ. قَالَ الْبَيْهَقِيُّ: هَذَا الْأَثَرُ لَا بَأْسَ بِإِسْنَادِهِ.
Narrated by Uthman 1 bin Abi al-As: He said: "If the menstruation exceeds ten days, she is considered to be in the state of Istihadah (irregular bleeding). She should perform Ghusl and pray." [Narrated by Al-Daraqutni]
Al-Bayhaqi said: "This narration has no objection in its chain of transmission."
Notes / الحواشي
1 Sahabi (Companion of the Prophet ﷺ).
۱ صحابي.
وَعَنْ أَنَسٍ (رضي الله عنه) أَنَّهُ قَالَ: أَدْنَى الْخَيْضِ ثَلَاثَةُ أَيَّامِ. رَوَاهُ الدَّارِمِيُّ فِي سُنَنِهِ، رِجَالُهُ رِجَالُ مُسْلِمٍ.
Anas (may Allah be pleased with him) said: The minimum period of menstruation is three days. [Narrated by Al-Darimi in his Sunan, and its narrators are the narrators of Muslim]
وَعَنْ أُمِّ سَلَمَةَ (رضي الله عنها) قَالَتْ: كَانَتِ النُّفَسَاءُ تَقْعُدُ عَلَى عَهْدِ رَسُولِ اللهِ ﷺ أَرْبَعِينَ يَوْمًا رَوَاهُ أَبُو دَاوُدَ وَالتَّرْمِذِيُّ.
Umm Salama (may Allah be pleased with him) said: The postpartum women (nifas) would sit for forty days during the time of the Messenger of Allah ﷺ. [Narrated by Abu Dawood and Tirmidhi]
وَعَنْ أَنَسٍ : أَنَّ النَّبِيَّ اللهِ وَقَتَ لِلنَّفَسَاءِ أَرْبَعِينَ يَوْمًا، إِلَّا أَنْ تَرَى الظُّهْرَ قَبْلَ ذَلِكَ. رَوَاهُ الدَّارَقُطْنِيُّ وَابْنُ مَاجَه.
Anas reported that the Prophet (ﷺ) set the duration of postpartum bleeding (nifas) at forty days, unless a woman sees purity before that. [Narrated by al-Daraqutni and Ibn Majah]
وَعَنْ أَبِي الدَّرْدَاءِ وَأَبِي هُرَيْرَةَ (رضي الله عنهما) قَالَا : قَالَ رَسُوْلُ اللهِ ﷺ: «تَنْظُرُ التَّفَسَاءُ أَرْبَعِينَ يَوْمًا إِلَّا أَنْ تَرَى الظُّهْرَ قَبْلَ ذَلِكَ، فَإِنْ بَلَغَتْ أَرْبَعِينَ يَوْمًا وَلَمْ تَرَ الظُّهْرَ فَلْتَغْتَسِلْ، وَهِيَ بِمَنْزِلَةِ الْمُسْتَحَاضَةِ. رَوَاهُ ابْنُ عَدِيٌّ وَابْنُ عَسَاكِرَ.
Abu al-Darda and Abu Huraira reported that the Messenger of Allah (ﷺ) said: "The woman experiencing postpartum bleeding (nifas) observes (the period) for forty days unless she sees purity before that. If she reaches forty days and has not seen purity, she should perform ghusl, and she is in the state of a mustahada (a woman experiencing irregular bleeding)." [Narrated by Ibn Adi and Ibn Asakir]
وَعَنْ عَائِشَةَ (رضي الله عنها) فِي الْحَامِلِ تَرَى الدَّمَ : ۱ لَا يَمْنَعُهَا ذَلِكَ مِنَ الصَّلَاةِ. رَوَاهُ ابْنُ أَبِي شَيْبَةَ فِي مُصَنَّفِهِ، رِجَالُهُ رِجَالُ الْجَمَاعَةِ.
Aisha reported regarding a pregnant woman who sees blood: "1 This does not prevent her from praying." Narrated by Ibn Abi Shaybah in his Musannaf, and its narrators are those of the authentic collections.
Notes / الحواشي
1 His statement: "Regarding a pregnant woman who sees blood, etc.": Based on these narrations, it is stated in Al-Hidayah that the blood seen by a pregnant woman, whether at the beginning of pregnancy or during childbirth before the child is born, is considered istihadah (irregular bleeding), even if it is prolonged. Imam Al-Shafi'i, however, regarded it as hayd (menstruation), by analogy with nifas (postpartum bleeding), since both originate from the womb. Our stance is that during pregnancy, the mouth of the womb remains closed as per natural practice, and nifas occurs only after it opens upon the child's birth.
۱ قوله: في الحامل ترى الدم إلخ: لهذه الآثار قال في «الهداية والدم الذي تراه الحامل ابتداء أو حال ولادتها قبل خروج الولد استحاضة، وإن كان ممتدا. وقال الشافعي الله : حيض؛ اعتبارًا بالنفاس؛ إذ هما جميعا من الرحم. ولنا أن بالحبل يَنْسَدُّ فمُ الرَّحِم كذا العادة، والنفاس بعد انفتاحه بخروج الولد.
وَعَنْ عَلِيَّ (رضي الله عنه) قَالَ: إِنَّ اللهَ رَفَعَ الْخَيْضَ عَنِ الْحُبْلَى، وَجَعَلَ الدَّمَ بِمَا تَغِيضُ الْأَرْحَامُ.
Ali said: "Indeed, Allah has lifted menstruation from the pregnant woman and has made the blood that the wombs withhold (for the nourishment of the fetus)."
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) قَالَ: إِنَّ اللهَ رَفَعَ الدَّمَ عَنِ الْحُبْلَى وَجَعَلَهُ رِزْقًا لِلْوَلَدِ. رواهُمَا ابْنُ شَاهِيْنَ، نَقَلَهُمَا صَاحِبُ الْجَوْهَرِ النَّقِيَّ».
Ibn Abbas said: "Indeed, Allah has lifted the blood from the pregnant woman and has made it sustenance for the child." Both were narrated by Ibn Shahin and quoted by the author of Al-Jawhar Al-Naqi.
وَعَنْ إِبْرَاهِيمَ قَالَ: إِذَا رَأَتِ الْحُبْلَى الدَّمَ فَلَيْسَتْ بِحَائِضٍ، فَلْتُصَلَّ وَلْتَصُمْ وَلْيَأْتِهَا زَوْجُهَا وَتَصْنَعُ مَا تَصْنَعُ الظَّاهِرُ. رَوَاهُ مُحَمَّدٌ فِي الْآثَارِ».
Ibrahim said: "If a pregnant woman sees blood, she is not menstruating; she should pray, fast, her husband may approach her, and she should act as any pure woman does." Narrated by Muhammad in Al-Athar.
وَعَنْ عَلْقَمَةَ بْنِ أَبِي عَلْقَمَةَ، عَنْ أُمِّهِ مَوْلَاةِ عَائِشَةَ (رضي الله عنها) زَوْجِ النَّبِيِّ : أَنَّهَا قَالَتْ: كَانَ النِّسَاءُ يَبْعَثْنَ إِلَى عَائِشَةَ بِالدَّرَجَةِ فِيهَا الْكُرْسُفُ فِيْهِ الصُّفْرَةُ مِنَ الْحَيْضِ،
فَتَقُوْلُ: لَا تَعْجَلِينَ حَتَّى تَرَيْنَ الْقَصَّةَ البَيْضَاءَ. تُرِيْدُ بِذَلِكَ الظُّهْرَ مِنَ الْخَيْضِ. رَوَاهُ مَالِكُ وَعَبْدُ الرَّزَّاقِ بِإِسْنَادٍ صَحِيحٍ، وَرَوَى الْبُخَارِيُّ مِثْلَهُ تَعْلِيْقًا.
Alqama bin Abi Alqama narrated from his mother, who was a servant of Aisha, the wife of the Prophet (ﷺ), that she said: "Women used to send cloths with traces of yellow discharge from menstruation to Aisha for guidance. She would say: 'Do not rush until you see the white discharge,' meaning the sign of purity from menstruation." [Narrated by Malik and Abdul Razzaq with an authentic chain, and Al-Bukhari narrated something similar in a suspended form]
وَعَنْ مُعَاذَةَ قَالَتْ: سَأَلْتُ عَائِشَةَ (رضي الله عنها) فَقُلْتُ: مَا بَالُ الْحَائِضِ، تَقْضِي الصَّوْمَ وَلَا تَقْضِي الصَّلَاةَ؟ فَقَالَتْ: أَحَرُوْرِيَّةٌ أَنْتِ؟ قُلْتُ: لَسْتُ بِحَرُوْرِيَّةٍ وَلَكِنَّنِي أَسْأَلُ. قَالَتْ: كَانَ يُصِيبُنَا ذَلِكَ، فَنُؤْمَرُ بِقَضَاءِ الصَّوْمِ وَلَا نُؤْمَرُ بِقَضَاءِ الصَّلَاةِ مُتَّفَقٌ عَلَيْهِ.
Mu'adhah said: "I asked Aisha, 'Why is it that a menstruating woman makes up the missed fasts but does not make up the missed prayers?' She replied: 'Are you a Haruriyyah (i.e., from the Kharijites)?' I said, 'I am not a Haruriyyah, but I am asking.' She said: 'We used to experience this, and we were commanded to make up the fasts but not the prayers.'" Agreed upon [Narrated by both Bukhari and Muslim]
وَعَنْ عَبْدِ اللهِ بْنِ سَعْدٍ (رضي الله عنه) قَالَ : سَأَلْتُ رَسُوْلِ اللهِ ﷺ : مَا يَحِلُّ لِي مِنِ امْرَأَتِي وَهِيَ حَائِضُ ؟ قَالَ: «لَكَ مَا فَوْقَ الْإِزَارِ۱. رَوَاهُ أَبُو دَاوُدَ وَابْنُ مَاجَهِ وَأَحْمَدُ.
وَفِي النَّيْلِ»: فِي رِوَايَةِ أَبِي دَاوُدَ صَدُوْقَانِ وَبَقِيَّتُهُ ثِقَاتُ. وَرَوَاهُ أَبُو يَعْلَى عَنْ عُمَرَ، وَرِجَالُهُ رِجَالُ الصَّحِيحِ.
Abdullah bin Sa’d said: "I asked the Messenger of Allah (ﷺ), 'What is permissible for me from my wife when she is menstruating?' He said: 'What is above the waist wrapper (izar).' 1" [Narrated by Abu Dawud, Ibn Majah, and Ahmad]
In Nayl it is mentioned: "In Abu Dawud’s narration, there are two truthful narrators, and the rest are trustworthy." Abu Ya’la also narrated it from Umar, and its narrators are those of the authentic collections.
Notes / الحواشي
1 His statement: "What is above the waist wrapper (izar)": The jurists have defined it as the area between the navel and the knees, based on common customary practice. This is mentioned in Fath al-Bari.
۱ قوله : ما فوق الإزار : وحده الفقهاء بما بين السرة والركبة؛ عملا بالعرف الغالب. كذا في «فتح الباري».
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: كُنْتُ أَغْتَسَلُ أَنَا وَالنَّبِيُّ ﷺ مِنْ إِنَاءٍ وَاحِدٍ وَكِلَانَا جُنُبٌ، وَكَانَ يَأْمُرُنِي فَأَتَّزِرُ فَيُبَاشِرُنِي۱ وَأَنَا حَائِضُ وَكَانَ يُخْرِجُ رَأْسَهُ إِلَيَّ وَهُوَ مُعْتَكِفُ، فَأَغْسِلُهُ وَأَنَا حَائِضُ. مُتَّفَقٌ عَلَيْهِ.
Aisha said: "The Prophet (ﷺ) and I used to bathe from a single vessel while both of us were in a state of janabah. He would instruct me to wrap myself with a waist wrapper (izar), and then he would be intimate with me 1 while I was menstruating. He would also extend his head towards me while he was in i'tikaf, and I would wash it while I was menstruating." Agreed upon [Narrated by both Bukhari and Muslim]
Perhaps the saying: "Do everything except intercourse" was a concession, while his (the Prophet's) action was a firm directive to teach the ummah, as it is more cautious. For indeed, whoever grazes near the forbidden pasture is likely to enter it. This is mentioned in Al-Mirqat.
Notes / الحواشي
1 His statement: "So I wrapped myself with a waist wrapper, and he would be intimate with me, etc." The meaning is that I tied the izar around my waist. This indicates the permissibility of enjoyment above the izar but not below it. This is the opinion of Abu Hanifa, Malik, and Al-Shafi‘i in his later opinion.
۱ قوله: فأتزر فيباشرني إلخ والمعنى: فأعقد الإزار في وسطي، وهذا يدل على جواز الاستمتاع بما فوق الإزار دون ما تحته، وبه قال أبو حنيفة ومالك والشافعي في قوله الجديد. ولعل قوله : اصنعوا كل شيء إلا النكاح، كان رخصة، وفعله غزيمة؛ تعليما للأمة، فإنه أحوط، فإن من يرتع حول الحمى يوشك أن يقع فيه، كذا في «المرقاة».
وَعَنْ زَيْدِ بْنِ أَسْلَمَ (رضي الله عنه) قَالَ: إِنَّ رَجُلًا سَأَلَ رَسُولَ اللهِ ، فَقَالَ: مَا يَحِلُّ لِي مِن امْرَأَتِي وَهِيَ حَائِضُ ؟ فَقَالَ لَهُ رَسُوْلُ اللهِ : تَشُدَّ عَلَيْهَا إِزَارَهَا، ثُمَّ شَأْنَكَ بِأَعْلَاهَا». رَوَاهُ مَالِكُ وَالدَّارِمِيُّ مُرْسَلًا.
Zayd bin Aslam said: A man asked the Messenger of Allah (ﷺ), "What is permissible for me regarding my wife while she is menstruating?" The Messenger of Allah (ﷺ) replied, "Wrap a waist wrapper (izar) around her, and then you may enjoy what is above it." [Narrated by Malik and Al-Darimi as a mursal (chain missing a Companion]
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: كُنْتُ أَشْرَبُ وَأَنَا حَائِضُ، ثُمَّ أُنَاوِلُهُ النَّبِيَّ ﷺ، فَيَضَعُ فَاهُ عَلَى مَوْضِعِ فِي فَيَشْرَبُ، وَأَتَعَرَّقُ الْعَرْقَ وَأَنَا حَائِضُ، ثُمَّ أُنَاوِلُهُ النَّبِيَّ ﷺ، فَيَضَعُ فَاهُ عَلَى مَوْضِعِ فِي. رَوَاهُ مُسْلِمُ.
Aisha said: "I would drink while menstruating, then hand the vessel to the Prophet (ﷺ), and he would place his mouth on the same spot as mine and drink. I would chew on a piece of meat (araq) while menstruating, then hand it to the Prophet (ﷺ), and he would place his mouth on the same spot as mine." [Narrated by Muslim]
وَعَنْهَا (رضي الله عنها) قَالَتْ: كَانَ النَّبِيُّ ﷺ يَتَّكِيُّ فِي حَجْرِي وَأَنَا حَائِضُ، ثُمَّ يَقْرَأُ الْقُرْآنَ مُتَّفَقٌ عَلَيْهِ.
Aisha said: "The Prophet (ﷺ) would recline on my lap while I was menstruating, and he would recite the Quran." Agreed upon [Narrated by both Bukhari and Muslim]
وَعَنْهَا قَالَتْ: قَالَ لِي النَّبِيُّ : نَاوِلِينِي الْخُمْرَةَ مِنَ الْمَسْجِدِ». فَقُلْتُ: إِنِّي حَائِضُ فَقَالَ: «إِنَّ حَيْضَتَكِ لَيْسَتْ فِي يَدِكِ». رَوَاهُ مُسْلِمٌ.
Aisha said: "The Prophet (ﷺ) said to me, 'Hand me the prayer mat (khumrah) from the mosque.' I said, 'I am menstruating.' He replied, 'Your menstruation is not in your hand.'" [Narrated by Muslim]
وَعَنْ مَيْمُوْنَةَ (رضي الله عنها) قَالَتْ: كَانَ رَسُوْلُ اللهِ ﷺ يُصَلِّي فِي مِرْطٍ بَعْضُهُ عَلَيَّ وَبَعْضُهُ عَلَيْهِ وَأَنَا حَائِضُ. مُتَّفَقٌ عَلَيْهِ.
Maymunah said: "The Messenger of Allah (ﷺ) would pray while wearing a cloak, part of which was covering me, and part was covering him, while I was menstruating." [Agreed upon]
وَعَنْ عَائِشَةَ (رضي الله عنها): أَنَّهَا كَانَتْ تَنَامُ مَعَ النَّبِيِّ ﷺ فِي لِحَافٍ وَهِيَ حَائِضُ. رَوَاهُ سَعِيدُ بْنُ مَنْصُورٍ.
Aisha said: "She used to sleep with the Prophet (ﷺ) under the same blanket while she was menstruating." [Narrated by Sa‘id bin Mansur]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَنْ أَتَى حَائِضًا أَوِ امْرَأَةً فِي دُبُرِهَا أَوْ كَاهِنًا فَقَدْ كَفَرَ بِمَا أُنْزِلَ عَلَى مُحَمَّدٍ. رَوَاهُ التَّرْمِذِيُّ وَابْنُ مَاجَهِ وَالدَّارِمِيُّ. وَفِي رِوَايَتِهِمَا: فَصَدَّقَهُ بِمَا يَقُوْلُ فَقَدْ كَفَرَ».
Abu Huraira said: The Messenger of Allah (ﷺ) said: "Whoever has intercourse with a menstruating woman, engages in anal intercourse, or consults a soothsayer has disbelieved in what was revealed to Muhammad." [Narrated by Al-Tirmidhi, Ibn Majah, and Al-Darimi but both last versions include: "And if he believes in what the soothsayer says, he has disbelieved"]
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِذَا وَقَعَ الرَّجُلُ بِأَهْلِهِ وَهِيَ حَائِضِ، فَلْيَتَصَدَّقْ بِنِصْفِ دِينَارٍ. رَوَاهُ التَّرْمِذِيُّ وَأَبُو دَاوُدَ وَالنَّسَائِيُّ وَالدَّارِمِيُّ وَابْنُ مَاجَه.
Ibn Abbas said: The Messenger of Allah (ﷺ) said: "If a man has intercourse with his wife while she is menstruating, he should give charity of half a dinar." [Narrated by Al-Tirmidhi, Abu Dawood, Al-Nasa'i, Al-Darimi, and Ibn Majah]
وَعَنْهُ ، عَنِ النَّبِيَّ ﷺ قَالَ: «إِذَا كَانَ دَمًا أَحْمَرَ فَدِيْنَارُ، وَإِذَا كَانَ دَمًا أَصْفَرَ فَنِصْفُ دِينَارٍ. رَوَاهُ التَّرْمِذِيُّ.
وَقَالَ أَكْثَرُ الْعُلَمَاءِ: لَا شَيْءَ عَلَيْهِ سِوَى الاسْتِغْفَارِ، وَهُوَ قَوْلُ أَصْحَابِنَا أَيْضًا. ثُمَّ إِنَّ الَّذِينَ ذَهَبُوا إِلَى عَدَمِ وُجُوْبِ الصَّدَقَةِ أَجَابُوا أَنَّ قَوْلَهُ : يَتَصَّدَقُ مَحْمُوْلُ عَلَى الاسْتِحْبَابِ، إِنْ شَاءَ تَصَدَّقَ وَإِلَّا لَا ، قَالَهُ الْعَلَامَةُ الْعَيْنِيُّ فِي عُمْدَةِ الْقَارِي»، وَكَذَا فِي الْعَالَمْكِيْرِيَّةِ».
وَقَالَ فِي بَذْلِ الْمَجْهُودِ»: اخْتَلَفُوْا فِي وُجُوْبِ الكَفَّارَةِ فِي إِتْيَانِ الْحَائِضِ، فَقَالَ مَالِكَ وَأَبُو حَنِيفَةَ وَالشَّافِعِيُّ: لَا يَجِبُ عَلَيْهِ شَيْءٌ، بَلْ يُسْتَحَبُّ أَنْ يَتَصَدَّقَ إِنْ وَطِئَ فِي أَوَّلِ الْحَيْضِ بِدِينَارٍ، وَفِي آخِرِهِ بِنِصْفِ دِينَارٍ، وَيَسْتَغْفِرُ اللهَ تَعَالَى.
Ibn Abbas narrated from the Prophet (ﷺ) that he said: "If the blood is red, then the charity is one dinar, and if the blood is yellow, then it is half a dinar." [Narrated by Al-Tirmidhi]
Most scholars have stated that there is no obligation on the person except to seek forgiveness, and this is also the opinion of our companions. Those who hold that charity is not obligatory interpret the Prophet's statement "let him give charity" as a recommendation, if he wishes, he may give charity, and if not, he is not obliged to. This was mentioned by Al-Allama Al-'Ayni in ‘Umdat al-Qari and similarly in Al-Alamkiriyya.
In Badh al-Majhud, it is stated: There is a difference of opinion regarding the obligation of expiation for intercourse with a menstruating woman. Malik, Abu Hanifa, and Al-Shafi'i said: Nothing is obligatory on him, but it is recommended that he give charity, if he had intercourse at the beginning of menstruation, then a dinar; if at the end, then half a dinar, and he should seek forgiveness from Allah Almighty.