The Glorified Allah commands: “And they ask you about menstruation. Say: It is a discomfort. Therefore keep aloof from the women during the menstrual discharge; do not go near them until they have become clean. Then when they have cleansed themselves, go in to them as Allah has commanded you. Surely Allah loves those who turn much (to Him), and He loves those who purify themselves.” (Al Baqara/ The Cow 2/222)

 

The command: “Do not go near them until they have become clean” shows that women during her menstrual discharge are not clean. The verse that commands the prayer cleansing or the full cleansing before the prayer ends like this: “Allah does not desire to put on you any difficulty, but He wishes to purify you.” (Al Ma’edah/ The Feast 5/6)

As the woman during her menstruation is not considered pure she cannot possibly perform her prayer. Consequently, she is not responsible for the prayer during this period as the Glorified Allah commands: “Allah does not impose upon anybody a duty but to the extent of its ability.” (Al Baqara/ The Cow 2/286)

When Ummu Habiba binti Jahsh complained to the Messenger of Allah about her bleeding he responded: “For as long as your menstruation continues don’t perform your prayer, after cleanse yourself and perform it.[1]” 

As the woman during her menstruation is not responsible for the accomplishing of her prayer, she is not responsible for praying it subsequently, ‘kaza’. Once a woman revolved this question to Hz Aisha, “Should we perform the prayer of that period subsequently after cleansing ourselves?”

-         Are you from the Haruras’?[2]

-         No I am not from the Haruras but I am asking a question.

-         When this happened to us we were commanded to perform the fasting subsequently but not the prayer. – replied[3].

The command of the performing of the prayer subsequently, considering that the fasting is not the same to the prayer, shows that the menstruation bleeding doesn’t obstacle the fasting. In the verse 187 of surah Al Baqara the actions mentioned to spoil the fasting are eating, drinking or the sexual interaction. The menstrual bleeding is not included in any of these categories.

In Arabic the word that means fasting is ‘savm’= (___). Savm has the same meaning as the word ‘imsak’ and both mean to control, prevent and obstacle yourself. The person fasting prevents himself from eating, drinking and sexual interactions[4]. There is no normal way of intervening for the woman to prevent herself from the menstrual bleeding. This is why it is to impose a duty higher from the extent of her ability by judging her menstrual bleeding as something that spoils the fasting; it is against the self preventing command.

The previous verse considered the menstrual discharge of the woman as a tormenting discomfort. In other words it is something that troubles the person. Concerning the fasting it can be evaluated as illness. The Glorified Allah after giving to sick people and to travelers the permission of not fasting commands: “Allah desires ease for you, and He does not desire for you difficulty.” (Al Baqara/ The Cow 2/185)

 

The possibility of not fasting during Ramadan is an authorization Allah offers sick people. The sick person that uses this authorization fasts the same number of days subsequently. It is the same for the woman on her menstrual discharge. The option of not fasting is a permission offered to her. This is why the Prophet commanded the women who don’t fast because of their menstrual discharge to fast subsequently. If the menstruation had been an obstacle to the fasting, the women wouldn’t have been supposed to fast subsequently, just like she is not supposed to perform the prayer of these days after her menstrual discharge is over.

Theologians after forbidding the women on their menstrual discharge from fasting, command her to fast the same number of days subsequently. They never show any evidence or any supporting idea for forbidding the accomplishment of a worshipping action -ibadet- and the request of its subsequent performing. Although Allah in contrary to the other worshiping forms, has explained the fasting in details and has commanded:

 

“These are the limits of Allah, so do not go near them. Thus does Allah make clear His communications for men that they may guard (against evil).” (Al Baqara/The Cow 2/187)

 As Allah has clearly defined the limits of fasting, as the fasting of the woman on her menstrual discharge has been defined in the Qur’an and as there is no fact that points that the Prophet somehow considered the menstruation obstacle to the fasting, judging the menstrual discharge as an obstacle to the fasting is not to approach the limitations, it is to transgress them. Nobody has such a right.

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