The Glorified Allah commands:
وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ قُلْ هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ وَلَا تَقْرَبُوهُنَّ حَتَّى يَطْهُرْنَ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ
“And they ask you about menstruation. Say: It is a discomfort. Therefore keep aloof from the women during menstruation. And do not approach them until they are clean. And when they have thoroughly cleansed themselves, then come to them from where Allah has ordained for you. Indeed, Allah loves those who are constantly repentant and loves those who purify themselves.” (Al Baqarah/ The Cow 2:222)
The command: “Do not approach them until they are clean” shows that women are not clean during their menstruation periods. The verse that commands the ablution or ghusl before the prayer (salat) ends as follows: “Allah does not desire to put on you any difficulty, but He wishes to purify you.” (Al Ma’edah/ The Feast 5:6)
As women during their menstruation are not considered pure, they cannot possibly perform the prayer (salat). Consequently, they are not responsible for the salat during their period as the Glorified Allah commands: “
Allah does not impose upon anybody a duty but to the extent of its ability.” (Al Baqarah/ 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, do not perform your prayer, after cleansing yourself perform it.” [1]
As the woman during her menstruation is not responsible for the accomplishment of her prayer, she is not responsible for praying it subsequently, ‘kaza’. Once a woman revolved this question to Hz Aisha:
ما بال الحائض تقضي الصوم ولا تقضي الصَلاة ؟ فَقَالَتْ: أحَرُورِيَّةٌ أنْتِ؟ قلت لست بحرورية ولكني أسأل. قالت كان يصيـبنا ذلك فَنُؤْمَرُ بقَضَاءِ الصَّوْمِ وَلا نُؤمَرُ بِقَضَاءِ الصَّلاةِ.
“Why do the women fast but not perform the prayer during their menstruation period?”
-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 doesn’t obstacle the fasting. In the verse 187 of surah Al Baqara the actions mentioned to spoil the fasting are eating, drinking or sexual interaction. Menstruation is not included in any of these categories.
In Arabic the word that means fasting is ‘sawm’=
صوم
Sawm has the same meaning as the word ‘imsaq’ and both mean to control, prevent and obstacle yourself. The person fasting prevents himself from eating, drinking and sexual interactions
. There is no normal way of intervention 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 menstruation 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 Baqarah/ 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 menstruation 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 by Allah, so do not approach them. Thus does Allah clarify His signs for mankind that they may protect themselves.” (Al Baqarah/The Cow 2:187)
Allah has clearly defined the limits of fasting and has not defined menstruation as an obstacle to fasting in the Qur’an. Also, there is no narrative from our Prophet that He has considered menstruation as an obstacle to fasting. Therefore, judging the menstruation as an obstacle to fasting is not only to approach the limits, but also to transgress them. Nobody has such a right.
Muslim, Menstruation (Hayz) 65
