Ahmad (may Allah have mercy on him) went towards the view of its permissibility. This is also narrated from 'Ikrimah, 'Ata', al-Sha'bi, al-Thawri, and Ishaq. Al-Hakam said something similar, as he stated: "There is no harm in her placing a cloth over her vagina, as long as he does not penetrate it." Abu Hanifa, Malik, and al-Shafi'i said: "It is not permissible," due to what was narrated from 'Aisha, who said: "The Messenger of Allah (peace and blessings of Allah be upon him) used to command me, so I would wear an izar (waist wrapper), and he would have intimate contact with me while I was menstruating." Recorded by al-Bukhari (1). Also from 'Umar, who said: "I asked the Messenger of Allah (peace and blessings of Allah be upon him) about what is lawful for a man from his wife while she is menstruating, and he said: 'Above the izar' (2)." Our proof is the saying of Allah the Almighty: {So keep away from women during menstruation} (3). "Al-mahid" is a name for the place of menstruation (4), like "al-maqil" (place of midday rest) and "al-mabit" (place of overnight stay). Thus, specifying the place of blood for distancing is evidence for its permissibility in what is besides it. If it is said: "Rather, 'al-mahid' is the menstruation itself, a verbal noun from the verb 'hadat al-mar'ah haydan wa mahidan' (the woman menstruated), evidenced by His saying at the beginning of the verse: {They ask you about menstruation (al-mahid). Say: It is an injury}. And the 'injury' is the menstruation being asked about," and He said: {And those who have not yet menstruated (yahidna)} (5). We reply: The expression allows for both meanings, and intending the place of blood is more appropriate, evidenced by two things: First, if He intended menstruation [the process], it would be a command to abstain from women during the entire period of menstruation, and consensus holds the contrary. Second, the reason for the revelation of the verse was that the Jews, when a woman menstruated, would shun her, not eat with her, not drink with her, and not associate with her in the house. So the Companions of the Prophet (peace and blessings of Allah be upon him) asked the Prophet (peace and blessings of Allah be upon him), and this verse was revealed. The Prophet (peace and blessings of Allah be upon him) said: "Do everything except nikah (intercourse)." Recorded by Muslim in
(1) In: Chapter on intimate contact with a menstruating woman, from the Book of Menstruation; and in: Chapter on the ghusl of one in i'tikaf, from the Book of I'tikaf. Sahih al-Bukhari 1/82, 3/63. It was also recorded by Muslim, in: Chapter on intimate contact with a menstruating woman above the izar, from the Book of Menstruation. Sahih Muslim 1/242. And Abu Dawood, in: Chapter on the man having intimate contact with his wife [in ways] other than sexual intercourse, from the Book of Purification. Sunan Abi Dawood 1/61. And al-Tirmidhi, in: Chapter on what has been narrated regarding intimate contact with a menstruating woman, from the chapters on Purification. 'Aridat al-Ahwadhi 1/214. And Ibn Majah, in: Chapter on what is lawful for a man from his wife if she is menstruating, from the Book of Purification. Sunan Ibn Majah 1/208. And al-Darimi, in: Chapter on intimate contact with a menstruating woman, from the Book of Purification. Sunan al-Darimi 1/244. And Imam Ahmad, in: al-Musnad 6/55, 134, 143, 170, 174, 182, 209, 235. (2) Recorded by Imam Ahmad, in: al-Musnad 1/14. It was also recorded from 'Aisha (may Allah be pleased with her), in: al-Musnad 6/72. (3) Surah al-Baqarah 222. (4) In the original: "the blood". (5) Surah al-Talaq 4.
فذهبَ أحمدُ، رَحِمهُ اللهُ إلى إِباحَتِه. ورُوِىَ ذلك عَنْ عِكْرِمَة، وعَطَاءٍ، والشَّعْبِىِّ، والثَّوْرِىَّ، وإِسحاقَ، ونَحْوَهَ قال الحَكَمُ، فإنَّه قال: لا بَأْسَ أنْ تَضَعَ على فَرْجِها ثَوْبًا ما لم يُدْخِلْه. وقال أبو حنيفةَ، ومَالِكٌ، والشَّافِعِىُّ: لا يُبَاحُ؛ لما رُوِىَ عن عائشةَ، قالتْ: كانَ رسولُ اللَّه -صلى اللَّه عليه وسلم- يَأْمُرُنِى فأَتَّزِرُ، فَيُبَاشِرُنِى وأنا حَائِضٌ. رواهُ البُخارِىُّ (١). وعن عمرَ، قال: سألتُ رسولَ اللهِ -صلى اللَّه عليه وسلم- عمَّا يَحِلُّ لِلرَّجُلِ مِن امْرَأَتِهِ وهى حَائِضٌ، فقال: "فَوْقَ الإِزَارِ (٢) ". ولَنا، قَوْلُ اللهِ تعالى: {فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ} (٣)، والمَحِيضُ: اسْمٌ لمكانِ الحَيْضِ (٤)، كالمَقِيلِ والمَبِيتِ، فتَخْصِيصُه مَوْضِعَ الدَّمِ بِالاعْتِزَالِ دَلِيلٌ على إبَاحَتِه فيما عَدَاه. فإنْ قِيل: بل المَحِيضُ الحَيْضُ، مصدرُ حَاضَتِ المْرأةُ حَيْضًا ومَحِيضًا، بدليلِ قولِه تعالى في أوَّلِ الآيةِ: {وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ قُلْ هُوَ أَذًى}. والأذَى: هو الحَيْضُ المَسْئُولُ عنه، وقال تعالى: {وَاللَّائِي لَمْ يَحِضْنَ} (٥). قُلْنا: اللفظُ يَحْتَمِلُ المَعْنَيَيْن، وإرَادَةٌ مكانِ الدَّمِ أرْجَحُ، بدليلِ أمْرَيْن: أحَدُهما، أنَّه لو أرادَ الحَيْضَ لكانَ أمْرًا بِاعْتزالِ النِّسَاءِ في مُدَّةِ الحَيْضِ بالكُلِّيَّة، والإِجْماعُ بخِلَافِه. والثَّانِى، أنَّ سببَ نُزُولِ الآيةِ، أنَّ اليهودَ كانوا إذا حاضتِ المَرْأَةُ اعْتَزَلُوها، فلمْ يُؤَاكِلُوها، ولم يُشَارِبُوهَا، ولم يُجَامِعُوها في البيتِ، فسألَ أصْحَابُ النَّبِىِّ -صلى اللَّه عليه وسلم- النَّبِىَّ -صلى اللَّه عليه وسلم- فنَزَلتْ هذه الآيةُ، فقال النبيُّ -صلى اللَّه عليه وسلم-: "اصْنَعُوا كُلَّ شَىْءٍ غَيْرَ النِّكَاحِ". رَوَاهُ مُسْلِمٌ في
(١) في: باب مباشرة الحائض، من كتاب الحيض، وفى: باب في غسل المعتكف، من كتاب الاعتكاف. صحيح البخاري ١/ ٨٢، ٣/ ٦٣. كما أخرجه مسلم، في: باب مباشرة الحائض فوق الإِزار، من كتاب الحيض. صحيح مسلم ١/ ٢٤٢. وأبو داود، في: باب في الرجل يصيب منها ما دون الجماع من كتاب الطهارة. سنن أبي داود ١/ ٦١. والترمذي، في: باب ما جاء في مباشرة الحائض، من أبواب الطهارة. عارضة الأحوذى ١/ ٢١٤. وابن ماجه، في: باب ما للرجل من امرأته إذا كانت حائضا، من كتاب الطهارة. سنن ابن ماجه ١/ ٢٠٨. والدارمى، في: باب مباشرة الحائض، من كتاب الطهارة. سنن الدارمي ١/ ٢٤٤. والإِمام أحمد، في: المسند ٦/ ٥٥، ١٣٤، ١٤٣، ١٧٠، ١٧٤، ١٨٢، ٢٠٩، ٢٣٥.(٢) أخرجه الإمام أحمد، في: المسند ١/ ١٤. كما أخرجه عن عائشة رضى اللَّه عنها، في: المسند ٦/ ٧٢.(٣) سورة البقرة ٢٢٢.(٤) في الأصل: "الدم".(٥) سورة الطلاق ٤.
