it would have been narrated, and collusion to conceal it would not have been permissible, despite the existence of the need for it. For this reason, when some of the Prophet's (peace and blessings of Allah be upon him) wives were with him on the khamilah (a type of garment or covering), and the blood came to her, she slipped out of the khamilah, and the Prophet (peace and blessings of Allah be upon him) said to her: "What is the matter with you? Have you menstruated (13)?" She replied: "Yes." So he commanded her to wrap herself in an izar (lower garment) (14). The Prophet (peace and blessings of Allah be upon him) did not ask her: "Did it coincide with your habit or did it come before it?" Nor did she mention that, nor did she ask about it. She merely inferred the menstruation from the exit of the blood, and the Prophet (peace and blessings of Allah be upon him) affirmed it for her. Likewise, when 'A'ishah menstruated during her 'umrah in the Farewell Pilgrimage (15), she only knew the menstruation by seeing the blood, nothing else. She did not mention a habit, nor did the Prophet (peace and blessings of Allah be upon him) mention it to her. The apparent [situation] is that it did not come during her habit, because 'A'ishah disliked it, it was difficult for her, and she wept when she saw it, saying: "I wish I had not performed Hajj this year." If she (16) had a habit and she knew that it arrived during it, she would not have denied it, nor would it have been difficult for her. If the habit were considered in the manner mentioned in the Madhhab, the Prophet (peace and blessings of Allah be upon him) would have clarified it to his nation, and it would not have been permissible for him to delay its clarification, for it is not permitted to delay the clarification [of a ruling] beyond its time. His wives and other women needed clarification of this at every moment, so he would not have neglected to clarify it. Nothing has been narrated from him, peace be upon him, regarding the mention of the habit or its clarification, except in the case of the woman suffering from istihadah (irregular bleeding) and no other. As for a pure woman who sees blood at a time when it is possible for it to be menstruation, then it ceases for her, he did not mention a habit for her at all. Furthermore, if we were to consider repetition in what falls outside the habit, it would lead
(13) With the nun (n) both fatha and damma, meaning: "Have you begun your menses?" (14) The hadith of Umm Salamah is recorded by al-Bukhari, in: "The Chapter of One Who Calls Nifas (postpartum bleeding) Menstruation," "The Chapter of Sleeping with a Menstruating Woman in Her Garments," and "The Chapter of One Who Takes Clothes for Menstruation Other Than the Clothes of Purity," from the Book of Menstruation; and in: "The Chapter of Kissing for a Fasting Person," from the Book of Fasting; and in: "The Chapter of One Who Slaughters a Sacrifice for Someone Else," from the Book of Sacrifices. Sahih al-Bukhari 1/83, 88; 3/39, 132. Also by Muslim, in: "The Chapter of Lying Down with a Menstruating Woman Under One Cover," from the Book of Menstruation 1/243. And by al-Nasa'i, in: "The Chapter of Lying with a Menstruating Woman," from the Book of Purity, and in: "The Chapter of Lying with a Menstruating Woman in Her Menstrual Garments," from the Book of Menstruation. Al-Mujtaba 1/123, 154. And by Ibn Majah, in: "The Chapter of What a Man Is Permitted from His Wife When She Is Menstruating," from the Book of Purity. Sunan Ibn Majah 1/209. And by al-Darimi, in: "The Chapter of Intimacy with a Menstruating Woman," from the Book of Purity. Sunan al-Darimi 1/243. And by Imam Malik, in: "The Chapter of What Is Permitted to a Man from His Wife While She Is Menstruating," from the Book of Purity. Al-Muwatta' 1/58. And by Imam Ahmad, in: Al-Musnad 6/394, 300, 318. (15) Cited previously on pages 299 and 300. (16) In M, there is an addition: "she knows."
لَنُقِلَ، ولم يَجُز التَّوَاطُؤُ على كِتْمَانِهِ، مع دُعَاءِ الحاجَةِ إليه، ولذلِك لَمَّا كان بعضُ أزْوَاجِ النَّبِيِّ -صلى اللَّه عليه وسلم- معه في الخَمِيلَةِ، فجَاءَهَا الدَّمُ، فانْسَلَّتْ مِنَ الخَمِيلَةِ، فقال لها النَّبِىُّ -صلى اللَّه عليه وسلم-: "مَالَكِ؟ أنَفِسْتِ (١٣)؟ " قالتْ: نعم. فأَمَرَها أنْ تَأْتَزِرَ (١٤). ولم يَسْألها النَّبِىُّ -صلى اللَّه عليه وسلم-: هل وَافَقَ العادَةَ أو جاء قبلَها؟ ولا هي ذَكَرَتْ ذلك، ولا سَأَلَتْ عنه، وإنَّما اسْتَدَلتْ على الحَيْضَةِ بِخُرُوجِ الدَّمِ، فأقَرَّها عليهِ النَّبِىُّ -صلى اللَّه عليه وسلم-، وكذلك حين حاضَتْ عائشةُ في عُمْرَتِها في حَجَّةِ الوَدَاعِ (١٥)، إنَّما عَلِمَتِ الحَيْضَةَ بِرُؤْيَةِ الدَّمِ لا غير، ولم تَذْكُرْ عادةً، ولا ذَكَرَها لها النَّبِىُّ -صلى اللَّه عليه وسلم-، والظَّاهِرُ أنَّه لم يأْتِ في العَادَةِ؛ لأنَّ عائشةَ اسْتَكْرَهَتْهُ، واشْتَدَّ عليها، وبَكَتْ حينْ رَأتْه، وقالتْ: وَدَدْتُ أنِّى لم أكُنْ حَجَجْتُ العَامَ. ولو كانتْ (١٦) لها عَادَةٌ تَعْلَمُ مَجِيئَه فيها وقد جاءَ فيها، ما أنْكَرَتْه، ولا صَعُبَ عليها، ولو كانت العادَةُ مُعْتَبَرةً، على الوَجْهِ المَذْكُورِ في المَذْهَبِ، لَبَيَّنَهُ النَّبِىُّ -صلى اللَّه عليه وسلم- لأُمَّتِه، ولَمَا وَسِعَهُ تَأْخِيرُ بَيَانِه، إذْ لا يجوزُ تَأْخِيرُ البَيَانِ عن وَقْتِه، وأَزوَاجُهُ وغَيْرُهُنَّ مِن النِّساءِ يَحْتَجْنَ إلى بَيانِ ذلك في كُلِّ وَقْتٍ، فلم يكنْ لِيُغْفِلَ بَيانَه، وما جاءَ عنه عليه السَّلَامُ ذِكْرُ العادَةِ، ولا بَيَانُها، إلَّا في حَقِّ المُسْتَحَاضَةِ لا غيرُ، وأمَّا امْرَأةٌ طَاهِرٌ تَرَى الدَّمَ في وَقْتٍ يُمْكِنُ أنْ يكونَ حَيْضًا ثم يَنْقَطِعُ عنها، فلم يَذْكُرْ في حَقِّها عادَةً أصْلًا، ولأنَّنا لو اعْتَبَرْنا التَّكْرَارَ فيما خَرَجَ عن العادَةِ أدَّى
(١٣) بفتح النون وضمها، أي: أحِضْتِ.(١٤) حديث أم سلمة أخرجه البخاري، في: باب من سمى النفاس حيضا، وباب النوم مع الحائض في ثيابها، وباب من أخذ ثياب الحيض سوى ثياب الطهر، من كتاب الحيض، وفى: باب القبلة للصائم، من كتاب الصوم. وفى: باب من ذبح ضحية غيره، من كتاب الأضاحى. صحيح البخاري ١/ ٨٣، ٨٨، ٣/ ٣٩، ١٣٢. ومسلم، في باب الاضطجاع مع الحائض في لحاف واحد، من كتاب الحيض ١/ ٢٤٣. والنسائي، في: باب مضاجعة الحائض، من كتاب الطهارة، وفى: باب مضاجعة الحائض في ثياب حيضها، من كتاب الحيض. المجتبى ١/ ١٢٣، ١٥٤. وابن ماجه، في: باب ما للرجل من امرأته إذا كانت حائضا، من كتاب الطهارة. سنن ابن ماجه ١/ ٢٠٩. والدارمى، في: باب مباشرة الحائض، من كتاب الطهارة. سنن الدارمي ١/ ٢٤٣. والإمام مالك، في: باب ما يحل للرجل من امرأته وهى حائض، من كتاب الطهارة. الموطأ ١/ ٥٨. والإِمام أحمد، في: المسند ٦/ ٣٩٤، ٣٠٠، ٣١٨.(١٥) تقدم في صفحة ٢٩٩، ٣٠٠.(١٦) في م زيادة: "تعلم".
