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Al-Mughni by Ibn Qudama - Edited by Al-Turki
Volume 1 · Page 485Section

Translation · EN

He would be amazed by it. Ali, may Allah be pleased with him, said: It is not permissible for a woman in postpartum to do anything but pray once she sees purity (1). This is also because the small amount of blood is blood found immediately following its cause, which is childbirth, so it is considered postpartum bleeding (nifas) just like a large amount. It has been narrated from Ahmad that if she sees clear [purity] for less than a day, the rulings for pure women do not apply to her. Ya'qub (2) said: I asked Abu 'Abd Allah about a woman who is hit by labor pains, and her days are ten, so she sees clear [purity] before that, then performs ghusl, then sees blood on the same day? He said: This is less than a day, there is nothing upon her. According to this, the rulings for pure women are not established for her until she sees purity for a full day. The reasoning for this is that blood flows at times and ceases at others, so she does not exit the ruling of postpartum bleeding simply by its cessation, because that would lead to her not being excused from prayer during her postpartum period, as there is no prayer time in which there is not some purity during which she would be required to pray. This contradicts the [revealed] text and the consensus. Since the mere cessation of blood is not considered, there must be a standard for the cessation that is counted as purity, and a day is suitable to be that standard, so the ruling is linked to it.

Section: If she gives birth and does not see blood, she is pure and has no postpartum bleeding, because postpartum bleeding is the blood, and it was not found. Regarding the obligation of ghusl for her, there are two views: One of them is that it is not obligatory, because obligation comes from the Shari'a, and the Shari'a only stipulated its obligation upon a woman experiencing postpartum bleeding, and she is not a woman experiencing postpartum bleeding, nor is she in that position, because a woman experiencing postpartum bleeding has had blood exit from her, the exit of which necessitates the obligation of ghusl, and that was not found in one from whom no [blood] exited. The second [view] is that it is obligatory, because childbirth is a potential cause for postpartum bleeding, so the obligation is linked to it, just as it is linked to the joining of the two circumcised parts, even if ejaculation is not found.

Section: If she becomes pure before forty [days], she performs ghusl, prays, and fasts. It is recommended that her husband not approach her before forty [days]. Ahmad said: It does not please me that her husband approaches her, based on the

Notes

(1) Narrated by al-Bayhaqi in: The Chapter of Postpartum Bleeding, from the Book of Menstruation. Al-Sunan al-Kubra 1/342. (2) He is likely Abu Yusuf Ya'qub ibn Ibrahim ibn Kathir al-'Abdi al-Dawraqi, who sat with Imam Ahmad and asked him about things he narrated from him; he died in the year 252 AH. Tabaqat al-Hanabilah 1/414, 415. (3) In M: "fata'allaqa".

Arabic (Source)

يعْجَبُ منه. وقال علىٌّ رَضِىَ اللهُ عنه: لا يَحِلُّ لِلنُّفَسَاءِ إذا رَأَتِ الطُّهْرَ إلَّا أنْ تُصَلِّىَ (١). ولأنَّ اليَسِيرَ دَمٌ وُجِدَ عَقِيبَ سَبَبهِ وهو الوِلَادَةُ، فيكونُ نِفَاسًا كالكثِيرِ، وقد رُوِىَ عن أحمدَ، أنَّها إذا رَأتِ النَّقَاءَ لِدُونِ اليَوْمِ لا تَثْبُتُ لها أحْكامُ الطَّاهِراتِ. قال يعقوبُ (٢): سألتُ أبا عبد اللهِ عنِ المَرْأةِ إذا ضَرَبَها المَخَاضُ، فتكونُ أيَّامُها عَشْرًا، فتَرَى النَّقَاءَ قبلَ ذلك، فتَغْتَسِلُ، ثم تَرَى الدَّمَ مِنْ يَوْمِها؟ قال: هذا أقلُّ مِنْ يومٍ، ليس عليها شيءٌ. فعلى هذا لا تَثْبُتُ لها أحْكامُ الطَّاهِرَاتِ حتى تَرَى الطُّهْرَ يومًا كَامِلًا، ووَجْهُ ذلك أنَّ الدَّمَ يَجْرِى تَارَةً ويَنْقَطِعُ أُخْرَى، فلا تَخْرُجُ عن حُكْمِ النِّفَاسِ بِمُجَرَّدِ انْقِطَاعِهِ؛ لأنَّ ذلك يُفضِى إلى أنْ لا تَسْقُطَ الصَّلَاةُ عنها في نِفَاسِها، إذْ ما مِنْ وَقْتِ صلاةٍ إلَّا يُوجدُ فيه طُهْرٌ يَجِبُ عليها الصَّلَاةُ به، وهذا يُخَالِفُ النَّصَّ والإِجْمَاعَ، وإذا لم يُعْتَبَرْ مُجَرَّدُ انْقِطَاعِ الدَّمِ فلا بُدَّ مِن ضابِطٍ للانْقِطَاعِ المَعْدُودِ طُهْرًا، واليومُ يَصْلُحُ أنْ يكونَ ضَابِطًا لذلك، فتَعَلَّقَ الحُكْمُ به.

فصل: وإنْ وَلَدَتْ ولم تَرَ دَمًا، فهى طَاهِرٌ لا نِفاسَ لها؛ لأنَّ النِّفَاسَ هو الدَّمُ، ولم يُوجَدْ، وفى وُجُوبِ الغُسْلِ عليها وَجْهَان: أحدُهما، لا يَجِبُ؛ لأنَّ الوُجُوبَ مِن الشَّرْعِ، وإنَّما وَرَدَ الشَّرْعُ بإيجَابِه على النُّفَسَاءِ، وليست هذه نُفَسَاءَ، ولا في مَعْنَاها، لأنَّ النُّفَسَاءَ قد خَرَجَ منها دَمٌ يَقْتَضِى خُرُوجُهُ وُجُوبَ الغُسْلِ، ولم يُوجَدْ ذلك فِيمَنْ لم يَخْرُجْ منها. والثَّانِى، يَجِبُ؛ لأنَّ الوِلادَةَ مَظِنَّةٌ لِلنِّفَاسِ، فيتَعَلَّقُ (٣) الإِيجابُ بها، كتَعَلُّقِه بالْتِقَاءِ الخِتَانَيْنِ، وإنْ لم يُوجَد الإِنْزَالُ.

فصل: وإذا طَهُرَتْ لِدُونِ الأربعِينَ اغْتَسَلَتْ، وصَلَّتْ، وصَامَتْ، ويُسْتَحَبُّ أنْ لا يَقْرَبَها زَوْجُها قبلَ الأربعين. قال أحمدُ: ما يُعْجِبُنِى أنْ يَأْتِيَها زَوْجُها، على

Notes

(١) أخرجه البيهقي، في: باب النفاس، من كتاب الحيض. السنن الكبرى ١/ ٣٤٢.(٢) لعله أبو يوسف يعقوب بن إبراهيم بن كثير العبدى الدورقى، جالس الإمام أحمد، وسأله عن أشياء رواها عنه، وتوفى سنة اثنتين وخمسين ومائتين. طبقات الحنابلة ١/ ٤١٤، ٤١٥.(٣) في م: "فتعلق".

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