Chapter: A woman who becomes pure before the end of her menstrual days
616 - Abu 'Amr 'Imran ibn Yazid ibn Khalid narrated to us, saying: Isma'il ibn 'Abd Allah narrated to us, saying: Al-Awza'i was asked about a woman who sees purity during her menstrual days for a day or two? He said: "She performs ghusl and prays." It was said to him: May her husband have intercourse with her? He did not consider that permissible for her husband, and he commanded her to perform prayer.
Al-Awza'i was asked about a woman who sees clear purity during her menstrual days? He said: "She performs ghusl, then prays." I said: May her husband have intercourse with her? He said: "If she believes that the blood will return to her after that purity which she saw, then I prefer that her husband refrain from her." I said: What if this is clear from her, and she did not see blood return to her after the purity? He said: "He may have intercourse with her."
617 - 'Imran narrated to us, also, saying: Isma'il ibn 'Abd Allah narrated to us, saying: It was said to Al-Awza'i: If a menstruating woman whose habit is to remain menstruating for seven days sees clear purity in five days? He said: "She performs ghusl and prays." It was said: May her husband have intercourse with her? He said: "If prayer becomes lawful, intercourse becomes lawful."
It was said to Al-Awza'i: Is she then lawful for suitors, or is it lawful for her husband to take her back if she sees clear purity in five days? He said: "If she marries during the five days, and then sees no blood after that, [then the] marriage is valid. But if she sees blood after that in a day or two, she shall be removed from her husband, because she married during the 'iddah (waiting period) before it had expired. And if her husband took her back during the five days in which her purity became clear, and then she did not see blood after that, and that was indeed her purity, then her husband has no right of return (ruju'), because she has already become pure. His return that would be valid for him is to take her back during the menstruation before she performs ghusl from it. So if she sees clear purity in five days, she performs ghusl, and he has no right of return over her, unless he proposes to her himself along with the other suitors, unless he married her during this state, and then she saw blood after the five days; in that case, his taking her back is a valid return, because he took her back while there was blood, and she was his wife."
(1) The copyist indicated uncertainty here, and perhaps there is an omission of the word "sahha" (valid), or "jaza" (permissible), or something similar; see what follows under number (619).
باب: المرأة تَطهُر قَبل انقِضاء أيَّام حَيضِها
• سألت إسحاق بن إبراهيم، قلت: امرأةٌ كانت تَحيض سَبعَة أيام، فانقَطَع عنها الدم في خَمسَة أيام أو سِتَّة، هل يأتيها زَوجها؟ قال: «لا».
٦١٦ - حدثنا أبو عَمرو عِمران بن يَزيد بن خالِد، قال: ثنا إسماعيل بن عبد الله، قال: سُئل الأوزاعي عن المرأة تَرَى الطُّهر في أيام حَيضها؛ يَومًا أو يَومَين؟ قال: «تَغتَسِل وتُصَلِّي». قيل له: يُجامِعها زَوجها؟ فلَم يَرَ ذلك لِزَوجها، وأَمَرَها بالصَّلاة.
وسُئل الأوزاعي عن المرأة تَرَى طُهرًا بَيِّنًا في أيام حَيضَتها؟ قال: «تَغتَسِل ثم تُصَلِّي». قلت: أيُجامِعها زَوجها؟ قال: «إن كانت تَرَى أن الدم سَيَرجِع إليها بَعد ذلك الطُّهر الذي رَأَته؛ فإني أُحِبُّ أن يكُفَّ عنها زَوجها». قلت: فإن كان هذا منها بَيِّنًا، ولم تَرَ دَمًا رَجَع إليها بَعد الطُّهر؟ قال: «يُجامِعها».
٦١٧ - حدثنا عِمران -أيضًا- قال: ثنا إسماعيل بن عبد الله، قال: قيل للأوزاعي: فالحائض تكون أيامُها التي تَمكُث فيها حائضًا سَبعًا؛ تَرَى الطُّهر في خَمسَة أيام بيِّنًا؟ قال: «تَغتَسل وتُصَلِّي». قيل: فيُجامِعها زَوجها؟ قال: «إذا حَلَّت الصَّلاة حَلَّ الجِماع».
قيل للأوزاعي: فهل تَحِلُّ للخُطَّاب، أو لِزَوجها أن يُراجِعها إذا رَأَت الطُّهر بيِّنًا في خَمس؟ قال: «إن تَزَوَّجَت في الخَمس، ثم لم تَرَ دَمًا بَعد ذلك؛ (١) النكاح، وإن رَأَت بَعد ذلك بِيَومٍ أو يَومَين دَمًا؛ نُزِعَت من زَوجها؛ لأنها تَزَوَّجَت في العِدَّة قَبل ⦗٣٠٩⦘ أن تَنقَضي. وإن راجعها زوجها في الخَمسَة أيام التي تَبيَّن طُهرُها فيها، ثم لم تَرَ دَمًا بَعد ذلك، وكان هو الطُّهر؛ لم يكُن لِزَوجها مُراجَعَة؛ لأنها قد طَهُرت، وإنما مُراجَعَته التي تَصلُح له: أن يُراجِعَها في الحَيضَة قَبل أن تَغتَسِل منها، فإذا رَأَت في خَمسٍ طُهرًا بَيِّنًا؛ اغتَسَلَت، ولَيسَ له عَلَيها رَجعَة، إلا أن يَخطِبَها إلى نَفسِها مع الخُطَّاب، إلا أن يكون تَزَوَّجها في هذه الحال، ثم رَأَت الدم بَعدَ الخَمسَة أيام، فمُراجَعَته إياها مُراجَعة؛ لأنه قد راجَعَها في الدم وهي امرأته».
(١) ضبب الناسخ هنا، ولعله سقط: "صَحَّ"، أو: "جاز"، أو نحوها، وانظر: ما سيأتي برقم (٦١٩).
