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Question Summary:
Ruling on Brown menstrual discharge

Question Detail:

 I have a question to ask regarding haidh and I was wandering if you could please help me. I am 18 years old and I had my last period in March. Since then I have not come on at all but a few days ago I noticed some brown discharge, and, thinking that I had started my haidh, I stopped praying salaah. This discharge was very less and it could only be noticed when going to the bathroom- apart from that the pad is completely clean. The discharge still comes but it is still very less. I would like to ask if this counts as being on haidh or not, and shall I start praying my salaah again? 

Answer :

In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.  
In principle, if a woman sees a discharge of any color other than clear or pure white, it will be regarded as menstrual blood and accordingly, will take the ruling of normal blood.[1] These colors may include (but are not limited to) the following: red, black, green, yellow, black, beige, tan, and brown.[2] Hence, brown discharge, regardless of the amount is regarded as ḥayḍ. Furthermore, only the initial color of the discharge is considered.[3] If the discharge changes color after being exposed for a while, the change in color is not considered. For example, if the discharge comes out clear or white, but upon drying up turns yellow, then the yellow color is not considered. Similarly, if the discharge comes out yellow, but upon drying up turns white, then the white color is not considered; rather, we will go by the initial color, which is clear or white in the first scenario and yellow in the latter scenario.[4]
Since almost two months have passed since your last period, this discharge will be regarded as a part of your ḥayḍ. Hence, you should refrain from praying salāh until your menstrual cycle is complete.
And Allah Ta’āla Knows Best
Bilal Mohammad
Student Darul Iftaa
New Jersey, USA
Checked and Approved by,
Mufti Ebrahim Desai.

www.daruliftaa.net


[1]Jāmi`ul Fatāwā, v. 5 p. 187, Idārah-e-Tālīfāt-e-Ashrafiyyah

وعلم، أن الوان الحيض هي الحمرة والسواد فهما حيض إجماعا، وكذا الصفرة المشبعة في الأصح والخضرة والصفرة الضعيفة والكدرة والتربية عندنا،

[قال اللكهنوي] وبالجملة: كون هذه الألوان حيضا مختلفه فيه بين مشائخنا، والأصح عندنا هو كونها حيضا إذا كان في مدة الحيض

(عمدة الرعاية علي شرح الوقاية، ج ١، ص ٥١٨-٥٢٠، دار الكتب العلمية)

[2] (قَوْلُهُ: وَمَا سِوَى الْبَيَاضِ الْخَالِصِ حَيْضٌ) لَمَّا فَرَغَ مِنْ بَيَانِ كَمِّيَّتِهِ شَرَعَ فِي بَيَانِ كَيْفِيَّتِهِ اعْلَمْ أَنَّ أَلْوَانَ الدِّمَاءِ سِتَّةٌ: السَّوَادُ وَالْحُمْرَةُ وَالصُّفْرَةُ وَالْكُدْرَةُ وَالْخُضْرَةُ وَالتُّرَبِيَّةُ وَهِيَ الَّتِي عَلَى لَوْنِ التُّرَابِ نَوْعٌ مِنْ الْكُدْرَةِ وَهِيَ نِسْبَةٌ إلَى التُّرْبِ بِمَعْنَى التُّرَابِ، وَيُقَالُ تُرَبِيَّةٌ بِتَشْدِيدِ الْيَاءِ وَتَخْفِيفِهَا بِغَيْرِ هَمْزَةٍ وَتَرِيبَةٌ مِثْلُ تَرِيعَةٍ وَتَرْبِيَةٌ بِوَزْنِ تَرْعِيَةٍ وَقِيلَ هِيَ مِنْ الرِّئَةِ؛ لِأَنَّهَا عَلَى لَوْنِهَا، كَذَا فِي الْمُغْرِبِ وَيُقَالُ أَيْضًا التُّرَابِيَّةُ وَكُلُّ هَذِهِ الْأَلْوَانُ حَيْضٌ فِي أَيَّامِ الْحَيْضِ إلَى أَنْ تَرَى الْبَيَاضَ وَعِنْدَ أَبِي يُوسُفَ لَا تَكُونُ الْكُدْرَةُ حَيْضًا إذَا رَأَتْهَا فِي أَوَّلِ أَيَّامِ الْحَيْضِ وَإِذَا رَأَتْهَا فِي آخِرِهَا تَكُونُ حَيْضًا؛ لِأَنَّهَا لَوْ كَانَتْ دَمَ رَحِمٍ لَتَأَخَّرَتْ عَنْ الصَّافِي

(البحر الرائق، ج ١، ص ١٩٢، ايج ايم سعيد كمبني)

[3]  (والمعتبر في اللون) من حمرة أو غيرها (حين يرتفع الحشو) أي: الكرسف (وهو طري، ولا يعتبر التغير) إلي لون آخر (بعد ذلك) كما لو رأت بياضا فاصفر بعد اليبس أو بالعكس، اعتبر ما كان قبل التغير

(منهل الواردين، ص ١٧٠، دار الفكر)

[4] Ibid., Birgivi’s Manual, p. 43, Amana Publications

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