Azami 1536

Abu Dawud narrated it (293), saying, Abdullah bin Amr bin Abu Hajjaj Abu Muamar told us, Abdul-Warith narrated to us from Husayn, from Yahya bin Abu Kathir, from Abu Salama, who said, Zaynab bint Abu Salama informed me, and then he related the hadith. Its isnad is sahih.Husayn is Ibn Zakwan, the teacher, trustworthy. He was deemed trustworthy by Ibn Main, Abu Hatim, Nasai, Daraqutni, Ibn Hibban, Ibn Saad, Ajli, and others. Yahya bin Saeed Qattan said of him, "There is confusion in his narrations." Abu Dawud also narrated it and said, "And he informed me" - this continues on from his earlier phrase "from Abu Salama," meaning that Yahya bin Abu Kathir said, "and Abu Salama informed me" - that Umm Bakr informed him that Ayesha said, the Messenger of Allah ﷺ said about the woman who sees something that troubles her after her purification has ended, "It is only," or he said, "It is only a vein," or he said, "veins."Ibn Majah (646) and Darimi (935) also narrated it with their own chains from Yahya bin Abu Kathir, in similar wording. Busiri said in Zawaid, "Its isnad is sahih and its narrators are trustworthy." I say, it is not as he said, for it contains Umm Bakr, who never met Ayesha and is unknown.Then Abu Dawud said, "In the hadith of Ibn Aqeel both matters occur together," and he said, "If you are strong enough, then wash for every prayer, otherwise combine them," just as Qasim said in his own hadith. This same view was also related from Saeed bin Jubayr, from Ali and Ibn Abbas . End of quote. Ibn Umar, Ibn Zubayr, Ata bin Abu Rabah, and others held this same view.A note. The names of the women who suffered from prolonged bleeding during the time of the Prophet.1. Zaynab bint Jahsh, the Asadiyya, Mother of the Believers. 2. Hamna bint Jahsh, the Asadiyya. 3. Habiba bint Jahsh, the Asadiyya, though it is also said she was Umm Habiba bint Jahsh, who was married to Abdul-Rahman bin Awf, and it is also said that Umm Habiba was a nickname for Hamna bint Jahsh. The correct view is the first.These three were full sisters, all afflicted with prolonged bleeding during the time of the Prophet ﷺ.4. Sawda bint Zama, Mother of the Believers. 5. Umm Salama bint Abu Umaya, Mother of the Believers. 6. Fatimah bint Abu Hubaysh, the Quryashiya, the Asadiyya. 7. Sahla bint Suhayl bin Amr, the Quryashiya. 8. Asma bint Marthad, from Banu Haritha. 9. Badiya bint Ghaylan, the one about whom the effeminate man said, "She comes forward with four and turns away with eight," as recorded in Bukhari (4324) and Muslim (2180).As for a man having intercourse with his wife while she suffers from prolonged bleeding, nothing has been established on this matter as a report traced directly back to the Prophet.What Abu Dawud narrated (309) from the hadith of Ikrima, who said, "Umm Habiba used to suffer from prolonged bleeding, and her husband would still have intercourse with her," and likewise what he narrated also (310) from the hadith of Ikrima, from Hamna bint Jahsh, that she suffered from prolonged bleeding, and her husband would have intercourse with her.Munziri said, "There is doubt about whether Ikrima actually heard from Umm Habiba and Hamna, and there is nothing in the reports to indicate that he heard from either of them directly." Likewise Bayhaqi (1/351) said, "Ikrima's narration from Umm Habiba is disconnected."Even granting that he did hear from them, the hadith would still be a stopped report attributed only to a companion, and one of its chains contains Mualla bin Mansur, from whom Ahmad bin Hanbal would not narrate, because he relied on personal reasoning.Ikrima is Abu Abdullah, the Berber, of Madinah, the freed slave of Ibn Abbas.Those who accepted this stopped report permitted intercourse with a woman suffering from prolonged bleeding, since she is treated as ritually pure in most rulings. This is the view of the majority, such as Shafii, Malik, and Thawri. Imam Ahmad said, "He should not approach her unless the condition has continued for a long time." And in another report from him, "Unless her husband fears falling into fornication."Those who forbade approaching a woman suffering from prolonged bleeding justified their position by the harm that Allah mentioned regarding approaching a menstruating woman, in His saying, "They ask you about menstruation. Say, it is harmful, so keep away from women during menstruation" [Baqarah 2:222].Among those who forbade approaching a woman suffering from prolonged bleeding were Ayesha, Ibrahim Nakhai, Ibn Sirin, and others.