A Traveling Woman in Menses and Qasr Salaah

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.plane 2

Awoman may face one of two situations while undertaking a Sharī journey (15 days or more). Each one has its own ruling.

The two scenarios are as follows:

1. She initiates her travel in a state of Haidh (menstruation).

2. She initiates her travel in a state of purity and experiences Haidh at a later stage.

In the case where she starts her journey in a state of Haidh, if she becomes pure before reaching her destination and the distance between herself and her destination is Masaafah al-Safar (the distance that qualifies an individual to be Musaafir) or more, she will shorten her prayers (Qasr) during her trip. However, if after becoming pure, the distance between herself and her destination is less than Masāfah al-Safar, then she will perform all of her prayers in full. In this case, she will not be regarded as a Sharī traveler (Musāfirah).

In the situation where she starts her travel in a state of purity and experiences Haidh at a later stage, she will be regarded as a Musāfirah. She will shorten her prayers for the remainder of her vacation after becoming pure from Haidh. This ruling will be applicable, whether she experienced Haidh during her travel or after reaching her destination.(1)

And Allah Ta’āla Knows Best

Mufti Ebrahim Desai

طَهُرَتْ الْحَائِضُ وَبَقِيَ لِمَقْصِدِهَا يَوْمَانِ تُتِمُّ فِي الصَّحِيحِ كَصَبِيٍّ بَلَغَ بِخِلَافِ كَافِرٍ أَسْلَمَ. (الدر المختار، ج 2، ص 13،سعيد)

قال ابن عابدين في الحاشية:

(قَوْلُهُ تُتِمُّ فِي الصَّحِيحِ) كَذَا فِي الظَّهِيرِيَّةِ. قَالَ ط وَكَأَنَّهُ لِسُقُوطِ الصَّلَاةِ عَنْهَا فِيمَا مَضَى لَمْ يُعْتَبَرْ حُكْمُ السَّفَرِ فِيهِ فَلَمَّا تَأَهَّلَتْ لِلْأَدَاءِ اُعْتُبِرَ مِنْ وَقْتِهِ.

(قَوْلُهُ كَصَبِيٍّ بَلَغَ) أَيْ فِي أَثْنَاءِ الطَّرِيقِ وَقَدْ بَقِيَ لِمَقْصِدِهِ أَقَلُّ مِنْ ثَلَاثَةِ أَيَّامٍ فَإِنَّهُ يُتِمُّ وَلَا يُعْتَبَرُ مَا مَضَى لِعَدَمِ تَكْلِيفِهِ فِيهِ ط (قَوْلُهُ بِخِلَافِ كَافِرٍ أَسْلَمَ) أَيْ فَإِنَّهُ يَقْصُرُ.

قَالَ فِي الدُّرَرِ لِأَنَّ نِيَّتَهُ مُعْتَبَرَةٌ فَكَانَ مُسَافِرًا مِنْ الْأَوَّلِ بِخِلَافِ الصَّبِيِّ فَإِنَّهُ مِنْ هَذَا الْوَقْتِ يَكُونُ مُسَافِرًا، وَقِيلَ يُتِمَّانِ، وَقِيلَ يَقْصُرَانِ. اهـ. وَالْمُخْتَارُ الْأَوَّلُ كَمَا فِي الْبَحْرِ وَغَيْرِهِ عَنْ الْخُلَاصَةِ.

قَالَ فِي الشُّرُنْبُلَالِيَّةِ: وَلَا يَخْفَى أَنَّ الْحَائِضَ لَا تَنْزِلُ عَنْ رُتْبَةِ الَّذِي أَسْلَمَ فَكَانَ حَقُّهَا الْقَصْرَ مِثْلَهُ. اهـ.

وَأَجَابَ فِي نَهْجِ النَّجَاةِ بِأَنَّ مَانِعَهَا سَمَاوِيٌّ بِخِلَافِهِ اهـ أَيْ وَإِنْ كَانَ كُلٌّ مِنْهُمَا مِنْ أَهْلِ النِّيَّةِ بِخِلَافِ الصَّبِيِّ، لَكِنْ مَنَعَهَا مِنْ الصَّلَاةِ مَا لَيْسَ بِصُنْعِهَا فَلَغَتْ نِيَّتُهَا مِنْ الْأَوَّلِ، بِخِلَافِ الْكَافِرِ فَإِنَّهُ قَادِرٌ عَلَى إزَالَةِ الْمَانِعِ مِنْ الِابْتِدَاءِ فَصَحَّتْ نِيَّتُهُ (رد المحتار، ج 2، ص 135، سعيد)

ولو طهرت الحائض في السفر، وبينهما وبين المقصد أقل من مسيرة سفر تتم، هو الصحيح (البناية شرح الهداية، ج 3، ص 279، المكتبة الحقانية)

فتاوى محمودية، ج 7، ص 502، فاروقية

أحسن الفتاوى، ج 4، ص 87، سعيد

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