Will you give information about Istihada (non-menstrual bleeding)?

Dear Brother / Sister,

Istihada (non-menstrual bleeding)

It means vaginal bleeding that lasts fewer than three days or more than ten days. The bleeding that occurs during pregnancy and the bleeding coming after forty days following the birth is also called istihada. In addition, the vaginal bleeding coming from girls younger than nine years and from women older than fifty-five years is also regarded as istihada.   

Istihada blood is regarded as blood coming from any organ of the body. It invalidates only wudu. If it continues, the person is regarded as excused. Such a woman makes wudu and performs fasting. It does not prevent sexual intercourse. If istihada blood continues for the whole time period for a prayer without stopping long enough to make wudu and to perform a prayer and if it occurs at least once in every time period for a prayer after that, this person is regarded as excused just like the other excused people.

An excused person makes wudu for each time period of a prayer. He/she is regarded as excused until the time period for the next prayer starts unless something else that invalidates wudu occurs. The continuation of the excused bleeding does not prevent wudu and worshipping. (ash-Shawkani, Naylul-Awtar, Egypt, n.d., I, 253, 321)

According to Abu Hanifa, the wudu of an excused person is invalidated when the time period for a prayer ends, not when the time period for the next prayer starts. According to Abu Yusuf, the wudu of an excused person is invalidated both when the time period for a prayer ends, and when the time period for the next prayer starts.  For instance, a wudu made after the sun sets is invalidated when the time period for the noon prayer starts.

According to Imam Shafii, an excused person needs to make wudu for each prayer. When he finishes the prayer, his/her wudu is invalidated.

In conclusion, since istihada blood occurs due to a disorder in the sexual organ, that person is subject to the decrees of the excused people in general. (al-Qasani, Badayius-Sanayi', Beirut 1402/1982, I, 39 ff.; Ibnul-Humam, Fathu'l-Qadir, Egypt, 1389/1970, I, 179- 185; al-Fatawal-Hindiyya, Beirut 1400/1980, I, 37-41)

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