Home Page
   Islamic Laws
   His Works
   Q & A
   Fiqh Glossary
   Office News
   News Archive
   Contact us

Affiliate Websites
Affiliate Websites

   E-Mail Listing:


Rules of Haaez.

451. Acts, which are Haraam for a woman who is in the state of Hayz: prayers and other similar acts of worship for which Wudhu or Tayammum or Ghusl is necessary. However, there is no harm in her performing those acts of worship for which Wudhu, Tayammum, or Ghusl are not obligatory, e.g. Namaz-e-Mayyit.
All those acts, which are forbidden to a Junub and were mentioned before.
Having intercourse; it is Haraam for man as well as for woman even if only the penis glans may penetrate, and even if semen may not be discharged. In fact, the obligatory precaution is that the male should refrain from insertion even an extent lesser than the point of circumcision. Anal intercourse with the wife who is Haaez is very repugnant, even if she accepts it

452. Intercourse is Haraam also when a woman may not be very certain of being in the state of Hayz; but Shariah guides her to treat herself as such. So, when a woman sees blood for more than ten days, and, as will be explained later, she has to resort to the habit of her relatives for determining the period of Hayz, her husband will not be permitted to have sexual relations with her during those days

453. If the number of Hayz days of a woman is divided into three parts, and in case a man has intercourse with his wife in the first part, in front, then as an obligatory precaution, he must pay 18 Nokhod (3.457 gr) of gold as ransom (Kaffara) to the poor, and if it has occurred in the second part, 9 Nokhod (1.729 gr) and in the third part, 4.5 Nokhod (0.865 gr). For example, if a woman’s Hayz lasts for 6 days and her husband has intercourse with her during the first and second day or night, he should pay 18 Nokhod (3.457 gr) of gold and during the third and fourth day or night, he should pay gold weighing 9 Nokhod (1.729 gr) and for fifth and sixth day and night, he should pay gold weighing 4.5 Nokhod (0.865 gr)

454. Vatay in the Dobor of Hayz woman has no Kaffara

455. If the price of gold has undergone a change at the time he wishes to pay the Kaffara to the poor, as compared with the time when he had intercourse, he should pay at the prevailing rate

456. If a man has intercourse with his wife in the first, second, and third stages of Hayz, he should give Kaffara for the three, totaling 31 Nokhod or 6.501 gr.

457. If one has intercourse with a Hayz woman and pays Kaffara, in case he has intercourse with her again in that situation, he must pay Kaffara again

458. If a man has had repeated intercourse with a Haaez woman, he should pay Kaffara for each time

459. If a man realizes during the course of sexual intercourse that the woman has become Haaez, he should withdraw form her immediately, and if he does not do so the obligatory precaution is that he should pay Kaffara

460. If a man commits fornication with a Haaez woman or has intercourse with a Haaez woman who is not his ‘Mahram’ under the impression that she is his wife, the obligatory precaution in this case, too, is that he should pay Kaffara

461. A man who is not able to pay Kaffara, as a precaution, must give to the poor so that one hungry Faghir (poor person) takes enough food an if he is not able to do that, he should ask for forgiveness and pay Kaffara whenever he can do that

462. As it will be explained in the rule relating to divorce, if a woman is divorced while she is in the state of Hayz, the divorce is void

463. If a woman says that she is Haaez, or claims to have become Pak from Hayz, her statement should be accepted

464. If a woman becomes Haaez while she is in Namaz, her Namaz will become void

465. If a woman has doubt while offering prayers whether or not she has become Haaez, her prayer is in order. However, if she realizes after offering prayers that she had actually become Haaez during the prayers, her prayers will be void

466. After a woman becomes Pak from Hayz, it is obligatory for her to take bath for the prayers and other acts of worship which require Wudhu or Ghusl or Tayammum. The rules for this Ghusl are the same as for the Ghusl of Janabat. But for the purpose of Namaz, she must perform Wudhu before or after Ghusl, although it is better to be before Ghusl

467. After a woman has become Pak from Hayz, and before having done Ghusl the divorce given to her will be in order, and her husband can also have intercourse with her. Though it is better to have intercourse after the woman has washed herself. However, the recommended precaution is that the man should avid having intercourse with her before she has done Ghusl. However, until she has had Ghusl, other acts like staying in a Masjid and touching the writing of the Qur’an which were Haraam for her at the time of Hayz do not become Halal for her

468. If there is not sufficient water for Wudhu and Ghusl, and if it is just enough for Ghusl only, she should do Ghusl, and it is better that she should perform Tayammum in place of Wudhu. And if the water is sufficient for performing Wudhu only, she should perform Wudhu and perform Tayammum instead of Ghusl. And if she does not have water for either of them, she should perform two Tayammums instead of Ghusl and Wudhu

469. There is no Qadha for the Namaz which she left during her Hayz, but she should give Qadha for the obligatory fasts missed by her due to Hayz.

470. If the time for prayers sets in and a woman knows, or considers it probable, that if she delays offering prayers she will become Haaez, she should offer prayers immediately

471. If a woman delays offering prayers on exact time, allowing a lapse equal to the time required for offering one Namaz, and then she becomes Haaez, she will have to give Qadha for that Namaz. And in calculating the time, the extraneous things like praying quickly or slowly and other matters have to be considered individually.
For example, if a woman who is not a traveler delays her Namaz of Zuhr, the Qadha will be obligatory for her if time equal to performing four Rak’ats for prayers passes away from the exact time of Zuhr and then she becomes Haaez. And for one who is a traveler the passage of time equal to performing two Rak’ats is sufficient. She must also think about preparation of conditions which she does not have; so, she sets time for offering one Namaz and its preparations and then she becomes Hayz, she has to Qadha and, otherwise, is not obligatory

472. If a woman becomes Pak at the end of Namaz time, and she has enough time for preparations of Namaz such as dress, or washing it and reading one part of Namaz r more, she must offer prayer and if does not, then she has to offer Qadha of that prayer

473. If a Hayz woman has not enough time for Ghusl but she can perform Tayammum for offering prayer on time, that Namaz is not obligatory for her, but if there is another excuse for Tayammum (such as harmfulness of water for her) she must perform Tayammum and pray

474. If after becoming Pak from Hayz, a woman doubts whether or not she has time left for the prayers, she should offer the prayers

475. If after becoming Pak from Hayz, a woman does not offer prayers under the impression that she does not have time to make necessary preparations for prayers and to offer one Rak’at, but understands later that she did have time for the purpose, she should offer Qadha

476. It is Mustahab for a Haaez that when it is time for Namaz, she makes herself Pak by washing away blood, and changing the pad. The she should make Wudhu or Tayammum, whichever is applicable, and sit at the place meant for prayers facing Qibla and busy herself in recital, supplication and salutations (Salawat)

477. It is Makrooh for a Haaez to read the Holy Qur’an, or keep it with herself, or touch with any part of her body the space between its lines. It is also Makrooh for her to dye her hair with henna or any other thing like it.