The meaning of menstruation
the meaning of menstruation in etymology (language) meaning that the flow of things. As for the etomologi (term) syar’i meaning is blood flow that occurs naturally in women without a cause and occurs at a known time.
Merupaka natural menstrual blood, although menstruation is a natural thing, there will be different according to the conditions keadaanya each – one a woman, environment and climate.
The wisdom that occurs in a woman’s menstrual period, the fetus in the womb does not get the food as if he was born. So Allah made the body of a woman of blood vessels into the street sari – sari food to get to the fetus without the process of eating and drinking. Most holy God, he was the best – both creators.
This is the silver lining, if a woman is pregnant will stop menstrual, except in a minority of women only. Similarly, women who menyesui, especially at the beginning of the menyesuinya, few among them who is experiencing her menstrual period.
And vulnerable time periods
Or time periods include two discussions, namely;
A. Early age a woman begins menstruating.
Early age the generality of women who experience menstruation is about 12-15 years. Sometimes women experience menstruation before reaching the vulnerable age or past it, depending on the circumstances, lingkunganya, and occupied by climate.
The scholars differed on the boundary occurs early in a woman’s menstrual period and deadline. So if the blood came before or after the age limit is beyond the end of her menstrual blood is considered as penyakait, not menstrual blood.
Al Imam Ad-Darimi after he brought the mistake in this case, he said:
“I think all of this opinion is wrong, because the back of the determination of return to menses or absence of menstruation that occurs in a woman. So that the limit on any restrictions on it and find your period on the state as well as the compulsory age for the hukumi. ”
His opinion is the correct opinion and the opinion chosen by Shaykh al-Islam Ibn Tamiyah. The reason for God and his Prophet associate law – the law of the existence of menstruation (anytime occurrence). So that is required in determining the existence of menstrual periods, which associate with the law’s existence – hukumya.
2. The duration of the course of the menstrual
Adapaun long the menstrual period, in case even this mistake occurred among scholars until they reach six or seven opinions. I (Ibn al-‘Uthaymeen) said: This opinion as opinion Ad – Darimi earlier, and was selected by the opinion of Shaykh al-Islam Ibn Tamiyah is the correct opinion is supported by evidence of Al – Book and As – Sunnah and i’tibar ( qiyas / analogy).
The first argument of Allah Ta’ala says:
ويسألونك عن المحيض قل هو أذى فاعتزلوا النساء في المحيض ولا تقربوهن حتى يطهرن فإذا تطهرن
“And they ask you about menstrual blood. Say: He is something dirty, then stay away from women during menstruation. And do you approach to them holy “(Al Baqarah: 222)
The second proposition:
Has remained in Muslim2 Saheeh that the Prophet said to ‘Aisha when she was in a state of menstruation is also in a state of mahram (being umra):
“Do whatever is done by people who hajj except tawaf until you are holy (from menstruation)”.
Aisha said: When entering the Nahar days I was clean (from menstruation) … (Al Hadith)
Mentioned in Saheeh Al-Bukhari, that he said to ‘Aisha:
“Wait until you are holy, after that thou mayest toward tan’im”.
The third proposition
That the boundaries and details about the period that is mentioned by some scholars are not contained in the Book and Sunnah, but explanations of such matters is a need for even emergency. If in case of limitations and details – these details are needed, Allah and His Messenger to explain seccara clear because it is so important law relating to this issue.
Therefore, when not in limitation and found the details of the Qur’aan and the sunnah of the Prophet is clear that not there is a handle that can be made the basis of the details – the details and pemabatasan-restriction. So that becomes the handle in terms of determining what menstruation is in charge of law – law relating to syar’i presence or absence of the menstrual blood.
Syaikhlul Islam Ibn Tamiyah said in Qoidahnya: “in the example adalag menstruation. In the Book and Sunnah, Allah is linked with the many laws of menstruation. God does not limit the time period: the minimum and maximum as well as sacred time between the two periods, the same incident happened to the ummah and their quickness to this information. ”
Theorem to the four
Al – I’tibar: namely qiyas is authentic and has a certainty.
Allah Almighty determined that the menstrual merupkan something dirty. So whenever it occurs menstruation, meaning that there is dirt. It makes no difference, whether in the second or first, third or fifteenth nor between the eighteenth day of the seventeenth. So since that is in between the two is judged the same day.
The occurrence of differences of opinion and confusion that comes from people – people who set the length of time limitation period. It shows that in menstrual problems, there is no proof that menawajibkan to walk on it. Restrictions were merely the law of Ijtihad which may be true may well be wrong. While a case is disputed, let be returned to the Book and Sunnah
Shaykh al-Islam Ibn Tamiyah said: “The legal origin of fatherly any blood coming out of the womb is menstrual blood, until comes the proposition that mununjukan that blood is blood istihadhah.
Menstruation Pregnant Women
In general, a woman who is pregnant will stop menstrual. Al Imam Ahmad said: Surely a woman known to her pregnancy with her menstrual stalled.
If a pregnant woman who finds her uterus blood blood out, if it occurred some time before birth as two or three and discharge accompanied by pain, it is judged as the blood of childbirth. However, if it occurred other than at the time the blood is not childbirth.
In this issue there is a difference of opinion among scholars. Whether blood or menstrual blood into the facade (istihadhah). The correct opinion is that the blood is menstrual blood if it happened during the menstrual habits.
No keterngan in Al – the Book and Sunnah that menhalangi of menstruation in women who are pregnant. This is the opinion of Imam Al-Shafi’i and As well as that in the opinion of Shaykh al-Islam Ibn select Tamiyah. Thus shall apply the law of menstruation in women who are pregnant, except for two problems:
A. Talaq issue.
Unlawful conduct to the woman who requires a talaq ‘iddah with menstrual perhintungan in pregnant condition. Word of God
يا أيها النبي إذا طلقتم النساء فطلقوهن لعدتهن وأحصوا العدة
“… In fact let you divorce them when they can (face) iddahnya (reasonable).” (At talaq: 1)
Therefore it is not unlawful for him to mentalaq his wife (who was pregnant) after intercourse.
B. ‘Iddah women who are pregnant.
Iddah women who are pregnant does not expire unless dngan terlahirnya fetus, the same woman (the talaq) is in a state of menstruation atu not. It is based on the word of Allah, the Exalted:
ولات الأحمال أجلهن أن يضعن حملهن
“And women – women who are pregnant, it is time iddahnya them until they melahirkanyan that at birth” (At – talaq: 4)
(Quoted from the book Women Probelem Blood, writer Ash Shaykh Muhammad ‘Uthaymeen, Ash Shaf Media)
Google Terjemahan untuk Bisnis:Perangkat PenerjemahPenerjemah Situs WebPeluang Pasar Global