I.
Introduction
The origin of women is
the creation of Eve from Adam as a complement to this world. God created them
basically comes from the same source, so they have equal in terms of dignity,
responsibility of the Shari'ah, as well as rights and obligations. However,
there is still a difference however between the two according to the behaviour
and load respectively.
Because there are some
physical differences between them in order to make prosper the Earth, so there
are some differences in the legal setting of worship respectively. Here is
changed as a woman not owned by men, a woman will experience several cycles of
womanhood that would affect his worship. For that, it needs to be explained how
the laws related to the cycles of womanhood.
II.
Formulation
Of The Problem
1. What
is a menstrual blood?
2. What
is blood of Istihadhah?
3. What
is the blood of parturition?
4. How
are the laws related to the blood?
III.
Discussion
Based on the consensus
of the Muslims, the blood coming out of a woman's genitalia is divided into
three, namely:
a. The
menstrual blood is the blood that came out when the body is healthy.
b.
Istihadhah is blood
comes out when ill.
c.
Parturition is blood
that came out with the birth of a child.
A. The Menstrual Blood
Understanding
menstruation traced in terms of etymology (language) the mashdar comes from word
the hadha-haidh. Hadhat
al-mar'ah haidhan, mahadhan, and mahidhan means "he of
menstruation". Haidhah also has the meaning of cloth used to cover
a woman. According to Ibn ' Arafah, Al-mahidh and al-haidh is
gathering the blood to that area. He also holds hadhat al-mar'ah wa,
tahayyadhat, darasat, ' thamitsat, tahidhu arikat, haidhan, mahadhan, and
mahidhan means, "if blood flowing from a suspect at certain
times."[1]
While the notion of
menstruation in terminology (term) Shari'ah is a disease that comes out of the
womb already specified minimum and maximum.[2]
Some call menstruation as adza (disease) due to the bad color, odor, unclean,
and the disadvantages.
The cause for the blood of menstruation are the remains of the body and the
food can't be absorbed again.
Characteristics of the
menstrual blood according to the explanation of the Rasulullah that is, black,
feels hot, black blood as if on fire, discharge it slowly not at once, smells
awful, very rosy. While according to his word, "say menstruation that
ailments". According to ' Atha ', Qatadah and As-Suddi it is feces,
and according to the language means everything that is not favored. Menstrual
blood that there are six colors, most agreed upon and some others have not.
There are colored black, red, cloudy, yellowish, brownish, greenish.
Regarding the tempo of
menstruation, the majority of scholars agree menstruation has a time limit. The
basic agreement of scholars is the Hadith of the Prophet narrated by Abu Umamah
Al-Bahili, "most minimum tempo for a woman, widows, and virgins,
everything is three days. And the maximum limit is ten days. That is more than
ten days is the blood of Istihadhah ". There is also a minimum limit
of menstruation is argued a day last night and a maximum of fifteen days as
opinions Syafi'iyah and Hanbalis. However, the opinion that rajih here
is the Maalik,
mentioning the absence of minimum and maximum limits for menstruation. All of
that was returned on the customs of each people. Generally tempo period is six
to seven days.
After discussing the
tempo of the subsequent menstruation, minimal and maximal time sacred. Scholars
agree that the maximum time limit of a woman does not exist, because it could
have continued until one or two years, there are also women who are
experiencing menstruation once in a year. But in determining the limits of the
sacred period of minimum tempo they still disagree. Scholars contend the tempo
is a minimum of fifteen days, according to scholars of the Hanbalis is thirteen
days. This opinion is based from the hadeeth narrated from Ahmad Ali, that he
had visited a woman experiencing her period three times in one month, this is a
true and convincing.
Minimum age of a
woman's menstruation is usually nine years Qamariyah. And when there's a woman
less than age that saw the blood, it is considered to be the blood of
menstruation is not damaged. The wisdom God created it for the purpose of
education, while the child has not been able to conceive, so here there is no
menstruation for women under age.
The signs of a woman
clean from menstruation is still undergoing debate. Some argue marked by white
or dried mucus. This difference is due to the consideration of the origin and
the stopping of blood only. But the most powerful opinion to show the white
garment is white mucus is the womb, as in the hadeeth narrated by Malik, that
the slaves to Aisha said: "the women send a fabric containing cotton,
in which there is a yellowish blotches of blood of menstruation, they asked
about the law of prayer, then She said, ' don't be hasty until you see the
white mucus, menstrual sign a white garment is intended. ' ”[3]
B. The Istihadhah Blood
As already mentioned at
the beginning that Istihadhah is the blood that came out on the sick and not
menstrual blood, as the words of the Prophet which was narrated by Malik, from
Aisha ra said, "Fatimah
bint Abi Hubaisy said: ' o Messenger of God I am not pure, did I leave prayers?
' The Prophet replied, ' it was just nerves and not menstruation, if menses
comes then leave prayer and if it stops
then wash and do salat ' ". Al Kasani in his book Al-Bada'i explains,
"Istihadhah is the blood that came out less than minimal tempo
menstruation and that is more than the maximum tempo menstruation and
parturition”.[4]
Blood Istihadhah is
divided into two sorts, one melted away with menstrual blood, the blood
that came out when more or less than the maximum and minimum maturity period. Second,
the kind that is not connected with menstrual blood out on the child under or
elderly women. In addition women Istihadhah can also be categorized into three
types, the first women's novice, second women who have become
accustomed to, and a third woman who was confused.
This type of beginner
women applied to the woman who first saw blood, whether it's menstrual blood or
the blood of parturition. The provisions of the law for the blood of
menstruation, the scholars still disagree, there's that calculates the tempo up
to fifteen days there which is ten days. However, the opinion that already was
well-known for its is fifteen days. In the tempo that the woman had to leave
the prayer, fasting, and promiscuity. But if you have passed from the tempo
then she must bathe and exercise prayer. For the first woman to undergo
parturition, the tempo is counted forty days, but there are also scholars who
argued sixty days. If it exceeds the tempo then it should also bathe and pray.
Second are women who
have become accustomed to. This second type of entry on those women who have
discovered certain days periodicity her. so did the women who already know how
the tempo parturition she returned to her law. terms of habits of each woman,
and if the blood still flows exceed the regular tempo means rather istihadhah,
and must not leave the duty worship.[5]
A third of women who
are confused. This lady forgot to count menstrual habit with her, in terms of
the size of the blood or discharge of tempo days of menstruation. Legal
provisions for women who like this is they have to be more careful, and forbidden for her to touch the body,
touching it and read the Qur'an also forbidden,
in addition to the prayer.[6]
Opinions about how
legal consequences for a woman with a istihadhah blood did not cease until the
threshold she is enough tempo shower once after stop menstrual blood, and then
recommended it somewhere each time will pray, here's the opinion of scholars
Hanafiyah, Syafi'iyah, and Hanbalis. Hanafiyah cleric while according to it
requires wudlu/ablution
end prayer times, then she may pray with the obligatory prayer as much as
possible. However, the opinion that rajih here is the opinion of the
majority oblige ghusl after menstruation blood stop, then wudlu/ablution each will do Salat.
C. The Parturition Blood
Parturition blood based
on etymology is women are giving birth. While according to the Shari'ah, fuqaha
' holds blood is issued how woman after she gave birth. Not known as
menstruation blood because it precedes the appearance of the child, then
istihadhah is also called blood with blood is broken. In fact how it is divided
into three kinds, the first being the most clear and neither are the
nutrients for the meat of the fetus. Second, the quality of the blood
under the first blood is the blood that would be milk and nutrition after the
baby is born. Third, the worst quality blood will come out after
childbirth. So, the fact that parturition also part of menstrual blood.
About tempo
parturition, the fuqaha ' agreed to restrictions on does not give the tempo at
a minimum. If a woman is already clean before forty days and then let her bathe
and pray. However, regarding the maximum tempo parturition, scholars still
disagree. Scholars say forty days, while clerics and Malikiyah Hanafiyah said
sixty days. Was well-known for its opinions to the maximum tempo parturition
was forty days, as information that is spoken by Umm Salamah, "How are
the ladies who keep silent for forty days".[7] [8]
Here there are some
differences between the blood of menstruation and parturition:
1.
According to the
scholars and the Hanabila Hanafiyah ' she calculated
based on menstruation, parturition is not.
2.
Parturition should not
begin with puberty, because pregnancy could occur before then.
3.
Tempo parturition is
not taken into account for the affected woman ' ila. As stated in the word of
God: "to those who update the ila ' wife was given a tough four months
(the length)".
D.
The Law Relating To The
Blood-The Blood
1. The
law of Prayer and fasting for the woman menstruation and Parturition
The Muslims are agreed that
menstruation and parturition should leave prayer and fasting, as stated in the
hadeeth of the Prophet:
أَلَيْسَ إِذَا حَاضَتِ
الْمَرْأَةُ لَمْ تُصَلِّ وَ لَمْ تَصُمْ.
"Isn't
it when a woman is menstruating, it means she does not pray and does not
fast." (Narrated By Bukhari)
However, here the meaning of leaving the fasting is
meant to partially making up the fasts ' in another time, because the time of
fasting is not over and over again, just a month in a year. In contrast to the
repetitive prayer time. If a woman's menstruation and parturition were obliged
to qada ' prayer then it
will complicate
with repetitive prayer time, when worship was specifically based on the principles
of ease and eliminate the trouble. Here's one of the beauties of the Shari'ah
of Islam.
2. The
law of Tawaaf for women's menstruation and Parturition
Women's menstruation
and parturition also prohibited doing Tawaaf during Hajj rituals is not valid
without ablution'.
As Word of the Apostle against Aisha, "if her period then do whatever worked on a Hajj except in Tawaaf not mosque
until you clean". (Narrated by Muttafaq ' alaih)[9]
3. The
law of copulation for the woman menstruation and Parturition
As everyone know that
intercourse at the time of copulation/wife is menstruating or parturition is
prohibited. This is based on the word of God QS. Al-Baqarah 2: 222: "and
do not approach them, before they are holy (bath)". There are some
opinions that simply allow fuqaha
' went to the wife's menstruation and parturition outside the pubic or more
precisely in the area between the navel and the knees. But, the opinion that rajih
here it is prohibited for the sake of the principle of prudence and early
prevention.[10]
4. The
ruling on reading Qur'an for the woman menstruation and Parturition
On this matter, the cleric still mutually disparate
opinions. Scholars argue that the women's menstruation is not allowed to read
the Qur'an, because they are the same as those coitus.[11]
This opinion is predicated words of the Apostle, "don’t let the one who
is coitus
or menstruating are reading the Qur'an". Even just to read
without holding it in an unpure is still disputed, but the majority of scholars
allowing it. The opinion that rajih considered here if read in the heart
without moving his mouth and see it may be banned, but if read it with sound.
It's all because the Qur'an is considered to have a value of chastity.
5. Law
Entered the mosque for women's menstruation and Parturition
They are forbidden to
enter menstruation and parturition mosque because they considered bringing the
shit that is greater than the one who is coitus
while coitus
alone is not allowed to enter it. As the Prophet's Hadith narrated by Umm
Salamah, "Behold, the mosque is not permissible for a woman who is coitus or menstruating".[12]
IV.
Conclusion
Based
on the consensus of the Muslims, the blood coming out of a woman's genitalia is
divided into three, namely:
a. The
menstrual blood is the blood that came out when the body is healthy.
b. Blood
Istihadhah blood comes out when ill.
c. How
can blood that came out with the birth of a child.
After
you know how the difference of each woman's blood, here there are some laws
that accompanied bloods :
·
is menstruation and
parturition should leave prayer as well as until she pure and must to qada ' fast.
·
is not allowed for
women's menstruation and parturition doing Tawaaf.
·
a husband is also
forbidden intercourse or whether it be in the pubic or outside of his cock.
·
women's menstruation
and parturition is possible if only for the mere holding or reading the Qur'an
in the heart, but banned if read it with sound.
·
And not allowed to
enter the mosque.
BIBLIOGRAPHY
Abu Bakar Jabir Al-Jaza ’iri. Minhajul Muslim :
Konsep Hidup Ideal Dalam Islam. Translated by Musthofa Aini, Amir Hamzah,
and Kholif Mutaqin. Cet-VIII. Jakarta: Darul Haq, 2013.
M. Quraish Shihab. M.
QURAISH SHIHAB MENJAWAB-101 Soal Perempuan Yang Patut Anda Ketahui. Cet-IV.
Jakarta: Penerbit Lentera Hati, 2011.
Prof. Dr. Su’ad Ibrahim
Shalih. Fiqh Ibadah Wanita. Translated by Dr. Nadirsah Hawari, M.A.
Cet-I. Jakarta: AMZAH, 2011.
Syaikh Mutawalli
As-Syara’wi. FIKIH PEREMPUAN (MUSLIMAH). Translated by Yessi HM.
Basyaruddin, Lc. Cet-II. Jakarta: AMZAH, 2005.
[1]
Prof. Dr. Su’ad Ibrahim Shalih,
Fiqh Ibadah Wanita, trans. Dr. Nadirsah Hawari, M.A, Cet-I (Jakarta:
AMZAH, 2011), 195–196.
[2]
Ibid., 199.
[3]
Ibid., 219.
[4]
Ibid., 223.
[5]
Abu Bakar Jabir Al-Jaza ’iri, Minhajul
Muslim : Konsep Hidup Ideal Dalam Islam, trans. Musthofa Aini, Amir Hamzah,
and Kholif Mutaqin, Cet-VIII (Jakarta: Darul Haq, 2013), 480–481.
[6]
Prof. Dr. Su’ad Ibrahim Shalih,
Ahkam “Ibadat Al-Mar”ah Fi Asy-Syari’ah Al-Islamiyyah, 237.
[7]
Ibid., 263.
[8]
Abu Bakar Jabir Al-Jaza ’iri, Minhajul
Muslim : Konsep Hidup Ideal Dalam Islam, 483–484.
[9]
Prof. Dr. Su’ad Ibrahim Shalih,
Ahkam “Ibadat Al-Mar”ah Fi Asy-Syari’ah Al-Islamiyyah, 281.
[10]
Syaikh Mutawalli As-Syara’wi, FIKIH
PEREMPUAN (MUSLIMAH), trans. Yessi HM. Basyaruddin, Lc., Cet-II (Jakarta:
AMZAH, 2005), 3.
[11]
M. Quraish Shihab, M.
QURAISH SHIHAB MENJAWAB-101 Soal Perempuan Yang Patut Anda Ketahui, Cet-IV
(Jakarta: Penerbit Lentera Hati, 2011), 6–7.
[12]
Prof. Dr. Su’ad Ibrahim Shalih,
Ahkam “Ibadat Al-Mar”ah Fi Asy-Syari’ah Al-Islamiyyah, 300–301.
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