Islamic Fiqh > Purification (Tahara) > Menstruation (hayd), lochia and irregular bleeding > Does the pregnant woman menstruate?
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Updated on 25 September 2026 at 3:23 PM
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The jurists differ on the blood flowing from the pregnant woman: is it hayd blood, or blood of illness and corruption? The Hanafis, the Hanbalis and the Shafi'is per one view hold that the blood flowing from the pregnant woman is blood of illness and corruption, not hayd. They rely on the hadith of Abu Sa'id (may Allah be pleased with him) about the captives of Awtas:
A pregnant woman is not to be taken until she delivers, nor one without child until she has had one menstruation.Authentic hadith (sahih), reported by Abu Dawud (2157), al-Darimi (2295) and Ahmad (11244)
The Prophet made the existence of hayd the sign that the womb is free, which shows the 2 do not combine. The same follows from the hadith of Ibn Umar (may Allah be pleased with them both): he divorced his wife while she was menstruating; Umar mentioned it to the Prophet, who said:
Order him to take her back, then to divorce her while pure or pregnant.Reported by Muslim (1471)
The holders of this view said: he made pregnancy the sign of the absence of hayd, just as he made purity the sign of its presence. They add: hayd is the name of blood leaving the womb, but the pregnant woman's blood does not leave, for Allah's customary order is that when she conceives, the mouth of the womb closes and nothing leaves it: it is therefore not hayd. Consequently the pregnant woman does not leave the prayer for the blood she sees, for it is corrupted blood, not hayd; the same holds for fasting, seclusion, tawaf and the like, and her husband is not barred from her, for she is not menstruating (Ahkam al-Qur'an of al-Jassas 2/60, Bada'i' al-Sana'i' 1/162-163, Hashiyat Ibn Abidin 1/477, al-Majmu' 3/409 onward, Rawdat al-Talibin 1/340, al-Ifsah 1/109, al-Mughni 1/458, Manar al-Sabil 1/69, al-Tahqiq of Ibn al-Jawzi 1/203).
The Hanbalis specify, however, that what the pregnant woman sees one day, 2 days or 3 days before delivery is nifas blood; and they also say that it is recommended for the pregnant woman to wash when the blood stops, as a precaution and to exit the disagreement.
The Malikis, the Shafi'is per the more correct view, and Imam Ahmad per a narration chosen by Shaykh al-Islam (Ibn Taymiyya), hold that the pregnant woman's blood is hayd when its conditions are met. Al-Shirazi argues: it is a blood that nursing does not prevent, so pregnancy does not prevent it either, like nifas. Al-Nawawi (may Allah have mercy on him) explains: the nursing mother, prevailingly, does not menstruate, and likewise the pregnant woman; but if blood is seen during nursing, it is hayd by agreement: so too in pregnancy; the 2 are alike in rarity and should be alike in ruling, namely that it is hayd. As for his reference to nifas, he means the woman who bears 2 children separated by 6 months and sees blood between them: if we say it is nifas, she is pregnant and nursing and her blood is nifas; the meaning is that nifas is prevented neither by nursing nor by pregnancy, and hayd is not prevented by nursing, so it should not be prevented by pregnancy, all the more in nifas (al-Majmu' 3/409-410, Rawdat al-Talibin 1/341, al-Ikhtiyarat al-Fiqhiyya 47).
The Malikis rely on what is in al-Muwatta' from Malik: it reached him that Aisha, wife of the Prophet, said of the pregnant woman who sees blood that she leaves the prayer (al-Muwatta' 131). Al-Qarafi comments: it was a consensus, that of the people of Medina; and just as nifas is possible in pregnancy when one of the 2 children is delayed, so is hayd. And Aisha (may Allah be pleased with her), delighted by the face of the Messenger of Allah, said: Had the poet seen you, he would have composed his poetry only about you. The poet is Abu Kabir al-Hudhali (Amir ibn al-Hulis), whose verses say: When you look at the radiance of his face, it flashes like the lightning of a smiling cloud; a man preserved from every trace of menstruation, from the corruption of nursing with child, and from every wasting disease.
The meaning is that his mother conceived him in purity, with no residue of hayd, bore him with no disease carried from her womb, and did not nurse him while pregnant. The proof is that the pregnancy did not occur during hayd, and she (Aisha) was not rebuked, for were hayd to flow over the child in the womb, it would give his skin a dusky tinge through its blackness, making him swarthy and lacking brightness: this proves the matter was well known among them. As for the verse's indication, it holds by way of prevalence: hayd in pregnancy is little and rare, and does not contradict the indication of the prevalent (al-Ishraf ala Masa'il al-Khilaf 1/195, al-Dhakhira 1/387, Hashiyat al-Dusuqi 1/271, al-Taj wa al-Iklil 1/368, Sharh Mukhtasar Khalil 1/205, Manh al-Jalil 1/168, al-Ifsah 1/109).
The jurists of the 4 schools agree on the purity of the body of the menstruating woman, of her sweat and of her leftovers, on the permissibility of eating what she cooks and kneads, of consuming the liquids she touched, of eating with her and living with her, without any dislike. For the Jews, when a woman among them menstruated, would not eat with her nor stay with her in the house; the Companions of the Prophet asked about it, and Allah revealed:
And they ask you about menstruation.
Surah al-Baqara, 222
The Prophet then said:
Do everything except intercourse.Reported by Muslim (302)
The news reached the Jews, who said: this man wants to leave nothing of our affair without opposing us in it. Usayd ibn Hudayr and Ubbad ibn Bishr came and said: O Messenger of Allah, the Jews say so and so, and we would rather not cohabit with them; the face of the Messenger of Allah then changed (reported by Muslim, 302). The Prophet also said to Aisha, when he asked her to hand him the prayer mat from the mosque and she replied: I am menstruating:
Your menstruation is not in your hand.Reported by Muslim (291)
The Messenger of Allah would drink from Aisha's leftover (may Allah be pleased with her) while she menstruated, and place his mouth on the very spot she drank from (Muslim, 300); and she would wash the head of the Messenger of Allah while she menstruated (Muslim, 297).
Ibn al-Mundhir, Ibn Jarir (al-Tabari), al-Nawawi, Ibn Qudama and al-Shawkani, among others, transmitted the consensus on this purity (Umdat al-Qari 11/144, al-Istidhkar 3/387, Hashiyat al-Jamal 1/235, al-Mughni 1/275-276, Nayl al-Awtar 1/355, al-Ijma' of Ibn al-Mundhir 23, al-Awsat 2/203-204, al-Majmu' 2/161). Imam Ibn al-Mundhir (may Allah have mercy on him) said: they agreed that the sweat of the person in major ritual impurity (junub) is pure, and likewise the menstruating woman (al-Ijma', 23); and: the generality of the people of knowledge agreed that the sweat of the junub is pure; this is established from Companions of the Messenger of Allah: Ibn Umar, Ibn Abbas and Aisha; Ata', Ibn Jubayr, al-Sha'bi and al-Hasan said it; Aisha and al-Hasan, among others, used to say: the sweat of the menstruating woman is likewise pure (al-Awsat 2/177).
Imam Ibn Qudama (may Allah have mercy on him) said: Ibn al-Mundhir reported that the generality of the people of knowledge agreed that the sweat of the junub is pure, established from Ibn Umar, Ibn Abbas, Aisha (may Allah be pleased with them) and other jurists; Aisha said: the sweat of the menstruating woman is pure; all of this is the saying of Malik, al-Shafi'i and the companions of opinion, and no difference from others is preserved from them.
Abu Hurayra (may Allah be pleased with him) reports: the Messenger of Allah met him on one of the roads of Medina while he was junub; he slipped away, washed, then came. The Prophet said: Where were you, Abu Hurayra? He said: O Messenger of Allah, I was junub and disliked sitting with you without purity. He said:
Glory be to Allah, the believer does not become impure.Agreed upon (al-Bukhari and Muslim)
It is also reported that one of the Prophet's wives presented him a bowl to perform ablution from; a woman said: I dipped my hand in it while junub; he said: Water does not become impure by that. He said to Aisha: Hand me the cloth from the mosque; she said: I am menstruating; he said: Your menstruation is not in your hand. The Messenger of Allah would drink from Aisha's leftover while she menstruated, placing his mouth on the very spot; she would gnaw the bone while menstruating, then the Prophet would take it and place his mouth on the very spot of her mouth; and she would wash the head of the Messenger of Allah while she menstruated (al-Mughni 1/275-276).
The jurists agree that the prayer of the menstruating woman is not valid: hayd prevents its validity as it prevents its obligation. Ibn al-Mundhir (may Allah have mercy on him) reports: the people of knowledge agreed to drop the obligation of prayer from her during her days of hayd, per the saying of the Prophet to Fatima bint Abi Hubaysh:
When the menstruation comes, leave the prayer.Reported by al-Bukhari (306) and Muslim (333)
Al-Nawawi (may Allah have mercy on him) said: this is a prohibition upon her from praying during the time of hayd, a prohibiting prohibition, entailing the nullity of the prayer here by the consensus of the Muslims; both the obligatory and the supererogatory prayers are included, per the apparent meaning of the hadith. Likewise forbidden to her are the tawaf, the funeral prayer, the prostration of recitation and the prostration of gratitude: all of this is agreed upon.
Ibn Rajab al-Hanbali (may Allah have mercy on him) also reports the consensus of the scholars that the menstruating woman may not pray during her hayd, neither obligatorily nor supererogatorily (Fath al-Bari 1/449); the consensus was likewise transmitted by Ibn Abd al-Barr, Ibn Hubayra and others (al-Ifsah 1/13, al-Ijma' 23, Hashiyat Ibn Abidin 1/484, Fath al-Bari 1/502, al-Kafi 1/72, Kashshaf al-Qina' 1/197, Hashiyat al-Dusuqi 1/276, al-Awsat 2/202, al-Istidhkar 1/338). The Hanafis, the Shafi'is and the Hanbalis stated explicitly that the prostration of recitation and the prostration of gratitude rank with the prayer and are forbidden to the menstruating woman; Imam al-Nawawi even said: this is agreed upon (Sharh Sahih Muslim 4/20, al-Bahr al-Ra'iq 1/203-204, Hashiyat Ibn Abidin 1/484, al-Insaf 1/346).
The jurists also agree that making up what the menstruating woman missed during her days of hayd is not obligatory, per the hadith of Mu'adha:
I asked Aisha: what is the matter with the menstruating woman, that she makes up the fast but not the prayer? She said: are you a Haruriyya (Kharijite)? I said: I am not a Haruriyya, but I ask. She said: this used to befall us, and we were ordered to make up the fast, without being ordered to make up the prayer.Reported by al-Bukhari (321) and Muslim (335)
Al-Nawawi (may Allah have mercy on him) said: the scholars agreed that she is not charged with the prayer and that no make-up is due from her, and Allah knows best (Sharh Sahih Muslim 4/20-21). They differ, however, on the ruling of her making up the prayer if she wishes to perform it. The Hanafis: it is contrary to what is preferable; Ibn Nujaym said: is the make-up disliked for her? I have not seen it explicit, and it should be contrary to the preferable, as is clear; Ibn Abidin, citing al-Nahr, said: their saying points to it: if one washed his head instead of wiping over it, it would be disliked (al-Bahr al-Ra'iq 1/204, Hashiyat Ibn Abidin 1/485).
The Malikis: the make-up is not recommended for her, it is even disliked; al-Dusuqi said: she does not make up the prayer, neither obligatorily nor as a recommendation: if she was pure, she prayed it; if menstruating, she was not addressed by it (Hashiyat al-Dusuqi 1/271). Among the Shafi'is, al-Jamal said in his gloss: the make-up is disliked and constitutes a supererogatory prayer with no reward, for she is forbidden the prayer for the prayer's own sake, and what is forbidden for itself carries no reward; al-Baydawi declared it unlawful; in any case it does not stand if she performs it, for worship not demanded does not constitute; so held his shaykh, like al-Khatib and others; his shaykh al-Ramli differed: he held it valid and standing on the view of dislike, which is the relied one (Hashiyat al-Jamal 1/240).
Among the Hanbalis, Imam Ahmad was asked, in al-Athram's narration: if she wishes to make it up? He said: no, this is contrary to the Sunna. Ibn Muflih said in al-Furu': the apparent sense of the prohibition is forbiddance, and it is defensible that it be dislike, but an innovation; except perhaps the 2 rak'as of tawaf, which are a rite with no closing time (al-Insaf 1/346, al-Furu' 1/225, Sharh Muntaha al-Iradat 1/111, Matalib Uli al-Nuha 1/240).
Two cases arise: the woman either catches the beginning of the prayer time, being pure, then hayd supervenes, or she catches the end of the time, being menstruating, then becomes pure.
First case: the beginning of the time. The Hanafis say: if hayd supervenes during the time, that prayer falls, even if she had begun the obligatory prayer, for what counts with them is the end of the time; but if hayd supervenes while she is in supererogatory prayer, she must make up that prayer. Ibn al-Humam said: whenever hayd supervenes during the time, that prayer falls, even after beginning of the obligatory; unlike its supervening while she is in supererogation, where that prayer is due from her: this is our scholars' position (Sharh Fath al-Qadir 1/171, Hashiyat Ibn Abidin 1/485).
The Malikis distinguish: if hayd occurs in a time shared between 2 prayers, both fall; if in a time specific to one of them, the one specific to that time falls, and the other is made up. Thus the beginning of the midday decline is specific to dhuhr up to 4 rak'as in residence, or 2 in travel, then the 2 prayers share the time until asr becomes specific by 4 before sunset in residence, or 2 in travel. If the woman menstruates in the shared time, dhuhr and asr fall; if she menstruates in the time specific to asr, having prayed neither dhuhr nor asr, the make-up of asr alone falls and the make-up of dhuhr is due from her; if she menstruates in the time specific to dhuhr, it falls without make-up, and if the hayd continues into the shared time, asr falls; if it ceases before it, it is due; the same applies to maghrib and isha. The meaning is that Imam Malik holds that when the woman catches the beginning of the time pure then menstruates, the make-up falls from her, like Abu Hanifa (al-Qawanin al-Fiqhiyya 1/35, Bidayat al-Mujtahid 1/138 and 146; Malik indeed holds that the end of dhuhr's time and the beginning of asr's form a time shared by the 2 prayers, to the extent of 4 rak'as, per the Jibril hadith, in which he prayed asr with the Prophet on the second day at the time he had prayed dhuhr with him).
Shaykh al-Islam Ibn Taymiyya (may Allah have mercy on him) said: the more apparent in the evidence is the position of Abu Hanifa and Malik: nothing is due from her, for make-up is only obligatory by a new command, and no command here binds her to make up; she delayed a permissible delay, so she is not negligent; as for the sleeper or the forgetter, also not negligent, what he does is not a make-up: it is the prayer's time for him when he wakes or remembers, as the Prophet said: Whoever sleeps through a prayer or forgets it, let him pray it when he remembers: that is its time. Not a single hadith from the Prophet exists about making up the prayer after its time; the Sunna came with repeating within the time for whoever omitted an obligation among the obligations of the prayer: his order to the one who prayed badly to repeat it when he omitted the required composure, his order to the one who prayed alone behind the row to repeat when he omitted the required alignment, his order to the one a spot of whose foot escaped the water to repeat when he omitted the commanded ablution, and his order to the sleeper and the forgetful to pray when they remember, which is the time for them; and Allah knows best (Majmu' al-Fatawa 23/335).
The Shafi'is say: if hayd supervenes at the beginning of the time, only that prayer is due, if she caught the extent of the obligatory; the second prayer joined with it afterwards is not due. The obligatory prayer before it is also due if it is joined with it, she having caught its extent without praying it, being able to do it. If she did not catch the extent of the obligatory, nothing is due in her liability, for lack of capacity, like the nisab perishing before the ability to discharge it. The second prayer is not due to her who did not reach it free of impediments, because the first's time is not valid for the second, unless both are prayed joined, unlike the reverse; likewise the first's time, in joining, is a time for the second by way of followership, unlike the reverse, as shown by the non-obligation of advancing the second in early joining, and the permissibility, indeed the obligation in one consideration, of advancing the first in late joining; and the obligation attaches to the extent of a single takbir because it is a catching, in which little and much are equal, like the traveler catching the residents' prayer (al-Majmu' 3/72, Mughni al-Muhtaj 1/132-133, Nihayat al-Muhtaj 1/397-398, Hawashi al-Sharwani 1/457).
The Hanbalis hold that if the woman catches from the beginning of the time the extent of a takbirat al-ihram, then hayd (or nifas) supervenes, she must make up that prayer: prayer becomes obligatory with the entry of the beginning of the time upon any liable person without impediment, a settled obligation; if an impediment then arises, it does not drop it, and the make-up is due upon its removal. Not due from her is the make-up of the prayer following it, even joined to it, for she caught no part of its time (al-Mughni 1/468, Kashshaf al-Qina' 1/259, Matalib Uli al-Nuha 1/320, Majmu' al-Fatawa 23/335).
Second case: the end of the time. The jurists agree that if the menstruating woman becomes pure during the time of a prayer, that prayer is due from her; they differ on the prayer before it: must she pray it? The 3 Imams, Malik, al-Shafi'i and Ahmad, say the prayer at whose time she became pure is due from her, and the one before it, per the detail below; Imam Abu Hanifa says only the prayer at whose time she became pure is due from her alone (al-Awsat 2/243-247, al-Mughni 1/499, Bidayat al-Mujtahid 1/146, Nayl al-Awtar 1/355, Majmu' al-Fatawa 23/334).
On the sufficient extent of time, the Hanafis distinguish: if the woman menstruates 10 days, their maximum of hayd, and becomes pure at the end of the time, the obligatory is due from her even if only the extent of entering the sacralization remains; but if her days are under 10, the prayer is due only if, upon her purity, there remains of the time the extent of the major ablution and of catching the opening takbir; otherwise that prayer is not due from her, nor its make-up. The difference is that when her days are under 10, she is not judged out of hayd by the mere cessation of blood until she washes or a full prayer time passes over her, and that prayer becomes a debt upon her; if her days are 10, the mere cessation judges her out of hayd, so if she catches a part of the time, the make-up of that prayer binds her, whether she was able to wash or not, like the disbeliever who embraces Islam while junub, or the boy who attains puberty by wet dream at the end of the time (Bada'i' al-Sana'i' 1/320, Hashiyat Ibn Abidin 1/493, Mukhtasar Ikhtilaf al-Ulama 1/262).
The Malikis say: if the woman becomes pure with a rak'a remaining and the time is before sunrise, only the fajr prayer is due from her, and the prayers missed during the hayd fall; likewise if the time is before sunset and a rak'a, or 2, 3 or 4 but no more, remains: asr is due and dhuhr falls; likewise before dawn: if a rak'a, 2 or 3 but no more remains, isha is due and maghrib falls; the rule is that when the time narrows it becomes specific to the later prayer. Dhuhr with asr, and maghrib with isha, are called the 2 shared prayers, for their common time. But if after her purity there remains what suffices for 5 rak'as before sunset or more, dhuhr and asr are due: dhuhr is caught by 4 and one rak'a remains for asr; and if 4 or more before dawn, maghrib and isha are due: maghrib is caught by 3 and one rak'a remains for isha (Hashiyat al-Dusuqi 1/290 and 292, Bidayat al-Mujtahid 1/146, al-Thamar al-Dani 1/197, al-Fawakih al-Dawani 1/256, Sharh Mukhtasar Khalil 1/238, al-Tamhid 3/283 and 285).
The Shafi'is and the Hanbalis hold that if the woman becomes pure catching from the end of the time the extent of a takbir, she must make up that prayer alone, if it is not joined with the one before it, and its make-up together with that of the one before it if they are joined. Becoming pure before sunrise with a takbir remaining, she makes up only the fajr, for the prayer before it, isha, is not joined to it; becoming pure before sunset by the extent of a takbir, dhuhr and asr are due from her; likewise, becoming pure before dawn by the extent of a takbir, the make-up of maghrib and isha is due from her, per what al-Athram, Ibn al-Mundhir and others reported from Abd al-Rahman ibn Awf and Ibn Abbas: the woman who becomes pure before dawn by a rak'a prays maghrib and isha; and she who becomes pure before sunset prays dhuhr and asr together; for the second's time is a time for the first in case of excuse, all the more in necessity; and the obligation attaches to the extent of a takbir because it is a catching, in which little and much are equal, like the traveler catching the residents' prayer (Mughni al-Muhtaj 1/132, Nihayat al-Muhtaj 1/396, al-Mughni 1/498 and 496, Kashshaf al-Qina' 1/259-260, Matalib Uli al-Nuha 1/320, Masa'il al-Imam Ahmad 1/360, al-Awsat 2/243-244, Majmu' al-Fatawa 21/434).
The jurists agree that fasting is forbidden to the menstruating woman absolutely, whether obligatory or supererogatory, and that it is not valid from her, per the saying of the Prophet:
Is it not that, when she menstruates, she does not pray and does not fast?Reported by al-Bukhari (304)
As soon as the woman sees blood for an hour of the day, her fast is voided; al-Nawawi, Ibn Jarir, Ibn Qudama, Ibn Hubayra and others transmitted the consensus. Ibn Battal comments: his saying, is it not that when she menstruates she does not pray and does not fast, is a text that the obligation of prayer falls from the menstruating woman and that fasting is not permitted her during her days of hayd; the Umma is entirely upon that; they agreed that she makes up the fasting she left, without making up the prayer, except a faction of the Khawarij who require the making up of the prayer: the scholars of the Umma, early and late, are against them (Sharh Sahih al-Bukhari 1/419).
Imam Ibn Qudama (may Allah have mercy on him) said: the people of knowledge agreed that the menstruating woman and the woman in childbirth may not fast, that they break Ramadan and make it up, and that if they fasted, the fast does not acquit them. Aisha (may Allah be pleased with her) said: We menstruated in the era of the Messenger of Allah, and we were ordered to make up the fast, without being ordered to make up the prayer (agreed upon); and the order came from the Prophet himself. Abu Sa'id reports: the Prophet said: Is it not that one of you, when she menstruates, does not pray and does not fast? That is of the deficiency of her religion (reported by al-Bukhari).
We menstruated in the era of the Messenger of Allah, and we were ordered to make up the fast, without being ordered to make up the prayer.Agreed upon (al-Bukhari and Muslim)
Is it not that one of you, when she menstruates, does not pray and does not fast? That is of the deficiency of her religion.Reported by al-Bukhari
The menstruating woman and the woman in childbirth are alike: nifas blood is hayd blood and follows its rule. Whenever hayd exists in a part of the day, the fast of that day is voided, at its beginning or its end; and if the menstruating woman intends the fast and abstains while knowing its prohibition, she completes it but it does not acquit her (al-Mughni 3/38-39).
Al-Nawawi (may Allah have mercy on him) said: the Umma agreed on the forbiddance of fasting for the menstruating woman and the woman in childbirth, and on the invalidity of their fast, as we have presented; this is reported from Ibn Jarir, and others likewise transmitted the consensus (al-Majmu' 2/357). Imam al-Haramayn notes: that the fast is not valid from her is not grasped by reasoning, for purity is not a condition in it (al-Majmu' 2/357). Imam Ibn Rajab (may Allah have mercy on him) said: the Umma agreed that the menstruating woman does not fast during her days of hayd, that her fast is neither valid nor counted, and that she must make up the fast once pure (Fath al-Bari of Ibn Rajab 1/421).
They also agree on the obligation upon her of making up Ramadan, per the saying of Aisha (may Allah be pleased with her): This used to befall us, and we were ordered to make up the fast, without being ordered to make up the prayer (reported by al-Bukhari and Muslim, 335). Ibn al-Mundhir, Ibn Jarir, al-Tirmidhi, al-Nawawi and Ibn Hubayra, among others, transmitted this consensus. Imam al-Qurtubi (may Allah have mercy on him) said: the scholars agreed that the menstruating woman makes up the fast and not the prayer, per the hadith of Mu'adha (Tafsir al-Qurtubi 3/83); al-Nawawi said: the Umma also agreed on the obligation of making up the fast of Ramadan upon her; al-Tirmidhi, Ibn al-Mundhir, Ibn Jarir, our companions and others transmitted the consensus in it (al-Majmu' 2/357).
They agree finally that hayd does not break the consecutiveness in the fast of expiations: it contradicts fasting, and the woman of courses can hardly be free of it in the month, while deferring to the age of menopause carries peril; the Hanafis excepted, however, the expiation of the oath and its like. Imam Ibn al-Mundhir (may Allah have mercy on him) reports: they agreed that the woman upon whom 2 consecutive months of fasting are due, who fasted part then menstruated, resumes her count once pure (al-Ijma' 128; see also Hashiyat Ibn Abidin 1/485, Majmu' al-Rasa'il 1/111, Hashiyat al-Dusuqi 1/276, al-Majmu' 2/357, Sharh Sahih Muslim 4/24, al-Mughni 4/205, al-Ifsah 1/103, Mughni al-Muhtaj 3/109 and 365, Kashshaf al-Qina' 5/384, Matalib Uli al-Nuha 1/240).