“The Messenger of Allah – may Allah’s peace and blessings be upon him – when he wished to be intimate with one of his wives while she was menstruating, he would command her to wear a waist-wrapper, and she would do so while menstruating.”

Narrated by al-Bukhārī (no. 303) the wording is his, and Muslim (no. 294), from the narration of Maimūnah bint al-Ḥārith – may Allah be pleased with her: “The Messenger of Allah – may Allah’s peace and blessings be upon him – used to be intimate with his wives while they were menstruating, over the izār (waist-wrapper).”
In another narration by Muslim (no. 293), from the ḥadīth of ʿĀ’ishah – may Allah be pleased with her: “When one of us was menstruating, the Messenger of Allah – may Allah’s peace and blessings be upon him – would instruct her to wrap herself with an izār (waist-wrapper), and then he would approach her.”

Brief Explanation of the Hadith

This ḥadīth clarifies the ruling regarding a husband’s intimacy with his wife during her menstruation. It establishes that the husband may enjoy his wife in ways that do not involve vaginal intercourse, which is unanimously prohibited during menstruation. Maimūnah – may Allah be pleased with her – reported that the Messenger of Allah – may Allah’s peace and blessings be upon him – when he intended to approach a wife who was menstruating, would instruct her to cover the area between her navel and knees with an izār or similar garment, so that he would avoid harm and remain within the limits of what is permissible. Although the Prophet – may Allah’s peace and blessings be upon him – is free from any liability or harm that might concern others, his actions serve as a legislative example for the Ummah. For this reason, ʿĀʾishah – may Allah be pleased with her – said, as recorded in Ṣaḥīḥayn: “Which of you can have mastery over his desire as the Messenger of Allah – may Allah’s peace and blessings be upon him – had mastery over his desire?”
There is no conflict between this ḥadīth and Allah’s saying: “So keep away from women during menstruation” (al-Baqarah 2:222), because the verse refers specifically to sexual intercourse. As for other forms of enjoyment, they are permissible. However, if the husband fears that he might unintentionally engage in intercourse and cannot control himself, it is preferable to abstain from physical intimacy and exercise caution.
The apparent meaning of the ḥadīth is that there is no distinction between the beginning and the end of the menstrual period. However, as narrated in Ṣaḥīḥayn from ʿĀ’ishah –may Allah be pleased with her– there is a specification for the peak of her menses, i.e., during the time of its heaviness and abundance.
The ḥadīth indicates the permissibility of approaching a menstruating wife if she is properly covered, and that this was part of the Prophet’s –may Allah’s peace and blessings be upon him– guidance. It also demonstrates his perfect self-control, strong will, and care to protect his Ummah from falling into the prohibited. Moreover, it shows a distinction from the practices of the Jews, who neither approached a menstruating woman nor shared food with her; the Prophet –may Allah’s peace and blessings be upon him– instructed that everything is permissible except sexual intercourse.