400. In the case of istiÎÁÃah qalÐlah, a woman must perform wuÃÙ prior to every prayer, and based on obligatory precaution she should also change the cotton. She must also wash the surface of the vaginal area if the blood has spread to it.
441. A woman who completes sixty lunar years becomes a yÁÞisah, and if she observes blood, it is not considered the blood of ÎayÃ. The obligatory precaution is that upon completing fifty lunar years, and until completing sixty, she should combine the rulings of a yÁÞisah and a non-yÁÞisah, be she a qurashiyy or a non-qurashiyy. Therefore, if she observes (blood with) the signs of Îayà during this interval, or observes blood during the days of her regular menses, the obligatory precaution is that she combine the prohibitions of a hÁÞià and the obligations of a mustaÎÁÃah.
442. The blood that is observed by a girl who has not completed nine lunar years is not the blood of ÎayÃ.
443. It is possible for a pregnant woman or a woman who is breastfeeding to observe the blood of ÎayÃ, and there is no difference in the rules of Îayà between a woman who is pregnant and one who is not. The obligatory precaution is that a pregnant woman who observes blood with the qualities of Îayà after twenty days have passed from the beginning of her (previous) menses, should combine the prohibitions of a ÎÁÞià and the obligations of a mustaÎÁÃah.
444. If a girl does not know whether she has completed nine lunar years or not, and she observes blood which does not have the signs of ÎayÃ, then it does not count as the blood of ÎayÃ. However, if it has the signs of ÎayÃ, it is the blood of ÎayÃ, and she has completed nine years according to the sharia.
445. If a woman does not know whether she is a yÁÞisah or not, and she observes blood for which she does not know whether it is the blood of Îayà or not, she should treat herself as a non-yÁÞisah.
446. The period of Îayà cannot be less than three days, nor can it be more than ten days.
447. The first three days of Îayà must be consecutive. Therefore, if for example, she observes blood for two days, and it stops flowing for a day, and then she observes it again for another day, it is not ÎayÃ. The recommended precaution is that in cases such as the aforementioned example, she should combine the prohibitions of a ÎÁÞià with the obligations of a mustaÎÁÃah.
448. At the onset of ÎayÃ, the blood must flow out. However it is not necessary for the blood to flow out for all the three days: rather, it is sufficient for the blood to be internally present, though it will not be sufficient if it remains in the womb. Therefore, if a woman stops bleeding for a short period within those three days, in a manner that is common between women, it will still count as ÎayÃ.
449. It is not necessary for a woman to observe blood on the first night, nor the fourth night. However, the blood should not cease to flow on the second and third night. Therefore, if the blood continuously flows starting from the adhÁn of fajr on the first day until the sunset of the third day, it undoubtedly is ÎayÃ. It similarly is Îayà if it starts to flow at some point during the day on the first day, and stops at the same time of the day on the fourth day. However, if it starts at the sunrise of the first day, and stops at the sunset of the third day, the obligatory precaution is that she should combine the prohibitions of a ÎÁÞià with the obligations of a mustaÎÁÃah.
450. If a woman observes blood with the qualities of Îayà for three consecutive days, and it ceases to flow, and thereafter she observes blood with the qualities of Îayà once again, and the sum of the days that she was bleeding and the days that she was not is less than ten, then the days that she was not bleeding will also be counted as ÎayÃ.
The same will apply if the blood is observed during the days that coincide with her regular menses.
451. If a woman observes blood that does not flow for less than three days or more than ten days, but cannot distinguish whether it is the blood from a wound or a boil, or the blood of ÎayÃ, she should treat it as the blood of Îayà if it has the qualities of ÎayÃ, or it is observed during the days that coincide with her regular menses. In cases other than these two, she should not treat it as Îayà if she knows that her previous state (prior to observing the blood) was Taharah (purity), or does not know her previous state. However, if she was previously in the state of ÎayÃ, she should treat it as Îayà as long as it is canonically possible to treat the blood from her previous state, combined with the doubtful blood, as the blood of ÎayÃ.
452. If a woman observes blood, and has yet to complete three days, but cannot distinguish whether it is the blood from a wound or a boil, or the blood of ÎayÃ, and the blood does not contain the qualities of ÎayÃ, nor does it coincide with her regular menses, she should treat it as Îayà if she was previously—as elaborated in the previous article—in the state of ÎayÃ. If she wasn’t, she should continue to perform her acts of worship.
453. If a woman observes blood, and doubts whether it is the blood of Îayà or istiÎÁÃah, she should treat it as Îayà if it fulfills the conditions of ÎayÃ.
454. If a woman observes blood and cannot distinguish whether it is the blood of Îayà or blood from a broken hymen, she should either inspect herself, or act on precaution by combining the prohibitions of a ÎÁÞià with the obligations of a woman who is purified. To inspect herself, she should insert a cotton ball in the vaginal area, leave it there for a short while and then remove it. If the blood only stains the sides of the cotton ball, it is the blood from the hymen, and if it covers its entire surface, it is the blood of ÎayÃ.
455. If a woman bleeds for less than three days, after which she stops bleeding, and then bleeds again for three days which coincide with her regular menses, or her discharge has the qualities of ÎayÃ, then the blood from her second discharge will be the blood of ÎayÃ. As for the first discharge, it will not be treated as Îayà even if it coincides with her regular menses.
