514. If the blood that a mother observes after childbirth—due to the delivery itself—ceases to flow prior to ten days, or on the tenth day, it is the blood of nifÁs. The same will apply to the blood that is discharged upon the delivery of the first parts of the baby, based on obligatory precaution.
A woman who is in the state of nifÁs is called a nufasÁÞ.
515. The blood that a woman observes prior to the appearance of the first parts of a baby is not nifÁs.
516. It is not necessary for the baby to be completely formed; rather, even if it is incomplete—provided the common understanding is that she has given birth—the blood that she observes until ten days is nifÁs. If there is a doubt whether the common understanding considers it as giving birth, the blood will not be subject to the rulings of nifÁs.
517. It is possible that the blood of nifÁs may not be discharged for more than a mere moment. However, it does not exceed more than ten days.
518. If a woman ever doubts if she has miscarried something or not, or if that which was miscarried was a baby or not, it is not necessary for her to investigate. Additionally, the discharged blood is canonically not the blood of nifÁs, albeit the recommended precaution is that she investigates.
519. It is forbidden for a nufasÁÞ to cause a part of her body to touch the script of the Qur’an, the blessed name of the Lord’s essence, and all of His other beautiful names. The rest of the acts which are forbidden for a ÎÁÞià are also forbidden for her, based on obligatory precaution, and that which is obligatory on a ÎÁÞià is also obligatory on her.
520. The divorce of a nufasÁÞ is void, and it is forbidden to have intercourse with her. However, if her husband engages in intercourse with her, he does not have to pay a kaffÁrah.
521. Once a woman is purified from the blood of nifÁs, in a manner that blood is not even present internally, she should perform ghusl and her rituals of worship.
If she observes blood again, and sum of all the days she observed blood along with the interval of purity in between, does not exceed ten days, she will consider both discharges along with the interval of purity to be nifÁs if she had a habit in her ÎayÃ, and the interval of purity fell between two discharges which occurred during her habit. For example, if her habitual duration was six days, and she was purified for two days in between the six days, then it will be nifÁs in all the six days.
Otherwise, it will be nifÁs during the days which she observed blood. As for the days in which she was purified, obligatory precaution dictates that she combine the prohibitions of a ÎÁÞià with the obligations of a woman who is purified.
522. If a woman is purified from the blood of nifÁs, but entertains the possibility that blood may be present internally, obligatory precaution dictates that she insert a piece of cotton and wait for a short while. If the cotton is clean, she should perform ghusl for her rituals of worship.
523. If the blood of nifÁs exceeds ten days, and she has a habit in her ÎayÃ, she should consider it as nifÁs for the length of her habitual duration, and the rest as istiÎÁÃah. If she does not have a habit, she should consider it as nifÁs until day ten, and the rest as istiÎÁÃah.
The recommended precaution is that the one who has a habit should refrain from the acts which are forbidden on a nufasÁÞ, and perform the acts which are obligatory on a mustaÎÁÃah, from the day after her habitual duration to the eighteenth day after childbirth. The same will apply to a woman without a habit, from the day after the tenth day to the eighteenth day after child birth.
524. If a woman whose habitual duration is less than ten days, observes blood for more than her habit, she should treat it as nifÁs for the length of her habit. Obligatory precaution dictates that she refrains from performing the rituals of worship for one day after her habitual duration. For the rest of the days, until the tenth day, she is free to choose between applying the rules of a mustaÎÁÃah and refraining from performing the rituals of worship.
If the blood exceeds ten days, she should consider the days after her habitual duration as istiÎÁÃah, and offer the qaÃÁ of all the acts that she did no performing during that period. For example, if a woman who had a habitual duration of six days, observes blood for more than six days, she should consider it as nifÁs for six days, and on the seventh day, she should refrain from performing her rituals of worship based on obligatory precaution. On the eighth, ninth and tenth day, she is free to choose between refraining to perform her rituals of worship, and performing the duties of a mustaÎÁÃah. If she observes blood for more than ten days, it is istiÎÁÃah for the days after her habitual duration.
525. If a woman who has a habit in her Îayà observes blood continuously for one month after childbirth, it will be nifÁs for the length of her habitual duration. As for the blood that she observes after nifÁs until ten days (after nifÁs), it is istiÎÁÃah even if it be during her habitual days. For example, if a woman whose habit of Îayà is from the twentieth to the twenty seventh of every month, gives birth on the tenth day of the month, and observes blood continuously for a month, it will be nifÁs until the seventeenth day. From the seventeenth day until another ten days—including the blood that is observed during her habitual days, which were from the twentieth to the twenty seventh—it will be istiÎÁÃah. After the passage of ten days, if the blood she observes is during habitual days, it will be ÎayÃ, regardless of whether it possesses the qualities of Îayà or not. The same will apply if it does not occur during her habitual days, but possesses the qualities of ÎayÃ. However, if the discharge is neither during her habitual days, nor does it possess the qualities of ÎayÃ, it will be istiÎÁÃah.
526. If a woman who does not have a habitual duration (in her ÎayÃ) observes blood continuously for a month after childbirth, the first ten days of it will be nifÁs, and the second ten days will be istiÎÁÃah. As for the blood that is observed after it, if it possesses the qualities of ÎayÃ, or is observed during her habitual time, it is ÎayÃ, and if not, it too is istiÎÁÃah.
514. If the blood that a mother observes after childbirth—due to the delivery itself—ceases to flow prior to ten days, or on the tenth day, it is the blood of nifÁs. The same will apply to the blood that is discharged upon the delivery of the first parts of the baby, based on obligatory precaution.
A woman who is in the state of nifÁs is called a nufasÁÞ.
515. The blood that a woman observes prior to the appearance of the first parts of a baby is not nifÁs.
516. It is not necessary for the baby to be completely formed; rather, even if it is incomplete—provided the common understanding is that she has given birth—the blood that she observes until ten days is nifÁs. If there is a doubt whether the common understanding considers it as giving birth, the blood will not be subject to the rulings of nifÁs.
517. It is possible that the blood of nifÁs may not be discharged for more than a mere moment. However, it does not exceed more than ten days.
518. If a woman ever doubts if she has miscarried something or not, or if that which was miscarried was a baby or not, it is not necessary for her to investigate. Additionally, the discharged blood is canonically not the blood of nifÁs, albeit the recommended precaution is that she investigates.
519. It is forbidden for a nufasÁÞ to cause a part of her body to touch the script of the Qur’an, the blessed name of the Lord’s essence, and all of His other beautiful names. The rest of the acts which are forbidden for a ÎÁÞià are also forbidden for her, based on obligatory precaution, and that which is obligatory on a ÎÁÞià is also obligatory on her.
520. The divorce of a nufasÁÞ is void, and it is forbidden to have intercourse with her. However, if her husband engages in intercourse with her, he does not have to pay a kaffÁrah.
521. Once a woman is purified from the blood of nifÁs, in a manner that blood is not even present internally, she should perform ghusl and her rituals of worship.
If she observes blood again, and sum of all the days she observed blood along with the interval of purity in between, does not exceed ten days, she will consider both discharges along with the interval of purity to be nifÁs if she had a habit in her ÎayÃ, and the interval of purity fell between two discharges which occurred during her habit. For example, if her habitual duration was six days, and she was purified for two days in between the six days, then it will be nifÁs in all the six days.
Otherwise, it will be nifÁs during the days which she observed blood. As for the days in which she was purified, obligatory precaution dictates that she combine the prohibitions of a ÎÁÞià with the obligations of a woman who is purified.
522. If a woman is purified from the blood of nifÁs, but entertains the possibility that blood may be present internally, obligatory precaution dictates that she insert a piece of cotton and wait for a short while. If the cotton is clean, she should perform ghusl for her rituals of worship.
523. If the blood of nifÁs exceeds ten days, and she has a habit in her ÎayÃ, she should consider it as nifÁs for the length of her habitual duration, and the rest as istiÎÁÃah. If she does not have a habit, she should consider it as nifÁs until day ten, and the rest as istiÎÁÃah.
The recommended precaution is that the one who has a habit should refrain from the acts which are forbidden on a nufasÁÞ, and perform the acts which are obligatory on a mustaÎÁÃah, from the day after her habitual duration to the eighteenth day after childbirth. The same will apply to a woman without a habit, from the day after the tenth day to the eighteenth day after child birth.
524. If a woman whose habitual duration is less than ten days, observes blood for more than her habit, she should treat it as nifÁs for the length of her habit. Obligatory precaution dictates that she refrains from performing the rituals of worship for one day after her habitual duration. For the rest of the days, until the tenth day, she is free to choose between applying the rules of a mustaÎÁÃah and refraining from performing the rituals of worship.
If the blood exceeds ten days, she should consider the days after her habitual duration as istiÎÁÃah, and offer the qaÃÁ of all the acts that she did no performing during that period. For example, if a woman who had a habitual duration of six days, observes blood for more than six days, she should consider it as nifÁs for six days, and on the seventh day, she should refrain from performing her rituals of worship based on obligatory precaution. On the eighth, ninth and tenth day, she is free to choose between refraining to perform her rituals of worship, and performing the duties of a mustaÎÁÃah. If she observes blood for more than ten days, it is istiÎÁÃah for the days after her habitual duration.
525. If a woman who has a habit in her Îayà observes blood continuously for one month after childbirth, it will be nifÁs for the length of her habitual duration. As for the blood that she observes after nifÁs until ten days (after nifÁs), it is istiÎÁÃah even if it be during her habitual days. For example, if a woman whose habit of Îayà is from the twentieth to the twenty seventh of every month, gives birth on the tenth day of the month, and observes blood continuously for a month, it will be nifÁs until the seventeenth day. From the seventeenth day until another ten days—including the blood that is observed during her habitual days, which were from the twentieth to the twenty seventh—it will be istiÎÁÃah. After the passage of ten days, if the blood she observes is during habitual days, it will be ÎayÃ, regardless of whether it possesses the qualities of Îayà or not. The same will apply if it does not occur during her habitual days, but possesses the qualities of ÎayÃ. However, if the discharge is neither during her habitual days, nor does it possess the qualities of ÎayÃ, it will be istiÎÁÃah.
526. If a woman who does not have a habitual duration (in her ÎayÃ) observes blood continuously for a month after childbirth, the first ten days of it will be nifÁs, and the second ten days will be istiÎÁÃah. As for the blood that is observed after it, if it possesses the qualities of ÎayÃ, or is observed during her habitual time, it is ÎayÃ, and if not, it too is istiÎÁÃah.
