506. If a mubtadiÞah, a muÃÔaribah, a nÁsiyah, or a woman who has the habit of duration observes blood with the qualities of ÎayÃ, she should not perform the rituals of worship. If she later realizes that it was not ÎayÃ, she must offer the qaÃÁ of the rituals that she did not perform.
However, if they observe blood that does not possess the qualities of ÎayÃ, they must continue to perform the rituals of worship, except for a nÁsiyah who attaints certainty in the occurrence of her menses. She must not perform the rituals of worship for as long as she deems it probable that she is in her menses.
507. If a woman with a habit in her ÎayÃ—be it a habit of time, a habit of duration or a habit of time and duration—observes blood in two consecutive months that is contrary to her (regular) habit, whose time, number of days, or time and number of days is the same, her habit will revert to what she has observed in these two months. For example, if she used to observe blood from the first of the month to the seventh, and would then be purified, and thereafter observes blood in two consecutive months from the tenth to the seventeenth, and is then purified, her habit will be from the tenth to the seventeenth.
508. The “passage of one month” refers to the passage of thirty days from the first day that the blood is observed, and not from the first day of the month to the last day.
509. If a woman, who usually observes blood once a month, observes blood twice in a particular month, and both the discharges possess the qualities of ÎayÃ, she should consider both of them as ÎayÃ as long the interval of purity between the two discharges is not less than ten days.
510. If a woman observes blood with the qualities of ÎayÃ for three days or more, and then observes blood with the qualities of istiÎÁÃah for ten days or more, and once again observes blood with the qualities of ÎayÃ for three days, she should treat the first and the last discharge which possessed the qualities of ÎayÃ as ÎayÃ.
511. If a woman is purified before (the completion of) ten days, and also knows that no blood is left internally, she should perform ghusl for her rituals of worship, even though she may speculate that she will observe blood once again prior to the completion of ten days. However, if she is certain that she will observe blood once again prior to the completion of ten days, she should not perform ghusl.
512. If a woman is purified (from bleeding) prior to (the completion of) ten days, and entertains the possibility that blood may be present internally, she must observe precaution, or insert a piece of cotton in the vaginal area, wait for a short while and then remove it. The recommended precaution is that she should perform this whilst standing, with her stomach touching a wall, and one her legs raised on the wall. If it is clean, she should perform her ghusl and her rituals of worship. If it is not clean—even if it be stained with a yellowish liquid—she should wait, provided she does not have a habit in her ÎayÃ or if her habit is ten days. Then, if she is purified prior to the completion of ten days, she should perform her ghusl (right away), and if she is purified on the tenth day, or bleeds in excess of ten days, she should perform her ghusl on the tenth day.
If her habitual duration is less than ten days, and she knows that she will be purified prior to the completion of ten days, or on the tenth day, she should not perform ghusl. If she deems it probable that her bleeding will exceed ten days, it is obligatory on her to refrain from performing her rituals of worship. After that she can perform the duties of a mustaÎÁÃah. The recommended precaution is that she combines the prohibitions of a ÎÁÞiÃ with the obligations of a mustaÎÁÃah until the tenth days. This ruling is specific to a woman who was not bleeding continuously prior to her habit. If she has been, she should consider it as ÎayÃ during her habitual days, and istiÎÁÃah during the rest.
513. If she considers it as ÎayÃ during some days, and does not perform her rituals of worship, only to realize later on that it was not ÎayÃ, she must offer the qaÃÁ of the prayers and fasts that she did not perform during those days.
If she assumes that it is not ÎayÃ and performs the rituals of worship, and later realizes that it was ÎayÃ, she must offer the qaÃÁ of her fasts even if she had fasted during those days.