1. A woman with the habit of time and duration: a woman who observes the blood of Îayà at a particular time (of the month) in two consecutive months, and the duration of her days of Îayà is the same in both months, such as a woman who observes blood from the first day of a month to the seventh day in two consecutive months.
2. A woman with the habit of time: a woman who observes the blood of Îayà at a particular time in two consecutive months, but the duration of her days of Îayà is not the same in both months, such as a woman who observes blood on the first day of the month in two consecutive months, but is purified from it on the seventh day in the first month and the eighth day in the second month.
3. A woman with the habit of duration: a woman whose duration of her days of Îayà is the same in two consecutive months. However, the blood is observed at different times (in the month), such as a woman who observes blood from the fifth day to the tenth day in the first month, and the seventh day to the twelfth day in the second month.
To claim that a habit can be formed by observing blood twice for the same duration in one month is problematic, such as a woman who observes blood for five days starting from the first of the month, and ten days later observes blood for another five days.
4. A MuÃtaribah: a woman who has observed blood for a few months without forming a particular habit, or a woman whose habit has been broken and has not formed a new one.
5. A MubtadiÞah: a woman who is observing blood for the first time.
6. A NÁsiyah: A woman who has forgotten her habit.
Each of these categories has a separate set of rules which will be elaborated in the subsequent articles.
1. A woman who observes the blood of Îayà at a particular time (of the month) in two consecutive months, and is purified from it at a particular time as well. An example would be a woman who observes the blood of Îayà on the first day of the month and is purified from it on the seventh day, in two consecutive months, whereby causing her habit of Îayà to be from the first of the month to the seventh.
2. A woman who observes the blood of Îayà at a particular time in two consecutive months, and after observing blood for three or more days, she is purified from it for one or more days, and then observes blood once again, given the following two conditions:
1. The sum of the days she observes blood and the days that she is purified from it, does not exceed ten days
2. The sum of the days she observes blood and the days she is purified from it, is the same in both months
In this case her habitual duration will be the length of the days she observed blood and the days that she was purified from it. It is also not necessary for the interval of purity to be of the same duration in both months. An example of this would be a woman who observes blood from the first of the month to the third in the first month, and is then purified from it, and thereafter observes blood once again for three days. In the second month, she observes blood for three days, and is then purified from it for less than three days or more than it, and thereafter observes blood once again, and their sum equals nine days. In this case she will be a ÎÁÞià for all the nine days, and her habitual duration will be nine days as well.
The same will apply if it is delayed from the first day of her habit, but does not occur outside her habitual days.
As for the blood that she observes outside her habitual days, and does not possess the qualities of ÎayÃ, it will not be considered Îayà if it occurs two or more days after the end of her habitual days. If it occurs less than two days after her habitual days, obligatory precaution dictates that she combine the prohibitions of a ÎÁÞià and the obligations of a mustaÎÁÃah.
If she observes blood during her habitual days, and a few days before it— albeit to an extent that the common understanding would consider her menses to be early or with the qualities of Îayà —and the sum of the days does not exceed ten, then all of it is ÎayÃ. If it exceeds ten days, it is Îayà only during her habitual days, and the blood observed prior to it will be istiÎÁÃah. If she had not performed her rituals of worship during those days, she should offer their qaÃÁ.
If she observes blood during her habitual days, and a few days after it with the qualities of ÎayÃ, and the sum of the days does not exceed ten, then all of it is ÎayÃ. If the blood does not possess the qualities of Îayà during the days following her habitual days, obligatory precaution dictates that she combine the prohibitions of a ÎÁÞià and the obligations of a mustaÎÁÃah during those days. If the sum of the days exceeds ten, it will be Îayà during her habitual days and istiÎÁÃah during the rest.
If she observes blood during a part of her habitual days, along with a few days after it, and the sum of the days does not exceed ten, all of it will be ÎayÃ, provided the blood observed after the habitual days possesses the qualities of ÎayÃ. If it does not possess the qualities of ÎayÃ, she should consider it to be Îayà for the length of (the days she observed blood during) her habitual days and the days following it for as long as their sum is equivalent to her habitual days. From the days that exceed this sum until the tenth day, obligatory precaution dictates that she combine the prohibitions of a ÎÁÞià and the obligations of a mustaÎÁÃah. If it exceeds ten days, she should consider it as Îayà for the length of her habitual days, and istiÎÁÃah for the rest.
a. All the blood that was observed during the first discharge occurs during her habitual days, and the second discharge, which was observed after she was purified, does not occur during her habitual days, in which case she must consider all of the first discharge as Îayà and the second discharge as istiÎÁÃah. The same will apply if she observes a part of the discharge during her habitual days and a part of it before it—albeit to an extent that the common understanding would consider her menses to be early—or if it possesses the qualities of ÎayÃ, be it before her habitual days or after it.
b. The first discharge does not occur during her habitual days, whilst the entire second discharge or a part of it, as elaborated in the previous case, occurs during her habitual days, in which case she must consider all of the second discharge as Îayà and all of the first as istiÎÁÃah.
c. A portion of the first and second discharge occurs during the habitual days, and the portion of the first discharge that was observed during the habitual days is not less than three days, in which case all the blood will be Îayà as long as the sum of that portion, and the days that she was purified between the two, and the part of the second discharge which occurred during her habitual days does not exceed ten days. The portion of her first discharge which occurred prior to her habitual days, and the portion of the second discharge which occurred after her habitual discharge, will be considered as istiÎÁÃah. For example, if her habitual days were from the third to the tenth of the month, and she observes blood from the first to the sixth in a particular month, after which she is purified from it for two days and then observes blood until the fifteenth, it will be Îayà from the third to the tenth. On the first and the second day, as well as the eleventh to the fifteenth, it will be istiÎÁÃah.
d. A portion of the first and second discharge occurs during the habitual days, however the portion of the first discharge which occurs during her habitual days is less than three days, in which case she must combine the prohibitions of a ÎÁÞià and the obligations of a mustaÎÁÃah during both discharges. During the interval of purity, she should combine the prohibitions of a ÎÁÞià and the obligations of a woman who is pure from bleeding.
1. A woman who observes the blood of Îayà (starting) at a particular date in two consecutive months, and after a few days she is purified from it. However the duration of her Îayà is not the same in both months. An example of this would be a woman who observes blood on the first day of the month in two consecutive months. However she is purified from it on the seventh day in the first month and on the eight day in the second month. Such a woman should consider the first day of the month as her habitual time for ÎayÃ.
2. A woman who observes the blood of Îayà for three or more days (starting) at a particular time in two consecutive months, and is then purified from it. She then observes blood once again and the sum of all the days she observes blood along with the interval of purity does not exceed ten days, provided that the sum in the second month is more or less than the first month. For example, the sum of the days is eight days in the first month and nine days in the second month. Such a woman should also consider the first day of the month as her habitual time for ÎayÃ.
1. A woman whose duration of her days of Îayà is the same in two consecutive months, but the time (of the month) she observes blood is not the same. In this case, the number of days she observes blood will be her habitual duration. For example, if she observes the blood of Îayà from the first day to the fifth day in the first month, and from the eleventh day to the fifteenth day in the second month, her habitual duration will be five days.
2. A woman who observes the blood of Îayà for three or more days in two consecutive months, and is purified from it for one or more days, and then observes blood once again, provided the time she observes blood in the first month is different from the second month. In such a case, if the sum of all the days she observed blood and the days that she was purified does not exceed ten days, and it is the same in both the months, then all the days she observed blood and the interval of purity in between will be considered as her habitual duration of ÎayÃ.
It is also not necessary for the days that she was purified between the two discharges to be of the same duration in both the months. For example, she observes blood from the first to the third in the first month, and is purified for two days, and then observes blood once again for three days. In the second month she observes blood from the eleventh to the thirteenth, and is purified from it for two days or more, or less, and then observes blood once again, and the sum of all the days is eight, her habitual duration is eight days.
Another example would be that she observes blood for eight days in one month, and in the second month for four days, after which she is purified, and then observes blood once again, and the sum of all the days of her discharge and the interval of purity is eight days. In this case, her habitual duration will be eight days.
However, sometimes all the observed blood is not of uniform quality, in that it possesses the qualities of Îayà during some of the days, and the qualities of istiÎÁÃah during others. In such a case, if the duration of the days the blood possesses the qualities of Îayà coincides with the duration of her habitual days, she should consider it as Îayà during those days, and istiÎÁÃah during the rest.
If however, the days in which the blood possesses the qualities of Îayà are more than her habitual days, she should consider it as Îayà for the length of her habitual days. As for the exceeding days in which the blood possesses the qualities of ÎayÃ, but does not surpass ten days, obligatory precaution dictates that she combine the prohibitions of a ÎÁÞià with the obligations of a mustaÎÁÃah during those days.
If the days in which the blood possesses the qualities of Îayà is not less than three, but it is less than her habitual days, she should consider it to be Îayà during those days. As for the exceeding days, up until the length of her habitual duration, obligatory precaution dictates that she combine the prohibitions of a ÎÁÞià with the obligations of a mustaÎÁÃah during those days.
If it is lesser—for example, five days—then she should consider it as Îayà during those days, and obligatory precaution dictates that for the days in which their habitual duration differs from six or seven days—which is a day or two—she should refrain from the acts which are forbidden on a ÎÁÞià and should perform the acts which are obligatory on a mustaÎÁÃah.
If however, the habitual duration of her relatives is more than seven days—for example, nine days—she should consider it to be Îayà for six or seven days. Obligatory precaution dictates that for the days between the habitual duration of her relatives and six or seven days—which is two or three days—she should refrain from the acts which are prohibited on a ÎÁÞià and perform the acts which are obligatory on a mustaÎÁÃah.