husband divorced her, and she claimed that she had three menstrual cycles in one month, having become pure at each cycle (qur') and prayed. Ali said to Shurayh (14): "Give your verdict regarding her." Shurayh said: "If she brings evidence from the inner circle of her family, from those whose religion and trustworthiness are approved, and they testify to that, then it is so; otherwise, she is a liar." Ali said: "Qalun." This is in the Roman (Byzantine Greek) language, and its meaning is "good/excellent." He would not say this except by way of authoritative instruction (tawqifan), and because it is a statement of a Companion that became widespread, and we do not know of any disagreement with it. Imam Ahmad narrated it with his chain of transmission, and it only applies according to our view that the minimum [period of purity] is thirteen days, and the minimum of menstruation is a day and a night. This is regarding the purity between two menstrual cycles; as for purity during the course of a single menstrual period, there is no time limit for it, for Ibn Abbas said: "As for what she sees of the Bahrani blood (15), she does not pray, and when she sees purity for an hour, she should perform ghusl." It is narrated that if the purity is less than a day, no attention is paid to it, because of the saying of Aisha: "Do not be hasty until you see the white discharge (al-qassah al-bayda') (16)." And because blood may flow at one time and cease at another, so purity is not established by its mere cessation, just as if it ceased for less than an hour.
92- Issue: He said: (Whoever has blood persist (atbaqa) upon her, and she is among those who can distinguish [the blood], so she knows its onset by the fact that it is black, thick, and foul-smelling, and its end is thin and red, she should cease praying during its onset. Then, when it ends, she should perform ghusl, perform wudu' for every prayer, and pray.)
His statement: "blood persists (atbaqa) upon her," meaning it extended and exceeded the maximum of menstruation; such a woman is a mustahadah (experiencing irregular bleeding), her menstruation having become intermixed with her irregular bleeding, so she needs to distinguish menstruation from irregular bleeding in order to arrange...
(14) Abu Umayyah Shurayh ibn al-Harith al-Qadi. Umar, may Allah be pleased with him, appointed him as judge over Kufa. He remained in the judiciary for seventy-five years, then requested dismissal from al-Hajjaj, who granted it. He died in the year 82 [AH] at the age of one hundred and twenty. Tabaqat al-Fuqaha' by al-Shirazi, 80. (15) Bahrani blood: Deep red; it is as if it is attributed to the 'bahr,' which is a name for the bottom of the womb, and they added an alif and nun to the attribution for emphasis. Al-Nihayah, 1/99. (16) Reported by al-Bukhari, in: The Chapter on the Onset and End of Menstruation, from the Book of Menstruation. Sahih al-Bukhari, 1/87. And Imam Malik, in: The Chapter on the Purity of the Menstruating Woman, from the Book of Purity. Al-Muwatta', 1/59. The 'white discharge' (al-qassah al-bayda'): It is when the cotton or rag used by the menstruating woman for packing emerges as if it were a white substance, not mixed with any yellowness. It is said: The white discharge is something like a white thread that emerges after all the blood has ceased. Al-Nihayah, 4/71. (1) In M, here and hereafter: 'atbaqa'.
طَلَّقَهَا زَوْجُها، فَزَعَمَتْ أنَّها حاضَتْ في شَهْرٍ ثَلَاثَ حِيَضٍ، طَهُرَتْ عندَ كُلِّ قُرْءٍ وصَلَّتْ، فقال علىٌّ لِشُرَيْحٍ (١٤): قُلْ فيها. فقال شُرَيْحٌ: إنْ جاءتْ بِبَيِّنَةٍ مِن بِطانةِ أهْلِها مِمَّنْ يُرْضَى دِينُه وأمَانَتُه، فشَهِدَتْ بذلك، وإلَّا فهى كاذِبةٌ. فقال علىّ: قَالُون. وهذا بالرُّومِيَّةِ. ومَعْنَاهُ: جَيِّدٌ. وهذا لا يقولُه إلَّا تَوْقيفًا، ولأنَّه قولُ صَحَابِىٍّ انْتَشَرَ، ولم نَعْلَمْ خِلافَهُ، رَوَاهُ الإِمامُ أحمدُ بإسْنادِه، ولا يَجِىءُ إلَّا على قَوْلِنا أقلُّه ثلاثةَ عشرَ، وأقَلُّ الحَيْضِ يومٌ وليلةٌ. وهذا في الطُّهْرِ بينَ الحَيْضَتَيْن، وأمَّا الطُّهْرُ في أثْناءِ الحَيْضَةِ فلا تَوْقِيتَ فيه؛ فإنَّ ابْنَ عَبَّاسٍ قال: أمَّا ما رَأَتِ الدَّمَ البَحْرَانِىَّ (١٥) فإنَّها لا تُصَلِّى، وإذا رَأتِ الطُهْرَ سَاعَةً فَلْتَغْتَسِل. ورُوِىَ أنَّ الطُهْرَ إذا كانَ أقَلَّ مِن يومٍ، لا يُلْتَفَتُ إليه. لقولِ عائشةَ: لا تَعْجَلْنَ حتى تَرَيْنَ القَصَّةَ البَيْضَاءَ (١٦). ولأنَّ الدَّمَ يَجْرِى مَرَّةً ويَنَقَطِعُ أُخْرَى. فلا يَثْبُتُ الطُّهْرُ بِمُجَرَّدِ انْقِطاعِه، كما لو انْقَطَعَ أقَلَّ مِنْ سَاعَةٍ.
٩٢ - مسألة؛ قال: (فَمَنْ طَبَّقَ (١) بهَا الدَّمُ فَكَانَتْ مِمَّنْ تُمَيِّزُ، فَتَعْلَمُ إقْبَالَهُ بأَنَّهُ أَسْوَدُ ثَخِينٌ مُنْتِنٌ، وإدْبَارَهُ رَقِيقٌ أَحْمَرُ، تَرَكَتِ الصَّلَاةَ في إقْبَالِهِ، فإذَا أَدْبَرَ، اغْتَسَلَتْ، وتَوَضَّأَتْ لِكُلِّ صَلَاةٍ وصَلَّتْ)
قولُه: "طَبَّقَ بها الدَّمُ". يَعْنِى امْتَدَّ وتجاوزَ أكْثَرَ الحَيْضِ، فهذه مُسْتَحَاضَةٌ، قد اخْتَلَطَ حَيْضُها باسْتِحَاضَتِها، فتحْتَاجُ إلى مَعْرِفَةِ الحَيْضِ مِن الاسْتِحَاضَةِ لتُرَتِّبَ
(١٤) أبو أمية شريح بن الحارث القاضي، استقضاه عمر رضى اللَّه عنه على الكوفة، وبقى في القضاء خمسا وسبعين سنة، ثم استعفى الحجاج فأعفاه، وتوفى سنة اثنتين وثمانين، عن مائة وعشرين سنة. طبقات الفقهاء للشيرازي ٨٠.(١٥) دم بحرانى: شديد الحمرة، كأنه نسب إلى البحر وهو اسم قعر الرحم، وزادوه في النسب ألفا ونونا للمبالغة. النهاية ١/ ٩٩.(١٦) أخرجه البخاري، في: باب إقبال المحيض وإدباره، من كتاب الحيض. صحيح البخاري ١/ ٨٧. والإمام مالك، في: باب طهر الحائض، من كتاب الطهارة. الموطأ ١/ ٥٩.والقصة البيضاء: هو أن تخرج القطنة أو الخرقة التي تحتشى بها الحائض كأنها قصة بيضاء لا يخالطها صفرة. وقيل: القصة البيضاء شيء كالخيط الأبيض يخرج بعد انقضاء الدم كله. النهاية ٤/ ٧١.(١) في م هنا وفيما يأتى: "أطبق".
