there is no necessity here. If the time expires after something has exited from her, or she committed a hadath other than this discharge, the purification is invalidated. Ahmad said, in the narration of Ahmad ibn al-Qasim: He only ordered her to perform ablution for every prayer, and she may pray with that ablution [both] the voluntary prayer and the missed prayer, until the time of the next prayer enters, at which point she performs ablution again. This implies equating her with the person performing tayammum, in that it remains valid as long as the time remains; it is permissible for her to perform voluntary prayers, make up missed prayers, and combine two prayers with it, as long as she does not commit another hadath or the time does not expire.

Section: It is permissible for the mustahada (woman suffering from irregular vaginal bleeding) to combine two prayers with one ablution, because the Prophet (peace and blessings of Allah be upon him) ordered Hamna bint Jahsh to combine two prayers with one ritual bath (11), and he also ordered Sahlah bint Suhayl to do so (12). Those other than the mustahada who have excuses are analogous to her and are treated the same.

Section: If the mustahada performs ablution, then her blood ceases, if it becomes clear that it ceased due to her healing by the continuity of the cessation, we determine that her ablution was invalidated by its cessation; because the hadath that exits is a nullifier of purification, but it was pardoned due to the excuse. So, when the excuse ceases, the necessity ceases, and the ruling of the hadath appears. If the blood returns, the apparent meaning of Ahmad's words is that this cessation is not taken into consideration. Ahmad ibn al-Qasim said: I asked Abu Abd Allah and said: These people speak a lot, and they time it with a specific time; they say: If she performs ablution for the prayer, and the blood had ceased then flowed after that before she entered the prayer, she must repeat the ablution. And they say: If the blood was flowing, then she performed ablution, then the blood ceased, [they express] another opinion. He said: I do not consider whether it ceased when she performed ablution, whether it flowed or did not flow; I only order her to perform ablution for every prayer, and she may pray with that ablution the voluntary and the missed prayer, until the time of the next prayer enters. This is because the Prophet (peace and blessings of Allah be upon him) ordered her to perform ablution for every prayer without specification, so specification contradicts the requirement of the report. And because taking this into account is difficult, and the custom regarding the mustahada and those with such excuses is that the discharge flows and ceases, and taking into account the duration