and pray" (8). He did not command her to perform ablution. And because there is no specific text ordaining ablution for this, nor is it in the category of what has a specific text, because what the text addresses is the customary discharge, and this is not customary. Our argument is what Adi ibn Thabit narrated from his father, from his grandfather, from the Prophet (peace and blessings of Allah be upon him) regarding the mustahada: "She shall leave the prayer during the days of her menstrual cycle, then perform the ritual bath, fast, pray, and perform ablution at every prayer." Narrated by Abu Dawud and al-Tirmidhi (9). Also from Aisha, who said: Fatimah bint Abi Hubaysh came to the Prophet (peace and blessings of Allah be upon him) and mentioned her situation. He then said: "Perform the ritual bath, then perform ablution for every prayer and pray." Narrated by Abu Dawud and al-Tirmidhi (10), who said: It is a hasan sahih (good and authentic) hadith. Furthermore, it is a discharge from the passage, so it invalidates ablution, like prostatic fluid (madhy).

If this is established, then the purification of these individuals is restricted by the time, based on his saying: "Perform ablution at every prayer," and his saying: "Then perform ablution for every prayer." And because it is a purification of excuse and necessity, so it is restricted to the time, like tayammum (dry ablution).

Section: If one of these performs ablution before the time, and something exits from him, his purification is invalidated, because the time for which he performed the ablution departs with its entry, and the departure of the time is a nullifier for this purification, as we have established. And because the hadath (ritual impurity) is a nullifier of purification, and it is only pardoned due to the impossibility of taking precautions against it while there is a need for purification. If he performs ablution after the time, it is valid, his hadath is lifted, and whatever hadath that is renewed which cannot be avoided does not affect it. If he enters into the prayer immediately after his purification, or delays it for a matter related to the benefit of the prayer, such as putting on clothes, waiting for the congregation, or if he does not know that something has exited from him, it is permissible. If he delays it for other reasons, there are two opinions: One of them is that it is permissible, because it is a purification intended for prayer after the entry of its time, so it resembles tayammum; and because it is a purification of necessity, so it is restricted to the time, like tayammum. The second is that it is not permissible, because he was only permitted to pray with this purification despite the existence of the hadath due to need and necessity;