the duration of the cessation during which the performance of worship is possible is difficult [to determine], and mandating ablution for it is a hardship not brought by the Sharia, nor did the Prophet (peace and blessings of Allah be upon him) ask the mustahada who sought his legal opinion about it. This indicates, in outward appearance, that it is not to be taken into account, in accordance with the words of Allah the Exalted: {And has not placed upon you in the religion any difficulty} (14). Furthermore, this specific distinction has not been transmitted from the Prophet (peace and blessings of Allah be upon him) nor from any of the Sahaba. Al-Qadi and Ibn Aqil said: If the mustahada purifies herself while her blood is flowing, then it ceases before she enters into the prayer, and she does not have a habit of it ceasing, then she may not enter into the prayer until she performs ablution; because this is a purification in which the hadath was pardoned due to necessity, so when the blood ceases, the necessity ceases, and the ruling of the hadath appears, like the person performing tayammum when they find water. If she enters into the prayer and the cessation continues for a duration during which it is possible to perform ablution and the prayer, then it is invalid; because we have determined that her purification was invalidated by its cessation. If it returns before that, her purification is valid; because we have determined that the impurity that invalidates purification did not exist, so it is similar to one who thought they had committed a hadath, then it became clear that they had not. Regarding the validity of the prayer, there are two views: One of them is that it is valid; because we have determined the validity of her purification due to the continuation of her istihada. The second is that it is not valid; because she prayed with a purification she was not permitted to pray with, so it is not valid, just as if one were certain of a hadath and doubted the purification, then prayed, and it later became clear that they were already purified. If the blood returns to her before she enters into the prayer for a duration sufficient for purification and prayer, the purification is invalidated; if it is not sufficient, it is not invalidated, because we have determined the absence of the impurity that invalidates purification, so it is similar to one who thought they had committed a hadath, then it became clear they had not. If its cessation is during the prayer, there are two views regarding the invalidation of the prayer, based on [the case of] the person performing tayammum who sees water during the prayer. Ibn Hamid mentioned this. If the blood returns (15) to her, the ruling is as passed previously regarding its cessation outside of prayer. If she performed ablution during the time of its cessation, then the blood returned to her before the prayer or during it, and the duration (16) of its