she sees two days of blood, and her month recurs every fifteen days. If the purity between them is eleven days or less, and it recurs, they are a single menstrual period; because there is not more than fifteen days between their ends, nor is there the minimum period of purity between them. If there are twelve days of purity between them, it is not possible for them both to be menstruation, because it is not possible for them to be a single menstrual period; due to them—together with the purity in between—exceeding the maximum of menstruation, and it is not possible to deem them two menstrual periods because there is not the minimum period of purity between them. Thus, her menstruation from them is what coincides with her habit, and the other is istihadah. All matters branching from this are according to this principle, except that she does not pay heed to what she sees after the period of purity regarding what falls outside the habit until it recurs twice or thrice. If it recurs, and it is possible to deem it menstruation, then it is menstruation; otherwise, it is not. In every case where she saw blood and did not cease performing acts of worship, then it became clear that it was menstruation, she must make up the obligatory fast during that time. In every case where she counted it as menstruation and ceased performing acts of worship, then it became clear that it was a period of purity, she must make up what she missed of the obligations during that time.

Section: Our companions differed regarding the intent of al-Khiraqi, may Allah have mercy on him, in his statement: "If the blood returns to her, [do not pay heed to it]." Abu al-Hasan al-Tamimi, the Qadi, and Ibn 'Aqil said: He meant if it returns to her after the habit and exceeds the maximum of menstruation, due to the evidence that he forbade her from paying heed to it absolutely; if he intended otherwise, he would have said: "until it recurs." The Qadi said: It is possible that he meant if it returns to her after the habit and does not exceed [the maximum]. Then she does not pay heed to it before recurrence. Abu Hafs al-'Ukbari said: He meant the return of blood in every case, whether it was during the habit or after it, because his wording is absolute, thus it encompasses all time by its absoluteness. This is more apparent, if Allah wills. The preference they mentioned is contradicted by the same, which is that their statement requires assuming the condition of exceeding the maximum of menstruation, and this is not more deserving than assuming the condition of recurrence, so they are equal, and the preference which we mentioned stands.