And they said: "If she sees a discharge after the fifteen days, she is a mustahada by that discharge if there is not between it and the [previous] menses the duration of purity; because she has become like one who menstruated in a month more than fifteen days, and that—according to them—is what women do not menstruate [as a duration]. They do not consider that (1) prayer [to be valid] with that discharge; so she continues to pray until a discharge comes to her after fifteen days or more; because the minimum of her purity is fifteen days; they set in the month a [period of] menses and a [period of] purity. Malik said: 'A woman does not menstruate for more than half her time.' Then she does the same in what is to come, just as we have described, unless she has known cycles. If that is the case, then whatever exceeds fifteen days, they rule for her with the ruling of the mustahada.

Even though we do not rely on the opinion of Malik and his companions regarding the virgin, since he took her to the maximum of women's menses, he has [nevertheless] followed a school of thought, and we do not deny the timing of fifteen days; because it is authentically established that fifteen [days] can be menses."

Ishaq said: "And Ibn al-Mubarak said: 'What is most reliable to me personally regarding the virgin is that she should abandon prayer for three days if the blood continues for her.'"

Abu Ya'qub said: "We found the scholars of the [various] regions differing on this, each aiming for justice and correctness, so we found that what we choose for her, being closest to the past Sunnah and closest to precaution, is that it be ruled for her in her first menses according to the ruling of the menses of her mother regarding the husband's having intercourse with her, and the waiting period (idda) for her if she were divorced."