And it clarifies that wudu is permissible and ghusl is a choice. Every one of those from whom ghusl for every prayer or for two prayers has been authentically reported, it has also been authentically reported from them that wudu is [sufficient]. In this is that which confirms that their command to perform ghusl is for the sake of cleanliness, stopping the flow of blood, and meanings similar to that; it was not, according to them, on the basis of a mandatory obligation. As for the one who issued a fatwa to her for ghusl for every prayer, he has followed the approach regarding the confusion of her hayd (menses) with her istihada (irregular bleeding). He says: 'Perhaps that which I count as istihada is actually hayd.' If it is so, then ghusl at every prayer is more beloved to us, because ghusl is required for her when the hayd ceases, and it is not clear to her when her hayd ceases.

So the precaution for her is to take the path of reliance and perform ghusl at every prayer, or ghusl for every two prayers.

584 - Abu 'Amr 'Imran ibn Yazid ibn Khalid narrated to us, saying: Isma'il ibn 'Abd Allah ibn Sama'ah narrated to us, saying: al-Awza'i said regarding the ghusl of the mustahada: 'If she is able, she performs ghusl at every prayer. Otherwise, then for every two prayers: for Zhuhr and 'Asr, she delays the time of Zhuhr until the 'Asr, then she performs ghusl and prays them both. For Maghrib and 'Isha', there is one ghusl, and for Subh, there is one ghusl. If she is not able, then from one state of purity to another, and she performs wudu for every prayer.'