Abu Ya'qub said: 'Whenever the time is clear to her—meaning she knew it before her istihadah—she should never fall short of what she knew, whether it was more than ten days or less than three. The Prophet (peace be upon him) only ordained for every woman, according to her state during istihadah, that she sit for the duration of her own cycle days, not the cycle days of others.

A group of the people of Iraq chose ten days, making that the maximum menstrual period for all women.

A number of the people of Medina and a number of the scholars of the Hijaz chose fifteen days, making that the maximum period for menstruation, and they are more worthy to be followed because it has been established among the people of knowledge that menstruation can indeed be so.

'Ata said: fifteen days; and Sa'id ibn Jubayr said: thirteen days.

We have thus become certain that menstruation can be longer than ten days. It is from this perspective that Ibn al-Mubarak said: "How could I be able to reject the menstruation of a woman who has known cycles longer than ten days, and reduce it to ten?" 'Abdullah only spoke of the ten days—in some of what he said—with the same meaning as what Anas ibn Malik said, for someone who does not know her cycles. 'Abdullah also spoke of three days for the virgin who does not know her menstrual time, saying: "It is more reliable to my own soul that the virgin should sit for three days." He only commanded her to sit for three days as a matter of precaution.

Some of the people of knowledge said: I consider it best for the virgin, if the blood continues upon her when she first sees it, that she should not sit except for one day, because there are scholars who view menstruation as lasting for a single day.

Following what is reliable for this woman who saw blood for the first time and the blood continued is more appropriate and cautious, but what [the latter group] said is not clear.'