Issue No.467- A woman whose bleeding does not cease, but in two consecutive months and at a particular time, the blood has the signs of ḥayḍ, while the number of the days in which her blood has the signs of ḥayḍ are not the same each month, such a woman should also consider all the days in which the blood has the signs of ḥayḍ as ḥayḍ.
Issue No.468- A woman who sees blood at a particular time in two consecutive months for three days or more and then becomes ṭāhir, and again sees blood for three days or more, while the total number of the days in which the blood discharged and the days in which she was ṭāhir does not exceed ten days (but the number of days in the second month is either less or more than the first month), should also consider all the days in which she has seen blood as ḥayḍ. However, during the days in between, in which the blood ceased, she should follow the rules relating to a ṭāhir woman.
Issue No.469- If a woman with a timely fixed period sees blood one or two days earlier or later than the commencement of her menstrual period, such that it is said that her period has started earlier or later, should act according to the rulings for ḥā’iḍ (menstruating) women, even if the blood does not have the signs of menses.
Issue No.470- If a woman with a timely fixed period sees blood for more than ten days, and is unable to determine the days of ḥayḍ through its signs, she should consider the number of the days of the menstrual period of her kinswomen (whether paternal or maternal, living or dead) as that of her own, provided that almost all of them have the same period. However, if they are different in their periods, for example, some of them discharge blood for five days while others discharge blood for eight days, the obligatory precaution is to consider seven days in every month as the days of her menstrual period.
Issue No.485- It is possible for lochia to be discharged anywhere between a moment to ten days, but it will not exceed ten days.
Issue No.486- The obligatory precaution in nifās blood is that the creation of the baby should be complete. Therefore, if a clot is discharged from the womb, and the mother feels that if it had remained in the womb, it would have grown into a baby, she should perform the acts that a woman who is pure from blood does, and also abandon the acts that a ḥā’iḍ abandons [1] .
Issue No.488- All acts which are haram for a ḥā’iḍ are also haram for a nafsā’, and those acts which are obligatory, recommended or makrūh for a ḥā’iḍ are also obligatory, recommended or makrūh for a nafsā’.
Issue No.489- Having sexual intercourse with a woman in the state of nifās is haram, and if the husband has sexual intercourse, the recommended precaution is that he should offer kaffāra in accordance with the instruction given for a ḥā’iḍ. Divorcing a woman in the state of nifās is also void.
Issue No.490- When a woman becomes pure of nifās blood, she should perform ghusl and perform acts of worship. However, in case lochia is discharged again and the total number of days in which blood comes and the intervening days during which she remains pure of blood is ten or less, all of it will be nifās, but the acts of worship she performed on the days in which she remained ṭāhir of blood will be in order.
Issue No.494-Many women will discharge blood for a month or more after childbirth. If such women have a regular period, they should consider the time equal to the duration of their menstruation as nifās and the next ten days as istiḥāḍah. If after the lapse of ten days the bleeding coincides with the days of their menstrual period (irrespective of whether the blood bears the signs of ḥayḍ or not), they must act according to the rules relating to a ḥā’iḍ and in case it does not coincide with their period, it should be regarded as istiḥāḍah unless the blood has the signs of ḥayḍ.
Issue No.495- If women who do not have a fixed period (i.e., women with an irregular period and nāsīyah women), discharge blood for a month or more after childbirth, they should consider the first ten days as nifās, and the second ten days as istiḥāḍah and henceforth, if the blood has the signs of ḥayḍ, it should be treated as ḥayḍ, otherwise, it will also be istiḥāḍah.
Issue No.497- If a person touches a dead body which has not become entirely cold, ghusl will not be obligatory, even if the part touched has become cold. In addition, there is no ghusl for touching the dead body after the three obligatory ghusls have been performed on it.
