Issue No.437- If a woman checks her bleeding problem with a doctor and the doctor diagnoses her blood as ḥayḍ or wound blood, etc., in the case of her becoming certain about what the doctor says, she should act accordingly.
Issue No.438-Haram acts for a ḥā’iḍ woman are as follows:1- All acts of worship for which wuḍū or ghusl or tayammum is required, such as prayer, fasting and ṭawāf of the holy Ka‘bah. However, performing acts of worship for which ṭahārah is not required, e.g., offering prayer over the deceased, is allowed.2- All those acts which are forbidden for a junub individual (see Issue No.370).3- Having sexual intercourse; it is haram for both the man and woman.4- Divorce in such a state is void and ineffective.
Issue No.444- If a man commits fornication with a ḥā’iḍ woman or has sexual intercourse with a ḥā’iḍ woman under the impression that she is his own wife, he should offer kaffāra as an obligatory precaution.
Issue No.447- If a woman becomes ḥā’iḍ while she is performing prayer, her prayer becomes void and she should discontinue it. However, if she doubts whether or not she has become ḥā’iḍ, her prayer remains correct.
Issue No.448- After a woman becomes ṭāhir of the blood of menses, it is obligatory for her to perform ghusl for the prayers and other acts of worship. If however, she has no access to water, she should perform tayammum. The rules for this ghusl are the same as that of the ghusl of janābah. The ghusl will count as wuḍū too, although the recommended precaution is to perform wuḍū also (before or after performing ghusl).
Issue No.449-After a woman becomes ṭāhir, the divorce will be valid and her husband may also have sexual intercourse with her even though she may not have done ghusl yet but, the recommended precaution is to avoid having sexual intercourse with her before performing ghusl. However, other acts which were haram for her at the time of ḥayḍ like staying in a mosque and touching the script of the Holy Qur'an do not become permissible for her until she performs ghusl, as an obligatory precaution.
Issue No.460- If a woman with a regular period sees blood one or two days earlier or later than her normal period, such that it is said that her period has been moved around, although that blood does not have the signs of menses, she should act according to the rulings for ḥā’iḍ (menstruating) women.
Issue No.461- If, in the case of a woman with a regular period, the bleeding exceeds the period for several days or starts some days earlier (as is common among women), if the total number of days does not exceed ten, all of it should be considered as menstruation. However, if it exceeds ten days, then only the blood that has been discharged during the days of the regular menstrual period is counted as ḥayḍ, and the blood which has discharged before and after her period is istiḥāḍah. Similarly, if the bleeding commences several days earlier than the regular time of her menstrual period and continues until the end of the period, or in the case of the bleeding exceeding the menstrual period for some days, if it does not exceed ten days, all of the bleeding should be considered as ḥayḍ. However, if the bleeding exceeds ten days, then only the days of the period are considered as ḥayḍ.
Issue No.462- If a woman who has a regular period sees blood for three days or more and then the bleeding stops and after a while which is less than ten days, the bleeding starts again, if the total number of days in between (including the days she sees no blood) does not exceed ten days, all of it is ḥayḍ (but during the middle period in which the bleeding had ceased, she is considered to be ṭāhir). However, if the period in between exceeds ten days, the blood that was discharged in the days of her menstrual period is ḥayḍ and the rest is considered as istiḥāḍah. In case however, neither of them was in the days of her menstrual period, the blood which had the signs of ḥayḍ is regarded as ḥayḍ and the other is considered as istiḥāḍah, and if both had the signs of ḥayḍ, ten days of bleeding should be regarded as ḥayḍ and the extra following days should be taken as istiḥāḍah.
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.
