Islamic Fiqh > Purification (Tahara) > Menstruation (hayd), lochia and irregular bleeding > Attaining the fast for the menstruating woman
Contents
Updated on 25 September 2026 at 3:23 PM
This part belongs to the full section: All sections of this part.
This second part on the rulings of menstruation (hayd), faithfully translated from the al-Mawsua al-fiqhiyya juristic encyclopedia, completes the questions specific to the menstruating woman and then covers postpartum bleeding (nifas) and chronic abnormal bleeding (istihada). It successively examines attaining the fast, the tawaf, Quran recitation, touching the mushaf, marital intimacy, the use of medicine, miscarriage, and the rulings for the woman with istihada. Each position is attributed to its school exactly as the source attributes it, with references to classical works and the verdicts of hadith specialists.
The jurists are unanimous: if menstrual blood stops after dawn (fajr), her fast of that day does not count and she must make it up (qada). According to the Hanafis and the Hanbalis, she must then abstain from whatever breaks the fast until evening (imsak). According to the Malikis, she may eat and continue in things that break the fast, abstention not being recommended; according to the Shafi'is, abstention is not required of her.
The jurists also agreed that if the woman becomes pure before dawn she must fast that day; they differed over the interval of cessation needed for the fast to be valid. The Hanafis have 2 views. The first: if the blood stopped before daybreak in Ramadan leaving only enough time for the ghusl, she must fast that day, and she does not have to make up Isha unless she also had the time for the opening takbir of prayer (tahrima). The second: her fast does not count unless what remains of the time suffices for the ghusl and the takbir, for her purity is only legally established with both; if the time of the ghusl and the takbir remains, her fast is valid, because Isha has become a debt upon her and she falls under the ruling of pure women, her purity being established by necessity. Ibn Nujaym said: “this is the truth as it appears” (al-Bahr al-Raiq 1/215; Hashiyat Ibn Abidin 1/492; Majmu al-Rasa'il 1/91; Hashiyat al-Tahtawi 1/447; Sharh Fath al-Qadir 2/326; Tabyin al-Haqa'iq 1/59).
Among the Malikis, according to the mashhur view, that of Malik and Ibn al-Qasim: if the woman sees purity before dawn, even by a single moment, fasting is obligatory upon her; even if she notices a sign of purity coinciding with dawn and then forms the intention to fast, her fast is valid. The Malikis explicitly stated that the woman accustomed to the sign of dryness (qassa) does not wait for it here: as soon as she sees any sign, dryness or qassa, fasting becomes due and her fast is valid even if she only performs the ghusl after dawn, by analogy with the person in a state of major impurity (junub), for major purity is not a condition of fasting. Ibn al-Majishun, among them, said: if she becomes pure before dawn with enough time for the ghusl but does not wash until dawn has risen, her fast counts; if the time was too narrow for the ghusl, her fast does not count.
Ibn Abd al-Barr (may Allah have mercy on him) said: “the correct view in this question is that of Malik and Ibn al-Qasim; it is that of most of Malik's companions, and it is the view of the majority of scholars” (al-Kafi 1/123). If she becomes pure during a night of Ramadan then doubts, after dawn, whether it happened before or after dawn: she abstains that day and makes it up, abstention covering the possibility of purity before dawn, and making it up the possibility after it (Hashiyat al-Dusuqi 1/813; al-Thamar al-Dani 1/297; Tafsir al-Qurtubi 2/369).
The Shafi'is and the Hanbalis hold that as soon as menstrual blood ceases, fasting becomes obligatory, without specifying a set period, unlike the Hanafis and the Malikis. Al-Nawawi said: “when menstruation ceases, the prohibition of fasting is lifted, even if she does not perform the ghusl.” The Shafi'is explicitly ruled that if the menstruating woman intends to fast the next day before her blood stops, and the blood stops during the night, her fast is valid if most of the menstrual duration has elapsed for her during that night, and likewise the duration of her habit, according to the more correct view. The Hanbalis, likewise according to the more correct view among them, ruled: “if a menstruating woman intends to fast the next day while knowing she will be pure before dawn, her fast is valid, because of the hardship of requiring the coincidence” (Rawdat al-Talibin 1/137 and 2/372; Mughni al-Muhtaj 1/326; Hashiyat al-Jamal 2/335; Hashiyat al-Bajrami 2/81; Nihayat al-Muhtaj 3/118; Kashshaf al-Qina' 2/309 and 315; Matalib Uli al-Nuha 2/186; al-Insaf 3/294; Fath al-Bari 1/192).
The jurists agreed that the menstruating woman is not prevented from any action of the hajj except the tawaf around the House: it is forbidden for her to circumambulate, because of the hadith of Aisha (may Allah be pleased with her): when she menstruated, the Prophet (peace and blessings of Allah be upon him) said to her:
“Do what the pilgrim does, except that you shall not perform the tawaf around the House.”Narrated by al-Bukhari (290, 299) and Muslim (1211)
Imam al-Nawawi (may Allah have mercy on him) said: this hadith is proof that the tawaf is not valid from a menstruating woman, and this is agreed upon; they differed, however, over its legal cause, according to their difference over whether purity is a condition for the tawaf. Malik, al-Shafi'i and Ahmad: it is a condition; Abu Hanifa: it is not, and Dawud agreed with him. Whoever makes purity a condition says that the cause of the invalidity of her tawaf is the absence of purity; whoever does not says the cause is her being prevented from staying in the mosque (Sharh Sahih Muslim 8/147). The consensus on this point was transmitted by a group of scholars, among them Ibn Abd al-Barr, Ibn Jarir and Ibn Hubayra.
The prescribed tawafs in the hajj are 3. The first is the arrival tawaf (qudum): a sunna according to the generality of jurists, except the Malikis in one view; Imam Malik said, in the narration of Ibn al-Qasim and Ibn Abd al-Hakam, that it is obligatory, and it is also a view among the Hanbalis mentioned by al-Mirdawi in al-Insaf. The second is the tawaf of ifada: a pillar of the hajj by agreement. The third is the farewell tawaf: obligatory according to Abu Hanifa, Ahmad and al-Shafi'i in the stronger of his 2 views, its abandonment without excuse entailing a sacrificial offering (dam); Imam Malik and al-Shafi'i in his second view held it recommended.
If the woman menstruates before performing the arrival tawaf, it lapses and nothing is required of her, according to those who hold it to be a sunna. Among the Malikis, it is not obligatory upon her as long as her excuse persists, when she cannot perform it before the standing at Arafat. If she menstruates before the tawaf of ifada, she remains in ihram until she becomes pure, then she circumambulates; if she performs the tawaf while menstruating, it is invalid according to the Malikis, the Shafi'is and the Hanbalis.
The Hanafis held this tawaf valid but with prohibitive reprehensibility (karaha tahrimiyya), for purity is required for it and she is not pure: she sins and owes a badana (a she-camel to be sacrificed). A narration among the Hanbalis likewise admitted the validity of her tawaf; al-Mirdawi said in al-Insaf (1/348): “the correct view of the school is that the menstruating woman is prevented from the tawaf in all cases and it is not valid from her; this is the view of the generality of the school's companions, and many of them asserted it categorically.” According to Imam Ahmad, the tawaf is valid and compensated by a sacrificial offering: this is the apparent meaning of al-Qadi's words; Shaykh Taqi al-Din Ibn Taymiyya chose that it is permitted for her in case of necessity, with no offering due from her.
The jurists of the 4 schools agreed that the menstruating woman may depart without the farewell tawaf, as an alleviation for her, because of the hadith of Aisha (may Allah be pleased with her): when Safiyya (may Allah be pleased with her) menstruated, the Prophet (peace and blessings of Allah be upon him) ordered her:
“Depart without bidding farewell.”Narrated by al-Bukhari (322, 1673) and Muslim (1/12)
The following athar is reported from Tawus: “I was with Ibn Abbas when Zayd ibn Thabit said: do you give fatwas allowing the menstruating woman to depart before her last contact with the House is settled? Ibn Abbas said to him: well then, go ask such-and-such a woman of the Ansar whether the Messenger of Allah (peace and blessings of Allah be upon him) ordered her to do that. Zayd ibn Thabit returned to Ibn Abbas laughing and saying: I see you have spoken the truth” (narrated by Muslim, 1328). The Shafi'is, according to the valid view, and the Hanbalis explicitly ruled that if she becomes pure before leaving the buildings of Mecca, she is obligated to return: she performs the ghusl then the tawaf; if she does not, an offering is due from her, unlike the woman who becomes pure outside Mecca, from whom nothing is required (Hashiyat Ibn Abidin 1/486; al-Bahr al-Raiq 2/398; Ahkam al-Quran 1/96; Tafsir al-Qurtubi 12/15; al-Istidhkar 4/278; al-Kafi 1/135; Hashiyat al-Dusuqi 2/34 and 53; al-Majmu' 1/13; Sharh Sahih Muslim by al-Nawawi 9/76 and 78; Nihayat al-Muhtaj 3/317; Mughni al-Muhtaj 1/510; al-Mughni 3/252; Kashshaf al-Qina' 1/197 and 2/483, 513; al-Insaf 3/248; al-Ifsah 1/103 and 521).
The jurists differed over the menstruating woman's recitation of the Quran in 2 views. The first: the Hanafis, the Shafi'is in the school and the Hanbalis in the school held that it is forbidden for the menstruating woman to recite the Quran, because of the saying of the Prophet (peace and blessings of Allah be upon him):
“Let not the menstruating woman nor the person in major impurity recite anything of the Quran.”Narrated by al-Tirmidhi (131) and Ibn Majah (581); a rejected (munkar) hadith: al-Nawawi declared it weak in al-Majmu' (2/174), it was graded weak by al-Bukhari, al-Bayhaqi and others, and its weakness is evident
They have details within this prohibition (Bada'i al-Sana'i 1/48; Hashiyat Ibn Abidin 1/487; al-Bahr al-Raiq 1/209; al-Hidaya 1/31; Hashiyat al-Tahtawi 1/49; Bidayat al-Mujtahid 1/80; al-Majmu' 2/358 and 309; Sharh Sahih Muslim 4/61; Rawdat al-Talibin 1/246; Mughni al-Muhtaj 1/72; al-Mughni 1/184 and 394; al-Kafi 1/72; Kashshaf al-Qina' 1/197; al-Insaf 1/243 and 347).
The second view: the Malikis and the Shafi'is in one view, as well as a view of Imam Ahmad chosen by Shaykh al-Islam Ibn Taymiyya (may Allah have mercy on him), held that it is permissible for the menstruating woman to recite the Quran. Shaykh al-Islam even said: if she fears forgetting it, recitation becomes obligatory. He then said (may Allah have mercy on him): nothing is established from the Prophet (peace and blessings of Allah be upon him) regarding the recitation of the Quran by the menstruating woman except the hadith narrated from Ibn Umar: “Let not the menstruating woman nor the person in major impurity recite anything of the Quran”; yet it is a weak hadith by agreement of the scholars of hadith.
It is known, he continues, that women menstruated in the time of the Messenger of Allah (peace and blessings of Allah be upon him) and that he did not prevent them from reciting the Quran, just as he did not prevent them from remembrance (dhikr) and supplication; rather he ordered the menstruating women to go out on the day of Eid to pronounce the takbir with that of the Muslims. He ordered the menstruating woman to perform all the rites except the tawaf around the House: she pronounces the talbiya while menstruating, likewise at Muzdalifa, at Mina and at the other sacred places. As for the person in major impurity, he was not ordered to attend Eid and pray, nor to make up anything of the rites: he can purify himself, so he has no excuse for neglecting purity, unlike the menstruating woman, whose impurity is established and ongoing and who cannot, during that period, purify herself (Majmu al-Fatawa 21/461 and 462; al-Ikhtiyarat 1/45).
The Malikis nevertheless specified: it is permissible for her to recite the Quran while the blood is flowing, without restriction, whether she was in major impurity or not, whether she fears forgetting or not. However, when her menstruation stops, it is not permissible for her to recite until she performs the ghusl, whether she was in major impurity or not, unless she fears forgetting: this is the relied-upon view among them, for she is then able to purify herself. There is among them a weak view that once the blood has stopped, recitation would only be permissible if she was not in major impurity before the menstruation; if she was, recitation would not be allowed.
Al-Dusuqi said: the woman whose menstruation has stopped may recite if she was not in major impurity before the menstruation; if she was, recitation is not permissible for her; the commentator al-'Abb followed this view and made it the school position, but it is weak, and the relied-upon view is that of Abd al-Haqq: the menstruating woman whose blood has stopped does not recite until she washes, whether she was in major impurity or not, unless she fears forgetting. Likewise, the relied-upon view is that she may recite while the blood is flowing, in major impurity or not, fearing forgetting or not: thus Ibn Rushd presented it at the head of his Muqaddimat, endorsing it, and it is what al-Tawdih, Ibn Farhun and others confined themselves to; noted h, it is also the apparent view. It is also reported from Ibn Arafa that al-Baji said: our companions said: the menstruating woman recites even after purity and before the ghusl, the text covering both cases: whether or not she was in a state of major impurity beforehand (Hashiyat al-Dusuqi 1/178; see Bidayat al-Mujtahid 1/80; al-Dhakhira 1/315; al-Mughni 1/184 and 394; al-Insaf 1/243 and 347).
There is no disagreement among the jurists of the 4 schools: it is forbidden, as a general rule, for the menstruating woman, the person in major impurity (junub) and the one in a state of minor impurity (muhdith) to touch the mushaf. Ibn Qudama (may Allah have mercy on him) said: “we know of no one who disagrees with this except Dawud” (al-Mughni 1/187). They rely on the word of Allah the Most High:
“None touch it except the purified.”
Surah al-Waqi'a, 79
And on what Abdullah ibn Abi Bakr ibn Amr ibn Hazm narrated from his father and his grandfather: the Prophet (peace and blessings of Allah be upon him) wrote to the people of Yemen a letter containing:
“None is to touch the Quran except a pure person.”Authentic hadith: narrated by Malik in al-Muwatta' (1/199), al-Darimi (2266) and al-Daraqutni (1/122)
Shaykh Dr. Nasir al-Najjar (may Allah preserve him) devoted a treatise to the authentication of this hadith and the scholars' statements on it, entitled “Hukm mass al-mushaf” (the ruling on touching the mushaf), which may be consulted.
The Malikis excepted the woman who teaches and the woman who learns: it is permissible for her to touch the mushaf, whether complete or partial, or the tablet on which the Quran is written. Some said: this does not apply to the person in major impurity, for the lifting of his impurity is in his own hand and is not difficult for him, like wudu, unlike the menstruating woman, whose lifting of impurity is not in her own hand. The relied-upon view among them, however, is that the person in major impurity, man or woman, may touch and carry the mushaf in the context of learning and teaching, because of the hardship, whether the need for the mushaf is reading or revision for memorization (Hashiyat Ibn Abidin 1/488; Durar al-Hukkam 1/58; al-Bahr al-Raiq 1/209; al-Ikhtiyar 1/1; al-Taj wa-l-Iklil 1/322; Hashiyat al-Dusuqi 1/278; Sharh Mukhtasar Khalil 2/382; Bulghat al-Salik 1/149; Rawdat al-Talibin 1/246; Tafsir al-Qurtubi 17/225; al-Mughni by Ibn Qudama 1/187; Kashshaf al-Qina' 1/197; among others).
Shaykh al-Islam Ibn Taymiyya (may Allah have mercy on him) was asked: is it permissible to touch the mushaf without wudu, or not? He answered: the position of the 4 Imams is that none touches the mushaf except a pure person, as stated in the letter written (to the people of Yemen).
The Shafi'is and the Hanbalis held it forbidden for her to pass through the mosque if she fears soiling it, for soiling the mosque with impurity is forbidden and means take the ruling of their ends. If she does not fear soiling it: according to the Shafi'is, with the exception of the Imam of the Two Holy Mosques, her passing through is merely disliked; the Imam of the Two Holy Mosques, al-Juwayni, said it is forbidden for her absolutely, whether she fears soiling it or not.
The Hanbalis held that if she does not fear soiling it, she is not prevented from passing through the mosque; Imam Ahmad said, in the narration of Ibrahim: “she passes through but does not sit; if she fears soiling it, she refrains” (see Hashiyat Ibn Abidin 1/486; Hashiyat al-Dusuqi 1/278; Sharh Mukhtasar Khalil 1/209; al-Majmu' 2/360; Mughni al-Muhtaj 1/275; Hawashi al-Tuhfa 1/386 and 387; al-Mughni 1/185 and 187; Kashshaf al-Qina' 1/148 and 149; al-Insaf 1/347 and 348; al-Furu' 1/226; Majmu al-Fatawa 26/123; Nayl al-Awtar 1/288; al-Ifsah 1/103).
The jurists agreed on the prohibition of intercourse with the menstruating woman, in the vagina, until her menstruation ceases, because of the word of the Most High:
“They ask you about menstruation. Say: it is harm; so keep away from women during menstruation and do not approach them until they become pure. When they have purified themselves, then come to them.”
Surah al-Baqara, 222
And the saying of the Prophet (peace and blessings of Allah be upon him):
“Do everything, that is, during menstruation, except intercourse.”Narrated by Muslim (302)
Al-Nawawi, Shaykh al-Islam Ibn Taymiyya and Ibn Hubayra transmitted the consensus on this prohibition. Shaykh al-Islam said: “intercourse with the woman in postpartum bleeding is like intercourse with the menstruating woman: forbidden by agreement of the Imams” (Majmu al-Fatawa 21/624). The Hanbalis excepted the man afflicted with uncontrollable desire (shabaq) that only vaginal intercourse relieves, who fears the rupture of his 2 testicles if he does not have intercourse, and who finds no one other than a menstruating woman, being unable to afford the dower of another wife.
The jurists also agreed on the permissibility of enjoying the menstruating woman in what is above the navel and below the knee: Ibn Qudama and al-Nawawi transmitted the consensus on this. Imam Ibn Qudama (may Allah have mercy on him) said: “enjoyment of the menstruating woman above the navel and below the knee is permissible by the text and by consensus, and intercourse in the vagina is forbidden by both” (al-Mughni 1/203).
They then differed over the area between the navel and the knee. The Hanafis, the Malikis and the Shafi'is in the school held that it is forbidden to enjoy the menstruating woman there, because of the hadith of Aisha (may Allah be pleased with her):
“Each of us, when she was menstruating and the Messenger of Allah (peace and blessings of Allah be upon him) wished to be intimate with her, he would order her to wrap a waist-cloth (izar) over the place of her menstruation, then he would be intimate with her. She said: and which of you controls his desire as the Prophet (peace and blessings of Allah be upon him) controlled his?”Narrated by al-Bukhari (300) and Muslim (293)
And because the area between the navel and the knee is the protected zone of the vagina: whoever grazes around a sanctuary soon grazes in it. The Hanafis and the Shafi'is nevertheless permitted enjoyment of that area through a barrier; the Malikis forbade it.
Imam Ahmad, Muhammad ibn al-Hasan among the Hanafis, Asbagh ibn al-Faraj among the Malikis, and some companions of al-Shafi'i (al-Nawawi said of this view that it is stronger in evidence and it is his choice) held it permissible to enjoy the menstruating woman in other than the vagina: he may therefore enjoy the area between the navel and the knee. The Hanbalis recommended covering the vagina at the time of intimacy; they argued from: “keep away from women during menstruation”: menstruation (mahid) is a name for the place of the flow, like “place of midday rest” or “place of night stay”, and confining the withdrawal to the place of the blood is proof of permissibility for everything else.
They also relied on the saying of the Prophet (peace and blessings of Allah be upon him): “do everything except intercourse” (Muslim 302), and on the fact that intercourse was forbidden because of the harm: its place was therefore specified, like the anus. As for the hadith of Aisha cited above, it proves the permissibility of what is above the waist-cloth and, on this reading, the prohibition of the rest; yet the Prophet (peace and blessings of Allah be upon him) may leave some permissible thing out of fastidiousness, as he left eating lizard and rabbit.
And they relied on the athar of Masruq: he said to Aisha (may Allah be pleased with her): I want to ask you about something and I feel shy. She said: I am only your mother, and you are my son. He said: what is lawful for a man from his wife when she is menstruating? She answered: “everything except her vagina” (authentic isnad, narrated by Ibn Jarir in his Tafsir 2/383; see Tafsir Ibn Kathir 1/260).
The Hanafis and the Shafi'is nevertheless recommended, in this case, giving a dinar in charity if intercourse took place at the beginning of the menstruation, and half of it if it took place at its end (Hashiyat Ibn Abidin 1/494; Tabyin al-Haqa'iq 1/57; Umdat al-Qari 3/266; al-Tamhid 3/175; al-Qawanin al-fiqhiyya 1/31; Mughni al-Muhtaj 1/110; Rawdat al-Talibin 1/300; Sharh Sahih Muslim 3/172; Kashshaf al-Qina' 1/199; al-Insaf 1/350; al-Mughni 1/343; Manar al-Sabil 1/46; Matalib Uli al-Nuha 1/245).
The majority of jurists, the Malikis, the Shafi'is and the Hanbalis, held that it is not lawful to have intercourse with the menstruating woman until she becomes pure, that is, until the blood stops, and she performs the ghusl. Ibn al-Mundhir said: this is like a consensus from them. Ibn Qudama al-Maqdisi (may Allah have mercy on him) said: in sum, intercourse with the menstruating woman before the ghusl is forbidden, even if her blood has stopped, according to the majority of the people of knowledge; Ibn al-Mundhir said: this is like a consensus from them. Ahmad ibn Muhammad al-Marwazi said: I know of no disagreement on this (al-Mughni 1/205).
Intercourse is therefore not permitted before the ghusl, for Allah the Most High set 2 conditions for its lawfulness: the first is the cessation of the blood, the second is the ghusl. He said: “do not approach them until they become pure”, that is, until their blood stops; “when they have purified themselves”, that is, when they have washed, “then come to them”. And because Allah said in the verse that He loves those who purify themselves: He praised them for an action they performed, and their action is the washing, not the mere cessation of the flow. Both conditions are therefore required together, as in His word: “test the orphans until, when they reach marriageable age, if you perceive in them sound judgment, hand over to them their property”: the handing over of property is not permitted unless both conditions are met, and the same applies here; and because she is prevented from praying due to the impurity of menstruation, intercourse is not permitted with her, just as if the blood had stopped before the minimum duration of menstruation (al-Istidhkar 1/323; al-Tamhid 3/178; al-Qawanin al-fiqhiyya 31; al-Hawi al-Kabir 1/387; al-Muhadhdhab 1/45; Rawdat al-Talibin 1/300; al-Majmu' 2/368; Sharh Sahih Muslim 3/173; Mughni al-Muhtaj 1/110; Kashshaf al-Qina' 1/199; al-Mughni 1/436 and 437; Majmu al-Fatawa 21/626 and 627; al-Insaf 1/349; al-Ifsah 1/104).
The Hanafis distinguished between the blood stopping at the maximum duration of menstruation, 10 days, and its stopping before that; likewise between stopping at the completion of the habit and stopping before the habit. They held that if the blood stops at the completion of the 10, which is the maximum of menstruation according to them, intercourse becomes lawful by the mere cessation; but it is recommended for him not to have intercourse with her until she washes, in keeping with “until they become pure” read according to the 2 transmissions, with the letter ta lightened or doubled: the lightened reading means “until her menstruation stops” and applies to the 10 days; the doubled reading means “until they wash” and applies to what precedes, giving effect to both readings.
For before the 10 days, the cessation of menstruation is not legally established because of the possibility of the blood returning, which would then be menstruation; when she washes or a prayer time elapses for her, she enters the ruling of pure women; after the 10 days, the cessation of menstruation is established, for if she saw blood it would not be menstrual: this is why intercourse becomes lawful. If the blood stops before the maximum, or at the completion of the habit for the woman with a set habit (the habit not being shortened), intercourse is not lawful until she washes or performs tayammum, for the blood flows at times and ceases at others: the washing is required for the cessation to prevail. If she does not wash and a minimal prayer time elapses for her, sufficient for the ghusl and the opening takbir, intercourse becomes lawful, for prayer has become a debt upon her: she is deemed pure by the mere passing of that time.
However, if the blood stops before the habit while exceeding 3 days, intercourse is not permissible until her habit has elapsed, even if she has washed, for the return of the blood during the habit is the dominant rule and precaution demands abstention. Thus a woman whose habit is 10 days who menstruates 3 days and remains pure 6 days: intercourse is not lawful for her until the habit has passed (al-Hidaya 1/30 and 31; al-Bahr al-Raiq 1/213 and 214; al-Ikhtiyar 1/28; Bidayat al-Mubtadi 1/9; Tabyin al-Haqa'iq 1/58; Ibn Abidin 1/492 and 493).
The jurists differed over the woman whose menstruation has stopped and who finds no water: may her husband have intercourse with her or not? According to Imam Abu Hanifa, in the mashhur narration from him, intercourse is not lawful until she performs tayammum and prays with it. According to Imam Malik: it is not lawful until she performs the ghusl. According to al-Shafi'i and Ahmad: it is lawful once she has performed tayammum, even if she has not prayed with it (al-Ifsah 1/106; al-Muhadhdhab 1/45; al-Ishraf 1/55; Bada'i al-Sana'i 1/45).