275 — Qutaybah ibn Saʿīd and Yazīd ibn Khālid ibn Yazīd ibn ʿAbd Allāh ibn Mawhab narrated to us, both saying: al-Layth narrated to us, from Nāfiʿ, from Sulaymān ibn Yasār, that a man informed him from Umm Salamah: that a woman used to have blood flowing [continuously], and he mentioned its meaning. He said: “When she passes that [period] and the prayer comes, let her perform the major ablution,” with its meaning.

276 — ʿAbd Allāh ibn Maslamah narrated to us, Anas — meaning Ibn ʿIyāḍ — narrated to us, from ʿUbayd Allāh, from Nāfiʿ, from Sulaymān ibn Yasār, from a man of the Anṣār.

============================================
It has a supporting witness from the ḥadīth of ʿĀʾishah, which will come from the author at nos. (282) and (283).

His saying: “Then let her bind herself with a cloth” — and in some copies: “let her brace herself” — said in *al-Nihāyah*: it means she binds her vulva with a wide cloth after packing cotton inside, and ties its two ends to something she fastens around her waist, thereby preventing the flow of blood. It is derived from the *thafar* of a beast, which is placed under its tail.

His saying: “Then let her pray” — thus with the yāʾ affirmed, though the correct form is to omit it; what is here is explained as the yāʾ being for vowel elongation.

(1) Sound through its witnesses, but this chain is weak due to the anonymity of the man narrating from Umm Salamah; the rest of its narrators are trustworthy. Al-Layth is Ibn Saʿd.

It was also transmitted by al-Dārimī (870), al-Bayhaqī 1/333, Ibn ʿAbd al-Barr in *al-Tamhīd* 16/60, and Ibn al-Mundhir in *al-Awsaṭ* (812) via multiple paths from al-Layth, with this chain.

It was also transmitted by al-Ṭaḥāwī in *Sharḥ al-Mushkil* (2726) via the path of ʿAbd Allāh ibn Ṣāliḥ, from al-Layth, from al-Zuhrī, from Sulaymān ibn Yasār, with it. And ʿAbd Allāh ibn Ṣāliḥ makes many errors, and al-Layth narrates it from Nāfiʿ, not from al-Zuhrī.

See what precedes it.

His saying: “blood was flowing” is in the passive voice, and “blood” is an accusative specification even though it is definite, for in meaning it is indefinite. The poet said:

“I saw you, when you recognized our faces, you turned away and were pleased in soul, O Qays, to abandon ʿAmr.”

For the *al* is redundant, and the original is “you were pleased in soul.”