periods of purity, then his divorce would have been a divorce in accordance with the waiting period, since, if he divorced her while she was menstruating, he would be entering upon a period of purity. But if we understand the qurūʾ to mean menstrual periods, then he would not be entering upon a period of purity.

Furthermore, it is reported from the Messenger of Allah, peace and blessings be upon him, concerning a woman suffering from non-menstrual bleeding that she should refrain [from prayer] during the days of her qurūʾ (1). It is known that he did not mean the days of her purity; rather, he meant the days of her menstruation. There is no doubt that the Prophet’s explanation is authoritative, for he explains the words of Allah, Most High. Moreover, he was the leader of those proficient in the Arabic language, the most eloquent of the Arabs, peace and blessings be upon him. Thus, if he explains it in accordance with the legal interpretation of the Quran, then it is a legal interpretation, and his explanation, peace and blessings be upon him, is the highest category of explanation given by any created being. If he explains it according to the Arabic language, then he was the most eloquent speaker of Arabic. Accordingly, we say: the correct view is that qurūʾ means menstrual periods. Thus, the meaning of the Almighty’s words, “three qurūʾ,” is three menstrual periods.

His statement, “three complete qurūʾ”: if he divorces her during a menstrual period, and we hold that such a divorce takes effect, the remainder of that menstrual period is not counted. For if you were to count it and say that it is followed by two menstrual periods, the qurūʾ would be incomplete, amounting to two and a half menstrual periods. And if you were to take half of the fourth, you would be dividing menstruation, whereas menstruation cannot be divided. Therefore, if he divorces her in the midst of a menstrual period, the remainder of this