= and the rulings of menstruation cease to apply. This is what the revealed texts indicate and what Muslims have followed in practice. As for specifying the minimum age at which menstruation begins, the maximum age at which it ends, or the minimum and maximum duration of menstruation, there is no evidence for any of these limits in the Sharia. The same applies to the duration of pregnancy: the correct view is that no fixed limit has been established for its maximum duration. The Shaykh discussed the distinctions between the various types of blood discharged from a woman’s vagina; see *al-Qawā'id wa al-Furūq*, p. 169. 1. The Shaykh deemed it correct that intercourse with a woman experiencing *istihāda* (non-menstrual bleeding) is permissible even for a man who does not fear falling into sin. This is because the Prophet ﷺ did not prohibit the husbands of women experiencing *istihāda* from having intercourse with them; because it is blood from a vein; and because such a woman is subject to the same rulings as women in a state of ritual purity in every respect, including intercourse. *Al-Mukhtārāt al-Jaliyya*, p. 26. 2. This is related in the account of Umm Habība bint Jahsh by al-Bukhārī, 426/1, and Muslim, 334. 3. Namely, that she can distinguish menstrual blood from *istihāda* blood.