The third is the position of Abū Hanīfah’s followers: prayer becomes obligatory only at the end of its allotted time, namely, the point beyond which the legally accountable person has not incurred sin by delaying the prayer. This, too, is open to question. If, according to this view, prayer is not obligatory at the beginning of its time, then performing it then should not suffice, just as performing it before its time begins does not suffice. Yet no one holds this view. Hence al-Karkhī said that a prayer performed at the beginning of its time is voluntary but takes the place of the obligatory prayer.
The fourth is that the point within the allotted period at which the obligation takes effect is unspecified; the legally accountable person may determine it by performing the prayer at that point.
This is the clearest and soundest opinion, and the most consistent with Mālikī principles. Most Mālikīs hold that, when a choice is offered between several acts—such as feeding, emancipating a slave, or providing clothing as expiation—only one unspecified act is obligatory, and the legally accountable person determines which one by performing it. Only Ibn Khuwayz Mindād disagreed, maintaining that all these acts are obligatory, but that performing one removes the obligation to perform the others. What we have stated above is correct, if Allah Most High wills, because when all the acts are obligatory, performing some does not remove the obligation to perform the rest.
Section
As for the cessation of menstrual and postnatal bleeding, the evidence that this is a valid condition for prayer to become obligatory is that prayer is valid only in a state of ritual purity. Allah, Mighty and Majestic, says:
“And if you are in a state of major ritual impurity, then purify yourselves.” [al-Mā’idah: 6]
The Messenger of Allah, may Allah bless him and grant him peace, also said:
“Allah does not accept prayer without purification.”
Purification is not valid for a menstruating woman or a woman experiencing postnatal bleeding until the bleeding has ceased. Allah, Mighty and Majestic, says:
“They ask you about menstruation. Say, ‘It is harm.’” [al-Baqarah: 222]
Then, further on:
“Until they become pure. Then, when they have purified themselves, approach them as Allah has commanded you.” [al-Baqarah: 222]
And so on to the end of the verse. It follows that prayer does not become obligatory for her until after