Iddah
Reckoning a Pure Period
Question:
Assalaamu Alaykum Wa Rahmatullaahi Wa Barakaatuh,
I do understand that the a woman’s iddah with a normal menstrual cycle is three pure periods. However, if a woman was given a revocable divorce half way through her pure period, does the other half of her pure period fall away or does she continue halfway through the third pure period?
Country: South Africa
Answer:
Wa alaykum salam wa rahmatuLlahi wa barakatuHu,
A partial pure period (even if only a moment) is considered as a complete pure period. Thus, if a woman’s husband divorced her during the pure period, her waiting period ends after two more intervals between menstruations finishes and a third menstruation begins. (Tuhfat al-Muhtaj v. 8, p. 233)
And Allah knows best.
Shafiifiqh.com Fatwa Dept.
Read MoreA Woman Remarrying After Her Husband Disappeared
Question:
assalamu alaikum sheik,
If a married person went abroad and didn’t return home for more than 15 years; and it is not known whether he is alive or dead, because from the day he went abroad we didn’t get any information. My question is:
1 Can his wife marry another person,
2 If she can marry must she wait iddah?
3 For example, if she can marry and her husband come home what can the wife do? Must she give thalaq to 2nd husband and be with 1st husband. Or live with 2nd husband? Please respond as soon as you can sheik with sharia proof. Jazakallah
Answer:
Wa alaykum salam wa rahmatuLlahi wa barakatuHu,
According to the Shafi’i School’s relied-upon opinion, before such a woman can remarry, news regarding her husband’s passing, issuing a divorce, etc., must be received. (Nihayat al-Muhtaj v. 7, p. 147-48; Rawdat al-Talibin v. 6, p. 377)
The relied-upon view is Imam Shafi’i’s qawl jadid. According to his qawl qadim, which is also a verdict from ‘Umar b. al-Khattab and Imam Malik’s opinion, after her case is judged, she must wait four years, then go into a waiting period [‘iddah], and then may remarry. (Istidhkar v. 6, p. 130; Rawdat al-Talibin v. 6, p. 377) Thus, there may be an opinion in Islamic law that provides some latitude.
This answer has been provided in brief. What one needs to do in such a situation is seek the advice and council of their local ulama.
And Allah knows best.
Shafiifiqh.com Fatwa Dept.
Read MoreCan a Woman Work in Iddah?
Question:
May a women in idaat leave her home to tend to her business that gives employment to a number of people and is her source of income?
Answer:
Wa alaykum salam wa rahmatuLlah wa barakatuHu,
In the Name of Allah, the Most Gracious, the Most Merciful
All praise is to Allah, Lord of the Worlds. Prayers and salutations are upon the Prophet Muhammad, his people, and all his companions.
Regarding waiting periods, they vary by circumstance; such as, a waiting period after a woman’s husband’s passing or after a divorce, irrevocable or revocable. It is not permissible for a woman in a waiting period to go out from her house. An exception to this is her going out for a need. The criterion is, “every woman in a waiting period whose financial support is not mandated, while there is no one to fulfill her needs, may go out.” (Mughni al-Muhtaj 5/106)
Accordingly, it is permissible for a woman in a waiting period after an irrevocable divorce to go out. In this situation, her doing so is established by the hadith of Jabir. He, Allah be well pleased with him, said:
“My maternal aunt was divorced and desired that she pick [tajudd] her dates. A man rebuked her for going out. She went to the Prophet who said to her, ‘you should harvest your dates; for then you may spend in charity or do a good work.’”
Imam Muslim narrated it in his Sahih. And, Abu Dawud related it with the wording, “Go out so that you may harvest your dates.” Ibn al-Mulaqqin mentioned, “The meaning of ‘tajudd’ is to cut. And, the meaning of ‘jidad’ (used for dates) is ‘hisad’ [harvesting] (used for crops).” (al-Badr al-Munir 8/255) Imam Nawawi said:
“This narration is evidence that the woman in a waiting period from an irrevocable divorce may go out for her needs. The view of Malik, Thawri, Layth, Shafi’i, Ahmad, and others, is that it is permissible for her to go out during the day for needs. Similarly, they consider it permissible for a woman in a waiting period from her husband’s passing to also go out. Abu Hanifah agreed with them on that, while he maintained that an irrevocably divorced woman may not go out during the night or day.” (Sharh Sahih Muslim 10/108)
Thus, it is permissible for a woman in a waiting period from her husband’s passing to leave her house during the day to see to her needs, analogous to the case of a woman in a waiting period from an irrevocable divorce. Imam Nawawi mentioned:
“She may go out during the waiting period from her husband’s passing, similarly from an irrevocable divorce, during the day for purchasing food, yarn, etc. Likewise, [she may go out] at night to a neighbor lady’s house for [spinning] yarn, conversation, etc. This is with the condition that she returns to spend the night in her own house.” (Minhaj al-Talibin printed on the top page with Khatib Shirbini’s interlineal commentary, Mughni al-Muhtaj, below the text. Vol. 5, Pg. 107)
The evidence supporting her going out at night to a neighbor lady is what Bayhaqi related on the authority of Mujahid:
“Men were martyred at Uhud [Allah be pleased with them]. Consequently, their women were widowed. The women resided adjacent to each other. They came to the Prophet and said, ‘O Allah’s Messenger, verily we feel lonely at night so we sleep over with each other. Then, when morning comes we return to our homes.’ The Prophet replied, ‘Hold conversation amongst yourselves as you desire. However, when you want to sleep, then each woman shall return to her own house.’” (al-Sunan al-Kubra 7/436)
Note: In Mughni al-Muhtaj it comes, “Regarding whom it is obligatory to financially support from the revocably divorced, or the mustabra’ah, or the irrevocably divorced, or the pregnant, she may not go out…” This is the wording found in the Dar al-Kutub al-Ilmiyyah edition vol. 5, pg. 106; and the Dar al-Marifah edition, vol. 3, pg. 529; and the Mustafa al-Babi al-Halabi edition, vol. 3, pg. 403. Regarding the particle ‘or’ between ‘the irrevocably divorced or pregnant,’ it is correct to omit it; like what comes in Bujayrimi’s marginalia on Khatib vol. 4, pg. 52 and Shirwani’s on Tuhfah vol. 8, pg. 262. I asked our much respected shaykh and teacher, Ml. Taha Karaan, regarding this detail, and he confirmed that it is proper to omit it. Accordingly, it should be, “Regarding who it is obligatory to financially support from the revocably divorced, or the mustabra’ah, or the pregnant/irrevocably divorced, she may not go out…”
Ibn al-Qarahdaghi mentioned:
“It is permissible for the pregnant/irrevocably divorced woman to go out for cotton or food, while she is being financially provided for, without a necessity or husband’s permission. This is according to Ibn Hajar. According to Ramli and Khatib, it is not permissible because she is being financially provided for.” (al-Manhal al-Naddakh 294)
In conclusion, when financial support is not obligated, like for a woman in a waiting period after her husband’s passing or after an irrevocable divorce, and there is no one to see to it, then she may go out during the day to do so. Also, she may go out at night for socialization with a neighbor lady. There is a difference of opinion regarding a pregnant/irrevocably divorced woman’s going out. Ibn Hajar says it is permissible, while Ramli and Khatib maintain that it is not.
And, Allah knows best.
Shafiifiqh.com Fatwa Dept.
وعليكم السلام ورحمة الله تعالى وبركاته،
بسم الله الرحمن الرحيم
الحمد لله رب العالمين والصلاة والسلام على سيدنا محمد وعلى آله وصحبه أجمعين. أما بعد:
فالعدد لها صور: كعدة الوفاة وعدة الطلاق بائنا كان أو رجعيا. ولا يجوز للمرأة المعتدة أن تخرج من بيتها. ويستثنى منه إذا كان الخروج للحاجة. وضابطه: كل معتدة لا تجب نفقتها ولم يكن لها من يقضيها حاجتها لها الخروج. (مغني المحتاج 5\106)
وبناء على ذلك يجوز الخروج لمعتدة عدة الطلاق البائن. وخروجها في هذه الصورة ثابت في حديث جابر رضى الله عنه، قال: طلقت خالتي فأرادت أن تجد نخلها فزجرها رجل أن تخرج فأتت النبي صلى الله عليه وسلم فقال: بلى فجدي نخلك فإنك عسى أن تصدقي أو تفعلي معروفا.
رواه مسلم – واللفظ له – وأبو داود – بلفظ: اخرجي فجدي نخلك – وغيرهما. قال ابن الملقن: معنى تجد تقطع والجداد في النخل كالحصاد في الزرع اهـ (البدر المنير 8\255)
وقال الإمام النووي: هذا الحديث دليل لخروج المعتدة البائن للحاجة ومذهب مالك والثوري والليث والشافعي وأحمد وآخرين جواز خروجها في النهار للحاجة وكذلك عند هؤلاء يجوز لها الخروج في عدة الوفاة ووافقهم أبو حنيفة في عدة الوفاة وقال في البائن لا تخرج ليلا ولا نهارا اهـ (شرح صحيح مسلم 10\108)
إذن يجوز لمعتدة في عدة الوفاة أيضا الخروج من بيتها للحاجة في النهار كالمعتدة عدة الطلاق البائن. قال الإمام النووي رحمه الله تعالى: ولها الخروج في عدة وفاة وكذا بائن في النهار لشراء طعام وغزل ونحوه وكذا ليلا إلى دار جارة لغزل وحديث ونحوهما بشرط أن ترجع وتبيت في بيتها اهـ (المنهاج مع شرحه مغني المحتاج 5\107)
ودليل خروجها إلى جارتها ليلا ما روى البيهقي عن مجاهد: استشهد رجال يوم أحد فآم نساؤهم وكن متجاورات في دار فجئن النبي صلى الله عليه وسلم فقلن: يا رسول الله إنا نستوحش بالليل فنبيت عند إحدانا فإذا أصبحنا تبدرنا إلى بيوتنا فقال النبي صلى الله عليه وسلم: تحدثن عند إحداهن ما بدا لكن فإذا أردتن النوم فلتؤوب كل امرأة منكن إلى بيتها. (السنن الكبرى 7\436)
تنبيه: وقع في مغني المحتاج: أما من وجبت نفقتها من رجعية أو مستبرأة أو بائن أو حامل فلا تخرج إلا بإذن أو ضرورة كالزوجة لأنهن مكفيات بنفقة أزواجهن اهـ. هكذا وجدت العبارة في طبعة دار الكتب العلمية ج 5، ص 106؛ وفي طبعة دار المعرفة ج 3، ص 529؛ وفي طبعة مكتبة مصطفى البابي الحلبي ج 3، ص 403. وأما الحرف “أو” بين بائن وحامل فالصواب حذفه كما في حاشية البجيرمي على الخطيب ج 4، ص 52 وحاشية الشرواني على التحفة ج 8، ص 262. وأقر شيخنا النبيل مولانا طه كران بأن الصواب حذفه. ومن ثم الصواب: أما من وجبت نفقتها من رجعية أو مستبرأة أو بائن حامل فلا تخرج إلا بإذن أو ضرورة كالزوجة لأنهن مكفيات بنفقة أزواجهن.
وقال ابن القره داغي: يجوز للبائن الحامل خروجها لنحو قطن أو طعام وقد أعطيت النفقة دراهم بلا ضرورة أو إذن زوج عند (حج). وقالا: بعدم جوازه لأنها مكفية بنفقة زوجها. (المنهل النضاخ 294)
الحاصل: إذا لم تجب النفقة كمعتدة عدة الوفاة أو الطلاق البائن ولم يكن من يقضيها فلها الخروج نهارا للحاجة وليلا للتأنس. واختلفوا في خروج البائن الحامل قال ابن حجر بجوازه وقال الرملي والخطيب بعدم جوازه.
والله تعالى أعلم بالصواب.
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Can a Wife Visit Her Dead Husband Before the Burial?
Question:
Is it permissible for a widow to go to the hospital to see her dead husband before they bury him or do the “iddah period start immediately so she have to stay home?
Answer:
Wa alaykum salam wa rahmatuLlahi wa barakatuHu,
Regarding a woman leaving her house to attend her husband’s funeral, Bujayrimi mentioned that it is not permissible and said,
أي كخروجها لجنازة زوجها أو أبيها مثلا فلا يجوز
“Meaning, like her going out for her husband or father’s funeral (for example), it is not permissible.” (Tuhfat al-Habib v. 4, p. 52)
Imam Nawawi related from Imam Malik that it is disliked for a woman to follow a funeral procession besides when it is of her late son, father, or husband. (Sharh al-Muhadhdhab v. 5, p. 169) Furthermore, Sh. Ahmad al-Sawi al-Maliki mentioned,
يجوز لها الخروج لجنازة زوجها مع أنها بموته لزمها الإحداد وعدم الخروج إلا فيما سيأتي بيانه
“It is permissible for her to leave for her husband’s funeral taking into account that upon his passing the rituals of mourning and the obligation to stay confined to her house bind her, besides for what’s explanation is forthcoming.” (Hashiyat al-Sawi ala al-Sharh al-Saghir v. 1, p. 566)
The opinion in the Maliki School is given for a woman who is facing a great tragedy [musibah] through losing a loved one; thus, they allow a woman to leave in order that she attends her husband’s funeral proceedings. This permission is given to a woman, even if young, who would not cause trouble [fitnah]. (Ibid)
Thus, the Shafi’i School does not permit a woman in her waiting period after her husband’s passing to attend his funeral. And there is an opinion in the Maliki School, as expressed in Hashiyat al-Sawi, permitting it.
And Allah knows best.
Shafiifiqh.com Fatwa Dept.
Read MoreHow is the Iddah Calculated for a Woman Who Does not Menstruate?
QUESTION
How is the ‘iddah period calculated for a woman who does not menstruate (due to menopause or due to a health condition)? I know that normally a woman’s idda period is 3 periods of purity between menstrual cycles.
ANSWER
Divorcees who do not experience menstruation fall into one of two broad categories with regards to their ‘iddah (waiting period).
1. She never experienced menstruation in the past or
2. She has experienced it in the past, but her menses came to an end.
Irrespective of the cause, women in category 1 will remain under ‘iddah for three lunar months. The waiting period for category 2 on the other hand is dependent on the cause for the ceasing of her menses. These causes are:
i. Menopause
In this instance, her waiting period will also be three months. Note should be taken that according to Shafi‘i Islamic law, and contrary to modern medicine, a lady will only be considered menopausal once she reaches the age of 62 lunar years. A lady whose menses ceases before this age will be discussed under cause iii.
ii. Breastfeeding or a health condition
A divorcee belonging to this category will remain under ‘iddah until she experiences menstruation or, alternatively, reaches the age of menopause. When experiencing menstruation her ‘iddah will be calculated according to three tuhrs (periods of purity between menstrual cycles); when reaching the age of menopause, her ‘iddah will be three months.
iii. No apparent course
Regarding this category, Imam Shafi‘i expressed two opinions. The latter and also preponderant position is that she is to be treated the same as the previous category. That is, she remains under ‘iddah until she experiences menstruation or reaches the age of menopause. This category would include women who are considered menopausal medically, but not Islamically. Further, the 16th century scholar, ibn Hajar al-Haytami, advises women belonging to this category to seek medical assistance, so as to hasten the return of menstruation.
An alternative view
The problem posed by categories 2 ii and 2 iii is that a lady’s menses might cease at a young age. For example, a lady whose menses ends at 30 years of age would possibly have to remain in ‘iddah for 32 years plus 3 months (30 + 32 = 62 the age of menopause). The types of difficulties such a lady will undergo are unimaginable. It will thus be advisable for her to adopt alternative views within the Shafi‘i school.
One such alternative is an opinion attributed to the Shafi‘i jurist, al-Zarkashi. He holds that the waiting period with regards to a lady who suffers from a perpetual health condition and consequently does not experience menstruation, is three months. Another alternative with regards to category iii above is the qadim (old) opinion of Imam Shafi‘i as well as the opinion of Imam Malik rahimahumAllah. This opinion states that the divorcee’s waiting period is 9 months + 3months which equals 1 lunar year. Women are strongly advised to consult the scholars before adopting any of these alternative views.
And Allah knows best
Issued by:
Shaykh Abdurragmaan Khan of Dar Al-’Ulum Al Arabiyya wal-Islamiyyah for Shafiifiqh.com
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