Category Archives: Women

Muslim Women Wearing Pants

 

Question

Assalamu Alaikum,
Someone proposed a question to me and had me thinking.

I will like to know if it is stated anywhere that muslim women are not allowed to wear pants?

To my knowledge we are allowed to wear loose pants that are not  revealing.

Jazak Allah Khair

Answer

Wa Alaikum As Salaam

Muslim women are allowed to wear loose pants that are not fitted and are not thin (in material). This, they can wear within their homes where they are seen by only the Maharim (blood relatives). If they are exiting their homes, then they should wear a top (long blouse, Qamees or gown) to cover the pants.

And Allah Knows Best

Mufti Waseem Khan

14/6/2017

PREGNANT, BREASTFEEDING WOMEN AND MAKING UP FASTS OF RAMADHAN

PREGNANT, BREASTFEEDING WOMEN AND MAKING UP FASTS OF RAMADHAN

By MUFTI WASEEM KHAN

The overwhelming majority of Fuqaha (Jurists) and scholars of Islam from among the Tabi’een and those after them, have ruled that a pregnant woman who misses her fast (on account of pregnancy) is required to make up for her missed fast. In fact, the great 7th Century Hanbali Scholar Ibn Qudama writes in his famous work, Al Mughni, ‘the pregnant and nursing women, when they fear harm upon themselves (by fasting), can refrain from observing the fast (in Ramadhan), but must make Qadha of the fast (that is, they must make up for the missed fast afterwards). We do not know of any Iktilaaf (difference of opinion) amongst the Scholars in this matter.’ (Al Mughni by Ibn Qudama, Vol.3, Pg.139). The difference of opinion among the Scholars is only with respect to whether the woman is required to pay a fidya along with doing the Qadha or not.

In this regard, some have stated that along with making up for the missed fast, she is also required to give fidya in the month of Ramadhan for her missed fast. Others however, have stated that she is only required to make up for the fast and there is no fidya upon her. In this regard, it is narrated from Imam Shafi, Imam Ahmad, Sufyan and one opinion of Imam Malik that a pregnant woman and a nursing mother, both of them are allowed to miss the fast of Ramadhan when they fear harm for their child. However, they must make up for their missed fasts and would also feed the poor (that is give fidya). (Tirmizi – Chapter of the allowance of missing the fast for a pregnant woman and a nursing woman; Al Mughni vol.3, Pg.139).

The above opinion is also narrated from Abdullah bin Umar (R.A) (a Sahabi (companion) of the Prophet (S.A) (Al Mughni vol.3 pg.139, Maktaba Al Jumhooriya Al Arabiya, Cairo).

The above scholars have based their ruling on the understanding that in this matter both types of women (mentioned above) fall into the category of those who are temporarily ill and the law of the Quran regarding such people is that they must make up for the missed fast. As for the act of feeding the poor by giving fidya, they based their ruling upon the statement of Abdullah bin Abbas (R.A) who said that they should give the fidya. It is important to note here, that the above great scholars from the Salafus Saaliheen, did not infer from the statement of Ibn Abbas that these women should simply give fidya alone, but instead, they ruled that she must also make up for the missed fast, since this was the law of the Quran for people who fall into the category of being temporarily unable to keep the fast. (Tuhfatul Ahwazi-Sharh of Tirmizi vol.3, pg.459 Qadeemi Kutub Khana, Karachi; Bidayatul Mujtahid vol.1 pg.310).

The other famous and accepted ruling which was the verdict of Ali (R.A), and was given by a great amount of Imams (scholars) from the Salafus Saaliheen is that the pregnant woman and nursing mother must only make up for the missed fast and is not required to give fidya. This is the opinion of Imam Abu Hanifa, Imam Abu Yusuf, Imam Muhammad, Imam Awzai, Imam Sufyan Thawri, Abu Ubaid, Abu Thawr, Ata, Hasan Basri, Ibraheem An Nakhi, Imam Zuhri, Rabi’a, Dhahak, Saeed bin Jubair. (Al Mughni vol.3, pg.139; Bidyatul Mujtahid, Vol.1, Pg.301; Tuhfatul Ahwazee, Vol.3, Pg.459-460).

The above is also the established ruling of Imam Bukhari, who cited the following statement as his proof. He said, ‘Hasan Basri and Ibraheem An Nakhi have stated in regards to the nursing mother and the pregnant woman, ‘when both of them fear harm upon themselves or their children, they are allowed to miss the fast and then make up for it’. (Sahih Al Bukhari – Tuhfatul Ahwazee, Vol. 3, Pg.460, Qadeemi Kutub Khana).

These scholars from the Salafus Saaliheen (pious predecessors) have cited verse 184 of Sura Baqara as their evidence. This verse states, ‘But if any of you is ill or on a journey, the same number (should be made up) from other days’. The scholars have explained that those who are ill are allowed to miss the Ramadhan fast, based on this verse, however, they must make up for it afterwards. There is no instruction to pay fidya in this verse. As such, a pregnant woman who is considered by all scholars to fall under the allowance given to the ill ones, would also do the same, and seeing that there is no requirement to pay fidya for this category of excused people, she will not be required to pay fidya. (Tuhfatul Ahwazee, Vol. 3, Pg.460, Qadeemi Kutub Khana).

In addition to this, there is a sound hadith which is narrated from the Prophet (S.A) regarding the pregnant woman and the nursing mother. Anas bin Malik (R.A) states that the Prophet (S.A) said, ‘Certainly Allah has put aside from the traveler, the fast and half of his Salaah. And has put aside from the pregnant woman or a nursing mother the fast’. (Recorded by Imam Tirmizi who said that it is a Hasan (good) hadith. Recorded also by Abu Dawood, Nasai and Ibn Majah).

This hadith establishes the fact that just as the traveler is exempted from observing the fasts of Ramadhan (in its month), so too, the pregnant woman and nursing mother are exempted. The hadith says that Allah has ‘put aside the fast from them’, and He did not absolve them totally from observing the fast. It is for this reason, we see that the traveler is required to make up for his missed fast when he returns from his journey. In this same manner, the pregnant woman and nursing mother would both make up for the missed fasts, since they have all been treated on the same level with the traveler in the hadith.

There is absolutely no mention of paying the fidya, hence, it would not be upon them. Further to this, these scholars have stated that there is no hadith in which the Prophet (S.A) has made fidya essential upon the pregnant woman (when she misses the fast). This is only the opinion of Ibn Abbas (R.A) and in one narration of Ibn Umar (R.A). They do not base their opinion on a hadith, instead it is a deduction they have drawn from the verse of the Holy Quran which speaks about fidya.

Based on this explanation, it is clearly seen that there is a unanimous ruling/verdict of almost all the scholars of the Salafus Saaliheen, including the four great Imams of Fiqh, that a pregnant woman must make up for her missed fasts. The difference of opinion held by these scholars is only with respect to the issue of whether there is an additional duty placed upon the pregnant woman or not. Note well, that it is not about being absolved entirely from making up for the missed fasts.

For a detailed explanation of this answer, one can refer to the following books:

Bidayatul Mujtahid vol.1 pg.310

Nailul Awtaar vol.4 pg.230

Al Hidaya vol.1 pg.222

Fathul Qadeer vol.2 pg.276

Al Mughni vol.3 pg.139

Tuhfatul Ahwazee vol.3 pg.458

Al Fiqhul Islami Wa Adilatihi vol.3 pg.1700

 

And Allah Knows Best.

Mufti Waseem Khan

 

The following has also been mentioned by the great Scholar Shaikh Muhammad Saalih Al Munajjid and found on his online ‘Islam Question and Answer’ (islamqa.info):

“Shaykh Ibn Baaz said in Majmoo’ al-Fataawa, 15/225. 

Pregnant and breastfeeding women come under the same ruling as those who are sick. If it is too difficult for them to fast then it is prescribed for them not to fast, but they have to make up the fasts when they are able to do so, like those who are sick. Some of the scholars are of the view that it is sufficient for them to feed one poor person for every day they missed, but this is a weak view. The correct view is that they have to make up missed fasts, just like travelers and those who are sick, because Allaah says (interpretation of the meaning): 

“but if any of you is ill or on a journey, the same number (should be made up) from other days”

[al-Baqarah 2:184] 

He also said in Majmoo’ al-Fataawa, 15/227: 

The correct view concerning this matter is that pregnant and breastfeeding women have to make up the fasts, and what was narrated from Ibn ‘Abbaas and Ibn ‘Umar, that pregnant and breastfeeding women have to feed the poor instead, is a weak view that goes against the shar’i evidence. Allaah says (interpretation of the meaning): 

“but if any of you is ill or on a journey, the same number (should be made up) from other days”

[al-Baqarah 2:184] 

Pregnant and breastfeeding women are likened to those who are sick, and do not come under the ruling on old men who are unable to fast. Rather they come under the ruling on those who are sick, so they should make up the fasts when they become able to do so, even if that is delayed. 

It says in Fataawa al-Lajnah al-Daa’imah (10/220): 

If a pregnant woman fears for herself or her foetus because of fasting in Ramadaan, she may break the fast and she only has to make up the missed fasts. In this regard she is like one who is sick and is unable to fast or fears that fasting will harm him. Allaah says (interpretation of the meaning): 

“but if any of you is ill or on a journey, the same number (should be made up) from other days”

[al-Baqarah 2:184] 

Similarly if a breastfeeding woman fears for herself if she nurses her child during Ramadaan, or she fears for her child if she fasts and does not breastfeed him, then she may not fast, and she only has to make up the missed fasts. 

It also says in Fataawa al-Lajnah al-Daa’imah (10/226): 

A pregnant woman has to fast when she is pregnant, unless she fears for herself or her foetus if she fasts, in which case she is allowed not to fast, but she has to make up the missed fasts after she gives birth and becomes pure from nifaas… it is not sufficient for her to feed a poor person instead, rather she has to fast and does not have to feed a poor person if she does that. 

Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’, 6/220, after mentioning the difference of scholarly opinion about the ruling on this matter, and expressing his preference for the view that she only has to make up the missed fasts : 

This view is the most likely to be correct in my opinion, because at most they are like one who is sick or traveling, who only have to make up missed fasts. 

And Allaah knows best.”

Taraweeh Salaah for women

Assalam O Alaikum ,

I  would like to know the significance of Taraweeh during the blessed month of Ramadan. Is there a difference between the way Taraweeh is offered by men and women? Could you please elaborate on how a woman should  perform Taraweeh prayer  to attain maximum blessings during this sacred month.

Thank you for taking the time out to reading and answering this question. Your help and knowledge is much appreciated.

Jazak ALLAH kherun!

Wa Alaikum As salaam,

The Taraweeh Salaah in the month of Ramadhan is one which brings about a great amount of blessings, and is the ideal way of establishing the month of Ramadhan with worship. For those who establish the nights of Ramadhan with the Taraweeh  Salaah, they are given glad tidings of the forgiveness from Allah. In this regard, the Prophet(SAS) is reported to have said, ‘Whoever stands in the month of Ramadhan with firm faith and hope of receiving rewards, all his previous sins shall be forgiven’. (Sahih Al Bukhari)

On account of the continuous practice of the Prophet (SAS) and his blessed teachings, the Fuqaha (Jurists) have stated that the Taraweeh Salaah is Sunnah Al Mu’akadah for both men and women. Therefore, women are also required to perform the Taraweeh Salaah just as men are required to do it. If it is left out without a valid excuse (acceptable in the Shariah), then one will be sinful for being negligent in fulfilling an emphasized Sunnah of the month of Ramadhan.

In the performance of Taraweeh salaah, there is no difference between men and women. This means that just as men will perform 20 rakaats of Taraweeh, so too, women will perform the same amount. The Taraweeh will be performed in two rakaats with a short pause after every four.

It will be performed after Isha Salaah but before the witr Salaah. The same is applicable to females. There is however, the difference in certain postures adopted by women in Salaah. Women must take note of these differences and perform all salaah, while adopting postures which are for females.

As emphasized by the Prophet (SAS), the best place for the Salaah of a woman is her home. She gets the most amount of blessings and rewards when she performs Salaah (including Taraweeh) in the privacy of her home. In this regard, the Prophet (SAS) is reported to have said, ‘The best place for Salah for Women is the inner most part of their homes’. (Hakim in his Mustadrak).

Therefore, in order to gain the maximum rewards, a woman is encouraged to perform the Taraweeh Salaah at home. While performing Salaah, the Prophet (s.a.w) has emphasized that one should do it with calmness, full devotion and concentration and in the best manner. One must understand that one is speaking to Allah, Who is looking at the worshipper. The standing, bowing and prostrating postures must be done in a calm manner and in the best way with full devotion. One must not do the salah fast and in haste. The Prophet (s.a.w) instructed us by saying, ‘When you come to salah, then do so with calmness, peace and tranquility”. (Sahih Bukhari). While reciting Quran and tasbeeh and the other recitals in salah, one must not make haste in reciting, but should pay attention to what is being recited, and do so in a proper manner. In a nutshell, salah requires one’s full concentration and devotion, together with humility and submission to Allah. If one’s salah is performed in this manner, then one will not only receive the greatest amount of rewards for it, but it will be the most enjoyable thing that a person can experience.

And Allah Knows Best

Mufti Waseem Khan

18/05/2017

Should I fast or Not?

I had an ectopic pregnancy surgery done exactly.one month now. I am really improving allhamdulilah but I still get pain sometimes because the Dr said it can take up to 3 months for the the inside to heal a little sometimes I feel really weak because I lost a lot of blood. I am just wondering since fasting is approaching what am I suppose to do. Should I fast?

As salaam Alaikum,

In this case, due to your health condition, you are allowed to delay the fast of Ramadhan. This means that you can leave out fasting in the upcoming month of Ramadhan and make up for those fasts afterwards.

And Allah knows best,

Mufti Waseem Khan

18/05/2017

What is the ruling on Muslim women attending the Masjid?

What is the ruling on Muslim women attending the masjid? Would it be a good practice for  a Muslimah to pray within the the bounds of her home to maintain her modesty or attend Jumaah?

The second question is the status of masjid itself. These days masjids or mosques have become more of community centers where people engage in conversation about everyone and everything. Could you please elaborate on the role and sanctity of a mosque?

Thank you for taking the time out to answering my questions.

Assalaamu Alaikum

It is permissible for a woman to attend the masjid, but it is far better for her to perform Salaah at her home.

The reason for its permissibility is that the Prophet ﷺ allowed it and he did not prevent women from going to the masjid. Regarding this he also said, ‘Do not prevent your women from going to the masjid even though their houses are better for them’. (Abu Dawood)

However, notwithstanding this, the Prophet ﷺ encouraged women to perform Salaah in a private chamber / room of her home and mentioned that it is move virtuous and rewarding for them to do so.

In this regard, Umm Salma (RA) the wife of the Prophet ﷺ reports that the Prophet ﷺ said ‘The best masjid (place for salah) for women is the inner most part of their homes.’ (Hakim in his Mustadrak Vol. 1, Pg. 209)

In another tradition, Umm Salma (RA) narrates that the Prophet ﷺ said: ‘ A woman’s salah in the inner most room of her house is better than her salah in her verandah, and her salah in her verandah is better than her salah in her courtyard.’ (Tabrani Majma’uz Zawaa’id Vol. 2, Pg. 334)

Another narration states that Umm Humaid (RA) relates ‘ The men folk of our tribe use to prevent their women folk from attending the masjid. I approached the Prophet ﷺ and told him that we (women) desire to attend the masjid and perform salah behind him, but our men folk prevent us.’ Upon this, the Prophet ﷺ said:  ‘Your salah which you perform in the inner most portion of your home is better than the salah performed in your verandahs, and your salah performed in your verandahs is better than the salah performed in your courtyards, and the salah performed in your courtyard is better than the salah performed with jamat.’ (Tabrani Majma’uz Zawaa’id)

It is also narrated that Aisha (RA) once said during her time, after the Prophet ﷺ had passed away, ‘Had the Prophet ﷺ seen the condition of the women at that time he would have prevented them from the masjid.’ (Sahih Al Bukhari)

Based on the above guidelines given to women by the Prophet ﷺ, it is evident that indeed the best place for a woman’s salah is at her home. The general body of jurists experts (Fuqaha) of the four schools of Islamic Jurisprudence have stated it is not encouraged that women go to the masjid for salah. Instead, it is best for them to perform salah in the privacy of their homes. (Ash Sharah Al Muhazab, Vol. 4, Pg.198. Al Mughni Vol.2. Vol.18 Kitabul Fatawa (Allama Khalid Saifullah Rahmani Vol. 2 Pg. 413-414).

 

Therefore, in light of what have been mentioned, it will be better for you to perform Salaah at home instead of attending the masjid to do so. With respect to Jummah, this is not compulsory upon women. It is best that women remain home and perform the Dhuhr Salaah.

The Masjid is the house of Allah and a very sacred place. Allah Himself Has made it holy and Has ordered the believers to uphold its sanctity and holiness.

As mentioned in the Holy Quran, the main objective of the masjid is ‘the remembrance of Allah’. Therefore the masjid in a locality /district is the fixed place for all the daily Salaah and Jummah, and  is the retreat for the believers who seek Allah’s closeness through Itikaaf in the month of Ramadhan. The Prophet ﷺ has highlighted in many traditions that the masjid is frequented and visited by angels throughout the period of the day and night, and are engaged in Salaah. Allah’s mercy continues to descend to the masjid and His pleasure and blessings are bestowed to those who visit it.

Owing to the sacred nature and holiness of the masjid, the Prophet ﷺ has prohibited Muslims from building conversations of a worldly nature in the masjid. The normal conversations people have with each other that sometimes contain gossip, backbiting, slandering, speaking about other people and things, making jokes, discussing affairs that are not connected to Islam or the Masjid, are all prohibited in the masjid.

Those who wish to do any of such acts can do so outside the prayer area of the masjid. They must not do so inside the prayer area of themasjid. In short, every Muslim (male and female) must be conscious of the rules pertaining to the masjid and refrain from doing anything that is disliked or prohibited inside the masjid.

And Allah knows best

Mufti Waseem Khan

20/4/2017

Can a child be weaned over 24 months?

Is it haraam to breastfeed a child over the age of 24 months?

Assalaamu Alaikum Wa Rahmatullah,

According to the majority of Scholars, the maximum period of breast feeding is 24 months, and it will be haram to breastfeed for more than this period.

However, the great Imam, Abu Hanifa (A.R) holds the opinion that breastfeeding can go up to 30 months and not beyond that. He based his opinion on the verse of the Quran which states, ‘And the bearing of the child and his weaning is thirty (30) months’ (46:15). Many great jurists have accepted this opinion and have given their official verdicts on it. (Al Lubaab Fi Sharh AL Kitaab Vol. 2, Pg. 163, Qadeemi Kutub Khana Karachi; Al Jawharah An Nayarah Vol. 2, Pg. 152 Qadeemi Kutub Khana Karachi).

Hence, it can be said that breastfeeding a child for more than 30 months is unanimously haram. Therefore, all efforts should be made to stop nursing the baby upon the completion of two years. If the baby does not stop and it becomes very difficult upon him, then within the other six months, the mother should slowly ease up on the nursing until she finally ends it upon the completion of 30 months.

And Allah Knows Best.

Mufti Waseem Khan.

26/04/17.

Can a baby shower be done?

السلام عليكم و رحمة الله و بركاته

What’s the Maslah on baby Showers?

Wa Alaikum Assalaam,

In reality, a ‘baby shower’ is the term given for an occasion where ladies come together to meet the expectant mother and bring along gifts for the newborn or the mother. In essence, there is nothing wrong with this as long as it is free from Un Islamic practices and behavior, and it is not done for the sake of following the customs of the unbelievers.

As such, if the expectant mother invites sisters to come together at her place, and they bring gifts for the newborn and spend time with the mother, it will be permissible with the above conditions.

And Allah Knows Best.

Mufti Waseem Khan.

24/04/17

What is the ruling on Muslim women attending the masjid?

What is the ruling on Muslim women attending the masjid? Would it be a good practice for  a Muslimah to pray within the the bounds of her home to maintain her modesty or attend Jumaah?

The second question is the status of masjid itself. These days masjids or mosques have become more of community centers where people engage in conversation about everyone and everything. Could you please elaborate on the role and sanctity of a mosque?

Assalaamu Alaikum

It is permissible for a woman to attend the masjid, but it is far better for her to perform Salaah at her home.

The reason for its permissibility is that the Prophet ﷺ allowed it and he did not prevent women from going to the masjid. Regarding this he also said, ‘Do not prevent your women from going to the masjid even though their houses are better for them’. (Abu Dawood)

However, notwithstanding this, the Prophet ﷺ encouraged women to perform Salaah in a private chamber / room of her home and mentioned that it is move virtuous and rewarding for them to do so.

In this regard, Umm Salma (RA) the wife of the Prophet ﷺ reports that the Prophet ﷺ said ‘The best masjid (place for salah) for women is the inner most part of their homes.’ (Hakim in his Mustadrak Vol. 1, Pg. 209)

In another tradition, Umm Salma (RA) narrates that the Prophet ﷺ said: ‘ A woman’s salah in the inner most room of her house is better than her salah in her verandah, and her salah in her verandah is better than her salah in her courtyard.’ (Tabrani Majma’uz Zawaa’id Vol. 2, Pg. 334)

Another narration states that Umm Humaid (RA) relates ‘ The men folk of our tribe use to prevent their women folk from attending the masjid. I approached the Prophet ﷺ and told him that we (women) desire to attend the masjid and perform salah behind him, but our men folk prevent us.’ Upon this, the Prophet ﷺ said:  ‘Your salah which you perform in the inner most portion of your home is better than the salah performed in your verandahs, and your salah performed in your verandahs is better than the salah performed in your courtyards, and the salah performed in your courtyard is better than the salah performed with jamat.’ (Tabrani Majma’uz Zawaa’id)

It is also narrated that Aisha (RA) once said during her time, after the Prophet ﷺ had passed away, ‘Had the Prophet ﷺ seen the condition of the women at that time he would have prevented them from the masjid.’ (Sahih Al Bukhari)

Based on the above guidelines given to women by the Prophet ﷺ, it is evident that indeed the best place for a woman’s salah is at her home. The general body of jurists experts (Fuqaha) of the four schools of Islamic Jurisprudence have stated it is not encouraged that women go to the masjid for salah. Instead, it is best for them to perform salah in the privacy of their homes. (Ash Sharah Al Muhazab, Vol. 4, Pg.198. Al Mughni Vol.2. Vol.18 Kitabul Fatawa (Allama Khalid Saifullah Rahmani Vol. 2 Pg. 413-414).

Therefore, in light of what have been mentioned, it will be better for you to perform Salaah at home instead of attending the masjid to do so. With respect to Jummah, this is not compulsory upon women. It is best that women remain home and perform the Dhuhr Salaah.

The Masjid is the house of Allah and a very sacred place. Allah Himself Has made it holy and Has ordered the believers to uphold its sanctity and holiness.

As mentioned in the Holy Quran, the main objective of the masjid is ‘the remembrance of Allah’. Therefore the masjid in a locality /district is the fixed place for all the daily Salaah and Jummah, and  is the retreat for the believers who seek Allah’s closeness through Itikaaf in the month of Ramadhan. The Prophet ﷺ has highlighted in many traditions that the masjid is frequented and visited by angels throughout the period of the day and night, and are engaged in Salaah. Allah’s mercy continues to descend to the masjid and His pleasure and blessings are bestowed to those who visit it.

Owing to the sacred nature and holiness of the masjid, the Prophet ﷺ has prohibited Muslims from building conversations of a worldly nature in the masjid. The normal conversations people have with each other that sometimes contain gossip, backbiting, slandering, speaking about other people and things, making jokes, discussing affairs that are not connected to Islam or the Masjid, are all prohibited in the masjid.

Those who wish to do any of such acts can do so outside the prayer area of the masjid. They must not do so inside the prayer area of the masjid. In short, every Muslim (male and female) must be conscious of the rules pertaining to the masjid and refrain from doing anything that is disliked or prohibited inside the masjid.

And Allah knows best

Mufti Waseem Khan

20/4/2017

What is the Iddah in this situation?

Assalaam Alaikum,

If I am a student pursuing  Islamic knowledge on a daily basis at a school with only women and my husband issued me one divorce but we never consummated the marriage either. Would i still have to stay home for my 3 months iddah? And if i do continue going to school would I be sinful?

Wa Alaikum Assalaam,

In this case, if the marriage was not consummated and both you and your husband were never in a state of full privacy (where he could have consummated the marriage), then you will not have to go through the 3 months iddah period upon being divorced by him.

Regarding this the Holy Quran has stated, ‘O you who believe! When you marry believing women, and then divorce them before you have sexual relations with them, no iddah have you to count in respect of them.’ (Surah Al Ahzaab 33, Verse 49).

Seeing that there is no iddah to be observed, you can continue to go to school. You would not be sinful.

It is to be noted that ‘the one divorce’ given by your husband will constitute an irrevocable divorce. This means that he cannot revoke it and there would not be any reconciliation for both of you to simply re-unite as husband and wife. If he wants to take you back as his wife, he will be required to remarry you with your consent.

The reason for this is that revoking and taking back the wife can only take place during the iddah, and there is no (iddah) waiting period in this situation.

And Allah Knows Best,

Mufti Waseem Khan.

17/03/17.

Can a woman leave her residence during Iddah?

Assalaamu alaikum.

If someone is observing the iddat period because of the death of their husband, can they attend a nikaah of their cousin?

Wa Alaikum Assalaam,

A woman observing the Iddah period upon the death of her husband is allowed only to come out of her residence in cases of dire need and necessity. When there is no dire need to come out, she is required to spend her Iddah in her residence. Based on this guideline of the Shariah, it will not be allowed for the widowed sister in Iddah to attend the Nikaah of her cousin since this is not deemed to be a necessity.

And Allah Knows Best.

Mufti Waseem Khan.

15/03/17.