to take them back during that period.” [al-Baqarah 2:228] Does this ruling include all divorced women, or only some of them?

The answer is that it includes the revocably divorced woman, even though a woman divorced revocably or irrevocably must wait for three menstrual periods. This principle is also contradicted, according to the madhhab, by another example: the statement of Jabir (may Allah be pleased with him): “The Prophet ﷺ ruled that the right of pre-emption applies to everything that has not been divided. But once boundaries have been fixed and the routes have been set apart, there is no right of pre-emption.” (1)

The beginning of the hadith is general, applying to everything that has not been divided: every jointly owned property that has not been divided is subject to the right of pre-emption. Yet the statement, “once boundaries have been fixed and the routes have been set apart,” is a ruling that does not apply to everything; rather, it applies to real property. The jurists (may Allah have mercy on them) restricted the right of pre-emption to real property and did not consider the general wording at the beginning of the hadith. This contradicts their position regarding divorced women.

Likewise, in the matter of prevention from completing the rites, they restricted it to prevention by an enemy, based on His words: “Then, when you are safe, whoever performs umrah [during the Hajj months] followed by Hajj...” They said: This indicates that the prevention meant in His words, “But if you are prevented,” is prevention by an enemy.

However, the correct view is that it includes being prevented from completing the rites by an enemy or by something else.

Issue: If a person is prevented from fulfilling an obligatory duty, rather than an essential pillar—for example, if he is prevented from standing at Muzdalifah—then he does not exit ihram, because it can be compensated for by a sacrificial offering; there is therefore no need