that are authentic and establish that her waiting period is two menstrual periods (1). Thus, the general purport of the verse is qualified by these Prophetic and Companion reports, and the slave woman’s waiting period is two menstrual periods.

If it is asked, “Why do we not say one and a half menstrual periods, by halving it?” The answer is that we do not say this, because menstruation cannot be divided. For this reason, they completed the number and said that her waiting period is two menstrual periods. What, then, are the qurūʾ?

The scholars differed greatly over this matter, but the correct view is that they are menstrual periods, as the author states. This was the view of ten Companions, including the four caliphs—may Allah be pleased with them; when all four caliphs hold a view, no one else’s view is to be considered unless supported by the Book and the Sunnah—as well as Ibn Masʿūd, Muʿādh ibn Jabal, Ibn ʿAbbās—may Allah be pleased with them—and many others. It is also indicated by the apparent meaning of the Quran and Sunnah. Allah, Most High, says: “Divorced women shall wait by themselves for three menstrual periods.” [al-Baqarah 2:228] And He says: “Divorce them at the commencement of their waiting period.” [al-Talaq 65:1]

Ibn ʿUmar—may Allah be pleased with him—divorced his wife while she was menstruating, so the Messenger of Allah, peace and blessings be upon him, became angry and ordered that she be divorced while in a state of purity (2). This proves that the qurʾ refers to menstruation, because the Messenger of Allah, peace and blessings be upon him, regarded Ibn ʿUmar’s divorce as a divorce not in accordance with the waiting period. For if the qurūʾ meant