al-Moulakhas al-Fiqhi - Salih Al-Fawzan - (2/429)

al-Moulakhas al-FiqhiSalih Al-Fawzan

If she no longer remembers the exact days of her former habit but the bleeding she experiences is distinguishable, she treats that distinguishable bleeding as menses and builds her ʿiddah upon it, provided its features qualify it to be counted as menses.
If she has forgotten her habit and her bleeding shows no reliable distinguishing marks, she observes the post-menopausal waiting period of three months.

Among the rulings related to the ʿiddah is the matter of proposing marriage to a woman who is still in her waiting period. As for a widow and for a woman whose divorce is irrevocable, it is forbidden to address either of them with an explicit proposal—such as saying, “I wish to marry you.” What is permitted is only an indirect hint, for example: “Someone like you is certainly desirable,” in accordance with the Almighty’s words, “There is no blame upon you for making a veiled reference to a proposal to women” (Q 2:235).

A man, however, may propose—whether openly or by allusion—to a woman whom he has separated from with fewer than three pronouncements of divorce, as well as to a woman he has divorced revocably; for he is already allowed to remarry the former, and he may take back his revocably divorced wife so long as she remains within her ʿiddah.

With regard to the wife of a missing person—one whose whereabouts are unknown and whose life or death cannot be confirmed—she must wait for his return or for reliable news about him during a period set by the judge, long enough to safeguard his rights. Throughout that time she remains bound to him, for the presumption is that he is alive. If the appointed period passes without information, the judge rules him dead, and his wife then observes the widow’s waiting period of four months and ten days. The Companions ruled in this way. Imam Ibn al-Qayyim said, “The decision of the Caliphs concerning the wife of the missing man is exactly what is authentically reported from ʿUmar, and Imam Aḥmad said: ‘I have no misgivings about it; five of the Companions instructed her to wait.’”

الحالة الثانية: أن تنسى أيام عادتها، ولكن يكون دمها متميزًا؛ فهذه تعتبر الدم المتميز حيضا تعتد به إن صلح أن يكون حيضا. الحالة الثالثة: أن تنسي عادتها وليس لها تمييز يعتبر؛ فهذه تعتد عدة الآيسة ثلاثة أشهر. ومن الأحكام المتعلقة بالعدة: مسألة خطبة المعتدة؛ فالمعتدة من وفاة والمعتدة البائن بطلاق يحرم التصريح بخطبتهما؛ كقوله: أريد أن أتزوجك ونحوه؛ دون التعريض؛ كأن يقول لها: إني في مثلك لراغب؛ لق وله تعالى: ﴿وَلا جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُمْ بِهِ مِنْ خِطْبَةِ النِّسَاءِ﴾ . ويباح للرجل أن يخطب من أبانها دون الثلاث ومن طلقها طلاق ارجعي اتصريح اوعريض ا؛ لأنه يباح له أن يتزوج من أبانها دون الثلاث، وأن يراجع مطلقته الرجيعة ما دامت في عدتها. وأما زوجة المفقود وهو من انقطع خبره، فلم تعلم حياته ولا م وته؛ فتنتظر زوجته قدومه أو تبين خبر في مدة يضربها القاضي تكون كافية للاحتياط في شأنه، وتبقى في عصمته في تلك المدة؛ لأن الأصل حياته، فإذا تمت مدة الانتظار المضروبة؛ حكم بوفاته، واعتدت زوجته عدة الوفاة أربعة أشهر وعشرة أيام، وقد حكم الصحابة ﵃ بذلك. قال الإمام ابن القيم: "حكم الخلفاء في امرأة المفقود كما ثبت عن عمر، وقال أحمد: ما في نفسي شيء منه، خمسة من الصحابة أمروها أن تتربص".