Manhaj al-Salikin wa Tawdih al-Fiqh fi al-Din - Abd al-Rahman al-Sadi’ - (219)

Manhaj al-Salikin wa Tawdih al-Fiqh fi al-DinAbd al-Rahman al-Sadi’

their waiting period is three months, as is that of those who have not menstruated” [al-Talāq: 4].

If she used to menstruate but her menstruation ceases because of breastfeeding or the like, she must wait until it returns and then count her waiting period by menstrual cycles.1

If it ceases and she does not know the cause, she must wait nine months as a precaution in case of pregnancy, then observe a waiting period of three months.

If, after completing her waiting period, she has reason to suspect pregnancy because signs of it have appeared, she must not marry until that doubt has been dispelled.

585—The wife of a missing man must wait until he is legally declared dead, according to the judge’s considered judgment, and then observe her waiting period.

586—Maintenance is due only to:

A—A woman observing her waiting period following a revocable divorce;

B—Or a pregnant woman whose husband separated from her during his lifetime, for Allah Most High says: “If they are pregnant, then maintain them until they deliver their burdens” [al-Talāq: 6].

587—As for istibrā (ascertaining freedom from pregnancy), it is the waiting period observed by a slave woman with whom her master had intercourse.

(1) If she does not expect her menstruation to return, she must observe a full year: nine months to ascertain that she is not pregnant and three months for the waiting period. The view that she must wait until she reaches the age of menopause would cause her immense harm, the like of which the Sharia does not impose, as the Shaykh explained in *al-Mukhtārāt al-Jaliyya*, p. 110.

فَعِدَّتُهُنَّ ثَلاثَةُ أَشْهُرٍ وَاللَّائِي لَمْ يَحِضْنَ﴾ [الطلاق: ٤] . فَإِنْ كَانَتْ تَحِيضُ وَارْتَفَعَ حَيْضُهَا لِرَضَاعٍ وَنَحْوِهِ، انتظرت حتى يعود الحيض فتعتد به١. وَإِنْ اِرْتَفَعَ وَلَا تَدْرِي مَا رَفَعَهُ، اِنْتَظَرْتَ تِسْعَةً أَشْهُرٍ اِحْتِيَاطًا لِلْحَمْلِ، ثُمَّ اِعْتَدَّتْ بِثَلَاثَةِ أَشْهُرٍ. وَإِذَا اِرْتَابَتْ بَعْدَ اِنْقِضَاءِ اَلْعِدَّةِ لِظُهُور أَمَارَاتِ اَلْحَمْلِ لَمْ تَتَزَوَّجَ حَتَّى تَزُولَ اَلرِّيبَةُ. ٥٨٥- وَاِمْرَأَةُ اَلْمَفْقُودِ تَنْتَظِرُ حَتَّى يُحْكَمَ بِمَوْتِهِ، بِحَسَبِ اِجْتِهَادِ اَلْحَاكِمِ ثُمَّ تَعْتَدُّ. ٥٨٦- وَلَا تَجِبُ اَلنَّفَقَةُ إِلَّا: أَ- لِلْمُعْتَدَّةِ اَلرَّجْعِيَّةِ، بِ- أَوْ لِمَنْ فَارَقَهَا زَوْجُهَا فِي اَلْحَيَاةِ وَهِيَ حَامِلٌ؛ لِقَوْلِهِ تَعَالَى: ﴿وَإِنْ كُنَّ أُولاتِ حَمْلٍ فَأَنْفِقُوا عَلَيْهِنَّ حَتَّى يَضَعْنَ حَمْلَهُنَّ﴾ [اَلطَّلَاقُ: ٦] . ٥٨٧- وَأَمَّا اَلِاسْتِبْرَاءِ: فَهُوَ تربص الأمة التي كان سيدها يطؤها.

١ وإذا لم يظن عوده فإنها تعتد سنة كاملة، تسعة أشهر للحمل، وثلاثة للعدة، والقول: بأنها تنتظر حتى تبلغ سن الإياس، ضرر عظيم عليها لا تأتي بمثله الشريعة كما قرره الشيخ في "المختارات الجلية، ص: ١١٠".