Chapter Nine

The Use of Abortive Meausers FIRST: Intending the elimination of what is in the mother's womb. If this is planned following the breathing of the soul unto the body58 is undoubtedly unlawful because it is an act of killing of a living soul.59 This is in accordance with the Book of Allah, Sunnah and Ijmaa'. If the abortion is done prior to the breathing of the soul, then some of the scholars permitted it and others did not. Other scholars said it is permissible as long as it is not an Alaqa (clot of blood) i.e., as long as the period of pregnancy is less than forty days. Still others said that it is permissible as long as the load did not develop human-like features.

It is, however, better to be cautious and not to abort the load except when there is a genuine need e.g. the mother is ill and unable to carry on the pregnancy, then it is permissible to abort as long as the load did not develop human-like features, and Allah knows best. 58Narrated Abdullah (Ibn Mas'oud) (radiyallaahu 'anhu): "Allah's Messenger (), the truthful and truly inspired, said, "Each one of you is collected in the womb of his mother for forty days (in the form of seed), and then turns into a clot for an equal period (for forty days) and turns into a piece of flesh for a similar period (of forty days) and then Allah sends an angel (who blows the breath of life into him)..." The hadith is related by Muslim and Al-Bukhari (V.8, P.387, hadith # 593). The statement "who blows the breath of life into him" is related by Muslim. 59The author, may Allah shed him with His mercy, has commented on this act in other publications. In his Book Al-Fatawa An-Nissa'eyah (Religious Decrees for Women), he said on P. 54 -55: "This is a forbidden act and it contradicts what the Prophet () intended for this Ummah (Nation) to multiply. It is one of the reasons that can weaken the Muslims and humiliate them because when Muslims increase in number they will acquire strength and that is why Allah spoke of the Children of Israel: } وأﻡŽَد آُƒ ﺏ£ﻡالٍ وﺏEnŠَ وَ†ََwEآُƒ أآx nا ) { ا¤ﺱاء ، ٦( "And We helped you with wealth and children and made you more numerous in man-power " (Quran 17 : 6). Allah (
), and on the tonque of Prophet Shu'aib ('alaihis-salaam), reminded Shua'ib's people saying: } ƒُواذآُوا إن آُEْُƒ “wn~ً ¦َ¥َxqَآ { ) ا«اف، ( ٦٨ "And remember when you were but few and he multiplied you" (Quran 7: 86) It is also knwon that the nation that is more numerous in population can be self-sufficient and is feared by its enemies.

It is not, therefore, permissible to eliminate the ability of reproduction unless there is a real need for that e.g. if pregnancy can kill the woman or if a serious disease effects the uterus and if transmitted to the rest of the body may destroy the life of the woman." SECOND: The Intention is not to eliminate the Load. When abortion is done at the end of the pregnancy period and towards delivery, then this is permissible as long as no harm is inflicted upon the mother and her new born. Also as long as there is no need for surgical procedures. If the need for surgical procedures arises then four situations may arise: A) Both, the mother and her baby are alive: Surgery in this case is permissible if there is a real need e.g. complications during delivery. This is because the body is a trust and it should not be subjected to potential danger unless there is an overwhelming benefit.

B) Both, the mother and her baby are dead: It is not permissible to perform surgery because there is no related benefit. C) The mother is alive while her baby is dead: It is permissible to surgically remove the dead burden (unless it is feared that harm could be inflicted upon the mother). It is apparent, and Allah knows best, that the dead burden may not be removed without surgery. Its presence in the mother can prevent her from future delivery and in itself is a hardship on her. Furthermore, this may keep the woman as an ayyem (a widower) if she was in a state of 'Idda following divorce from a former husband.

D) The mother is dead and her baby is alive: If it is anticipated that the babe may not live, then it not permissible to remove her burden. If it is anticipated, however, that the babe may live and that part of it has come out then it is permissible to conclude the delivery through surgical procedures. If on the other hand no part of it has come out, then according to some of the jurists, the surgical removal of the babe is considered an act of "mutilation." The right position, however, is that the belly of the mother can be surgically opened to allow the release of the load, especially if there is no other way and because of the advancement in surgical procedures whereby the belly could be opened and stitched again. Also because the safety of the one who is alive is greater than that who is dead and that it is mandatory to rescue the one who is infallible (with no sins). The newborn is free from sin-and Allah knows best.

POINT OF CAUTION In all the cases where it is permissible to abort, it is required to have the father's approval. Regarding this issue, I (Saleh As-Saleh) asked the Shayekh, Muhammad Bin Salih Al-Utheimeen, rahimahullah (may Allah's Mercy be upon him) on Friday, the 17th of Muharam 1413 (17th of July 1992 ) that : Suppose there was a legitimate need from the pregnant woman to abort and it was not possible to get the father's approval, then can she go ahead with the abortion? The Shayekh answer was "In this case the need overrules the condition of approval." ENDING REMARKS I have finished what I have intended about this important subject. I have laid down only the basics. What women do really experience is a sea without shores.

The one with good vision can refer the details to the basics and deduce the proper degree. Let the Mufti (Muslim Scholar who issues Islamic decrees) know that he is only a means to convey the ruling of Allah and His Messenger and that he is responsible to follow the book of Allah and the Sunnah, and he should consider anything that disagrees with the Book of Allah and the Sunnah as wrong and must not be practiced or followed even though it may be said by a Mujtahid (Scholar conducting Ijtihad) who can be excused for his Ijtihad. The one who knows that an Ijtihad in a certain matter was wrong, then he should not accept it. It is mandatory that the Mufti devote his intention purely for the sake of Allah, seeking Allah's help and His assistance to be firm and guided towards what is right. It is a must that he considers, searches and examines what is in the book of Allah and in the Sunnah of the Prophet () and seek the explanations given by Muslim scholars and understand them.

Many times certain situations arise and the person seeking the sayings of the scholars does not find the rulings that would make his heart satisfied or the person may find nothing said. If the person returns to the book of Allah and the Sunnah, depending upon his intention, knowledge, and understanding, he/she can come to a clear and close proof. It is a must that the Mufti does not hasten to issue a religious verdict. When a problem requires proper understanding and search, then the Mufti should not rush because he may come up with a wrong verdict and then regret it when its too late. When people know that a particular Mufti gives proper regard and consideration towards the cases presented to him, people will trust him and consider his verdict or otherwise if he hastens and rushes his verdicts they may lose confidence in his verdicts and thus he had deprived himself and others from the benefit of his knowledge.

I ask Allah, the Most High, to guide us and our Muslim brothers to His Right Path and to give us His protection and save us from doing wrong, He is Most Generous Most Forthcoming. May Allah's salah and Salam be upon our Prophet (), his family and companions. All praise is due to Allah, Who because of His Favors, righteous deeds could be accomplished. Completed by the pen of the one who is poor to Allah, Muhammad Bin Salih AlUthaimeen On the Day of Friday, the 14th of Sha'ban the year 1392 Hj. APPENDIX The following are questions related to the topic of this Book and they were answered by the author, Shayekh Muhammad Bin Salih Al-Uthaimeen, rahimahullaah.

Questions & Answers HAID-INHIBITORS Q1: What is the ruling regarding on the use of Haid-inhibitory pills during the month of Ramadan? As long as there is no harm in their use and as long as the husband permits this, then it is permissible to use these pills. However, it came to my knowledge that these measures can harm the woman, especially when it is known that the release of blood by menses is a natural process. To prevent this natural way may cause certain harm to the woman. Also the use of these pills can effect the regulation of the periodical cycle itself and that leaves her in doubt and confusion regarding the offering of her prayer and whether she is able to have sexual intercourse with her husband or not.

Because of this and other associated reasons, I cannot say that the use of these pills is unlawful but I do not like it and do not encourage it. I say that the woman should accept what Allah had ordained for her and should consider the answer of the Prophet () to his wife 'Aisha when she had her menses after she made Ihram for Umra. The Prophet () asked 'Aisha: "May be that you got your menses?" 'Aisha replied, "Yes." He () then said,"This is the thing which Allah has ordained for all the daughters of Adam."60 The woman should then be patient and seek the reward from Allah. If she is unable to perform salah and fasting because of her menses, the door is still opened for her to celebrate the praises of Allah, give charity and do good to people and such acts are great acts of worship. Q2: Two months after her marriage, a woman started seeing small drops of blood after she became clean from her menses.

Is she allowed to pray and fast or what she should do? 60Saheeh Al-Bukhari (Arabic-English) V.1, P. 182, hadith # 302. The many problems encountered with the menses and marriage are a sea without shores. Some of the causes relate to this use of Haid-inhibitory pills and contraceptive pills. In the past, people did not use to encounter many of the existing problems. This is regrettable.

The general rule to remember is that whenever the menstruating woman sees the clear indications of Tahara then she is clean. In this case it is the "white discharge" that women know. What comes after Tahara from yellowish discharges, wet discharges or drops is not menses and therefore does not prevent the woman from praying, fasting, or engaging in sexual intercourse with her husband. Umm 'Atiyya said: "We never considered yellowish discharge as a thing of importance." (al-Bukhari) and Abu Dawoud added "after Tahara"61 (meaning the discharge after Tahara was not considered as menses). A word of caution that women should not rush until they are certain that they are in a state of Tahara, because some women when they become dry they rush to have a bath without making sure that they had seen the sign of Tahara.

That is why the wives of the Sahabah used to send their cotton pads to 'Aisha (radiyallaahu 'anha) and she would tell them "do not rush until you see the white discharge (Al-Qassah AlBayedaa')." Q3: What about the wet discharge (moisture)?Is it pure or impure? What is known, according to Muslim scholars, is that all that which comes out from the private parts of men and women and their rectums is impure except the semen which is pure. Accordingly, what comes out from the woman is impure and necessitates ablution. This is what I was able to come up with regarding this issue and after discussions with some other scholars. Though I am still having a problem with this position because some women continuously have this kind of discharge.

The solution, by making analogy with the person who may have continuous release of urine, is for them to make ablution on time for salah. I then spoke to some physicians and accordingly I say, "if this discharge is a bladder discharge then the solution I described above holds and if it is from the place from which the newborn comes out, then ablution also holds but the discharge itself is pure and therefore it is not necessary to wash clothes carrying such discharge." 61Good chain of narrators. Q4: Should a woman in a state of Nifass wait for a period of forty days before she can perform salah or fasting or can she do these acts of worship whenever her blood stops and she cleans herself? A woman in a state of Nifass has no appointed term. As long as she sees the blood of Nifass then she refrains from salah, fasting and sexual intercourse with her husband.

If she becomes clean prior to this period of forty days (even on the 10th or the 15th) then she can perform all of the above acts of worship in addition to sexual intercourse with her husband. Nifass is a physical matter. The application of Nifass laws is related to the existence or non-existence of Nifass blood. However, in the case when the bleeding continues for more than sixty days, then the woman is going into a state of Istihadah. Following the forty days period she takes into account her normal days of regular menses and refrains from salah, fasting and sexual intercourse, then she takes a bath and offers salah considering herself in a state of Istihadah (see Chapter on Istihadah and Nifass).

Bleeding and Fasting Q5: What should a woman do when she does not make up for the days she did not fast in Ramadan due to her menses? It is regrettable for something like this to happen amongst the believing women. This is either due to ignorance or laziness and both reasons are wrong! because the cure for ignorance is to ask those who know and the cure for laziness is the fear of Allah and His punishment. So a woman who may have done this should sincerely repent to Allah and seek His forgiveness. She should also try her best to find out the number of days she missed and make up for it.

I ask Allah to accept the repentance of such women. Q6: A woman has reached sixty five years of age. She did not give birth to any child during the last nineteen years. For the past three years she had continuous bleeding. What should she do for fasting and what should women like her do (regarding salah and Fasting)?

This type of woman should refrain from fasting and salah during the time of her regular cycle of menses. If for example she used to have her normal period of menses during the first six days of the month, then she should refrain from fasting and praying during the first six days of each month. Once that is done, she should take a bath and perform salah and fast. As to the how she offers her salah, she should wash her private part real well and apply a pad to it and make ablution. She does this at the time of the obligatory prayers.

She could also do the same for the optional prayers at times other than the times of the obligatory prayers. Because of the difficulty encountered by such woman, it is allowable for her to combine (but not shorten) the Thuhr with the 'Asr prayer (and pray either at time of Thuhr or at time of 'Asr) and the Maghrib with the 'Isha' (and pray either at time of Maghrib or at time of 'Isha'). This way she can do this type of preparation for her salah three times (including one for Fajr prayer) instead of five times a day. She can perform optional prayers based upon her ablution for either of the combined prayers. Q7: A woman broke her fast in Ramadan for seven days while she was in Nifass.

She did not make up for those days because she claimed that she was ill. In the following month of Ramadan she did not fast seven more days because she was breast feeding. What should she do? If indeed she was ill and could not make up for her first seven days, then she is excused even though the following Ramadan had passed. If she was not really ill but rather lazy then she have committed sin and must sincerely repent to Allah (
).

'Aisha (radiyallaahu 'anha) could not make up for some of her missed days of fasting (from a particular month of Ramadan) up until the month of Sha'ban i.e., the month that proceeds the fasting of the next Ramadan: Narrated 'Aisha (radiyallaahu 'anha): "Some times I missed some days of Ramadan, but could not fast in lieu of them except in the month of Sha'ban."62 So, if the woman has a real excuse then she can make up her missed days of fasting a year (or even two years) later. Q8: A pregnant woman lost her burden in an accident following intensive bleeding. She was in her early stage of pregnancy. Is it permissible for her not to fast or should she resume fasting? and does she commit a sin if she did break her fasting? 62Saheeh al-Bukhari(Arabic-English) V. 1, P. 98, hadith # 171. I say, as Imam Ahmad said, the pregnant woman does not have menses.

Women recognize that they are pregnant once their normal cycles of menses stop. Menses as some scholars said has been created by Allah (
) as a mean for providing nutrients for the embryo. Once pregnancy occurs, menses stops. Some woman, however, may continue to have menses after being pregnant. This is considered as true menses because the original menses was not affected by pregnancy and hence all the laws applicable to menses are applicable.

The other kind of bleeding is accidental, due to the lifting of something, falling or alike. This is not menses blood but a bleeding from a blood vessel and thus it does not prevent the pregnant woman from fasting or performing prayers. Her status is the same as that of a clean woman. In the case of an accidental delivery and the load clearly has human features, then the post-delivery bleeding is considered by learned Muslim scholars as Nifass. Thus the woman should refrain from fasting and prayers and her husband should not have sexual intercourse with her until she becomes clean (Tahira).

If the delivered load does not have human features then her bleeding is not Nifass, but "spoiled" blood and that does not prevent her from salah, fasting etc. Learned Muslim scholars said that the least period upon which human formation occurs inside the mother's womb is eighty one days, in accordance with the hadith related by Abdullah Ibn Mas'oud (RAA) and in which the Prophet () said: "Each one of you is collected in the womb of his mother for forty days, and then he turns into a clot for an equal period (of forty days) and turns into a piece of flesh for a similar period(of forty days) and then Allah sends an Angel and orders him to write four things i.e. his provision, his age, and whether he will be of the wretched or the blessed (in the Hereafter)."63 It is not possible that the burden may acquire the human formation prior to this period of 81 days and most likely this period is ninety days as said by some Muslim scholars. 63See footnote # 58. Menses and salah Q9: What is the ruling regarding a woman who gets her menses right after the starting time of a prescribed prayer? Also what is the ruling if she becomes clean before the time of a prescribed prayer ends? If a woman gets her menses during the prescribed time of a prayer and she did not yet perform this prayer while she is still clean, then she should make up this particular prayer in lieu of the saying of the Prophet (): "Whoever could get one Rak'ah of salah (in its proper time) then he has got the salah."64 So if she is able to get one Rak'ah and then she had her menses before actually performing salah, then she must make up this prayer once she becomes clean.

On the other hand, if she becomes clean before the end of the prescribed time of a articular prayer then she must make up this prayer after she cleans herself (take a full shower) i.e., if her menses stops and she has enough time to perform only one Rak'ah before sunrise, then its a must upon her to make up for the Fajr prayer once she is clean. Also if her menses stops and there is time only to perform one Rak'ah before midnight then she must make up for Isha' prayer once she cleans herself. But if her menses stopped after midnight then she does not have to make up for the 'Isha' prayer but she must pray Fajr on time. Allah (
) said: } ًG4DrDX_ذا ا‹َ˜JَJْNُM X3r;Dا ا?€E0ة إنE ا?€0ة آGﻥ¤ ]FT ا?LﻡJ;6 آNGHGً ﻡ ) { اECء، ( "But when you are free from danger, offer prayers perfectly: verily, the prayer is enjoined on believers at fixed hours." (Quran 4: 103) These prayers are specified prayers with specified times to perform them and it is not allowed for a person to perform them before or after their prescribed times. Q10: Suppose a woman becomes clean from her menses before salah Al-Fajr but she took her bath after the commencement of the salah time, and fasted that day.

Is her fasting correct? 64Saheeh Al-Bukhari (Arabic-English), V.1, P. 332, hadith # 554. If a woman becomes clean during the month of Ramadan one minute before the commencement of the prescribed time of salah Al-Fajr, then she must fast that day and her fasting is correct and it is not mandatory upon her to make up the fast because she fasted while she was clean even though she did not take her bath till after the rise of Fajr. This is similar to the case when a man has a wet dream or in a state of Jannabah. He can have his Suhor (meal before Fajr), fast and take his bath after Fajr. I want to caution some women who may think that if they get their menses after breaking the fast and before Isha' then their fasting was incorrect.

This understanding is wrong. Their fasting is correct and complete even if they get their respective periods one moment after sunset (Maghrib). MENSES IN HAJJ & UMRA Q11: A woman had her menstrual period while in Hajj. She was shy to inform anyone. She entered the Masjid Al-Haram prayed and performed Tawaff and Sa'ee.

What she should do knowing that her menses came after her Nifass? No menstruating woman is allowed to offer prayers at her home, in Makkah, or in other place because of the saying of the Prophet (): "Is it not true that a woman does not pray and does not fast on menstruating?"65 All Muslim Scholars had Ijmaa' that the woman should not pray and fast while she is menstruating. This woman should repent to Allah and ask His forgiveness for what she had done. As far as her Tawaff, it is not correct and she must make up for her Tawaff and her husband must not engage in sexual intercourse with her until she makes up for her Tawaff. If this is done by a single woman then no contract of marriage can be performed until she makes up her Tawaff-and Allah knows best.

As far as the validity of her Sa'ee, the strongest opinion is that it is correct because it is permissible, according to this opinion, to perform Sa'ee before Tawaff. Q12: A woman passed by the Meeqat66 while she was in menses. She did not make Ihram and she stayed in Makkah until she became clean and made her Ihram there. Is this permissible, and if not what should I do? This is not permissible.

A woman should have her Ihram at the Meeqat and should not pass it, even if she has her menses. Her Ihram is correct. The evidence is in the story of Asmaa' bint Umaiss (the wife of Abu Bakr (radiyallaahu 'anhu)). She gave birth on her way to Hajj and the Prophet () was at the Meeqat of Dhul Hulaifah67 intending his Farewell Hajj. She send to the Prophet () as to what she is supposed to do.

He () said: "have a bath, Istathfiree68 and make Ihram69." The blood of Haid is like that of Nifass, meaning that the woman should deal with it in the same manner regarding its cleaning and he preparation for Ihram. A menstruating woman in her Ihram cannot enter the Masjid Al-Haram and must not make Tawaff until she becomes clean. That is why the Prophet () told 'Aisha when she got her menses during her Umra: "do what all the pilgrims do except that you do not perform the Tawaff around the Ka'ba till you are clean.70 Also, in sahih Al-Bukhari 'Aisha (radiyallaahu 'anha) mentioned that when she became clean from her menses she performed Tawaff and Sa'ee.71 This indicates that if a woman gets her menses at the time of Ihram or before Tawaff then she should not perform Tawaff or Sa'ee until she becomes clean and after she takes a bath. If she gets her menses after Tawaff she can perform Sa'ee and can clip from her hair, finishing all of the Umra rites. This is so, because cleanliness from menses is not a condition for Sa'ee. 65Saheeh Al-Bukhari (Arabic-English), V.1, P.182, hadith # 301. 66Meeqat: from (pl.) Mawaqeet: Certain places specified by the Prophet () for the people to assume Ihram at on their way to Makkah when intending to perform Hajj or Umra. 67Dhul Hulaifah: a place six miles distant from Madinah on the way to Makkah. 68Istathfiree: to put on a piece of cloth on the private part and to have it tightly fit. 69See sahih Muslim (English) V.2, P. 598-599, hadith # 2762 & 2763. 70see footnote # 5 & 6. 71Saheeh Al-Bukhari (Arabic-English) V.1 P. 188-189 Hadeeths # 314 and 316, respectively.

MENSES AND DIVORCE Q13: Please clarify the conditions of At-Talaq Ar-Raj'ee (Revocable Divorce). Should the divorced woman stay at her husband's home or she has to stay at her family's home during her 'Idda? The divorced woman must stay at her husband's home during the prescribed 'Idda and it is unlawful for her husband to move her out because Allah (
) said: } ِ GH َ6;431 k 4ُ¨:ِ‡Dه6E ﻡ6 H;D4ِgِ6E وk 1َ¨ْ:ُ‡6َ إkE أن ª•ٍ ﻡw;zJَ•ٍ و4F>َ ود ا وﻡ6 1Nَ†َE ودَ ا Xjَ ©َFَMَ ﻥ7َُ ) { اq~ق، ١( "And turn them not out of their (husband's) homes, nor shall they (themselves) leave except in case they are guilty of some open illegal sexual intercourse. And those are the set limits of Allah. And whosoever transgresses the set limits of Allah, then indeed he has wronged himself." (Quran 65: 1) What is done by some people who turn their divorced wives to their parents' homes is wrong and contradicts the orders of Allah Who, immediately in the same verse, clarified the wisdom behind keeping the wife at her husband's home by saying: } ًk 4َري ?َ†َqE ا 1ُmِثُ H†َ ذ?>َ أﻡ:ا ) { ا~ق، ١( "You (the one who divorces his wife) know not, it may be that Allah will afterward bring some new thing to pass (i.e., to return her back to you if that was the first or second divorce)." (Quran 65: 1) Muslims, therefore, should not resort to their own traditions and transgress against the laws and limits set by Allah.

While at her husband's home she is allowed to beautify herself and converse with her husband and she can do every permissible thing except sexual intercourse or sexual advances. The husband has the right to return her by uttering "I return you to me" or he can do that through actual sexual intercourse with her having the intention of returning her back to him. As far as the 'Idda of the divorced woman is concerned, certain points have to be clarified: 1) If she is divorced prior to having sexual intercourse and prior to any seclusion with her, then there is no 'Idda for her. The moment he divorces her, she can get married if she desires. If on the other hand he had seclusion or actual sexual intercourse with her then there is 'Idda for her.

Her 'Idda is related to other conditions as follows: a) If she is pregnant, then her 'Idda is up and until she delivers her load regardless of the length of her pregnancy. For example, he may divorce her in the morning and she may deliver before noon. Thus her 'Idda (period) is over. He may divorce her in the month of Muharam and she gives birth in the month of Dhul Hijja. Her 'Idda is twelve months.

This is because Allah (
) made it clear that the 'Idda for a pregnant woman is: } E6ُgَFَ َ6†َŒَ1 وأوkتُ اB Gلِ أ‡َFُgُ6E أن ) { ا~ق، ٤( "And for those who are pregnant (whether they are divorced or their husbands are dead), their 'Idda (prescribed period) is until they deliver (their burdens). (Quran 65: 4) b) If she was not pregnant but she can have menses, then her 'Idda is Three Complete Cycles of Haid after divorce i.e., she gets menses then she becomes clean (one cycle), gets the next menses and becomes clean (second cycle), and finally gets her third menses and becomes clean (third cycle). The 'Idda is independent of the length of time between each cycle. If for example she is divorced while she is breast feeding and she did not get her menses until two years later, then she is still in the state of 'Idda until she gets her next two cycles of menses. Regardless of the period between the three cycles (short or long) the 'Idda remains to be Three Complete Cycles as Allah (
) says: } ٍوا?ُhَFEjGتُ 1َNَ:َHE€6َ H3ﻥُ7ِgِ6E ﺙ0ﺙ•َ rُ:وء ) { ا[ة، ( "And divorced woman shall wait (as regard their marriages) for three menstrual periods" (Quran 2: 228) c) If she does not have menses, either immature or old, her 'Idda is three months as Allah (
) has said: } َX MُNw4وا?0—ِT 1َ˜ِ76َ ﻡ6 ا?َm;l ﻡ6 ﻥ7G—ِyُM إن ار †ِE 4ُgُ6E ﺙ0ﺙ•ُ أ[gُ: وا?0—ِT ?M 1َmِŒ6 ) { ا~ق، (٤ "And those of your women as have passed the age of monthly courses, for them the 'Idda (prescribed period), if you have doubts (about their periods), is three months, and for those who have no courses (i.e., they are still immature) their 'Idda (prescribed period) is three months likewise. [except in the case of death].

(Quran 65: 4) d) If for some known reason a menstruating woman stops getting her menses and her menses does not resume at all (e.g. she removed her uterus), then her 'Idda is like that of the woman who have passed the age of monthly courses i.e., three months. e) If for some known reason she stops having her menses then she must wait until the cause is lifted and her menses resumes. Her 'Idda shall be three complete menstruating periods. f) If for some unknown reason she stops getting her menses, then according to Muslim scholars she must have a 'Idda of one year: nine months covering the pregnancy term and three months for the 'Idda. Finally the woman whose contract of marriage has been ended by Khul' (divorcing a wife in return for some lawful offer to her husband) or some other way, then her 'Idda is one single menses. By Allah's Will, the Second Edition of the Book on the "Natural Blood of Women" was Completed On the mid-afternoon of Friday the 21st Rajab, 1415Hj, which corresponds to the 23rd of December, 1994, in Buraydah, K.S.A. Additional revision was done on the 3rd of Rajab 1425 Hj (18/8/2004).

The latest revision was completed on the 13th of Sha'baan 1426 (17/9/2005). May Allah Accept This Effort. Any success in this work is from Allah, and any mistake is from me and from Shaytan. Signed: The slave of Allah, Saleh As-Saleh. Note: All the Ayat are written in Arabic. Their meanings are translated into English.