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﴿ وَإِذۡ أَخَذَ ٱللَّهُ مِيثَٰقَ ٱلنَّبِيِّـۧنَ لَمَآ ءَاتَيۡتُكُم مِّن كِتَٰبٖ وَحِكۡمَةٖ ثُمَّ جَآءَكُمۡ رَسُولٞ مُّصَدِّقٞ لِّمَا مَعَكُمۡ لَتُؤۡمِنُنَّ بِهِۦ وَلَتَنصُرُنَّهُۥۚ قَالَ ءَأَقۡرَرۡتُمۡ وَأَخَذۡتُمۡ عَلَىٰ ذَٰلِكُمۡ إِصۡرِيۖ قَالُوٓاْ أَقۡرَرۡنَاۚ قَالَ فَٱشۡهَدُواْ وَأَنَا۠ مَعَكُم مِّنَ ٱلشَّٰهِدِينَ ﴾

سورة آل عمران

81. And (remember) when Allâh took the Covenant of the Prophets, saying: "Take whatever I gave you from the Book and Hikmah (understanding of the Laws of Allâh), and afterwards there will come to you a Messenger (Muhammad صلى الله عليه وسلم) confirming what is with you; you must, then, believe in him and help him." Allâh said: "Do you agree (to it) and will you take up My Covenant (which I conclude with you)?" They said: "We agree." He said: "Then bear witness; and I am with you among the witnesses (for this)."

﴿ ٱللَّهُ وَلِيُّ ٱلَّذِينَ ءَامَنُواْ يُخۡرِجُهُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِۖ وَٱلَّذِينَ كَفَرُوٓاْ أَوۡلِيَآؤُهُمُ ٱلطَّٰغُوتُ يُخۡرِجُونَهُم مِّنَ ٱلنُّورِ إِلَى ٱلظُّلُمَٰتِۗ أُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ ﴾

سورة البقرة

Allāh is the Ally[105] of those who believe. He brings them out from darknesses into the light. And those who disbelieve - their allies are ṭāghūt. They take them out of the light into darknesses.[106] Those are the companions of the Fire; they will abide eternally therein.

﴿ رَّبِّ ٱغۡفِرۡ لِي وَلِوَٰلِدَيَّ وَلِمَن دَخَلَ بَيۡتِيَ مُؤۡمِنٗا وَلِلۡمُؤۡمِنِينَ وَٱلۡمُؤۡمِنَٰتِۖ وَلَا تَزِدِ ٱلظَّٰلِمِينَ إِلَّا تَبَارَۢا ﴾

سورة نوح

28. "My Lord! Forgive me, and my parents, and him who enters my home as a believer, and all the believing men and women. And to the Zâlimûn (polytheists, wrong-doers, and disbelievers) grant You no increase but destruction!"

﴿ سَلۡ بَنِيٓ إِسۡرَٰٓءِيلَ كَمۡ ءَاتَيۡنَٰهُم مِّنۡ ءَايَةِۭ بَيِّنَةٖۗ وَمَن يُبَدِّلۡ نِعۡمَةَ ٱللَّهِ مِنۢ بَعۡدِ مَا جَآءَتۡهُ فَإِنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ ﴾

سورة البقرة

211. Ask the Children of Israel how many clear Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) We gave them. And whoever changes Allâh’s Favour after it had come to him, [e.g. renounces the Religion of Allâh (Islâm) and accepts Kufr (disbelief)] then surely, Allâh is Severe in punishment.

﴿ يُجَٰدِلُونَكَ فِي ٱلۡحَقِّ بَعۡدَ مَا تَبَيَّنَ كَأَنَّمَا يُسَاقُونَ إِلَى ٱلۡمَوۡتِ وَهُمۡ يَنظُرُونَ ﴾

سورة الأنفال

6. Disputing with you concerning the truth after it was made manifest, as if they were being driven to death, while they were looking (at it).

﴿ فَٱنطَلَقَا حَتَّىٰٓ إِذَا لَقِيَا غُلَٰمٗا فَقَتَلَهُۥ قَالَ أَقَتَلۡتَ نَفۡسٗا زَكِيَّةَۢ بِغَيۡرِ نَفۡسٖ لَّقَدۡ جِئۡتَ شَيۡـٔٗا نُّكۡرٗا ﴾

سورة الكهف

So they set out, until when they met a boy, he [i.e., al-Khiḍr] killed him. [Moses] said, "Have you killed a pure soul for other than [having killed] a soul? You have certainly done a deplorable thing."

﴿ وَدَاعِيًا إِلَى ٱللَّهِ بِإِذۡنِهِۦ وَسِرَاجٗا مُّنِيرٗا ﴾

سورة الأحزاب

46. And as one who invites to Allâh [Islâmic Monotheism, i.e. to worship none but Allâh (Alone)] by His Leave, and as a lamp spreading light (through your instructions from the Qur’ân and the Sunnah - the legal ways of the Prophet صلى الله عليه وسلم[10]).

﴿ أَلَآ إِنَّ لِلَّهِ مَن فِي ٱلسَّمَٰوَٰتِ وَمَن فِي ٱلۡأَرۡضِۗ وَمَا يَتَّبِعُ ٱلَّذِينَ يَدۡعُونَ مِن دُونِ ٱللَّهِ شُرَكَآءَۚ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنۡ هُمۡ إِلَّا يَخۡرُصُونَ ﴾

سورة يونس

Unquestionably, to Allāh belongs whoever is in the heavens and whoever is on the earth. And those who invoke other than Allāh do not [actually] follow [His] "partners." They follow not except assumption, and they are not but misjudging.

﴿ وَهُوَ ٱلَّذِي جَعَلَ لَكُمُ ٱلَّيۡلَ لِبَاسٗا وَٱلنَّوۡمَ سُبَاتٗا وَجَعَلَ ٱلنَّهَارَ نُشُورٗا ﴾

سورة الفرقان

47. And it is He Who makes the night a covering for you, and the sleep (as) a repose, and makes the day Nushûr (i.e. getting up and going about here and there for daily work, after one’s sleep at night, or like resurrection after one’s death).

﴿ يَوۡمَ نَحۡشُرُ ٱلۡمُتَّقِينَ إِلَى ٱلرَّحۡمَٰنِ وَفۡدٗا ﴾

سورة مريم

On the Day We will gather the righteous to the Most Merciful as a delegation

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Subay‘ah al-Aslamiyyah (may Allah be pleased with her) reported that she was married to Sa‘d ibn Khawlah, who belonged to the tribe of ‘Āmir ibn Lu’ay. He was one of the Companions who participated in the battle of Badr. He died during the Farewell Hajj while Subay‘ah was pregnant. Shortly after his death, she delivered her child. When her post-natal bleeding stopped, she beautified herself for prospective suitors. Abu As-Sanābil ibn Ba‘kak (a man from the tribe of Banu ‘Abd Ad-Dār) entered upon her and said: "Why are you thus adorned? Perhaps you wish to remarry? By Allah, you cannot remarry unless four months and ten days (of ‘Iddah) have passed." Subay‘ah said: "When he said that, I put on my clothes in the evening and I went to the Messenger of Allah (may Allah's peace and blessings be upon him). I asked him about that, and he gave me a Fatwa that remarrying had became lawful to me when I delivered my child, and he ordered me to marry if I so wished." Ibn Shihāb said: "I do not find anything wrong with her marrying right after she gives birth, even if she is still bleeding (post-partum) except that her new husband should not approach her until she attains purity (when the bleeding stops).

Narrated by Bukhari & Muslim

Sa‘d ibn Khawlah (may Allah be pleased with him) died leaving behind his wife Subay‘ah al-Aslamiyyah who was pregnant at the time. Soon after his death she gave birth. Once she became pure from her post-natal bleeding, and knowing that her ‘Iddah was over with the childbirth and that it was permissible for her to marry, she adorned and beautified herself. Abu As-Sanābil entered upon her as she was thus beautified and adorned, and realized that she had done so in order to appeal to the suitors. So, he swore by Allah, based upon his knowledge at that time, that it was not permissible for her to marry unless four months and ten days had passed after the death of her husband, based upon Allah's statement in the Qur'an: {And those who are taken in death among you and leave wives behind - they (the wives, shall) wait four months and ten (days)} [Sūrat al-Baqarah : 234]. As Subay‘ah was uncertain about the knowledge she had of this issue, and Abu As-Sanābil affirmed his claim by swearing by Allah, she went to the Prophet (may Allah's peace and blessings be upon him) and asked him about it. The Prophet (may Allah's peace and blessings be upon him) gave her a religious verdict stating that it was permissible for her to marry as soon as she gave birth. If she wished to marry, then she was entitled to it, based on Allah's words in the Qur'an: {And for those who are pregnant, their term is until they give birth} [Sūrat At-Talāq: 4]. Hence, the woman whose husband died while she is pregnant, her waiting period ends when she delivers her child, and the woman who is not pregnant, her waiting period is four months and ten days.

Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: My maternal aunt was divorced, and she wanted to collect the harvest from her date-palm trees. A man rebuked her for going out to the trees. So she went to the Prophet (may Allah's peace and blessings be upon him) who said: "No, go and collect the harvest from your trees, for perhaps you will give (some of it in) charity or do a good deed with it."

Narrated by Muslim

This Hadīth indicates that the aunt of Jābir (may Allah be pleased with him) was divorced, and she wanted to collect the harvest of her palm trees during her waiting period. A man prevented her from doing so. Therefore, she asked the Prophet (may Allah's peace and blessings be upon him) about it, and he told her that she may go out of her house. As such, an irrevocably divorced woman is not like a widow. In her waiting period, the divorcee may go out whenever she wants, although it is better and more protective that she stays at home. In this respect, the Prophet (may Allah's peace and blessings be upon him) said: "Their homes are better for them." This very statement refers to women's practice of worship, their prayer in congregation with the Muslims, and listening to good things. This is even more so applicable to other things of a mundane nature.

Furay‘ah bint Mālik ibn Sinān, sister of Abu Sa‘īd al-Khudri, reported that she went to the Messenger of Allah (may Allah's peace and blessings be upon him) and asked him if she could return to her family, Banu Khudrah, because her husband went out chasing his slaves who ran away; and when he caught them at the borders of Al-Qadūm, they killed him. She said: "I asked the Messenger of Allah (may Allah's peace and blessings be upon him) if I could go back to my people, for he (the murdered husband) did not leave me in a dwelling of his own, nor did he leave me with any financial maintenance?" She said: "The Messenger of Allah (may Allah's peace and blessings be upon him) replied: 'Yes.'" She said: "I went out, and when I was in the apartment or in the mosque, he called for me, or he commanded someone to call me and he said: 'What did you say?' So I repeated my story which I had already mentioned about my husband. Thereupon he said: 'Stay in your house until the term (of ‘Iddah) lapses.'" She said: "So I spent my ‘Iddah therein (in her husband's house) for four months and ten days. When ‘Uthmān ibn ‘Affān became the caliph, he sent for me and asked me about that; so I informed him, and he followed it and decided cases accordingly.’"

Narrated by Ibn Majah - Narrated by At-Termedhy - An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad - Ad-Daarimi

This Hadīth shows that a female Companion whose husband died wanted to spend her ‘Iddah in a house different from the one she used to live in with her husband. The Prophet (may Allah's peace and blessings be upon him) told her that Allah made it obligatory for her to remain in her husband's house until her ‘Iddah lapses. This Hadīth sets a basic rule that the woman whose husband dies must remain in the house she used to live in with her husband until her ‘Iddah and mourning period lapse. This period ends with the delivery of a baby if the widowed woman is pregnant, or by spending full four months and ten days if she is not pregnant.

Fātimah bint Qays reported: I said: "O Messenger of Allah, my husband has divorced me three times and I am afraid that my house will be broken into." So, he (may Allah's peace and blessings be upon him) told me to move.

Narrated by Muslim

Fātimah bint Qays (may Allah be pleased with her) told the Prophet (may Allah's peace and blessings be upon him) she feared that if she observed her waiting period in the house where she used to live with her husband before he divorced her, a licentious person or a robber might break into the house. So the Prophet (may Allah's peace and blessings be upon him) told her to move house, even though she was still in her waiting period following the divorce, as there was a need for it.

‘Amr ibn al-‘Ās (may Allah be pleased with him) said: "Do not confuse the Sunnah of our Prophet. The ‘Iddah of a mother-slave girl whose master dies is four months and ten (days)."

Narrated by Ibn Majah - Narrated by Abu Daoud - Narrated by Ahmad - Maalik

In this report, the honorable Companion ‘Amr ibn al-‘Ās (may Allah be pleased with him) criticized those who argued without a proof about the issue of the ‘Iddah of a mother slave-girl (a slave girl who gave birth to a child from her master) whose master died. He clarified that her prescribed period is four months and ten days, exactly like the prescribed period of a free woman. Although this report expressly spells out this meaning, many of the scholars maintained that the waiting period of a mother slave-girl whose master died is the same as that of other slave-girls, which is the passing of a single menstrual period. This is the opinion of the majority of the scholars, and it is based on other proofs.

‘Urwah ibn Az-Zubayr reported from ‘Ā’ishah that she took Hafsah bint ‘Abdur-Rahmān ibn Abu Bakr As-Siddīq into her house when she was in her third period. Ibn Shihāb said: "That was mentioned to ‘Amrah bint ‘Abdur-Rahmān, and she said that ‘Urwah had spoken the truth, and people had argued with ‘Ā’ishah about it. They said that Allah, the Exalted, says in His Book: {Waiting for three menstrual periods} [Sūrat al-Baqarah: 228]. ‘Ā’ishah said: 'You spoke the truth. Do you know what menstrual periods are? They are the three times of becoming pure after menstruation.'"

Maalik

In this tradition, ‘Urwah ibn Az-Zubayr reported that ‘Ā’ishah moved her niece Hafsah, daughter of her brother ‘Abdur-Rahmān, from the house where she spent her prescribed period after her husband al-Mundhir ibn al-‘Awwām divorced her. She took her whilst she was in her third period because this was the last one of her prescribed periods after the divorce. There was an argument between ‘Ā’ishah and some of the Companions about the meaning of the word menstrual periods in the following verse: {And divorced women shall wait [as regards their marriage] for three menstrual periods} [Sūrat al-Baqarah: 228]. They maintained that it referred to the menstrual period. ‘Ā’ishah (may Alla be pleased with her) answered them: "You have read the Qur’an correctly but failed to interpret it the right way. The meaning of the word in question is the period of purity between two successive menstrual periods.

‘Umar ibn al-Khattāb (may Allah be pleased with him) said: “A woman whose husband is missing and whose whereabouts is unknown to her must wait for four years and then observe the ‘Iddah (of a widow) for four months and ten days. After that, she is allowed to marry.”

Maalik

In this tradition, ‘Umar ibn al-Khattāb (may Allah be pleased with him) explains that any woman whose husband went missing must wait for four years, starting from the date when she lost him. Then she should observe the ‘Iddah of a widow for four months and ten days. After that, she is allowed to marry. Muslim jurists said that this tradition and similar ones apply to the husband whose death is almost certain, such as the one who went missing in a war, drowned at sea, etc.

Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said regarding the female captives of Awtās: ''There should be no sexual intercourse with a pregnant woman until she gives birth, nor with a non-pregnant woman until she has one menstrual cycle."

Narrated by Abu Daoud - Narrated by Ahmad - Ad-Daarimi

Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that in Awtās, a place close to Makkah, the Prophet (may Allah's peace and blessings be upon him) forbade having sexual intercourse with women taken as captives in the course of jihad until their wombs were clear, such that pregnant women would give birth and attain purity of the postpartum bleeding; and non-pregnant women have one menstrual cycle. This also applies to the female captives who were bought and the female slaves who were owned in any way.

‘Ā'ishah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: ''One or two sucks do not render marriage prohibited.''

Narrated by Muslim

‘Ā'ishah (may Allah be pleased with her) reported that the Prophet (may Allah's peace and blessings be upon him) said that if a baby sucks once or twice from the breast of a woman other than his mother, this does not make him her milk-son, nor does he become a Mahram to her, because the conditions of the prohibition are not complete. In a breastfeeding that renders marriage forbidden, the suckled child is not permitted to marry the woman who breastfed him, nor any of her blood relatives or the blood relatives of her husband, who owns the milk [it is his semen which caused the pregnancy that stimulated her lactation]. This type of breastfeeding makes it permissible for a suckled child to be in isolation with those mentioned above, and to be their Mahram when traveling. One or two sucks do not prohibit marriage; five or more sucks are required, as the other Hadīth of ‘Ā'ishah says: ''... so they were abrogated by five known sucks.'' [Muslim]

Umm Salamah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: ''No prohibition results from suckling, except for what penetrates the intestines from the breast before weaning.''

Narrated by At-Termedhy