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سنن دارمي
Darimi
من كتاب الطلاقFrom the Book of Divorce
باب في عِدَّةِ الْحَامِلِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَالْمُطَلَّقَةِ:Chapter: Waiting Period for Pregnant Widows and Divorcees
Hadith 2319
اُردوEn
أَخْبَرَنَا مُحَمَّدُ بْنُ يُوسُفَ، عَنْ سُفْيَانَ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ الْأَسْوَدِ: أَنَّ سُبَيْعَةَ وَضَعَتْ بَعْدَ وَفَاةِ زَوْجِهَا بِأَيَّامٍ فَتَشَوَّفَتْ، فَعَابَ أَبُو السَّنَابِلِ، فَسَأَلَتْ أَوْ ذَكَرَتْ أَمْرَهَا لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ "فَأَمَرَهَا أَنْ تَتَزَوَّجَ".
It is narrated from Aswad that Sayyida Sabi’ah (may Allah be pleased with her) gave birth (to a child) a few days after her husband's death and she adorned herself. Abu al-Sanabil reproached her for this, and she mentioned it to the Messenger of Allah (peace and blessings be upon him), so he instructed her to marry. (That is, he confirmed that her waiting period had ended and permitted her to adorn herself and marry.)
Brief Explanation
(Commentary on Ahadith 2316 to 2319)
All these narrations are abridgments of the first hadith of this chapter; the meaning of all is the same: that a woman who is pregnant and whose husband passes away, her waiting period (‘iddah) is not four months and ten days, but rather her waiting period will be until the delivery of the child (wada‘ al-haml), whether that is less or more.
Sayyiduna Ibn Abbas and Sayyiduna Ibn Mas‘ud radi Allahu anhum held the opinion of "ab‘ad al-ajalayni" (the longer of the two terms), but it is established that they retracted from this view. Therefore, «﴿وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ﴾» will be acted upon, and this is the correct position.
And Allah knows best.
All these narrations are abridgments of the first hadith of this chapter; the meaning of all is the same: that a woman who is pregnant and whose husband passes away, her waiting period (‘iddah) is not four months and ten days, but rather her waiting period will be until the delivery of the child (wada‘ al-haml), whether that is less or more.
Sayyiduna Ibn Abbas and Sayyiduna Ibn Mas‘ud radi Allahu anhum held the opinion of "ab‘ad al-ajalayni" (the longer of the two terms), but it is established that they retracted from this view. Therefore, «﴿وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ﴾» will be acted upon, and this is the correct position.
And Allah knows best.
