I gave birth to my 2nd child on the 1st October only to find out that my husband has a gambling addiction.I went to den on confinement it's now 4mths and n'y husband gave me two more talaaq over the phone. Do I still have to observe the iddat period as we had no intimate contact for the last 5 months.I need to go back to work in jhb to support my two kids as he stated that he will not give me any money for the kids vans has now disappeared since. I am currently living with my parents and they are elderly and I cannot rely in them as I need to go out topay my bills and purchase groceries and formula and nappies for my 4 month old son.


In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

Sister in Islam,

We are sorry to hear of your predicament. May Allah Taala grant you sabra and make everything easy for you. Ameen.

Your question is not clear. You mentioned “I went to den on confinement it's now 4mths and n'y husband gave me two more talaaq over the phone. Do I still have to observe the iddat period as we had no intimate contact for the last 5 months. In order for us to issue a ruling please clarify the following:

  1. 1.What was your reason for going into confinement was it because your husband gave you a talaq?
  2. 2.By confinement do you mean you sat in iddat the first time before he issued the other 2 talaqs over the phone?

You may forward your clarification to This email address is being protected from spambots. You need JavaScript enabled to view it./This email address is being protected from spambots. You need JavaScript enabled to view it.">This email address is being protected from spambots. You need JavaScript enabled to view it./313daruliftaa">This email address is being protected from spambots. You need JavaScript enabled to view it./313daruliftaa@gmail.com. For your convenience attached below is a fatwa to a similar query and an article written by Hazrat Mufti Ebrahim Desai sahib (Hafizahullah) on the laws of Iddat.


And Allah Ta’āla Knows Best

Ismail Dawoodjee

Student Darul Iftaa

Checked and Approved by,
Mufti Ebrahim Desai.





In principle, it is not permissible for a woman sitting in Iddah to leave her home except in the case of dire necessity. She should remain within the confines of her home until her Iddah finishes.

In any event, if she does not have any source of support or income during her Iddah and there is a dire need for her to earn a living, there will be concession for her to leave her home and earn a living.[1]

Whilst she leaves her home for work, she should abide by the Shar’i laws of Hijab at all times and should return home by nightfall.

You may refer to the article below for a detailed analysis regarding the laws of Iddah.

And Allah Ta’ala Knows Best

Ismaeel Bassa

Checked and Approved by,

Mufti Ebrahim Desai.


by Mufti Ebrahim Desai

Upon the husband's death, or divorce, or the termination of the marriage contract through Khul'a (divorce at the instance of the wife), or the annulment of the marriage by some other manner, the woman has to remain staying in one house for a specified period of time. Until this period expires, it is not permissible for her to go elsewhere. The act of passing this period is called Iddat.

If the Iddat, or waiting period, is observed following the death of the husband, it is called 'The Iddat of Death'. If observed following Talaaq (Divorce), Khul'a (divorce at the instance of the wife) or for some other reason, it is called 'TheIddat of divorce'. There are some differences in the rules and periods of the two types of Iddat.

Iddat of Death

Allah Ta'ala mentions the ruling of this Iddat in the Holy Quráan:

For those men who die amongst you and leave behind wives, they (the wives) must confine themselves (Spend Iddat) for four months and ten days. (Baqarah)

A woman whose husband dies should remain in Iddat for four months and ten days. She should live in the house she used to live in at the time of her husband's death. Leaving the home is incorrect.

This rule applies equally whether

    a woman has had intimacy with her husband during his life-time or not

    she had any kind of privacy with him or not

    she had come to live with him or not

    she menstruates or not

    she is old or young

    she reached the age of puberty or not.

However if the woman was pregnant at the time of the demise of her husband, she should remain in Iddat until the child is born. This applies irrespective of the number of days or months. Even if the child was born just an hour after the husband's death, the Iddat will be over.

A woman in Iddat may move freely in the house. She does not have to restrict herself to just one room.

If at the time of receiving the news of her husband's demise, a woman was away from the house, for example, to take care of some family chore, or was away visiting neighbours, or visiting her own parents/relatives for a few days (with or without the husband), she should immediately return home. This rule applies irrespective of where the husband passed away, at home or away.

A woman whose displeased husband had sent her to her parental home should, upon her husband's demise, return to the home of her husband and complete herIddat there. As a rule, Iddat is completed in the house which was the permanent residence of the wife at the time of her husband's death. Her temporary residence is not taken into consideration. It is obvious that her visit to her parent's home was temporary.

If the husband died on the first of the lunar month and the woman is not pregnant, she will have to complete the period of four months and ten days in accordance with the lunar calendar. And if the husband died on a date other than the first, she would have to complete the period of one hundred and thirty days (four months of thirty days each and ten days) - Maariful Quráan.

Iddat begins from the time of the husband's death even if the woman is not aware of his death and even though she had made no intention to observe Iddat.

If she only received the news of her husband's demise four months and ten days thereafter, her Iddat stands completed. She will not have to observe Iddat all over again.

If for instance, a woman hears about the death of her husband several days later, but there is uncertainty about the exact date of his death, Iddat will be counted from the later date. For example, there is a doubt whether the husband died on the first of November or first of December, the Iddat will be counted from the first of December.

Iddat of Divorce

When the husband divorces his wife, she will have to spend her Iddat in the matrimonial home. She must not leave the house during the day nor at night, nor can she make nikah with anyone else. Once she completes three haydh periods, her Iddat will be complete and she can now stay wherever she wishes. This rule will apply irrespective of whether the man issued one two or three divorces, and irrespective of whether he issued a talaaqul baa-in (irrevocable divorce) or a talaaq-ur-raj'ee (revocable Talaaq). The same rule will apply in all cases.

The Iddat for divorce is only compulsory on the woman who is divorced after her husband had engaged in sexual intercourse with her or, they did not engage in sexual intercourse but they met in privacy and thereafter her husband divorces her. If they did not meet in privacy and the person divorces her, she does not have to observe the Iddat.

If a young girl who had not experienced haydh, or an old woman whose haydh had terminated is divorced, then their Iddat will be three months.

A young girl who has not experienced haydh as yet was divorced. She therefore commenced her Iddat on the basis that it will be three months. However, after a month or two she began experiencing haydh. Her Iddat will now be calculated from the time her haydh commences. She will therefore have to remain in Iddatuntil the completion of three haydh periods. Her Iddat will not be complete until the completion of three Haydh periods.

If a woman is pregnant and her husband divorces her, she will have to remain in that house until she delivers her child. When she delivers her child, her Iddat will expire even if she delivers her child a few days after being divorced.

If a woman is divorced while she is in her haydh, this haydh will not be considered. Her Iddat will be complete up on the expiry of three haydh periods after the haydh that she is presently experiencing. However, it should be noted that it is a sin to divorce a woman while she is in her haydh.

If she is observing her Iddat in the same house wherein the man who issued a talaaqul baa-in to her is also living, she will have to observe strict Purdah with him.

Maintenance During the Period of Iddat

The maintenance and providing of shelter for a woman observing the Iddat of Death are not the responsibility of her in-laws. She also does not have the right to take her maintenance out of the Estate of her deceased husband. However, she will be entitled to her share of Inheritance.

The maintenance and providing of shelter for a woman while she is observing herIddat of divorce are waajib on the very man who divorced her.

Iddat in the Case of Pregnancy or Miscarriage

As stated earlier, the Iddat of a pregnant woman ends with the birth of the child. The ruling however differs in the case of a miscarriage. If any body part of the miscarried foetus was formed, e.g. the mouth, the nose or the fingers, the Iddatwill end upon the miscarriage. If there was no formation of any limb, the woman will be regarded as not being pregnant, and as a result, her Iddat will be four months and ten days.


The maximum period of pregnancy in the Shariah is two years. Shariah does not recognize pregnancy beyond the period of two years. If a woman was pregnant at the time of her husband's demise, but did not deliver the child within two years thereafter, she would be regarded as not been pregnant. Her Iddat had ended four months and ten days after the demise of her husband.

In the case of a multiple conception, e.g. twins, Iddat terminates at the birth of the last child.

The Death of the Husband and the Iddat of Talaaq

If the Iddat of Talaaq expires and the former husband passes away, there is no Iddat of death. Such a divorcee does not inherit from her former husband's estate.

If the husband passes away before the expiry of the Iddat, the ruling will be as follows:

    If the husband gave his wife a revocable divorce (Talaaq-e-rajée) the wife should observe her Iddat of Death and she will inherit from his Estate.

    If the husband had given his wife an irrevocable divorce (Talaaq-ul-Baain) while he was in good health, and the husband dies before the expiry of theIddat of Divorce, the woman will complete the Iddat of divorce. She will not observe the Iddat of Death nor will she inherit from the husband.

    If the husband, with the consent of the wife, gave her an irrevocable divorce (Talaaq-ul-Baain) during his final illness (Maradhul Maut) the woman will complete the remaining period of the Iddat of Divorce. She will not observe the Iddat of Death nor will she inherit from the husband.

    If the husband had given his wife an irrevocable divorce (Talaaq-ul-Baain) during his final illness (Maradhul Maut) without the consent of the wife, then her Iddat will be the longer of the two Iddats. She will inherit from the husbands estate.

Things Not Permissible During Iddat

A woman observing the Iddat of death should neither go out of the house nor remarry, nor indulge in beautifying herself through make-up. During Iddat, all these things are Haraam (Forbidden) for her.


The Holy Prophet (Sallallahu Alayhi wa sallam) has said that it is not permissible for a believer to mourn for anyone for more than three days, except the widow whose period of mourning (when not pregnant) on the death of her husband is four months and ten days.

Observing a Period of Mourning is Waajib


    It is necessary (Waajib) upon every adult and sane Muslim woman to observe Iddat (mourn) the death of her husband. It is not necessary upon a woman who is a disbeliever, insane or did not attain puberty.

    It is Haraam (strictly prohibited) to make an express proposal of marriage to a woman observing the Iddat of Death. It is also Haraam to contract a Nikah with such a woman. Such a nikah will be null and void.

    It is Haraam upon a female observing Iddat to apply perfume; to don ornaments, jewellery or decorations of any sort; to wear eye makeup, such as Kohl (antimony) or galena; to chew or apply colour on the lips, teeth or gums; to apply oil on the head; to comb the hair (in order to beautify herself); to use henna; to wear silken or other gaudy dresses.

    It is permissible to bath and wash the hair during Iddat.

Using Beauty Aids as Medicine


    If there is a need to apply oil to the head because of a headache or lice, only such oil may be used that has no scent.

    If there is a need to use Surma (antimony) as a balm for the eyes, it will be permissible. In such a case it should be applied at night and cleared in the morning.

    A female in Iddat will be excused to wear silken clothes due to itchy skin.

Leaving the Home Due to Necessity

    It is compulsory upon the divorcee or widow to complete the Iddat in the same home which was her permanent residence at the time of divorce or her husband's demise. However, if does not have enough money to pay basic needs, shelter and food, she will be excused to leave the house during daytime to work. She should ensure that she adheres to the laws of Hijaab and spends the nights at her house. It is also imperative that, during the day, she returns home immediately upon being free from her work. Spending any time outside the house over and above that which is necessary is not permissible. If her employment takes up some part of the night as well, she will be excused, but she should spend the major part of the night at her own home.

    A woman who owns a cultivated land, farm, property or business which requires her personal attention and management and there is no family member available to assist her, she will be excused to leave the house.

If such a place is equivalent to the distance of Safar (88 kms. or more), then she may travel there with her Mahram (person with whom marriage is permanently unlawful).

    If a woman observing the Iddat of Death is ill and it is not possible to arrange for a house-call by a physician, or if there arises an emergency for her admission to a hospital, it will be permissible to take her to a hospital or another city if there is a need.

Shifting Residence During Iddat Under Compelling Circumstances


A woman may move to another home in order to complete the Iddat in the following situations:

    If the house was rented and she does not have the means to pay the rent.

    If her share of the house which she had inherited from her husband is insufficient for her to live in and the other inheritors do not allow her to use their share.

    If she cannot observe Purdah in the home.

    Any such situation in which her life, wealth or chastity are not safe.

    If the house in which she is observing Iddat collapses, or there be the danger that it will.

    If there is a strong apprehension that she is likely to lose her honour, life, property or health if she stays there.

    If she fears living alone and she does not have a trustworthy person to live with her. If the fear is not severe, then it will not be permissible to move out of the house.

    Similarly, if the house in which she is passing her Iddat be haunted and she has a strong fear of demons, so much so that she cannot bear the very thought of living in a haunted house, or there is some open evidence of harm caused by such evil presence.

In a situation where shifting from the house of Iddat is permissible, it is necessary the woman shift to the closest possible house where her life, wealth and chastity are safe. Unless necessary, she should not move to a more distant house. She should pass the remaining days of her Iddat in the house to which she shifted.

A Woman on Journey at the Time of Her Husband's Demise

Different situations have different rulings, the details of which follow:

   I. If a woman receives the news of her husband's death, whilst she is on Safar and was within 88 km from her hometown, she should immediately return home and complete her Iddat there, and irrespective of how far her destination is. This applies whether or not she has a Mahram with her.

   II. If she had already covered 88km, then

    A. If her destination is within 88 km, she may continue her Safar and upon reaching the destination, she should complete her Iddat there, whether or not she has a Mahram with her.

    B. If her destination is more than 88 km away and

   1.  If the place is uninhabited she has the choice of either returning to her hometown or continuing her journey to her destination and complete her Iddat there. It is advisable for her to return to her hometown.

  2. If it is an inhabited place where she could stay, she should remain there.

    If in case no. II.B.1, en route to her hometown or her destination, she passes by such an inhabited town where she could stay and her life, wealth and modesty are safe, she should stay there and complete her Iddat.

Negligence of Iddat

Many widows and divorced women do not observe the laws of Iddat. Going out openly, visiting Bazaars and attending social functions are activities undertaken in absolute disregard to this injunction of the Shariah. That is a major sin.


Leaving the House Without a Sharíi Reason

The excuses under which going out of the house during Iddat are permissible have been listed earlier on. If a situation of a different nature arises under which going out of the house appears to be necessary, the situation should be discussed with a trustworthy Aalim in order to ascertain the Shar'ee validity of the excuse.

Many women observing Iddat leave the house on flimsy excuses, such as to show up at a meeting, ceremony, function, etc.

Going Out in Iddat without Valid Excuse Does Not Annul the Iddat

Some people assume that the Iddat of a widow who comes out of the house without a valid excuse breaks the Iddat and it would be necessary for her to commence her Iddat again. That is incorrect.

[1] بَاب مَا يجب على الْمُعْتَدَّة} 1

الْمُعْتَدَّة إِمَّا إِن كَانَت عَن طَلَاق أَو عَن وَفَاة

فَإِن كَانَت عَن طَلَاق يَنْبَغِي لَهَا أَن لَا تخرج من بَيتهَا لَيْلًا وَلَا نَهَارا بل يجب عَلَيْهَا السُّكْنَى فِي الْبَيْت الَّذِي تسكن فِيهِ وَأجر السُّكْنَى وَالنَّفقَة على الزَّوْج

وَأَصله قَوْله تَعَالَى و {لَا تخرجوهن من بُيُوتهنَّ وَلَا يخْرجن إِلَّا أَن يَأْتِين بِفَاحِشَة مبينَة}

وَأما الْمُتَوفَّى عَنْهَا زَوجهَا فَلَا بَأْس بِأَن تخرج بِالنَّهَارِ فِي حوائجها وَلَا تبيت فِي غير منزلهَا الَّذِي تَعْتَد فِيهِ لِأَن نَفَقَتهَا عَلَيْهَا فتحتاج إِلَى الْخُرُوج لإِصْلَاح أمرهَا

وَعَن مُحَمَّد لَا بَأْس بِأَن تبيت فِي غير بَيتهَا أقل من نصف اللَّيْل لِأَن البيتوتة عبارَة عَن السّكُون فِي الْمَكَان أَكثر اللَّيْل فِي الْعرف { تحفة الفقهاء، ج 2، ص 249}

“2} ولا يجوز للمطلقة الرجعية والمبتوتة الخروج من بيتها ليلا ولا نهارا والمتوفى عنها زوجها تخرج نهارا وبعض الليل ولا تبيت في غير منزلها " أما المطلقة فلقوله تعالى: {لا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَلا يَخْرُجْنَ إِلَّا أَنْ يَأْتِينَ بِفَاحِشَةٍ مُبَيِّنَةٍ} [الطلاق: 1] قيل الفاحشة نفس الخروج وقيل الزنا ويخرجن لإقامة الحد.

وأما المتوفى عنها زوجها فلأنه لا نفقة لها فتحتاج إلى الخروج نهارا لطلب المعاش وقد يمتد إلى أن يهجم الليل ولا كذلك المطلقة لأن النفقة دارة عليها من مال زوجها حتى لو اختلعت على نفقة عدتها قيل إنها تخرج نهارا وقيل لا تخرج لأنها أسقطت حقها فلا يبطل به حق عليها { الهداية، ج 2، ص 279}

3} قَالَ: (وَلَا تَخْرُجُ الْمَبْتُوتَةُ مِنْ بَيْتِهَا لَيْلًا وَلَا نَهَارًا) لِقَوْلِهِ تَعَالَى: {لا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَلا يَخْرُجْنَ} [الطلاق: 1] ، وَلِأَنَّ نَفَقَتَهَا وَاجِبَةٌ عَلَى الزَّوْجِ فَلَا حَاجَةَ لَهَا إِلَى الْخُرُوجِ كَالزَّوْجَةِ، حَتَّى لَوْ اخْتَلَعَتْ عَلَى أَنْ لَا نَفَقَةَ لَهَا قِيلَ تَخْرُجُ نَهَارًا لِمَعَاشِهَا، وَقِيلَ لَا وَهُوَ الْأَصَحُّ، لِأَنَّهَا اخْتَارَتْ إِسْقَاطَ نَفَقَتِهَا فَلَا يُؤَثِّرُ فِي إِبْطَالِ حَقِّ الْمُخْتَلِعَةِ عَلَيْهَا عَلَى أَنْ لَا سُكْنَى لَهَا لَا يَجُوزُ لَهَا الْخُرُوجُ.

قَالَ: (وَالْمُعْتَدَّةُ عَنْ وَفَاةٍ تَخْرُجُ نَهَارًا وَبَعْضَ اللَّيْلِ وَتَبِيتُ فِي مَنْزِلِهَا) لِأَنَّهُ لَا نَفَقَةَ لَهَا فَتَضْطَرُّ إِلَى الْخُرُوجِ لِإِصْلَاحِ مَعَاشِهَا وَرُبَّمَا امْتَدَّ ذَلِكَ إِلَى اللَّيْلِ. وَعَنْ مُحَمَّدٍ لَا بَأْسَ بِأَنْ تَبِيتَ فِي غَيْرِ مَنْزِلِهَا أَقَلَّ مِنْ نِصْفِ اللَّيْلِ لِمَا بَيَّنَّا { الإختيار لتعليل المختار، ج 3، 178}.


I wear the niqab Alhamdulillah. But even then, when I go out to town or University, I see men looking. I find it so hard to ignore this attention. I will keep my gaze lowered and then for that one split second, I will make eye contact. This is really frustrating me I get so angry when I do this. If I ever see a boy looking at me, I like the attention. And my eyes go to them sometimes. I want to be able to defeat that, and not enjoy the attention. Advise me on how to fight this In Shā Allāh and what to do.



In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.


Sharī’ah seeks to close all the doors of immorality and vice. Hence, Allah commands the women:


And remain in your homes. (Quran 33: 33)


From this verse, it is understood that the temperament of Sharīah is that a female should confine herself to her home. In this age of shamelessness, the reason for women being in their homes is more understandable. It should be evident to you by experience how the preying eyes of men are always in search of the women walking about. This is enough evidence that despite having the Niqaab on, a woman is still not safe outside the confines of her home. That is why Shari’ah advocates that she should not emerge from her home except for dire necessity.


If you are to leave your home for some necessity and are faced with the problem you have mentioned above, adopt the following means to overcome your predicament:

  • Always be conscious of Allah and be wary that He is watching every action of yours. Allah says in the Qur’aan:

يَعْلَمُ خَائِنَةَ الْأَعْيُنِ وَمَا تُخْفِي الصُّدُورُ [1]

“He knows the treachery of the eyes and whatever is concealed by hearts.”

  • Remember that stealing glances at non-mahram men is a form of Zina.
    • Allah’s curse is upon those who look at the opposite gender. Rasulullah Sallallahu ‘Alayhi Wa Sallam mentioned in a Hadith:

“Allah has cursed the one who looks and the one who is being looked at.”[2]

  • Have the fear of Allah and His reprehension upon disobeying His command.
  • Be truthful to Allah in wearing the Niqaab. Do not wear the Niqaab to merely create an impression of piety.
  • When you enjoy seeing a man, ask yourself what the difference is in him seeing you in Niqaab and seeing you without anything on. Will your inner most modesty and shame accept this?
    • Make du’a to Allah and seek His help in overcoming your weakness. Acknowledge your weakness and repent from it. Supplicate to Him to grant you the resolve of obeying His command.



And Allah Ta’āla Knows Best


Nabeel Valli

Student Darul Iftaa
Lusaka, Zambia


Checked and Approved by,
Mufti Ebrahim Desai.


[1]   غافر: 19


[2]   شعب الإيمان - البيهقي (6/ 162) [العلمية]

أخبرنا أبو زكريا نا أبو العباس نا بحر نا ابن وهب أنا الليث عن أبي الزبير عن جابر بن عبد الله قال : اتقوا الله و استحيوا و تواروا و لا يغتسل أحد منكم إلا و عليه سترة و ليستره أخوه و لو بثوبه قال : و نا ابن وهب أخبرني عبد الرحمن بن سلمان عن عمرو مولى المطلب عن الحسن قال : و بلغني أن رسول الله صلى الله عليه و سلم قال : لعن الله الناظر و المنظور إليه


It is agreed that there is a difference between the salaat of a male and female for which there are numerous dalaail, the only ikhtilaaf here is regarding the ruku and sujood.


Some of the ulama are insisting that this is a deoband issue of teaching the females to make ruku by just touching the tip of the knees (so the complete ruku is not done)and the sajdah of the females with the arms firmly on the ground (which goes against so many ahaadith) in contrast to the hadith in the maraaseel of Abu Dawood which indicates that the salaat of the female should be more astar therefore the ruku and sujood should be done in that manner to conceal the hayaa and shame of the female.


The questions are:


1. Is this issue of the salaat of the female regarding her ruku and sujood a deoband issue (as some of these scholars are saying) or it has come to us from our early hanafi fuqahaa the mataqaddimeen or mutaakhireen?


2.Which early hanafi kitab gives reference to this issue from the classical hanafi kutub?




In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.


The method of a female’s Rukū and Sajdah has been discussed in great detail by many early and latter-day Hanafi Fuqahā (Jurists). Consider the following Ibārāt (Jurisprudic texts):

Allāmah Sarakhsi Rahimahullāh (483 A.H.) states the following in his Mabsūt regarding the method of a female’s Sajdah:


فَأَمَّا الْمَرْأَةُ فَتَحْتَفِزُ وَتَنْضَمُّ وَتُلْصِقُ بَطْنَهَا بِفَخِذَيْهَا وَعَضُدَيْهَا بِجَنْبَيْهَا هَكَذَا عَنْ عَلِيٍّ - رَضِيَ اللَّهُ تَعَالَى عَنْهُ - فِي بَيَانِ السُّنَّةِ فِي سُجُودِ النِّسَاءِ وَلِأَنَّ مَبْنَى حَالِهَا عَلَى السِّتْرِ فَمَا يَكُونُ أَسْتَرَ لَهَا فَهُوَ أَوْلَى» (المبسوط للسرخسى، ج 1، ص 23، دار المعرفة – بيروت)

Regarding the Sajdah of a female, she should keep herself contracted and should keep her stomach attached to her thighs. Her arms should be by her sides. This is what has been reported by Alī Radhiyallāhu Anhu regarding the Sunnah method of a female’s Sajdah. This is so because the natural condition of a female is that she must be concealed. Hence, the method that is more concealing for her is preferred. (Mabsūt)


Allāmah Nātifī Rahimahullāh, a Hanafī Faqīh of the 5th century states the following regarding the Sajdah of a female:


وإذا سجدت، وضعت بطنها على فخذيها، ولا تجافى كما يجافى الرجل (كتاب جمل الأحكام، ص 110، مكتبه نزار مصطفى الباز)

When a female prostrates (performs Sajdah), she should place her stomach on her thighs. She should not expand her body like a man expands his body (in Sajdah). (Kitāb Jumal al-Ahkām)


Allāmah Zailaī Rahimahullāh (743 A.H) states the following in Tabyīn al-Haqāiq regarding the Sajdah and Rukū of a female:


وَلَا تُجَافِي بَطْنَهَا عَنْ فَخِذَيْهَا.....وَلَا تَفْتَحُ إبْطَيْهَا فِي السُّجُودِ..... وَلَا تُفَرِّجُ أَصَابِعَهَا فِي الرُّكُوعِ (تبيين الحقائق، ج 1، ص 118،  المطبعة الكبرى الأميرية - بولاق، القاهرة)

A female should keep her stomach together with her thighs (during Sajdah)….. She should not keep her underarms open (in Sajdah so as to expose them)….. and she should not spread out her fingers while in Rukū (rather the fingers should be kept together). (Tabyīn al-Haqāiq)


Allāmah Ebrāhīm al-Halabī Rahimahullāh (956 A.H.) states the following regarding the Rukū of a female:


أما المرأة فتنحني بالركوع قليلا ولا تعتمد ولا تفرج أصابعها بل تضمها (حلبى صغير، ج 1، ص 96)

Regarding a female, she should slightly bend in Rukū without leaning completely. She should not spread out her fingers rather she should keep the fingers together. (Halabī Saghīr)


Allāmah Ibn Nujaim Rahimahullāh (970 A.H) states the following regarding the Sajdah and Rukū of a female:


وَتَضُمُّ فِي رُكُوعِهَا وَسُجُودِهَا وَلَا تُفَرِّجُ أَصَابِعَهَا فِي الرُّكُوعِ (الأشباه والنظائر، ج 1، ص 323،  دار الكتب العلمية،بيروت،لبنان)

A female should contract herself in Rukū and Sajdah. She should not spread out her fingers whilst in Rukū. (al-Ashbāh wan-Nadhāir)


Allāmah Tahtāwī Rahimahullāh (1231 A.H.) states the following regarding the Rukū and Sajdah of a female:


ولا تفرج أصابعها في الركوع وتنحني في الركوع قليلا بحيث تبلغ حد الركوع فلا تزيد على ذلك لأنه أستر لها وتلزم مرفقيها بجنبيها فيه وتلزق بطنها بفخذيها في السجود (حاشية الطحطاوى على مراقى الفلاح، فصل: فى بيان سننها)

A female should not spread out her fingers in Rukū. She should bend slightly in Rukū such that she fulfills the minimal requirement of bending in Rukū and she should not bend more than this because this is more concealing for her. She should keep her elbows attached to her sides. She should keep her stomach attached to her thighs whilst in Sajdah. (Hāshiyah at-Tahtāwī Alā Marāqī al-Falāh) 


Allāmah Shāmi Rahimahullāh (1252 A.H.) states the following in Radd al-Muhtār regarding the Sajdah and Rukū of a female:


وَتَنْحَنِي فِي الرُّكُوعِ قَلِيلًا، وَلَا تَعْقِدُ وَلَا تُفَرِّجُ فِيهِ أَصَابِعَهَا بَلْ تَضُمُّهَا وَتَضَعُ يَدَيْهَا عَلَى رُكْبَتَيْهَا.....وَتَنْضَمُّ فِي رُكُوعِهَا وَسُجُودِهَا، وَتَفْتَرِشُ ذِرَاعَيْهَا (رد المحتار، ج 1، ص 504، سعيد)

A female should bend only a little during Rukū. She should not spread out her fingers rather she should keep them together. She should merely place her hands on her knees….. She should keep herself together (contracted) during Rukū and Sajdah. She should spread her arms on the ground whilst in Sajdah. (Radd al-Muhtār)


The following text of Fatāwā Hindiyyah is clear with regards to the Rukū of a female:


وَالْمَرْأَةُ تَنْحَنِي في الرُّكُوعِ يَسِيرًا (الهندية، ج 1، ص 74، دار الفكر)

A female should only bend a little in Rukū. (al-Hindiyyah)


Note: Rasūlullāh Sallallāhu Alaihi Wa Sallam has prohibited men from spreading their arms on the ground like a dog while in Sajdah.  This prohibition is specific to men and does not extend to females.  Consider the Hadīth recorded by Imām Muslim Rahimahullāh:


وَيَنْهَى أَنْ يَفْتَرِشَ الرَّجُلُ ذِرَاعَيْهِ افْتِرَاشَ السَّبُعِ (صحيح مسلم)

Nabī (Sallallāhu Alaihi Wa Sallalm) prohibited that a man should spread his arms (in Sadjah) like a dog spreads its arms. (Sahīh Muslim)


In fact, there are many Ahādīth that prove that a female should keep herself contracted while in Sajdah.  Consider the following Ahādīth:


عن يزيدَ بن أبي حبيب أنَّ رسولَ الله مَرَّ عَلَى امرأتينِ تصليانِ، فقال : «إذَا سَجَدْتُمَا فَضُمَّا بعضَ اللحمِ إلى الأرضِ، فإنَّ المرأةَ لَيْسَتْ في ذلِكَ كالرجلِ (مراسيل لابي داؤد، ج 1، ص 117، مؤسسة الرسالة – بيروت)

“When you make prostration, keep your body attached to the ground because a woman has not been created like a man” (Marāsī Li Abī Dāwūd)


وعن على قال إذا سجدت المرأة فلتحتفز ولتلصق فخذيها ببطنها (مصنف عبد الرزاق، ج 3، ص 138، المكتب الإسلامي) 

Alî (Radhiyallahu Anhu) says, “When a woman prostrates, she must practise ihtifâz and keep her thighs close to her stomach.” (Musannaf Abd ar-Razzāq)


قال إبراهيم النخعي: كانت المرأة تؤمر إذا سجدت أن تلزق بطنها بفخذيها كيلا ترتفع عجزتها ولا تجافي كما يجافي الرجل (السنن الكبري للبيهقي، ج 2، ص 314، دار الكتب العلمية)

Ibrâhîm رحمه الله says that when a woman prostrates, she should join her thighs to her stomach without raising her posterior and without stretching her limbs out like a male.(As-Sunan al-Kubrā Lil-Baihaqī)         


And Allah Ta’āla Knows Best

Abdul Azīm bin Abdur Rahman,
Student Darul Iftaa

Checked and Approved by,
Mufti Ebrahim Desai.






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