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Ẓihār (Arabic: ظِهار) is a type of divorce from the Jahiliyya era in which a husband likened his wife to the back of his mother or one of his Maḥrams using a specific phrasing. In the Jahiliyya period, due to Zihar, the man and woman became permanently forbidden to each other, and there was no way to reverse it. Zihar is considered forbidden (ḥarām) in Islam; if someone performs Zihar, sexual intercourse with thier wife becomes permissible only after paying a Kaffara (expiation). In the Quran, God mentions the expiation for it after reprimanding the act of Zihar.

The duty of the wife after Zihar is patience or referring to the Sharia ruler. The ruler gives the husband the choice between paying the expiation (to resume the marriage) or divorce. If he does not choose one of the options, after a period of three months, the ruler will issue a divorce verdict.

Semantics

Zihar or Muzahara[1] is derived from the word zahr, meaning "back".[2] In jurisprudential terminology, it refers to a husband likening his wife to the back of his mother or one of his Mahrams[3] by blood, affinity or fosterage (rida').[4] For example, the husband says to his wife: اَنْتِ عَلَیَّ کَظَهْرِ اُمّی (You are to me like my mother's back).[5] According to some jurists, likening the wife to the belly, thigh or other limbs of the mother using phrases such as اَنْتِ عَلَیَّ کَبَطْنِ اُمّی (You are to me like my mother's belly), کَرَأْسِ اُمّی (Like my mother's head), or کَفَرْجِ اُمّی (Like my mother's private part) also constitutes Zihar.[6]

According to verses and Islamic narrations, Zihar is a reprehensible (munkar) and forbidden act,[7] for which a religious ruling has been established. Therefore, if someone performs Zihar on his wife, she becomes forbidden to him, and he cannot have intercourse with her; however, this prohibition is not permanent, and the individual can return to his wife by paying Kaffara or divorcing her.[8] A consensus (ijma') has been issued for this ruling[9] and a chapter is dedicated to narrations regarding Zihar in narrative sources.[10]

Zihar differs from Divorce and Khul' because with Zihar, intercourse with the wife becomes temporarily forbidden until the Kaffara is paid.[11] There is a difference of opinion regarding whether other forms of enjoyment and pleasure (other than intercourse) are permissible after Zihar and before paying the expiation, some consider it permissible[12] while others consider it Haram.[13] However, if a wife performs Zihar on her husband, no religious ruling is applicable.[14]

History

Zihar was one of the appendages of Divorce[15] and a common custom of the Jahiliyya era regarding the separation of husband and wife.[16] Due to anger and aversion towards his wife, the husband would recite the Zihar formula, separating from her, stripping himself of the right to return, and making her permanently forbidden to him.[17] This was because they believed that by performing Zihar, the wife became forbidden like a mother.[18] Zihar was considered a manifest oppression against women, paving the way for hardship and harm to them.[19] Zihar remained after the advent of Islam, but its effects and rulings changed.[20]

God condemned Zihar in the opening verses of Sura al-Mujadala, introducing this act as ugly and reprehensible and appointed a Kaffara in regret and returning to the wife. By revealing this verse, God invalidated the (Jahili) ruling of Zihar[21] and removed its negative effect,[22] i.e., the permanent prohibition of the couple to each other.[23] He also denied its other effect, which was the wife being considered to be like a mother to the husband.[24]

See also: Verse of Zihar

Conditions of Realization

All conditions valid for Divorce are valid for Zihar;[25] therefore, conditions have been proposed for the validation of Zihar, and if one of these conditions is not met, Zihar is not valid and the religious ruling does not apply.[26] Some of these conditions concern the contract formula, some concern the person pronouncing Zihar, and others concern the person upon whom Zihar is pronounced.

Conditions Concerning the Formula of Zihar

  • Some believe that Zihar is only valid by using the with the word zahr (back)[27] and if likened to other parts of the mother, Zihar is not valid.[28]
  • If instead of "anti" (you), one says "hadhihi" (this one), "zawjati" (my wife), or "fulana" (name of the woman), and instead of " 'alayya" (to me), one says "minni" (from me), " 'indi" (with me), or "ma'i" (with me), Zihar will be valid.[29]
  • The presence of two just Muslim witnesses at the time of pronouncing the Zihar formula.[30]

Conditions Concerning the Pronouncer (Husband)

  • The pronouncer must be sane and an adult (baligh).[31]
  • It must be done with intention and will.[32] If it is done out of forgetfulness or jest it is invalid.[33]
  • It should not be under duress, compulsion, anger, intoxication or in a state of necessity/distress (idtirar).[34]

Conditions Concerning the Subject (Wife)

  • The woman should not be menstruating (Hayd), and should not have engaged in sexual intercourse from the time of purity until Zihar.[35] Some jurists have also considered purity from lochia (nifas) a condition for the subject of Zihar.[36]
  • The wife must be specifically identified; if he performs Zihar on one of his wives without specifying which one, Zihar will not be valid.[37]
  • Some believe that the wife must be a free woman, and if she is a slave, Zihar will not be valid;[38] however, others see no difference between a free woman and a slave.[39] There is also a difference of opinion regarding a woman in temporary marriage (mut'a), a wife with whom intercourse has not yet occurred, and Zihar which was made conditional upon something.[40]

Expiation for Zihar

In Islamic Fiqh, according to Quranic verses, if a person commits Zihar, he must pay a Kaffara (expiation) before returning to his wife, and paying the expiation before sexual intercourse is obligatory.[41]

Three types of expiation have been set for Zihar, and observing the order of choice is necessary. That is, one cannot move to the second option if they are able to perform the first.[42] The first option is that one must free a slave; if he unable to do so, he must fast for sixty consecutive days; and if he is unable to do that as well, he must feed sixty poor people.[43] There is a difference of opinion regarding the ruling for someone who is unable to perform any of the expiations.[44] Some believe that in case of inability to pay the expiation, seeking forgiveness suffices.[45]

There is a disagreement among jurists regarding whether intercourse before paying the Kaffara causes another expiation to become obligatory.[46] Imam Khomeini has issued a fatwa that the expiation is repeated (doubled).[47] If the person divorces his wife after Zihar, the expiation is lifted from him.[48]

Some have identified the philosophy behind setting expiation for Zihar as learning a lesson,[49] self-discipline,[50] preventing oppression against wives and preserving the family system.[51]

Wife's Duty Regarding Zihar

In the event of Zihar, the wife must either exhibit patience or refer to the Shari'a ruler. The ruler will then give the husband the choice between paying the Kaffara and returning to his wife or divorcing her,[52] and a decision should be reached by the husband within 3 months. However, if he accepts neither, he is imprisoned and forced to choose one of the two paths (return or Divorce),[53] and if he does not choose one of the items, some believe that the ruler will proceed to issue the divorce on his behalf.[54] Others believe that the ruler can not force one who pronounced Zihar to choose one of the two (divorce or expiation) and can not issue the divorce on his behalf.[55]

See Also

Notes

  1. ↑ Qurashī, Qāmūs-i Qurʾān, 1412 AH, vol. 4, p. 276.
  2. ↑ Najafī, Jawāhir al-kalām, 1404 AH, vol. 33, p. 96; Muḥammadī, Sharḥ tabṣirat al-mutaʿallimīn, vol. 2, p. 252.
  3. ↑ Mufīd, Al-Muqniʿa, 1413 AH, p. 523; Sallār al-Daylamī, Al-Marāsim al-ʿAlawiyya, 1404 AH, p. 160; Ḥillī, Tabṣirat al-mutaʿallimīn, 1411 AH, p. 148; Shihābī, Adwār-i fiqh, 1417 AH, vol. 1, p. 309.
  4. ↑ Ḥillī, Kanz al-ʿirfān, 1425 AH, vol. 2, p. 288; Bahāʾ al-Dīn al-ʿĀmilī, Jāmiʿ-i ʿAbbāsī, 1429 AH, pp. 724–725.
  5. ↑ Najafī, Jawāhir al-kalām, 1404 AH, vol. 33, p. 96; Ṭūsī, Al-Nihāya, 1400 AH, p. 524.
  6. ↑ Khumaynī, Taḥrīr al-wasīla, vol. 2, p. 354.
  7. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 3, p. 48; Ḥillī, Kanz al-ʿirfān, 1425 AH, vol. 2, pp. 288, 290; Muḥammadī, Sharḥ tabṣirat al-mutaʿallimīn, vol. 2, p. 252.
  8. ↑ Sallār al-Daylamī, Al-Marāsim al-ʿAlawiyya, 1404 AH, p. 160.
  9. ↑ Sharīf al-Murtaḍā, Al-Intiṣār, 1415 AH, p. 321.
  10. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 6, p. 152; Maghribī, Daʿāʾim al-Islām, 1385 AH, vol. 2, p. 274; Ṣadūq, Man lā yaḥḍuruh al-faqīh, 1413 AH, vol. 3, p. 525; Ṭūsī, Tahdhīb al-aḥkām, 1407 AH, vol. 8, p. 9.
  11. ↑ Muḥammadī, Sharḥ tabṣirat al-mutaʿallimīn, vol. 2, p. 254; Shaʿrānī, Tarjuma wa sharḥ-i Tabṣirat al-mutaʿallimīn, 1419 AH, vol. 2, p. 590.
  12. ↑ Khumaynī, Taḥrīr al-wasīla, vol. 2, p. 355.
  13. ↑ Qazwīnī, Ṣīgh al-ʿuqūd wa l-īqāʿāt, 1414 AH, p. 351.
  14. ↑ Khumaynī, Taḥrīr al-wasīla, vol. 2, p. 355.
  15. ↑ Ḥillī, Kanz al-ʿirfān, 1425 AH, vol. 2, p. 288.
  16. ↑ Shihābī, Adwār-i fiqh, 1417 AH, vol. 1, p. 309; Ṣadr, Mā warāʾ al-fiqh, 1420 AH, vol. 6, p. 367.
  17. ↑ Najafī, Jawāhir al-kalām, 1404 AH, vol. 33, p. 96; Khumaynī, Taḥrīr al-wasīla, vol. 2, p. 354.
  18. ↑ Qurashī, Qāmūs-i Qurʾān, 1412 AH, vol. 4, p. 276; Shaʿrānī, Tarjuma wa sharḥ-i Tabṣirat al-mutaʿallimīn, 1419 AH, vol. 2, pp. 588–589; Muḥammadī, Sharḥ tabṣirat al-mutaʿallimīn, vol. 2, p. 252.
  19. ↑ Qarāʾatī, Tafsīr-i nūr, 1388 Sh, vol. 9, p. 500.
  20. ↑ Khumaynī, Taḥrīr al-wasīla, vol. 2, p. 354; Ṣadr, Mā warāʾ al-fiqh, 1420 AH, vol. 6, p. 367.
  21. ↑ Zamakhsharī, Al-Kashshāf, 1407 AH, vol. 4, p. 485; Ṭabarsī, Tafsīr jawāmiʿ al-jāmiʿ, 1412 AH, vol. 4, p. 255.
  22. ↑ Quṭb, Fī ẓilāl al-Qurʾān, 1425 AH, vol. 6, p. 3506.
  23. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 19, p. 178.
  24. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 19, p. 178.
  25. ↑ Ḥillī, Kanz al-ʿirfān, 1425 AH, vol. 2, p. 289; Anṣārī, Ṣīgh al-ʿuqūd wa l-īqāʿāt, 1421 AH, p. 165.
  26. ↑ Mufīd, Al-Muqniʿa, 1413 AH, p. 524; Sharīf al-Murtaḍā, Al-Intiṣār, 1415 AH, p. 321; Ṭūsī, Al-Nihāya, 1400 AH, pp. 524–525.
  27. ↑ Shahīd al-Awwal, Al-Lumʿa al-Dimashqiyya, 1410 AH, p. 201.
  28. ↑ Sharīf al-Murtaḍā, Al-Intiṣār, 1415 AH, pp. 322–323; Bahāʾ al-Dīn al-ʿĀmilī, Jāmiʿ-i ʿAbbāsī, 1429 AH, p. 726; Anṣārī, Ṣīgh al-ʿuqūd wa l-īqāʿāt, 1421 AH, p. 165.
  29. ↑ Majlisī, Yak dawra fiqh-i kāmil-i Fārsī, 1400 AH, p. 160.
  30. ↑ Mufīd, Al-Muqniʿa, 1413 AH, p. 523; Bahāʾ al-Dīn al-ʿĀmilī, Jāmiʿ-i ʿAbbāsī, 1429 AH, p. 725; Khumaynī, Taḥrīr al-wasīla, vol. 2, p. 355.
  31. ↑ Ibn Idrīs al-Ḥillī, Al-Sarāʾir, 1410 AH, vol. 2, p. 707; Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 3, p. 47; Shahīd al-Awwal, Al-Lumʿa al-Dimashqiyya, 1410 AH, p. 201; Khumaynī, Taḥrīr al-wasīla, vol. 2, p. 355.
  32. ↑ Sharīf al-Murtaḍā, Al-Intiṣār, 1415 AH, p. 320; Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 3, p. 47.
  33. ↑ Khumaynī, Taḥrīr al-wasīla, vol. 2, p. 338.
  34. ↑ Ṭūsī, Al-Nihāya, 1400 AH, p. 526; Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 3, p. 47; Bahāʾ al-Dīn al-ʿĀmilī, Jāmiʿ-i ʿAbbāsī, 1429 AH, p. 725.
  35. ↑ Mufīd, Al-Muqniʿa, 1413 AH, p. 523; Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 3, p. 47; Shahīd al-Awwal, Al-Lumʿa al-Dimashqiyya, 1410 AH, p. 201.
  36. ↑ Khumaynī, Taḥrīr al-wasīla, vol. 2, p. 338.
  37. ↑ Sharīf al-Murtaḍā, Al-Intiṣār, 1415 AH, pp. 321–322.
  38. ↑ Mufīd, Al-Muqniʿa, 1413 AH, p. 524.
  39. ↑ See for example: Ṭūsī, Al-Nihāya, 1400 AH, p. 527.
  40. ↑ Ḥillī, Tabṣirat al-mutaʿallimīn, 1411 AH, p. 148.
  41. ↑ Ḥillī, Tabṣirat al-mutaʿallimīn, 1411 AH, pp. 148–149; Ḥillī, Kanz al-ʿirfān, 1425 AH, vol. 2, p. 290.
  42. ↑ Ḥillī, Kanz al-ʿirfān, 1425 AH, vol. 2, p. 290.
  43. ↑ Mufīd, Al-Muqniʿa, 1413 AH, p. 524; Ṭūsī, Al-Nihāya, 1400 AH, p. 525.
  44. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 3, p. 49.
  45. ↑ Ḥillī, Tabṣirat al-mutaʿallimīn, 1411 AH, p. 149; Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 3, p. 49; Anṣārī, Ṣīgh al-ʿuqūd wa l-īqāʿāt, 1421 AH, p. 165.
  46. ↑ Sharīf al-Murtaḍā, Al-Intiṣār, 1415 AH, p. 323.
  47. ↑ Khumaynī, Taḥrīr al-wasīla, vol. 2, p. 338.
  48. ↑ Mufīd, Al-Muqniʿa, 1413 AH, p. 524; Ṭūsī, Al-Nihāya, 1400 AH, p. 526.
  49. ↑ Ṭabarsī, Tafsīr jawāmiʿ al-jāmiʿ, 1412 AH, vol. 4, p. 256; Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 19, p. 179.
  50. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 23, p. 413.
  51. ↑ Qarāʾatī, Tafsīr-i nūr, 1388 Sh, vol. 9, p. 503.
  52. ↑ Mufīd, Al-Muqniʿa, 1413 AH, pp. 524–525; Sallār al-Daylamī, Al-Marāsim al-ʿAlawiyya, 1404 AH, p. 160.
  53. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 3, p. 49; Shahīd al-Awwal, Al-Lumʿa al-Dimashqiyya, 1410 AH, p. 201; Ḥillī, Kanz al-ʿirfān, 1425 AH, vol. 2, p. 290.
  54. ↑ Muḥaqqiq Dāmād, Qawāʿid-i fiqh, 1406 AH, vol. 3, p. 229.
  55. ↑ Khumaynī, Taḥrīr al-wasīla, vol. 2, p. 339.

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