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Draft:Waiting Period of Divorce

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Waiting period of divorce (Arabic: عِدَّةُ الطَّلاق, 'iddat al-talaq) is the mandatory waiting period during which a woman is prohibited from marrying another man following a divorce. According to jurists, this period commences immediately upon the recitation of the divorce formula (ṣīgha), regardless of whether the woman is aware of the divorce. This ruling is derived from Qur'an 2:228, narrations, and consensus. The duration of the waiting period is determined by the woman's menstrual cycle. For women with regular cycles, jurists have established the duration as three periods of purity (ṭuhr). If the couple did not engage in intercourse during the marriage, or if the woman is unable to menstruate due to menopause, observing a waiting period is not required.

According to jurists, women of menstruation age who do not menstruate, or those in doubt regarding the presence of menstrual blood, must wait for three months or until delivery (a maximum of 9 months) for the 'idda to conclude. However, if a woman has reached the age of menstruation but experiences irregular cycles, she must refer to the menstrual habits of her peers and relatives to determine the duration. It is established that the 'idda of a pregnant woman, in both permanent and temporary marriages, concludes upon delivery. An exception exists for cases of illegitimate pregnancy, where the woman must observe a waiting period of three purities or three months.

Jurists have delineated rulings for the 'idda based on the category of divorce; consequently, marrying a woman during her 'idda, whether via a permanent or temporary contract, is impermissible. If a man marries her while cognizant of this ruling, she becomes eternally haram to him, even if no intercourse occurs. Regarding legal consequences, jurists state that in a revocable divorce, the woman's maintenance (nafaqa) remains the husband's responsibility. Furthermore, if one party dies during the 'idda, the surviving spouse inherits from them. Conversely, in an irrevocable divorce, maintenance is the man's responsibility only if the woman is pregnant, and the line of inheritance is severed upon the divorce or the conclusion of the 'idda.

Concept and Duration

'Iddat al-talaq is the interval during which a woman is barred from marrying another man subsequent to a divorce.[1] Jurists mandate that women observe three purities (ṭuhr) as 'idda following a divorce.[2] It is further stipulated that the divorce must be executed during a period of purity in which no intercourse has taken place. This period of purity counts as the first of the three required purities; thus, the 'idda of divorce concludes upon the onset of the third menstruation.[3]

Jurists generally waive the requirement of 'idda for couples who have not had intercourse, girls under the age of nine, and menopausal women; these individuals may remarry immediately following divorce.[4] However, Sunni jurists and a faction of Imami jurists contest this fatwa, asserting that these individuals must also observe a three-month 'idda.[5]

The 'iddat al-talaq begins once the recitation of the divorce formula is complete, irrespective of the woman's knowledge of the event.[6] It is posited that the 'idda for the annulment (faskh) and termination (infisakh) of marriage corresponds to that of the 'idda of divorce.[7]

The scriptural basis for the ruling of 'iddat al-talaq includes Qur'an 2:228,[8] mutawatir narrations, and the consensus of jurists.[9]

Determination for Women with Different Menstrual Cycles

For women who menstruate monthly, the 'idda concludes after witnessing menstruation three times or completing three periods of purity.[10] Women of menstrual age who do not menstruate due to congenital factors or illness must observe a three-month 'idda if the divorce or annulment occurred after intercourse.[11] This ruling encompasses girls from the age of nine who do not menstruate and women who have undergone a hysterectomy.[12]

According to Al-Shahid al-Thani, if a woman is in doubt regarding the sighting of blood during the 'idda—implying a potential pregnancy—she must wait until three periods of purity have passed or up to nine months. If she observes no blood, she waits nine months, after which she is released from 'idda. Conversely, if she observes blood and completes three purities, her 'idda concludes.[13]

Women who have recently reached the age of menstruation, or whose cycles are disrupted or forgotten, must refer to the customary habits of their peers and relatives.[14] If a specific habit can be determined, the 'idda is three purities; otherwise, they are obligated to observe 'idda for three lunar months.[15]

'Idda of Pregnant Women

Jurists unanimously agree that the 'idda of a pregnant woman, in both permanent and temporary marriage, terminates upon delivery, even if the divorce occurred immediately prior, provided the pregnancy is attributed to a legitimate husband.[16] In instances of illegitimate pregnancy, the 'idda does not conclude with delivery; rather, the woman must observe three purities or three lunar months.[17] The rationale is that a fetus conceived through adultery is not afforded sanctity under Shari'a due to the absence of a legitimate marital bond.[18]

Rulings for Revocable and Irrevocable Divorce

  • In the 'idda of a revocable divorce, if either spouse commits adultery, the hadd of rajm is applicable.[19] Adultery with a woman during her revocable 'idda results in the eternal prohibition of marriage; however, this prohibition does not extend to the 'idda of death, irrevocable divorce, temporary marriage, or intercourse by mistake.[20]
  • During a revocable 'idda, a man is prohibited from marrying a fifth wife or the sister of the divorced wife.[21] In the case of an irrevocable divorce, opinions differ; some permit such marriages,[22] whereas Al-Shaykh al-Mufid in Al-Muqni'a ruled against it until the conclusion of the 'idda.[23]
  • In a revocable 'idda, the husband may revoke the divorce (ruju') and return to the woman without executing a new contract,[24] whereas in an irrevocable 'idda, a new marriage formula is required.[25]
  • Observing 'idda for temporary marriage is obligatory if intercourse has occurred and the woman is not menopausal. The duration is two menstrual cycles for those with regular periods, or 45 days for women of menstrual age who do not menstruate.[26]
  • Marrying a woman during 'idda (whether revocable, irrevocable, or due to death) is strictly prohibited.[27]
  1. If the parties are aware of the ruling, the marriage is void and results in eternal prohibition.[28]
  2. If they are unaware but intercourse occurs, they become eternally prohibited.[29]
  3. If they are unaware and no intercourse occurs, the contract is void, but they may remarry after the completion of the 'idda.[30]

In a revocable divorce, if one spouse dies during the 'idda, the surviving spouse inherits, as the woman retains the legal status of a wife.[31] In an irrevocable divorce, rights to inheritance are severed, unless the husband divorced the wife while suffering from a terminal illness and died within one year.[32]

Providing Maintenance (nafaqa) is obligatory during a revocable 'idda.[33] In an irrevocable divorce, maintenance is mandated only if the woman is pregnant.[34]

See Also

Notes

  1. ↑ Najafī, Jawāhir al-kalām, 1404 AH, vol. 32, p. 219; Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 3, p. 23.
  2. ↑ Baḥrānī, Al-Ḥadāʾiq al-nāḍira, 1363 Sh, vol. 25, p. 400.
  3. ↑ Imam Khomeini, Tawḍīḥ al-masāʾil (muḥashshā), 1424 AH, vol. 2, pp. 518-522.
  4. ↑ Tarḥīnī ʿĀmilī, Al-Zubdat al-fiqhiyya, 1427 AH, vol. 7, pp. 46-47.
  5. ↑ Ṭūsī, Al-Khilāf, vol. 5, p. 53; Sharīf al-Murtaḍā, Al-Intiṣār, 1415 AH, p. 146.
  6. ↑ Imam Khomeini, Taḥrīr al-wasīla, 1421 AH, vol. 2, p. 353; Makārim Shīrāzī, Aḥkām-i khānivāda, 1389 Sh, p. 445.
  7. ↑ Iṣfahānī, Wasīlat al-najāt, 1380 Sh, p. 887.
  8. ↑ See: Mufīd, Aḥkām al-nisāʾ, 1413 AH, p. 43; Ṭūsī, Tahdhīb al-aḥkām, 1407 AH, vol. 8, p. 116; Shahīd al-Thānī, Masālik al-afhām, 1413 AH, vol. 9, p. 213.
  9. ↑ Najafī, Jawāhir al-kalām, 1404 AH, vol. 32, p. 312; Shahīd al-Thānī, Al-Rawḍat al-bahiyya, 1410 AH, vol. 6, p. 56.
  10. ↑ Najafī, Jawāhir al-kalām, 1404 AH, vol. 32, p. 227.
  11. ↑ Mufīd, Al-Muqniʿa, 1413 AH, p. 532; Shahīd al-Awwal, Al-Lumʿat al-Dimashqiyya, 1410 AH, p. 195.
  12. ↑ Najafī, Jawāhir al-kalām, 1404 AH, vol. 32, p. 230.
  13. ↑ Shahīd al-Thānī, Al-Rawḍat al-bahiyya, 1410 AH, vol. 2, pp. 156-157.
  14. ↑ Najafī, Jawāhir al-kalām, 1404 AH, vol. 32, pp. 243-244.
  15. ↑ Najafī, Jawāhir al-kalām, 1404 AH, vol. 32, pp. 243-244.
  16. ↑ Iṣfahānī, Wasīlat al-najāt, 1380 Sh, pp. 782-783.
  17. ↑ Iṣfahānī, Wasīlat al-najāt, 1380 Sh, pp. 782-783.
  18. ↑ Ibn Fahd al-Ḥillī, Al-Muhadhdhab al-bāriʿ, 1407 AH, vol. 2, p. 456; Muḥaqqiq al-Karakī, Jāmiʿ al-maqāṣid, 1414 AH, vol. 4, p. 456.
  19. ↑ Tabrīzī, Usus al-ḥudūd wa al-taʿzīrāt, 1417 AH, p. 46.
  20. ↑ Najafī, Jawāhir al-kalām, 1404 AH, vol. 29, p. 446.
  21. ↑ Najafī, Jawāhir al-kalām, 1404 AH, vol. 3, p. 10; Khūʾī, Mawsūʿat al-Imām al-Khūʾī, 1418 AH, vol. 32, p. 358.
  22. ↑ Shahīd al-Thānī, Masālik al-afhām, 1413 AH, vol. 7, pp. 350-351.
  23. ↑ Muḥaqqiq al-Sabziwārī, Kifāyat al-aḥkām, 1423 AH, vol. 2, p. 147.
  24. ↑ ʿAllāma al-Ḥillī, Qawāʿid al-aḥkām, 1419 AH, vol. 3, p. 132.
  25. ↑ Mūsawī ʿĀmilī, Nihāyat al-marām, 1413 AH, vol. 2, p. 141.
  26. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 2, p. 532; Najafī, Jawāhir al-kalām, 1404 AH, vol. 30, pp. 196-199.
  27. ↑ Gulpāyagānī, Wasīlat al-najāt (al-muḥashshā), 1352 Sh, vol. 3, p. 188.
  28. ↑ Banī Hāshimī Khomeinī, Tawḍīḥ al-masāʾil-i marājiʿ, 1424 AH, vol. 2, p. 470.
  29. ↑ Shahīd al-Thānī, Masālik al-afhām, 1413 AH, vol. 7, p. 335.
  30. ↑ Shahīd al-Thānī, Masālik al-afhām, 1413 AH, vol. 7, p. 335; Imam Khomeini, Taḥrīr al-wasīla, 1392 Sh, vol. 2, p. 268.
  31. ↑ Ṭūsī, Al-Khilāf, vol. 4, p. 102; Najafī, Jawāhir al-kalām, 1404 AH, vol. 39, pp. 196-197.
  32. ↑ Iṣfahānī, Wasīlat al-najāt, 1380 Sh, p. 794.
  33. ↑ Najafī, Jawāhir al-kalām, 1404 AH, vol. 32, p. 339.
  34. ↑ Fayyāḍ, Risāla Tawḍīḥ al-masāʾil, 1426 AH, p. 565; Bahjat, Jāmiʿ al-masāʾil, 1426 AH, vol. 4, pp. 108-109.

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