5.5.7 Waiting Period (‘Iddah)

Meaning and Purpose of ʿIddah

The waiting period, called ʿiddah, is a fixed time that a woman must wait before she can remarry after the end of a marriage, whether through divorce or death of her husband. It is an act of worship and obedience to Allah, not simply a social custom. Allah says:

“And those who are taken in death among you and leave wives behind, they, the wives, shall wait four months and ten days. And when they have fulfilled their term, then there is no blame upon you for what they do with themselves in an acceptable manner. And Allah is Acquainted with what you do.”
(Qur’an 2:234)

The ʿiddah has several wisdoms. It preserves lineage and removes doubt about pregnancy. It gives space for possible reconciliation in some types of divorce. It also honours the previous marriage, especially in the case of a deceased husband, by a visible period of patience and reflection. Because it is commanded by Allah, the believer submits to it without treating it as a mere cultural habit.

Basic Types of ʿIddah

Islam sets different ʿiddah periods according to the woman’s situation. The detailed rulings of marriage, divorce, and the different forms of separation belong to other chapters, so here we only outline the waiting periods themselves.

For a woman who menstruates and has been divorced, the ʿiddah is linked to her menstrual cycles. Allah says:

“Divorced women shall wait by themselves for three menstrual periods. And it is not lawful for them to conceal what Allah has created in their wombs, if they believe in Allah and the Last Day.”
(Qur’an 2:228)

For a woman whose husband has died, the ʿiddah is a fixed number of days, not tied to menstruation:

“And those who are taken in death among you and leave wives behind, they, the wives, shall wait four months and ten days.”
(Qur’an 2:234)

For a divorced woman who no longer menstruates, either because of age or because she has not yet begun menstruating, Allah says:

“And those who no longer expect menstruation among your women, if you doubt, then their ʿiddah is three months, and also for those who have not menstruated. And for those who are pregnant, their term is until they give birth.”
(Qur’an 65:4)

In summary, the Qur’an clearly establishes that ʿiddah can be counted by menstrual cycles, by months, or by delivery of a child, depending on the woman’s condition.

ʿIddah after Divorce

When a woman is divorced, she must observe a waiting period before she may marry again. For most women this is three menstrual cycles, as in:

“Divorced women shall wait by themselves for three menstrual periods.”
(Qur’an 2:228)

If she is pregnant at the time of divorce, then the ʿiddah ends when she delivers, even if the birth is soon after the divorce or after a long time:

“And for those who are pregnant, their term is until they give birth.”
(Qur’an 65:4)

The waiting period for a divorced woman is lived in a state of obedience to Allah. She does not hide a pregnancy or its absence, because this affects marriage, inheritance, and lineage:

“And it is not lawful for them to conceal what Allah has created in their wombs, if they believe in Allah and the Last Day.”
(Qur’an 2:228)

The divorced woman’s ʿiddah also gives time for a possible return in certain types of divorce that allow reconciliation. During this time the husband and wife can reflect, seek advice, and turn to Allah in supplication.

ʿIddah after Death of the Husband

The ʿiddah for a widow is different from that of a divorced woman. When a husband dies, the wife must wait four lunar months and ten days, as Allah commands:

“And those who are taken in death among you and leave wives behind, they, the wives, shall wait four months and ten days.”
(Qur’an 2:234)

This ruling applies whether the marriage was recently contracted or long established, and whether the wife is young or old, menstruating or not. The ʿiddah of a widow is an open sign of respect for the marriage, for the bond that existed, and for the rights connected to inheritance and possible pregnancy.

There is one clear exception to this fixed period. If the woman is pregnant when her husband dies, her ʿiddah ends when she gives birth, even if that is less than four months and ten days. This is based on the verse about pregnant women and on the hadith of Subayʿah al Aslamiyyah, who gave birth shortly after her husband’s death and was then allowed to remarry. Ibn ʿUmar reported:

“The Messenger of Allah ﷺ ruled that the ʿiddah of a pregnant woman whose husband dies is that she delivers her pregnancy.”
(Reported in the major hadith collections with similar wording)

So the widow’s ʿiddah is normally a fixed time, but if she is pregnant, it is tied to the delivery of the child.

ʿIddah of Women Who Do Not Menstruate

Some women do not have menstruation because of age, illness, or because they have not reached that stage yet. For these women, when divorced, Allah has given a different measure:

“And those who no longer expect menstruation among your women, if you doubt, then their ʿiddah is three months, and also for those who have not menstruated.”
(Qur’an 65:4)

So a divorced woman who does not menstruate, whether due to old age or because she is too young to menstruate, waits three lunar months. This replaces the “three menstrual periods” mentioned for other women.

In all cases the aim remains the same, which is to ensure there is no confusion about pregnancy and to protect lineage and rights.

ʿIddah of the Pregnant Woman

The Qur’an gives a clear and general rule regarding pregnant women, whether they are divorced or their husbands have died:

“And for those who are pregnant, their term is until they give birth.”
(Qur’an 65:4)

This verse includes every case of pregnancy. The waiting period of a pregnant woman ends with the birth of her child, whether the separation was by divorce or by death of the husband. This is why the scholars used the hadith of Subayʿah al Aslamiyyah to demonstrate that the rule for pregnancy applies to widows and divorcees alike.

The wisdom is clear. Pregnancy itself answers any question about lineage, and delivery completes that matter. There is no longer any need for additional time in ʿiddah.

Conduct During ʿIddah

The woman observing ʿiddah remains a believer who is responsible for her duties to Allah. She continues to pray, fast, give charity, and engage in remembrance and supplication as normal. However, there are some special rulings regarding behaviour during ʿiddah, especially for the widow.

In the ʿiddah of death, the widow must stay in her home that was the marital home at the time of her husband’s death, unless she has a real need or necessity to leave. She should not beautify herself for marriage, or use perfume and adornment, during that time. Umm ʿAtiyyah narrated:

“We were forbidden to mourn for a dead person for more than three days, except for a husband, for whom a woman should mourn four months and ten days. During this time she should not wear dyed clothes, except a garment of ʿaṣb (simple cloth), nor use kohl, nor perfume, except when she becomes pure after menstruation, when she may use a little qust or azfar.”
(Ṣaḥīḥ al Bukhārī, Ṣaḥīḥ Muslim)

In the ʿiddah of divorce, a woman does not observe the same strict mourning rules as a widow, but she still protects her modesty and does not enter a new marriage or accept a marriage contract until the ʿiddah is complete.

Islam also regulates how men approach women in ʿiddah. Speaking of widows, Allah says:

“And there is no blame upon you for that to which you indirectly allude concerning a proposal to women or for what you conceal within yourselves. Allah knows that you will have them in mind. But do not promise them secretly except to say a proper saying. And do not determine to undertake a marriage contract until the decree reaches its term.”
(Qur’an 2:235)

So indirect hints without clear commitment may be allowed in the case of widows, but no marriage contract is valid until the ʿiddah ends.

Proposals and Remarriage after ʿIddah

When the ʿiddah ends, the woman may remarry if she wishes, and she is not blameworthy for that. Speaking about widows who have completed their waiting period, Allah says:

“And when they have fulfilled their term, then there is no blame upon you for what they do with themselves in an acceptable manner. And Allah is Acquainted with what you do.”
(Qur’an 2:234)

Likewise, regarding divorced women, Allah praises reconciliation but also permits remarriage to another man if the ʿiddah ends and they choose that path. He says:

“And when you divorce women and they have fulfilled their term, do not prevent them from remarrying their [former] husbands if they agree among themselves in an acceptable manner.”
(Qur’an 2:232)

So the end of ʿiddah is a clear turning point. Before it, marriage is not allowed. After it, the woman regains full freedom to accept a proposal within the limits of the Sharia.

Family members and community should not stand in the way of her lawful choices, out of custom or false honour. To prevent a woman from remarrying after her ʿiddah is a form of oppression that the Qur’an speaks against.

ʿIddah as Patience and Trust in Allah

For a woman living through ʿiddah, the waiting can be emotionally heavy. It may follow the pain of divorce or the sadness of a husband’s death. In these times, the believer is called to patience and trust in Allah’s wisdom. Allah says:

“And whoever fears Allah, He will make for him a way out, and will provide for him from where he does not expect. And whoever relies upon Allah, then He is sufficient for him. Indeed, Allah will accomplish His purpose. Allah has already set for everything a measure.”
(Qur’an 65:2–3)

Remarkably, this verse appears in the same surah that discusses ʿiddah, divorce, and family matters. This shows that these rules are not empty legal details. They are part of a wider promise that whoever obeys Allah in the delicate matters of marriage and separation will find His help, relief, and provision.

The Prophet ﷺ taught that every hardship faced with patience is a source of reward. He said:

“No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that.”
(Ṣaḥīḥ al Bukhārī, Ṣaḥīḥ Muslim)

So the woman in ʿiddah is not simply “waiting.” She is worshipping through patience, modesty, remembrance of Allah, and careful observance of His limits. Her ʿiddah becomes a bridge from a painful moment to a future that Allah may fill with goodness, new beginnings, or increased closeness to Him.