This article is written by Priyanship Pandey, and has been further updated by Shamyana Parveen. In this article, the author has attempted to explain the idea of iddat and what iddat is all about and why it is done, how long it takes, the importance and lawful consequences of iddat.
This article has been published by Shashwat Kaushik.
Table of Contents
Introduction
Before beginning the topic I want to ask one question. Have you ever asked yourself why women, including the Muslims remained confined to homes during the iddat period? So let us consider this question. The Iddat period is obligatory on the Muslim woman, who upon the dissolution of her marriage because of her husband’s death or divorce, shall be subject to iddat. Iddat is a designated period during which a woman is expected to observe certain restrictions.
The main purpose of the iddat is to know whether the woman is pregnant or not and to accept the ability of the man to be sure of the paternity. Under the Sunni Law, if the woman marries with another person during iddat then her marriage is irregular and under Shia Law that marriage is void.
This article is about rules, ethical considerations and significance of iddat. It also includes a particular iddat period either after divorce or after the death of the husband. However, let me explain the topic of iddat in detail. Before those meanings are given, let it be necessary that we come to know what meaning is being carried by this word iddat.
Meaning of Iddat
Now moving forward to the next part of the introduction towards knowing about what is meant by iddat (also known as iddah).
Iddat means ‘numeration’ and ‘uddat’ means preparation of an object. In law, it refers to ‘waiting for an opportunity’ which a man or a woman has to do on account of something which makes one wait for iddat.
According to Justice Mahmood, “Iddat is the term by which a new marriage is rendered lawful”. Iddat is a period during which a woman cannot remarry after dissolution of her first marriage i.e. period of purity or period during which previous existing marriage is deemed to be still in existence for some purpose even though the husband may have died if alive he had made a repudiation of the marriage.
A muslim marriage is not finally dissolved for all purposes there being death or divorce but even after such dissolution. It still works for some use and one of such uses is to know if she is pregnant for the husband so that people will not have confusion over who is the father of the baby growing in her womb.
To know more about the concept of iddat, click here.
Now we are moving forward and discussing the purpose of iddat. When we gathered information about the purpose of iddat we came to know why the woman has to observe the iddat period. Let’s now move forward and discuss the purpose of iddat.
Purpose of Iddat
The period of iddat is for the purpose of providing protection to the muslim women. It provides sufficient time for the woman to mourn her husband’s death. If the woman remarries just after her husband’s death then the society may criticise her for remarrying too quickly. So, it also protects the widow from that criticism.
The main purpose of iddat is to know about whether the woman is pregnant or not, because 4 months and 10 days is enough to know if she is pregnant or not. Another important purpose of iddat is to delay the dissolution of marriage. It increases the chance of reconciliation. If the Shariah had decided a marriage to be over after one or two periods such a reunion could not have been expected. It must be noted that during this time the couple can reconsider their decision of parting ways, during divorce the iddat period allows the couple to actually think twice before going for divorce.
Having understood the purpose, let’s delve into the duration of iddat under different circumstances.
Duration of iddat
The duration of iddat varies in different circumstances, which are as mentioned below:
Iddat after the death of the husband

If the marriage was consummated, after the death of the husband the wife should not remarry to another person without passing at least four months and ten days from the death of her husband.
If the wife was pregnant at the time of death of her husband, then the iddat period will continue to the time of delivery. If the delivery or its miscarriage comes before four months and ten days the remaining period will have to be observed.
Iddat after divorce
If the case where the marriage was valid and it was consummated, then after dissolution of the marriage, the wife has to go through iddat for three months.
Therefore, if a man did have a valid marriage and she was not consummated and divorce was sought then iddat will not be observed and such a woman is free to remarry any other person at will.
If a woman is pregnant at the time of divorce then the iddat period shall continue till she gives birth to a child.
To know more about this, click here.
Now, let me discuss the commencement of iddat.
Commencement of Iddat
Iddat starts after the dissolution of marriage, that is, divorce or death of the husband irrespective of whether the wife knows or not. Let us discuss in detail about the commencement of iddat:
In case the husband dies, the iddat starts immediately where the death was said to have occurred. The wife is not required to do iddat. If she came to know about the news of the husband’s death or divorce, after the expiration of the period of iddat.
In the situation when a husband, after a legal marriage, decides to divorce his wife, iddat period will begin from the moment of the divorce. If the husband dies during the period of iddat for a revocable divorce, then for death the wife has to undergo fresh iddat.
There are some rights of the iddat for the woman. Let me clarify several aspects of it.
Rights while observing Iddat
Let us discuss some of the rights of the iddat:
- Where during the period of iddat continues, the wife has a right to be given maintenance.
- A wife is also able to receive her deferred dower; its deferred only means that it has not been given to her at the same time of the other rights such as maintenance.
- As for the act of iddat, if the husband or wife dies the other one is permissible to take the inheritance to the deceased as the wife or the husband. This condition, however, must be met where the divorce has not degenerated to the divorcee becoming completely irredeemable prior to the death of the deceased.
- Where the husband says talaq thrice on the ground of death – illness and dies before the completion of the remaining period of iddat, the wife is entitled to inherit from him though the divorce is final which cannot be re-joined before his death.
There are some duties of iddat practice. Let’s move forward to know about it.
Duties while observing Iddat
- As for the Muslim woman under iddat, she cannot even marry another man. During the iddat of any kind it is not lawful to propose to the woman observing the same.
- The woman legally bound to observe iddat must do so in the house where she had her residence at the time of divorce or separation of any kind. Without an excuse recognized by the shariat it is not lawful for her to go out of that house.
- A woman observing iddat after her husband’s death, irrevocable divorce, or any other kind of separation, should keep away from items of adornment like make- up and fancy clothes.
- If the husband had four wives, including the wife to be divorced, the husband cannot marry another woman until the period of iddat by the divorced wife has elapsed.
Now we are going to discuss some rules of iddat.
Rules of Iddat
There are certain rules for Muslim women during the period of iddat which she has to follow. Let’s discuss some of these rules:
- A Muslim woman is strictly prohibited to pamper herself during iddat either through application of makeup or even otherwise.
- It also declares that she cannot wear any silken clothes or any colourful dress. As for the colour of the clothes they are required to wear, specifically black or white, or any other colour it is completely unknown which colour the women undergoing iddat are demanded to wear. She only has to wear a piece of cloth, though the most basic of them all.
- She cannot go out of the house until iddat period does not get over until there is some absolute emergency like the need for food or water or shelter or any medical issues so even for doctors to come to her house it is not possible or has not been made possible.
- The widowed wife needs to perform prayer and testify before Allah and do the prostration before Allah on behalf of her husband and herself.
Some of the breach of rules of iddat are mentioned below.

Breach of rules of Iddat
Now we are going to discuss breach of rules of iddat.
- Leaving the home: The main prohibition of iddat is that a woman should remain in her home all the days during the period of iddat. Any movement without any and all cause out of one’s home is unlawful during iddat. Valid reasons might include:
- Danger to life or limb: If she is in danger in the home, then she may leave, but she has to be compelled to go back into the home as soon as the danger is over.
- Necessity to earn a living: For instance, a widow for example requires support since there is no one to provide her with some cash, she may for example go to work during the day, but is compelled to go back home early in the evening.
- Receiving visitors: In the state of iddat a woman should not mingle much with men who are not mahram to them, this is men that one could wed. A man cannot even come close to her; only people related to her such as the father or brother may visit her.
- Adorning oneself: Any female in iddat cannot use cosmetics in her face, jewels, nice items, or anything that may transform the beautification of her body. It is essential to be sorrowful and introspective during this time, and therefore it is proper to be so.
- Correct duration: With regard to iddat period – they also may variable according to some situations:
- Death of the husband: Four months and ten days.
- Divorce: Three menstrual cycles that are three months for those women with menstrual cycles and three lunar cycles for those without menstruation.
- Pregnancy: If the woman was pregnant at the time her husband died or divorced her then she was paid benefits up to the time the child was born.
Any violation of these rules attracts social and religious consequences because iddat proceed from an important principle of the Islamic law of the sanctity of the woman and her prior marriage.
Prohibition of marriage during Iddat
There are some prohibitions on marriage during the iddat, so now let us discuss it.
The Quran only allows the acceptable method of proposing the intentions of marrying a woman observing iddat, all other direct ways or secret ways are strictly prohibited. After the expiration of the period of iddat, the woman can legally contract a second marriage. Marriage done under the course of iddat is unlawful under Islamic law and hence the marriage is not recognized. Once the completion of the iddat period, the woman can lawfully enter into a contract of second marriage. A marriage done during the period of iddat is not recognised in Islamic law and is considered void.
Maintenance is the right of women for their livelihood. There are some rules of maintenance during the iddat period as is mentioned below. Now let us talk about maintenance.
Maintenance during Iddat
A widow cannot claim maintenance out of her husband’s estate during the iddat period as she herself is a beneficiary under the will. However, according to the Muslim Personal Law (Shariat) Application Act, 1937 (To know more about this Act in detail, click here) in the cases of divorce, women are entitled to maintenance only till the period of iddat. But as time went on controversy emerged in relation to who should take care of Muslim women after the iddat period if she was unable to earn for herself. The above situation was addressed in the case of Mohammed Ahmed Khan vs. Shah Bano Begum And Ors (1985), which will be further discussed in detail:
The Bharatiya Nagarik Suraksha Sanhitha (BNSS), 2023 (previously Code of Criminal Procedure (CrPC), 1973 and the Muslim Women (Protection of Rights on Divorce) Act, 1986; regulates maintenance for divorced women.
Section 144 of the Bharatiya Nagarik Suraksha Sanhitha, 2023
Section 144 of Bharatiya Nagarik Suraksha Sanhita, 2023 (previously Section 125 of the Code of Criminal Procedure (CrPC, 1973). (To know more about Section 125 of CrPC in detail, click here.) Proceedings for maintenance of divorced women, which includes Muslim women also. Under Section 144, it is made mandatory for the husband of the family to maintain his wife and children either the legal or the illegal ones, aged parents etc. While under personal law muslim women died immediately after iddat without the right to be maintained in homes till they find a new husband.

Mohd. Ahmed Khan vs. Shah Bano Begum (1985)
Facts of the case
In Mohd. Ahmed Khan vs. Shah Bano Begum (1985), a five judge constitution bench of the Supreme Court headed by the Chief Justice Y.V. Chandrachud with Justice D.A. Desai, O. Chinnapa Reddy, E.S. Venkataramaiah and R.N. Mishra gave a historic judgement, dealing with the right of a Muslim divorced woman to maintenance.
Mohd. Ahmed Khan tied the knot to the Shah Bano in 1932. From this marriage a boy and a girl in each consecutive birth right up ten children were delivered, three sons and two daughters. The necessary fact which happened in 1975 was that the wife left the house in which the couple lived by the instance of the husband.
In April 1978, the wife filed a petition against her husband under Section 125 of CrPC before the Judicial First Class Magistrate, Indore, asking for maintenance at the rate of Rs. 500 per month. She alleged that her husband’s monthly earnings would cross Rs. 60,000 per year. After this, the husband divorced his wife by an irrevocable talaq on 6th November, 1978.
The husband’s argumentative response to the wife’s petition in maintenance was that she was not his wife in as much as had been legally divorced he was not obliged to maintain her. He also stated that he spent Rs. 200/- per month for her maintenance for about two years and that he has paid Rs, 3,000/- as dower to the court during the iddat period.
The Magistrate ordered the husband to pay Shah Bano a monthly amount of Rs. 25. Dissatisfied seeing her condition with children, she appealed before the High Court of Madhya Pradesh for an increase in maintenance. The High Court enhanced the amount of maintenance to Rs. 179.20 per month. Then the husband filed a special criminal application before the Supreme Court of India. He pointed out that there is no need to extend maintenance for divorced wives under Muslim Personal Laws and Section 125 of CrPC cannot be made applicable to the Muslim husbands.
Issues raised
- Whether the husband is bound under Section 125 of CrPC to pay maintenance to the divorced wife?
- The following question arises- Is the provisions of Section 125 of CrPC applicable on the Muslim husbands in the light of Muslim Personal Law (Shariat) Application Act, 1937?
- Whether the break up of maintenance amount decided by the Magistrate was logical or not?
- Is the defence of the husband that he has paid the maintenance amount and deposited the dower during the iddat period tenable?
Judgement
The Supreme Court granted the maintenance to the wife, and uphold the judgment of the High Court and further imposed costs at Rs.10,000 on the husband, who divorced his wife Shah Bano Begum of Indore and threw her out of the house after 43 years of married life and after they had three sons and two daughters.
The judgment of Shah Bano’s case caused sensational agitation among orthodox Muslim Community throughout the country alleging that the Supreme Court’s decision, Section 125 CrPC overrides the Muslim Personal Law. To satisfy the Muslims made an Act ‘The Muslim Women (Protection of Rights on Divorce) Act, 1986 forgetting about the constitutional obligation of the State to bring Common Civil Code as pointed out by the Supreme Court.
The Court held that it would be incorrect and unjust to extend the above principle of Muslim law to cases in which the divorced wife is unable to maintain herself. The court, therefore came to the conclusion that if the divorced wife is able to maintain herself, the husband’s liability ceases with the expiration of the period of iddat, but if she is unable to maintain herself after the period of iddat, She is entitled to have recourse of Section 125 of the Code of Criminal Procedure.
To know more about this case, click here.
Muslim Women (Protection of Rights on Divorce) Act, 1986

Under Section 3(1)(a) of the Muslim Women (Protection of Rights on Divorce) Act, 1986 the provisions relating to providing maintenance to divorced Muslim women is provided. It is also provided under the said Act that it is a statutory obligation upon the muslim husband to provide maintenance to his wife from the beginning of the iddat period till the divorce finally takes place.
In case she is pregnant at the time of divorce, he is liable to maintain her until she delivers the child and for two years after the child’s birth. She will also be entitled to receive mahr or dower, and all the property that the woman brought at the time of marriage or which she received from her relatives. If the above benefits are not provided to her at the time of divorce she has the right to apply to the Magistrate for an order that her former husband to provide and pay such maintenance mahr or dower or the delivery of the properties.
The liability of the divorced wife shifts from the husband to her relatives, those relatives who are entitled to inherit her property upon her death. If the relatives refuse or are unable to maintain her, she may bring a suit for maintenance against them.
The maintenance shall be decided in each case according to the standards of that woman and her relatives, the property she has, if any, and the standard of life she enjoys. The Magistrate shall determine the quantum of maintenance appropriate here in each case.
If the divorced woman has no parents, children or relatives, or even if they are alive but have no source of income, then the maintenance to the divorced woman has to be paid by the State Wakf Board on the order of the Magistrate.
As per Section 5 of the said Act, the Muslim wife and her former husband can declare their intention to be governed by Section 125 of CrPC instead of the provisions given under the Act before the Magistrate on the first day of divorce proceedings. Each of the parties must consent to the marriage by affidavit, or any other form as may be prescribed, but the consent must be in writing.
Arab Ahemadhia Abdullah And Etc. vs. Arab Bail Mohmuna Saiyadbhai and others (1988)
Facts of the case
In this case, Arab Ahemadhia Abdullah and Arab Bail Mohmuna Saiyadbhai are the appellant and respondents respectively, the two are legally married but Abdullah divorced Saiyadbhai in 1984. Then the wife filed a maintenance petition under Section 125 CrPC from the Judicial First Class Magistrate, Porbandar in 1984. The necessity of the wife for maintenance was decreed in the order dated 30th October 1985 passed by the learned Magistrate who directed the husband to pay Rs.300/- per month to the wife.
The husband with this backdrop sought a criminal revision by petition before the Additional Sessions Judge. Porbandar, they dismissed it, and affirmed the Magistrate’s decision. Unsatisfied with the two above mentioned jurisdictions, the husband left no choice but to approach the Gujarat High Court via Special Criminal Application.
The husband claimed that according to the Muslim Women (Protection of Rights on Divorce) Act, 1986 and Muslim Law his obligation towards foot the bill on his wife’s needs for both food and shelter is only required to do so for the period of iddat even if the wife is not capable of earning her own living.
Issues raised
- Does the Muslim Women (Protection of Rights on Divorce) Act, 1986 cancel out the orders made by a Judicial Magistrate under Section 125 of the Criminal Procedure Code that require a husband to pay maintenance to his divorced wife?
- Whether the Muslim Women Act takes away the rights which are conferred upon divorced women under the personal law as interpreted by the Supreme Court in the case of Mohd. Ahmed Khan vs. Shah Bano Begum, AIR 1985 SC 945?
- Whether the Muslim Women Act provides that a divorced woman is entitled to have maintenance only during the iddat period, i.e., only for the iddat period?
Judgement
While passing the judgement on the above mentioned case, the Gujarat High Court examined the preamble of the Muslim Women Act. The Preamble specifies that the said Act is enacted for the protection of the rights of Muslim women who have been divorced from their husbands. The court also observed that the Act does not say that it is passed to deprive some rights that Muslim women were enjoying either under the personal law or under the general law of Sections 125 to 128 of the CrPC.
The court also looked at Section 3 of the Act on the divorced woman’s right to reasonable and fair provision and maintenance within the iddat period for the former husband to make and pay to her. The court also pointed out that the Act provision and maintenance are to be made and paid for two years from the respective dates of the birth of such children.

The court further dismissed the contention that a divorced woman is entitled to get provision and maintenance from her former husband only during the period of iddat and that the word ‘with-in’ should be interpreted to mean ‘during’ or ‘for’. The court then had this to say: “We have also seen that the Act does not say that the concept of reasonable and fair provision and maintenance is only for the duration of iddat”.
According to the court, the Parliament has provided under Section 3(1)(a) for a divorced woman to be put into a position of having reasonable and fair provisions and maintenance from the former husband.
Therefore, the court held that the Muslim Women Act does not affect the validity of the orders passed by the Judicial Magistrate under Section 125 of CrPC. Further the said section does not repeal the rights given to the divorced women under personal law or the Act restricts the provision of maintenance up to the iddat period only.
Mohd. Abdul Samad vs. The State of Telangana (2024)
This is a recent case, which is related to the maintenance of Muslim women’s rights under Section 125 of CrPC, 1973. In this case, the appellant and the respondent got married on 15 November, 2012. After being in marriage for approximately 4 years, the respondent had to leave her matrimonial home. The respondent filed the case of maintenance under Section 125 of CrPC before the Family Court in Telangana. The Family Court awarded her Rs. 20,000 as monthly maintenance.
Subsequently, the spouses separated and dissolved their marriage through a valid divorce, and the appellant also contested the order passed by the Telangana High Court insisting that his wife could not seek maintenance under Section 125 of the CrPC. He said her right to claim maintenance was under the Muslim Women (Protection of Rights on Divorce) Act, 1986. The Telangana High Court rejected his arguments. However, it reduced the amount of maintenance to Rs. 10,000 per month. Against this order, the husband approached the Supreme Court of India.
On 10 July, 2024, the Hon’ble Supreme Court of India dismissed the appeal of the husband. The Divisional Bench made up of Justice BV Nagarathna and Augustine George Manish has held that Section 125 of CrPC is applicable to all married women including Muslim married women, even after the enactment of the Muslim Women (Protection of Rights on Divorce) Act, 1986.
As much as divorced Muslim women are concerned:
- All such Muslim women, whether married or divorced under the Special Marriage Act, 1954 shall be entitled to the remedy under Section 125 of CrPC in addition to the provisions contained in the Special Marriage Act.
- In case, where a Muslim woman is married under personal law then Section 125 of CrPC as well as the provisions of the Muslim Women (Protection of Rights on Divorce) Act, 1986 are available. This is so because the enactment of the Muslim Women Act does not in any way derogate from Section 125 of CrPC but affirmatively supplements it.
If there is an unlawful divorce, i.e., triple talaq as provided in the Muslim Women (Protection of Rights on Marriage) Act, 2019 then
- A Muslim woman can seek subsistence allowance under Section 5 of the 2019 Act or can avail of the remedy under Section 125 of CrPC.
- If a Muslim woman is ‘divorced’ and has a petition filed under Section 144 of BNSS, 2023, then she can take recourse under Section 125 of CrPC or file a petition under the 2019 Act.
- The provisions of the 2019 Act provide a remedy in addition to and not in derogation of Section 125 of CrPC.
There are some societal impacts of iddat. So, let’s discuss it.
Societal impact
Iddat that is now practised in India and comes under the Islamic law is not only a legal thing but also a social incidence as far as the women of Islam is concerned. Iddat is the waiting period any Muslim woman has to undergo after the death of her husband or divorce. This is a time meant for clarity for paternity and also for the physical and social integration of the humans.
Women’s rights and gender equality
Restrictions
Following are the limitations which are imposed on women during iddat: Other restrictions include seclusion within society, cannot groom themselves by tying their hair or dressing appropriately by applying makeup or dressing in appropriate dressing codes. These are restrictions that are well understood as encroachment on the rights and body autonomy of women.

Economic impact
Every stage of the marriage has economic implications and during the iddat; most of the women find themselves helpless, particularly a widow or the divorced woman. The seclusion and restrictions can lead to employment restrictions, and lack of capability of their independence.
Social attitudes
Stigma and isolation
Most of the women observing iddat may feel socially right and rejected and thus stigmatised. It has to do with other supreme traditions of social prejudice as regards divorce and widowhood, further marginalisation of these statuses and discrimination of women in this sphere.
Community support
On the credit side, iddat is also one time the community may bring together resources to defend the woman and at times even offer her some sort of support during mourning or change over.India, according to Muslim Personal Law (Shariat) Application Act of 1937, act no. VIII of 1937 andMuslim Women (Protection of Rights on Divorce) Act, 1986, act no.25 of 1986.has to wait after the death of her husband or divorce. This period is to allow clarity regarding paternity and to provide time for emotional and social acclimatisation.
Some people criticise the practice of iddat. Now, let’s discuss in detail.
Criticism of iddat practice
The practice of iddat, or waiting period, has been criticised for many reasons, including:
- Outdated: In today’s world, there are many laws on gender equality and women’s rights, and on the other side we impose iddat practice only on women, so this is not gender equality. Some people criticise while saying that what is deemed proper in terms of months it takes for the widow or the widower to marry again is irrelevant in the current society.
- Career hindrance: The women are prohibited to step out of the house during the period of iddat. It limits the activities of women to make their career and to earn money. In this modern era, it becomes a problem for the women who are observing iddat, because there exists a prohibition to leaving the house. In case of the death of the husband, she has to struggle to make a living for her children by looking for job opportunities outside the home. To meet the economic demands for herself or her children, it is necessary for her to step out.
- Discrimination: The rules of iddat practice are gender-biased. Also, people will be looking at some of the reasons given in cases as they claim that provision of iddat is discriminating against women because only women are subjected to it not men. Men can remarry but women cannot remarry until the completion of the iddat period. If the woman remarries during the period of iddat then such marriage is void as per the Shia law and irregular under the Sunni law.
As we know, every country has its own rules and laws to govern the country. So, let’s discuss the duration of iddat and its rules according to the law of different countries.
Similarities between the iddat laws in different Muslim countries
Now let us discuss the similarities of iddat laws with different Muslim countries.
- In India, the duration of iddat is already mentioned which is 4 months and 10 days for iddat after the death of a husband and 3 menstrual cycles for iddat of divorce. In India it is governed by the Muslim Personal Law (Shariat) Application Act, 1937.
- In Saudi Arabia, the duration of iddat is also same for both the circumstances but it is governed by the Strict adherence to Quranic injunctions.
- In Pakistan the duration is the same for iddat. It is governed by the Muslim Family Laws Ordinance, 1961.
- In UAE, the duration of iddat is the same as mentioned above. It is governed by the UAE Personal Status Law.

Conclusion
In the Islamic legal system the Iddat occupies one of the leading places in its stated goal of defending the honour, rights, and chastity of women. It is an idle time that is needed from women after burying her husband or after divorce it may be to bring a certain level of social stability and in terms of understanding as regards firmer paternity.
The principle of personal law is an individualistic one and each law will have a character of its own which has to be preserved. Everyone knows that when society changes, the laws have to be adopted and changed from time to time as far as women’s rights are concerned. Now as it were high time that legislation should be made and changes be brought about regarding the status of women, which should be grounded and bear only rationality. We know that there are many illogical conditions governing the concept of iddat, that is why it should be eradicated from society.
Frequently Asked Questions (FAQs)
What is a valid marriage?
I shall therefore define valid marriage as a marriage whereby all the elements of marriage have been met. The requirements of a valid marriage require the proposal as well as the acceptance. The offer given by either of the contracting parties or such offer’s counterparty, and the offer: must be accepted by the other contracting party as well as an agreed upon dower. The parties contracting for marriage are adults, of sound mind and free to contract a marriage and should have the capacity to contract for marriage
To know more about valid marriage, click here.
What is an irregular marriage?
An irregular marriage is a marriage which is not unlawful in itself though unlawful ‘for something else’. As where the prohibition is temporary or relative or when the irregularity is created by an accident for instance where such things as the absence of other people could naturally explain why the accident happened. The irregular marriages will be recognised when those barriers have been lifted.
As compared to the common law, the Shia law does not distinguish between irregular marriages and void marriages. According to Shia law, a marriage is either valid or it is not valid at all. Sunni marriages which are irregular are void under Shia law.
What is the iddat period for a void marriage?
A marriage without a legal consequence is a ‘batil’ or void marriage. A void marriage being illegal is null and void ab initio and creates no civil rights and obligations between the parties. A marriage contracted by parties suffering from absolute capacity i.e., prohibited on the grounds of consanguinity, affinity etc., is void. It is not valid from the beginning, and no iddat period is required.
What is a muta marriage?
The term ‘muta’ is best translated by two words, ‘enjoyment’ and ‘use’. Muta marriage is a marriage for temporary but a fixed term after determining the marriage dower amount. Muta is a kind of temporary marriage known only in the Shia school of Muslim law. Muta marriage is not permitted in Sunni Law for the simple reason that according to this school there should be no limitation as to the extent of the marriage contract; the words which have been used at the proposal and acceptance must imply willingness for the actual ratification of the marriage at that very moment.
To know more about muta marriage, click here.
What is a revocable divorce?
If divorce is granted to a couple but later reconciles and wants to come back together, the husband could continue the intercourse normally, it is known as revocation of divorce. In the revocable divorce, the husband can take back the wife during ‘iddat’ without her consent and without a remarriage; but after the expiry of iddat, she is irrevocably divorced.
What does a ‘deferred dower’ mean?
A deferred dower is also called “mehr-i-muwajjal”. It is not paid right at the moment after the consummation of the marriage. It becomes payable only where the event takes place like, the period elapses or the marriage contract comes to an end through either death or divorce. The deferred dower becomes payable only on the expiration of the period specified. If the period is not fixed, it will be paid on dissolution of the marriage on the death of either of the parties or by divorce.
References
- Book of Muslim Law (Family Law-II), by Dr. S.R. Myneni
- https://migrationletters.com/index.php/ml/article/view/4840
- https://ejurnal.ung.ac.id/index.php/eslaw/article/download/18848/6434
- https://daruliftaa.net/wp-content/uploads/2018/05/rules_of_iddat-1.pdf
- https://www.researchgate.net/publication/380283467_Spiritual_and_Scientific_Benefits_of_Iddah_Waiting_Period_to_Muslim_Widow_and_Divorcee

Iddat period mentioned is not correct. As it is three menstrual courses for a divorced woman if she is subject to menstruation and if not then three lunar months. In case of widow it is four months and ten days and not four lunar months.
As understood Iddat period is to decide paternity.But nowadays it can be d known by sonography whether a woman is pregnant or not? Hence can not observing Iddat be done away with?
[…] As per Section (a) of this Act, Muslim woman is entitled to receive alimony from her former husband under a fair and reasonable provision during the iddat period and the obligation of the husband is not only confined to that iddat period, but also after that time. […]