The theme of Surah Al-Talaq revolves around the regulations of divorce in Islam. While the family is the cornerstone of Islamic society, conflicts between spouses may sometimes escalate to an unbearable level, making divorce the lesser of two evils. Given its serious consequences, Allah established clear guidelines to prevent impulsive or emotionally driven decisions. The Surah emphasizes adherence to these divine rules, warning of the consequences of disobedience and highlighting the rewards of compliance.
The Surah opens with divine instructions directed to the Prophet (PBUH), making clear that divorce is a regulated process requiring time and oversight by the legal authority, as indicated by addressing the Prophet (PBUH) directly
يَـٰٓأَيُّہَا ٱلنَّبِىُّ إِذَا طَلَّقۡتُمُ ٱلنِّسَآءَ فَطَلِّقُوهُنَّ لِعِدَّتِہِنَّ وَأَحۡصُواْ ٱلۡعِدَّةَۖ وَٱتَّقُواْ ٱللَّهَ رَبَّڪُمۡۖ لَا تُخۡرِجُوهُنَّ مِنۢ بُيُوتِهِنَّ وَلَا يَخۡرُجۡنَ إِلَّآ أَن يَأۡتِينَ بِفَـٰحِشَةٍ۬ مُّبَيِّنَةٍ۬ۚ وَتِلۡكَ حُدُودُ ٱللَّهِۚ وَمَن يَتَعَدَّ حُدُودَ ٱللَّهِ فَقَدۡ ظَلَمَ نَفۡسَهُ ۥۚ لَا تَدۡرِى لَعَلَّ ٱللَّهَ يُحۡدِثُ بَعۡدَ ذَٲلِكَ أَمۡرً۬ا (١)
“O Prophet, when you [Muslims] intend to divorce women, do so at a time when their waiting period (‘iddah) can properly start, and calculate the period carefully. Have Taqwa of Allah, your Lord. Do not expel them from their homes, nor should they leave—unless they commit clear immorality. These are the limits set by Allah; whoever transgresses Allah’s limits wrongs his own soul. You never know—perhaps Allah will bring about a new situation after that.” (Al-Talaq 65:1)
The verse commands three key points:
- The command is to the Prophet (PBUH) not the believers
- Precise calculation of the ‘iddah (وَأَحْصُواْ الْعِدَّةَ)
- The wife must stay in the marital home (لَا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ) — she cannot leave for her parents’ house. This ensures greater chances for reconciliation, as external interference often worsens conflicts.
Allah emphasizes these are His divine limits (وَتِلْكَ حُدُودُ اللَّهِ) that must not be transgressed. He offers hope for reconciliation: “Perhaps Allah will bring about a new situation.” (لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرًا)
The Prophet (PBUH) clarified the meaning of the “waiting period” (‘iddah) in authentic hadith reported by Bukhari and Muslim. Abdullah ibn Umar divorced his wife during her menstruation. The Prophet (PBUH) ordered him:
فَأَمَرَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يُرَاجِعَهَا ، ثُمَّ يُمْسِكَهَا حَتَّى تَطْهُرَ ثُمَّ تَحِيضَ عِنْدَهُ حَيْضَةً أُخْرَى ، ثُمَّ يُمْهِلَهَا حَتَّى تَطْهُرَ مِنْ حَيْضِهَا ، فَإِنْ أَرَادَ أَنْ يُطَلِّقَهَا ، فَلْيُطَلِّقْهَا حِينَ تَطْهُرُ مِنْ قَبْلِ أَنْ يُجَامِعَهَا ، فَتِلْكَ الْعِدَّةُ الَّتِي أَمَرَ اللَّهُ أَنْ تُطَلَّقَ لَهَا النِّسَاءُ
To revoke the divorce, wait until she became pure, then wait for her next period and purity. If he still wished, he could divorce her before any sexual relations. The Prophet (PBUH) said: This is the “prescribed period” ‘idah” that Allah ordered for divorcing women.” (Bukhari and Muslim)
From this, scholars derived that divorce is prohibited:
- During menstruation.
- During postpartum bleeding (nifas).
- In the period between two menstruations if sexual relations occurred.
For a valid divorce, it must be pronounced in a state of purity (tuhr) after two menstrual periods without sexual relations. During the waiting period, the wife remains in the marital home and behaves as usual. If the husband dies during this period, she remains legally his wife and inherits from him, and vice versa.
The Surah also addresses cases of uncertainty regarding the waiting period: (Idah):
وَٱلَّـٰٓـِٔى يَٮِٕسۡنَ مِنَ ٱلۡمَحِيضِ مِن نِّسَآٮِٕكُمۡ إِنِ ٱرۡتَبۡتُمۡ فَعِدَّتُہُنَّ ثَلَـٰثَةُ أَشۡهُرٍ۬ وَٱلَّـٰٓـِٔى لَمۡ يَحِضۡنَۚ وَأُوْلَـٰتُ ٱلۡأَحۡمَالِ أَجَلُهُنَّ أَن يَضَعۡنَ حَمۡلَهُنَّۚ وَمَن يَتَّقِ ٱللَّهَ يَجۡعَل لَّهُ ۥ مِنۡ أَمۡرِهِۦ يُسۡرً۬ا (٤) ذَٲلِكَ أَمۡرُ ٱللَّهِ أَنزَلَهُ ۥۤ إِلَيۡكُمۡۚ
“If you are in doubt, the waiting period shall be three months for those who no longer menstruate and those who have not menstruated; and for pregnant women, their waiting period is until delivery. Whoever Taqwa of Allah —He will make things easy for him. (4) This is the command of Allah, sent down to you.” (Al-Talaq 65:4-5)
It is surprising that many interpreters claim “those who have not menstruated” refers to young girls. This interpretation is incorrect, as Islam does not permit marriage to prepubescent girls who are not yet accountable in religion. The more reasonable explanation is that this refers to women who suffer from primary amenorrhea (complete absence of menstruation) due to health or hormonal issues.
Furthermore, any physical intimacy during the ‘iddah—such as kissing—nullifies the divorce, and the couple remains married without needing a new contract. Only after completing the waiting period without intimacy does the divorce take effect. If they later wish to remarry, a new marriage contract is required.
Sadly, many Muslims today violate these divine commands during divorce, disregarding Allah’s clear warnings. To stress the gravity of this matter, Allah repeatedly urges believers to have Taqwa (consciousness of Him) and promises ease and reward for those who do.
“And have Taqwa of Allah your Lord” (وَٱتَّقُواْ ٱللَّهَ رَبَّڪُمۡۖ)…” (65:1).
Allah then assures those who uphold Taqwa of His support and blessings:
“And whosoever has Taqwa of Allah, Allah will make a way for him (from any difficulty) and provide for him from where he never expects. (وَمَن يَتَّقِ ٱللَّهَ يَجۡعَل لَّهُ ۥ مَخۡرَجً۬ا وَيَرۡزُقۡهُ مِنۡ حَيۡثُ لَا يَحۡتَسِبُ٢) …” (65:2-3).
“And whoever has Taqwa of Allah, He will make his matter easy.”… وَمَن يَتَّقِ ٱللَّهَ يَجۡعَل لَّهُ ۥ مِنۡ أَمۡرِهِۦ يُسۡرً۬ا ).” (65:4).
“…and whosoever has Taqwa of Allah, He will expiate from him his sins, and will enlarge his reward… وَمَن يَتَّقِ ٱللَّهَ يُكَفِّرۡ عَنۡهُ سَيِّـَٔاتِهِۦ وَيُعۡظِمۡ لَهُ ۥۤ أَجۡرًا” (65:5).
-“ .. Have Taqwa of Allah, you who have understanding who have believed! – Allah has indeed sent down to you a Reminder (this Qur’an).
فَٱتَّقُواْ ٱللَّهَ يَـٰٓأُوْلِى ٱلۡأَلۡبَـٰبِ ٱلَّذِينَ ءَامَنُواْۚ قَدۡ أَنزَلَ ٱللَّهُ إِلَيۡكُمۡ ذِكۡرً۬ا (56:9)
Allah concludes with a stern warning to those who violate His commands. He calls on people of understanding to be mindful of Him and reminds them of the Quran as their guidance:
وَكَأَيِّن مِّن قَرۡيَةٍ عَتَتۡ عَنۡ أَمۡرِ رَبِّہَا وَرُسُلِهِۦ فَحَاسَبۡنَـٰهَا حِسَابً۬ا شَدِيدً۬ا وَعَذَّبۡنَـٰهَا عَذَابً۬ا نُّكۡرً۬ا (٨) فَذَاقَتۡ وَبَالَ أَمۡرِهَا وَكَانَ عَـٰقِبَةُ أَمۡرِهَا خُسۡرًا (٩) أَعَدَّ ٱللَّهُ لَهُمۡ عَذَابً۬ا شَدِيدً۬اۖ فَٱتَّقُواْ ٱللَّهَ يَـٰٓأُوْلِى ٱلۡأَلۡبَـٰبِ ٱلَّذِينَ ءَامَنُواْۚ قَدۡ أَنزَلَ ٱللَّهُ إِلَيۡكُمۡ ذِكۡرً۬ا
“Whatever city revolted against the Command of its Lord and His Messengers, We have brought it to a severe account and punished it with a terrible punishment. (8) It tasted the consequence of its conduct, and the consequence of its conduct was loss. (9) Allah has prepared for them a severe punishment. So have Taqwa of Allah, O you who have understanding, who have believed. Allah has indeed sent down to you a Reminder (this Qur’an)”. (65:8-10)
These verses make it clear that disobeying Allah’s commands in matters like divorce is no trivial matter. Taqwa (God-consciousness) leads to mercy, ease, and provision, while disobedience brings loss and severe punishment.
The Surah then closes by affirming Allah’s immense power—reminding those who dare to violate His laws exactly whose commands they are ignoring:
اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَّ لِتَعْلَمُوا أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا
Allah is the One who created seven heavens and a similar (number) of earths. His Command descends throughout them. So that you may know that Allah has power over all things, and His knowledge encompasses everything. (Al-Talaq 65:12)
The mention of “seven earths” sparked several interpretations among scholars, though most are speculative and lack scientific evidence:
- Some, like Al-Qurtubi, said the earth consists of seven layers, each separated by vast distances similar to the layers of the heavens, and each possibly inhabited.
- Others viewed it as seven layers stacked without separation.
- Another view describes a single planet divided into seven continents, separated by oceans and covered by one sky.
Also, scholars also debated whether “seven” is literal or simply signifies abundance.
Many interpreters argue that the exact nature of the “seven earths” is not essential to understand since it imposes no legal obligation. However, the verse is meant to highlight the complexity of Allah’s creation as a sign of His immense power, knowledge, and wisdom. It serves to remind us of our Creator’s greatness. Additionally, a narration reported by Abu Hatim, Al-Hakim, and Al-Bayhaqi quotes Ibn Abbas interpreting this verse:
رواه ابن أبي حاتم في تفسيره والحاكم في مستدركه، و رواه البيهقي ، عن أبي الضحى، عن ابن عباس رضي الله عنهما أنه قال: الله الذي خلق سبع سماوات ومن الأرض مثلهن. قال: سبع أرضين في كل أرض نبي كنبيكم، وآدم كآدم، ونوح كنوح، وإبراهيم كإبراهيم، وعيسى كعيسى. ) قال الحاكم هذا حديث صحيح الإسناد ووافقه الذهبي في التلخيص فقال : صحيح, قال البيهقى : إسناده صحيح إلا أنه شاذ(
“Seven earths: In every earth is a prophet like your Prophet, an Adam like your Adam, a Noah like your Noah, an Abraham like your Abraham, and a Jesus like your Jesus.”
This narration, though it is considered as strange, reflects the rich interpretative tradition emphasizing the vastness of Allah’s creation.
Appendix 1. Summary
Key Points on Islamic Divorce Procedure
- Divorce is a regulated process requiring time and legal sanction.
- The waiting period (‘iddah) must be carefully calculated and observed.
- Women should not be expelled from their homes during this period.
- Divorce is prohibited during menstruation, postpartum bleeding, or between menstruations if sexual relations occurred.
- A valid divorce occurs after two menstrual periods without sexual contact.
- The wife remains in the marital home during the waiting period.
Clarifications on the Waiting Period (Iddah)
- For women who have ceased menstruating or have not menstruated, the waiting period is three months.
- For pregnant women, the waiting period extends until childbirth.
- The verse referring to women who do not menstruate likely addresses those with primary amenorrhea, not young girls.
Important Considerations
- Any physical intimacy during the waiting period voids the divorce.
- Precise calculation of the ‘iddah is crucial for determining when the woman can remarry.
The Significance of the Address ‘O Prophet’
Since the address is directed specifically to the Prophet (PBUH) rather than to the general body of believers, may be attributed to his role as the ruler and the authority responsible for regulating public affairs. It further underscores the collective and institutional nature of the rulings on divorce, particularly given the repeated emphasis within the verses on:
- The calculation of the waiting period (iddah)
- The requirement of witnesses
- Housing provisions
- Financial maintenance
All of these elements reinforce the principle that divorce in Islam is not merely a verbal pronouncement but a legal act with significant social and legal consequences.”
The contemporary juristic trend toward requiring official documentation and registration of divorce is fully consistent with the higher objectives (maqasid) of Islamic law and does not conflict with the textual sources. It may be argued that secret or undocumented divorces contradict the spirit of the Surah, even if classical jurists deemed such divorces technically valid.
This perspective reaffirms the notion that divorce is a serious social matter with significant legal consequences and should not be left to the unchecked discretion of individuals without proper supervision.
Accordingly, most Arab and Islamic countries have adopted an institutional approach to divorce, drawing upon the implications of Surah al-Talaq and other relevant textual evidences. Examples include:
- Egypt: Divorce is not legally recognized unless officially documented before the authorized marriage registrar (ma’dhoun).
- Morocco: The Family Code requires divorce matters to be brought before the court.
- Jordan: Divorce is only accepted after it is officially registered in the Sharia Court.
- Malaysia and Turkey: Divorce does not take legal effect except by judicial decree.
This legal development is aimed at:
- Protecting the rights of women and children,
- Preventing abuse through mere verbal declarations,
- Preserving lineage and legal certainty,
- Fulfilling the objectives of Shariah in safeguarding the family structure.
Appendix 2. Parallel Universes
In 1950, American physicist Hugh Everett III (1930–1982) proposed the Many-Worlds Interpretation (MWI) of quantum physics, which he called the “relative state” formulation. His idea was ridiculed at the time, leading him to abandon the research.
However, the quest to explain everything in the universe — from the tiniest quantum events to the largest cosmic structures — has led many scientists to a striking conclusion: our universe may not be the only one. Instead, it could be one of countless parallel universes, like bubbles floating in a vast cosmic ocean. Each universe contains its own space, time, and exotic forms of matter — some may even contain alternate versions of ourselves.
Remarkably, some physicists believe these parallel universes exist less than a millimeter away, separated by thin barriers. According to this view, gravity may be a weak signal leaking from another universe into ours. In quantum mechanics, parallel universes are defined as those separated by a single quantum event.
The idea of parallel universes gained traction with the development of superstring theory, hyperspace, and dark matter research. Physicists realized that three spatial dimensions are insufficient to describe the universe fully — there are actually 11 dimensions. This led to the “brane” or “bubble universe” theory, where our universe is one of many membrane-like bubbles rippling through the eleventh dimension.
Some renowned physicists support the idea that these universes occasionally collide, triggering cataclysmic events like the Big Bang:
- Neil Turok — Director of the Perimeter Institute for Theoretical Physics, known for his work on the cosmological constant and the cyclic universe model.
- Burt Ovrut — Professor of Theoretical High Energy Physics at the University of Pennsylvania, known for contributions to heterotic string theory and the shift from particle to string-based matter models.
- Paul Steinhardt — Albert Einstein Professor at Princeton University, pioneer of the inflationary universe model.
Numerous others have developed mathematical models supporting the existence of parallel universes and bubble collisions.
This “bubble universe” theory challenges the traditional Big Bang model, suggesting the Big Bang may not have been the absolute beginning. Space and time could have existed long before, with Big Bang-like events happening repeatedly across the multiverse.
Appendix 3: Rule after the Third Divorce
The application of verse 1 (of Surah Al-Talaq) in legal rulings was once debated between Caliph Umar ibn Al-Khattab and a woman named Fatima bint Qays. Umar enforced a rule granting a woman divorced irrevocably (third and final divorce) the right to remain in the marital home during her waiting period (‘iddah).
However, Fatima bint Qays objected, arguing that the verse’s conclusion suggests this right exists only because reconciliation is possible — but in the case of irrevocable divorce, reconciliation is no longer allowed. Therefore, she maintained that the right of domestic habitation should not apply in such cases.
Fatima viewed the ruling as conditional on the possibility of reconciliation, while Umar saw it as a general rule, regardless of the divorce type. On this issue, Imam Abu Hanifa agreed with Umar’s position and adopted it in his ruling, whereas the other three major Imams sided with Fatima bint Qays in their rulings.
This incident — among many others — demonstrates that early Muslim women were active participants in legal and religious discourse, confidently defending their views even before powerful leaders like the Caliph. Sadly, some today prefer to mimic pre-Islamic ignorance (Jahiliyyah) in their treatment of women rather than follow the noble example of the Prophet (PBUH) and his rightly guided companions.
Appendix 4: Age of Sayeda Aisha
The misinterpretation of verse 4 (Surah Al-Talaq) has led some Muslims to defend the claim that the Prophet Muhammad (PBUH) was engaged to Sayyida Aisha at six and married her at nine. Critics have used this narrative to accuse the Prophet (PBUH) of child and marital abuse. However, this claim lacks credible evidence and ignores historical context.
It’s important to remember that pre-Islamic Arabs did not use a formal calendar system. Ages and events were often linked to major occurrences, like the Prophet’s birth being associated with the Year of the Elephant. Even major events in Islamic history, such as Al-Isra’ wal-Mi’raj and the exact length of the Prophet’s stay in Mecca, are subject to differing reports. A closer examination of historical records easily disproves the claim that Aisha was nine at marriage and shows she was significantly older.
Consider the following evidence:
- Engagement Timeline:
The Prophet (PBUH) proposed to Aisha two years before the Hijra while still in Mecca. She remained with her family until after the Prophet’s migration. Their marriage occurred in the second year of Hijra. The Prophet spent 13 years in Mecca delivering Islam’s message. This means the engagement happened 10 years after revelation and the marriage 14 years after — not immediately after engagement. - Prior Engagement:
Aisha was previously engaged to the son of Mut’am ibn Adi — a non-Muslim — before Abu Bakr accepted Islam. For this engagement to be meaningful, Aisha must have been old enough, likely at least 1 or 2 years old at the time. This indicates she was around 15 or older by the time she married the Prophet. - Age Gap with Asma:
Historical records confirm that Aisha was 10 years younger than her sister Asma bint Abu Bakr. Asma died in 73 AH at 100 years old, meaning she was 27 years old at Hijra. Consequently, Aisha would have been 17 at Hijra and 18 when she married the Prophet. - Revelation of Surah Al-Qamar:
Aisha herself reported being a “young girl with understanding” when Surah Al-Qamar (54) was revealed — nine years before the Hijra. For her to comprehend it, she must have been at least six years old then. This means she was at least 16 by the time of her marriage. - Born Before Revelation:
Aisha also stated: “Ever since I can remember, my parents were practicing Islam.” This means she was born before revelation, making her at least two years old at that time. Since the Prophet married her 14 years after revelation, she would have been at least 16 years old at marriage.
It is perplexing that many Muslims overlook this clear evidence and continue to support the unfounded claim that the Prophet (PBUH) married Aisha at nine. Had this been true, his enemies — always seeking to discredit him — would have used it against him. Yet, no such accusation was ever recorded during his lifetime.
Two possible reasons explain the confusion over Aisha’s age:
- Copyist Error:
Early narrators or scribes may have accidentally omitted words. Instead of recording “sittat ashar” (sixteen), they wrote “sittat” (six), omitting “ashar” (ten). Similarly, “tisat ashar” (nineteen) may have been shortened to “tisat” (nine). - Weak Narration from Iraq:
The most cited age report comes from Hisham ibn Urwah after he moved to Iraq at age 72. Many scholars, including Imam Malik, considered Iraqi reports from Hisham unreliable due to his memory decline later in life.
In light of these facts, it is far more accurate to conclude that Sayyida Aisha was 16 to 18 years old when she married the Prophet (PBUH), not a child as falsely claimed.