After the divorce and the resulting estrangement, affection may return—“You do not know; perhaps Allah will bring about after that something new,” to the end of the verse.

This verse therefore establishes the prohibition of the bidʿah-divorce: divorcing a wife while she is menstruating or during a state of purity in which the husband has had intercourse with her and pregnancy has not yet become clear. It also proves the prohibition of issuing three divorces in a single utterance, for that too is an innovation. The Law permits a Muslim to divorce only in circumstances where divorce is lawful: either during a purity in which he has not had intercourse with her, or—if he has had intercourse—once pregnancy has been confirmed. Only then may he divorce her.

The verse further shows that a woman in her waiting-period must remain in the marital home until her ʿiddah is complete; that it is forbidden to expel her or for her to leave before that time; and that the waiting-period itself must be strictly observed, with neither addition nor reduction.

Question: We know that a bidʿah-divorce is one pronounced during a purity in which the husband has had intercourse, or while the wife is menstruating, and that such a divorce is impermissible. If, however, a divorce is nevertheless issued in either of these two states, does it take effect or not?

Answer: The majority of scholars hold that it does take effect, because Ibn ʿUmar (may Allah be pleased with them both) divorced his wife while she was menstruating, and the Prophet (peace and blessings be upon him) commanded him to take her back. Reconciliation (rujūʿ) is only possible when a divorce has actually occurred. This is the view maintained by the overwhelming majority of scholars.