these women are not divorced. The difference between this and the preceding case is that his divorce of them before they converted to Islam occurred during a time when he did not have the choice. So when they convert, the choice is renewed for him at that time. In the preceding case, he divorced them while he had the choice, and divorce is suitable as a form of choice, and he had applied it to all of them, and none of them was more deserving than the others, so we resorted to casting lots due to the equality of rights.

Section: If he converts to Islam before them, and we say that separation is hastened by the difference of religion, then there is no further discussion. But if we say that it is suspended until the waiting period ends, and they do not convert until their waiting period has ended, it becomes clear that they were separated from the time the two religions differed. If he had divorced them before their waiting period ended, it becomes clear that his divorce did not take effect upon them, and he may marry four of them once they convert to Islam. If he had intercourse with them, it becomes clear that he had intercourse with someone who is not his wife. If he performed li'an (imprecation) upon them, or zihar (declaring his wife to be like his mother), or accused them of adultery (qadhf), it becomes clear that this took place with someone who is not his wife, and its ruling is the same as if he addressed a stranger with that. If some of them convert during the waiting period, it becomes clear that she is his wife, so his divorce takes effect upon her, and his intercourse with her was intercourse with his divorcee. If the divorced one was another, his intercourse with her is intercourse with his wife. The same applies if his intercourse with her was before his divorce of her. If he divorced all of them, and four of them convert to Islam, or fewer, during their waiting period, and the remainder do not convert, the marital status is fixed for the Muslim women, and the divorce takes effect upon them.