permanently, so this is more deserving. Furthermore, the verses of permissibility are general, such as His saying, the Almighty: "And lawful to you are [all others] beyond these" (9), and His saying: "and [also] married women [are forbidden to you] from among the believers" (10). Thus, it is not permissible to specify them without evidence. As for what was narrated from Umar regarding her prohibition, Ali differed with him on it, and it was narrated from Umar that he retracted his opinion regarding the prohibition in favor of the opinion of Ali, for Ali said: "If her waiting period has expired, she is a suitor like other suitors." Umar replied: "Return ignorance to the Sunnah," and he returned to the opinion of Ali (11). Their analogy is invalidated by the case where he commits adultery with her, for he has indeed sought her intercourse prematurely, yet she does not become permanently forbidden to him. The basis for her prohibition (12) before the expiration (13) of the second waiting period is the word of Allah, the Almighty: "And do not determine to undertake a marriage contract until the prescribed period reaches its end" (14). Furthermore, it is an act of intercourse that corrupts lineage, so marriage during her waiting period from him is not permissible, similar to intercourse with a stranger.

Section: Every woman in a waiting period from a source other than a valid marriage, such as an adulteress, one who has had intercourse due to a misconception, or one in an invalid marriage, the analogy of the school is that marrying her is prohibited for the one who had intercourse with her and for others. The more correct view is the lawfulness of marrying her for the one from whom she is observing a waiting period, if his child's lineage is established by it; for the waiting period is for the preservation of his seminal fluid and the safeguarding of his lineage, and his prohibited seminal fluid (15) is not protected from his lawful seminal fluid, nor is his lineage guarded against it. For this reason, it was made permissible for a woman who has entered into a khul' to marry the one who divorced her. As for one whose child's lineage is not attributed to him, such as an adulteress, it is not lawful for him to marry her, because marrying her leads to confusion of lineage; thus, the one who had intercourse is like anyone else in that the child's lineage is not established for either of them.