out of choice, due to insanity, or similar reasons, she does not become lawful [to others]. As for accepting the statement of Sharik, that she remains in her iddah even if she remains that way for twenty years, that is contrary to the saying of Allah: "three quru'." For [in that case], her iddah would become more than two hundred quru'. Or it is said: The iddah expires before the ritual bath, which would be a retraction of their view, and the statement of the Companions, "until she performs the ritual bath," is interpreted as meaning: the ritual bath becomes incumbent upon her.

Section: If a woman whose divorce is revocable (raj'iyyah) marries during her iddah and becomes pregnant by the second husband, [her iddah from the first is interrupted by the intercourse of the second]. Does the [first] husband possess the right to take her back during the period of pregnancy? There are two possibilities: The first is that he has the right to take her back, because she has not [completed her iddah], so the ruling of his marriage remains; his divorce and dhihar (injurious comparison) would apply to her. Her iddah was only interrupted due to a contingency, so it is as if she were had intercourse with while in the state of his marriage; she is forbidden to him [in that state], but the remaining rulings of marriage persist. And because he possesses the right to take her back if she returns to his iddah, he possesses it before that, just as if her menstruation were to cease during her iddah. The second possibility is that he does not have the right to take her back because she is not in his iddah. If she delivers the pregnancy, the iddah of the second [husband] expires, and she resumes [the counting of] what passed of her iddah from the first; he has the right to take her back at that time, by a single consensus, even if she is in her nifas (postpartum bleeding); because after the delivery, she returns to the iddah of the first, even if she did not count it [during the pregnancy], so he has the right of return during it, just as if he had divorced her while she was menstruating, for he has the right to take her back during her menstruation, even though she does not count it as part of her iddah. If she is pregnant with a fetus that could possibly be from either of them, then according to the view that he does not have the right to take her back during her pregnancy from the second, if he takes her back during this pregnancy, and then it becomes clear