his water to another’s cultivation. Then we look: if she delivers the child in less than six months since the second husband married her and had intercourse with her, his marriage is void; because he married her while she was pregnant. If she delivers it in more than that, the child is attributed to him, and his marriage is valid. The third state is that the suspicion becomes apparent after the completion of the 'idda and before the marriage. There are two views regarding this: One of them is that it is not permissible for her to marry, and if she marries, the marriage is void; because she is marrying while there is doubt regarding the completion of the 'idda, so it is not valid, just as if the suspicion were found during the 'idda. And because if we were to validate the marriage, it would remain suspended, and it is not permissible for a marriage to be suspended. For this reason, if a man embraces Islam and his wife remains in polytheism, it is not permissible for him to marry her sister; because his marriage to her would be suspended upon the Islam of the first. The second view is that the marriage is permissible for her and is valid; because we have ruled upon the completion of the 'idda, the permissibility of marriage, and the cessation of maintenance and housing, so that which has been ruled upon cannot be removed by an emergent doubt. For this reason, a judge does not overturn what he has ruled upon due to a change in his ijtihad or the retraction of witnesses.

Section: And if he divorces one of his wives without specifying her, she is determined by drawing lots, and the 'idda is incumbent upon her alone, not the others. Her 'idda is calculated from the time he divorced, not from the time of drawing lots. If he divorces one specific wife and then forgets which one it was, then according to the statement of our companions, the ruling regarding her is the same. The correct view is that it is unlawful for him to have intercourse with any of them. If he dies, all of them must observe the 'idda for the longest of the two periods—the 'idda of divorce and the 'idda of death—because the marriage was established with certainty, and it is possible that each one of them is the divorced one and [at the same time] a wife; therefore, the longest of the two periods is required if the divorce was irrevocable, so that the obligation is discharged with certainty, just like someone who forgets a prayer from a day and does not know which specific one it is; it is incumbent upon him to pray five prayers, but