performed her ritual bath (ghusl), he may still revoke the divorce; but if her waiting period (ʿiddah) is completed1 before he revokes her, the separation becomes final (bāʾin) and she is unlawful to him until a new marriage contract is concluded.

Whoever issues fewer divorce pronouncements than he still possesses and then revokes them or remarries her does not regain more than the number that remained—whether another husband has had intercourse with her in the meantime or not2.

Section

If she claims that her waiting period has ended at a time when that could reasonably have occurred—or by delivering a viable pregnancy—and he denies it, her statement is accepted.

If, however, a free woman claims that her waiting period ended through menstruation in less than twenty-nine days and a moment, her claim is not entertained. Should she begin by saying, “My waiting period has expired,” and he respond, “I had already taken you back,” or should he begin with that assertion and she deny it, her word prevails.

Section

When he has exhausted all the divorces he owns, she becomes forbidden to him until another husband, who has at least reached the stage of puberty, has vaginal intercourse with her. It suffices that the glans—or an equivalent length if it has been severed—be inserted into her vagina while the penis is erect, even if no ejaculation occurs.

She does not become lawful by anal intercourse, doubtful intercourse (shubha), intercourse through ownership (milk yameen), an invalid marriage, nor by intercourse that takes place during menstruation, postpartum bleeding, a state of iḥrām, or an obligatory fast.

If a woman whom he has rendered unlawful by the triple divorce returns from elsewhere and claims that she has married a husband who rendered her lawful and that her waiting period from him has ended, he may marry her again provided he believes her and the claim is plausible.