or an invalid marriage, or she is already observing an ʿiddah that arose from shubhah and is then pronounced divorced, the two waiting periods do not merge.
If she is pregnant, the ʿiddah governed by the pregnancy takes precedence.
If she is not, and the divorce preceded the shubhah, she completes the divorce ʿiddah and then begins the other. During that ʿiddah he retains the right of revocation; should he revoke, the divorce ʿiddah terminates, she immediately enters the ʿiddah for shubhah, and he may not enjoy conjugal relations with her until she has completed it.
If, however, the shubhah came first, the divorce ʿiddah is given priority—although another opinion gives priority to the ʿiddah of shubhah.

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If the husband treats her as a wife, without intercourse, while she is in an ʿiddah counted by menstrual cycles or by months, the jurists offer several views. The soundest is that, if the earlier divorce was irrevocable, the ʿiddah is deemed finished; otherwise it is not. In every case, once the cycles or the months have elapsed, he can no longer revoke the divorce.
I (the author) say: any further pronouncement of divorce remains effective until the ʿiddah ends; and if a stranger were to cohabit with her, the ʿiddah would likewise be considered finished. Allah knows best.

If a man marries a woman who is in ʿiddah, thinking the marriage valid, and then has intercourse with her, the original ʿiddah is cut off from the moment of intercourse; according to another view, it is cut off from the moment of the marriage contract itself.
If her former husband had taken her back while she was not pregnant and then divorced her, she must begin a new ʿiddah. According to the Qadīm position, she remains on the first ʿiddah so long as no intercourse has taken place; but if she was pregnant, the ʿiddah ends with delivery. Thus, if she gives birth and he then divorces her, she begins a fresh ʿiddah—though another opinion holds that, if no intercourse occurred after delivery, no further ʿiddah is due.
Likewise, if he divorced her by khulʿ after consummation, then remarried her, consummated that marriage, and finally divorced her, she must start a new ʿiddah, into which whatever remained of the earlier waiting period is absorbed.

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The ʿiddah of a free, non-pregnant woman on the husband’s death—even if no consummation had occurred—is four lunar months and ten nights; for a slave woman it is one-half of that.
If he dies while the divorce is still revocable, her waiting period switches to the ʿiddah of death; if the divorce was irrevocable, it does not. A pregnant woman’s ʿiddah ends with delivery, subject to the conditions previously outlined.
If a minor boy dies leaving a pregnant wife, her ʿiddah is calculated by months; the same ruling applies to a man with no functional member, for paternity is not ascribed to him according to the dominant view.
By contrast, if a man’s penis is severed but his testicles remain, paternity is possible, and she must observe the ʿiddah for him; the same holds for one whose organ has been removed by disease while a portion remains, on the relied-upon opinion.
If a man divorces one of his two wives and then dies before identifying which of them he intended