360 — They unanimously agree that once witnesses have testified and the couple themselves admit to having had intercourse, both are deemed muḥṣan.

361 — They unanimously agree that even if a husband has consummated the marriage and lived with his wife for a period, then he dies or she dies, and the surviving spouse later commits adultery, that person is not stoned until he or she acknowledges that intercourse had actually taken place.

362 — They unanimously agree that it is forbidden for a man to marry his own mother.

363 — They unanimously agree that when a man marries a woman(1) and then divorces her, or she dies before(2) consummation, it is permissible for him to marry her daughter. ʿAlī ibn Abī Ṭālib (may Allah be pleased with him) transmitted a report that diverges from the other narrations, as though he allowed it only when the daughter was not under his guardianship and was away.

364 — They unanimously agree that once a man marries a woman, she becomes forever unlawful for his father and his son—whether or not he has consummated with her—as well as for his grandfathers and for all his male and female descendants in perpetuity; she is therefore never lawful for his sons’ sons or his daughters’ sons. The two Qur’anic verses on the matter make no mention of consummation, and milk-kinship takes the same ruling as blood-kinship.

365 — They unanimously agree that if a man purchases a female slave and then merely touches or kisses her, she becomes forbidden to both his son and his father.

366 — They unanimously agree that if a man has sexual relations with a woman on the basis of an invalid marriage contract, she becomes forbidden to his son, his father, his forefathers, and his descendants.

367 — They unanimously agree that contracting the marriage of two sisters in a single contract is invalid.

368 — They unanimously agree that purchasing two slave sisters is permissible.

369 — They unanimously agree that a man may not have sexual relations with both of two slave sisters. Ibn ʿAbbās held a solitary view, saying, “One verse permitted them and another verse forbade them,” and this was also the view of ʿUthmān and ʿAlī (may Allah be pleased with them). (3)