Majmu' al-FatawaIbn Taimiya

Alī likewise ruled that the second man may not marry her until her waiting period on his account has ended. This is also the apparent position of Ahmad’s school. According to al-Shāfiʿī, however, the second man may marry her during her waiting period on his account, just as a man who has intercourse with a woman under a mistaken belief of lawfulness may marry her during her waiting period on his account. Likewise, anyone who has contracted an invalid marriage with a woman may marry her during her waiting period on his account. There are two reported views from Ahmad on this underlying issue.

“The first” is that this is not permissible. This is Mālik’s position, intended to distinguish semen deposited through intercourse under a mistaken belief of lawfulness from semen deposited through entirely lawful intercourse.

“The second” is that it is permissible, as al-Shāfiʿī holds, because paternity is established in both cases. On the basis of this reported view, some of Ahmad’s followers permitted the second man to marry her during her waiting period on his account, as al-Shāfiʿī holds, just as this reported view permits marriage to any woman observing a waiting period arising from an invalid marriage.

Others disputed his explicit ruling and said concerning this case:

He used to mention in her case a waiting period on account of the first intercourse. She did not begin observing her waiting period on account of this second man immediately after he separated from her. Rather, the waiting period on account of the first man intervened between the second man’s separation from her and her waiting period on his account. She was obliged to observe two waiting periods on account of the two men. The first man’s waiting period took precedence only because his right arose earlier. Otherwise, had she given birth to a child whose paternity was attributed to the second man, the second man’s waiting period would have preceded that of the first. Thus, during her waiting period on account of the first man, the second man still has a right over her; and while she is observing the waiting period

وَكَذَلِكَ الَّذِي قَضَى بِهِ عَلِيٌّ: أَنَّ الثَّانِيَ لَا يَنْكِحُهَا حَتَّى تَنْقَضِيَ عِدَّتُهَا مِنْهُ. وَهُوَ ظَاهِرُ مَذْهَبِ أَحْمَد. وَأَمَّا مَذْهَبُ الشَّافِعِيِّ فَيَجُوزُ عِنْدَهُ لِلثَّانِي أَنْ يَنْكِحَهَا فِي عِدَّتِهَا مِنْهُ كَمَا يَجُوزُ لِلْوَاطِئِ بِشُبْهَةِ أَنْ يَتَزَوَّجَ الْمَوْطُوءَةَ فِي عِدَّتِهَا مِنْهُ وَكَذَلِكَ كُلُّ مَنْ نَكَحَ امْرَأَةً نِكَاحًا فَاسِدًا لَهُ أَنْ يَتَزَوَّجَهَا فِي عِدَّتِهَا مِنْهُ. وَأَحْمَد لَهُ فِي هَذَا الْأَصْلِ رِوَايَتَانِ. " إحْدَاهُمَا " لَا يَجُوزُ وَهُوَ مَذْهَبُ مَالِكٍ؛ لِيُمَيِّزَ بَيْنَ مَاءِ وَطْءِ الشُّبْهَةِ وَمَاءِ الْمُبَاحِ الْمَحْضِ. " وَالثَّانِي " يَجُوزُ كَمَذْهَبِ الشَّافِعِيِّ؛ لِأَنَّ النَّسَبَ لَاحِقٌ فِي كِلَيْهِمَا. وَعَلَى هَذِهِ الرِّوَايَةِ فَمِنْ أَصْحَابِ أَحْمَد مَنْ جَوَّزَ لِلثَّانِي أَنْ يَنْكِحَهَا فِي عِدَّتِهَا مِنْهُ كَمَا هُوَ قَوْلُ الشَّافِعِيِّ كَمَا يَجُوزُ ذَلِكَ لِكُلِّ مُعْتَدَّةٍ مِنْ نِكَاحٍ فَاسِدٍ عَلَى هَذِهِ الرِّوَايَةِ. وَمِنْهُمْ مَنْ أَنْكَرَ نَصَّهُ وَقَالَ هُنَا: كَانَ يَذْكُرُ فِيهَا عِدَّةً مَنْ الْوَطْءِ الْأَوَّلِ وَهَذَا الْوَاطِئُ الثَّانِي لَمْ تَعْتَدَّ مِنْهُ عَقِبَ مُفَارَقَتِهِ لَهَا؛ بَلْ تَخَلَّلَ بَيْنَ مُفَارَقَتِهِ وَعِدَّتُهُ عِدَّةُ الْأَوَّلِ وَهِيَ قَدْ وَجَبَ عَلَيْهَا عِدَّتَانِ لَهُمَا وَتَقْدِيمُ عِدَّةِ الْأَوَّلِ كَانَ لِقِدَمِ حَقِّهِ؛ وَإِلَّا فَلَوْ وَضَعَتْ وَلَدًا أَلْحَقَ بِالثَّانِي لَكَانَتْ عِدَّةَ الثَّانِي مُتَقَدِّمَةً عَلَى عِدَّةِ الْأَوَّلِ فَهِيَ فِي أَيَّامِ عِدَّةِ الْأَوَّلِ عَلَيْهَا حَقٌّ لِلثَّانِي وَفِي الِاعْتِدَادِ

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