that a pregnant widow must observe her waiting period until the later of the two prescribed terms. This view is also reported from Ibn ‘Abbās. The leading authorities in legal verdicts, however, agreed with ‘Uthmān, Ibn Mas‘ūd, and others that she becomes free to marry upon giving birth. This is based on the established report concerning the Prophet (may Allah bless him and grant him peace):

“Subay‘a al-Aslamiyya gave birth a few nights after her husband’s death. Abū al-Sanābil ibn Ba‘kak visited her and said, ‘You may not marry until four months and ten days have passed.’ She therefore asked the Prophet (may Allah bless him and grant him peace) about this, and he said, ‘Abū al-Sanābil has spoken falsely. You are free to marry, so marry.’”

Thus, the Prophet (may Allah bless him and grant him peace) declared that whoever gave this verdict had spoken falsely.

Likewise, concerning a woman whose husband married her without specifying a dower and then died without assigning her one, ‘Alī and Ibn ‘Abbās held that she was not entitled to a dower. Ibn Mas‘ūd and others ruled that she was entitled to the customary dower of a woman of comparable standing. A man from Ashja‘ then stood up and said:

“We testify that the Messenger of Allah (may Allah bless him and grant him peace) ruled concerning Birwa‘ bint Wāshiq just as you have ruled concerning this woman.”

There are many such examples. ‘Alī, his two sons, and others differed among themselves in scholarly matters and legal verdicts, just as other scholars differ among themselves. Had they been infallible, it would have been impossible for one infallible person to disagree with another. Al-Hasan disagreed with his father over fighting and disapproved of much of what he did. ‘Alī (may Allah be pleased with him) would ultimately come round to his son’s view, and he used to say:

“If I have faltered once, I make no excuse;
Henceforth I shall act wisely and persevere,
And mend my scattered, nasīb judgment.”