两种证据是：Qat’iy Ath-Thuboot（传述确定）与Qat’iy Ad-Dalaalah（含义确定）。
- The two evidences are Qat’iy Ath-Thuboot and Qat’iy Ad-Dalaalah (definite in transmission and meaning).
- 第一节经文表明，丈夫去世的每位妇女都有“待嫁期”（‘Iddah）四个月零十天，无论她是否怀孕。
- The first Aayah indicates that every woman whose husband passes away has a waiting period (‘Iddah) of four months and ten days, whether she was pregnant or not pregnant.
- 第二节经文表明，每位怀孕妇女的等待期（伊readda）都持续到她分娩为止，无论她的丈夫是去世还是她被离婚。
- The second Aayah indicates that the waiting period of every pregnant woman lasts until she gives birth, whether her husband died or she was divorced.
两条证据之间表面上的冲突是：
The apparent conflict between the two evidences is:
- 对于丈夫在她怀孕期间去世的妇女，第一段经文规定她的等待期（‘Iddah）为四个月零十天。这是因为该经文的措辞是‘Aammah（普遍的），涵盖了怀孕和未怀孕的妇女。
- For the one whose husband has died whilst she is pregnant the first text dictates that her waiting period (‘Iddah) is four months and ten days. That is because the Alfaazh (wordings) of the text are ‘Aammah (general), encompassing the pregnant and non-pregnant.
- 对于丈夫在她怀孕期间去世的妇女，第二段经文规定她的待婚期（‘Iddah）延续至分娩为止，而这段时间可能短至一周甚至更少，这意味着她的‘Iddah（待婚期或哀悼期）很可能少于第一节经文中提到的四个月零十天。
- For the one whose husband has died whilst she is pregnant the second text dictates that her waiting period (‘Iddah) is until she gives birth and that period of time could be as little as a single week or even less which means that her ‘Iddah (waiting period or mourning) could well be less than the four months and ten days (mentioned in the first Aayah).
因此,第一段文本中关于'Iddah(待婚期)的裁决,与第二段文本中关于丈夫去世的孕妇的裁决相冲突。她的待婚期是四个月零十天,还是直到分娩为止?
Consequently, the Hukm of Al-‘Iddah in the first text conflicts with its Hukm in the second text in relation to the pregnant woman whose husband has died. Is her waiting period four months and ten days or until she has given birth?
“两段确定性（Qat'iy）经文之间的冲突只是表面上的冲突（即看似矛盾），原因正如我们此前所解释的：两个同等强度的确定性证据或两个同等强度的或然性（Zhanniy）证据之间并不存在真正的冲突。因此，可以通过以下方式消除两段经文之间的这一表面冲突：综合（Al-Jam'u，把二者协调统一起来）、调和（At-Tawfeeq，使二者相互契合），以及让受命者（Mukallaf）同时遵循并依据这两段经文行事。”
- The conflict in these two Qat’iy (definite) texts is an apparent conflict (i.e. seems to be conflicting) and that is because as we have explained, there is no real conflict between two Qat’iy or two Zhanniy evidences of the same strength. It is therefore possible to remove this apparent conflict between the two texts by way of Al-Jam’u (bringing them together), At-Tawfeeq (reconciling) between them and by the Mukallaf working with or acting by them both.
在上文所讨论的两段经文之间，调和与协调（At-Tawfeeq）的途径之一是：丧夫的孕妇，其等待期（'Iddah）以两个期限中较长者为准。因此，如果她在丈夫去世后的四个月零十天届满之前分娩，她就要继续等待，直到四个月零十天届满；如果四个月零十天在她分娩之前已经过去，她就要等到分娩，其等待期才算结束。如此一来，两段经文的内容都得到了运用并付诸实践，而人们想象中两者之间存在的矛盾也就消除了。
- From amongst the paths of bringing together (Al-Jam’u) and reconciling (At-Tawfeeq) between the two texts discussed above is that the ‘Iddah (waiting period) of the pregnant woman whose husband has died be in accordance to the furthest of the two times. So if she was to give birth before the passing of the four months and ten days following the death of her husband, she would continue to wait until the four months and ten days had been completed. If, on the other hand, the four months and ten days passes before she gives birth, she would wait until she gives birth for her ‘Iddah to be completed. In this way what is included within both texts has been worked and acted in accordance with, whilst the conflict which was imagined to exist between them has been removed.