The pregnant woman whose pregnancy has become manifest has proceeded with insight, so she does not fear the appearance of a matter from which remorse will be renewed, and she is not in doubt; due to the absence of confusion regarding the matter for her. So if he says to her: You are divorced according to the Sunnah, in these two cases, she is divorced; because he described the divorce with its attribute, so it occurred (6) immediately. If he says that to a menstruating woman, it does not occur immediately because her divorce is an innovation (bid'ah). However, when she becomes pure, it occurs, because the condition was met at that time, so it becomes as if he said: You are divorced during the day. If she is in the day, she is divorced, and if she is in the night, she is divorced when the day comes. If she is in a period of purity in which he had intercourse with her, it does not occur until she menstruates and then becomes pure, because the period of purity in which he had intercourse and the menstruation following it is a time of innovation. Thus, when she becomes pure from the subsequent menstruation, she is divorced at that time because the condition has been met. All of this is the school of thought of al-Shafi'i and Abu Hanifah, and I do not know of any dissenter regarding it. If he performs penetration at the end of the menstruation (7) and it connects with the beginning of the period of purity, or performs penetration at the beginning of the period of purity, the divorce does not occur in that period of purity. However, whenever a period of purity comes in which he did not have intercourse with her, she is divorced at its beginning. All of this is the school of thought of al-Shafi'i, and I do not know of any dissenter regarding it.

Section: If the blood of menstruation ceases, the time of the Sunnah has entered, and the divorce of the Sunnah occurs upon her even if she has not performed ghusl (ritual bathing). This is what Ahmad said, and it is the apparent view of al-Khiraqi’s statement, and al-Shafi'i held this view as well. Abu Hanifah said: If she becomes pure for the majority of the menstruation period, it is like that; but if the blood ceases before its majority, it does not occur until she performs ghusl, or performs tayammum in the absence of water and prays, or the time for a prayer elapses, because when that (8) is not found, we do not rule that her menstruation has ceased. To us, she is pure, so the divorce of the Sunnah occurs upon her, just like the one who becomes pure at the end of the majority of the menstruation. The evidence that she is pure is that she is commanded to perform ghusl, it is binding upon her, it is valid from her, she is commanded to perform prayer, and her prayer is valid; and because in the hadith of Ibn Umar: "Then when she becomes pure, he may divorce her if he wishes." What he (Abu Hanifah) said is incorrect, for if we did not rule for her purity, we would not have commanded her to perform ghusl, nor would it have been valid from her.