to Sawdah bint Zam'ah: 'Observe the waiting period,' and he considered it a divorce (28). Hushaym narrated, reporting from al-A'mash, from al-Minhal ibn 'Amr, that Nu'aym ibn Dajajah al-Asadi divorced his wife twice, then said: 'She is a burden (haraj) to me.' He wrote to 'Umar ibn al-Khattab regarding this, and he said: 'Indeed, it is not the least of them' (29). As for the other expressions, if we say they are manifest, it is because their meaning is the meaning of the manifest [expressions]. For his statement: 'I have no path over you,' and 'I have no authority over you' only occurs in the case of a 'mabtutah' (a woman thrice-divorced or irrevocably divorced). As for the revocable divorcee, he has a path and authority over her. His statement: 'You are free' or 'I have emancipated you' necessitates the departure of slavery from her and her being cleared of it, and slavery here means the marital bond. His statement: 'You are forbidden' necessitates her being separated from him, because the revocable divorcee (30) is not forbidden. Likewise: 'You are lawful for husbands [again]'—because you have become 'bint' (separated/severed) from me. The same applies to all others. If we say they are [interpreted as] one (31), it is because they are susceptible to interpretation; for his statement: 'You are lawful for husbands' means after the completion of your waiting period, since her lawfulness is not possible before that, and one [divorce] makes her lawful. Likewise (32): 'Marry whom you wish,' and the rest of the expressions, their meaning is realized after the completion of her waiting period. The third category is the obscure ones, such as: 'Get out,' 'Go away,' 'Taste [the consequences],' 'Swallow [the bitterness],' 'You are released,' 'Choose,' 'I have gifted you to your family,' and all else that points to separation and carries the meaning of divorce other than what was previously mentioned. These count as three if he intended three, two if he intended them, and one if he intended it or left it absolute. Ahmad said: 'What is manifest of divorce is according to what is manifest, and what he meant by divorce is according to what he meant,' such as: 'Your rope is on your shoulder' if he intended one, two, or three.
(28) Narrated by al-Bayhaqi in: 'Chapter on what has been mentioned regarding the metonyms of divorce...' from the Book of Khul' and Divorce. Al-Sunan al-Kubra 7/343. (29) Narrated by 'Abd al-Razzaq in: 'Chapter on the divorce of the burden (haraj),' from the Book of Divorce. Al-Musannaf 6/365, 366. And Sa'id ibn Mansur in: 'Chapter on what has been mentioned regarding a man when he does not find what to provide for his wife,' from the Book of Divorce. Al-Sunan 2/56. And Ibn Abi Shaybah in: 'Chapter on the man who says to his wife: You are a burden (haraj) to me,' from the Book of Divorce. Al-Musannaf 5/71. (30) In A: 'the revocation.' (31) In the original, there is an addition: 'we said.' (32) Omitted from B and M.
لسَوْدَةَ ابنةِ زَمْعَةَ: "اعْتَدِّى"، فجعلَها تطليقةً (٢٨). ورَوَى هُشَيمٌ، أنْبأنا الأعْمَشُ، عن المِنهالِ بنِ عمرٍو، أَنَّ نُعَيمَ بنَ دَجَاجَةَ الأَسَدِىَّ طلقَ امرأتَه تطليقتَيْنِ، ثم قال: هى علىَّ حَرَجٌ. وكتبَ فى ذلك إلى عمرَ بنِ الخطّابِ، فقال: أمَا إنَّها ليستْ بأهْونِهنَّ (٢٩). وأمَّا سائرُ اللَّفظاتِ، فإن قُلْنا: هى ظاهرةٌ؛ فلأنَّ معناها معنى الظَّاهرةِ، فإنَّ قولَه: لا سبيلَ لى عليك، ولا سلطانَ لى عليك. إنَّما يَكونُ فى المَبْتُوتةِ، أمَّا الرَّجْعِيَّةُ فله عليها سبيلٌ وسلطانٌ. وقوله: أنتِ حُرَّةٌ، أو أعتقتُك. يَقْتضِى ذَهابَ الرِّقِّ عنها، وخُلُوصَها منه، والرِّقُّ ههُنا النِّكاحُ. وقولُه: أنتِ حَرَامٌ. يَقْتضِى بَينُونَتَها منه؛ لأنَّ الرَّجْعيَّةَ (٣٠) غيرُ مُحَرَّمةٍ. وكذلك: حَلَلْتِ للأَزْواجِ؛ لأنَّك بِنْتِ منِّى. وكذلك سائرُها. وإن قُلْنا: هى واحدةٌ (٣١). فلأنَّها مُحْتمِلَةٌ، فإنَّ قولَه: حَلَلْتِ للأزْواجِ. أى بعدَ انْقِضاءِ عِدّتِك، إذ لا يُمْكِنُ حِلها قبلَ ذلك، والواحدةُ تُحِلُّها. وكذلك (٣٢): انكحِى مَن شِئْتِ. وسائرُ الألفاظِ، يَتحقَّقُ مَعْناها بعدَ قَضاءِ عِدَّتِها. القسمُ الثَّالثُ، الْخَفِيَّةُ نحوُ: اخْرُجِى. واذْهَبِى. وذُوقِى. وتَجرَّعِى. وأنتِ مُخَلَّاةٌ. واخْتارِى. ووَهَبْتُك لأهلِك. وسائرُ ما يَدلُّ على الفُرْقةِ، ويُؤَدِّى معنى الطَّلاقِ سِوَى ما تقدَّمَ ذكرُه، فهذه ثلاث إن نَوَى ثلاثًا، واثنتانِ إن نَوَاهما، وواحدةٌ إن نَوَاها أو أطْلَقَ. قال أحمدُ: ما ظهرَ مِن الطَّلاقِ فهو على ما ظهرَ، وما عَنَى به الطَّلاق فهو على ما عَنَى، مثلُ: حَبْلُك على غاربكِ. إذا نوَى واحدةً، أو اثنتينِ، أو ثلاثًا،
(٢٨) أخرجه البيهقى، فى: باب ما جاء فى كنايات الطلاق. . .، من كئاب الخلع والطلاق. السنن الكبرى ٧/ ٣٤٣.(٢٩) أخرجه عبد الرزاق، فى: باب طلاق الحرج، من كتاب الطلاق. المصنف ٦/ ٣٦٥، ٣٦٦. وسعيد بن منصور، فى: باب ما جاء فى الرجل إذا لم يجد ما ينفق على امرأته، من كتاب الطلاق. السنن ٢/ ٥٦. وابن أبى شيبة، فى: باب الرجل يقول لامرأته: أنت على حرج. من كتاب الطلاق. المصنف ٥/ ٧١.(٣٠) فى أ: "الرجعة".(٣١) فى الأصل زيادة: "قلنا".(٣٢) سقط من: ب، م.
