and Ishaq. Malik said: 'She becomes divorced once, and she has more authority over herself,' because he performed an act that requires her exit from his ownership, similar to if he had gifted her. Our argument is that the sale does not contain the meaning of divorce; for it is a transfer of ownership for compensation, while divorce is a mere annulment that does not require compensation. Therefore, no divorce occurs through it, similar to his saying, 'Feed me,' or 'Give me something to drink.'
1263 - Issue: He said: '(And if he says to her: "Your affair is in your hands," it is in her hands, even if it is prolonged, as long as he does not revoke it or have intercourse with her.)'
The summary of this is that the husband is given the choice between divorcing by himself, appointing an agent for it, or delegating it to the wife and placing it under her choice, based on the evidence that the Prophet, may Allah bless him and grant him peace, gave his wives the choice, and they chose him. Whenever he places his wife's affair in her hands, it remains in her hands forever; it is not restricted to the [current] sitting. This has been narrated from 'Ali, may Allah be pleased with him. Al-Hakam, Abu Thawr, and Ibn al-Mundhir held this view. Malik, al-Shafi'i, and the scholars of reasoning (Ashab al-Ra'y) said: 'It is restricted to the sitting, and she has no divorce [power] after leaving it,' because it is giving her a choice, so it was restricted to the sitting, like his saying, 'Choose.' Our argument is the statement of 'Ali, may Allah be pleased with him, regarding a man who placed his wife's affair in her hands; he said: 'It is hers until she refuses.' We know of no one among the Companions who disagreed with him, so it constitutes a consensus (ijma'). Furthermore, it is a type of agency in divorce, so it is on the basis of delay, just as if he had assigned it to a stranger, and it differs from his saying, 'Choose,' for that is a [specific] act of giving a choice. If the husband retracts what he has assigned to her, or says, 'I have annulled what I assigned to you,' it becomes void. 'Ata', Mujahid, al-Sha'bi, al-Nakha'i, al-Awza'i, and Ishaq said this. Al-Zuhri, al-Thawri, Malik, and the scholars of reasoning said:
(1) In [A]: "yata'" (he has intercourse). (2) Narrated by al-Bukhari, in: The Chapter of One Who Gives His Wives a Choice, from the Book of Divorce. Sahih al-Bukhari 7/55. And Muslim, in: The Chapter on the Clarification that Giving One's Wife a Choice Does Not Constitute Divorce Unless Accompanied by Intention, from the Book of Divorce. Sahih Muslim 2/1104. And Abu Dawud, in: The Chapter on Choice, from the Book of Divorce. Sunan Abi Dawud 1/510. And al-Tirmidhi, in: The Chapter on What Has Been Reported Regarding Choice, from the Chapters of Choice, 'Aridat al-Ahwadhi 5/138. And al-Nasa'i, in: The Chapter on What Allah the Almighty Obligated upon His Messenger, peace be upon him. Al-Mujtaba 6/46. And Ibn Majah, in: The Chapter of the Man Who Gives His Wife a Choice, from the Book of Divorce. Sunan Ibn Majah 1/661. And Imam Ahmad, in: al-Musnad 6/45, 47, 48, 171, 205, 239, 240, 274.
وإسحاقَ. وقال مالكٌ: تَطْلُقُ واحدةً، وهى أمْلَكُ بنفسِها؛ لأنَّه أتَى بما يَقْتضِى خُروجَها عن مِلْكِه، أشْبَهَ ما لو وَهَبَها. ولَنا، أَنَّ البيعَ لا يَتَضَمَّنُ معنى الطَّلاقِ؛ لأنَّه نقلُ مِلْكٍ بِعِوَضٍ، والطَّلاقُ مُجرَّدُ إسْقاطٍ لا يَقْتضِى العِوَضَ، فلم يَقَعْ به طلاقٌ، كقولِه: أطْعِمينى، واسْقِينى.
١٢٦٣ - مسألة؛ قال: (وَإِذَا قَالَ لَهَا: أَمْرُكِ بِيَدِكِ. فَهُوَ بِيَدِهَا، وَإِنْ تَطَاوَلَ، مَا لَمْ يَفْسَخْ أَوْ يَطَأْهَا (١))
وجملةُ ذلك أَنَّ الزَّوجَ مُخيَّرٌ بينَ أن يُطلِّقَ بنفسِه، وبينَ أن يُوَكِّلَ فيه، وبينَ أن يُفوِّضَه إلى المرأةِ، ويجعلَه إلى اخْتيارِها؛ بدليلِ أَنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- خيَّرَ نَساءَه، فاخْتَرْنَه (٢). ومتى جعلَ أمرَ امرأتِه بيدِها، فهو بيدِها أبدًا، لا يَتَقَيَّدُ ذلك بالمجلسِ. رُوِىَ ذلك عن عَلىٍّ، رَضِىَ اللَّهُ عنه. وبه قال الحَكَمُ، وأبو ثَوْرٍ، وابنُ المُنْذِرِ. وقال مالكٌ، والشَّافعىُّ، وأصحابُ الرَّأْىِ: هو مقصورٌ على المجلسِ، ولا طلاقَ لها بعد مُفارقتِه؛ لأنَّه تَخْيِيرٌ لها، فكان مقصورًا على المجلسِ، كقوله: اخْتارِى. ولَنا، قولُ علىٍّ، رَضِىَ اللَّهُ عنه، فى رجلٍ جعلَ أمرَ امرأتِه بيدِها، قال: هو لها حتى تَنْكِلَ. ولا نَعرفُ له فى الصحابة مُخالِفًا، فيَكونَ إجماعًا. ولأنَّه نَوْعُ توكيل فى الطَّلاقِ، فكان على التَّراخِى، كما لو جعَلَه لأجْنبىٍّ، وفارقَ قولَه: اخْتارِى. فإنَّه تَخْيِيرٌ. فإن رجعَ الزَّوجُ فيما جَعَلَ إليها، أو قال: فَسَخْتُ ما جعلتُ إليك. بَطَلَ. وبذلك قال عطاءٌ، ومُجاهِدٌ، والشَّعْبِىُّ، والنَّخَعِىُّ، والأوْزاعِىُّ، وإسحاقُ. وقال الزُّهْرِىُّ، والثَّورِىُّ، ومالكٌ، وأصحابُ
(١) فى أ: "يطأ".(٢) أخرجه البخارى، فى: باب من خير نسائه، من كتاب الطلاق. صحيح البخارى ٧/ ٥٥. ومسلم، فى: باب بيان أن تخيير امرأته لا يكون طلاقا إلا بالنية، من كتاب الطلاق. صحيح مسلم ٢/ ١١٠٤. وأبو داود، فى: باب فى الخيار، من كتاب الطلاق. سنن أبى داود ١/ ٥١٠. والترمذى، فى: باب ما جاء فى الخيار، من أبواب الخيار، عارضة الأحوذى ٥/ ١٣٨. والنسائى، فى: باب ما افترض اللَّه عز وجل على رسوله عليه السلام. المجتبى ٦/ ٤٦. وابن ماجه، فى: باب الرجل يخير امرأته، من كتاب الطلاق. سنن ابن ماجه ١/ ٦٦١. والإمام أحمد، فى: المسند ٦/ ٤٥، ٤٧، ٤٨، ١٧١، ٢٠٥، ٢٣٩، ٢٤٠، ٢٧٤.
