after he had suspended the divorce of ‘Amra upon her divorce, he then suspended her divorce after that upon the divorcing of Hafsa. Then he divorced Hafsa; and a suspension, upon the realization of its condition, is a divorcing. The suspension and its condition were both realized after he had suspended the divorce of ‘Amra upon her divorcing, so the occurrence of the divorce for Zaynab was a divorcing, and thus ‘Amra was divorced by it, unlike others. If he said to Zaynab: “If I divorce ‘Amra, you are divorced,” then said to ‘Amra: “If I divorce Hafsa, you are divorced,” then said to Hafsa: “If I divorce Zaynab, you are divorced,” then divorced Zaynab, the three are divorced: Zaynab by the direct act, and Hafsa by the condition. The occurrence of the divorce for Hafsa is a divorcing of her, and her being divorced is a condition for the divorce of ‘Amra, so she is divorced by it as well. The proof that it is a divorcing of Hafsa is that he originated a divorce for her by suspending her divorce upon the divorcing of Zaynab after he had suspended the divorce of ‘Amra upon her divorcing and the condition for it was realized. A suspension together with its condition is a divorcing, and they were both found together after he made her being divorced a condition for the divorce of ‘Amra. If he divorced ‘Amra, she and Zaynab are divorced, and Hafsa is not divorced. If he divorced Hafsa, she and ‘Amra are divorced, and Zaynab is not divorced, according to what we mentioned in the issue before it. If he said to Zaynab: “If I divorce you, your two co-wives are both divorced,” then said to ‘Amra the same, then said to Hafsa the same, then divorced Zaynab, each one of them is divorced once; because he did not originate a divorce for anyone other than Zaynab. They were only divorced by the condition preceding the suspension of the divorce upon her divorce. If he divorced ‘Amra, Zaynab is divorced once, and ‘Amra and Hafsa are each divorced twice; because ‘Amra was divorced once by the direct act, and Zaynab and Hafsa were each divorced once by her divorce, and the divorce of Zaynab is a divorcing of them both because it occurred upon her by a condition he originated after suspending their divorce upon her divorcing. Thus, two divorces returned upon ‘Amra and Hafsa by that, and no divorce returned upon Zaynab by their divorce.