Chapter: If he says to them, 'Whenever one of you menstruates,' or 'Whichever of you menstruates, her co-wives are [all] divorced.' They say, 'We have menstruated,' and he believes them, then each one of them is divorced three times. If he denies them, not one of them is divorced. If he believes one, each of her co-wives is divorced once, and she herself is not divorced; because it has not been established that a co-wife of hers has menstruated. If he believes two, each one of the two who were believed is divorced once; because each of them has a co-wife who was believed. Each of the two who were denied is divorced twice. If he believes three, the one who was denied is divorced three times, and each of the three who were believed is divorced twice.

Chapter: If he says to a woman who is in a state of purity, 'When you menstruate, you are divorced,' and she sees blood at a time that it is possible for it to be menstruation, we judge that the divorce has occurred, just as we judge it to be menstruation in [the context of] the prohibition of prayer and other things that are prohibited by menstruation. If it becomes clear that it is not menstruation, because it ceased in less than the minimum duration of menstruation, it becomes clear that the divorce did not occur. This is the opinion of al-Thawri, al-Shafi'i, and the People of Opinion (Ashab al-Ra'y). Ibn al-Mundhir said, 'We do not know of anyone who said otherwise except Malik, for Ibn al-Qasim narrated from him that he incurs the breach [of the oath] the moment he spoke it.' The discussion with him regarding this has already preceded. If he says to a woman who is menstruating, 'When you menstruate, you are divorced,' she is not divorced until she becomes pure and then menstruates [again]. If he says to a woman who is in a state of purity, 'When you become pure, you are divorced,' she is not divorced until she menstruates and then becomes pure. This is narrated from Abu Yusuf. Some of the followers of al-Shafi'i said that what the school of al-Shafi'i implies is that she is divorced by whatever is renewed of her menstruation and purity in both questions; because she has undergone menstruation and purity, so the divorce occurred due to the existence of its condition. To us, 'when' (idha) is a term for a future time, requiring a future action, and this menstruation and purity is continuous and not renewed. It is not understood from the statement 'the woman menstruated and became pure' except for the inception of that, so the condition is attached to it. If he says to a woman in a state of purity, 'When you menstruate one menstruation, you are divorced,' she is not divorced until she menstruates and then becomes pure. Ahmad stipulated this; because a complete menstruation is not found except by that. If he says