unless he provides evidence for three, or 'take a dirham unless you want more than it.' From this is the saying of the Prophet (may Allah bless him and grant him peace): 'The two parties to a sale have the choice as long as they have not separated, except for the sale of option,' meaning that in the sale of option, the option remains established after they have separated. If he says: 'You are divorced three times, unless you wish for one,' and she says: 'I have wished for one,' she is divorced once, according to the view of Abu Bakr. And according to their view: She is not divorced at all.
Section: If he says: 'You are divorced for the wish of so-and-so,' or: 'For his pleasure,' or: 'For him,' she is divorced immediately; because the meaning is: You are divorced for the reason that he has wished for that, or was pleased with it, or for him to be pleased with it, like his saying: 'He is free for the sake of Allah,' or: 'For the pleasure of Allah.' If he says: 'I intended the condition by it,' he is believed. The Qadi said: It is accepted in the ruling because it is probable, for that is used for the condition, like his saying: 'You are divorced for the Sunnah.' This is the more apparent of the two views for the companions of al-Shafi'i.
Section: If he says: 'You are divorced if you love me,' or: 'If you want,' or: 'If you dislike,' it is possible that the divorce is suspended upon her statement with her tongue: 'I have loved,' or: 'I have wanted,' or: 'I have disliked.' This is because these meanings are in the heart, and it is impossible to gain knowledge of them except from her side, so the ruling is suspended upon her statement, just like the wish. It is also possible that the ruling is suspended upon what is in the heart of that, and the tongue is a proof for it. According to this, if the husband acknowledges its existence, his divorce takes effect even if she does not verbalize it. And if she says: 'I love that,' then says: 'I was lying,' she is not divorced. And if he says: 'If you love that Allah punishes you in the Fire, you are divorced,' and she says: 'I love that.'
(87) In M: "bi-thālitha" (with a third). (88) In B: "yaftariqā" (they separate). (89) Its takhrīj (documentation) preceded in: 6/6. (90) In A, B, and M: "thabata" (it was established). (91) Omitted from B. (92) In M: "qawluhā" (her statement). (93) In M: "bihā" (with it). (94) In B: "innamā" (only).
إلَّا أن يُقيمَ البَيِّنَةَ بثلاثةٍ (٨٧)، وخُذْ درهمًا إلَّا أن تُريدَ أكثرَ منه. ومنه قولُ النَّبىِّ -صلى اللَّه عليه وسلم-: "الْبَيِّعَانِ بِالْخِيَارِ مَا لَمْ يَتَفَرَّقَا (٨٨)، إلَّا بَيْعَ الْخِيَارِ" (٨٩). أى أنّ بيعَ الخيارِ يَثْبُتُ (٩٠) الخيارُ فيه بعدَ تَفَرُّقِهما. وإن قال: أنتِ طالقٌ ثلاثًا، إلَّا أن تشائِى واحدةً. فقالت: قد شئتُ واحدةً. طَلُقَتْ واحدةً، على قولِ أبى بكرٍ. وعلى قولِهم: لا تَطْلُقُ شيئًا.
فصل: فإن قال: أنتِ طالقٌ لِمَشيئةِ فلانٍ. أو: لرِضَاه. أو: له. طَلُقَتْ فى الحالِ؛ لأنَّ مَعْناه أنتِ طالقٌ لكَوْنِه قد شاءَ ذلك، أو رَضِيَه، أو لِيَرْضَى به، كقولِه: هو حُرٌّ لوجهِ اللَّهِ، أو لرِضَى اللَّهِ. فإن قال: أردتُ به الشَّرْطَ. دِينَ. قال القاضى: يُقبَلُ فى الحُكْمِ؛ لأنَّه مُحْتمِلٌ؛ فإنَّ ذلك يُسْتَعْمَلُ للشَّرْطِ، كقولِه: أنتِ طالقٌ للسُّنَّةِ. وهذا أظهرُ الوَجْهينِ لأصْحابِ الشَّافعىِّ.
فصل: فإن قال: أنتِ طالقٌ إن أحْبَبْتِ. أو: إن أردتِ. أو: إن كَرِهْتِ. [احْتمَلَ أن يَتعلَّقَ الطَّلاقُ بقولِها بلسانِها: قد أحببتُ. أو: أردتُ. أو: كَرِهتُ] (٩١). لأنَّ هذه المعانى فى القلبِ، لا يُمْكِنُ الاطِّلاعُ عليها إلَّا مِن قِبَلِهَا (٩٢)، فتَعَلَّقَ الحُكمُ بقَوْلِها (٩٣)، كالمَشِيئةِ. ويَحْتَمِلُ أن يَتعلَّقَ الحُكْمُ بما فى القلبِ مِنْ ذلك، ويكونَ اللسانُ دليلًا عليه. فعلى هذا، لو أقرَّ الزَّوجُ بوُجودِه، وقَعَ طلاقُه، وإن لم يَتَلَفَّظْ به، ولو قالتْ: أنا (٩٤) أُحِبُّ ذلك. ثم قالت: كنتُ كاذبةً. لم تَطْلُقْ. وإن قال: إن كُنْتِ تُحبِّينَ أن يُعذِّبَكِ اللَّهُ بالنَّارِ فأنتِ طالقٌ. فقالت: أنا (٩٤) أُحِبُّ ذلك.
(٨٧) فى م: "بثالثة".(٨٨) فى ب: "يفترقا".(٨٩) تقدم تخريجه فى: ٦/ ٦.(٩٠) فى أ، ب، م: "ثبت".(٩١) سقط من: ب.(٩٢) فى م: "قولها".(٩٣) فى م: "بها".(٩٤) فى ب: "إنما".
