he breaks his oath. If he intended that if he sees her, he does not break his oath until he sees her entering. It is as he said; for the foundation of the oath is upon intentions, especially since 'sight' (ru'yah) is also used to mean 'knowledge,' as in the saying of Allah, the Almighty: 'Have you not seen (alam tara) how your Lord dealt with 'Ad' (Qur'an 89:6), and the like. Whenever he has no intention and there is no cause indicating his desire to prevent entering by the mere act of entering, he does not break his oath until he sees her entering the house, because that is what his wording encompassed. Al-Marrudhi narrated from him, regarding a man who lent money to another person and swore that he would not accept it, and the man was dead: It is given to the heirs. Meaning, if the swearer dies, it is paid to the heirs, and he is not absolved by his oath; because it is not a discharge of debt (ibra'), so the right does not lapse by it.
Section: If he says: 'My wife is divorced if I own anything other than one hundred,' and he owns more than one hundred, or less, he breaks his oath. If he intended that 'I do not own more than one hundred,' he does not break his oath by owning less than that. If he says: 'If I own more than one hundred, my wife is divorced,' and he owns less than one hundred, he does not break his oath, because he is truthful.
Section: If he says to his wife: 'O divorced woman, you are divorced if you enter the house.' She becomes divorced by one pronouncement with his saying: 'O divorced woman,' and another remains suspended upon entering the house. If he says: 'You are thrice divorced, O divorced woman, if you enter the house.' If he had an intention, it is referred to; otherwise, one [divorce] occurs by the address, and the three remain suspended upon entering the house. Likewise, if he says: 'You are divorced, O adulteress, if you enter the house.' The condition returns to the divorce, not to the accusation of adultery. Muhammad ibn al-Hasan said: The condition returns to both in both questions, so nothing occurs to her at the moment. The most correct view is that the condition returns to the statement,
(166) Sūrat al-Fajr 6. (167) In M: "sabab hunāk" (a reason there). (168) In M: "maʿa" (with). (169) In B: "al-lafẓ" (the wording). (170) In B: "yamīnihi" (his oath). (171) In the margin of the original: "waqaʿat ṭalqa" (a divorce occurred).
حَنِثَ، وإِنْ كان نَوَى إذا رآها، لم يَحْنَثْ حتى يَرَاها تَدخُلُ. وهو كما قال؛ فإنَّ مَبْنَى اليَمِينِ على النِّيَّاتِ، سِيَّما والرُّؤْيَةُ تُطْلَقُ على العِلمِ، كقولِ اللَّهِ تعالى: {أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ} (١٦٦). ونحوِه. ومتى لم تَكُنْ له نِيَّةٌ ولا [هناكَ سَبَبٌ] (١٦٧) يَدُلُّ على إرادتِه مَنْعَ (١٦٨) الدُّخولِ بِمُجَرَّدِه، لم يَحْنَثْ حتى يَراها تَدخُلُ الدّارَ؛ لأنَّه الذى تناولَه لَفْظُه (١٦٩). ونَقَلَ عنه المَرُّوذِىُّ، فى رجُلٍ أقْرَضَ رجلًا دَرَاهِمَ، فحلَفَ أن لا يَقْبَلَها، وكان الرَّجُلُ مَيّتًا: تُعْطَى الوَرَثَةَ. يعنى إذا ماتَ الحالِفُ يُوَفَّى الورثةُ، ولا يَبْرأُ بِيَمِينِه (١٧٠)؛ لأنَّها ليستْ إبْراءً، فلا يَسْقُطُ الحقُّ بها.
فصل: ولو قال: امْرأتِى طالقٌ، إن كُنتُ أمْلِكُ إلَّا مائةً. وكان يَملِكُ أكثرَ مِن مائةٍ، أو أقلَّ، حَنِثَ. فإنْ نَوَى أنِّى لا أمْلِكُ أكثرَ من مائةٍ، لم يَحْنَثْ بِمِلْكِ ما دُونَها. وإن قال: إن كُنتُ أملكُ أكثرَ من مائةٍ، فامرأتى طالقٌ. وكان يَمْلِكُ أقلَّ من المائةِ، لم يَحْنَثْ؛ لأنَّه صادقٌ.
فصل: فإن قال لامرأتِه: يا طالقُ، أنتِ طالقُ إن دخَلْتِ الدّارَ. [طَلُقَتْ واحدةً] (١٧١) بقولِه: يا طالقُ. وبَقِيَتْ أُخْرَى مُعَلَّقةً بدُخولِ الدَّارِ. ولو قال: أنتِ طالقٌ ثلاثًا يا طالقُ، إن دخلْتِ الدَّارَ. فإن كانت له نِيَّةٌ، رُجِعَ إليها، وإلَّا وقَعَتْ واحدةٌ بالنداءِ، وبَقِيَتِ الثّلاثُ مُعلَّقةً على دُخولِ الدَّارِ. وكذا لو قال: أنتِ طالقٌ يا زانيةُ، إن دخلْتِ الدَّارَ. وعادَ الشرطُ إلى الطَّلاقِ، دُونَ القَذْفِ. وقال محمدُ بنُ الحَسنِ: يَرْجِعُ الشَّرْطُ إليهما فى المسْألتينِ، فلا يَقَعُ بها فى الحالِ شىءٌ. والأَوْلَى أن يَرْجعَ الشَّرطُ إلى الخبرِ
(١٦٦) سورة الفجر ٦.(١٦٧) فى م: "سبب هناك".(١٦٨) فى م: "مع".(١٦٩) فى ب: "اللفظ".(١٧٠) فى ب: "يمينه".(١٧١) فى حاشية الأصل: "وقعت طلقة".
