as explicit in it, like the rest of its allusions. The reasoning for the first view is that the Book [the Qur'an] has used these terms with the meaning of separation between spouses, thus they are both explicit in it, like the word 'talaq' (divorce). Allah the Almighty says: '...then retention in a good manner or release with kindness' [Qur'an 2:229]. He also says: '...and retain them in a good manner' [Qur'an 2:231]. He also says: 'But if they separate, Allah will enrich each [of them] from His abundance' [Qur'an 4:130]. He also says: '...then come, I will provide for you and give you a graceful release' [Qur'an 33:28]. The opinion of Ibn Hamid is more correct; for the explicit in a matter is that which is an established text for it, not admitting other than it, except for a remote possibility. Even if the terms 'firaq' (separation) and 'sarah' (release) appeared in the Qur'an with the meaning of separation between spouses, they have also appeared for other than that meaning [in the Qur'an] and in common usage frequently. Allah the Almighty says: 'And hold firmly to the rope of Allah all together and do not separate' [Qur'an 3:103]. And He says: 'And those who were given the Scripture did not become divided...' [Qur'an 98:4]. Thus, there is no meaning in restricting it to the separation of divorce. Moreover, His saying: '...or separate from them with kindness' [Qur'an 65:2] does not intend divorce by it; rather, it is the abstention from reclaiming her, and likewise His saying: '...or release with kindness'. It is not correct to draw an analogy between it and the term 'talaq', for 'talaq' is specific to that [divorce], coming to mind without any context or indication, unlike 'firaq' and 'sarah'. Therefore, according to both opinions, if he says: 'I have divorced you' (tallaqtu-ki), or 'You are divorced' (anti taliq), or 'divorced' (mutallaqa), the divorce takes effect without intention. And if he says: 'I have separated from you' (faraqtu-ki), or he says: 'You are separated' (anti mufaraqa), or 'I have released you' (sarrahtu-ki),
(1) Surah al-Baqarah, 229. (2) Surah al-Baqarah, 231. (3) Surah an-Nisa', 130. (4) Surah al-Ahzab, 28. (5) In copy A: "wa-lafz". (6) In the original and copy A: "waradat". (7) Omitted from B and M. (8) Surah Ali 'Imran, 103. (9) Surah al-Bayyinah, 4. (10) In the original, B, and M: "bi-farq". (11) Surah at-Talaq, 2. (12) Omitted from the original, B, and M. (13) Omitted from A.
صَرِيحيْنِ فيه كسائرِ كِنَاياتِه. ووَجْهُ الأوَّلِ أَنَّ هذه الألفاظَ ورد بها الكتابُ بمَعْنَى الفُرْقةِ بينَ الزَّوجينِ، فكانا صَرِيحينِ فيه، كلفظِ الطَّلاق، قال اللَّه تعالى: {فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ} (١). وقال: {فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ} (٢). وقال سبحانه: {وَإِنْ يَتَفَرَّقَا يُغْنِ اللَّهُ كُلًّا مِنْ سَعَتِهِ} (٣). وقال سبحانه: {فَتَعَالَيْنَ أُمَتِّعْكُنَّ وَأُسَرِّحْكُنَّ سَرَاحًا جَمِيلًا} (٤). وقولُ ابنِ حامد أصَحُّ؛ فإنَّ الصَّريحَ فى الشَّىءِ ما كان نصا فيه، لا يَحْتمِلُ غيرَه، إلَّا احْتمالًا بعيدًا، ولفظةُ (٥) الفراقِ والسَّراحِ إنْ ورَدا فى القرآنِ بمعنى الفُرقةِ بينَ الزَّوْجَيْنِ، فقد وردا (٦) لغيرِ ذلك المعنى [فى القرآنِ] (٧) وفى العُرفِ كثيرًا، قال اللَّه تعالى: {وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا} (٨). وقال: {وَمَا تَفَرَّقَ الَّذِينَ أُوتُوا الْكِتَابَ} (٩). فلا مَعْنَى لتَخْصِيصِه بفُرْقةِ (١٠) الطَّلاقِ، على أَنَّ قوله: {أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ} (١١). لم يُرِدْ به الطَّلاقَ، وإنَّما هو تَرْكُ ارْتجاعِها، وكذلك قولُه: {أَوْ تَسْرِيحٌ بِإِحْسَانٍ}. ولا يَصِحُّ قياسُه على لفظِ الطَّلاقِ، فإنَّه مُخْتَصٌّ بذلك، سابِقٌ إلى الأفهامِ مِنْ غيرِ قرينةٍ ولا دَلالةٍ، بخلافِ الفِرَاقِ والسَّراحِ. فعلى كلا القولينِ، إذا قال: طلّقتُك، أو أنتِ طالقٌ، أو مُطلَّقةٌ. وقعَ الطَّلاقُ مِن غيرِ نِيَّةٍ. وإن قال (١٢): فارَقتُك. أو قال (١٣): أنتِ مُفارَقةٌ، أو سرَّحتُك،
(١) سورة البقرة ٢٢٩.(٢) سورة البقرة ٢٣١.(٣) سورة النساء ١٣٠.(٤) سورة الأحزاب ٢٨.(٥) فى أ: "ولفظ".(٦) فى الأصل، أ: "وردت".(٧) سقط من: ب، م.(٨) سورة آل عمران ١٠٣.(٩) سورة البينة ٤.(١٠) فى الأصل، ب، م: "بفرق".(١١) سورة الطلاق ٢.(١٢) سقط من: الأصل، ب، م.(١٣) سقط من: أ.
