three times. Ibn Abbas said: 'May Allah cause her rain to miss its target (44),' for divorce is for you, not for her against you. This was narrated by Abu Ubayd (45) and al-Athram, and Ahmad used it as evidence.
Section: If he says: 'I am separated (ba'in) from you,' or 'I am free from you,' Ahmad remained reserved regarding it. Abu Abd Allah ibn Hamid said: It may be derived through two viewpoints. The first is that divorce does not occur, because the man is not a subject upon which divorce occurs by adding its explicit form to him, so it does not occur by adding its metonymic form to him, similar to a stranger. The second is that it does occur, because the wording of 'separation' (baynunah) and 'freedom' (bara'ah) are used to describe each of the two spouses. It is said: 'He is separated from her' and 'She is separated from him'; and 'He is free from her' and 'She is free from him.' Likewise, the wording of 'severance' (furqah) is added to both of them. Allah Almighty said: {And if they separate (yatafarraqa), Allah will enrich each [of them] from His abundance}. He also said: {They learn from them that by which they cause separation (yufarriquna) between a man and his wife} (46). It is said: 'The woman separated (faraqat) him' and 'He separated (faraqaha) her.' But it is not said: 'She divorced him,' nor 'She released him,' nor 'They two divorced (talaqqa),' nor 'They two released (tasarraha).' If he says: 'You are separated (ba'in),' and does not say: 'from you,' then the Qadi mentioned, regarding the case where he says to her: 'Your affair is in your hand,' and she says: 'You are separated,' without saying 'from me,' that divorce does not occur, according to a single view. If she says: 'I am separated,' and intends it, it occurs. If she says: 'You are separated from me,' then it is subject to the two aforementioned viewpoints; thus, it is derived here as well.
1260 - Issue: He said: (And if he brings an explicit pronouncement of divorce, it becomes binding upon him, whether he intended it or did not intend it.)
We have already mentioned that an explicit pronouncement of divorce does not require intention; rather, it occurs without purpose, and there is no disagreement regarding
(44) Meaning: May Allah cause her rain (naw') to err; it is an invocation against her. See: Gharib al-Hadith, by Abu Ubayd 4/211. (45) In: Gharib al-Hadith 4/210, 211. It was also recorded by al-Bayhaqi, in: The Chapter on the woman saying during delegation: 'I divorced you,' while she intends divorce, from the Book of Khul' and Divorce. Al-Sunan al-Kubra 7/349, 350. And by Abd al-Razzaq, in: The Chapter on the woman possessing the right to her own affair..., from the Book of Divorce. Al-Musannaf 6/221, 222. And by Sa'id ibn Mansur, in: The Chapter on the man placing the affair of his wife in her hand, from the Book of Divorce. Al-Sunan 1/377. And by Ibn Abi Shaybah, in: The Chapter on what they said when he places the affair of his wife in her hand..., from the Book of Divorce. Al-Musannaf 5/57, 58. (46) Surah al-Baqarah 102.
ثلاثًا. فقال ابنُ عبَّاسٍ: خَطَّأَ اللَّهُ نَوْءَهَا (٤٤)، إنَّ الطَّلاقَ لكَ وليس لها عليك. روَاه أبو عُبَيْدٍ (٤٥)، والأَثْرَمُ، واحْتجَّ به أحمدُ.
فصل: وإن قال: أنا منكِ بائنٌ. أو برىءٌ. فقد تَوَقَّف أحمدُ فيه. قال أبو عبدِ اللَّهِ ابنُ حامدٍ: يَتَخَرَّجُ على وَجْهينِ؛ أحدُهما، لا يَقعُ؛ لأنَّ الرَّجلَ مَحَلٌّ لا يَقعُ الطَّلاقُ بإضافةِ صريحِه إليه، فلم يَقَعْ بإضافةِ كنايتهِ إليه، كالأجْنَبىِّ. والثَّانى، يَقعُ؛ لأنَّ لفظَ البَيْنُونةِ والبَراءةِ يُوصَفُ بهما كل واحدٍ مِنَ الزَّوجَيْنِ، يُقالُ: بانَ منها، وبانت منه. وبَرِىءَ منها، وبَرِئَتْ منه. وكذلك لفظُ الفُرقةِ يُضافُ إليهما، قال اللَّه تعالى: {وَإِنْ يَتَفَرَّقَا يُغْنِ اللَّهُ كُلًّا مِنْ سَعَتِهِ}. وقال تعالى: {يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ} (٤٦). ويُقالُ: فارقَتْه المرأةُ وفارقَها. ولا يُقالُ: طلَّقَتْه. ولا سَرَّحَتْه. ولا تَطَلَّقا. ولا تَسَرَّحا. وإن قال: أنتَ بائنٌ. ولم يَقُلْ: منك. فذكَر القاضى فيما إذا قال لها: أمرُكِ بيدِك. فقالتْ: أنتَ بائنٌ. ولم تَقُلْ: منِّى. أنَّه لا يَقعُ، وجهًا واحدًا. وإن قالت: أنا بائنٌ. ونَوَتْ، وقعَ. وإن قالت: أنتَ منِّى بائنٌ. فعلى الوَجْهينِ، فيُخَرَّجُ ههُنا مثلُ ذلك.
١٢٦٠ - مسألة؛ قال: (وَإِذَا أتَى بِصَرِيحِ الطَّلَاقِ، لَزِمَهُ، نَوَاهُ، أَوْ لَمْ يَنْوِهِ)
قد ذكَرْنا أَنَّ صَرِيحَ الطَّلاقِ لا يَحْتاجُ إلى نِيَّةٍ، بل يَقَعُ مِن غيرِ قَصْدٍ، ولا خلافَ فى
(٤٤) أى: أخطأها المطر. دعاء عليها. وانظر: غريب الحديث، لأبى عبيد ٤/ ٢١١.(٤٥) فى: غريب الحديث ٤/ ٢١٠، ٢١١.كما أخرجه البيهقى، فى: باب المرأة تقول فى التمليك: طلقتك. وهى تريد الطلاق، من كتاب الخلع والطلاق. السنن الكبرى ٧/ ٣٤٩، ٣٥٠. وعبد الرزاق، فى: باب المرأة تملك أمرها. . .، من كتاب الطلاق. المصنف ٦/ ٢٢١، ٢٢٢. وسعيد بن منصور، فى: باب الرجل يجعل أمر امرأته بيدها، من كتاب الطلاق. السنن ١/ ٣٧٧. وابن أبى شيبة، فى: باب ما قالوا فيه إذا جمل أمر امرأته بيدها. . .، من كتاب الطلاق. المصنف ٥/ ٥٧، ٥٨.(٤٦) سورة البقرة ١٠٢.
