This is the explicitly stated position from Ahmad regarding this issue. Ibn Mas'ud, 'Ata', Masruq, al-Zuhri, Makhul, Malik, and Ishaq held this view. It was narrated from 'Ali, may Allah be pleased with him, and al-Nakha'i: 'If they accept her, it is one irrevocable divorce; if they do not accept her, it is one revocable divorce.' From Zayd ibn Thabit and al-Hasan: 'If they accept her, it is three; if they do not accept her, it is one revocable divorce.' A similar position was narrated from Ahmad. Rabi'ah, Yahya ibn Sa'id, Abu al-Zinad, and Malik said: 'It is three in all cases, whether they accept her or reject her.' Abu Hanifah said regarding it the same as his statement regarding an explicit allusion, whether they accept it or reject it. Al-Shafi'i said the same. They differed here based on their differing [views on similar cases]. As for our argument that it does not cause divorce if they do not accept it, it is that it is a transfer of ownership of the marital bond (bud'), thus it requires acceptance, like his saying, 'Choose,' or 'Your affair is in your hands,' and like marriage. As for why it does not constitute three, it is because it is an ambiguous expression, so it is not interpreted as three when stated without qualification, like his saying, 'Choose.' And regarding it being a revocable divorce, it is a divorce for someone against whom there is a waiting period ('iddah) without compensation, before the completion of the number [of divorces], so it is revocable like his saying, 'You are divorced.' His statement, 'It is one [divorce],' is interpreted as applying when he leaves the intention unqualified or intends one. If he intends three or two, it is according to what he intended because it is a non-explicit allusion, so he is referred back to his intention regarding the number, as with all other allusions. And there must be an intention of divorce, or there must be an indication of the circumstances; because it is an allusion, and allusions require intention as well. Al-Qadi said: 'It is appropriate that the intention of the one who accepts is also considered, just as it is considered in the wife's choice when he says to her, "Choose," or "Your affair is in your hands." Once this is established, the formula of acceptance is that her family says, "We have accepted her." Ahmad explicitly stated this. The ruling regarding gifting her to herself or to a stranger is the same as the ruling regarding gifting her to her family.

Section: If he sells his wife to someone else, no divorce occurs, even if he intended it. This is the view of al-Thawri.