three; because she chooses herself with one or with three, so if they both intend it, it occurs, like his saying: "You are irrevocable (ba'in)."
1265 - Issue: He said: (And if she divorces herself three times, and he says: "I did not place anything in her hands except one," his statement is not heeded, and the judgment is what she judged.)
Among those who said: "The judgment is what she judged," are Uthman, Ibn Umar, and Ibn Abbas. It is also narrated from Ali and Fadalah ibn Ubayd. This is the view of Sa'id ibn al-Musayyab, Ata', and al-Zuhri. From Umar and Ibn Mas'ud, it is reported that it is one divorce. This is the view of (1) Mujahid, al-Qasim, Rabi'ah, Malik, al-Awza'i, and al-Shafi'i. Al-Shafi'i said: If he intended three, she has the right to divorce three, and if he intended otherwise, she does not divorce three, and his statement is accepted regarding his intention. The Qadi said: Abdullah narrated from Ahmad that which indicates that if he intended one, it is one; because it is a type of giving a choice, so one returns to his intention regarding it, like his saying: "Choose." Our argument is that it is an expression that implies generality in the entirety of her affair, because it is an attributed generic noun, so it encompasses all three divorces, just as if (2) he said: "Divorce yourself (3) as much as you wish." His statement: "I meant one," is not accepted, because it is contrary to what the expression implies, and he is not to be believed in this; because it is among the clear metaphors, and clear metaphors imply three.
1266 - Issue: He said: (And the ruling is the same if he places it in the hands of someone else.)
This is a summary of the fact that if he places the affair of his wife in the hands of someone else, it is valid, and its ruling is the ruling of what if he placed it in her hands, in that it remains in his hand during the gathering and after it. Al-Shafi'i agreed upon this regarding someone else; because it is an agency (tawkil). It is the same whether he says to him: "My wife's affair is in your hand," or he says: "I have granted you the choice regarding the divorce of my wife."
(1) In the original, the addition: "Ata'", and it has already been mentioned. (2) Omitted from [B] and [M]. (3) Omitted from the original.
الثَّلاثَ؛ لأنَّها تخْتارُ نفسَها بالواحدةِ، وبالثَّلاثِ، فإذا نَوَياه وقعَ، كقولِه: أنتِ بائنٌ.
١٢٦٥ - مسألة؛ قال: (وَإِنْ طَلَّقَتْ نَفْسَهَا ثَلَاثًا، وقَالَ: لَمْ أَجْعَلْ إِلَيهَا إِلَّا وَاحِدَةً. لَمْ يُلْتَفَتْ إِلَى قَوْلِهِ، وَالْقَضَاءُ مَا قَضَتْ)
وممَّن قال: الْقَضاءُ ما قَضَتْ عثمانُ، وابنُ عمرَ، وابنُ عبَّاسٍ. ورُوِىَ ذلك عن علىٍّ، وفَضَالَةَ بنِ عُبَيدٍ. وبه قال سعيدُ بنُ المُسَيَّبِ، وعطاءٌ، والزُّهرِىُّ. وعن عمرَ، وابنِ مسعودٍ: أنَّها تَطْليقةٌ واحدةٌ. وبه قال (١) مُجاهِدٌ، والقاسمُ، ورَبِيعةُ، ومالكٌ، والأوْزاعىُّ، والشَّافعىُّ. وقال الشَّافعىُّ: إن نَوَى ثلاثًا، فلها أن تُطَلِّقَ ثلاثًا، وإن نَوَى غيرَ ذلك، لم تُطَلِّقْ ثلاثةً، والقولُ قولُه فى نِيَّتِه. قال القاضى: ونقلَ عبدُ اللَّهِ عن أحمدَ، ما يَدلُّ على أنَّه إذا نَوَى واحدةً، فهى واحدةٌ؛ لأنَّه نَوْعُ تخييرٍ، فيُرْجَعُ إلى نِيَّتِه فيه، كقولِه: اخْتارِى. ولَنا، أنَّه لفظٌ يَقْتضِى العمومَ فى جميعِ أمْرِها؛ لأنَّه اسمُ جنسٍ مُضافٌ، فيَتناولُ الطَّلقاتِ الثَّلاثَ، كما لو (٢) قال: طَلِّقِى نفسَك (٣) ما شِئْتِ. ولا يُقبَلُ قولُه: أردتُ واحدةً؛ لأنَّه خِلافُ ما يَقْتضِيه اللَّفظُ، ولا يَدِينُ فى هذا؛ لأنَّه من الكناياتِ الظَّاهرةِ، والكناياتُ الظَّاهرةُ تَقْتضِى ثلاثًا.
١٢٦٦ - مسألة؛ قال: (وَكَذَلِك الْحُكْمُ إِذَا جَعَلَهُ فِى يَدِ غَيْرِهَا)
وجملةُ ذلك أنَّه إذا جعلَ أمْرَ امْرأتِه بيَد غيرِها، صحَّ، وحُكْمُه حُكْمُ ما لو جعلَه بيدِها، فى أنَّه بيَدِه فى المجلس وبعدَه. ووافقَ الشَّافعىُّ على هذا فى حقِّ غيرِها؛ لأنَّه توكيلٌ. وسَواءٌ قال له: أمْرُ امرأتى بيَدك. أو قال: جعلتُ لك الخِيَارَ فى طلاقِ امْرأتِى.
(١) فى الأصل، أزيادة: "عطاء". وتقدم.(٢) سقط من: ب، م.(٣) سقط من: الأصل.