last [ten] (20). He only commanded him to avoid her during the ten [last nights] because the Prophet (peace be upon him) commanded seeking the Night of Decree in the last ten [nights]. It is possible that it is the first night of them, and it is possible that this [instruction] from him was by way of precaution. His oath is not fulfilled until the last night of the month, due to the possibility that it is that night.
Section: If he suspends her divorce upon a future condition, then says, "I have hastened that divorce for you," it is not hastened; because it is suspended upon a future time, so he has no way to change it. If he intended to hasten a divorce other than that [specific] divorce, a divorce occurs, and when the time to which he suspended the divorce comes, while she is [still] under his marriage bond, the suspended divorce occurs.
Section: If he says, "You are divorced tomorrow if Zayd arrives," she is not divorced until he arrives; because 'idha (when) is a noun for a future time, so its meaning is: "You are divorced tomorrow at the time of Zayd's arrival." If Zayd does not arrive tomorrow, she is not divorced, even if he arrives afterwards; because he restricted her divorce to an arrival constrained by a condition, so it does not occur until it is found. If she dies in the morning, and Zayd arrives after her death, she is not divorced; because the time at which he caused the divorce to occur did not arrive while she was a valid subject for divorce, so she is not divorced, just as if she died before that day began. If he says, "You are divorced the day Zayd arrives," and he arrives at night, she is not divorced; because the condition was not met, unless he intended 'time' by [using the word] 'day', in which case she is divorced at the time of his arrival; because time is called a day, as Allah the Almighty said: "And whoever turns his back to them on that day (yawma-idhin)" (21). If the woman dies in the morning, and Zayd arrives at noon, there are two views: One of them is that we determine that her divorce occurred from the beginning of the day; because if he said: "You are divorced on Friday," she is divorced from its beginning, so it is the same if he says: "You are divorced the day Zayd arrives." Therefore, it is appropriate that she be divorced at its dawn. The second is that the divorce does not occur; because its condition is the arrival of Zayd, and it was not found until after the woman's death, so it did not occur, unlike Friday, where the condition for divorce is the coming of Friday, which has been found; here, however, there are two conditions, so
(20) The derivation of the hadiths concerning seeking the Night of Decree in the last ten nights was mentioned previously, in: 4/448 - 450. (21) Surah al-Anfal, 16. (22) In the original and [A]: "yanbaghi" (it is appropriate).
الأواخرِ (٢٠). إنَّما أمرَه باجتنابِها فى العشرِ لأنّ النَّبِىَّ -صلى اللَّه عليه وسلم- أمرَ بالْتماسِ ليلةِ القدرِ فى العَشْرِ الأواخرِ، فيَحْتمِلُ أن تَكونَ أوّلَ ليلةٍ منه، ويُمْكِن أنَّ هذا منه على سبيلِ الاحْتياطِ، ولا يَتَحَقَقُ حِنْثُه إلى آخِرِ ليلةٍ مِنَ الشَّهرِ؛ لاحْتمالِ أن تكونَ هى تلك اللَّيلةَ.
فصل: وإذا علَّقَ طلاقَها على شَرْطٍ مُستَقْبَلٍ، ثم قال: عَجَّلْتُ لك تلك الطَّلقةَ. لم تَتَعَجَّلْ؛ لأنَّها مُعَلَّقَةٌ بزمن مُستقبَلٍ، فلم يَكُنْ له إلى تَغْييرِها سبيلٌ. وإن أرادَ تَعْجيلَ طلاقٍ سِوَى تلك الطَّلْقةِ، وقعَتْ بها طلقةٌ، فإذا جاء الزَّمنُ الذى علَّقَ الطَّلاقَ به، وهى فى حِبَالِه، وقعَ بها الطَّلاقُ المُعَلَّقُ.
فصل: إذا قال: أنتِ طالقٌ غدًا إذا قَدِمَ زيدٌ، لم تَطْلُقْ حتى يَقْدَمَ؛ لأنَّ إذا اسمُ زمنٍ مُسْتقبَلٍ، فمعناه أنتِ طالقٌ غدًا وقتَ قدومِ زيدٍ. وإن لم يَقْدَمْ زيدٍ فى غدٍ لم تَطْلُقْ، وإن قَدِمَ بعدَه؛ لأنَّه قَيَّدَ طلاقَها بقُدوم مُقَيَّدٍ بصِفَةٍ، فلا تَطْلُقُ حتى تُوجَدَ. وإن ماتت غُدوةً، وقَدِمَ زيدٌ بعدَ موتِها، لم تَطْلُقْ؛ لأنَّ الوقتَ الذى أوْقعَ طلاقَها فيه لم يأْتِ، وهى مَحَلٌّ للطَّلاقِ، فلم تَطْلُقْ، كما لو ماتتْ قبلَ دخولِ ذلك اليومِ. وإن قال: أنتِ طالقٌ يومَ يَقْدَمُ زيدٌ. فقَدِمَ ليلًا، لم تَطْلُقْ؛ لأنَّه لم يُوجَدِ الشَّرْطُ، إلَّا أن يُرِيدَ باليومِ الوقتَ، فتَطْلُقُ وقتَ قدومِه؛ لأنَّ الوقتَ يُسَمَّى يومًا، قال اللَّهُ تعالى: {وَمَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ} (٢١). وإن ماتتِ المرأةُ غُدْوةً، وقَدِمَ زيدٌ ظُهْرًا، ففيه وَجْهانِ؛ أحدُهما، نَتَبَيَّنُ أَنَّ طلاقَها وقعَ من أوَّلِ اليومِ؛ لأنَّه لو قال: أنتِ طالقٌ يومَ الجمعةِ. طَلُقَتْ مِن أوَّلِه، فكذا إذا قال: أنتِ طالقٌ يومَ يَقْدَمُ زيدٌ. فينْبَغِى (٢٢) أن تَطْلُقَ بطُلوعِ فَجْرِه. والثَّانى، لا يَقَعُ الطَّلاقُ؛ لأنَّ شَرْطَه قُدومُ زيدٍ، ولم يُوجَدْ إلا بعدَ مَوْتِ المرأةِ، فلم يَقعْ، بخلافِ يومِ الجمعةِ، فإنَّ شَرْطَ الطَّلاقِ مَجىءُ يومِ الجمعةِ، وقد وُجِدَ، وههُنا شَرْطانِ، فلا
(٢٠) تقدم تخرج أحاديث التماس ليلة القدر فى العشر الأواخر، فى: ٤/ ٤٤٨ - ٤٥٠.(٢١) سورة الأنفال ١٦.(٢٢) فى الأصل، أ: "ينبغى".