permitted, and there is no difference whether he says: "Then Ghanim is free" before it, with it, or after it, or "You are divorced." It is the same here.
Section: Our companions differed regarding the oath by divorce. The Qadi said in "al-Jami'", and Abu al-Khattab: It is linking it to a condition—any condition whatsoever—except for his saying: "If you wish, you are divorced," and similar expressions, for that is a delegation (of authority). If he says: "When you menstruate, you are divorced," that is a bid'ah (innovated) divorce. If he says: "When you are pure, you are divorced," that is a sunnah divorce. This is the view of Abu Hanifah, because this is called an oath by custom, and the ruling is linked to it, just as if he said: "If you enter the house, you are divorced." Furthermore, in the condition, there is the meaning of an oath, in terms of it being a clause that is not independent without the response, thus resembling his saying: "By Allah," "By Allah," and "By Allah." The Qadi said in "al-Mujarrad": It is linking it to a condition with which he intends to urge an action or prevent it, such as his saying: "If you enter the house, you are divorced, and if you do not enter, you are divorced," or confirming his report, such as his saying: "You are divorced, Zayd has indeed arrived" or "has not arrived." As for linking it to anything other than that, such as his saying: "You are divorced if the sun rises," "or the pilgrim arrives," or "if the ruler does not arrive," then it is a pure condition and not an oath, because the essence of an oath is swearing (qasam). Linking divorce to a condition is only called an oath metaphorically, due to its participation with the oath in the famous meaning, which is urging, preventing, or confirming a report, like his saying: "By Allah, I will surely do it," or "I will not do it," or "I have surely done it," or "I have not done it." What does not contain this meaning cannot correctly be called an oath. This is the school of al-Shafi'i. Therefore, if he says to his wife: "If I swear by your divorce, you are divorced." Then he says: "If the sun rises, you are divorced." She is not divorced immediately according to the second view because it is not an oath, but she is divorced according to the first (view) because it is an oath. And if he says: "If you speak to your father, you are divorced," she is divorced
(29) In the original: "and the prohibition". (30) Omitted from: B, M. (31) Omitted from: The original. (32) In B, M: "whenever".
جائزٍ، ولا فَرْقَ بين أن يقولَ: فغانمٌ حُرٌّ قبلَه، أو معه، أو بعدَه. أو تَطْلُقُ. كذا ههُنا.
فصل: اخْتلفَ أصحابُنا فى الحَلِفِ بالطَّلاقِ، فقال القاضى فى "الجامعِ"، وأبو الخَطَّابِ: هو تَعْليقُه على شرْطٍ، أىِّ شَرْطٍ كان، إلَّا قولَه: إذا شئتِ فأنتِ طالقٌ. ونحوَه، فإنَّه تَمْليكٌ. وإذا حِضْتِ فأنتِ طالقٌ. فإنَّه طلاقُ بِدْعةٍ. وإذا طَهُرْتِ فأنتِ طالقٌ. فإنَّه طلاقُ سُنَّةٍ. وهذا قولُ أبى حنيفةَ؛ لأنَّ ذلك يُسَمَّى حَلِفًا عُرْفًا، فيَتَعَلَّقُ الحُكْمُ به، كما لو قال: إن دخَلْتِ الدَّارَ فأنتِ طالقٌ. ولأنَّ فى الشَّرطِ معنى القَسَمِ، من حيثُ كونه جملةً غيرَ مُسْتقِلَّةٍ دونَ الْجَوَابِ، فأشْبَهَ قولَه: واللَّهِ، وباللَّهِ، وتاللَّهِ. وقال القاضى، فى "المُجرَّدِ": هو تعليقُه على شَرْطٍ يَقْصدُ به الحَثَّ على الفعلِ، أو المَنْعَ (٢٩) منه، كقوله: إن دخَلْتِ الدَّارَ فأنتِ طالقٌ، وإن لم تدْخُلِى فأنتِ طالقٌ. أو على تَصْديقِ خَبَرِه، مثل قولِه: أنتِ طالقٌ لقد قَدِمَ زيذ أو لم يَقْدَمْ. فأمَّا التَّعْليقُ على غيرِ ذلك، كقولِه: أنتِ طالقٌ إن طَلَعَتِ الشَّمسُ، أو قَدِمَ الحَاجُّ، أو إن لم يَقْدَمِ السُّلطانُ. فهو شَرْطٌ مَحْضٌ ليس بحَلِفٍ؛ لأنَّ حقيقةَ الحَلِفِ القَسَمُ، وإنما سُمِّىَ تَعْليقُ الطَّلاقِ على شَرْطٍ حَلِفًا تَجَوُّزًا، لمُشاركتِه الحَلِفَ فى المعنى المشهورِ، وهو الحَثُّ، أو المَنْعُ، أو تأكيدُ الخبرِ، نحو قولِه: واللَّهِ لأفعلنَّ، أو لا أفعلُ، أو لقد فعلتُ، [أو لم أفْعَل] (٣٠). وما لم يُوجَدْ فيه هذا المعنى، لا يَصِحُّ تَسْمِيَتُه حَلِفًا. وهذا مذهبُ الشّافعىِّ. فإذا قال لزوجتِه: إذا حَلَفْتُ بطلاقِكِ فأنت طالقٌ. ثم قال (٣١): إذا طلَعتِ الشَّمسُ فأنتِ طالقٌ. لم تَطْلُقْ فى الحالِ، على القولِ الثَّانى؛ لأنَّه ليس بِحَلِفٍ، وتطْلُقُ على الأوَّلِ؛ لأنَّه حَلِفٌ. وإن قال: إن (٣٢) كلَّمتِ أباك فأنتِ طالقٌ. طَلُقَتْ
(٢٩) فى الأصل: "والمنع".(٣٠) سقط من: ب، م.(٣١) سقط من: الأصل.(٣٢) فى ب، م: "كلما".