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Al-Mughni by Ibn Qudama - Edited by Al-Turki
Volume 10 · Page 435Section

Translation · EN

The occurrence of divorce by the condition only constitutes a divorcing with the existence of the condition. Thus, in the first case, the condition and the occurrence existed after his statement: "If I divorce you, then my slave is free." In the other case, nothing existed after that except the occurrence alone, so the condition was prior, and therefore the slave was not freed. If he said to his slave: "If I manumit you, then my wife is divorced," then said to his wife: "If I swear by your divorce, then my slave is free," then said to his slave: "If I do not strike you, then my wife is divorced," the slave is freed, and the wife is divorced.

Section: Whenever he suspends divorce upon conditions, and they are gathered in one thing, what was suspended upon each condition occurs, just as if they were found separately, and likewise with manumission. If he said to his wife: "If you speak to a man, you are divorced, and if you speak to a tall person, you are divorced, and if you speak to a black person, you are divorced," and she spoke to a tall, black man, she is divorced three times. If he said: "If you give birth to a girl, you are divorced, and if you give birth to a black person, you are divorced, and if you give birth to a child, you are divorced," and she gave birth to a black girl, she is divorced three times. If he said: "If you eat a pomegranate, you are divorced, and if you eat half a pomegranate, you are divorced," and she ate a pomegranate, she is divorced twice. If he said: "Whenever you eat a pomegranate, you are divorced, and whenever you eat half a pomegranate, you are divorced," and she ate a pomegranate, she is divorced three times; because "whenever" implies repetition, and in a pomegranate there are two halves, so she is divorced by eating both of them with two divorces, and by eating the pomegranate with one divorce. If he intended by his statement "half a pomegranate" a half separate from the stipulated pomegranate, or there was a context with the speech that implies that, he would not violate the oath until she eats what he intended to suspend the divorce upon; because oaths are based on intention.

Section: If he said: "If a man enters the house, then a slave of mine is free, and if a tall person enters it, then two slaves are free, and if a black person enters it, then three slaves are free, and if a jurist enters it, then four slaves are free," and a tall, black jurist enters it, ten of his slaves are freed.

Notes

(74) In B and M: "I manumit you". (75) Omitted from: the original manuscript. (76) In A: "And if". (77) An addition required for the context to be correct.

Arabic (Source)

وُقوعَ الطَّلاقِ بالصِّفَةِ إنَّما يَكونُ تطلْيقًا مع وُجودِ الصِّفةِ، ففى الصُّورةِ الأُولى وُجِدَتِ الصِّفَةُ والوقوعُ بعدَ قولِه: إن طلَّقتُكِ فعَبْدِى حُرٌّ. وفى الصُّورةِ الأُخْرَى لم يُوجَدْ بعدَ ذلك إلَّا الوقوعُ وحدَه، فكانت الصِّفةُ سابقةً، فلذلك لم يَعْتِقِ العبدُ. ولو قال لعبدِه: إن أعْتَقْتُكَ (٧٤) فامرأتى طالِقٌ. ثم قال لامرأتِه: إن حَلَفْتُ بطلاقِك فعَبْدِى حُرٌّ. ثم قال لعبدِه: إن لم أضْرِبْكَ فامرأتى طالقٌ. عَتَقَ العبدُ، وطَلُقَتِ المرأةُ.

فصل: ومتى علَّقَ الطَّلاقَ على صفاتٍ، فاجْتَمعْنَ فى شىءٍ واحدٍ، وقعَ بكلِّ صِفةٍ ما عُلِّقَ عليها، كما لو وُجِدَتْ مُفتَرِقَةً، وكذلك العَتاقُ، فلو قال لامرأتِه: إنْ كَلَّمْتِ رجلًا [فأنت طالقٌ] (٧٥)، وإن كلَّمتِ طويلًا فأنتِ طالقٌ، وإن كلَّمْتِ أسْودَ فأنتِ طالقٌ. فكَلَّمَتْ رجلًا أسودَ طويلًا، طَلُقَتْ ثلاثًا. وإن (٧٦) قال: إن ولدتِ بِنْتًا فأنتِ طالقٌ، وإن ولدْتِ سوداءَ فأنتِ طالقٌ، وإن ولدتِ ولدًا فأنتِ طالقٌ. فولدت بنتًا سوداءَ [وولدًا] (٧٧)، طَلُقَتْ ثلاثًا. وإن قال: إن أكلتِ رُمَّانَةً فأنتِ طالقٌ، وإن أكلْتِ نصفَ رُمَّانةٍ فأنتِ طالقٌ. فأكلَتْ رُمَّانةً، طَلُقَتْ اثنتَيْنِ. وإن قال: كلَّما أكلْتِ رمَّانةً فأنتِ طالقٌ، وكلَّما أكلْتِ نصفَ رُمَّانةٍ [فأنتِ طالقٌ] (٧٥). فأكلَتْ رُمَّانةً، طَلُقَتْ ثلاثًا؛ لأنَّ كلَّما تَقْتضِى التَّكْرارَ، وفى الرُّمَّانةِ نِصْفانِ، فتَطْلُقُ بأكْلِهما طَلْقتينِ، وبأكْلِ الرُّمَّانةِ طلقةً. فإن نَوَى بقولِه: نصفَ رُمَّانةٍ. نِصْفًا مُفْرَدًا عَنِ الرُّمّانةِ المَشْرُوطَةِ، أو كانت مع الكلامِ قرينةٌ تَقْتضِى ذلك، لم يَحْنَثْ حتى تَأْكلَ ما نَوَى تَعْليقَ الطَّلاقِ به؛ لأنَّ مَبْنَى الأيْمانِ على النِّيَّةِ.

فصل: فإن قال: إن دخلَ الدَّارَ رجلٌ فعبدٌ من عَبِيدى حُرٌّ، وإن دخلَها طويلٌ فعبدانِ حُرَّانِ، وإن دخلَها أسودُ فثلاثةُ أعْبُدٍ أحرارٌ، وإن دخلَها فقيهٌ فأربعةُ أعبُدٍ أحرارٌ. فدخلَها فقيهٌ طويلٌ أسودُ، عَتَقَ من عَبِيده عشرةٌ. وإن كان له أربعُ نِسْوةٍ،

Notes

(٧٤) فى ب، م: "أعتقك".(٧٥) سقط من: الأصل.(٧٦) فى أ: "ولو".(٧٧) تكملة يصح بها السياق.

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