the third scenario, [then whenever] (43) one of them delivers the entirety of her pregnancy, her 'iddah is terminated by it. The Qadi said: If a man has two wives and says, "Whenever one of you gives birth, both of you are divorced," then if one of them gives birth on Thursday, they both become divorced. Then, if the second gives birth on Friday, she becomes irrevocably separated, her 'iddah terminates, and she is not divorced [again], while the first is divorced a second time. If each of them is pregnant with two, they both become divorced (44) upon the delivery of the second [child] with a single pronouncement of divorce each. Then, when the first gives birth to the remainder of her pregnancy, her 'iddah terminates by it (45), and the second is divorced three times. When the second gives birth to the remainder of her pregnancy, her 'iddah terminates by it, and the second [wife] is divorced three times.

Section: If he says to his wife, "If I speak to you, you are divorced," then he repeats that a second time, she is divorced once; because his repetition is an act of speaking to her and a condition for her divorce. If he repeats it a third time, she is divorced a second time, unless she has not been consummated with, in which case she becomes irrevocably separated by the first [divorce], and a second divorce does not attach to her. If he repeats it a fourth time, she is divorced for the third time. If he says, "If I speak to you, you are divorced, so know that," or "so realize that," he has committed a breach (hanith) because he spoke to her (46) after the contract of the oath, unless he intended it as a new, initial speech. If he reprimands her, saying: "Move away," "Be silent," or "Go away," he has committed a breach, because that is speech. If he hears her mentioning him (47) and says, "The liar is under the curse of Allah," he has committed a breach. Ahmad stated this, because he has spoken to her. If he speaks to her while she is asleep, or her intellect is overcome by fainting or insanity such that she does not hear, or she is far away and does not hear his speech, or she is deaf such that she neither understands nor hears his speech, or he swears not to speak to someone and speaks to him while he is dead, he does not commit a breach. Abu Bakr said: He commits a breach in all these cases, based on the saying of the Companions of the Prophet (peace and blessings of Allah be upon him): "How do you speak to bodies that have no souls in them?" (48). Our position is that speaking is an action that extends to the one spoken to, and it has been said: