it encompasses the group as we have mentioned. The Prophet (peace and blessings of Allah be upon him) said: "The first to enter Paradise are the poor of the Muhajirin" (141). If he says, "The last of you to enter the house is divorced," and some of them enter, no divorce is ruled for any of them until it becomes clear who enters after her, through her death, or their deaths, or otherwise. Thus, the occurrence of the divorce is determined by the one who enters last, from the time she entered. The same ruling applies to emancipation.

Section: If he swears an oath regarding an action using a general expression while intending by it something specific—such as if he swears, "I will not bathe tonight," intending by it (142) from major ritual impurity (janabah); or "You shall not approach my bed," intending by it to abstain from sexual intercourse with her; or says, "If I get married, my slave (143) is free," and intends a specific woman; or says, "If a man enters upon me," or says, "anyone," then "my wife is divorced," and intends a specific man; or swears, "I will not eat bread," intending wheat bread; or, "I will not enter a house," intending so-and-so's house; or says, "If you go out, you are divorced," intending going out to the bathhouse; or says, "If you walk," and intends loose bowels (istitlaq al-batn), for that is called walking (mashyan). The Prophet (peace and blessings of Allah be upon him) said to a woman, "With what (144) do you purge (tastamshin)?" (145). It is said: "I drank a laxative (mashyan and mashwan)," when one drinks medicine that causes bowel movement. In such cases, his oath is based upon what he intended, and he is accountable for it between himself and Allah the Almighty. Is it accepted in a legal judgment? There are two narrated views. Ahmad said regarding zihar, concerning one who says to his wife: "If you approach my bed, you are to me like the back of my mother," and she came and stood on his bed, and he said: "I intended sexual intercourse," that nothing is binding upon him. Al-Shafi'i and Muhammad ibn al-Hasan said: His statement is not accepted in legal judgment in all of these cases because it contradicts the apparent meaning. Our view is that he has explained his speech with that which it allows, so it is accepted, as if he said: