Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (13/137)

His statement, “If the condition is repeated, the divorce does not recur, except in the case of kullamā (whenever),” means that if she gets up several times, the divorce does not recur—except with kullamā, because it denotes repetition.

His statement, “If I do not divorce you, then you are divorced,” and he did not intend any particular time, there was no contextual indication of immediate effect, and he does not divorce her, then she becomes divorced at the end of the life of the first of them to die: If he says, “If I do not divorce you, then you are divorced,” in (if) is not affected by lam (not). So we ask: “Did you intend, ‘If I do not divorce you today’?” If he says, “What I meant was: ‘If I do not divorce you today, then you are divorced,’” then, if he divorces her that day, she is divorced; but if he does not divorce her, she becomes divorced when the sun sets on that day.

Likewise, if the contextual indication establishes that the meaning is, “If I do not divorce you now”—because of his anger—then, once enough time has passed in which he could have said, “You are divorced,” but did not say it, she is divorced. This is because there is a contextual indication here showing that he intended immediate effect. But if there is neither a contextual indication nor an intention, and he says, “If I do not divorce you, then you are divorced,” it is understood to extend throughout their lives. Thus, she becomes divorced at the end of the life of whichever of them dies first. If he dies before her, she becomes divorced at the end of his life: that is, she becomes divorced when less time remains before his soul departs than is needed for him to say, “You are divorced.” For as long as there remains enough time for him to say, “You are divorced,” he may still divorce her during it. But once less time remains before his soul departs than is needed to say, “You are divorced,” she is then divorced.

The reason is that if the husband’s life comes to an end without his having divorced her, she must become divorced. Likewise, if she dies, his marital bond with her ceases, and it is not possible

قوله: «وإن تكرر الشرط لم يتكرر الحنث إلا في كلما» يعني إن وجد القيام منها عدة مرات لم يتكرر الطلاق، إلا في «كلما» لأنها للتكرار. قوله: «وإن لم أطلقْكِ فأنت طالق، ولم ينو وقتاً، ولم تقم قرينة بفورٍ، ولم يطلقها، طلقت في آخر حياة أولهما موتاً» إذا قال: إن لم أطلقك فأنت طالق، «إن» لا تؤثر عليها «لم» فنقول: هل نيتك إن لم أطلقك اليوم؟ فإن قال: قصدي إن لم أطلقك اليوم فأنت طالق، فإن طلقها اليوم طلقت، وإن لم يطلقها، فإذا غابت الشمس من ذلك اليوم طلقت. كذلك ـ أيضاً ـ إذا قامت القرينة على أن المعنى إذا لم أطلقك الآن لغضبه، فإذا مضى جزء من الوقت يمكنه أن يقول فيه: أنت طالق، فلم يقل طلقت؛ لأن هنا قرينة تدل على أنه أراد الفورية، لكن إذا لم يكن هناك قرينة ولا نية وقال: إن لم أطلقك فأنت طالق تحمل على مدى الحياة، فتطلق في آخر حياة أولهما موتاً، فإن مات قبلها طلقت في آخر حياته، فتطلق إذا بقي على خروج روحه أقل من قوله: أنت طالق؛ لأنه ما دام عندنا زمن يتسع لقوله: أنت طالق فيمكن أن يطلق فيه، لكن إذا لم يبق على خروج روحه إلا أقل من قوله: أنت طالق، فحينئذٍ تطلق. والسبب أن الزوج إذا ذهبت حياته ولم يطلق يجب أن تطلق، وهي ـ أيضاً ـ إذا ماتت انقطعت علاقته منها، ولا يمكن