Dalīl al-Ṭālib - Marʿi al-Karmi - (262)

Section

With indirect formulas, an intention to divorce is indispensable.

These indirect expressions fall into two types: manifest and subtle.

A manifest formula effects a triple divorce, whereas a subtle one counts as a single divorce unless he intends more.

Manifest formulas include: anti khaliyyah (you are free), anti bariyyah (released), bāʾin (severed), batta (absolutely cut off), batlah (utterly cut off), anti ḥurrah (you are free), anti al-ḥaraj (you are forbidden to me), ḥabluki ʿalā ghāribik (your rope is on your withers), tazawwajī man shiʾt (marry whomever you wish), ḥullilti li’l-azwāj (you are now lawful to other husbands), lā sabīla lī ʿalayki ⦗1⦘ (I have no authority over you) or lā sulṭān (no control), aʿtaqtuki (I have set you free), waghaṭṭī shaʿraki (cover your hair), and taqannaʿī (put on your veil).

Subtle formulas include: ukhrujī (leave), idh-habī (go), dhūqī (taste it), tajarraʿī (swallow it), khallaytuki (I have let you go), anti mukhallāh (you are released), anti wāḥidah (you are single), lasti lī b-imraʾah (you are no longer my wife), iʿtaddī (observe your waiting period), istabriʾī (clear your womb), iʿtazilī (keep away), alḥaqī bi-ahliki (join your family), lā ḥājata lī fīk (I have no need of you), mā baqiya shayʾ (nothing remains), aghnākillāh (may God make you self-sufficient), inna Allāha qad ṭallaqaki ⦗2⦘ (God has divorced you), wallāhi qad arāḥaki minnī (by God, He has relieved you of me), and jarā al-qalam (the pen has run).

No intention is required when the words are spoken during a dispute ⦗3⦘, in anger ⦗4⦘, or when she herself asks for the divorce. If, in such a situation, he later says, “I did not mean divorce,” that plea is accepted only as a matter of conscience; judicially, it is rejected.

(1) In manuscript N the word “aw” (or) appears instead of the conjunction “wa” (and). (2) This is the school’s opinion; see Hashiyat al-Rawd, 6/506. Ibn al-Qayyim maintains that a divorce takes effect only if the husband intends it. When the phrase merely means “explain and permit your divorce,” nothing occurs; if it means “Allah has already effected and willed your divorce,” the divorce is valid, because the truth of the statement presupposes its occurrence. Whenever both senses are possible, no divorce is effected without intention (Badai al-Fawaid, 4/20–21). (3) In manuscripts A and B, and likewise in M, “aw” replaces “wa.” (4) In manuscript B “aw” replaces “wa.”

فصل وكنايته لا بد فيها من نية الطلاق. وهي قسمان: ظاهرة وخفية. فالظاهرة: يقع بها الثلاث والخفية: يقع بها واحدة ما لم ينو أكثر. فالظاهرة: أنت خلية وبرية وبائن وبتة وبتلة وأنت حرة وأنت الحرج وحبلك على غاربك وتزوجي من شئت وحللت للأزواج و١لا سبيل لي عليك أو لا سلطان وأعتقتك وغطي شعرك وتقنعي. والخفية: اخرجي واذهبي وذوقي وتجرعي وخليتك وأنت مخلاة وأنت واحدة ولست لي بامرأة واعتدي واستبرئي واعتزلي والحقي بأهلك ولا حاجة لي فيك وما بقي شيء وأغناك الله وإن الله قد طلقك٢ والله قد أراحك مني وجرى القلم. ولا تشترط النية في حال الخصومة و٣ الغضب و٤إذا سألته طلاقها فلو قال في هذه الحالة: لم أرد الطلاق دين ولم يقبل حكما.

١ في "ن" "أو" بدل الواو. ٢ هذا المذهب. حاشية الروض "٦/٥٠٦". وقال ابن القيم: الصواب أنه نوى وقع الطلاق وإلا لم يقع لأنه إن أراد به: شرح طلاقك وأباحه لم يقع وإن أراد: الله قد أوقع عليك وأراده وشاءه فهذا يكون طلاقا لأن ضرورة صدقه أن يكون الطلاق واقعا وإذا احتمل الأمرين قلا يقع إلا بالنية. بدائع الفوائد "٤/٢٠-٢١". ٣ في "أ" و "ب" وكذا في "م" "أو" بدل الواو. ٤ في "ب" "أو" بدل الواو.