If a man says to his wife, “You are divorced, if Allah wills,” there is a well-known disagreement concerning this. We have favoured distinguishing between two cases: these words may be intended either to effect a divorce or to prevent it from taking effect. If he means, “You are divorced by this pronouncement,” then saying “if Allah wills” is like saying “by Allah’s will.” Allah has willed the divorce when the man pronounces it, so it takes effect. But if he makes it conditional to prevent it from taking effect, or makes it conditional upon Allah willing it at some later time, these words do not effect a divorce until he subsequently pronounces divorce, for it is then that Allah has willed that she be divorced.

The claim that Allah’s will makes it immediately effective is incorrect. Rather, we know with certainty that divorce takes effect only when the woman is divorced through a pronouncement by her husband or someone acting in his place, whether a guardian or an agent. Without a pronouncement of divorce, no divorce ever takes effect. Thus, if he says, “You are divorced, if Allah wills,” intending a genuine condition, the divorce takes effect only through a subsequent pronouncement. The same applies if he intends the condition to prevent it from taking effect immediately. But if he intends to effect the divorce immediately and invokes Allah’s will to affirm and confirm it, then these words do effect a divorce.

I know of no one who, in making the profession by which he enters into faith, has made it conditional upon Allah’s will. If someone does make it conditional, and by “I am a believer, if Allah wills” he means, “I shall believe later,” then he has not become a believer. He is like someone who is asked, “Will you embrace the religion of Islam?” and answers, “I will, if Allah wills.” Such a person has not embraced Islam but remains in disbelief. If, however, he means, “I have already believed, and my faith is by Allah’s will,” then he has become a believer. Yet the wording, left unqualified, admits of