—namely, two divorces. Should he have intercourse with any one of them, the divorce would still be revocable, whereas the fourth remains absolutely forbidden to him until she has married another husband.

If a man says to his wife, “You are divorced, and observe your waiting period (ʿiddah),” the formula counts as two divorces—unless his sole intent was simply to inform her that the ʿiddah applies to her. The same ruling holds if he says, “You are divorced; observe your ʿiddah.”

Divorce cannot be parceled out. Hence, if he pronounces only “part of a divorce,” it is treated as a full divorce. Should he say, “one and a half divorces,” it is reckoned as two; if he says, “two and a half divorces,” it is reckoned as three.

If he addresses four wives with the words, “Between you there is one divorce,” all of them are divorced once. If he says, “Between you there are five divorces,” they are each divorced twice. If he says, “Between you there are nine divorces,” or any number above that, they are each divorced three times.

Should he attempt to divorce only a part of his wife, the full divorce nevertheless takes effect. Accordingly, if he were to say, “Your hand, your foot, your finger, your hair, your private part, or any part of you is divorced,” the divorce applies to her in its entirety.

If he says, “You are divorced if I am not among the people of Paradise,” or, “if I am not among the people of the Fire,” the divorce takes effect according to Mālik.

If he says to her, “You are divorced if you love me,” or, “if you hate me,” Mālik held it preferable for him to count the divorce as binding and not to accept her claim in the matter.

Whoever says, “You are divorced three times—except two—except one,” has a valid exception so long as the phrasing is linguistically recognized; only the remainder after the exception is binding. But if he says, “You are divorced three times—except three,” the exception is of no use and three divorces become binding, for such wording indicates regret rather than a genuine exception—and Allah knows best.

No valid exception by saying “if Allah wills” exists in divorce or manumission; that phrase is confined to oaths sworn by Allah alone. Therefore, whoever tells his wife, “You are divorced, if Allah wills,” the divorce takes effect according to Mālik. If he suspends the divorce on the will of a human being, it does not occur until it is established that the person indeed willed it; if that cannot be ascertained, no divorce occurs. And if he says, “You are divorced if this stone wills,” or “if that wall wills,” or “if so-and-so—who is dead—wills,” the divorce does not take effect in any such case.