Timing the Dhihaar: The majority of scholars agree that timing the Dhihaar for a period of time is valid. This is the view of the Hanafi, Shafi’i, Hanbali and Maliki Madhabs and the opinion of some of the righteous predecessors.
2. Making the Dhihaar Conditional
a. If Dhihaar is made from the wife [197] Like saying to the wife: If so-and-so comes or the sun is up, you will be unlawful to me like my mother’s back. If any of these events happen, his Dhihaar becomes established. : The four Madhabs agree that making the Dhihaar conditional is valid if it is made from the wife.
b. The Dhihaar is made from a non-mahram woman: The scholars differed on this case, i.e., the majority of scholars hold the view that it is valid for the man to make the Dhihaar conditional from a non-mahram woman [198]  Making the Dhihaar conditional on marrying her i.e., like saying: if I marry you, you will be unlawful to me like my mother’s back. . This is the view of the Hanafi, Maliki, and Hanbali Madhabs and the opinion of some of the righteous predecessors. Other scholars hold the view that it is invalid, according to the Shafi’i Madhab, Dhahiri scholars, and some of the righteous predecessors.
c. Making the Dhihaar subject to the Will of Allah: The majority of scholars hold the view that if a person makes the Dhihaar subject to the will of Allah, then the Dhihaar is deemed invalid. An example of this is like saying: “you are to me like my mother’s back if Allah wills”. This is the view of the Hanafi, Shafi’i, and Hanbali Madhabs, and it is the opinion of some of the righteous predecessors. It is reported that it is a matter of agreement between scholars.