Is revocation established by using the terms for initiating a new marriage, such as 'I married her' (nakahatuha) or 'I took her in marriage' (tazawwajtuha)?

Primary text

There are two scholarly opinions on whether the use of marriage terms effects revocation. The primary view holds that revocation is not established by these words because they are indirect expressions (kinayah), and revocation, being the intended lawful intercourse, is not established by mere implication like a new marriage contract. The second view, alluded to by Ahmad and chosen by Ibn Hamid, is that revocation is established because these words permit intercourse with a woman who was previously a stranger, making the status of a revocable wife even more deserving of the ruling.