Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (13/22)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

a million riyals, he says, “Praise be to Allah, I still have ninety-nine million.” But if someone who has ten riyals has them taken from him, it harms him. Thus, the criterion is harm. This is why the author, may Allah have mercy on him, did not say, “Ten, twenty, or one hundred dirhams are taken from him”; rather, he said, “property whose seizure would harm him.”

Property whose seizure would cause harm includes the case where a man is wearing a garment in winter that protects him from the cold. The garment may be worth only two dirhams, while the man possesses millions of dirhams, yet someone encounters him in the wilderness and wishes to take the garment from him unless he divorces. Taking the garment would harm him, even though, in financial terms, it is insignificant to him. The point, however, is the harm.

His statement, “or threatens him with one of these,” means threatening him with physical pain or with the seizure of property that would harm him.

His statement, “being able, and he believes that he will carry it out against him”: he stipulated two conditions regarding the person being coerced. First, that the coercer be capable; second, that the coerced person believes that the coercer will carry out what he has threatened him with.

Excluded by his statement, “being able,” is the case where an incapable person threatens him. For example, a young man in the fullness of youth and strength is approached by a feeble old man who says, “Divorce your wife, or I will break this stick over you.” He has threatened him, but he is incapable; therefore, this is not regarded as coercion. But if this old man has a pistol, then he is capable.

His statement, “he believes that he will carry it out against him”: if he believes that the person will not carry out what he has threatened him with—whether because of the strength of the authorities or for any other reason—then there is no coercion.

Thus, we have an actual act and a threat of an act. Regarding the actual act, the author said: “by inflicting pain upon him or his child, or by the seizure of property that would harm him.” With respect to a threat, he stipulated that the one making the threat be capable and that the threatened person believes that it will be carried out against him.

مليون، يقول: الحمد لله عندي تسعة وتسعون مليوناً، لكن من عنده عشرة ريالات وأخذت منه فإنها تضرهُ، فالقاعدة إذاً تعود على الضرر، ولهذا فالمؤلف ﵀ لم يقل: أُخذت منه عشرة دراهم أو عشرون درهماً أو مائة درهم، بل قال: «أخذ مال يضره» ومِن المال الذي يضر لو كان عليه ثوب في أيام الشتاء يقيه من البرد، وهذا الثوب يساوي درهمين، وهو رجل عنده ملايين الدراهم، فوافقه في برِّيَّة ويريد أن يأخذ منه الثوب إلا أن يطلق، فأخذ الثوب يضره مع أنه من الناحية المالية ليس بشيء عنده، لكن الكلام على الضرر. قوله: «أو هدَّده بأحدها» أي: الإيلام أو أخذ مال يضره. قوله: «قادر يظن إيقاعه به» اشترط شرطين في المكره، أولاً: أن يكون قادراً، ثانياً: أن يظن المكرَه إيقاع المكرِه ما هدَّدَه به. فخرج بقوله «قادر» ما لو هدده إنسان عاجز، كرجل شاب يمتلئ شباباً وقوة جاءه شيخ كبير عاجز، وقال له: طلِّقِ امرأتك وإلا كسرت العصا عليك، فهذا هدده لكنه غير قادر، فلا يعتبر إكراهاً؛ لكن لو كان مع هذا الشيخ الكبير مسدس فهو قادر. قوله: «يظن إيقاعه به» فإن كان يظن أنه لا يوقع ما هدده به، إما لقوة الحكم، أو لأي سبب من الأسباب، فلا إكراه. فعندنا فعل، وتهديد بالفعل، فالفعل قال المؤلف: «بإيلام له أو لولده أو أخذ مال يضره» وفي التهديد اشترط أن يكون المهدِّد قادراً، وأَنْ يظن إيقاعه بالمهدَّد.