Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (13/27)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

which a person feels within himself. Then the jugular veins—that is, the blood vessels—swell, the face reddens, and the hair may even stand on end. A person feels as though he is boiling. Thus, if a man becomes angry with his wife and divorces her while angry, the author says that the divorce takes effect, because the angry person’s speech is legally consequential. Hence the Prophet, peace and blessings be upon him, said: “A judge must not pass judgment between two people while he is angry.” (1) This means that his ruling is deemed valid; otherwise, there would be no point to the prohibition. A judgment issued in anger is therefore enforceable according to the explicit wording of the sunnah.

The Prophet, peace and blessings be upon him, once adjudicated a dispute over irrigation between al-Zubayr and a man from the Ansar. The man against whom judgment was given said: “Is it because he is your cousin, Messenger of Allah?” That is, “You ruled in his favor because he is your cousin.” The Prophet, peace and blessings be upon him, became angry and said: “O Zubayr, irrigate until the water reaches the walls, then let it flow to your neighbor.” (2) Here, the judgment was enforced despite his anger. If a judgment made in anger is enforceable in a dispute between people, then a ruling between a man and his wife is even more so. Thus, the divorce of an angry person takes effect.

His statement, “and [the divorce issued] by an angry person”: the author states this without distinguishing between intense anger and mild anger. Ibn al-Qayyim, may Allah have mercy on him, mentioned that anger has three levels:

The first is when it reaches the point that a person does not know what he is saying, and it may even reach

(1) Reported by al-Bukhari, al-Ahkam, chapter: “May a judge pass judgment or issue a fatwa while angry?” no. 7158; and Muslim, al-Aqdiya, chapter: “The disapproval of a judge passing judgment while angry,” no. 1717, on the authority of Abu Bakrah. (2) Reported by al-Bukhari, al-Musaqah, chapter: “Damming the watercourses,” no. 2360; and Muslim, al-Fada'il, chapter: “The obligation of following him,” no. 2357, on the authority of Abdullah ibn al-Zubayr.

يجدها الإنسان في نفسه، ثم تنتفخ الأوداج ـ يعني العروق ـ ويحمر الوجه وربما ينتشر الشعر ويقف، ويجد الإنسان نفسه كأنه يغلي، فإذا غضب الإنسان على زوجته وطلقها في حال الغضب، يقول المؤلف: إن الطلاق يقع؛ لأن الغضبان له قول معتبر، ولهذا قال النبي ﵊: «لا يقضي القاضي بين اثنين وهو غضبان» (١)، ومعنى ذلك أن حكمه معتبر، وإلا لما كان للنهي محل، فالحكم نافذ مع الغضب بنص السنة، وقد حكم النبي ﷺ بين الزبير ورجل من الأنصار في السقي، فقال الرجل المحكوم عليه: أن كان ابن عمتك يا رسول الله؟ يعني حكمت له لأنه ابن عمتك، فغضب النبي ﵊، وقال: «يا زبير: اسق حتى يصل الماء الجدر ثم أرسله إلى جارك» (٢)، فهنا نفذ الحكم مع الغضب، فإذا نفذ الحكم مع الغضب وهو بين الناس، فالحكم بين الإنسان وبين زوجته من باب أولى، فيقع طلاق الغضبان. وقوله: «ومن الغضبان» المؤلف أطلق ولم يفرق بين الغضب الشديد والغضب الخفيف، وقد ذكر ابن القيم ﵀ أن الغضب ثلاث درجات: الأولى: أن يصل به إلى حد لا يدري ما يقول، وربما يصل

(١) أخرجه البخاري في الأحكام/ باب هل يقضي القاضي أو يفتي وهو غضبان؟ (٧١٥٨)، ومسلم في الأقضية/ باب كراهة قضاء القاضي وهو غضبان (١٧١٧) عن أبي بكرة ﵁. (٢) أخرجه البخاري في المساقاة/ باب سَكْر الأنهار (٢٣٦٠)، ومسلم في الفضائل/ باب وجوب اتباعه ﷺ (٢٣٥٧) عن عبد الله بن الزبير ﵄.