Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (13/28)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

the point of unconsciousness. In such a case, his divorce does not take effect by consensus, because he does not comprehend what he is saying. He may say: “I divorced her, but I do not know whether I am in the sky or on the earth, or whether the person before me is my wife, my mother, my grandfather, or my grandmother.”

The second level is the onset of anger: he still understands what he is saying and is able to restrain himself. His divorce takes effect by consensus, because it proceeds from someone who is fully aware and not under constraint. Indeed, divorce is most often the result of anger.

The third level is an intermediate state: a person knows that he is on the earth and knows that he is uttering divorce, yet he is compelled. Because of the intensity of his anger, he is unable to control himself. The Messenger of Allah, peace and blessings be upon him, said: “The strong man is not the one who overpowers people in wrestling; rather, the strong man is the one who controls himself when angry.” (1) Such a person knows and understands what he is saying, that he is addressing his wife and divorcing her; yet anger has overtaken him, as though it were compelling him to divorce. The scholars differ concerning this case. Some hold that his divorce takes effect, because he has a valid intention, is aware of what he is saying, and knows the woman upon whom he has pronounced divorce; thus, he has no excuse.

Others hold that no divorce is binding upon him, because the Prophet, peace and blessings be upon him, said: “There is no divorce or emancipation under coercion.” (2) There is no doubt that he is under constraint, as though someone had forced him until he pronounced divorce. Accordingly, the divorce is not

(1) Reported by al-Bukhari, al-Adab, chapter: “Beware of anger,” no. 6114; and Muslim, al-Adab, chapter: “The merit of one who controls himself when angry,” no. 2609, on the authority of Abu Hurayrah. (2) Previously cited on p. 24.

إلى الإغماء، فهذا لا يقع طلاقه بالاتفاق؛ لأنه لا يعقل ما يقول، فيقول: أنا طلقتها وما أدري هل أنا بالسماء أو بالأرض؟ وهل أمامي زوجتي أو أمي أو جدي أو جدتي. الثانية: ابتداء الغضب لكن يعقل ما يقول، ويمكن أن يمنع نفسه، فهذا يقع طلاقه بالاتفاق؛ لأنه صدر من شخص يعقله غير مغلق عليه، وكثيراً ما يكون الطلاق في الغالب نتيجة للغضب. الثالثة: بَيْنَ بَيْنَ، كإنسان يدري أنه بالأرض ويدري أنه ينطق بالطلاق، لكنه مغصوب عليه، فلقوة الغضب عجز أن يملك نفسه، والرسول ﷺ يقول: «ليس الشديد بالصرعة» يعني الذي يصرع الناس «وإنما الشديد الذي يملك نفسه عند الغضب» (١)، فهذا يدري ويعي ما يقول، وأنه يخاطب امرأته ويطلقها، لكن الغضب سيطر عليه كأنه يغصبه غصباً أن يطلق، فهذا فيه خلاف بين أهل العلم، فمنهم من قال: إن طلاقه يقع؛ لأن له قصداً صحيحاً، وهو يشعر بما يقول، ويعلم المرأة التي أوقع عليها الطلاق، فلا عذر له. ومنهم من قال: إنه لا طلاق عليه؛ لأن النبي ﷺ يقول: «لا طلاق ولا عتاق في إغلاق» (٢)، وهذا لا شك أنه مغلق عليه، فكأن أحداً أكرهه حتى طلق، وعلى هذا فيكون الطلاق غير

(١) أخرجه البخاري في الأدب/ باب الحذر من الغضب … (٦١١٤)، ومسلم في الأدب/ باب فضل من يملك نفسه عند الغضب … (٢٦٠٩) عن أبي هريرة ﵁. (٢) سبق تخريجه ص (٢٤).