permissible, except the divorce of the mentally deficient" (2). Something similar is narrated from Ali, Mu'awiyah, and Ibn Abbas. Ibn Abbas (3) said: The divorce of the intoxicated person is permissible; if he committed an act of disobedience among the acts of disobedience to Allah, that will benefit him! This is because the Companions treated him like the sober person in applying the penalty for slander (qadhf), evidenced by what Abu Wabrah al-Kalbi narrated: Khalid sent me to Umar, and I came to him in the mosque while Uthman, Ali, Abd al-Rahman, Talhah, and al-Zubayr were with him. I said: Khalid says that people have indulged in wine and taken the punishment lightly. Umar said: These are before you, ask them. Ali said: We believe that when he gets intoxicated, he raves, and when he raves, he slanders, and upon the slanderer is eighty [lashes]. Umar said: Inform your master of what he said (4). So they treated him like the sober person. Furthermore, because it is a pronunciation of divorce by a mukallaf (legally responsible person) who is not coerced, acting upon his own property, it must necessarily occur, like the divorce of the sober person. Evidence of his legal responsibility is that he is subject to execution for murder and amputation for theft; in this, he differs from the insane person. The second narration is that his divorce does not occur. This was chosen by Abu Bakr Abd al-Aziz. It is the opinion of Uthman (5), may Allah be pleased with him. It is also the school of Umar ibn Abd al-Aziz, al-Qasim, Tawus, Rabi'ah, Yahya al-Ansari, al-Layth, al-Anbari, Ishaq, Abu Thawr, and al-Muzani. Ibn al-Mundhir said: This is established from Uthman, and we know of no one among the Companions who opposed him. Ahmad said: The hadith of Uthman is the most elevated thing on this subject and the most authentic. He means compared to the hadith of Ali, and the hadith of al-A'mash, for Mansur does not attribute it to Ali. Furthermore, because he is one whose intellect has departed, he is like the insane person and the sleeper, and because he is devoid of
(2) Its authentication (takhrij) was previously mentioned on page 345.
(3) In the margin of M: A chapter mentioned by al-Bukhari in his Sahih. Ibn Abbas said: The divorce of the intoxicated person and the one coerced is not permissible. This is in the definitive form (sighat al-jazm), and what was narrated in it in the definitive form has the same ruling as his musnad (attributed report) regarding authenticity. See: The chapter on 'Divorce in a state of constraint (al-ighlaq)...' from the Book of Divorce. Sahih al-Bukhari 7/58.
(4) Extracted by al-Bayhaqi, in: The chapter on what has been reported regarding the number of lashes for wine consumption, from the Book of Drinks and the Prescribed Punishments related to them. Al-Sunan al-Kubra 8/320.
(5) Cited by al-Bukhari, in: The chapter on 'Divorce in a state of constraint (al-ighlaq), under coercion, and the intoxicated person...', from the Book of Divorce. Sahih al-Bukhari 7/58. It was also extracted by al-Bayhaqi, in: The chapter on those who said: The divorce of the intoxicated person and his emancipation [of slaves] are not permissible, from the Book of Khul' and Divorce. Al-Sunan al-Kubra 7/359. And by Ibn Abi Shaybah, in: The chapter on those who did not consider the divorce of the intoxicated person to be permissible, from the Book of Divorce. Al-Musannaf 5/39.
جَائِزٌ، إلَّا طَلَاقَ الْمَعْتُوْهِ" (٢). ومثلُ هذا عن عَلِىٍّ، ومعاويةَ، وابن عبَّاسٍ، قال ابنُ عبَّاسٍ (٣): طلاقُ السَّكْرانِ جائزٌ، إن رَكِبَ مَعْصيةً مِن مَعَاصِى اللَّهِ نَفَعَه ذلك! ولأنَّ الصَّحابةَ جعلوه كالصَّاحى فى الحَدِّ بالقَذْفِ؛ بدليلِ ما روَى أبو وَبْرَة الكَلْبِىُّ، قال: أرْسَلِنى خالدٌ إلى عمرَ، فأتيتُه فى المسجدِ، ومعه عثمانُ، وَعَلِىٌّ، وعبدُ الرَّحمنِ، وطَلْحَةُ، والزَّبَيْرُ، فقلتُ: إنَ خالدًا يقولُ: إنَّ النَّاسَ انْهَمكُوا فى الخمرِ، وتَحَاقَرُوا العُقُوَبةَ. فقال عمرُ: هؤلاءِ عندَك فسَلْهُم. فقال عَلِىٌّ: نَراه إذا سَكِرَ هَذَى، وإذا هَذَى افْترَى، وعلى الْمُفْتَرِى ثمانون. فقال عمرُ: أبلِغْ صاحبَك ما قالَ (٤). فجعلوه كالصَّاحِى، ولأنَّه إيقاعٌ للطَّلاقِ مِن مُكَلَّفٍ غيرِ مُكْرَهٍ صَادفَ مِلْكَه، فوجبَ أن يَقعَ، كطلاقِ الصَّاحِى، ويَدُلُّ على تكْليفِه أنَّه يُقتَلُ بالقَتْلِ، ويُقْطَعُ بالسَّرِقَةِ، وبهذا فَارقَ المجنونَ. والرِّوايةُ الثَّانيةُ، لا يَقعُ طَلاقُه. اخْتارَها أبو بكرٍ عبدُ العزيزِ. وهو قولُ عثمانَ (٥)، رَضِىَ اللَّهُ عنه. ومذهبُ عمرَ بنِ عبدِ العزيزِ، والقاسمِ، وطاوُسٍ، ورَبِيعةَ، ويحيى الأنْصارِىِّ، واللَّيْثِ، والعَنْبَرِىِّ، وإسْحاقَ، وأبى ثورٍ، والمُزَنِىِّ. قال ابنُ المُنْذِرِ: هذا ثابتٌ عَن عثمانَ، ولا نَعلمُ أحدًا مِنَ الصَّحابةِ خالفَه. وقال أحمدُ: حديثُ عثمانَ أرْفَعُ شىءٍ فيه، وهو أصَحُّ. يعنى مِن حديثِ عَلِىٍّ، وحديثُ الْأَعْمَشِ، منصورٌ لا يَرفعُه إلى عَلِىٍّ. ولأنَّه زائلُ العقلِ، أشْبَهَ المجنونَ، والنَّائمَ، ولأنَّه مفقودُ
(٢) تقدم تخريجه فى صفحة ٣٤٥.(٣) فى حاشية م: باب ذكر البخارى فى صحيحه، قال ابن عباس: طلاق السكران والمستكره ليس بجائز. هكذا بصيغة الجزم، وما كان فيه بصيغة الجزم حكمه حكم مسنده فى الصحة.وانظر: باب الطلاق فى الإغلاق. . .، من كتاب الطلاق. صحيح البخارى ٧/ ٥٨.(٤) أخرجه البيهقى، فى: باب ما جاء فى عدد حد الخمر، من كتاب الأشربة والحد فيها. السنن الكبرى ٨/ ٣٢٠.(٥) أورده البخارى، فى: باب الطلاق فى الإغلاق والكره والسكران. . .، من كتاب الطلاق. صحيح البخارى ٧/ ٥٨. وأخرجه البيهقى، فى: باب من قال: لا يجوز طلاق السكران ولا عتقه، من كتاب الخلع والطلاق. السنن الكبرى ٧/ ٣٥٩. وابن أبى شيبة، فى: باب من كان لا يرى طلاق السكران جائزا، من كتاب الطلاق. المصنف ٥/ ٣٩.
