three times. It is not permissible for her until he possesses the capacity to reason [concerning] divorce. It was said to him: What if he has a young wife, and she said: "Delegate my affair to me." He said to her: "Your affair is in your hand." She said: "I have chosen myself." Ahmad said: "It is nothing, unless one like her possesses the capacity to reason [concerning] divorce." Abu Bakr said: "It is not valid for him to appoint an agent until he reaches puberty." And he narrated it from Ahmad. As for us, whoever has valid authority to act in a matter in which agency is permissible, it is valid for him to appoint an agent and to act as an agent himself, like the adult. What has been narrated from Ahmad regarding the prohibition of this pertains to the narration that does not permit his divorce, if Allah the Almighty wills.
Section: As for the mentally incompetent person (safih), his divorce takes effect according to the opinion of the majority of scholars, including al-Qasim ibn Muhammad, Malik, al-Shafi'i, and Abu Hanifa and his companions. Ata' prohibited it. The superior view is its validity, because he is legally responsible (mukallaf) and possesses the domain of divorce, so his divorce takes effect like that of a person of sound judgment (rashid). The interdiction placed upon him regarding his wealth does not prevent his actions in matters other than those for which he is interdicted, similar to the bankrupt person.
1255 - Issue: He said: "And whoever is coerced into divorce, it is not binding upon him."
There is no difference of opinion in the narrations from Ahmad that the divorce of the coerced person does not take effect. This has been narrated from Umar, Ali, Ibn Umar, Ibn Abbas, Ibn al-Zubayr, and Jabir ibn Samura. This is also the opinion of Abdullah ibn Ubayd ibn Umayr, Ikrimah, al-Hasan, Jabir ibn Zayd, Shurayh, Ata', Tawus, Umar ibn Abd al-Aziz, Ibn Awn, Ayyub al-Sakhtiyani, Malik, al-Awza'i, al-Shafi'i, Ishaq, Abu Thawr, and Abu Ubayd. Abu Qilabah, al-Sha'bi, al-Nakha'i, al-Zuhri, al-Thawri, and Abu Hanifa and his two companions permitted it, because it is a divorce from a legally responsible person, in a domain he possesses, so it takes effect like the divorce of one who is not coerced. Our evidence is the saying of the Prophet, may Allah bless him and grant him peace: "Indeed, Allah has lifted from my community error, forgetfulness, and what they have been coerced into." Narrated by Ibn Majah. And from Aisha, may Allah be pleased with her,
(7) In [manuscripts] B and M: "upon them (alayhima)". (8) Omitted from A. (1) In the original: "so it takes effect (fanfadha)". (2) Its authentication has preceded, in: 1/146.
ثلاثًا. لا يَجوزُ عليها (٧) حتى يَعْقِلَ الطَّلاقَ. فقيل له: فإن كانت له زَوْجةٌ صبِيَّةٌ، فقالت: صَيِّرْ أمْرِى إلىَّ. فقال لها: أمرُك بيدك. فقالت: قد اخترتُ نفسى. فقال أحمد: ليس بشىءٍ حتى يكونَ مثلُها يَعقِلُ الطَّلاقَ. وقال أبو بكرٍ: لا يَصِحُّ أن يُوكِّلَ حتى يَبلُغَ. وحكاه عن أحمدَ. [ولَنا، أَنَّ مَن صَحَّ تَصرُّفُه فى شىءٍ ممَّا تَجوزُ الوِكَالةُ فيه بنفسِه، صحَّ تَوكيلُه ووكالتُه فيه، كالبالغِ، وما رُوِىَ عن أحمدَ مِن مَنْعِ ذلك، فهو على الرِّوايةِ التى لا تُجيزُ طَلاقَه، إن شاءَ اللَّهُ تعالى] (٨).
فصل: فأمَّا السَّفِيهُ، فيَقعُ طلاقُه، فى قولِ أكثرِ أهلِ العلمِ؛ منهم القاسِمُ بنُ محمَّدٍ، ومالكٌ، والشَّافعىُّ، وأبو حنيفةَ وأصحابُه. ومَنَعَ منه عطاءٌ. والأوْلَى صِحَّتُه؛ لأنَّه مُكلَّفٌ، مَالِكٌ لمَحَلِّ الطَّلاقِ، فوقعَ طلاقُه كالرَّشيدِ، والحَجْرُ عليه فى مالِه لا يَمْنَعُ تَصرُّفَه فى غيرِ ما هو محجورٌ عليه فيه، كالمُفْلِس.
١٢٥٥ - مسألة؛ قال: (وَمَنْ أُكْرِهَ عَلَى الطَّلَاقِ، لَمْ يَلْزَمْهُ)
لا تخْتلِفُ الرِّوايةُ عن أحمدَ، أَنَّ طلاقَ المُكْرَهِ لا يَقعُ. ورُوِىَ ذلك عن عمرَ، وعَلِىٍّ، وابنِ عمرَ، وابنِ عبَّاسٍ، وابنِ الزُّبَيْرِ، وجابرِ بنِ سَمُرَةَ. وبه قال عبدُ اللَّه بنُ عُبَيدِ ابن عُميَرٍ، وعِكْرِمَةُ، والحَسَنُ، وجابرُ بنُ زيدٍ، وشُرَيحٌ، وعطاءٌ، وطاوُسٌ، وعمرُ بنُ عبدِ العزيزِ، وابنُ عَوْنٍ، وأَيُّوبُ السَّخْتِيَانِىُّ، ومالكٌ، والأوْزَاعِىِّ، والشَّافعىُّ، وإسحاقُ، وأبو ثورٍ، وأبو عُبَيدٍ. وأجازَه أبو قِلَابةَ، والشَّعْبِىُّ، والنَّخَعِىُّ، والزُّهْرِىُّ، والثَّورِىُّ، وأبو حنيفةَ وصاحباه؛ لأنَّه طلاقٌ مِن مُكلَّفٍ، فى مَحَلٍّ يَمْلِكُه، فيَنْفُذُ (١)، كطلاقِ غيرِ المُكْرَهِ. ولَنا، قولُ النَّبِىِّ -صلى اللَّه عليه وسلم-: "إنَّ اللَّهَ وَضَعَ عَنْ أُمَّتِى الْخَطَأَ، وَالنِّسْيَانَ، وَمَا اسْتُكْرِهُوْا عَلَيْهِ". رَوَاه ابنُ ماجَه (٢). وعن عائشةَ، رَضِىَ اللَّهُ عنها،
(٧) فى ب، م: "عليهما".(٨) سقط من: أ.(١) فى الأصل: "فنفذ".(٢) تقدم تخريجه فى: ١/ ١٤٦.
