will [to act], he is like the coerced person. Moreover, intellect is a condition for legal responsibility (taklif), as it is defined as being addressed with a command or a prohibition, and this cannot be directed toward someone who does not understand it. There is no difference between the disappearance of the condition due to an act of disobedience or otherwise, as evidenced by the fact that whoever breaks his legs is permitted to pray sitting down. If a woman strikes her abdomen and enters a state of menstruation (nifas), the prayer is waived for her; and if one strikes his head and becomes insane, the legal responsibility is waived. The hadith of Abu Hurayrah is not established, and as for his execution [for murder] and his amputation [for theft], it is like our issue.
Section: The ruling regarding his emancipation [of slaves], his vows, his buying, his selling, his apostasy, his acknowledgments, his murder, his slander, and his theft is the same as the ruling regarding his divorce, because the rationale in all of them is one. Three narrations have been reported from Ahmad regarding his buying and selling. Ibn Mansur asked him: If an intoxicated person divorces, steals, commits adultery, slanders, buys, or sells? He replied: I am cautious about it; nothing from the affairs of the intoxicated person is valid. Abu Abd Allah ibn Hamid said: The ruling of the intoxicated person is the ruling of the sober person regarding what is in his favor and what is against him. As for that which is both in his favor and against him, such as sales, marriage, and exchange contracts, he is like the insane person; nothing is valid for him. Ahmad has alluded to this, and the better opinion is that his wealth also is not valid [to be transacted by him], because validating his actions regarding what is against him is a form of penalizing him, and penalizing him is not accomplished by validating an action [that is intended to be] in his favor.
Section: The definition of intoxication that causes disagreement regarding the one experiencing it is that which makes him mix up his speech and makes him unable to distinguish his outer garment from someone else's, his sandal from someone else's, and the like. This is because Allah the Exalted said: {O you who believe, do not approach prayer while you are intoxicated until you know what you are saying} [Quran 4:43]. So He made the sign of the departure of intoxication to be his knowing what he says. It is reported from Umar, may Allah be pleased with him, that he said: "Test him with the Quran, or throw his garment among other garments; if he recites the Mother of the Quran [al-Fatiha] or recognizes his garment, then [it is not complete intoxication], otherwise apply the prescribed punishment (hadd) upon him." It is not considered that he must fail to distinguish the sky from the earth or a male from a female, for that is not hidden even to the insane person, so it is more appropriate that it would not be [hidden to the intoxicated person].
1254 - Issue: He said: (And when a boy attains the capacity to reason [concerning] divorce, and he divorces, it is binding upon him)
As for the boy who does not have the capacity to reason, there is no disagreement that his divorce does not count. As for the one who has the capacity to reason
(6) In [manuscripts] B and M: "for legal responsibility (lil-taklif)".
(7) Surah al-Nisa: 43.
(8) Extracted by Abd al-Razzaq, in: The chapter on wine (al-rih), from the Book of Drinks. Al-Musannaf 9/229.
(1) In the original: "he knows (ya'lam)".
الإِرادةِ، أشْبَهَ المُكْرَه، ولأنَّ العقلَ شرطُ التَّكْليفِ (٦)؛ إذ هو عبارةٌ عن الخطابِ بأمْرٍ أو نَهْىٍ، لا يَتوجَّهُ ذلك إلى مَنْ لا يَفْهَمُه، ولا فرقَ بين زوالِ الشَّرْطِ بمَعْصِيَةٍ أِو غيرِها؛ بدليلِ أَنَّ مَن كسَرَ ساقَيْه جازَ له أن يُصلِّىَ قاعدًا، ولو ضرَبتِ المرأةُ بطنَها، فنَفِسَتْ، سقَطتْ عنها الصَّلاةُ، ولو ضربَ رأسَه فجُنَّ، سقطَ التَّكليفُ. وحديثُ أبى هريرة لا يَثْبُتُ، وأمَّا قَتْلُه وسَرِقتُه، فهو كمسْألتِنا.
فصل: والحُكمُ فى عِتْقِه، ونذرِه، وبَيْعِه، وشِرَائِه، ورِدَّتِه، وإقْرارِه، وقَتْلِه، وقَذْفِه، وسَرِقَتِه، كالحُكمِ فى طَلاقِه؛ لأنَّ المعنى فى الجميعِ واحدٌ. وقد رُوِىَ عن أحمدَ فى بيعِه وشرائِه الرِّواياتُ الثَّلاثُ. وسأله ابنُ منصورٍ: إذا طلقَ السّكرانُ، أو سَرَقَ، أو زَنَى، أو افْتَرى، أو اشْتَرى، أو باعَ. فقال: أجْبُنُ عنه، لا يَصِحُّ مِن أمرِ السَّكرانِ شىءٌ. وقال أبو عبدِ اللَّهِ ابنُ حامد: حُكمُ السَّكْرانِ حُكْمُ الصَّاحِى فيما له وفيما عليه؛ فأمَّا فيما له وعليه، كالبيعِ، والنِّكاحِ، والمُعَاوَضَاتِ، فهو كالمجنونِ، لا يَصِحُّ له شىءٌ. وقد أوْمأَ إليه أحمدُ، والأَوْلَى أن مالَه أيضًا لا يَصِحُّ منه؛ لأنَّ تَصْحِيحَ تَصرُّفاتِه فيما عليه مُؤَاخَذَةْ له، وليس مِنَ المؤاخذةِ تصْحِيحُ تَصرُّفٍ له.
فصل: وحَدُّ السُّكْرِ الذى يَقعُ الخلافُ فى صاحبِه، هو الذى يَجْعلُه يَخْلِطُ فى كلامِه، ولا يَعْرِفُ رِدَاءَه مِن رداءِ غيرِه، ونَعْلَه مِن نعلِ غيرِه، ونحوه؛ ذلك لأنَّ اللَّه تعالى قال: {يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَى حَتَّى تَعْلَمُوا مَا تَقُولُونَ} (٧). فجَعَلَ علامةَ زَوَالِ السُّكرِ عِلْمَه ما يَقولُ. ورُوِىَ عن عمرَ، رَضِىَ اللَّه عنه، أنَّه قال: اسْتَقْرِئُوه القرآنَ، أو ألْقُوا رداءَه فى الأرْدِيَةِ، فإنْ قرأ أُمَّ القرآنِ، أو عَرَفَ رداءَه، وإلَّا فأقِمْ عليه الحَدَّ (٨). ولا يُعْتَبَرُ أن لا يَعرِفَ السَّماءَ مِنَ الأَرضِ، ولا الذَّكرَ مِنَ الأُنثَى؛ لأنَّ ذلك لا يَخْفَى على المجنونِ، فعليه أَوْلَى.
١٢٥٤ - مسألة؛ قال: (وَإِذَا عَقَلَ الصَّبِىُّ الطَّلَاقَ، فَطَلَّقَ، لَزِمَهُ)
أمَّا الصَّبِىُّ الذى لا يَعْقِلُ؛ فلا خلافَ فى أنَّه لا طلاقَ له، وأمَّا الذى يَعقِلُ (١)
(٦) فى ب، م: "للتكليف".(٧) سورة النساء ٤٣.(٨) أخرجه عبد الرزاق، فى: باب الريح، من كتاب الأشربة. المصنف ٩/ ٢٢٩.(١) فى الأصل: "يعلم".
