Section: There are three conditions for coercion. First: That it comes from someone capable of it, by virtue of authority or domination, such as a thief or the like. It is narrated from al-Sha'bi that if a thief coerces him, his divorce does not take effect, whereas if the sultan coerces him, it does. Ibn 'Uyayna said: "Because the thief might kill him." However, the generality of what we have mentioned regarding the evidence for coercion encompasses all cases. Those who coerced Ammar were not thieves, yet the Prophet (peace and blessings of Allah be upon him) said to Ammar: "If they return, then you return [to your previous state]." Furthermore, it is coercion, so it prevents the occurrence of divorce, just like the coercion of a thief. Second: That it strongly prevails in his mind that the threat will befall him if he does not comply with what is requested of him. Third: That it be of a nature that causes him significant harm, such as killing, severe beating, shackles, or prolonged imprisonment. As for insulting or reviling, that is not coercion according to a single narration, and the same applies to the taking of minor wealth. As for minor beating, if it occurs to one who does not care about it, it is not coercion. If it occurs to someone of high standing, in a way that is disparaging to him, demeaning, and causes him notoriety, it is like severe beating in the case of others. If he is threatened with the torture of his child, it has been said: It is not coercion, because the harm befalls someone else. However, the more appropriate view is that it is coercion, because that is, in his estimation, greater than the taking of his wealth, and a threat of such is coercion; therefore, this is the same.
Section: If he is coerced into divorcing a wife, and he divorces another instead, it takes effect because he was not coerced into that. If he is coerced into one divorce but pronounces three, it also takes effect because he was not coerced into the three. If he divorces the one he was coerced into divorcing as well as another, the divorce of the other takes effect, but not hers. If his intention was solely to effectuate the divorce
= And it was mentioned by Abu Ubayd al-Harawi, in: Gharib al-Hadith 3/322. (7) In B, M: "al-lusus" (thieves). (8) In A, B, M: "al-tawilayn" (the two long ones). (9) In B, M: "al-darar" (harm). (10) In M: "min" (from), and "ba'd" (some) is missing from A, B. (11) Meaning: describing him as foolish. (12) In B, M: "bi-ikrahihi" (by his coercion). (13) In A: "wa tallaqa" (and he divorced). (14) Missing from A, B, M.
فصل: ومِن شَرْطِ الإِكْراهِ ثلاثةُ أُمورٍ؛ أحدُها: أن يكونَ مِن قادرٍ بسُلْطانٍ، أو تَغَلُّبٍ، كاللِّصِّ ونحوِه. وحُكِىَ عَنِ الشَّعْبِىِّ: إن أكْرَهَه اللِّصُّ، لم يَقَعْ طلاقُه، وإن أكْرهَه السُّلطانُ وقَعَ. قال ابنُ عُيَيْنَةَ: لأَنَّ اللِّصَّ يَقتُلُه. وعمومُ ما ذكَرْناه فى دليلِ الإِكْراهِ يَتناولُ الجميِعَ، والذين أكْرَهُوا عَمَّارًا لم يكونوا لُصُوصًا، وقد قال النَّبِىُّ -صلى اللَّه عليه وسلم- لعمَّارٍ: "إنْ عَادُوا فعُدْ". ولأنَّه إكراهٌ، فمَنَعَ وُقوعَ الطَّلاقِ، كإكْراهِ اللِّصِّ (٧). الثَّانى، أن يَغْلِبَ على ظَنِّه نزولُ الوعيدِ به، إن لم يُجِبْه إلى ما طلَبَه. الثَّالثُ، أن يكونَ ممَّا يسْتَضِرُّ به ضررًا كثيرًا، كالقَتْلِ، والضَّربِ الشَّدِيدِ، والقَيْدِ، والحَبْسِ الطَّوِيلِ (٨)، فأَمَّا الشَّتْمُ، والسَّبُّ، فليس بإكراهٍ، روايةً واحدةً، وكذلك أخْذُ المالِ اليَسِيرِ. فأمَّا الضَّرْبُ (٩) اليَسِيرُ فإن كان فى حَقِّ مَنْ لا يُبالِى به، فليس بإكْراهٍ، وإن كان [فى بعض] (١٠) ذوِى المَرُوءاتِ، على وَجْهٍ يكونُ إخراقًا (١١) بصاحبِه، وغَضًّا له، وشُهْرةً فى حَقِّه، فهو كالضَّرْبِ الكثيرِ فى حَقِّ غيرِه. وإن تُوُعِّدَ بتَعْذيبِ وَلَدِه، فقد قِيلَ: ليس بإكْراهٍ (١٢)؛ لأنَّ الضَّررَ لاحِقٌ بغيرِه، والأَوْلَى أن يكونَ إكراهًا؛ لأنَّ ذلك عندَه أعظمُ مِن أخْذِ مالِه، والوعيدُ بذلك إكراهٌ، فكذلك هذا.
فصل: وإن أُكْرِهَ على طلاقِ امرأةٍ، فطلَّقَ غيرَها، وقعَ؛ لأنَّه غيرُ مُكْرَهٍ عليه. وإن أُكْرِهَ على طَلْقةٍ، فطلَّقَ (١٣) ثلاثًا، وقعَ أيضًا؛ لأنّه لم يُكْرَه على الثَّلاثِ. وإن طلَّقَ مَنْ أُكْرِهَ على طَلاقِها وغيرَها، وقعَ طلاقُ غيرِها دونَها. وإن خَلَصَتْ نِيَّتُه فى إيقاعِ (١٤) الطَّلاقِ
= وأورده أبو عبيد الهروى، فى: غريب الحديث ٣/ ٣٢٢.(٧) فى ب، م: "اللصوص".(٨) فى أ، ب، م: "الطويلين".(٩) فى ب، م: "الضرر".(١٠) فى م: "من" وسقط بعض من: أ، ب.(١١) أى وصفا له بالحمق.(١٢) فى ب، م: "باكراهه".(١٣) فى أ: "وطلق".(١٤) سقط من: أ، ب، م.