Dalīl al-Ṭālib - Marʿi al-Karmi - (334)

without conscious intent—such as when someone blurts out, “No, by Allah,” or “Yes, by Allah,” in the middle1 of his conversation.

The fourth condition is that the oath relate to an independent, future matter; therefore no expiation is required for an oath concerning something in the past. If he knowingly lies, that is forbidden, but if he does not, nothing is due from him.

The fifth is breaking the oath by doing what he had sworn to leave, or by omitting2 what he had sworn to do. If he fixed a specific time, that time becomes binding; if he did not, the oath is not considered broken until he despairs of fulfilling it because the object of the oath has perished or the swearer himself dies.

If someone swears by Allah, “I will not do such-and-such,” or, “I will certainly do such-and-such,” and then adds, “if Allah wills,” or, “if Allah so desires,”3 or, “unless Allah wills,” and the clause of exception is attached to the oath either verbally or by legal reckoning, he does not incur a broken oath whether he acts or refrains, on the condition that he intended the exception before completing the statement from which it is excepted.

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Whoever says, “My food is forbidden to me,” or, “If I eat such-and-such it is forbidden,” or, “If I do such-and-such it is forbidden,” does not thereby make it unlawful; nevertheless, should he proceed to do it, he must pay the expiation for an oath.

And whoever declares, “He is a Jew,” or, “He is a Christian4,” or “a Magian,” or, “he worships the cross or the East if he does such-and-such,” or says, “I repudiate Islam,” or, “I repudiate the Prophet—may Allah bless him and grant him peace—”

(1) When the initial letter ʿayn is pronounced with ḍamma, the word means “its side”; with fatḥa, it means “breadth, the opposite of length.” A figurative sense is acceptable here, and, on the face of it, the ruling applies even to an independent matter. The same holds if someone makes the oath thinking he is truthful but later realizes the contrary: according to the dominant Hanbali view, he is deemed to have broken his oath only in cases of divorce or manumission. Another position—preferred by Shaykh al-Islam and others—holds that he is not liable even in those two cases. See Labadi, Hashiya, p. 432. (2) In manuscript “N” the reading is yatruk (“he leaves”). (3) Manuscript “M” adds the particle an. (4) Manuscript “M” adds the phrase “or a Magian,” while manuscript “N” integrates it into the commentary rather than the main text.

قصد كقوله: لا والله وبلى والله في عرض١ حديثه. الرابع: كونها على أمر مستقل فلا كفارة على ماض بل إن تعمد الكذب فحرام وإلا فلا شيء عليه. الخامس: الحنث بفعل ما حلف على تركه أو ترك٢ ما حلف على فعله فإن كان عين وقتا تعين وإلا لم يحنث حتى ييأس من فعله بتلف المحلوف عليه أو موت الحالف. ومن حلف بالله لا يفعل كذا أو ليفعلن كذا إن شاء الله أو٣ إن أراد الله أو إلا أن يشاء الله واتصل لفظا أو حكما لم يحنث فعل أو ترك بشرط أن يقصد الاستثناء قبل تمام المستثنى منه. فصل ومن قال: طعامي علي حرام أو: إن أكلت كذا فحرام أو: إن فعلت كذا فحرام: لم يحرم وعليه إن فعل كفارة يمين. ومن قال: هو يهودي أو: نصراني٤ أو مجوسي أو يعبد الصليب أو الشرق إن فعل كذا أو: هو بريء من الإسلام أو من النبي صلى

١ بضم العين: جانبه وأما بالفتح فهد خلاف الطول وتصح إرادته هنا مجازا وظاهره ولو على أمر مستقل ومثله لو عقدها يظن صدق نفسه فبان خلافه لكن يحنث في طلاق وعتاق فقط على المذهب وتقدم في الهوامش وعنه: لا يحنث فيهما أيضا واختار الشيخ وغيره. حاشية اللبدي "ص: ٤٣٢". ٢ في "ن" "يترك". ٣ في "م" زيادة: "أن". ٤ في "م" زيادة: "أو مجوسي". وفي "ن" أدرجها في الشرح.