Zād al-Mustaqniʿ - Al-Hajjawi - (231)

in that state.1

Section

If none of those considerations is present, the interpretation reverts to what the word itself covers, and that falls under three headings: sharʿī (legal), ḥaqīqī (lexical)2, and ʿurfī (customary).

The sharʿī (legal) meaning is that to which the Sacred Law has assigned a technical sense; whenever the unrestricted word is used, it is presumed to refer to that legally valid sense. Thus, if someone swears, “I will not sell,” or, “I will not marry,” and then concludes an invalid contract, he has not broken his oath. However, if he qualifies his oath with something that renders the contract invalid—such as swearing not to sell wine or a free person—he is considered perjured by the very act of performing the sale.

The ḥaqīqī (lexical) meaning applies where the literal sense still predominates over any figurative usage, as with the word “meat.”3 Hence, if a person swears not to eat meat and then eats fat, marrow, liver, or the like, he is not forsworn. By contrast, if he swears not to eat idām (relish), he breaks his oath by eating eggs, dates, salt, olives, or anything else customarily used as a dip.4 If he says, “I will not wear anything,” and then puts on a garment, a coat of mail, a cuirass, or footwear, he has broken his oath. Should he swear, “I will not speak to any person,” he is perjured by speaking to any human being whatsoever. And if he swears, “I will not do such-and-such,” and then delegates someone else to do it on his behalf, he is perjured—unless he intended “doing it himself directly.”5

(1) Ms. B reads: “al-sigha” (the formulation). (2) Ms. J reads: “wa-haqiqa” (and a reality). (3) The clause “It is that whose figurative meaning has not supplanted its literal one, such as lahm (meat)” is missing from the manuscripts but appears in some printed editions and in the commentary. (4) Ms. A omits the word “bihi” (with it). (5) Mss. B and M read: “fa‘alahu” (he did it).

تلك الصفة١". فصل فإن عدم ذلك رجع إلى ما يتناوله الاسم وهو ثلاثة: شرعي وحقيقي٢ وعرفي. فالشرعي: ماله موضوع في الشرع وموضوع في اللغة المطلق ينصرف إلى الموضوع الشرعي الصحيح فإذا حلف لا يبيع أو لا ينكح فعقد عقدا فاسدا لم يحنث وإن قيد يمينه بما يمنع الصحة كأن حلف لا يبيع الخمر أو الحر حنث بصورة العقد. "والحقيقي هو الذي لم يغلب مجازه على حقيقته كاللحم٣" فإذا حلف لا يأكل لحما فأكل شحما أو مخا أو كبدا أو نحوه لم يحنث وإن حلف لا يأكل أدما حنث بأكل البيض والتمر والملح والزيتون ونحوه وكل ما يصطبغ به٤، ولا يلبس شيئا فلبس ثوبا أو درعا أو جوشنا أو نعلا حنث وإن حلف لا يكلم إنسانا حنث بكلام كل إنسان ولا يفعل شيئا فوكل من يفعله٥ حنث إلا أن ينوى "مباشرته بنفسه".

١في "ب": الصيغة. ٢في "ج": وحقيقة. ٣قوله: هو الذي لم يغلب مجازه على حقيقته كاللحم لم ترد في النسخ ووردت في بعض النسخ المطبوعة والشرح. ٤سقط من "أ": به. ٥في "ب" و "م": فعله.