Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (1/410)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

the validity of this is the Book of Allah Most High and the Sunnah of His Prophet, peace and blessings be upon him. Allah, Mighty and Majestic, says: “So worship whatever you wish besides Him” [al-Zumar: 15]. He also says: “And rally against them your cavalry and infantry” [al-Isrā': 64], and: “Indeed, you are the forbearing, the right-minded!” [Hūd: 87]. The Prophet, peace and blessings be upon him, said: “As for Abū Jahm, he never puts his staff down from his shoulder.” There are many such examples.

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All of this concerns a person swearing on his own account, whether the oath is not judicially enforceable against him, or is enforceable but he comes seeking a legal opinion and no evidence establishing his oath has been presented against him. As for swearing an oath to another person to affirm a right or provide assurance—whether at that person’s request or voluntarily, without being asked, and whether or not the oath is judicially enforceable against the swearer—there is considerable disagreement.

One opinion holds that the oath is understood according to the swearer’s intention. Another holds that it is understood according to the intention of the person to whom it is sworn. A third holds that, if the oath was requested, it is understood according to the intention of the person to whom it is sworn; if offered voluntarily, it is understood according to the swearer’s intention. [Another opinion reverses this distinction: if the oath was requested, it is understood according to the swearer’s intention; if offered voluntarily, it is understood according to the intention of the person to whom it is sworn.] This is Yahyā’s report from Ibn al-Qāsim concerning oaths involving divorce. The first opinion is that of Ibn al-Mājishūn and Sahnūn. Yet another opinion holds that the distinction between a requested and a voluntary oath applies only to oaths that are judicially enforceable against the swearer; where they are not enforceable, there is no such distinction. This is Asbagh’s report from Ibn al-Qāsim in the Book of Vows.

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This applies so long as the swearer does not use his oath to deprive another person of a right. If he does, no intention he may have held will avail him. He is sinful, has broken his oath, has disobeyed Allah, Mighty and Majestic, through his action, and falls under the warning. The Messenger of Allah, peace and blessings be upon him, said: “Whoever deprives a Muslim of his right by means of his oath, Allah will forbid

صحة ذلك كتاب الله تعالى وسنة نبيه ﷺ. قال الله ﷿: ﴿فَاعْبُدُوا مَا شِئْتُمْ مِنْ دُونِهِ﴾ [الزمر: ١٥]، وقال: ﴿وَأَجْلِبْ عَلَيْهِمْ بِخَيْلِكَ وَرَجِلِكَ﴾ [الإسراء: ٦٤]، وقال: ﴿إِنَّكَ لأَنْتَ الْحَلِيمُ الرَّشِيدُ﴾ [هود: ٨٧]، وقال النبي ﷺ: «أما أبو جهم فلا يضع عصاه عن عاتقه». ومثل هذا كثير. فصل وهذا كله في الحلف على نفسه بما لا يقضى به عليه أو بما يقضى به عليه إذا أتى مستفتيا ولم تقم عليه بينة بيمينه. وأما الحلف لغيره في حق أو وثيقة باستحلافه إياه أو متطوعا له باليمين من غير أن يستحلفه بما يقضى به عليه أو بما لا يقضى به عليه فاختلف في ذلك اختلافا كثيرا. فقيل: إن اليمين على نية الحالف. وقيل: إنها على نية المحلوف له. وقيل: إن كان مستحلفا فاليمين على نية المحلوف له، وإن كان متطوعا باليمين له فاليمين على نية الحالف [وقيل بعكس هذه التفرقة إن كان مستحلفا فاليمين على نية الحالف وإن كان متطوعا فاليمين على نية المحلوف له]، وهذه رواية يحيى عن ابن القاسم في الأيمان بالطلاق. والأول قول ابن الماجشون وسحنون. وقيل: إنما يفترق أن يكون مستحلفا أو متطوعا باليمين فيما يقضى به عليه، وأما فيما لا يقضى به عليه فلا يفترق ذلك، وهي رواية أصبغ عن ابن القاسم في كتاب النذور. فصل وهذا ما لم يقتطع بيمينه حقا لغيره، وأما إذا اقتطع بها حقا لغيره فلا ينفعه في ذلك نية إن نواها. وهو آثم حانث في يمينه، عاص لله ﷿ في فعله، داخل تحت الوعيد. قال رسول الله ﷺ: «من اقتطع حق امرئ مسلم بيمينه حرم الله