Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (1/574)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

its apparent meaning is that the law prescribed for him differs from that of Moses and from ours, both of which permit swearing by Allah without disapproval. It is also possible that he discouraged them from swearing truthfully by Allah only for fear that they would do so excessively, leading them to swear by Allah to things they did not know with certainty, frequently break their oaths, or neglect expiation and thus incur sin—not because refraining from swearing truthfully by Allah is better than doing so. For Allah commanded His Prophet ﷺ to swear by His name in three passages of His Book. He, Most High, says:

“They ask you, ‘Is it true?’ Say, ‘Yes, by my Lord, it is indeed true, and you cannot escape.’” [Yūnus: 53]

He, Most High, also says:

“Those who disbelieve say, ‘The Hour will never come upon us.’ Say, ‘Yes, by my Lord, it will surely come upon you.’” [Saba’: 3]

And He, Most High, says:

“Those who disbelieve claim that they will never be resurrected. Say, ‘Yes, by my Lord, you will surely be resurrected; then you will surely be informed of what you did. That is easy for Allah.’” [al-Taghābun: 7]

“He ﷺ would frequently swear, ‘No, by Him in Whose hand is my soul,’ and ‘No, by the Turner of hearts.’” There is no reason to regard swearing truthfully by Allah as disliked, for the intention behind swearing by something is to magnify it. There is therefore no doubt that mentioning Allah Most High in a manner that magnifies Him brings a tremendous reward.

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It is oaths sworn by Allah that Allah has commanded us to safeguard, to which He has applied the provision concerning idle oaths, and for whose breach He has required expiation. He, Most High, says:

“Allah will not hold you accountable for your idle oaths, but He will hold you accountable for the oaths you bind yourselves by. Their expiation is to feed ten needy people from the average fare you feed your families, or to clothe them, or to free a slave. Whoever cannot afford this must fast for three days. That is the expiation for your oaths when you have sworn.” [al-Mā’ida: 89]

It has been said that this means: “and then break them.” [It is also possible that it means:

ظاهره أن شرعه خلاف شرع موسى وخلاف شرعنا في إباحة الحلف بالله دون كراهية. ويحتمل أن يكون إنما كره لهم اليمين بالله صادقين مخافة أن يكثر ذلك منهم؛ فيكون ذريعة إلى حلفهم بالله على ما لم يعلموه يقينا أو يواقعوا الحنث كثيرا، أو يقصروا في الكفارة فيقعوا في الحرج، لا أن ترك اليمين بالله على الصدق أفضل من الحلف بها؛ لأن الله أمر نبيه ﷺ باليمين باسمه في ثلاثة مواضع من كتابه فقال تعالى: ﴿وَيَسْتَنْبِئُونَكَ أَحَقٌّ هُوَ قُلْ إِي وَرَبِّي إِنَّهُ لَحَقٌّ وَمَا أَنْتُمْ بِمُعْجِزِينَ﴾ [يونس: ٥٣]، وقال تعالى: ﴿وَقَالَ الَّذِينَ كَفَرُوا لا تَأْتِينَا السَّاعَةُ قُلْ بَلَى وَرَبِّي لَتَأْتِيَنَّكُمْ﴾ [سبأ: ٣]، وقال تعالى: ﴿زَعَمَ الَّذِينَ كَفَرُوا أَنْ لَنْ يُبْعَثُوا قُلْ بَلَى وَرَبِّي لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ وَذَلِكَ عَلَى اللَّهِ يَسِيرٌ﴾ [التغابن: ٧]، «وكان ﷺ كثيرا ما يحلف لا والذي نفسي بيده، لا ومقلب القلوب». ولا وجه لكراهة اليمين بالله على الصدق؛ لأن القصد إلى الحلف بالشيء تعظيم له، فلا شك أن في ذكر الله تعالى على وجه التعظيم له أجرا عظيما. فصل واليمين بالله هي التي أمر الله بحفظها، وجعل لغو اليمين فيها، وأوجب الكفارة على من حلف بها فحنث بقوله تعالى: ﴿لا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَكِنْ يُؤَاخِذُكُمْ بِمَا عَقَّدْتُمُ الأَيْمَانَ فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلاثَةِ أَيَّامٍ ذَلِكَ كَفَّارَةُ أَيْمَانِكُمْ إِذَا حَلَفْتُمْ﴾ [المائدة: ٨٩]، قيل معناه فحنثتم، [ويحتمل أن يكون معناه: