Majmu' al-FatawaIbn Taimiya

and by oaths invoking divorce or emancipation to urge or prevent an action, or to affirm or deny the truth of a statement. For example, someone is told, “Give charity,” and replies that if he gives charity, he must fast for such-and-such a period, or his wife is divorced, or his slaves are free. Or he says, “If I do not do such-and-such, I am bound by such-and-such a vow, or my wife is divorced, or my slave is free.”

Alternatively, he swears concerning the conduct of someone he wishes to restrain—such as his slave, relative, or friend, whom he urges to obey him—saying, “If you do this,” or, “If you do not do this, I must do such-and-such, or my wife is divorced, or my slave is free,” and similar statements. This is a vow made in obstinacy and anger.

This and similar oaths invoking divorce or emancipation differ in meaning from “vows of devotion and drawing near to Allah” and comparable arrangements such as “divorce in return for compensation” and “contractual emancipation.” Someone who says, “If Allah keeps me or my property safe from such-and-such, or if Allah grants me such-and-such, I must give charity, fast, or perform Hajj,” intends the condition—the gain or deliverance—to occur, and intends to thank Allah for it by fulfilling what he has vowed to Him. Likewise, a husband agreeing to a compensated divorce or a master entering an emancipation contract intends to receive compensation and to grant divorce or emancipation in exchange.

By contrast, in a vow made in obstinacy and anger, someone is told, “Do such-and-such,” but refuses and then says, “If I do it, I must perform Hajj or fast.” Here, his intention is that the condition should not occur. Because of his strong determination not to act, he binds himself, should he do it, to these things that are burdensome to him, so that their becoming binding upon him if he acts will deter him from doing so.

Likewise, when he says, “If I do it, my wife is divorced, or my slaves are free,” his sole intention is to refrain, and he undertakes, should he act, something extremely burdensome to him

وَمِثْلُ الْحَلِفِ بِالطَّلَاقِ وَالْعِتَاقِ عَلَى حَضٍّ أَوْ مَنْعٍ أَوْ تَصْدِيقٍ أَوْ تَكْذِيبٍ مِثْلُ أَنْ يُقَالَ لَهُ؛ تَصَدَّقْ. فَيَقُولُ: إنْ تَصَدَّقَ فَعَلَيْهِ صِيَامُ كَذَا وَكَذَا أَوْ فَامْرَأَتُهُ طَالِقٌ أَوْ فَعَبِيدُهُ أَحْرَارٌ. أَوْ يَقُولَ: إنْ لَمْ أَفْعَلْ كَذَا وَكَذَا فَعَلَيَّ نَذْرُ كَذَا أَوْ امْرَأَتِي طَالِقٌ أَوْ عَبْدِي حُرٌّ. أَوْ يَحْلِفُ عَلَى فِعْلِ غَيْرِهِ مِمَّنْ يَقْصِدُ مَنْعَهُ - كَعَبْدِهِ وَنَسِيبِهِ وَصَدِيقِهِ مِمَّنْ يَحُضُّهُ عَلَى طَاعَتِهِ - فَيَقُولُ لَهُ: إنْ فَعَلْت أَوْ إنْ لَمْ تَفْعَلْ: فَعَلَيَّ كَذَا؛ أَوْ فَامْرَأَتِي طَالِقٌ؛ أَوْ فَعَبْدِي حُرٌّ وَنَحْوَ ذَلِكَ: فَهَذَا نَذْرُ اللَّجَاجِ وَالْغَضَبِ. وَهَذَا وَمَا أَشْبَهَهُ مِنْ الْحَلِفِ بِالطَّلَاقِ وَالْعِتَاقِ يُخَالِفُهُ فِي الْمَعْنَى " نَذْرُ التَّبَرُّرِ وَالتَّقَرُّبِ " وَمَا أَشْبَهَهُ مِنْ " الْخُلْعِ " و " الْكِتَابَةِ " ؛ فَإِنَّ الَّذِي يَقُولُ إنْ سَلَّمَنِي اللَّهُ أَوْ سَلَّمَ مَالِي مِنْ كَذَا أَوْ إنْ أَعْطَانِي اللَّهُ كَذَا؛ فَعَلَيَّ أَنْ أَتَصَدَّقَ؛ أَوْ أَصُومَ؛ أَوْ أَحُجَّ. قَصْدُهُ حُصُولُ الشَّرْطِ الَّذِي هُوَ الْغَنِيمَةُ أَوْ السَّلَامَةُ؛ وَقَصَدَ أَنْ يَشْكُرَ اللَّهَ عَلَى ذَلِكَ بِمَا نَذَرَهُ لَهُ؛ وَكَذَلِكَ الْمُخَالِعُ وَالْمَكَاتِبُ قَصْدُهُ حُصُولُ الْعِوَضِ وَبَذْلُ الطَّلَاقِ وَالْعِتَاقِ عِوَضًا عَنْ ذَلِكَ وَأَمَّا النَّذْرُ فِي اللَّجَاجِ وَالْغَضَبِ إذَا قِيلَ لَهُ: افْعَلْ كَذَا فَامْتَنَعَ مِنْ فِعْلِهِ ثُمَّ قَالَ: إنْ فَعُلْته فَعَلَيَّ الْحَجُّ أَوْ الصِّيَامُ. فَهُنَا مَقْصُودُهُ أَنْ لَا يَكُونَ الشَّرْطُ؛ ثُمَّ إنَّهُ لِقُوَّةِ امْتِنَاعِهِ أَلْزَمَ نَفْسَهُ إنْ فَعَلَهُ بِهَذِهِ الْأُمُورِ الثَّقِيلَةِ عَلَيْهِ؛ لِيَكُونَ لُزُومُهَا لَهُ إذَا فَعَلَ مَانِعًا لَهُ مِنْ الْفِعْلِ؛ وَكَذَلِكَ إذَا قَالَ: إنْ فَعَلْته فَامْرَأَتِي طَالِقٌ؛ أَوْ فَعَبِيدِي أَحْرَارٌ؛ إنَّمَا مَقْصُودُهُ الِامْتِنَاعُ وَالْتَزَمَ بِتَقْدِيرِ الْفِعْلِ مَا هُوَ شَدِيدٌ عَلَيْهِ

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