And "Wallahi af'alu" (By Allah, I will do it), without a particle, then the omitted [particle] here is "la" (no), and his oath is one of negation, because its subject in Arabic is as such. Allah the Almighty said: {By Allah, you will not cease remembering Yusuf} (i.e., you will not cease). The poet said:
And another said:
meaning: I will not cease.
Section: If he says: "Laha Allah" (By Allah), and intends an oath, it is (48) an oath, due to what was narrated that Abu Bakr al-Siddiq, may Allah be pleased with him, said regarding the spoils of the killed [person] (49) of Abu Qatadah: "Laha Allah, if you intentionally go to a lion from the lions of Allah, fighting for Allah and for (50) His Messenger, and he gives you his spoils!" The Messenger of Allah (may Allah bless him and grant him peace) said: "He has spoken the truth" (51). If he does not intend it as an oath, the manifest [legal opinion] is that it is not an oath, because neither custom nor intention is attached to it, nor is there a particle in its response that indicates an oath. This is the school of al-Shafi'i, may Allah be pleased with him.
1784 - Issue; He said: (Or by a verse from the Qur'an)
The totality of it is that swearing by the Qur'an, or by a verse from it, or by the word of Allah, is a binding oath for which expiation is mandatory upon breach. This was the position of Ibn Mas'ud, al-Hasan, Qatadah, Malik, al-Shafi'i, Abu 'Ubayd, and the general body of scholars. Abu Hanifah and his companions said: It is not an oath, and no expiation is required by it; among them are those who claimed it is created, and among them are those who said: It is not customary to swear by it. To us, the Qur'an is the speech of Allah and an attribute from the attributes of His Essence, so the oath is binding by it, just as if he had said: "By the Majesty of Allah" and "His Greatness." Their statement: "It is created," we say: This is the speech of the Mu'tazilah, whereas the difference [of opinion] is with
(48) In manuscript M: "fahuwa". (49) Did not appear in the original manuscript. (50) The word "'an" was omitted from manuscripts B and M. (51) Its takhrij has been previously mentioned on page 63.
واللَّهِ أَفْعَلُ. بغَيْرِ حَرْفٍ، فالمحذوفُ ههُنا "لا"، وتكونُ يَمِينُه على النَّفْى؛ لأَنَّ مَوْضُوعَه فى العَرَبِيَّة كذلك، قال اللَّه تعالى: {تَاللَّهِ تَفْتَأُ تَذْكُرُ يُوسُفَ} أى لا تَفْتَؤُ. وقال الشاعر:
* تاللَّهِ يَبْقَى عَلَى الأَيَّامِ ذُو حيدٍ *
وقال آخر:
* فَقُلْتُ يَمِينَ اللَّهِ أَبْرَحُ قاعِدًا *
أى: لا أبْرَحُ.
فصل: فإنْ قال: لاهَا اللَّهِ. ونوَى الْيَمِينَ. فهى (٤٨) يمينٌ؛ لما رُوِىَ أَنَّ أبا بكرٍ الصِّدِّيقَ، رَضِىَ اللَّهُ عنه، قال فى سَلَبِ قتيل (٤٩) أبى قَتادَةَ: لَاها اللَّهِ، إذا تَعْمَدُ إلى أَسَدٍ من أُسْدِ اللَّه، يُقاتِلُ عن اللَّهِ وعن (٥٠) رسولِه، فيُعْطيك سَلَبه! فقال رسولُ اللَّه -صلى اللَّه عليه وسلم-: "صَدَقَ" (٥١). وإِنْ لم ينْوِ الْيَمِينَ، فالظَّاهِرُ أنَّه لا يكونُ يَمِينًا؛ لأنَّه لم يقتَرِنْ به عُرْفٌ ولا نِيَّةٌ، ولا فى جَوابِه حَرْف يدُلُّ على القَسَمِ. وهذا مذهَبُ الشافِعِىِّ، رَضِىَ اللَّهُ عنه.
١٧٨٤ - مسألة؛ قال: (أَوْ بآيَةِ مِنَ الْقُرْآنِ)
وجُمْلته أَنَّ الحَلِفَ بالقُرْآنِ، أو بآيةٍ منه، أو بكلامِ اللَّهِ، يَمِينٌ مُنْعَقِدَةٌ، تَجِبُ الكَفَّارَةُ بالحِنْثِ فيها. وبهذا قال ابنُ مَسْعُودٍ، والحسنُ، وقَتادَةُ، ومالِكٌ، والشافِعِىُّ، وأبو عُبَيْدٍ، وعامَّةُ أهلِ العِلْمِ. وقال أبو حنيفةَ وأصحابُه: ليس بيَمِينٍ، ولا تَجبُ به كَفَّارَةٌ، فمنهم مَن زَعَمَ أنَّه مَخْلوقٌ، ومنهم مَنْ قال: لا يُعْهَدُ اليَمِينُ به. ولَنا، أَنَّ القُرآَنَ كلامُ اللَّهِ، وصِفَةٌ من صِفاتِ ذاتِه، فتَنْعَقِدُ اليَمينُ بِه، كما لو قال: وجَلالِ اللَّهِ، وعَظَمَتِه. وقولُهم: هو مخلوقٌ. قُلْنا: هذا كلامُ المعتَزِلَةِ، وإنَّما الخِلافُ مع
(٤٨) فى م: "فهو".(٤٩) لم يرد فى: الأصل.(٥٠) سقطت "عن" من: ب، م.(٥١) تقدم تخريجه، فى: صفحة ٦٣.
