the jurists, and it has been narrated from Ibn 'Umar that the Prophet (may Allah bless him and grant him peace) said: "The Qur'an is the speech of Allah, not created" (1). Ibn 'Abbas said regarding the saying of the Almighty: {A Qur'an in Arabic, without any crookedness} (2), meaning: not created (3). As for their statement: "It is not customary to swear by it," they are bound by their own argument [regarding expressions] such as: "By the Pride of Allah," "His Greatness," and "His Majesty." Once this is established, swearing by a verse of it is like swearing by all of it, because it is from the speech of Allah the Almighty.
Section: If he swears by the Mushaf (copy of the Qur'an), his oath is binding. Qatadah used to swear by the Mushaf, and our Imam [Ahmad] and Ishaq did not disapprove of that; because the one who swears by the Mushaf only intends to swear by what is written in it, which is the Qur'an, as it is contained between the covers of the Mushaf by the consensus of the Muslims.
1785 - Issue; He said: (Or by charity of his property, or by Hajj)
The totality of this is that if he presents a vow in the form of an oath, by preventing himself or another from something through it, or urging them towards something, such as if he says: "If I speak to Zayd, then upon me is Hajj for Allah," or "charity of wealth," or "fasting for a year," then this is an oath. Its ruling is that he has the choice between fulfilling what he swore upon, in which case nothing is required of him, or breaking the oath, in which case he has the choice between performing the vowed act or the expiation for an oath. This is called the "vow of stubbornness and anger," and fulfillment is not strictly incumbent upon him. Rather, the "vow of righteousness" (nadhr al-tabarrur) is strictly binding, and we will mention it in its chapter, God willing. This is the position of 'Umar, Ibn 'Abbas, [Ibn 'Umar], 'Aishah, Hafsah, and Zaynab bint Abi Salamah. This is also the position of 'Ata', Tawus, 'Ikrimah, al-Qasim, al-Hasan, Jabir ibn Zayd, al-Nakha'i, Qatadah, 'Abd Allah ibn Shurik, al-Shafi'i, al-'Anbari, Ishaq, Abu 'Ubayd, and Abu Thawr,
(1) Al-Suyuti said: Al-Bayhaqi narrated from 'Umar ibn al-Khattab, may Allah be pleased with him, who said: "The Qur'an is the speech of Allah." Al-Durr al-Manthur 5/326. (2) Surah al-Zumar, 28. (3) Mentioned by al-Suyuti in Al-Durr al-Manthur 5/326 with the wording "not created" only, and he said: Al-Ajurri narrated it in Al-Shari'ah, as did Ibn Mardawayh, and al-Bayhaqi in Al-Asma' wa al-Sifat. (1) In the original, B, and M: "tasaddaqa". (2) In M: "bi-mulkihi". (3) Omitted from B. (4) In the original, A, and B: "'Ubayd Allah". See the biography of 'Abd Allah ibn Shurik in: Tahdhib al-Tahdhib 5/252.
الفقهاءِ، وقد رُوِىَ عن ابنِ عمرَ، أَنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- قال: "الْقُرْآنُ كَلَامُ اللَّهِ غَيْرُ مَخْلُوقٍ" (١). وقال ابنُ عبّاسٍ فى قولِه تعالَى: {قُرْآنًا عَرَبِيًّا غَيْرَ ذِى عِوَجٍ} (٢). أى: غيرَ مخلُوقٍ (٣). وأما قَوْلُهم: لا يُعْهَدُ اليَمِينُ به. فيَلْزَمُهم قولُهم: وكبرياءِ اللَّهِ، وعَظَمَتِه، وجَلالِه. إذا ثَبَتَ هذا، فإنّ الحَلِفَ بآيَةٍ منه كالحَلِفِ بجَمِيعِه؛ لأنَّها من كلامِ اللَّه تعالى.
فصل: وإِنْ حَلَفَ بالمُصْحَفِ، انْعَقدَت يَمِينُه. وكان قتادَةُ يَحْلِفُ بالمُصْحَفِ. ولم يَكرَهْ ذلك إمامُنا، وإسحاقُ؛ لأنَّ الحالِفَ بالمُصْحَفِ إنَّما قَصَدَ الحَلِفَ بالمكتوبِ فيه، وهو القرآنُ، فإنَّه بَيْنَ دَفَّتَى المُصْحَفِ بإجْماعِ المسلمين.
١٧٨٥ - مسألة؛ قال: (بِصَدَقَةِ (١) مِلْكِه (٢)، أو بِالْحَجِّ)
وجُمْلته أَنَّه إذا أَخْرَجَ النَّذْرَ مَخْرَجَ اليَمِينِ، بِأَنْ يمْنَعَ نَفْسَه أو غَيْرَه بِه شيئًا، أو يَحُثَّ به على شىءٍ، مثل أَنْ يقولَ: إنْ كَلَّمْتُ زيدًا، فللَّهِ عَلَىّ الحَجُّ، أو صَدَقَةُ مالٍ، أو صومُ سَنَةٍ. فهذا يَمِينٌ، حُكْمُه أنَّه مُخَيَّرٌ بينَ الوفاء بما حَلَفَ عليه، فلا يَلْزَمُه شىءٌ، وبين أَنْ يحْنَث، فيتخَيَّرُ بين فِعْلِ المَنْذُورِ، وبين كَفَّارَةِ يَمِينٍ، ويُسَمَّى نَذْرَ اللَّجاج والغَضَبِ، ولا يَتَعَيَّنُ عليه الوَفاءُ بِه، وإنَّما يلْزَمُ نَذْرُ التَبرُّرِ، وسنذكُرُه فى بابِه إن شاءَ اللَّه. وهذا قولُ عمرَ، وابنِ عَبّاسٍ، [وابنِ عُمَرَ] (٣)، وعائِشَةَ، وحَفْصَةَ، وزينبَ بنتِ أبى سَلَمَةَ. وبه قال عَطاءٌ، وطاوسٌ، وعِكرِمَةُ، والقاسِمُ، والحسنُ، وجابِرُ بن زَيْدٍ، والنَّخَعِىُّ، وقَتادَةُ، وعبدُ اللَّه (٤) بنُ شَرِيك، والشافِعِىُّ، والعَنْبَرِىُّ، وإسحاقُ، وأبو عُبَيْدٍ، وأبو ثَوْرٍ،
(١) قال السيوطى: أخرج البيهقى عن عمر بن الخطاب رضى اللَّه عنه، قال: القرآن كلام اللَّه. الدر المنثور ٥/ ٣٢٦.(٢) سورة الزمر ٢٨.(٣) ذكره السيوطى، فى الدر المنثور ٥/ ٣٢٦، بلفظ: "غير مخلوق" فحسب، وقال: أخرجه الآجرى فى الشريعة، وابن مردويه، والبيهقى فى الأسماء والصفات.(١) فى الأصل، ب، م: "تصدق".(٢) فى م: "بملكه".(٣) سقط من: ب.(٤) فى الأصل، أ، ب: "وعبيد اللَّه". وانظر ترجمة عبد اللَّه بن شريك فى: تهذيب التهذيب ٥/ ٢٥٢.
