whether she vowed it for a specific one, or intended a non-specific one. As for Ahmad's statement: "And she performs the expiation of her oath," it is possible that he meant that the slaughtering of the rams is the expiation for her oath. It is also possible that there was an oath along with her vow. As for the other narration, a single expiation for an oath suffices her, according to what has preceded.
Section: He said: (And whoever swears by the manumission of what he owns, then breaks his oath, all that he owns of his male slaves, female slaves, mukatab (contracted) slaves, mudabbar (post-mortem emancipated) slaves, mothers of children, and any share he owns of his slave shall be emancipated).
The meaning is: if he says, "If I do such and such, then every slave I have is free," or "emancipated," or "everything I own is free." If he breaks his oath, his slaves become free, and an expiation will not suffice him. This is narrated from Ibn 'Umar and Ibn 'Abbas. It is also the opinion of Ibn Abi Layla, al-Thawri, Malik, al-Awza'i, al-Layth, al-Shafi'i, and Ishaq. It has been narrated from Ibn 'Umar, Abu Hurayrah, 'A'ishah, Abu Salamah, Hafsah, Zaynab bint Abi Salamah, al-Hasan, and Abu Thawr that: an expiation for an oath suffices him. This is because it is an oath, so it enters into the generality of the saying of Allah the Exalted: {So its expiation is the feeding of ten needy persons}. It is narrated from Abu Rafi' that he said: My mistress Layla bint al-'Ajma' said: "Every slave I have is emancipated, every wealth I have is a sacrificial offering, and I am a Jewess and a Christian if I do not separate between you and your wife." He said: So I went to Zaynab bint Umm Salamah, then I went to Hafsah. Up to his saying: Then I went to Ibn 'Umar, and he came with me to her. He stood at the door and gave the greeting, then said: "Are you made of stone or iron? Zaynab has given you a legal opinion, and the Mother of the Believers has given you a legal opinion; perform the expiation for your oath and let the man be with his wife." This was narrated by al-Athram and al-Jawzajani in length. Our argument is that he attached the emancipation to a condition, and it is capable of being attached, so it occurs upon the existence of its condition, like divorce. The verse is specific to divorce, and emancipation is in its meaning. And because emancipation is not an oath in reality; rather, it is an attachment to a condition, so it resembles divorce. As for the hadith of Abu Rafi', Ahmad said:
(1) In [B]: "from". (2) Surah al-Ma'idah: 89. (3) In [M]: "and his wife". (4) And it was recorded by al-Daraqutni, in: The Book of Vows. Sunan al-Daraqutni 4/163, 164. And al-Bayhaqi, in: The Chapter of Whoever Makes Something of His Wealth Charity or in the Path of Allah..., from The Book of Oaths. Al-Sunan al-Kubra 10/66.
منهم إلَّا واحدًا. وسواءٌ نَذَرتْه مُعَيَّنًا، أو عَنَتْ واحدًا غيرَ مُعَيَّنٍ، فأمَّا قولُ أحمدَ: وتكفِّرُ يَمِينَها. فيَحْتَمِلُ أنَّه أرادَ أَنَّ ذَبْحَ الكِباشِ كفَّارَةُ يَمِينها. ويَحْتَمِلُ أنَّه كان مع نَذْرِها يَمِينٌ. وأمَّا على الرِّوايَة الأُخْرَى، تُجْزِئها كَفَّارَة يَمِينٍ، على ما سَبَقَ.
١٧٩٥ - مسألة؛ قال: (وَمَنْ حَلَفَ بِعِتْقِ مَا يَمْلِكُ، فحَنِثَ، عَتَقَ عَلَيْه كُلُّ مَا يَمْلِكُ مِن عَبِيدهِ، وَإِمَائِهِ، ومُكاتَبِيهِ، ومُدَبَّرِيهِ، وَأُمَّهَاتِ أوْلَادِهِ، وشِقْصٍ يَمْلِكُهُ مِنْ (١) مَمْلُوكِهِ)
معناه إذا قال: إنْ فَعَلْتُ كذا، فَكُلُّ مَمْلُوكٍ لى حُرٌّ أو عَتِيقٌ، أو فكُلُّ ما أَملِكُ حُرٌّ. فإنَّ هذا إذا حَنِثَ عَتَقَ مَمالِيكُه، ولم تُغْنِ عنه كَفّارَةٌ. رُوِىَ ذلك عن ابنِ عمرَ، وابْنِ عبَّاسٍ. وبه قال ابنُ أبى ليلَى، والثَّوْرِىُّ، ومالِكٌ، والأوْزَاعِىُّ، واللَّيْثُ، والشافِعىُّ، وإسحاقُ. ورُوِىَ عن ابنِ عمرَ، وأبى هُرَيْرَةَ، وعائِشَةَ، وأبى سلمَةَ، وحَفْصَةَ، وزينبَ بنتِ أبى سَلَمَةَ، والحسنِ، وأبى ثَوْرٍ: تُجْزِئُه كَفّارَةُ يَمِينٍ. لأَنَّها يَمِينٌ، فتَدْخُلُ فى عُمومِ قولِ اللَّه تعالى: {فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ} (٢). ورُوىَ عن أبى رافِعٍ، قال: قالتْ مَوْلاتِى لَيْلَى بنتُ العَجْماء: كُلُّ مَمْلُوكٍ لها مُحَرَّرٌ، كلُّ مالٍ لها هَدْىٌ، وهى يَهُودِيَّةٌ وهى نَصْرانِيَّةٌ إنْ لم تُفَرِّقْ بينَكَ وبين امْرأَتِك. قال: فأَتَيْتُ زَيْنَبَ بنتَ أمِّ سَلَمَةَ، ثم أتَيْتُ حَفْصَةَ. إلى أَنْ قال: ثم أتَيْتُ ابنَ عمرَ، فجاءَ معى إليها، فقامَ على البابِ فسَلَّم، فقال: أَمنْ حِجارَةٍ أَنْتِ أم من حَدِيدٍ؟ أَفْتَتْكِ زَيْنَبُ، وأَفتَتْكِ أمُّ المؤْمِنِينَ، كَفِّرِى عن يَمِينِك، وخَلِّى بينَ الرَّجُلِ [وبينَ امْرأَتِه] (٣). رَواه الأثْرَمُ، والجُوزَجانِىُّ مُطَوَّلًا (٤). ولَنا، أَنَّه عَلَّقَ العِتْقَ على شَرْطٍ، وهوْ قابِلٌ للتَعْلِيقِ، فيَقَعُ بوُجودِ شَرْطِه، كالطَّلاقِ، والآيَةُ مخصوصَةٌ بالطَّلاقِ، والعِتْقُ فى مَعْناه، ولأنَّ العِتْقَ ليس بيَمِينٍ فى الحقيقَةِ، إنَّما هو تَعْلِيقٌ على شَرْطٍ، فأشْبَهَ الطَّلاقَ. فأمَّا حديثُ أبى رافِعٍ، قال أحمدُ:
(١) فى ب: "عن".(٢) سورة المائدة ٨٩.(٣) فى م: "وامرأته".(٤) وأخرجه الدارقطنى، فى: كتاب النذور. سنن الدارقطنى ٤/ ١٦٣، ١٦٤. والبيهقى، فى: باب من جعل شيئًا من ماله صدقة أو فى سبيل اللَّه. . .، من كتاب الأيمان. السنن الكبرى ١٠/ ٦٦.
