Section: It is recommended to respond to one who asks by Allah, because of what Ibn Umar narrated, saying: The Messenger of Allah (peace and blessings of Allah be upon him) said: "Whoever seeks refuge by Allah, give him refuge; whoever asks of you by Allah, give him; whoever seeks protection by Allah, grant him protection; and whoever does you a kindness, compensate him. If you do not find [anything with which to compensate him], then pray for him until you feel that you have compensated him." And from Abu Dharr, he said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "Three [types of people] whom Allah loves, and three whom Allah hates. As for those whom Allah loves: a man who asked a group of people by Allah, and did not ask them by any kinship between him and them, so a man followed behind them and gave him secretly, with no one knowing of his gift except Allah the Almighty and the one who gave it; a group of people who traveled throughout their night until sleep became more beloved to them than anything comparable, so they laid down their heads, but [one of them] stood up, supplicating to Me and reciting My verses; and a man who was in a military expedition, so they met the enemy and were defeated, but he advanced with his chest [forward] until he was killed or victory was granted to him. And the three whom Allah hates: the aging adulterer, the arrogant poor man, and the oppressive rich man." Narrated by al-Nasa'i (44).
Section: If a person says, "I have sworn," while he has not sworn, Ahmad said: It is a lie, and no oath is binding upon him. Another opinion states: Expiation is due upon him, because he has made an admission against himself. The first view is the established madhhab (school), because it is a legal judgment (45) between him and Allah the Almighty, so if he lies in stating it, its ruling does not bind him, just as if he were to say, "I did not pray," while he had already prayed. If he said, "I have an oath upon me," and intended to report an event, it is like the preceding case. If he intended a vow/oath, Abu al-Khattab said: It is an oath. This is the opinion of the Hanafis (Ashab al-Ra'y). Al-Shafi'i said: It is not an oath, because he did not use the exalted Name of Allah or His Attribute, so it does not constitute an oath, just as if he had said, "I have sworn." This is more correct, if Allah wills; for this is not the formula of a vow or an oath; rather, it is a formula of reporting, so
(44) The first is in: The Chapter on Whoever Asks by Allah the Almighty, from the Book of Zakat. Al-Mujtaba 5/61. It was also recorded by Abu Dawud in: The Chapter on the Gift of One Who Asks by Allah the Almighty, from the Book of Zakat. Sunan Abi Dawud 1/389. And by Imam Ahmad in: Al-Musnad 2/68, 95, 96, 99, 127. The second is in: The Chapter on the Virtue of Night Prayer, from the Book of Night Prayer and Voluntary Day Prayers, and in: The Chapter on the Reward of the One Who Gives, from the Book of Zakat. Al-Mujtaba 3/169, 5/63. It was also recorded by al-Tirmidhi in: The Chapter on "Abu Kurayb narrated to us...", from the Chapters on the Description of Paradise. 'Aridat al-Ahwadhi 10/40. And by Imam Ahmad in: Al-Musnad 5/153. (45) In B: "yahkumu" (it judges).
فصل: ويُسْتَحَبُّ إجابَةُ مَن سَأَلَ باللَّهِ؛ لما رَوَى ابنُ عمرَ، قال: قال رسولُ اللَّه -صلى اللَّه عليه وسلم-: "مَنْ اسْتَعَاذَ بِاللَّهِ فَأَعِيذُوهُ، ومَنْ سَأَلَكُمْ بِاللَّهِ فَأَعْطُوهُ، ومَنْ اسْتَجَارَ بِاللَّهِ فَأَجِيرُوهُ، ومَنْ أَتَى إلَيْكُمْ مَعْرُوفًا فَكَافِئُوهُ، فإنْ لَمْ تَجدُوا، فَادْعُوا لَهُ حَتَّى تَعْلَمُوا أَنْ قَدْ كَافَأْتُمُوهُ". وَعن أبِى ذَرٍّ، قال: قال رسولُ اللَّه -صلى اللَّه عليه وسلم-: "ثَلاثَةٌ يُحِبُّهُمُ اللَّهُ، وثَلاثَةٌ يُبْغِضُهُم اللَّهُ؛ أمَّا الَّذِينَ يُحِبُّهُمُ اللَّهُ؛ فَرَجُلٌ سأَلَ قَوْمًا، فسَأَلَهُمْ بِاللَّهِ، ولَمْ يَسْأَلْهُمْ بِقَرَابَةٍ بَيْنَهُ وبَيْنَهُم، فَتَخَلَّفَ رجُلٌ بأَعْقابِهِمْ، فأعْطاهُ سِرًّا، لَا يَعْلَمُ بعَطِيَّتِهِ إِلَّا اللَّهُ عَزَّ وَجَلَّ والَّذِى أعْطاهُ، وقَوْمٌ سارُوا لَيْلَتَهُمْ حَتَّى إِذَا كَانَ النَّوْمُ أَحَبَّ إلَيْهمْ مِمَّا يُعْدَلُ بِهِ، فَوَضَعُوا رُءُوسَهُمْ، فَقَامَ يَتَمَلَّقُنِى ويَتْلُوا آيَاتِى، ورَجُلٌ كَانَ فِى سَرِيَّةٍ، فَلَقُوا العَدُوَّ فَهُزِمُوا، فَأَقْبَلَ بصَدْرِهِ حَتَّى يُقْتَلَ أَوْ يُفْتَحَ لَهُ، والثَّلاثَةُ الَّذِينَ يُبْغِضُهُمُ اللَّهُ؛ الشَّيْخُ الزَّانِى، والْفَقِيرُ الْمُخْتَالُ، والْغَنِىُّ الظَّلُومُ". روَاهما النَّسائِىُّ (٤٤).
فصل: إذا قال: حَلَفْتُ. ولم يكُنْ حَلَفَ، فقال أحمدُ: هى كِذْبَةٌ، ليس عليه يَمِينٌ. وعنه: عليه الكَفَّارَةُ؛ لأنّه أقرَّ على نفْسِه. والأَوَّلُ هو المذهبُ؛ لأنَّه حُكْمٌ (٤٥) فيما بينَه وبينَ اللَّه تعالى، فإذا كذَبَ فى الخَبرِ به، لم يلزَمْه حُكْمُه، كما لو قال: ما صَلَّيْتُ. وقد صَلَّى. ولو قال: علىَّ يَمِينٌ. ونَوَى الْخَبرَ، فهى كالتى قَبْلَها، وإِنْ نَوَى القَسَمَ، فقال أبو الخَطَّاب: هى يَمِينٌ. وهو قولُ أصْحابِ الرَّأْىِ. وقال الشافِعِىُّ: ليس بيَمِينٍ؛ لأنَّه لم يأْتِ باسْمِ اللَّه تعالَى المُعَظَّمِ، ولا صِفَتِه، فلم يكُنْ يَمِينًا، كما لو قال: حَلَفْتُ. وهذا أصَحُّ، إِنْ شاءَ اللَّهُ؛ فإِنَّ هذه ليست صِيغَةَ اليَمِينِ والقَسَمِ، وإنَّما هى صِيغَةُ الخَبَرِ، فلا
(٤٤) الأول فى: باب من سأل باللَّه عز وجل، من كتاب الزكاة. المجتبى ٥/ ٦١.كما أخرجه أبو داود، فى: باب عطية من سأل باللَّه عز وجل، من كتاب الزكاة. سنن أبى داود ١/ ٣٨٩. والإمام أحمد، فى: المسند ٢/ ٦٨، ٩٥، ٩٦، ٩٩، ١٢٧.والثانى فى: باب فضل صلاة الليل، من كتاب قيام الليل وتطوع النهار، وفى: باب ثواب من يعطى، من كتاب الزكاة. المجتبى ٣/ ١٦٩، ٥/ ٦٣.كما أخرجه الترمذى، فى: باب حدثنا أبو كريب. . .، من أبواب صفة الجنة. عارضة الأحوذى ١٠/ ٤٠. والإمام أحمد، فى: المسند ٥/ ١٥٣.(٤٥) فى ب: "يحكم".
