Section: If he swears, "You shall not take your right from me," and he is coerced into paying it to him, and he takes it from him by force, he has broken the oath, because the object of the oath is the act of taking, and he has taken it voluntarily. If the owner of the right is coerced into taking it, it is classified under the two views regarding one who is coerced into arriving. If the one who swore the oath places it in his lap, or in front of him, or beside him, and he does not take it, he has not broken the oath, because the taking did not occur. If the judge or the ruler takes it from the debtor and pays it to the rightful claimant and he takes it, the Qadi said: He does not break the oath. This is the school of al-Shafi'i, because he did not take it from him. If he said, "You shall not take your right that is against me," he has broken the oath, because he has taken his right that was against him. The explicit statement from Ahmad is that he breaks the oath in both scenarios. Abu Bakr stated this, and it is what his school requires, because oaths according to him are based on the causes, not on the names; and because if he appointed an agent and he took it from him, he would be considered an "acquirer" of his right from him by custom, and he would be called an "acquirer." Allah the Almighty said: "And We took from them a solemn covenant" [An-Nisa: 154]. And He said: "And Allah had taken the covenant of the Children of Israel, and We delegated from among them twelve leaders" [Al-Ma'idah: 12]. If the oath is from the owner of the right, and he swore: "I will not take my right from you," then the ruling regarding it is like the one before it. If the debtor leaves it among goods in a bag, then hands the bag to the one who swore the oath, and he takes it without knowing that it is inside, he has not broken the oath, because this is not counted as taking, nor is the debtor absolved of it thereby. If the oath was, "I will not give you your right," and the judge takes it from him by force and pays it to the claimant, he has not broken the oath. If he coerces him into paying it to him, and he pays it, it is classified under the two views regarding the coerced person. If he gives it voluntarily, he has broken the oath. If he places it in his lap, or his pocket, or his chest while he knows, he has broken the oath, because he gave it to him. If he pays it to the judge voluntarily, so that he may pay it to the claimant, and he pays it, or he takes it from his wealth voluntarily,
(16) In M: "qāla" (he said). (17) Sūrat al-Nisāʾ 154. (18) Sūrat al-Māʾida 12. (19) In B, an addition: "an" (that). (20) In the margin of A, an addition: "iyyāhu" (him). (21) In A: "ilayhi" (to him).
فصل: فإن حَلَفَ لا تَأْخُذُ حقَّك منِّى، فأُكرِهَ على دَفْعِه إليه، وأخَذَه منه قهرًا، حَنِثَ؛ لأنَّ المحْلوفَ عليه فِعْلُ الأخْذِ، وقد أخَذَه مُخْتارًا. وإن أُكْرِهَ صاحبُ الحقِّ على أخْذِه، خُرِّجَ على الوَجْهَينِ، فى مَن أُكْرِهَ على القُدُومِ. وإن وضَعَه الحالِفُ فى حِجْرِه، أو بيِنَ يَدَيْه، أو إلى جَنْبِه، فلم يَأخُذْه، لم يَحْنَثْ؛ لأنَّ الأخْذَ ما وُجِدَ. وإِنْ أخَذَه الحاكمُ أو السُّلطانُ من الغَرِيمِ، فدفَعَه إلى المُسْتَحِق فأخَذَه، فقال القاضى: لا يَحْنَثُ. وهو مَذهبُ الشَّافعىِّ؛ لأنَّه ما أخَذَه منه. وإن قال: لا تَأخُذْ حقَّك عَلَىَّ. حَنِثَ؛ لأنَّه قد أخَذَ حقَّه الذى عليه. والمنْصوصُ عن أحمدَ، أنَّه يَحْنَثُ فى الصُّورتَيْنِ. قالَه (١٦) أبو بكرٍ. وهو الذى يَقْتَضِيه مذهبُه؛ لأنَّ الأيْمانَ عندَه على الأسْبابِ، لا على الأسْماءِ، ولأنَّه لو وكَّلَ وكيلًا، فأخَذَه منه، كان آخِذًا لحقِّه منه عُرْفًا، ويُسَمى آخِذًا؛ قال اللَّه تعالى: {وَأخَذْنَا مِنْهُم مِّيثَقًا غَلِيظًا} (١٧). وقال: {وَلَقَدْ أَخَذَ اللَّهُ مِيثَاقَ بَنِى إِسْرَائِيلَ وَبَعَثْنَا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيبًا} (١٨). وإِنْ كانت اليمينُ مِن صاحبِ الحقِّ، فحَلَفَ (١٩): لا أخَذْتُ حقِّى منك. فالتَّفْريغُ فيها كالتى قبلَها. فإنْ تركَها الغَرِيمُ فى أثْناءِ مَتاعٍ فى خُرْجٍ، ثم دَفَعَ الخُرْجَ إلى الحالفِ، فأخذَه ولم يَعلمْ أنَّها فيه، لم يَحْنَثْ؛ لأنَّ هذا ليس بمَعْدودٍ أخْذًا، ولا يَبْرَأُ به الغريمُ منها. فإن كانت اليَمِينُ: لا أعطيتُك حقَّك. فأخَذَه الحاكمُ منه كُرْهًا، فدفَعَه إلى الغريمِ، لم يَحْنَثْ. وإن أكرَهَه على دفعِه إليه، فدفعَه، خُرِّجَ على الوَجْهينِ فى المُكْرَهِ. وإن أعْطاه باخْتيارِه، حَنِثَ. وإن وضعَه فى حِجْرِه، أو جَيْبِه، أو صندوقِه، وهو يَعلمُ، حَنِثَ؛ لأنَّه أعْطاه (٢٠). وإن دفعَه إلى (٢١) الحاكمِ اختيارًا، ليدْفَعَه إلى الغَرِيمِ، فدفعَه، أو أخذَه من مالِه باخْتيارِه،
(١٦) فى م: "قال".(١٧) سورة النساء ١٥٤.(١٨) سورة المائدة ١٢.(١٩) فى ب زيادة: "أن".(٢٠) فى حاشية أزيادة: "إياه".(٢١) فى أ: "إليه".
