The purchaser claims it is defective and wishes to return it; he [the seller] may swear that he sold it free of defect. The claimant should not swear except after verification and a predominant belief approaching certainty. The judge should say to them: "Fear Allah and seek verification." He should exhort them, warn them, and recite to them: "Indeed, those who exchange the covenant of Allah and their oaths for a small price" [Qur'an 3:77]. He should inform them of what lies in false oaths, the oppression of the innocent, and the killing of a soul without right, and he should inform them that the punishment of this world is lighter than the punishment of the Hereafter. This is the entire position of Al-Shafi'i.
Section: It is recommended to seek reinforcement in the oaths of the qasamah as a form of emphasis. He should say: "By Allah, besides Whom there is no god, the Knower of the betrayal of the eyes and what the chests conceal." If he limits himself to the expression: "By Allah" (wa-Allah), it suffices. Or he may say: "By Allah" (wa-Allah), or "By Allah" (bi-Allah), or "By Allah" (ta-Allah), in the genitive case as the Arabic requires. If he says it with a damma (wa-Allahu) or a fatha (wa-Allaha), he has committed a grammatical error (lahn). The Qadi said: "It is valid for him whether he intended it or did not intend it, because it is a grammatical error that does not change the meaning." This is also the statement of Al-Shafi'i. Anything added to this is for emphasis. He says: "This person, son of such-and-such, the so-and-so" - pointing to him - "has killed my son, or my brother, solely by his own killing, without anyone else participating with him." If there are two, he says: "Solely by their killing, without anyone else participating with them." Then he says: "Intentionally or erroneously." Any name of the names of Allah or any attribute of His attributes by which he swears is sufficient, provided its expression refers to Allah the Exalted. The defendant says in the oath: "By Allah, I did not kill him, nor did I participate in his killing, nor did I cause anything from which he died, nor was I a cause of his death, nor an assistant in his death."
1529- Issue: He said: "Whoever kills a protected soul, or participates in it, or strikes a woman’s belly, and she casts out a dead fetus, and the act was erroneous, the perpetrator must free a believing slave. If he does not find one, then he must fast for two consecutive months as a repentance from Allah." And from Abu Abd Allah, may Allah have mercy on him:
(15) Surah Al-Imran, 77. (16) Omitted from [B] and [M]. (1) In [B] and [M]: "the killer."
المشْتَرِي أنَّه مَعِيبٌ، وأرادَ رَدَّه، كان له أنْ يَحْلِفَ أنَّه باعَه بَرِيئًا من العَيْبِ. ولا يَنْبَغِي أن يَحْلِفَ المُدَّعِي إلَّا بَعْدَ الاسْتِثْباتِ، وغَلَبَةِ ظَنٍّ يُقارِبُ اليقينَ، ويَنْبَغِي للحاكمِ أن يقولَ لهم: اتقُوا اللهَ، واسْتَثْبِتُوا. ويَعِظَهم، ويُحَذِّرَهم، ويَقْرأَ عليهم: {إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا} (١٥). وَيُعَرِّفَهُم ما فِي اليمينِ الكاذبةِ، وظُلمِ البَرِيء، وقَتْلِ النَّفْس بغيرِ الحقِّ، ويُعَرِّفَهم أنَّ عَذابَ الدُّنيا أَهْونُ مِن عَذابِ الآخرَةِ. وهذا كلُّه مذهبُ الشافِعيّ.
فصل: ويُستَحَبُّ أن يَستَظْهِرَ في ألفاظِ اليَمين في القَسَامَةِ تَأْكِيدًا، فيقولَ: واللهِ الذي لا إلهَ إلَّا هو عالمِ خَائِنَةِ الأعْينِ وما تُخْفِي الصُّدُور. فإن اقتصَرَ على لفظةِ: واللهِ. كَفَى، أو يقُولَ: واللهِ، أو باللهِ، أو تاللهِ. بالجرِّ كما تقْتَضِيه العربيَّةُ. فإنْ قالَه مَضْمومًا، أو منصوبًا، فقد لَحَنَ. قال القاضي: ويُجْزِئُه تَعمَّدَه أو لم يَتَعَمَّدْهُ؛ لأنَّه لَحْنٌ لا يُحِيلُ الْمعْنَى. وهو قولُ الشافِعيّ. وما زادَ على هذا تأكِيدٌ، ويقولُ: لقد قَتَلَ فلان بنُ فلانٍ الفُلانيّ - ويُشِيرُ إليه - فلانًا ابْنِي، أو أخِي، مُنْفَرِدًا بِقَتْلِه، ما شرَكَه غيرُه. وإن كانا اثْنَيْن قال: مُنْفَرِدَيْن بقَتْلِه (١٦)، ما شرَكَهُما غيرُهما. ثم يقولُ: عَمْدًا أو خطأً، وبأيِّ اسمٍ من أسماءِ اللهِ أو صِفَةٍ من صِفَاتِ ذاتِه، حَلَفَ، أجْزأَ، إذا كانَ إطلاقُه يَنْصرِفُ إلى اللهِ تعالى. ويقولُ المُدَّعَى عليه في اليَمِين: واللهِ ما قَتْلتُه، ولا شارَكتُ في قَتلِه، ولا أحْدَثْتُ شيئًا ماتَ منه، ولا كان سَببًا في مَوْتِه، ولا مُعِينًا على مَوْتِه.
١٥٢٩ - مسألة؛ قال: (وَمَنْ قَتَلَ نَفْسًا مُحَرَّمَةً، أو شَارَكَ فيها، أو ضَرَبَ بَطْنَ امْرأَةٍ، فَأَلْقَتْ جَنِينًا مَيِّتًا، وكَانَ الفِعْلُ خطَأً، فَعَلى الْفَاعِلِ (١) عِتْقُ رَقبَةٍ مُؤْمِنَةٍ، فإنْ لَمْ يَجِدْ، فَصِيَامُ شَهْرَينِ مُتَتَابِعَيْنِ، تَوْبَةً مِنَ اللهِ. وعَنْ أبِى عَبْدِ اللهِ، رَحِمَهُ
(١٥) سورة آل عمران ٧٧.(١٦) سقط من: ب، م.(١) في ب، م: "القاتل".