its being non-binding means that it does not necessitate righteousness, nor is it possible to fulfill it. Furthermore, it is accompanied by what contradicts it, which is the breach (al-hanth), so it is not binding, like a marriage accompanied by breastfeeding. Also, the atonement does not remove its sin, so it is not legislated (2) for it. Evidence for this is that it is a major sin; for it is narrated from the Prophet (peace and blessings of Allah be upon him) that he said: "Among the major sins are associating partners with Allah, disobedience to parents, killing a human being, and the lamentable oath." Narrated by al-Bukhari (3). It is also narrated therein: "There are five major sins for which there is no (4) atonement: associating partners with Allah, fleeing from the battlefield, slandering a believer, killing a Muslim without right, and swearing a treacherous oath by which one seizes the property of a Muslim person" (5). It is not valid to draw an analogy to a future-oriented oath, because that is a binding oath, and it is possible to dissolve it or be righteous in it, whereas this is non-binding, so there is no dissolution for it. The saying of the Prophet (peace and blessings of Allah be upon him): "Let him offer atonement for his oath, and let him do that which is better" (6) indicates that atonement is only obligatory for swearing to perform an act in the future. This was stated by Ibn al-Mundhir.
1781 - Issue: He said: (And atonement is only binding upon one who swears while intending to conclude an oath.)
The sum of this is that the oath which passes on one's tongue during the course of conversation, without intention towards it, has no atonement, according to the view of the majority of scholars; because it is among the "vain oaths" (laghw al-yamin). 'Abd Allah transmitted from his father that he said: "The vain oath (laghw), according to me, is to swear an oath, believing it to be such, and a man swears without his heart being bound to anything." Among those who said that the vain oath is the oath upon which one's heart is not bound are 'Umar and 'A'ishah, may Allah be pleased with them.
(2) In B: "is prescribed". (3) In: Chapter on the Lamentable Oath, from the Book of Oaths, and in: Chapter on the saying of Allah Almighty: {And whoever saves one}, from the Book of Blood-Money, and in: Chapter on the saying of Allah Almighty: {Indeed, association [with Him] is great injustice}, from the Book of Apostates. Sahih al-Bukhari 8/171, 9/4, 17. It was also narrated by al-Tirmidhi, in: Chapter on Surah al-Nisa', from the Chapters on Exegesis. 'Aridat al-Ahwadhi 11/152. And al-Nasa'i, in: Chapter on Mentioning the Major Sins, from the Book of the Prohibition of Blood, and in: Chapter on what has come regarding the Law of Retribution..., from the Book of Qasamah. Al-Mujtaba 7/82, 8/57. And al-Darimi, in: Chapter on the Severity of Killing a Muslim Person, from the Book of Blood-Money. Sunan al-Darimi 2/191. And Imam Ahmad, in: Al-Musnad 2/201, 3/495. (4) In B: "nor". (5) Narrated by Imam Ahmad, in: Al-Musnad 2/362. (6) Its documentation was mentioned previously, in: 11/39.
كَوْنِها غيرَ مُنْعَقِدَةٍ، أَنَّها لا تُوجِبُ بِرًّا، ولا يُمْكِنُ فيها، ولأنَّه قارَنَها ما يُنافِيها، وهو الحنثُ، فلم تَنْعَقِدْ، كالنِّكاحِ الذى قارَنَه الرَّضاعُ، ولأنَّ الكَفَّارَةَ لا تَرْفَعُ إثْمَها، فلا تُشرَعُ (٢) فيها، ودليلُ ذلك أنَّها كبيرَةٌ، فإنَّه يُرْوَى عن النَّبىِّ -صلى اللَّه عليه وسلم-، أنَّه قال: "مِنَ الْكَبائِرِ الْإشْرَاكُ بِاللَّه، وعُقوقُ الْوَالِدَيْن، وقتْلُ النَّفْس، والْيَمِينُ الْغَمُوسُ". روَاه البُخارِىُّ (٣)، ورُوِىَ فيه: "خَمْسٌ مِنَ الْكَبائِرِ لا (٤) كَفَّارَةَ لَهُنَّ؛ الإشْرَاكُ بِاللَّهِ، والْفِرَارُ مِنَ الزَّحْفِ، وبَهْتُ المُؤْمِنِ، وقَتْلُ المُسْلِمِ بِغَيْرِ حَقٍّ، والحَلِفُ عَلَى يَمِينٍ فَاجِرَةٍ يَقْتَطِعُ بِها مَالَ امْرِئٍ مُسْلِمٍ" (٥). ولا يصِحُّ القِياسُ على المُسْتَقْبَلةِ، لأَنّها يَمِينٌ مُنْعَقِدَةٌ، يُمْكِنُ حلُّها والبِرُّ فيها، وهذه غيرُ مُنْعَقِدَةٍ، فلا حَلَّ لها. وقولُ النَّبِىِّ -صلى اللَّه عليه وسلم-: "فَلْيُكَفِّرْ عَنْ يَمِينهِ، ولْيَأْتِ الَّذِى هُوَ خَيْرٌ" (٦). يدلُّ على أَنَّ الكَفّارَةَ إنَّما تَجِبُ بالحَلِفِ على فِعْلٍ يفْعَله فيما يستَقْبلُه. قالَه ابنُ المُنْذِرِ.
١٧٨١ - مسألة؛ قال: (والْكَفَّارَةُ إِنَّمَا تَلْزَمُ مَنْ حَلَفَ يُرِيدُ عقْد الْيَمِينِ)
وجُمْلته أَنَّ الْيَمِينَ التى تَمُرُّ على لسانِه فى عُرْضِ حَدِيثِه، من غيرِ قَصْدٍ إليها، لا كَفَّارَةَ فيها، فى قولِ أكثرِ أهلِ العِلْمِ؛ لأَنَّها من لَغْوِ اليَمِينِ. نقلَ عبدُ اللَّه، عن أبيه، أنَّه قال: اللَّغْوُ عِنْدِى أَنْ يَحْلِفَ على الْيَمِينِ، يَرَى أنَّها كذلك، والرَّجُلُ يحْلِفُ فلا يَعْقِدُ قَلْبَه على شىءٍ. وممَّنْ قال: إنّ اللَّغْوَ اليَمِينُ التى لا يَعْقِدُ عليها قَلْبَه؛ عمرُ، وعائِشَةُ، رَضِىَ اللَّهُ
(٢) فى ب: "تسن".(٣) فى: باب اليمين الغموس، من كتاب الأيمان، وفى: باب قول اللَّه تعالى: {وَمَنْ أَحْيَاهَا}، من كتاب الديات، وفى: باب قال اللَّه تعالى: {إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ}، من كتاب المرتدين. صحيح البخارى ٨/ ١٧١، ٩/ ٤، ١٧.كما أخرجه الترمذى، فى: باب سورة النساء، من أبواب التفسير. عارضة الأحوذى ١١/ ١٥٢. والنسائى، فى: باب ذكر الكبائر، من كتاب تحريم الدم، وفى: باب ما جاء فى كتاب القصاص. . .، من كتاب القسامة. المجتبى ٧/ ٨٢، ٨/ ٥٧. والدارمى، فى: باب التشديد فى قتل النفس المسلمة، من كتاب الديات. سنن الدارمى ٢/ ١٩١. والإمام أحمد، فى: المسند ٢/ ٢٠١، ٣/ ٤٩٥.(٤) فى ب: "ولا".(٥) أخرجه الإمام أحمد، فى: المسند ٢/ ٣٦٢.(٦) تقدم تخريجه، فى: ١١/ ٣٩.
