and the trusts (wa-l-amanat). If he intends an oath, it is (9) an oath, otherwise not. We have already mentioned two narrations regarding "the trust," so two views may be derived for all of what they mentioned, by analogy to it.
Section: It is disliked to swear by the trust, due to what was narrated from the Prophet (may Allah bless him and grant him peace) that he said: "Whoever swears by the trust is not of us." Narrated by Abu Dawud (10). It was also narrated from Ziyad ibn Hudayr that a man swore by the trust in his presence, and he began to weep intensely. The man asked him, "Is this disliked?" He said, "Yes, Umar used to forbid swearing by the trust with the strongest prohibition."
Section: An oath is not concluded by swearing by a created being, such as the Ka'bah, the Prophets, and all other created beings, and no expiation is required for breaking such an oath. This is the apparent view of al-Khiraqi and the opinion of (11) the majority of jurists. Our companions said: Swearing by the Messenger of Allah (may Allah bless him and grant him peace) is an oath necessitating expiation. It was narrated from Ahmad that he said: If one swears by the right of the Messenger of Allah (may Allah bless him and grant him peace) and then breaks the oath, he must pay expiation. Our companions said: Because he is one of the two conditions of the testimony (shahada), so swearing by him necessitates expiation, just like swearing by the name of Allah Almighty. The argument for the first view is the statement of the Prophet (may Allah bless him and grant him peace): "Whoever is going to swear, let him swear by Allah or remain silent" (12). Also, it is an oath by other than Allah, so it does not necessitate expiation, just like [swearing by] all other Prophets. Furthermore, he is a created being, so no expiation is required for swearing by him (13), just as with Abraham, peace be upon him. Moreover, he is not explicitly mentioned, nor is he in the meaning of what is mentioned, and it is not valid to draw an analogy between a name other than Allah and His name, due to the lack of similarity and the absence of equivalence. The statement of Ahmad regarding this is understood as referring to recommendation rather than obligation.
1791 - Issue: He said: (And if he swears by all these things for one matter, and breaks the oath, he has one expiation.)
The gist of this is that if he swears by all of these things that al-Khiraqi mentioned, and what serves in their place, or
(9) In [M]: "it was (kana)". (10) In: Chapter on the Disliking of Swearing by the Trust, from the Book of Oaths and Vows. Sunan Abi Dawud 2/199. It was also recorded by Imam Ahmad, in: al-Musnad 5/352. (11) In [M]: "and it is the view of". (12) Its citation was previously mentioned, in: 11/6, during the citation of his statement (may Allah bless him and grant him peace): "Indeed, Allah forbids you from swearing by your fathers." (13) Omitted from: [B].
والأماناتِ. فإنْ نَوَى يَمِينًا كانتْ (٩) يَمِينًا، وإلَّا فلا. وقد ذَكَرْنا فى الأَمانةِ رِوايَتَيْن، فيُخَرَّجُ فى سائِرِ ما ذَكَرُوه وَجْهان، قِياسًا عليها.
فصل: ويُكْرَهُ الحَلِفُ بالأمانةِ؛ لما رُوِىَ عن النَّبِىِّ -صلى اللَّه عليه وسلم-، أَنَّه قال: "مَن حَلَفَ بِالأَمانَةِ، فَلَيْسَ مِنَّا". روَاه أبو داود (١٠). ورُوِىَ عن زيادِ بن حُدَيْرٍ: أَنَّ رجُلًا حَلَفَ عندَه بالأَمانَةِ، فجعلَ يَبْكِى بُكاءً شديدًا، فقال له الرجلُ: هل كان هذا يُكْرَهُ؟ قال: نعم، كان عمرُ يَنْهَى عن الحَلِفِ بالأَمانَةِ أَشَدَّ النَّهْى.
فصل: ولا تَنْعَقِدُ اليَمِينُ بالحَلِفِ بمَخْلوقٍ؛ كالكعبةِ، والأنْبياءِ، وسائرِ المخلوقاتِ، ولا تَجِبُ الكَفَّارَةُ بالحِنْثِ فيها. هذا ظاهِرُ كلامِ الْخِرَقِىِّ. وقولُ (١١) أكثرِ الفُقهاءِ. وقال أصحابُنا: الحَلِفُ برسولِ اللَّه -صلى اللَّه عليه وسلم- يَمِينٌ مُوجِبَة للكَفَّارَةِ. ورُوِىَ عن أحمدَ أنَّه قال: إذا حَلَفَ بحَقِّ رسولِ اللَّه -صلى اللَّه عليه وسلم-، فحَنِثَ، فعليه الكَفَّارَةُ. قال أصحابُنا: لأنَّه أحدُ شَرْطَى الشَّهادَةِ، فالحَلِفُ به مُوجِبٌ للكَفَّارَةِ، كالحَلِفِ باسْمِ اللَّه تعالى. وَوَجْه الأَوّلِ، قَوْلُ النَّبِىِّ -صلى اللَّه عليه وسلم-: "مَنْ كَانَ حَالِفًا، فلْيَحْلِفْ بِاللَّهِ، أو ليَصْمُتْ" (١٢). ولأنَّه حلِفٌ بغيرِ اللَّهِ، فلم يُوجِب الكفَّارَةَ، كسائرِ الأَنبياءِ، ولأنَّه مخلوقٌ، فلم تجِب الكَفَّارَةُ بالحَلِفِ به (١٣)، كإبراهيمَ عليه السلام، ولأَنَّه ليس بمَنْصُوصٍ عليه، ولا فى مَعْنَى المَنْصُوصِ، ولا يصِحُّ قياسُ اسمِ غيرِ اللَّهِ على اسْمِه؛ لعَدَمِ الشَّبَهِ، وانْتِفاءِ المُماثَلَةِ. وكلامُ أحمد فى هذا يُحْمَلُ على الاسْتِحْبابِ دونَ الإِيجابِ.
١٧٩١ - مسألة؛ قال: (وَلَوْ حَلَفَ بِهذِهِ الْأَشْياءِ كُلِّها عَلَى شَىْءٍ وَاحِدٍ، فحَنِثَ، فَعَلَيْه كَفَّارَةٌ وَاحِدةٌ)
وجُمْلَتُه أنَّه إذا حَلَفَ بجميعِ هذه الأشياءِ التى ذَكَرَها الخِرَقِىُّ، وما يقومُ مَقامَها، أو
(٩) فى م: "كان".(١٠) فى: باب فى كراهية الحلف بالأمانة، من كتاب الأيمان والنذور. سنن أبى داود ٢/ ١٩٩.كما أخرجه الإمام أحمد، فى: المسند ٥/ ٣٥٢.(١١) فى م: "وهو قول".(١٢) تقدم تخريجه، فى: ١١/ ٦. عند تخريج قوله -صلى اللَّه عليه وسلم-: "إن اللَّه ينهاكم أن تحلفوا بآبائكم".(١٣) سقط من: ب.
