response to the oath. For this reason, it is not appropriate to say, 'By Allah, I will do,' nor 'By Allah, I will do.' It is only valid in the case of the letter 'ta' (ta' al-qasam, as in 'tallahi'), because it is not exclusively for swearing; therefore, it indicates that it is a request, and thus no expiation is due for it (38).
Section: It is established that the Prophet (peace and blessings of Allah be upon him) commanded the fulfillment of an oath (39). This was narrated by al-Bukhari (40). This, and Allah knows best, is by way of recommendation, not by way of obligation. The evidence for this is that Abu Bakr said, 'I swear to you, O Messenger of Allah, that you will inform me of what I was correct in and what I erred in.' The Prophet (peace and blessings of Allah be upon him) said, 'Do not swear, O Abu Bakr,' and he did not inform him (41). If fulfilling it were mandatory for him, he would have informed him. It is possible that it is obligatory for him to fulfill it when there is no harm in it, and the refusal of the Prophet (peace and blessings of Allah be upon him) to fulfill the oath of Abu Bakr was due to the harm he knew was in it. If he responds to the form of what he swore upon, rather than its meaning, when the meaning is unattainable, then that is good. It was narrated from the Prophet (peace and blessings of Allah be upon him) that al-Abbas brought a man to him to pledge allegiance for migration, but the Prophet (peace and blessings of Allah be upon him) said, 'There is no migration after the Conquest.' Al-Abbas said (42), 'I swear to you, O Messenger of Allah, that you will accept his pledge.' So the Prophet (peace and blessings of Allah be upon him) placed his hand in his hand and said, 'I have fulfilled the oath of my uncle, but there is no migration' (43). Thus, he responded to the form of the pledge, but not to what he had intended by his oath.
(37) In M: "takhassu bi-l-qasam" (it is exclusive to the oath). (38) In A and B: "al-kaffarah" (the expiation). (39) In M: "al-muqsam" (the one sworn by). (40) In: The Chapter on the Command to Follow Funerals, from the Book of Funerals; and in: The Chapter on Assisting the Oppressed, from the Book of Oppressions; and in: The Chapter on Responding to a Wedding Feast, from the Book of Marriage; and in: The Chapter on Gold Rings, from the Book of Clothing; and in: The Chapter on Saying 'Yarhamuk Allah' to the Sneezer, from the Book of Manners; and in: The Chapter on Spreading Peace, from the Book of Seeking Permission; and in: The Chapter on the Saying of Allah the Almighty: {They swore by Allah their strongest oaths}, from the Book of Oaths and Vows. Sahih al-Bukhari 2/90, 3/169, 7/31, 200, 8/61, 65, 166. It was also recorded by Muslim in: The Chapter on the Prohibition of Using Gold and Silver Utensils..., from the Book of Clothing and Adornment, Sahih Muslim 3/1635. And by al-Tirmidhi in: The Chapter on what has come regarding the dislike of a man wearing saffron-dyed clothing..., from the Chapters on Manners, 'Aridat al-Ahwadhi 10/252. And by al-Nasa'i in: The Chapter on the Command to Follow Funerals, from the Book of Funerals, and in: The Chapter on Fulfilling an Oath, from the Book of Oaths and Vows, Al-Mujtaba 4/44, 7/9. And by Ibn Majah in: Fulfilling an Oath, from the Book of Expiations, Sunan Ibn Majah 1/683. And by Imam Ahmad in: Al-Musnad 4/284, 287, 299. (41) Its verification was previously mentioned on page 469. (42) In M: "wa-qala" (and he said). (43) Recorded by Ibn Majah in: The Chapter on Fulfilling an Oath, from the Book of Expiations, Sunan Ibn Majah 1/684. And by Imam Ahmad in: Al-Musnad 3/431.
بجَوابِ القَسَمِ، ولذلك لا يصْلُحُ أَنْ يقولَ: واللَّهِ أفْعَلُ. ولا: باللَّه أفْعَلُ. وإنّما صَلَحَ ذلك فى التَّاءِ؛ لأنَّها لا [تَخْتَصُّ القسَمَ] (٣٧)، فيَدُلُّ على أنَّه سُؤالٌ، فلا تَجِبُ به كفّارَةٌ (٣٨).
فصل: وثَبَتَ أَنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- أمَرَ بإبْرارِ القَسَمِ (٣٩). روَاه البُخارِىُّ (٤٠). وهذا، واللَّهُ أعلمُ، على سبيلِ النَّدْبِ، لا على سبيلِ الإِيجابِ؛ بدليلِ أَنَّ أبا بكرٍ قال: أَقْسَمْتُ عليكَ يا رَسُولَ اللَّهِ، لَتُخْبِرَنِّى بما أصَبْتُ ممّا أخْطَأَتُ. فقال النَّبِىُّ -صلى اللَّه عليه وسلم-: "لَا تُقْسِمْ يَا أبَا بَكْرٍ". ولم يُخْبِرْه (٤١). ولو وجَبَ عليه إبْرارُه لأَخْبَرَه. ويَحْتَمِلُ أَنْ يجبَ عليه إبْرارُه، إذا لم يكُنْ فيه ضَرَرٌ، ويكونُ امْتِناعُ النَّبِىّ -صلى اللَّه عليه وسلم- مِنْ إبْرارِ أبى بكْرٍ لِمَا عَلِمَ مِن الضَّرَرِ فيه. وإِنْ أجابَهُ إلى صُورَةِ ما أقْسَمَ عليه دونَ مَعْناه، عندَ تعذُّرِ المَعْنَى، فحَسَنٌ؛ فإنَّه رُوِىَ عن النَّبِىِّ -صلى اللَّه عليه وسلم-، أَنَّ العَبَّاسَ جاءَهُ برَجُلٍ لِيُبايِعَه على الهِجْرَةِ، فقال النَّبِىُّ -صلى اللَّه عليه وسلم-: "لَا هِجْرَةَ بَعْدَ الْفَتْحِ". فقال (٤٢) العباسُ: أَقْسَمْتُ عليك يا رسولَ اللَّه لَتُبايعَنَّه. فوضَعَ النَّبِىُّ -صلى اللَّه عليه وسلم- يدَهُ فى يَدِه، وقال: "أَبْرَرْتُ قَسَمَ عَمِّى، ولَا هِجْرَةَ" (٤٣). فأجابَه إلى صُورَةِ المُبايعَةِ، دُونَ ما قَصَدَ بيَمِينِه.
(٣٧) فى م: "تخص بالقسم".(٣٨) فى أ، ب: "الكفارة".(٣٩) فى م: "المقسم".(٤٠) فى: باب الأمر باتباع الجنائز، من كتاب الجنائز، وفى: باب نصر المظلوم، من كتاب المظالم، وفى: باب من إجابة الوليمة، من كتاب النكاح، وفى: باب خواتيم الذهب، من كتاب اللباس، وفى: باب تشميت العاطس، من كتاب الأدب، وفى: باب إفشاء السلام، من كتاب الاستئذان، وفى: باب قول اللَّه تعالى: {وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ}، من كتاب الأيمان والنذور. صحيح البخارى ٢/ ٩٠، ٣/ ١٦٩، ٧/ ٣١، ٢٠٠، ٨/ ٦١، ٦٥، ١٦٦.كما أخرجه مسلم، فى: باب تحريم استعمال إناء الذهب والفضة. . .، من كتاب اللباس والزينة. صحيح مسلم ٣/ ١٦٣٥. والترمذى، فى: باب ما جاء فى كراهية لبس المعصفر للرجل. . .، من أبواب الأدب. عارضة الأحوذى ١٠/ ٢٥٢. والنسائى، فى: باب الأمر باتباع الجنائز، من كتاب الجنائز، وفى: باب إبرار القسم، من كتاب الأيمان والنذور. المجتبى ٤/ ٤٤، ٧/ ٩. وابن ماجه، فى: إبرار القسم، من كتاب الكفارات. سنن ابن ماجه ١/ ٦٨٣. والإمام أحمد، فى: المسند ٤/ ٢٨٤، ٢٨٧، ٢٩٩.(٤١) تقدم تخريجه، فى صفحة ٤٦٩.(٤٢) فى م: "وقال".(٤٣) أخرجه ابن ماجه. فى: باب إبرار القسم، من كتاب الكفارات. سنن ابن ماجه ١/ ٦٨٤. والإمام أحمد، فى: المسند ٣/ ٤٣١.
