Section: If he makes a gesture towards him, there are two views on this. Al-Qadi said: He violates his oath, because it is in the same sense as correspondence and written communication in terms of conveying meaning. The second view is that he does not violate his oath; this was mentioned by Abu al-Khattab, because it is not speech. God Almighty said to Mary, peace be upon her: {So say, 'Indeed, I have vowed a fast to the Most Merciful, so I will not speak today to any man'} [Qur'an 19:26], up to His saying: {Then she pointed to him} [Qur'an 19:29]. He also said regarding Zechariah: {Your sign is that you will not speak to the people for three nights, [while being] sound} [Qur'an 19:10], up to His saying: {So he came out to his people from the prayer chamber and signaled to them to exalt [God] in the morning and evening} [Qur'an 19:11]. This is because speech is composed of letters and sounds, which are not present in a gesture. Furthermore, speech is something audible, and prayer is invalidated by it; the Prophet (peace and blessings of God be upon him) said: "This prayer of ours does not allow for anything from human speech." A gesture is otherwise. If it is said: "But God Almighty has said: {Your sign is that you shall not speak to the people for three days, except by gesture}," we respond: This is an exemption from a different genus, as we have mentioned, and because of the validity of negating speech from it; one says: "He did not speak to him, he only gestured to him."
Section: If he speaks to someone other than the person sworn against, with the intention of making the person sworn against hear him, Ahmad said: He violates his oath, because he intended to speak to him. We have narrated from Abu Bakra Nufay' ibn al-Harith that he had sworn not to speak to his brother Ziyad. When Ziyad intended to go for Hajj, Abu Bakra came to Ziyad's palace, [entered, and took] a small son of Ziyad's into his lap, then said: "O nephew! Indeed, your father intends to go for Hajj, and perhaps he will pass by Medina and visit Umm Habiba, the wife of the Messenger of God (peace and blessings of God be upon him), with this lineage he claims," while knowing that it is not true and that it is not permissible for him. Then he stood up and left. This indicates that he did not consider that to be speaking to him. The basis for the first view is that he made him hear his words, intending for him to hear and understand them, so it resembles the case where he addressed him directly. A poet said: "I mean you, yet listen, O neighbor."
(17) Surah Maryam: 26-29; {So say} did not appear in the original text. (18) Surah Maryam: 10, 11. (19) Its verification preceded in 2/236. (20) In M: "he entered and took". (21) Its verification preceded in 10/464. (22) In the original: "kalaman" (speech). (23) Omitted from B and M. (24) In B: "Iyyaki ya'ni" (I mean you); in M: "Fasma'i" (then listen). It preceded in 10/464.
فصل: وإِنْ أشارَ إليه، ففيه وَجْهان؛ قال القاضِى: يَحْنَثُ؛ لأنَّه فى مَعْنَى المُكاتَبَةِ والمراسَلَةِ فى الإِفْهامِ. والثانى، لا يَحْنَثُ. ذكرَه أبو الخَطَّاب؛ لأنَّه ليس بكلامٍ، قال اللَّه تعالى لمريمَ عليها السلام: {فَقُولِى إِنِّى نَذَرْتُ لِلرَّحْمَنِ صَوْمًا فَلَنْ أُكَلِّمَ الْيَوْمَ إِنْسِيًّا} (١٧). إلى قوله: {فَأَشَارَتْ إِلَيْهِ} (١٧). وقال فى زكَرِيَّا: {آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَ لَيَالٍ سَوِيًّا}. إلى قوله: {فَخَرَجَ عَلَى قَوْمِهِ مِنَ الْمِحْرَابِ فَأَوْحَى إِلَيْهِمْ أَنْ سَبِّحُوا بُكْرَةً وَعَشِيًّا} (١٨). ولأَنَّ الكلامَ حروفٌ وأَصْواتٌ، ولا يُوجَدُ فى الإِشارَةِ، ولأَنَّ الكلامَ شىءٌ مسْموعٌ، وتَبْطُلُ به الصَّلاةُ، قال النَّبِىُّ -صلى اللَّه عليه وسلم-: "إِنَّ صَلاتَنَا هَذِهِ لَا يَصْلُحُ فِيهَا شَىْءٌ مِنْ كَلَامِ النَّاسِ" (١٩). والإِشارةُ بخلافِ هذا. فإنْ قيل: فقد قال اللَّه تعالى: {آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَةَ أَيَّامٍ إِلَّا رَمْزًا}. قُلْنا: هذا اسْتِثْناءٌ من غيرِ الجِنْسِ، بدليلِ ما ذَكَرْنا، وصِحَّةِ نَفْيِه عنه، فيقال: ما كَلَّمَه، وإنَّما أشارَ إليه.
فصل: فإنْ كلَّم غيرَ المحْلوفِ عليه، بقَصْدِ إسماعِ المحْلوفِ عليه، فقال أحمدُ: يَحْنَثُ؛ لأنَّه قد أرادَ تكْلِيمَه، وقد رَوَيْنا عن أبى بَكْرةَ نُفَيْع بِن الحارِثِ، أنَّه كان قد حَلَفَ أَنْ لا يُكَلِّمَ أخاه زيِادًا، فلما أرادَ زيادٌ الحَجَّ، جاء أبو بَكْرةَ إلى قَصْرِ زِيادٍ، [فدَخَلَه، وأخَذَ] (٢٠) بُنَيًّا لزيادٍ صغيرًا فى حِجْرِه، ثم قال: يا ابنَ أَخِى؛ إِنَّ أباكَ يُرِيدُ الحَجَّ، ولعلَّه يَمُرُّ بالمدِينَةِ، فيدْخُلُ على أُمِّ حَبِيبةَ زوجِ رسولِ اللَّه -صلى اللَّه عليه وسلم- بهذا النَّسَبِ الذى ادَّعاه، وهو يعْلَمُ أنَّه ليس بصحيحٍ، وأنَّ هذا لا يحلُّ له. ثم قامَ فخرَجَ (٢١). وهذا يدلُّ على أنَّه لم يَعْتَقِدْ ذلك تكليمًا له. ووِجْهُ الأَوَّلِ, أنَّه أسْمَعَه كلامَه (٢٢) قاصِدًا لإِسْماعِه وإفْهامِه, فأشْبَهَ ما لو خاطَبَه به (٢٣). وقال الشاعِرُ:
* إيّاكِ أَعْنِى واسْمَعِى يا جَارَهْ (٢٤) *
(١٧) سورة مريم ٢٦ - ٢٩، ولم يرد فى الأصل: {فقولى}.(١٨) سورة مريم ١٠، ١١.(١٩) تقدم تخريجه، فى: ٢/ ٢٣٦.(٢٠) فى م: "فدخل فأخذ".(٢١) تقدم تخريجه، فى: ١٠/ ٤٦٤.(٢٢) فى الأصل: "كلاما".(٢٣) سقط من: ب، م.(٢٤) فى ب: "إياك يعنى". وفى م: "فاسمعى". وتقدم فى: ١٠/ ٤٦٤.
