1913 - Issue: He said: "The oath by which the defendant is acquitted is the oath by Allah, even if the person swearing is a non-believer."
In summary, the oath legislated in rights by which the defendant is acquitted is the oath by Allah the Exalted, according to the opinion of the generality of scholars, except that Malik preferred that one should swear by "Allah, other than whom there is no god." If a judge demands an oath by Allah, it suffices. Ibn al-Mundhir said: This is more beloved to me because Ibn Abbas narrated that the Messenger of Allah (peace be upon him) demanded an oath from a man and said to him: "Say: By Allah, other than whom there is no god, he has nothing of yours." Narrated by Abu Dawood. In the hadith of Umar, when he swore to Ubayy, he said: "By Allah, other than whom there is no god, the palm tree is mine, and Ubayy has nothing in it." Al-Shafi'i said: If the claim involves retaliation (qisas), manumission (ataq), a prescribed punishment (hadd), or property reaching the minimum taxable amount (nisab), the oath shall be intensified, so he swears by Allah, other than whom there is no god, the Knower of the unseen and the witnessed, the Most Gracious, the Most Merciful, who knows of the secret what He knows of the manifest. Regarding the oath of qasamah (homicide liability), he said: "...the Knower of the treachery of eyes and what the breasts conceal." This is the choice of Abu al-Khattab. Al-Qadi mentioned that this is specifically for the oaths of qasamah and is not a condition. Our evidence is the saying of Allah the Exalted: "...detain them both after the prayer, and let them swear by Allah, if you are doubtful, 'We will not purchase for it a price...'" And He said: "...they will both swear by Allah, 'Our testimony is more truthful than their testimony...'" And He said regarding the li'an (imprecation): "...the testimony of one of them [shall be] four testimonies [swearing] by Allah that he is indeed of the truthful." And He said: "And they swore by Allah their strongest oaths." Some exegetes said: Whoever swears by Allah has sworn the strongest of oaths. The Prophet (peace be upon him) demanded an oath from Rukanah ibn Abd Yazid regarding divorce, saying:
(1) Omitted from: The original. (2) In: 'Chapter: How the Oath is Taken', from the Book of Judiciary. Sunan Abi Dawood 2/279, 280. (3) Its verification has preceded in: 13/442. (4) Omitted from: B. (5) Surah Al-Ma'idah: 106. (6) Surah Al-Ma'idah: 107. (7) Surah An-Nur: 6. (8) Surah An-Nur: 53.
١٩١٣ - مسألة؛ قال: (وَالْيَمِينُ التى يَبْرَأُ بِهَا المَطْلُوبُ، هِىَ (١) الْيَمِينُ بِاللَّهِ، وَإِنْ كَانَ الحَالِفُ كَافِرًا)
وجملتُه، أَنَّ اليَمِينَ المَشْروعةَ فى الحُقوقِ التى يَبْرأُ بها المطلوبُ، هى اليَمِينُ باللَّهِ تعالى. فى قولِ عامَّةِ أهلِ العلمِ، إِلَّا أَنَّ مالكًا أحبَّ أن يحْلِفَ باللَّهِ الذى لا إلهَ إِلَّا هو، وإن اسْتَحْلفَ حاكمٌ باللَّهِ، أجْزأَ. قال ابنُ المُنْذرِ: هذا أحبُّ إلىَّ؛ لأنَّ ابن عباسٍ روَى، أَنَّ رسولَ اللَّهِ -صلى اللَّه عليه وسلم- اسْتَحْلفَ رجلًا، فقال له: "قُلْ: وَاللَّهِ الَّذِى لَا إِلَه إِلَّا هُوَ، مَالَهُ عِنْدَكَ شَىْءٌ". روَاه أبو داودَ (٢). وفى حديثِ عُمرَ، حين حلَف لأُبَىٍّ، قال (١): وَاللَّهِ الذى لا إِله إلا هو، إِنَّ النَّخلَ لَنخْلِى، وما لأُبَىٍّ فيها شىءٌ (٣). وقال الشَّافعىُّ: إن كان المُدَّعَى قِصاصًا، أو عَتاقًا، أو حَدًّا، أو مالًا يبْلُغُ نِصابًا غُلِّظَتِ اليَمِينُ، فيَحْلِفُ باللَّهِ الذى لا إلهَ إِلَّا هو، عالِم الغَيْبِ والشَّهادةِ، الرَّحمنِ الرَّحيمِ، الذى يَعلمُ مِن السِّرِّ ما يَعْلمُ من العَّلانِيَةِ. وقال فى القَسامةِ: عالِم خَائنةِ الأعْيُنِ وما تُخْفِى الصُّدورُ. وهذا اخْتيارُ أبى الخَطَّابِ. وذكرَ القاضى أَنَّ هذا فى أيْمانِ القَسامةِ خاصَّةً (٤)، وليس بِشرطٍ. ولَنا، قولُ اللَّهِ تعالى: {تَحْبِسُونَهُمَا مِنْ بَعْدِ الصَّلَاةِ فَيُقْسِمَانِ بِاللَّهِ إِنِ ارْتَبْتُمْ لَا نَشْتَرِى بِهِ ثَمَنًا} (٥). وقال تعالى: {فَيُقْسِمَانِ بِاللَّهِ لَشَهَادَتُنَا أَحَقُّ مِنْ شَهَادَتِهِمَا} (٦). وقال تعالى فى اللِّعانِ: {فَشَهَادَةُ أَحَدِهِمْ أَرْبَعُ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنَ الصَّادِقِينَ} (٧). وقال تعالى: {وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ} (٨). قال بعضُ أهلِ التَّفسيرِ: مَن أقْسمَ باللَّهِ، فقد أقْسَمَ جَهْدَ اليَمِينِ. واسْتَحْلفَ النَّبِىُّ -صلى اللَّه عليه وسلم- رُكانَةَ بنَ عبدِ يَزِيدَ فى الطَّلاقِ، فقال:
(١) سقط من: الأصل.(٢) فى: باب كيف اليمين، من كتاب الأقضية. سنن أبى داود ٢/ ٢٧٩، ٢٨٠.(٣) تقدم تخريجه، فى: ١٣/ ٤٤٢.(٤) سقط من: ب.(٥) سورة المائدة ١٠٦.(٦) سورة المائدة ١٠٧.(٧) سورة النور ٦.(٨) سورة النور ٥٣.
