the Mushaf. His companions said: So he should be intensified upon by bringing the Mushaf, because it contains the speech of Allah the Almighty and His names. This is an addition to what the Messenger of Allah (peace be upon him) commanded regarding the oath, and what the Rightly Guided Caliphs (26) and their judges did, without any evidence or argument to rely upon. The action of the Messenger of Allah (peace be upon him) and his companions (26) is not to be abandoned for the action of Ibn Mazin or anyone else.
1915 - Issue: He said: (And a man shall swear regarding what is against him with certainty. And the heir (1) shall swear regarding the debt of the deceased based on knowledge).
The meaning of 'al-batt' is certainty (al-qat'). That is, he swears by Allah: "He has nothing of mine against me." The general rule is that all oaths are upon certainty and decisiveness, except for the negation of another person's action, for that is based upon the negation of knowledge. Abu Hanifah, Malik, and al-Shafi'i held this view. Al-Sha'bi and al-Nakha'i said: All of them are based upon knowledge. Ibn Abi Musa mentioned this as a narration from Ahmad. Ahmad mentioned the hadith of al-Shaybani, from al-Qasim ibn 'Abd al-Rahman, from the Prophet (peace be upon him): "Do not force people in their oaths to swear to what they do not know" (2). And because one is not burdened with what he has no knowledge of. Ibn Abi Layla said: All of them are upon certainty, just as one swears regarding his own action. As for our evidence, it is the hadith of Ibn 'Abbas that the Prophet (peace be upon him) asked a man to swear and said to him: "Say: By Allah, other than whom there is no god, he has no right over you" (3). Al-Ash'ath ibn Qays narrated that a man from Kindah and a man from Hadramawt disputed before the Prophet (peace be upon him) over land in Yemen. The Hadrami said: "O Messenger of Allah, his father usurped my land from me, and it is in his possession." He (the Prophet) said: "Do you have proof?" He said: "No, but I will make him swear by Allah that he does not know that it is my land that his father usurped from me" (5). The Kindi prepared to swear. Abu Dawud narrated it (6), and the Prophet (peace be upon him) did not disapprove of it. And what they mentioned is incorrect; because it is possible for him (7) to have complete knowledge of the action.
(25) Meaning: And regarding what the Caliphs did. (26) Omitted from the original. (1) In the original: "lil-warith" (for the heir). (2) Extracted by 'Abd al-Razzaq, in: The Chapter on the Oath by which your companion believes you..., from the Book of Oaths and Vows. Al-Musannaf 8/494. (3) Its extraction was mentioned previously on page 222. (4) Omitted from A. (5) In the original and A: "ightasabaha" (he usurped it). (6) Its extraction was mentioned previously on page 32. (7) In A: "alayhi" (upon him).
بالمُصْحَفِ. قال أصحابُه: فيُغَلَّظُ عليه بإحْضارِ المُصْحَفِ؛ لأنَّه يَشْتمِلُ على كلامِ اللَّهِ تعالى وأسْمائِه. وهذا زيادةٌ على ما أمرَ به رسولُ اللَّهِ -صلى اللَّه عليه وسلم- فى اليَمِينِ، وفَعَله (٢٥) الخلفاءُ الرَّاشِدون (٢٦) وقُضاتُهم، مِن غيرِ دليلٍ ولا حُجَّةٍ يُسْتَنَدُ إليها، ولا يُتْرَكُ فِعْلُ رسولِ اللَّهِ -صلى اللَّه عليه وسلم- وأصحابِه (٢٦) لِفعلِ ابنِ مازنٍ ولا غيرِه.
١٩١٥ - مسألة؛ قال: (وَيَحْلِفُ الرَّجُلُ فِيمَا عَلَيْهِ عَلَى الْبَتِّ. وَيَحْلِفُ الْوَارِثُ (١) عَلَى دَيْنِ الْمَيِّتِ عَلَى الْعِلْمِ)
معنى البتِّ: القطعُ. أى يَحْلِفُ باللَّهِ مالَه علىَّ شىءٌ. وجملةُ الأمرِ أَنَّ الأيْمانَ كلَّها على البَتِّ والقَطْعِ، إلا على نَفْىِ فعلِ الغيرِ، فإنَّها على نَفْىِ العِلْمِ. وبهذا قال أبو حنيفةَ، ومالكٌ، والشَّافعىُّ. وقال الشَّعبىُّ، والنَّخَعِىُّ: كلُّها على العلمِ. وذكرَه ابنُ أبى موسى رِوايةً عن أحمدَ. وذكرَ أحمدُ حديثَ الشَّيْبانىِّ، عن القاسمِ بنِ عبدِ الرحمنِ، عن النَّبِىِّ -صلى اللَّه عليه وسلم-: "لَا تَضْطرُّوا النَّاسَ فِى أَيْمَانِهِم أَن يَحْلِفوا عَلَى مَا لَا يَعْلَمُونَ" (٢). ولأنَّه لا يُكَلُّفُ ما لا عِلْمِ له به. وقال ابنُ أبى ليلَى: كلُّها على البَتِّ، كما يَحْلِفُ على فِعْلِ نَفْسِه. ولَنا، حديثُ ابنِ عباسٍ، أَنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- استحلَفَ رَجلًا فقالَ له: "قُلْ: وَاللَّهِ الَّذِى لَا إِلهَ إِلَّا هُوَ، مَالَهُ عَلَيْكَ حَقٌّ" (٣). ورَوَى (٤) الأشْعَثُ بنُ قَيْسٍ، أَنَّ رجلًا مِن كِنْدَةَ، ورجلًا من حضْرَمَوْتَ، اخْتَصما إلى النَّبِىِّ -صلى اللَّه عليه وسلم-، فى أرْضٍ من اليَمنِ، فقال الحَضْرَمِىُّ: يا رسولَ اللَّه، إِنَّ أرْضِى اغْتصَبَنيها أبو هذا، وهى فى يدِه. فقال: "هَلْ لَكَ بَيِّنَةٌ؟ ". قال: لا، ولكَن، أُحَلِّفُه واللَّهِ ما يَعْلَمُ أنَّها أرْضِى اغْتَصَبَنِيها (٥) أبُوه. فتهيَّأ الكِنْدِىُّ لليَمينِ. روَاه أبو داود (٦). ولم يُنْكِرْ ذلك النَّبِىُّ -صلى اللَّه عليه وسلم-. وما ذكَرُوه لا يَصِحُّ؛ لأنَّه يُمْكِنُه (٧) الإِحاطةُ بِفعْلِ
(٢٥) أى: وعلى ما فعله الخلفاء.(٢٦) سقط من: الأصل.(١) فى الأصل: "للوارث".(٢) أخرجه عبد الرزاق، فى: باب اليمين بما يصدقك صاحبك. . .، من كتاب الأيمان والنذور. المصنف ٨/ ٤٩٤.(٣) تقدم تخريجه، فى: صفحة ٢٢٢.(٤) سقط من: أ.(٥) فى الأصل، أ: "اغتصبها".(٦) تقدم تخريجه، فى: صفحة ٣٢.(٧) فى أ: "عليه".
