and there is no sin or anything else upon him; for Allah, the Exalted, has ordained the oath, and He does not ordain what is forbidden. Allah, the Exalted, commanded His Prophet, peace be upon him, to swear by the truth in three places in His Book. Umar swore to Ubayy regarding palm trees, then gifted them to him, and said: "I feared that if I did not swear, people would refrain from swearing regarding their rights, and it would become a Sunnah" (13). Hanbal said: Abu Abd Allah was afflicted with something similar. His cousin came to him and said: "I have a right from my father’s inheritance upon you, and I will summon you before the judge and make you swear." It was said to Abu Abd Allah: "What is your view?" He said: "I will swear for him. If he has no right upon me, and I have no doubt about that, I will swear for him. How could I not swear when Umar (14) has sworn, and who am I [compared to him]?" Abu Abd Allah resolved to swear, then Allah spared him from that, and the young man withdrew that claim. There is disagreement regarding which is better. A group said: Swearing is better than redeeming one’s oath [by paying to avoid it]; because Umar swore, and because there are two benefits in swearing: first, the preservation of his wealth from being lost, and the Prophet, peace be upon him, forbade its waste (15). Second, liberating his brother, the oppressor, from his injustice and from consuming wealth without right; this is part of his sincere advice and support by restraining him from his injustice (16), and the Prophet, peace be upon him, indicated to a man that he should swear and take his right (17). Our companions said: It is more virtuous to redeem one’s oath; for Uthman redeemed his oath, and said: "I feared that it might coincide with a decree, and it would be said: He swore and was punished, or this is the misfortune of his oath" (18). Al-Khallal narrated with his chain of transmission that Hudhayfah identified a camel of his that had been stolen, so he disputed over it before the judge of the Muslims, and the oath fell upon Hudhayfah, so he said: "You shall have ten dirhams." He refused. He said: ["You shall have twenty, and he refused, so he said: "] (19) "You shall have thirty." He refused. He said: "You shall have forty." He refused. Hudhayfah said: "Do you see me abandoning my camel?" So he swore by Allah that it was his, and that he had neither sold it nor gifted it (20). And also because there is humiliation in taking an oath before the ruler, and one cannot be safe from it coinciding with a decree, so he would be attributed to
(13) Its verification has preceded in 13/242. (14) In the manuscripts: "and Ibn Umar". But Ibn Umar did not swear, as it appears on page 234 below. (15) Its verification has preceded in 6/516. (16) In the original: "the injustice". (17) See on page 234 below the hadith that al-Daraqutni recorded, that the Messenger of Allah, peace be upon him, returned the oath to the seeker of the truth. (18) See what has preceded in 13/442. (19) Omitted from the original and A. (20) Recorded by al-Daraqutni in: Kitab al-Aqdiya wa al-Ahkam (Book of Judgments and Rulings) and elsewhere. Sunan al-Daraqutni 4/242; and al-Bayhaqi in: Chapter =
ولا شىءَ عليه مِن إثْمٍ ولا غيرِه؛ لأنَّ اللَّه تعالى شرَعَ اليَمِينَ، ولا يَشْرَعُ مُحَرَّمًا. وقد أمرَ اللَّهُ تعالى نَبِيَّه، عليه السلامُ، أن يُقْسِمَ على الحقِّ، فى ثلاثةِ مَواضِعَ مِن كتابِه. وحلفَ عمرُ لأُبَىٍّ على نَخيلٍ، ثم وَهَبَه له، وقال: خِفْتُ إن لم أحْلِفْ أن يَمْتنِعَ الناسُ من الحَلِفِ على حُقوقِهم، فتَصِيرَ سُنَّةً (١٣). قال حَنْبَلٌ: بُلِىَ أبو عبدِ اللَّهِ بنحو هذا، جاءَ إليه ابنُ عمِّه، فقال: لى قِبَلَكَ حقٌّ من ميراثِ أبى، وأُطالِبُك بالقاضى، وأحَلِّفُك. فقيل لأبى عبدِ اللَّهِ: ما تَرَى؟ قال: أحْلِفُ له، إذا لم يكُنْ له قِبَلى حَقٌّ، وأنا غيرُ شاكٍّ فى ذلك، حَلَفتُ له، كيفَ لا أحْلِفُ، وعمرُ (١٤) قد حلَفَ، وأنا مَن أنا؟ وعزمَ أبو عبدِ اللَّهِ على اليَمِينِ، فكَفَاه اللَّهُ ذلك، ورجَعَ الغلامُ عن تلكَ المُطالَبةِ. واختُلِفَ فى الأَوْلَى، فقالَ قومٌ: الحَلِفُ أوْلَى من افْتداءِ يَمِينِه؛ لأنَّ عمرَ حَلَفَ؛ ولأنَّ فى الحَلِفِ فائدتَيْنِ؛ إحداهما، حِفْظُ مالِه عن الضَّياعِ، وقد نَهَى النَّبىُّ -صلى اللَّه عليه وسلم- عن إضاعتِه (١٥). والثانية، تخْليصُ أخيه الظَّالمِ مِن ظُلْمِه، وأكلِ المالِ بغيرِ حَقِّه، وهذا من نَصِيحتِه ونُصْرتِه بكَفِّه عن ظُلمِه (١٦)، وقد أشارَ النَّبِىُّ -صلى اللَّه عليه وسلم- على رجلٍ أن يَحْلِفَ ويأْخُذَ حقَّه (١٧). وقال أصْحابُنا: الأفْضَلُ افتْداءُ يَمِينِه؛ فإِنَّ عثمانَ افْتدَى يَمِينَه، وقال: خِفْتُ أن تُصادِفَ قَدرًا، فيقالُ: حلَفَ فعُوقِبَ، أو هذا شُؤْمُ يَمِينِه (١٨). وروَى الخلَّالُ، بإسنادِه، أَنَّ حُذَيفَةَ عرَفَ جَمَلًا سُرِقَ له، فخاصَمَ فيه إلى قاضِى المُسلمين، فصارَتِ اليَمِينُ على حُذَيْفةَ، فقال: لك عَشرةُ دَراهمَ. فأبَى، فقال [لك عِشرون، فأبَى، فقال: ] (١٩) لك ثَلاثون. فأبَى، فقال: لك أرْبَعونَ. فأبَى، فقال حُذَيفةُ: أَتُرانِى أتْرُكُ جَمَلى؟ فحلَفَ باللَّهِ أنَّه له ما باعَ ولا وَهَبَ (٢٠). ولأنَّ فى اليَمِينِ عند الحاكِم تَبذُّلًا، ولا يَأْمَنُ أن يُصادِفَ قَدَرًا، فيُنْسَبَ إلى
(١٣) تقدم تخريجه، فى: ١٣/ ٢٤٢.(١٤) فى النسخ: "وابن عمر". وابن عمر لم يحلف كما جاء فى صفحة ٢٣٤ الآتية.(١٥) تقدم تخريجه، فى: ٦/ ٥١٦.(١٦) فى الأصل: "الظلم".(١٧) انظر فى صفحة ٢٣٤ الآتية الحديث الذى أخرجه الدارقطنى، أن رسول اللَّه -صلى اللَّه عليه وسلم- ردَّ اليمين على طالب الحق.(١٨) انظر ما تقدم فى: ١٣/ ٤٤٢.(١٩) سقط من: الأصل، أ.(٢٠) أخرجه الدارقطنى، فى: كتاب الأقضية والأحكام وغير ذلك. سنن الدارقطنى ٤/ ٢٤٢. والبيهقى، فى: باب =
