falsehood, and that he was punished for swearing falsely, while there is reward for him in the loss of his wealth (21), and this is not a waste of wealth, for his Muslim brother will benefit from it in this world and will compensate him for it in the Hereafter. As for Umar, he feared setting a precedent and that people would abandon swearing regarding their rights, which indicates that had it not been for that, he would not have sworn, and this is more appropriate. And Allah, the Exalted, knows best.
Section: As for a false oath to usurp the wealth of one's brother, it is a grave sin. It has been said that it is among the major sins (kaba'ir), because Allah, the Exalted, has promised painful torment for it, saying, Glory be to Him: {Indeed, those who exchange the covenant of Allah and their oaths for a small price will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment} (22). Al-Ash'ath ibn Qays said: This verse was revealed regarding [me] (23). I had a well in the land of my cousin, and I came to the Messenger of Allah, peace be upon him, who said: "Your evidence, or his oath." I said: "Then he will swear to it." The Messenger of Allah, peace be upon him, said: "Whoever swears an oath, in which he is wicked, to usurp the wealth of a Muslim man, he will meet Allah while He is angry with him." Recorded by al-Bukhari (24). Ibn Mas'ud narrated that the Messenger of Allah, peace be upon him, said: "Whoever swears a compulsory oath (yamin sabr) (25) to usurp the wealth of a Muslim man, in which he is wicked, will meet Allah while He is angry with him." Muttafaqun alayh (agreed upon) (26). And the Prophet, peace be upon him, said in the hadith of the Kindi: "If he swears regarding his wealth to consume it"
= what has been narrated regarding redemption from an oath..., from the Book of Testimonies (Kitab al-Shahadat). Al-Sunan al-Kubra 10/179; and Ibn Abi Shaybah in: Chapter on a man who claims a thing and produces evidence for it, and is then asked to swear that he did not sell it, from the Book of Sales and Judgments (Kitab al-Buyu' wa al-Aqdiya). Al-Musannaf 6/155. (21) Omitted from A. (22) Surah Ali 'Imran: 77. (23) Supplement from the sources of verification. (24) In: Chapter: {Indeed, those who exchange the covenant of Allah...}, in the Tafsir of Surah Ali 'Imran, from the Book of Commentary (Kitab al-Tafsir), and in: Chapter on the saying of Allah the Exalted: {Indeed, those who exchange the covenant of Allah...} from the Book of Oaths and Vows (Kitab al-Ayman wa al-Nudhur). Sahih al-Bukhari 6/42, 43, 8/171, 172. It was also recorded in: Chapter: "Uthman ibn Abi Shaybah narrated to us," from the Book of Testimonies (Kitab al-Shahadat). Sahih al-Bukhari 3/233, which contains "a man" instead of "my cousin", and "a thing" instead of "a well". In: Chapter on the ruling regarding a well and the like, from the Book of Judgments (Kitab al-Ahkam). Sahih al-Bukhari 9/90, which contains "a man" instead of "my cousin". It was also recorded by Imam Ahmad in: Al-Musnad 5/212. (25) Yamin sabr, or yamin sabr. Al-Sabr: restraint/detention. The intended meaning is that which the judge compels. (26) Its verification has preceded in 13/444.
الكَذبِ، وأنَّه عُوقبَ بحَلِفِه كاذبًا، وفى ذَهابِ مالِه له (٢١) أجْرٌ، وليس هذا تَضْيِيعًا للمالِ، فإنَّ أخاه المسلمَ يَنْتَفِعُ به فى الدُّنْيا ويَغرَمُه له فى الآخِرَةِ. وأمَّا عمرُ، فإنَّه خافَ الاسْتِنانَ به، وتَرْكَ الناسِ الحَلِفَ على حُقوقِهم، فيدُلُّ على أنَّه لولا ذلك، لَما حَلَفَ، وهذا أوْلَى. واللَّهُ تعالى أعلمُ.
فصل: فأمَّا الحلِفُ الكاذبُ ليَقتَطِعَ به مالَ أخيه، ففيه إثمٌ كَبيرٌ. وقد قيلَ: إنه مِن الكبائرِ؛ لأنَّ اللَّه تعالى وعدَ عليه العذابَ الأليمَ، فقال سبحانه: {إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا أُولَئِكَ لَا خَلَاقَ لَهُمْ فِى الْآخِرَةِ وَلَا يُكَلِّمُهُمُ اللَّهُ وَلَا يَنْظُرُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ} (٢٢). قال الأشْعَثُ بنُ قَيْس: [فِىَّ] (٢٣) نزلَتْ هذه الآيةُ، كان لى بئرٌ فى أرض ابنِ عمٍّ لى، فأتيْتُ رسولَ اللَّه -صلى اللَّه عليه وسلم-، فقال: "بَيِّنَتُكَ، أَوْ يَمِينُهُ". قلتُ: إذًا يَحْلِفُ عليها. فقال رسولُ اللَّه -صلى اللَّه عليه وسلم-: "مَنْ حَلَفَ عَلَى يَمِينٍ، هُوَ فيها فاجِرٌ، لِيَقْتَطِعَ بهَا مَالَ امْرِئٍ مُسْلِمٍ، لَقِىَ اللَّه وَهُوَ عَلَيْهِ غَضْبَانُ". أخْرَجه البُخارِىُّ (٢٤). وروَى ابنُ مَسعودٍ قال: قال رسولُ اللَّهِ -صلى اللَّه عليه وسلم-: "مَنْ حَلَفَ عَلَى يَمِينِ صَبْرٍ (٢٥)، يَقْتَطِعُ بِهَا مَالَ امْرِئٍ مُسْلِمٍ، هُوَ فِيهَا فَاجرٌ، لَقِىَ اللَّه وَهُوَ عَلَيْهِ غَضْبَانُ". متَّفقٌ عليه (٢٦). وقال النَّبِىُّ -صلى اللَّه عليه وسلم-، فى حديثِ الكِنْدِىِّ: "لَئِنْ حَلَفَ عَلَى مَالِهِ لِيَأْكُلَهُ
= ما جاء فى الافتداء عن اليمين. . .، من كتاب الشهادات. السنن الكبرى ١٠/ ١٧٩. وابن أبى شيبة، فى: باب فى الرجل يدعى الشىء فيقيم عليه البينة فيستحلف أنه لم يبع، من كتاب البيوع والأقضية. المصنف ٦/ ١٥٥.(٢١) سقط من: أ.(٢٢) سورة آل عمران ٧٧.(٢٣) تكملة من مصادر التخريج.(٢٤) فى: باب: {إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ. . .}. فى تفسير سورة آل عمران، من كتاب التفسير، وفى: باب قول اللَّه تعالى: {إِنَّ الَّذِينَ يَشْتَرُونَ. . .}. من كتاب الأيمان والنذور. صحيح البخارى ٦/ ٤٢، ٤٣، ٨/ ١٧١، ١٧٢. وأخرجه أيضًا، فى: باب حدثنا عثمان بن أبى شيبة، من كتاب الشهادات. صحيح البخارى ٣/ ٢٣٣. وفيه: "رجل" مكان: "ابن عم لى". و"شىء" مكان: "بئر". وفى: باب الحكم فى البئر ونحوها، من كتاب الأحكام. صحيح البخارى ٩/ ٩٠. وفيه: "رجل" مكان: "ابن عم لى".كما أخرجه الإمام أحمد، فى: المسند ٥/ ٢١٢.(٢٥) يمينِ صبرٍ، أو يمينٍ صبرٍ. الصبر: الحبس. والمراد إلزام الحاكم بها.(٢٦) تقدم تخريجه، فى: ١٣/ ٤٤٤.
