The benefits of the saying of Allah the Exalted: << قال ذلك بيني و بينك أيما الأجلين قضيت فلا عدوان علي و الله على ما نقول وكيل >
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Allah the Exalted said after it: [Al-Qasas 28:28] It is derived from this verse that contracts do not have specific formulas; rather, they are concluded by whatever indicates them. The same applies to cancellations and appointments. All transactions, whether contracts, cancellations, or appointments, are valid by whatever indicates them. Do you understand? No specific wording is required for them, nor is any specific wording attributed to them. Rather, they are conducted according to what people mutually understand among themselves, even the marriage contract?
The student: Yes.
The Shaykh : Even the marriage contract, according to the stronger opinion, does not require a specific formula. We say: if one says, "I have married you," "I have given you in marriage," "I have made you my property," "I have wed you," or "I have contracted for you my daughter," all of these conclude the marriage, provided that it is known in the custom of people that this word indicates this contract. Do you understand? ... time and the way, and the like? Is it the same? T... for a person's house, it is the same; it is concluded by whatever indicates it. So, if the matter is ambiguous, such that it may indicate the contract or may not, then we return to the linguistic wording, because if there is no custom, we return to the linguistic reality, as they mentioned regarding oaths and the like. So, if this wording is used, and people intend one thing with it while others do not, we return to its implication in the Arabic language, unless there is a pre-existing intention between the two contracting parties that they want this contract. If there is a known intention between them and they agree on it, it is acted upon. Yes, very well. The jurists (may Allah have mercy on them) excluded some contracts and assigned them specific formulas. Regarding marriage, they said: it is not concluded except by the wording "I have married you" or "I have given you in marriage." When it was said to them: The Prophet (peace and blessings be upon him) married Safiyyah and made her freedom her mahr, he said: They said: this issue is an exception. It is said to them: What is the evidence for its exception? Rather, this issue indicates that marriage is concluded by what? By whatever indicates it. Yes. From where did we take from this verse that contracts are concluded by whatever indicates them? From His saying: He did not say: "I accepted the marriage," nor did he say: "I accepted the lease," nor anything else. And it is derived from the indication in His saying: that contracts are covenants in reality, and that is the case, because every person who contracts with another has committed to not betray him and has committed to fulfill for him the implications of this contract, thereby making it a covenant. In Surat al-Isra, Allah the Exalted says: [Al-Isra 17:34] What does He say before this verse?
The student: وَلا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ
الشيخ : وَلا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ وَأَوْفُوا بِالْعَهْدِ إِنَّ الْعَهْدَ كَانَ مَسْئُولًا [الإسراء:34] الوَلاية على اليتيم نوع من العقد وجعلها الله تعالى عهدا فقال: وأوفوا بالعهد إن العهد كان مسئولا .
ويستفاد من الآية الكريمة: أن موسى صلى الله عليه وسلم قبل ما جعله له صاحب مدين من اختيار الأجلين أحد الأجلين حينما قال: أيهما الأجلين قضيتُ فلا عدوان علي وبقي العقد مفتوح ولا معينا؟ مفتوحا يعني إن أتممت العشر ما تقول: روح اطلع عني، ما تعتدي علي بإخراجي من بيتي وطردي عن عملي إن أردتَ العشر، وإن أوفيت بالثمان ما تلومني وتقول هذا الرجل ما وفى وهذا معنى قوله: فلا عدوان علي يعني لا اعتداء علي، إن أتممت ما تقول اطلع خلاص كمل الثمان روح في أمان الله، وإن اقتصرت على التمام ما تقول هذا الرجل ما وفى وتكلم فيَّ بين الناس فلا تعتد علي، وهذا الحقيقة يتوجه لأنه ربما يسأل سائل يقول: كيف يقول: أيما الأجلين قضيت فلا عدوان علي، كيف يسري عليه عدوان والرجل وفى بما عاهد عليه؟ نقول: ربما إنه يكون عدوان بمعنى إنه إذا أراد إتمام العشر يقول له: لا وَلِّ، أو إنه إذا اقتصر على التمام يبدأ يتكلم به في المجالس، والمؤلف يقول: فلا عدوان علي بطلب الزيادة علي" وهذا تقدم إنه مو بصحيح، لأن أصل طلب الزيادة غير وارد.
ويستفاد من الآية الكريمة: أن الله سبحانه وتعالى حفيظ على كل أحد، لقوله: والله على ما نقول وكيل ويستفاد منه جواز تخصيص العموم لغرض، يعني جواز تعليق الشيء العام بأمر خاص بغرض من أين يؤخذ؟
الطلبة: على ما نقول
الشيخ : من قوله: على ما نقول وكيل فإن هذا يقتضي تخصيص وكالة الله سبحانه وتعالى بما قالاه فقط، ولكن الأمر ليس كذلك إنما خُصِّص هذا لغرض العناية به.
هل يستفاد منه جواز إشهاد الله على العقد والاقتصار عليه والله على ما نقول وكيل
الطالب: .....
الشيخ : ..... تشهد لله لا لغرض آخر، هي في الحقيقة شرعاً ما يُكتفى به لكن باطناً فيما بينهم وبين الله يُكتفى به، وفائدة ذلك إذا أشهد الله أو جعله الوكيل الحفيظ المراقب فائدته كأنه يقول: ينتقم الله تعالى ممن نقض العهد، ويكون هذا فيه عُرضة عظيمة للعقوبة عند نقض هذا العقد، لاحظ أنك إذا جعلت الله شاهد ثم خنت فهذه استهانة بالله ولّا لا؟ استهانة بالله مثل ما لو جعلت واحد من المخلوقين شاهد ثم خنت فهذا استهانة بشهادته وبحد الله
الطالب :الله شاهد لو ما قيل أنه شاهد.
الشيخ : إي لكن استشهاده أعظم، وإلا الله شاهد سواء قلنا ولّا ما قلنا لكن استشهاده أعظم والتزام الإنسان بمقتضى هذه الشهادة يكون أعظم، يكون إذاً فيه توكيد للعقد ولّا لا؟ إذا قلنا: الله شاهد علينا ... أحد لكن الآن ... نشهد الله أن الله سبحانه وتعالى هو الشاهد إذا وافق هذا يكون أبلغ في التأكيد، لأن مخالفته عرضة للعقوبة، ولهذا قل من يحلف بالله كاذبا إلا أُصيب، كل إنسان يحلف بالله كاذبا في ... فإنه يصاب في الدنيا قبل الآخرة، في الآخرة إصابته واضحة وهو أنه يلقى الله وهو عليه غضبان -والعياذ بالله- لكن الغالب أنه -سبحان الله- تُعجل له العقوبة في الدنيا، والقصص على هذا كثيرة، حدثني إنسان أنه كان بينه وبين شخص في الخرج خصومة فتخاصموا عند القاضي وأنكر حقه وحلف المُدَّعى عليه، لكنه في اليوم التالي خرج هو وعائلته إلى الرياض فحصل عليهم حادث وماتت العائلة كلها ما بقي إلا هو -أعوذ بالله-وهذا واضح عقوبة معجلة -والعياذ بالله- وقد ذكر بعض السلف أن اليمين الغموس تدع الديار بلاقع، بلاقع يعني خالية من أهلها تُدَّمِر وتُهلِك والعياذ بالله
And do not approach the property of the orphan except in the way that is best. The Shaykh: And do not approach the property of the orphan except in the way that is best until he reaches maturity, and fulfill the covenant, for the covenant is indeed a matter of accountability [Surat al-Isra: 34]. Guardianship over an orphan is a type of contract, and Allah the Exalted made it a covenant, saying: "And fulfill the covenant, for the covenant is indeed a matter of accountability." It is derived from this noble verse that Moses (peace and blessings be upon him) accepted what the man of Madyan offered him regarding the choice of one of the two terms, when he said: "Whichever of the two terms I complete, there is no aggression on my part." The contract remained open and not specified. "Open" means: if I complete the ten, you do not say: "Go, look at me," or that you do not aggress against me by expelling me from my house or dismissing me from my job if you want the ten. And if I fulfill the eight, you do not blame me or say, "This man did not fulfill his promise." This is the meaning of his statement: "There is no aggression on my part," meaning there is no aggression against me. If I complete what you said, look, it is done, complete the eight, and go in the safety of Allah. And if I stop at the eight, you do not say, "This man did not fulfill his promise," and speak about me among the people, so do not aggress against me. This is actually directed because perhaps a questioner might ask: How can he say, "Whichever of the two terms I complete, there is no aggression on my part"? How does aggression apply to him when the man fulfilled what he covenanted? We say: Perhaps there is aggression in the sense that if he wants to complete the ten, he says to him: "No, leave," or if he stops at the eight, he starts talking about it in gatherings. The compiler says: "There is no aggression on my part by demanding an increase from me." This has been mentioned previously as not correct, because the original demand for an increase is not established. It is derived from this noble verse that Allah, Glorified and Exalted is He, is a Guardian over everyone, based on His saying: "And Allah is a witness to what we say." It is derived from this the permissibility of specifying a general statement for a purpose, meaning the permissibility of attaching a general matter to a specific thing for a purpose. From where is this taken? The students: "To what we say." The Shaykh: From His saying: "A witness to what we say." This implies specifying the agency of Allah, Glorified and Exalted is He, to what they said only, but the matter is not so; rather, this was specified for the purpose of caring for it. Is it derived from this the permissibility of calling upon Allah as a witness to the contract and relying on Him alone? "And Allah is a witness to what we say." The student: ... The Shaykh: ... You testify to Allah, not for another purpose. In reality, legally, it is sufficient, but inwardly, between them and Allah, it is sufficient. The benefit of that, if one calls upon Allah or makes Him the Guardian, the Watcher, is that it is as if he says: Allah the Exalted will take revenge from whoever breaks the covenant. And this makes it a great exposure to punishment when this contract is broken. Notice that if you make Allah a witness and then betray, is this a disrespect of Allah or not? It is a disrespect of Allah, just as if you made one of the creatures a witness and then betrayed, this is a disrespect of his testimony and of the limit of Allah. The student: Allah is a witness even if it is not said that He is a witness. The Shaykh: Yes, but calling upon Him as a witness is greater. Otherwise, Allah is a witness whether we say it or not, but calling upon Him as a witness is greater, and a person's commitment to the implications of this testimony is greater. So, does it serve as an affirmation of the contract or not? If we say: "Allah is a witness upon us..." One, but now... We call upon Allah that Allah, Glorified and Exalted is He, is the witness. If this is agreed upon, it is more eloquent in affirmation, because opposing it is exposed to punishment. For this reason, few are those who swear by Allah falsely without being struck. Every person who swears by Allah falsely in... he is struck in this world before the Hereafter. In the Hereafter, his being struck is clear, and that is that he meets Allah while He is angry with him -may Allah protect us- but the common occurrence is that -Glorified is He- the punishment is hastened for him in this world. And the stories on this are many. A man told me that there was a dispute between him and a person in al-Kharj, so they disputed before the judge, and the defendant denied his right and swore an oath. But the next day, he and his family went out to Riyadh, and an accident happened to them, and the whole family died, and none remained except him -I seek refuge in Allah- and this is a clear hastened punishment -may Allah protect us-. And some of the Salaf mentioned that the oath of perjury leaves the houses empty. "Empty" means devoid of their inhabitants, it destroys and perishes, may Allah protect us.
[Moses] said, "That is [established] between me and you. Whichever of the two terms I complete - there is no injustice to me, and Allah, over what we say, is Witness."
قال ذلك بيني وبينك أيما الأجلين قضيت فلا عدوان علي والله على ما نقول وكيلThe student: Yes.
The Shaykh : Even the marriage contract, according to the stronger opinion, does not require a specific formula. We say: if one says, "I have married you," "I have given you in marriage," "I have made you my property," "I have wed you," or "I have contracted for you my daughter," all of these conclude the marriage, provided that it is known in the custom of people that this word indicates this contract. Do you understand? ... time and the way, and the like? Is it the same? T... for a person's house, it is the same; it is concluded by whatever indicates it. So, if the matter is ambiguous, such that it may indicate the contract or may not, then we return to the linguistic wording, because if there is no custom, we return to the linguistic reality, as they mentioned regarding oaths and the like. So, if this wording is used, and people intend one thing with it while others do not, we return to its implication in the Arabic language, unless there is a pre-existing intention between the two contracting parties that they want this contract. If there is a known intention between them and they agree on it, it is acted upon. Yes, very well. The jurists (may Allah have mercy on them) excluded some contracts and assigned them specific formulas. Regarding marriage, they said: it is not concluded except by the wording "I have married you" or "I have given you in marriage." When it was said to them: The Prophet (peace and blessings be upon him) married Safiyyah and made her freedom her mahr, he said:
I have freed you and made your freedom your mahr.
أعتقتك وجعلت عتقك صداقكThat is between me and you.
ذلك بيني وبينكThat is between me and you.
ذلك بيني وبينكBetween me and you.
بيني وبينكAnd fulfill [every] commitment. Indeed, the commitment is ever [that about which one will be] questioned.
وأوفوا بالعهد إن العهد كان مسئولاThe student: وَلا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ
الشيخ : وَلا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ وَأَوْفُوا بِالْعَهْدِ إِنَّ الْعَهْدَ كَانَ مَسْئُولًا [الإسراء:34] الوَلاية على اليتيم نوع من العقد وجعلها الله تعالى عهدا فقال: وأوفوا بالعهد إن العهد كان مسئولا .
ويستفاد من الآية الكريمة: أن موسى صلى الله عليه وسلم قبل ما جعله له صاحب مدين من اختيار الأجلين أحد الأجلين حينما قال: أيهما الأجلين قضيتُ فلا عدوان علي وبقي العقد مفتوح ولا معينا؟ مفتوحا يعني إن أتممت العشر ما تقول: روح اطلع عني، ما تعتدي علي بإخراجي من بيتي وطردي عن عملي إن أردتَ العشر، وإن أوفيت بالثمان ما تلومني وتقول هذا الرجل ما وفى وهذا معنى قوله: فلا عدوان علي يعني لا اعتداء علي، إن أتممت ما تقول اطلع خلاص كمل الثمان روح في أمان الله، وإن اقتصرت على التمام ما تقول هذا الرجل ما وفى وتكلم فيَّ بين الناس فلا تعتد علي، وهذا الحقيقة يتوجه لأنه ربما يسأل سائل يقول: كيف يقول: أيما الأجلين قضيت فلا عدوان علي، كيف يسري عليه عدوان والرجل وفى بما عاهد عليه؟ نقول: ربما إنه يكون عدوان بمعنى إنه إذا أراد إتمام العشر يقول له: لا وَلِّ، أو إنه إذا اقتصر على التمام يبدأ يتكلم به في المجالس، والمؤلف يقول: فلا عدوان علي بطلب الزيادة علي" وهذا تقدم إنه مو بصحيح، لأن أصل طلب الزيادة غير وارد.
ويستفاد من الآية الكريمة: أن الله سبحانه وتعالى حفيظ على كل أحد، لقوله: والله على ما نقول وكيل ويستفاد منه جواز تخصيص العموم لغرض، يعني جواز تعليق الشيء العام بأمر خاص بغرض من أين يؤخذ؟
الطلبة: على ما نقول
الشيخ : من قوله: على ما نقول وكيل فإن هذا يقتضي تخصيص وكالة الله سبحانه وتعالى بما قالاه فقط، ولكن الأمر ليس كذلك إنما خُصِّص هذا لغرض العناية به.
هل يستفاد منه جواز إشهاد الله على العقد والاقتصار عليه والله على ما نقول وكيل
الطالب: .....
الشيخ : ..... تشهد لله لا لغرض آخر، هي في الحقيقة شرعاً ما يُكتفى به لكن باطناً فيما بينهم وبين الله يُكتفى به، وفائدة ذلك إذا أشهد الله أو جعله الوكيل الحفيظ المراقب فائدته كأنه يقول: ينتقم الله تعالى ممن نقض العهد، ويكون هذا فيه عُرضة عظيمة للعقوبة عند نقض هذا العقد، لاحظ أنك إذا جعلت الله شاهد ثم خنت فهذه استهانة بالله ولّا لا؟ استهانة بالله مثل ما لو جعلت واحد من المخلوقين شاهد ثم خنت فهذا استهانة بشهادته وبحد الله
الطالب :الله شاهد لو ما قيل أنه شاهد.
الشيخ : إي لكن استشهاده أعظم، وإلا الله شاهد سواء قلنا ولّا ما قلنا لكن استشهاده أعظم والتزام الإنسان بمقتضى هذه الشهادة يكون أعظم، يكون إذاً فيه توكيد للعقد ولّا لا؟ إذا قلنا: الله شاهد علينا ... أحد لكن الآن ... نشهد الله أن الله سبحانه وتعالى هو الشاهد إذا وافق هذا يكون أبلغ في التأكيد، لأن مخالفته عرضة للعقوبة، ولهذا قل من يحلف بالله كاذبا إلا أُصيب، كل إنسان يحلف بالله كاذبا في ... فإنه يصاب في الدنيا قبل الآخرة، في الآخرة إصابته واضحة وهو أنه يلقى الله وهو عليه غضبان -والعياذ بالله- لكن الغالب أنه -سبحان الله- تُعجل له العقوبة في الدنيا، والقصص على هذا كثيرة، حدثني إنسان أنه كان بينه وبين شخص في الخرج خصومة فتخاصموا عند القاضي وأنكر حقه وحلف المُدَّعى عليه، لكنه في اليوم التالي خرج هو وعائلته إلى الرياض فحصل عليهم حادث وماتت العائلة كلها ما بقي إلا هو -أعوذ بالله-وهذا واضح عقوبة معجلة -والعياذ بالله- وقد ذكر بعض السلف أن اليمين الغموس تدع الديار بلاقع، بلاقع يعني خالية من أهلها تُدَّمِر وتُهلِك والعياذ بالله
And do not approach the property of the orphan except in the way that is best. The Shaykh: And do not approach the property of the orphan except in the way that is best until he reaches maturity, and fulfill the covenant, for the covenant is indeed a matter of accountability [Surat al-Isra: 34]. Guardianship over an orphan is a type of contract, and Allah the Exalted made it a covenant, saying: "And fulfill the covenant, for the covenant is indeed a matter of accountability." It is derived from this noble verse that Moses (peace and blessings be upon him) accepted what the man of Madyan offered him regarding the choice of one of the two terms, when he said: "Whichever of the two terms I complete, there is no aggression on my part." The contract remained open and not specified. "Open" means: if I complete the ten, you do not say: "Go, look at me," or that you do not aggress against me by expelling me from my house or dismissing me from my job if you want the ten. And if I fulfill the eight, you do not blame me or say, "This man did not fulfill his promise." This is the meaning of his statement: "There is no aggression on my part," meaning there is no aggression against me. If I complete what you said, look, it is done, complete the eight, and go in the safety of Allah. And if I stop at the eight, you do not say, "This man did not fulfill his promise," and speak about me among the people, so do not aggress against me. This is actually directed because perhaps a questioner might ask: How can he say, "Whichever of the two terms I complete, there is no aggression on my part"? How does aggression apply to him when the man fulfilled what he covenanted? We say: Perhaps there is aggression in the sense that if he wants to complete the ten, he says to him: "No, leave," or if he stops at the eight, he starts talking about it in gatherings. The compiler says: "There is no aggression on my part by demanding an increase from me." This has been mentioned previously as not correct, because the original demand for an increase is not established. It is derived from this noble verse that Allah, Glorified and Exalted is He, is a Guardian over everyone, based on His saying: "And Allah is a witness to what we say." It is derived from this the permissibility of specifying a general statement for a purpose, meaning the permissibility of attaching a general matter to a specific thing for a purpose. From where is this taken? The students: "To what we say." The Shaykh: From His saying: "A witness to what we say." This implies specifying the agency of Allah, Glorified and Exalted is He, to what they said only, but the matter is not so; rather, this was specified for the purpose of caring for it. Is it derived from this the permissibility of calling upon Allah as a witness to the contract and relying on Him alone? "And Allah is a witness to what we say." The student: ... The Shaykh: ... You testify to Allah, not for another purpose. In reality, legally, it is sufficient, but inwardly, between them and Allah, it is sufficient. The benefit of that, if one calls upon Allah or makes Him the Guardian, the Watcher, is that it is as if he says: Allah the Exalted will take revenge from whoever breaks the covenant. And this makes it a great exposure to punishment when this contract is broken. Notice that if you make Allah a witness and then betray, is this a disrespect of Allah or not? It is a disrespect of Allah, just as if you made one of the creatures a witness and then betrayed, this is a disrespect of his testimony and of the limit of Allah. The student: Allah is a witness even if it is not said that He is a witness. The Shaykh: Yes, but calling upon Him as a witness is greater. Otherwise, Allah is a witness whether we say it or not, but calling upon Him as a witness is greater, and a person's commitment to the implications of this testimony is greater. So, does it serve as an affirmation of the contract or not? If we say: "Allah is a witness upon us..." One, but now... We call upon Allah that Allah, Glorified and Exalted is He, is the witness. If this is agreed upon, it is more eloquent in affirmation, because opposing it is exposed to punishment. For this reason, few are those who swear by Allah falsely without being struck. Every person who swears by Allah falsely in... he is struck in this world before the Hereafter. In the Hereafter, his being struck is clear, and that is that he meets Allah while He is angry with him -may Allah protect us- but the common occurrence is that -Glorified is He- the punishment is hastened for him in this world. And the stories on this are many. A man told me that there was a dispute between him and a person in al-Kharj, so they disputed before the judge, and the defendant denied his right and swore an oath. But the next day, he and his family went out to Riyadh, and an accident happened to them, and the whole family died, and none remained except him -I seek refuge in Allah- and this is a clear hastened punishment -may Allah protect us-. And some of the Salaf mentioned that the oath of perjury leaves the houses empty. "Empty" means devoid of their inhabitants, it destroys and perishes, may Allah protect us.