5-Endless Bliss Fifth Fascicle - Hakikat Kitabevi

disbeliever. For, a person who gives consent to disbelief
becomes a disbilever. He who calls a Muslim a disbeliever
becomes a disbeliever himself, even if he did not mean it. He
who gives a positive answer to a person who calls him a
disbeliever, such as to say, ‘Yes, sir,’ becomes a disbeliever.
He should either not answer it at all or refuse it.
If a person says, ‘If I enter this room, may it be halâl to take
interest, (or may everything be harâm for me to eat),’ it
becomes an oath of the second kind. For interest is harâm in
every religion. It is disbelief to say, ‘May it be halâl.’ And also it
is disbelief to say, ‘May everything be harâm,’ because it
means: ’May it be harâm to eat and drink such things as bread
and water, which are halâl to eat and drink in every religion.’ If a
person utters words that cause disbelief with the intention of
swearing an oath, he will not become a disbeliever, but he will
have sworn.
It is not an oath to say, ‘If you do this, may Allah’s wrath (or
curse) be upon you, (may you be an adulterer, a thief, a wine
drinker, an interest charger or usurer).’ For it is not customary
among Muslims to swear by using these words. It is not an oath
to say, ‘May it be a right upon me.’ But it is an oath to say, ‘For
the sake of Allah.’ It means for the right of Allah. It is an oath to
say, ‘I take an oath by Allah.’ It is written in Ibni Âbidîn that if a
person stands up to show reverence to another person passing
by him though the latter, upon seeing his attempt to stand up,
deprecates, ‘Don’t, for Allah’s sake,’ nothing is necessary for
the latter, for having said these words. But the former should
respect Allah’s name and should not do the thing which he is
adjured not to do. This comes to mean that a person who has
adjured another not to continue doing or not doing something
has not made an oath. But if he adjures him to begin doing
something, he has made an oath. If the latter does not do it the
person who has made the adjuration will have to pay kaffârat.
He who says, ’I swear by my wife’s being divorced,’ has not
made an oath. If a person swears by making his own property
harâm, it does not become harâm. For example, if he says,
‘May my clothes be harâm for me if...,’ his clothes do not
become harâm. But he will have to pay kaffârat when he uses
his clothes. If he says, ‘May everything halâl be harâm for me
if...,’ not only will everything that can be eaten or drunk be
harâm for him when he breaks the oath, but also, if he is
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