Chapter on Oaths, Vows, and Expiations
Man Lā Yaḥḍuruh al-Faqīh|Volume 3|Book 2|Chapter 38
Man Lā Yaḥḍuruh al-Faqīh
Volume 3, Book 2, Chapter 38
Chapter on Oaths, Vows, and Expiations
63 hadiths · 5 commentaries
رَوَى مَنْصُورُ بْنُ حَازِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: "لاَ رَضَاعَ بَعْدَ فِطَامٍ وَ لاَ وِصَالَ فِي صِيَامٍ وَ لاَ يُتْمَ بَعْدَ اِحْتِلاَمٍ وَ لاَ صَمْتَ يَوْماً إِلَى اَللَّيْلِ وَ لاَ تَعَرُّبَ بَعْدَ اَلْهِجْرَةِ وَ لاَ هِجْرَةَ بَعْدَ اَلْفَتْحِ وَ لاَ طَلاَقَ قَبْلَ نِكَاحٍ وَ لاَ عِتْقَ قَبْلَ مِلْكٍ وَ لاَ يَمِينَ لِوَلَدٍ مَعَ وَالِدِهِ وَ لاَ لِمَمْلُوكٍ مَعَ مَوْلاَهُ وَ لاَ لِلْمَرْأَةِ مَعَ زَوْجِهَا وَ لاَ نَذْرَ فِي مَعْصِيَةٍ وَ لاَ يَمِينَ فِي قَطِيعَةٍ ".
Mansur ibn Hazim narrated from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir عليه السلام who said that the Messenger of Allah سبحانه وتعالى (peace be upon him and his family) said: "There is no breastfeeding after weaning, no continuous fasting without breaking, no orphanhood after reaching puberty, no silence for a day until night, no returning to a Bedouin life after migration, no migration after the conquest (of Mecca), no divorce before marriage, no emancipation before ownership, no oath for a child in the presence of their parent, nor for a slave with their master, nor for a woman with her husband, no vow in disobedience, and no oath in severing family ties."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى اَلْعَلاَءُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنِ اِمْرَأَةٍ جَعَلَتْ مَالَهَا هَدْياً وَ كُلَّ مَمْلُوكٍ لَهَا حُرّاً إِنْ كَلَّمَتْ أُخْتَهَا أَبَداً قَالَ "تُكَلِّمُهَا وَ لَيْسَ هَذَا بِشَيْءٍ إِنَّمَا هَذَا وَ شِبْهُهُ مِنْ "خُطُوٰاتِ اَلشَّيْطٰانِ" ".
Al-Ala narrated from Muhammad ibn Muslim, from one of the Imams عليه السلام, that he was asked about a woman who vowed to donate all her wealth as an offering and to set all her slaves free if she ever spoke to her sister again. Imam عليه السلام said: "She may speak to her, and this (vow) is of no consequence. Indeed, this and similar actions are among the steps of Satan."
- Ṣaḥīḥ al-Faqīh, p. 265
وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: "مَنْ حَلَفَ عَلَى يَمِينٍ فَرَأَى مَا هُوَ خَيْرٌ مِنْهَا فَلْيَأْتِ اَلَّذِي هُوَ خَيْرٌ مِنْهَا وَ لَهُ زِيَادَةُ حَسَنَةٍ ".
Imam Jafar ibn Muhammad Al-Sadiq عليه السلام said: "Whoever swears an oath and then sees something better than it, let him do that which is better, and he will have an additional good deed."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى حَمَّادُ بْنُ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ أَبِي اَلصَّبَّاحِ قَالَ: قُلْتُ لِأَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ إِنَّ أُمِّي تَصَدَّقَتْ عَلَيَّ بِنَصِيبٍ لَهَا فِي اَلدَّارِ فَقُلْتُ لَهَا إِنَّ اَلْقُضَاةَ لاَ يُجِيزُونَ هَذَا وَ لَكِنِ اُكْتُبِيهِ شِرًى فَقَالَتْ اِصْنَعْ مِنْ ذَلِكَ مَا بَدَا لَكَ وَ كُلَّ مَا تَرَى أَنْ يَسُوغَ لَكَ فَتَوَثَّقْتُ فَأَرَادَ بَعْضُ اَلْوَرَثَةِ أَنْ يَسْتَحْلِفَنِي أَنِّي قَدْ نَقَدْتُهَا اَلثَّمَنَ وَ لَمْ أَنْقُدْهَا شَيْئاً فَمَا تَرَى قَالَ "فَاحْلِفْ لَهُمْ".
Hammad ibn Uthman narrated from Muhammad ibn Abi al-Sabbah who said: I said to Abu al-Hasan عليه السلام: "My mother gave me her share in the house as charity. I told her that the judges do not approve of this unless it is written as a sale. She said: 'Do whatever you see fit and whatever you think is permissible for you.' So I documented it. Later, some of the heirs wanted me to swear that I had paid her the price, although I had not given her anything. What do you suggest?" Imam عليه السلام said, "Swear to them."
- Ṣaḥīḥ al-Faqīh, p. 265
وَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ حَلَفَ إِنْ كَلَّمَ أَبَاهُ أَوْ أُمَّهُ فَهُوَ يُحْرِمُ بِحَجَّةٍ قَالَ "لَيْسَ بِشَيْءٍ".
Abu Abdillah عليه السلام was asked about a man who swore that if he spoke to his father or mother, he would enter into the state of ihram for Hajj. Imam عليه السلام said: "It is of no consequence."
- Ṣaḥīḥ al-Faqīh
وَ سُئِلَ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ غَضِبَ فَقَالَ عَلَيَّ اَلْمَشْيُ إِلَى بَيْتِ اَللَّهِ اَلْحَرَامِ قَالَ "إِذَا لَمْ يَقُلْ لِلَّهِ عَلَيَّ فَلَيْسَ بِشَيْءٍ".
Imam عليه السلام was asked about a man who, in a state of anger, said: "Upon me is to walk to the Sacred House of Allah سبحانه وتعالى." Imam عليه السلام said: "If he did not say, 'It is a vow to Allah سبحانه وتعالى upon me,' then it is of no consequence."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى أَبُو بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ: لاٰ يُؤٰاخِذُكُمُ اَللّٰهُ بِاللَّغْوِ فِي أَيْمٰانِكُمْ قَالَ "هُوَ لاَ وَ اَللَّهِ وَ بَلَى وَ اَللَّهِ ".
Abu Basir narrated from Abu Abdillah عليه السلام regarding the saying of Allah سبحانه وتعالى, the Almighty and Glorious: "Allah سبحانه وتعالى does not take you to task for what is unintentional in your oaths" (Surah Al-Baqarah 2:225). Imam عليه السلام said: "It refers to sayings like 'No, by Allah سبحانه وتعالى' and 'Yes, by Allah سبحانه وتعالى.'"
- Ṣaḥīḥ al-Faqīh
وَ رَوَى مُحَمَّدُ بْنُ مُسْلِمٍ قَالَ: سَأَلْتُ أَحَدَهُمَا عَلَيْهِمَا اَلسَّلاَمُ عَنْ رَجُلٍ قَالَتْ لَهُ اِمْرَأَتُهُ أَسْأَلُكَ بِوَجْهِ اَللَّهِ إِلاَّ مَا طَلَّقْتَنِي قَالَ "يُوجِعُهَا ضَرْباً أَوْ يَعْفُو عَنْهَا ".
Muhammad ibn Muslim said: I asked one of the Imams عليه السلام about a man whose wife said to him, "I ask you, for the sake of Allah سبحانه وتعالى, to divorce me." Imam عليه السلام said: "He should either discipline her with a beating or forgive her."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى عُثْمَانُ بْنُ عِيسَى عَنْ أَبِي أَيُّوبَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "لاَ تَحْلِفُوا بِاللَّهِ صَادِقِينَ وَ لاَ كَاذِبِينَ فَإِنَّ اَللَّهَ عَزَّ وَ جَلَّ قَدْ نَهَى عَنْ ذَلِكَ فَقَالَ عَزَّ وَ جَلَّ وَ لاٰ تَجْعَلُوا اَللّٰهَ عُرْضَةً لِأَيْمٰانِكُمْ.
Uthman ibn Isa narrated from Abu Ayyub, from Abu Abdillah عليه السلام, who said: "Do not swear by Allah سبحانه وتعالى, whether truthfully or falsely, for Allah سبحانه وتعالى, the Almighty and Glorious, has forbidden that, as He سبحانه وتعالى, the Almighty, says: 'And do not make Allah سبحانه وتعالى an excuse in your oaths' (Surah Al-Baqarah 2:224)."
- Ṣaḥīḥ al-Faqīh, p. 265
وَ- قَالَ أَبُو أَيُّوبَ قَالَ أَبُو عَبْدِ اللَّهِ عَلَيْهِ اَلسَّلاَمُ مَنْ حَلَفَ بِاللَّهِ فَلْيَصْدُقْ وَ مَنْ لَمْ يَصْدُقْ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ وَ مَنْ حُلِفَ لَهُ بِاللَّهِ فَلْيَرْضَ وَ مَنْ لَمْ يَرْضَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ.
Abu Ayyub said that Abu Abdillah عليه السلام said: "Whoever swears by Allah سبحانه وتعالى, let him speak the truth; and whoever does not speak the truth has nothing to do with Allah سبحانه وتعالى in any way. And whoever is sworn to by Allah سبحانه وتعالى, let him be content; and whoever is not content has nothing to do with Allah سبحانه وتعالى in any way."
- Ṣaḥīḥ al-Faqīh, p. 266
وَ رَوَى بَكْرُ بْنُ مُحَمَّدٍ اَلْأَزْدِيُّ عَنْ أَبِي بَصِيرٍ عَنْهُ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: "لَوْ حَلَفَ اَلرَّجُلُ أَنْ لاَ يَحُكَّ أَنْفَهُ بِالْحَائِطِ لاَبْتَلاَهُ اَللَّهُ تَعَالَى حَتَّى يَحُكَّ أَنْفَهُ بِالْحَائِطِ وَ لَوْ حَلَفَ اَلرَّجُلُ أَنْ لاَ يَنْطَحَ بِرَأْسِهِ اَلْحَائِطَ لَوَكَّلَ اَللَّهُ عَزَّ وَ جَلَّ بِهِ شَيْطَاناً حَتَّى يَنْطَحَ بِرَأْسِهِ اَلْحَائِطَ ".
Bakr ibn Muhammad al-Azdi narrated from Abu Basir, from Imam عليه السلام, that he said: "If a man swears that he will not rub his nose against a wall, Allah سبحانه وتعالى, the Exalted, will test him until he rubs his nose against the wall. And if a man swears that he will not strike his head against the wall, Allah سبحانه وتعالى, the Almighty and Glorious, will assign a devil to him until he strikes his head against the wall."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى حَمَّادُ بْنُ عِيسَى عَنْ عَبْدِ اَللَّهِ بْنِ مَيْمُونٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "لِلْعَبْدِ أَنْ يَسْتَثْنِيَ مَا بَيْنَهُ وَ بَيْنَ أَرْبَعِينَ يَوْماً إِذَا نَسِيَ إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَتَاهُ نَاسٌ مِنَ اَلْيَهُودِ فَسَأَلُوهُ عَنْ أَشْيَاءَ فَقَالَ لَهُمْ "تَعَالَوْا غَداً أُحَدِّثْكُمْ" وَ لَمْ يَسْتَثْنِ فَاحْتَبَسَ جَبْرَئِيلُ عَلَيْهِ اَلسَّلاَمُ عَنْهُ أَرْبَعِينَ يَوْماً ثُمَّ أَتَاهُ فَقَالَ وَ لاٰ تَقُولَنَّ لِشَيْءٍ إِنِّي فٰاعِلٌ ذٰلِكَ غَداً إِلاّٰ أَنْ يَشٰاءَ اَللّٰهُ وَ اُذْكُرْ رَبَّكَ إِذٰا نَسِيتَ "
Hammad ibn Isa narrated from Abdullah ibn Maymun, from Abu Abdillah عليه السلام, who said: "A servant may make an exception (by saying 'If Allah سبحانه وتعالى wills') within forty days if he forgets. The Messenger of Allah سبحانه وتعالى (peace be upon him and his family) was visited by some Jews who asked Him صلى الله عليه وعلى آله وسلم about certain matters. He صلى الله عليه وعلى آله وسلم said to them: 'Come tomorrow, and I will inform you,' but He صلى الله عليه وعلى آله وسلم did not say 'If Allah سبحانه وتعالى wills.' So, Archangel Jibril عليه السلام was delayed from coming to Him صلى الله عليه وعلى آله وسلم for forty days. Then Jibril عليه السلام came and said: 'And do not say about anything: Surely I will do that tomorrow, except (by adding) If Allah سبحانه وتعالى wills. And remember your Lord عز وجل when you forget.' (Surah Al-Kahf 18:23-24)"
- Ṣaḥīḥ al-Faqīh
وَ رَوَى اَلْقَاسِمُ بْنُ مُحَمَّدٍ اَلْجَوْهَرِيُّ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ: سَأَلْتُهُ عَمَّنْ قَالَ وَ اَللَّهِ ثُمَّ لَمْ يَفِ بِهِ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ "كَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ مُدّاً مُدّاً دَقِيقٍ أَوْ حِنْطَةٍ أَوْ تَحْرِيرُ رَقَبَةٍ أَوْ صِيَامُ ثَلاَثَةِ أَيَّامٍ مُتَوَالِيَةٍ إِذَا لَمْ يَجِدْ شَيْئاً".
Al-Qasim ibn Muhammad al-Jawhari narrated from Ali ibn Abi Hamzah, who said: I asked him about someone who said: "By Allah سبحانه وتعالى," and then did not fulfill it. Abu Abdillah عليه السلام said: "Its expiation is feeding ten needy people with a measure (mudd) each of flour or wheat, or freeing a slave. If he cannot find any of these, then he must fast for three consecutive days."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى اِبْنُ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ نَمُرُّ بِالْمَالِ عَلَى اَلْعُشَّارِ فَيَطْلُبُونَ مِنَّا أَنْ نَحْلِفَ لَهُمْ وَ يُخَلُّونَ سَبِيلَنَا وَ لاَ يَرْضَوْنَ مِنَّا إِلاَّ بِذَلِكَ قَالَ "فَاحْلِفْ لَهُمْ فَهُوَ أَحَلُّ مِنَ اَلتَّمْرِ وَ اَلزُّبْدِ".
Ibn Bukayr narrated from Zurarah, who said: I asked Abu Ja'far Imam Muhammad ibn Ali Al-Baqir عليه السلام: "We pass by tax collectors, and they ask us to swear an oath so that they let us go, and they are not satisfied with anything else." Imam عليه السلام said: "Then swear to them, for it is more lawful than dates and butter."
- Ṣaḥīḥ al-Faqīh
وَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: "اَلتَّقِيَّةُ فِي كُلِّ ضَرُورَةٍ وَ صَاحِبُهَا أَعْلَمُ بِهَا حِينَ تَنْزِلُ بِهِ ".
Abu Abdillah عليه السلام said: "Taqiyyah (dissimulation) is in every situation of necessity, and the one facing it knows best when it arises."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "أَرَى أَنْ لاَ يُحْلَفَ إِلاَّ بِاللَّهِ وَ أَمَّا قَوْلُ اَلرَّجُلِ لاَ بَلِ شَانِئِكَ فَإِنَّهُ مِنْ قَوْلِ اَلْجَاهِلِيَّةِ وَ لَوْ حَلَفَ اَلنَّاسُ بِهَذَا أَوْ شِبْهِهِ تُرِكَ أَنْ يُحْلَفَ بِاللَّهِ وَ أَمَّا قَوْلُ اَلرَّجُلِ يَا هَنَاهْ يَا هَنَاهْ فَإِنَّمَا ذَلِكَ طَلَبُ اَلاِسْمِ وَ لاَ أَرَى بِهِ بَأْساً وَ أَمَّا لَعَمْرُ اَللَّهِ وَ اَيْمُ اَللَّهِ فَإِنَّمَا هُوَ بِاللَّهِ ".
Hammad narrated from al-Halabi, from Abu Abdillah عليه السلام, who said: "I believe that one should only swear by Allah سبحانه وتعالى. As for a man's saying, 'No, by your enemy,' this is from the sayings of Jahiliyyah (the pre-Islamic era of ignorance). If people were to swear by this or similar expressions, swearing by Allah سبحانه وتعالى would be abandoned. As for a man's saying, 'Ya Hanah, Ya Hanah' (O so-and-so), it is merely calling a name, and I see no harm in it. And as for saying, 'By the life of Allah سبحانه وتعالى' (La 'amr Allah سبحانه وتعالى) and 'By the oath of Allah سبحانه وتعالى' (Aym Allah سبحانه وتعالى), these are indeed swearing by Allah سبحانه وتعالى."
- Ṣaḥīḥ al-Faqīh
وَ قَالَ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ حَلَفَ تَقِيَّةً قَالَ "إِنْ خَشِيتَ عَلَى دَمِكَ وَ مَالِكَ فَاحْلِفْ تَرُدُّهُ عَنْكَ بِيَمِينِكَ فَإِنْ رَأَيْتَ أَنَّ يَمِينَكَ لاَ تَرُدُّ عَنْكَ شَيْئاً فَلاَ تَحْلِفْ لَهُمْ".
Imam عليه السلام was asked about a man who swore an oath out of taqiyyah (dissimulation). Imam عليه السلام said: "If you fear for your life or property, then swear an oath to protect yourself with it. However, if you see that your oath will not protect you in any way, then do not swear to them."
- Ṣaḥīḥ al-Faqīh
وَ قَالَ اَلْحَلَبِيُّ: وَ سَأَلْتُهُ عَنِ اَلرَّجُلِ يَجْعَلُ عَلَيْهِ نَذْراً وَ لاَ يُسَمِّيهِ قَالَ "إِنْ سَمَّيْتَهُ فَهُوَ مَا سَمَّيْتَ وَ إِنْ لَمْ تُسَمِّ شَيْئاً فَلَيْسَ بِشَيْءٍ فَإِنْ قُلْتَ لِلَّهِ عَلَيَّ فَكَفَّارَةُ يَمِينٍ".
Al-Halabi said: I asked Imam عليه السلام about a man who makes a vow upon himself without specifying it. Imam عليه السلام said: "If you specify it, then it is as you specified. But if you do not specify anything, then it is of no consequence. However, if you said: 'It is upon me for the sake of Allah سبحانه وتعالى,' then its expiation is the expiation of an oath."
- Ṣaḥīḥ al-Faqīh
وَ قَالَ عَلَيْهِ اَلسَّلاَمُ: "كُلُّ يَمِينٍ لاَ يُرَادُ بِهَا وَجْهُ اَللَّهِ عَزَّ وَ جَلَّ فَلَيْسَ بِشَيْءٍ، فِي طَلاَقٍ أَوْ عِتْقٍ ".
Imam عليه السلام said: "Any oath that is not intended for the sake of Allah سبحانه وتعالى, the Almighty and Glorious, is of no consequence, whether it pertains to divorce or emancipation."
- Ṣaḥīḥ al-Faqīh
وَ قَالَ: "فِي كَفَّارَةِ اَلْيَمِينِ مُدٌّ وَ حَفْنَةٌ".
Imam عليه السلام said regarding the expiation of an oath: "It is a mudd and a handful."
- Ṣaḥīḥ al-Faqīh
وَ عَنِ اَلرَّجُلِ يَحْلِفُ لِصَاحِبِ اَلْعُشُورِ يُحْرِزُ بِذَلِكَ مَالَهُ قَالَ "نَعَمْ".
And regarding a man who swears an oath to the tax collector in order to protect his wealth. Imam عليه السلام said: "Yes."
- Ṣaḥīḥ al-Faqīh
وَ سَأَلْتُهُ عَنِ اِمْرَأَةٍ جَعَلَتْ مَالَهَا هَدْياً لِبَيْتِ اَللَّهِ إِنْ أَعَارَتْ مَتَاعاً لَهَا فُلاَنَةَ وَ فُلاَنَةَ فَأَعَارَ بَعْضُ أَهْلِهَا بِغَيْرِ أَمْرِهَا قَالَ "لَيْسَ عَلَيْهَا هَدْيٌ إِنَّمَا اَلْهَدْيُ مَا جُعِلَ لِلَّهِ عَزَّ وَ جَلَّ هَدْياً لِلْكَعْبَةِ فَذَلِكَ اَلَّذِي يُوفَى بِهِ إِذَا جُعِلَ لِلَّهِ وَ مَا كَانَ مِنْ أَشْبَاهِ هَذَا فَلَيْسَ بِشَيْءٍ وَ لاَ هَدْيَ لاَ يُذْكَرُ فِيهِ اِسْمُ اَللَّهِ عَزَّ وَ جَلَّ".
I asked him about a woman who vowed to offer her wealth as an offering to the House of Allah سبحانه وتعالى if she lent some of her belongings to so-and-so. Then, some of her family members lent those belongings without her permission. Imam عليه السلام said: "She is not required to offer the offering. The true offering is what is made as a dedication to Allah سبحانه وتعالى, the Almighty and Glorious, as an offering to the Ka'bah. That is what must be fulfilled when it is made for Allah سبحانه وتعالى. But matters like this are of no consequence, and an offering that does not mention the name of Allah سبحانه وتعالى, the Almighty and Glorious, is not valid."
- Ṣaḥīḥ al-Faqīh
وَ سُئِلَ عَنِ اَلرَّجُلِ يَقُولُ عَلَيَّ أَلْفُ بَدَنَةٍ وَ هُوَ مُحْرِمٌ بِأَلْفِ حَجَّةٍ قَالَ "تِلْكَ خُطُوَاتُ اَلشَّيْطَانِ" وَ عَنِ اَلرَّجُلِ يَقُولُ وَ هُوَ مُحْرِمٌ بِحَجَّةٍ أَوْ يَقُولُ أَنَا أُهْدِي هَذَا اَلطَّعَامَ قَالَ "لَيْسَ بِشَيْءٍ إِنَّ اَلطَّعَامَ لاَ يُهْدَى أَوْ يَقُولُ لِجَزُورٍ بَعْدَ مَا نُحِرَتْ هُوَ هَدْيٌ لِبَيْتِ اَللَّهِ إِنَّمَا تُهْدَى اَلْبُدْنُ وَ هِيَ أَحْيَاءٌ وَ لَيْسَ تُهْدَى حِينَ صَارَتْ لَحْماً".
Imam عليه السلام was asked about a man who says, "I am obligated to offer a thousand camels" while he is in the state of ihram for a thousand Hajj. Imam عليه السلام said: "These are the steps of Satan." And regarding a man who, while in ihram for Hajj, says, "I will offer this food as a gift," Imam عليه السلام said: "It is of no consequence. Food is not offered as a gift." Or if he says about a camel after it has been slaughtered, "This is an offering to the House of Allah سبحانه وتعالى," Imam عليه السلام said: "Offerings are made while the animals are alive, and they are not offered after they have become meat."
- Ṣaḥīḥ al-Faqīh
وَ رُوِيَ فِي حَدِيثٍ آخَرَ: فِي رَجُلٍ قَالَ لاَ وَ أَبِي قَالَ "يَسْتَغْفِرُ اَللَّهَ".
It is narrated in another tradition about a man who said: "No, by my father." Imam عليه السلام said: "He should seek forgiveness from Allah سبحانه وتعالى."
- Ṣaḥīḥ al-Faqīh
وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: "اَلْيَمِينُ عَلَى وَجْهَيْنِ أَحَدُهُمَا أَنْ يَحْلِفَ اَلرَّجُلُ عَلَى شَيْءٍ لاَ يَلْزَمُهُ أَنْ يَفْعَلَ فَيَحْلِفُ أَنَّهُ يَفْعَلُ ذَلِكَ اَلشَّيْءَ أَوْ يَحْلِفَ عَلَى مَا يَلْزَمُهُ أَنْ يَفْعَلَ فَعَلَيْهِ اَلْكَفَّارَةُ إِذَا لَمْ يَفْعَلْهُ وَ اَلْأُخْرَى عَلَى ثَلاَثَةِ أَوْجُهٍ فَمِنْهَا مَا يُؤْجَرُ اَلرَّجُلُ عَلَيْهِ إِذَا حَلَفَ كَاذِباً وَ مِنْهَا مَا لاَ كَفَّارَةَ عَلَيْهِ وَ لاَ أَجْرَ لَهُ وَ مِنْهَا مَا لاَ كَفَّارَةَ عَلَيْهِ فِيهَا وَ اَلْعُقُوبَةُ فِيهَا دُخُولُ اَلنَّارِ فَأَمَّا اَلَّتِي يُؤْجَرُ عَلَيْهَا اَلرَّجُلُ إِذَا حَلَفَ كَاذِباً وَ لاَ تَلْزَمُهُ اَلْكَفَّارَةُ فَهُوَ أَنْ يَحْلِفَ اَلرَّجُلُ فِي خَلاَصِ اِمْرِئٍ مُسْلِمٍ أَوْ خَلاَصِ مَالِهِ مِنْ مُتَعَدٍّ يَتَعَدَّى عَلَيْهِ مِنْ لِصٍّ أَوْ غَيْرِهِ وَ أَمَّا اَلَّتِي لاَ كَفَّارَةَ عَلَيْهِ فِيهَا وَ لاَ أَجْرَ لَهُ فَهُوَ أَنْ يَحْلِفَ اَلرَّجُلُ عَلَى شَيْءٍ ثُمَّ يَجِدُ مَا هُوَ خَيْرٌ مِنَ اَلْيَمِينِ فَيَتْرُكُ اَلْيَمِينَ وَ يَرْجِعُ إِلَى اَلَّذِي هُوَ خَيْرٌ وَ أَمَّا اَلَّتِي عُقُوبَتُهَا دُخُولُ اَلنَّارِ فَهُوَ أَنْ يَحْلِفَ اَلرَّجُلُ عَلَى مَالِ اِمْرِئٍ مُسْلِمٍ أَوْ عَلَى حَقِّهِ ظُلْماً فَهَذِهِ يَمِينٌ غَمُوسٌ تُوجِبُ اَلنَّارَ وَ لاَ كَفَّارَةَ عَلَيْهِ فِي اَلدُّنْيَا ".
Imam Jafar ibn Muhammad Al-Sadiq عليه السلام said: "An oath is of two types. One type is when a man swears upon something that he is not obligated to do, yet he swears that he will do it. The other type is when he swears upon something that he is obligated to do; in this case, if he does not fulfill it, he must offer expiation. The second type has three categories. One of them is an oath for which a man will be rewarded if he swears falsely, another for which there is neither expiation nor reward, and the third for which there is no expiation but the punishment is entering the Fire. As for the oath for which a man will be rewarded if he swears falsely and for which no expiation is required, it is when a person swears to protect the life of a Muslim or his property from an oppressor or a thief or anyone who intends harm. As for the oath for which there is neither expiation nor reward, it is when a person swears upon something but later finds an option that is better than his oath, so he leaves the oath and chooses what is better. And as for the oath whose punishment is entering the Fire, it is when a man swears falsely to take the wealth or rights of another Muslim unjustly. This is a 'Ghamus' oath, which necessitates the Fire, and there is no expiation for it in this world."
- Ṣaḥīḥ al-Faqīh
وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: "اَلْيَمِينُ اَلْكَاذِبَةُ تَدَعُ اَلدِّيَارَ بَلاَقِعَ مِنْ أَهْلِهَا".
Imam Jafar ibn Muhammad Al-Sadiq عليه السلام said that a false oath leaves homes deserted of their inhabitants.
- Ṣaḥīḥ al-Faqīh
وَ النَّذْرُ عَلَى وَجْهَيْنِ أَحَدُهُمَا أَنْ يَقُولَ الرَّجُلُ إِنْ كَانَ كَذَا وَ كَذَا صُمْتُ أَوْ صَلَّيْتُ أَوْ تَصَدَّقْتُ أَوْ حَجَجْتُ أَوْ فَعَلْتُ شَيْئاً مِنَ الْخَيْرِ وَ كَانَ ذَلِكَ فَهُوَ بِالْخِيَارِ إِنْ شَاءَ فَعَلَ وَ إِنْ شَاءَ لَمْ يَفْعَلْ فَإِنْ قَالَ إِنْ كَانَ كَذَا وَ كَذَا فَلِلَّهِ عَلَيَّ كَذَا وَ كَذَا فَهُوَ نَذْرٌ وَاجِبٌ لَا يَسَعُهُ تَرْكُهُ وَ عَلَيْهِ الْوَفَاءُ بِهِ وَ إِنْ خَالَفَ لَزِمَتْهُ الْكَفَّارَةُ وَ كَفَّارَةُ النَّذْرِ كَفَّارَةُ الْيَمِينِ وَ كَفَّارَةُ الْيَمِينِ إِطْعامُ عَشَرَةِ مَساكِينَ مِنْ أَوْسَطِ ما تُطْعِمُونَ أَهْلِيكُمْ لِكُلِّ مِسْكِينٍ مُدٌّ أَوْ كِسْوَتُهُمْ لِكُلِّ رَجُلٍ ثَوْبَيْنِ أَوْ تَحْرِيرُ رَقَبَةٍ فَمَنْ لَمْ يَجِدْ فَصِيامُ ثَلاثَةِ أَيَّامٍ ذلِكَ كَفَّارَةُ أَيْمانِكُمْ إِذا حَلَفْتُمْ فَإِنْ نَذَرَ رَجُلٌ أَنْ يَصُومَ كُلَّ يَوْمِ سَبْتٍ أَوْ أَحَدٍ أَوْ سَائِرِ الْأَيَّامِ فَلَيْسَ لَهُ أَنْ يَتْرُكَهُ إِلَّا مِنْ عِلَّةٍ وَ لَيْسَ عَلَيْهِ صَوْمُهُ فِي سَفَرٍ وَ لَا مَرَضٍ إِلَّا أَنْ يَكُونَ نَوَى ذَلِكَ فَإِنْ أَفْطَرَ مِنْ غَيْرِ عِلَّةٍ تَصَدَّقَ مَكَانَ كُلِّ يَوْمٍ عَلَى عَشَرَةِ مَسَاكِينَ فَإِنْ نَذَرَ أَنْ يَصُومَ يَوْماً بِعَيْنِهِ مَا دَامَ حَيّاً فَوَافَقَ ذَلِكَ الْيَوْمُ يَوْمَ عِيدِ فِطْرٍ أَوْ أَضْحًى أَوْ أَيَّامَ التَّشْرِيقِ أَوْ سَافَرَ أَوْ مَرِضَ فَقَدْ وَضَعَ اللَّهُ عَنْهُ الصِّيَامَ فِي هَذِهِ الْأَيَّامِ كُلِّهَا وَ يَصُومُ يَوْماً بَدَلَ يَوْمٍ وَ إِذَا نَذَرَ الرَّجُلُ نَذْراً وَ لَمْ يُسَمِّ شَيْئاً فَهُوَ بِالْخِيَارِ إِنْ شَاءَ تَصَدَّقَ بِشَيْءٍ وَ إِنْ شَاءَ صَلَّى رَكْعَتَيْنِ وَ إِنْ شَاءَ صَامَ يَوْماً و إِنْ شَاءَ أَطْعَمَ مِسْكِيناً رَغِيفاً وَ إِذَا نَذَرَ أَنْ يَتَصَدَّقَ بِمَالٍ كَثِيرٍ وَ لَمْ يُسَمِّ مَبْلَغَهُ فَإِنَّ الْكَثِيرَ ثَمَانُونَ وَ مَا زَادَ لِقَوْلِ اللَّهِ تَعَالَى- لَقَدْ نَصَرَكُمُ اللَّهُ فِي مَواطِنَ كَثِيرَةٍ وَ كَانَتْ ثَمَانِينَ مَوْطِناً وَ إِنْ صَامَ يَوْماً أَوْ شَهْراً لَمْ يُسَمِّهِ فِي النَّذْرِ فَأَفْطَرَ فَلَا كَفَّارَةَ عَلَيْهِ إِنَّمَا عَلَيْهِ أَنْ يَصُومَ مَكَانَهُ يَوْماً مَعْرُوفاً أَوْ شَهْراً مَعْرُوفاً عَلَى حَسَبِ مَا نَذَرَ فَإِنْ نَذَرَ أَنْ يَصُومَ يَوْماً مَعْرُوفاً أَوْ شَهْراً مَعْرُوفاً فَعَلَيْهِ أَنْ يَصُومَ ذَلِكَ الْيَوْمَ أَوْ ذَلِكَ الشَّهْرَ فَإِنْ لَمْ يَصُمْهُ أَوْ صَامَهُ فَأَفْطَرَ فَعَلَيْهِ الْكَفَّارَةُ فَإِنْ نَذَرَ أَنْ يَصُومَ يَوْماً فَوَقَعَ ذَلِكَ الْيَوْمَ عَلَى أَهْلِهِ فَعَلَيْهِ أَنْ يَصُومَ يَوْماً بَدَلَ يَوْمٍ وَ يُعْتِقَ رَقَبَةً مُؤْمِنَةً وَ الْأَعْمَى لَا يُجْزِي فِي الرَّقَبَةِ وَ يُجْزِي الْأَقْطَعُ وَ الْأَشَلُّ وَ الْأَعْرَجُ وَ الْأَعْوَرُ وَ لَا يُجْزِي الْمُقْعَدُ- وَ يَجُوزُ فِي الظِّهَارِ صَبِيٌّ مِمَّنْ وُلِدَ فِي الْإِسْلَامِ فَإِنْ حَلَّفَ رَجُلٌ غَرِيمَهُ أَنْ لَا يَخْرُجَ مِنَ الْبَلَدِ إِلَّا يُعْلِمَهُ فَلَا يَجُوزُ لَهُ أَنْ يَخْرُجَ حَتَّى يُعْلِمَهُ فَإِنْ خَشِيَ أَنْ لَا يَدَعَهُ أَنْ يَخْرُجَ وَ يَقَعَ عَلَيْهِ وَ عَلَى عِيَالِهِ ضَرَرٌ فَلْيَخْرُجْ وَ لَا شَيْءَ عَلَيْهِ وَ إِنِ ادَّعَى رَجُلٌ عَلَى رَجُلٍ مَالًا وَ لَمْ يَكُنْ لَهُ بَيِّنَةٌ وَ كَانَ غَيْرَ مُحِقٍّ فِي دَعْوَاهُ فَإِنْ بَلَغَ مِقْدَارَ ثَلَاثِينَ دِرْهَماً فَلْيُعْطِهِ وَ لَا يَحْلِفْ وَ إِنْ كَانَ أَكْثَرَ مِنْ ثَلَاثِينَ دِرْهَماً فَلْيَحْلِفْ وَ لَا يُعْطِهِ وَ إِذَا كَانَ لِلرَّجُلِ جَارِيَةٌ فَآذَتْهُ امْرَأَتُهُ وَ غَارَتْ عَلَيْهِ فَقَالَ لَهَا هِيَ عَلَيْكِ صَدَقَةٌ فَإِنْ كَانَ جَعَلَهَا لِلَّهِ عَزَّ وَ جَلَّ فَلَيْسَ لَهُ أَنْ يَقْرَبَهَا وَ إِنْ لَمْ يَكُنْ ذَكَرَ اللَّهَ فَهِيَ جَارِيَتُهُ يَصْنَعُ بِهَا مَا يَشَاءُ.
Regarding vows (nadhir), they are of two types. The first type is when a man says, "If such-and-such happens, I will fast, pray, give charity, perform Hajj, or do some act of goodness." In this case, if condition is fulfilled, he has option to either fulfill the vow or leave it, as it is not binding. The second type is when a man says, "If such-and-such happens, then it is an obligation upon me for the sake of Allah سبحانه وتعالى to do such-and-such." In this situation, the vow becomes binding, and he cannot abandon it. He must fulfill it, and if he fails, he is required to offer expiation. The expiation for breaking a vow is the same as the expiation for breaking an oath, which is to feed ten needy people from the average food that one provides to their own family. For each needy person, the expiation is either one mudd of food or providing clothing, with each man receiving two garments, or freeing a slave. If one cannot afford these options, then fasting for three days is required. This is expiation for your oaths when you swear and then break them. If a man vows to fast every Saturday, Sunday, or all days continuously, he is not allowed to abandon it except for a valid reason. He is also not required to fast during travel or illness unless he had specifically intended to include these situations in his vow. If he breaks his fast without a valid reason, he must feed ten needy people for each day missed. If a man vows to fast on a specific day for the rest of his life, and that day coincides with Eid al-Fitr, Eid al-Adha, or the days of Tashreeq, or if he is traveling or falls ill, Allah سبحانه وتعالى has exempted him from fasting on these days. Instead, he should fast on another day as a substitute. If a man makes a vow without specifying what he vowed, he has the choice to fulfill it by giving charity, praying two units of prayer, fasting a day, or feeding a needy person with a loaf of bread. If a man vows to give a large amount of wealth in charity without specifying the amount, then the definition of "large" is eighty or more, based on the saying of Allah سبحانه وتعالى, "Indeed, Allah سبحانه وتعالى has given you victory in many places" (Surah At-Tawbah 9:25), where "many" refers to eighty places. If a man vows to fast for a day or a month without specifying which day or month in his vow, and then breaks his fast, there is no expiation required. Instead, he must fast another specified day or month as a replacement, in accordance with his vow. However, if he vows to fast on a specific, well-known day or month, then he must fast that exact day or month. If he does not fast it or fasts it but then breaks it, he must offer expiation. If a man vows to fast on a specific day and that day coincides with a day of obligation toward his family, he must fast another day in its place and also free a believing slave. It is important to note that a blind slave does not suffice for expiation, whereas a slave who is missing a limb, such as one who is maimed, crippled, one-eyed, or lame, is acceptable. However, a slave who is completely paralyzed does not fulfill the requirement for expiation. In the case of ẓihar, it is permissible for a young boy born into Islam to be involved. If a man imposes an oath upon his debtor that he must not leave the town without informing him, then the debtor is not allowed to leave until he notifies the creditor. However, if the debtor fears that the creditor will prevent him from leaving and that this will result in harm to him and his family, he may leave without notifying the creditor, and there is no blame upon him for doing so. If a man claims money from another man without any evidence and his claim is invalid, then if the amount claimed reaches thirty dirhams, he should give it to the claimant and not take an oath. However, if the amount is more than thirty dirhams, he should take an oath and not give it. If a man owns a female slave, and his wife is upset by her presence and becomes jealous, leading him to say, "She is charity upon you," then if he made her an offering to Allah سبحانه وتعالى, the Almighty and Glorious, he is no longer permitted to approach her. However, if he did not mention Allah سبحانه وتعالى when making the statement, then the female slave remains his property, and he may do with her as he pleases.
وَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: "مَنْ أَجَلَّ اَللَّهَ أَنْ يَحْلِفَ بِهِ كَاذِباً أَعْطَاهُ اَللَّهُ عَزَّ وَ جَلَّ خَيْراً مِمَّا ذَهَبَ مِنْهُ ".
The Messenger of Allah سبحانه وتعالى (peace be upon him and his family) said: "Whoever reveres Allah سبحانه وتعالى and refrains from swearing a false oath by Him سبحانه وتعالى, Allah سبحانه وتعالى, the Almighty and Glorious, will grant him something better than what he has lost."
- Ṣaḥīḥ al-Faqīh
وَ قَالَ أَبُو جَعْفَرٍ اَلْبَاقِرُ عَلَيْهِ اَلسَّلاَمُ: "مَا تَرَكَ عَبْدٌ شَيْئاً لِلَّهِ عَزَّ وَ جَلَّ فَفَقَدَهُ".
Abu Ja'far Imam Muhammad ibn Ali Al-Baqir عليه السلام said: "No servant leaves something for the sake of Allah سبحانه وتعالى, the Almighty and Glorious, and then finds himself in loss because of it."
- Ṣaḥīḥ al-Faqīh
وَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: "مَنْ حَلَفَ سِرّاً فَلْيَسْتَثْنِ سِرّاً وَ مَنْ حَلَفَ عَلاَنِيَةً فَلْيَسْتَثْنِ عَلاَنِيَةً".
The Messenger of Allah سبحانه وتعالى (peace be upon him and his family) said: "Whoever takes an oath in private should make an exception in private, and whoever takes an oath publicly should make an exception publicly."
- Ṣaḥīḥ al-Faqīh
وَ سَأَلَ إِسْمَاعِيلُ بْنُ سَعْدٍ أَبَا اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلرَّجُلِ يَحْلِفُ بِالْيَمِينِ وَ ضَمِيرُهُ عَلَى غَيْرِ مَا حَلَفَ قَالَ "اَلْيَمِينُ عَلَى اَلضَّمِيرِ".
Isma'il ibn Sa'd asked Abu al-Hasan Imam Ali ibn Musa Ar-Ridha عليه السلام about a man who swears an oath, but his intention in the oath differs from the apparent wording. Imam عليه السلام said: "The oath is based on the intention."
- Ṣaḥīḥ al-Faqīh, p. 266
يَعْنِي عَلَى ضَمِيرِ الْمَظْلُومِ.
This means it is judged according to the intention of the one who is wronged.
وَ سَأَلَ عَلِيُّ بْنُ جَعْفَرٍ، أَخَاهُ مُوسَى بْنَ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ: عَنِ اَلرَّجُلِ يَحْلِفُ وَ يَنْسَى مَا قَالَهُ قَالَ "هُوَ عَلَى مَا نَوَى".
Ali ibn Ja'far asked his brother Imam Musa ibn Jafar Al-Kadhim عليه السلام about a man who takes an oath and then forgets what he said. Imam عليه السلام replied: "It is based on what he intended."
- Ṣaḥīḥ al-Faqīh
وَ رُوِيَ عَنْ سَعْدِ بْنِ اَلْحَسَنِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنِ اَلرَّجُلِ يَحْلِفُ أَنْ لاَ يَبِيعَ سِلْعَتَهُ بِكَذَا وَ كَذَا ثُمَّ يَبْدُو لَهُ قَالَ "يَبِيعُ وَ لاَ يُكَفِّرُ".
It is narrated from Sa'd ibn al-Hasan, from Abu Abdillah عليه السلام, that Imam عليه السلام was asked about a man who swears that he will not sell his merchandise for a certain price, but then later changes his mind. Imam عليه السلام said: "He may sell it, and no expiation is required."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى اَلسَّكُونِيُّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "إِذَا قَالَ اَلرَّجُلُ أَقْسَمْتُ أَوْ حَلَفْتُ فَلَيْسَ بِشَيْءٍ حَتَّى يَقُولَ أَقْسَمْتُ بِاللَّهِ أَوْ حَلَفْتُ بِاللَّهِ".
Al-Sakuni narrated from Imam Jafar ibn Muhammad Al-Sadiq عليه السلامwho said: "If a man says, 'I swear' or 'I have taken an oath,' it is of no consequence until he says, 'I swear by Allah سبحانه وتعالى' or 'I have taken an oath by Allah سبحانه وتعالى.'"
- Ṣaḥīḥ al-Faqīh
وَ رَوَى أَبَانٌ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ قَالَ عَلَيَّ بَدَنَةٌ وَ لَمْ يُسَمِّ أَيْنَ يَنْحَرُهَا قَالَ "إِنَّمَا اَلنَّحْرُ بِمِنًى يَقْسِمُهَا بَيْنَ اَلْمَسَاكِينِ".
Aban narrated from Muhammad ibn Muslim, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir عليه السلام, regarding a man who said: "I am obligated to offer a camel," but did not specify where it should be slaughtered. Imam عليه السلام said: "The slaughtering is to be done at Mina, and it should be distributed among the needy."
- Ṣaḥīḥ al-Faqīh, p. 266
وَ رَوَى مُحَمَّدُ بْنُ يَحْيَى اَلْخَزَّازُ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ: "أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ كَرِهَ أَنْ يُطْعِمَ اَلرَّجُلُ فِي كَفَّارَةِ اَلْيَمِينِ قَبْلَ اَلْحِنْثِ ".
Muhammad ibn Yahya al-Khazzaz narrated from Talhah ibn Zayd, from Imam Jafar ibn Muhammad Al-Sadiq عليه السلام from his father, Imam Muhammad ibn Ali Al-Baqir عليه السلام that Imam Ali ibn Abi Talib عليه السلام disliked that a man should feed others as expiation for an oath before breaking it.
- Ṣaḥīḥ al-Faqīh, p. 266
وَ سَأَلَ مُحَمَّدُ بْنُ مَنْصُورٍ مُوسَى بْنَ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ: عَنْ رَجُلٍ نَذَرَ صِيَاماً فَثَقُلَ اَلصَّوْمُ عَلَيْهِ قَالَ "تَصَدَّقُ عَنْ كُلِّ يَوْمٍ بِمُدٍّ مِنْ حِنْطَةٍ".
Muhammad ibn Mansur asked Imam Musa ibn Jafar Al-Kadhim عليه السلام about a man who made a vow to fast but found fasting to be too difficult for him. Imam عليه السلام said: "He should give charity for each day in the amount of one mudd of wheat."
- Ṣaḥīḥ al-Faqīh, p. 266
وَ رَوَى طَلْحَةُ بْنُ زَيْدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ: فِي اِمْرَأَةٍ حُبْلَى شَرِبَتْ دَوَاءً فَأَسْقَطَتْ قَالَ "تُكَفِّرُ عَنْهُ".
Talhah ibn Zayd narrated from Imam Jafar ibn Muhammad Al-Sadiq عليه السلام from his father, Imam Muhammad ibn Ali Al-Baqir عليه السلام, regarding a pregnant woman who drank medicine and caused a miscarriage. Imam عليه السلام said: "She must offer expiation for it."
- Ṣaḥīḥ al-Faqīh, p. 266
وَ سَمِعَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ رَجُلاً يَقُولُ أَنَا بَرِيءٌ مِنْ دِينِ مُحَمَّدٍ فَقَالَ لَهُ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "وَيْلَكَ إِذَا بَرِئْتَ مِنْ دِينِ مُحَمَّدٍ فَعَلَى دِينِ مَنْ تَكُونُ" فَمَا كَلَّمَهُ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ حَتَّى مَاتَ.
The Messenger of Allah سبحانه وتعالى, peace be upon him and his family, heard a man saying, "I am free from the religion of Muhammad." The Messenger of Allah سبحانه وتعالى, peace be upon him and his family, said to him: "Woe to you! If you are free from the religion of Muhammad, then whose religion will you follow?" The Messenger of Allah سبحانه وتعالى, peace be upon him and his family, never spoke to him again until he died.
- Ṣaḥīḥ al-Faqīh
رَوَى مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنْ سَلاَّمِ بْنِ سَهْمٍ اَلشَّيْخِ اَلْمُتَعَبِّدِ أَنَّهُ سَمِعَ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ لِسَدِيرٍ: "يَا سَدِيرُ إِنَّهُ مَنْ حَلَفَ بِاللَّهِ كَاذِباً كَفَرَ وَ مَنْ حَلَفَ بِاللَّهِ صَادِقاً أَثِمَ إِنَّ اَللَّهَ عَزَّ وَ جَلَّ يَقُولُ: وَ لاٰ تَجْعَلُوا اَللّٰهَ عُرْضَةً لِأَيْمٰانِكُمْ "
Muhammad ibn Isma'il narrated from Salam ibn Sahm, the devout elder, that he heard Abu Abdillah عليه السلام say to Sadir: "O Sadir, whoever swears by Allah سبحانه وتعالى falsely has committed disbelief, and whoever swears by Allah سبحانه وتعالى truthfully has sinned. Indeed, Allah سبحانه وتعالى, the Almighty and Glorious, says: 'And do not make Allah سبحانه وتعالى an excuse in your oaths' (Surah Al-Baqarah 2:224)."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى عَبْدُ اَللَّهِ بْنُ اَلْقَاسِمِ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: "لاَ يَمِينَ فِي غَضَبٍ وَ لاَ فِي قَطِيعَةِ رَحِمٍ وَ لاَ فِي جَبْرٍ وَ لاَ فِي إِكْرَاهٍ" قَالَ قُلْتُ أَصْلَحَكَ اَللَّهُ فَمَا فَرْقٌ بَيْنَ اَلْإِكْرَاهِ وَ اَلْجَبْرِ قَالَ "اَلْجَبْرُ مِنَ اَلسُّلْطَانِ يَكُونُ وَ اَلْإِكْرَاهُ مِنَ اَلزَّوْجَةِ وَ اَلْأَبِ وَ اَلْأُمِّ وَ لَيْسَ ذَلِكَ بِشَيْءٍ".
Abdullah ibn al-Qasim narrated from Abdullah ibn Sinan, who said that Abu Abdillah عليه السلام said: "There is no valid oath taken in anger, nor in severing ties of kinship, nor under coercion, nor under compulsion." I asked: "May Allah سبحانه وتعالى keep you well, what is the difference between coercion and compulsion?" Imam عليه السلام replied: "Compulsion is from a ruler, while coercion can come from a wife, a father, or a mother, and such an oath is of no consequence."
- Ṣaḥīḥ al-Faqīh
وَ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ: "اِحْلِفْ بِاللَّهِ كَاذِباً وَ أَنْجِ أَخَاكَ مِنَ اَلْقَتْلِ ".
And Imam Ali ibn Abi Talib عليه السلام said: "Swear by Allah سبحانه وتعالى falsely and save your brother from being killed."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى عَبْدُ اَللَّهِ بْنُ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ يَجْعَلُ عَلَيْهِ صِيَاماً فِي نَذْرٍ فَلاَ يَقْوَى قَالَ "يُعْطِي مَنْ يَصُومُ عَنْهُ كُلَّ يَوْمٍ مُدَّيْنِ".
Abdullah ibn Jabalah narrated from Ishaq ibn Ammar, from Abu Abdillah عليه السلام, regarding a man who makes fasting obligatory upon himself through a vow but is unable to fulfill it. Imam عليه السلام said: "He should give two mudds of food for each day to someone who will fast on his behalf."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى مُحَمَّدُ بْنُ عَبْدِ اَللَّهِ بْنِ مِهْرَانَ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَقُولُ هُوَ يُهْدِي إِلَى اَلْكَعْبَةِ كَذَا وَ كَذَا مَا عَلَيْهِ إِذَا كَانَ لاَ يَقْدِرُ عَلَى مَا يُهْدِيهِ قَالَ "إِنْ كَانَ جَعَلَهُ نَذْراً وَ لاَ يَمْلِكُهُ فَلاَ شَيْءَ عَلَيْهِ وَ إِنْ كَانَ مِمَّا يَمْلِكُ غُلاَماً أَوْ جَارِيَةً أَوْ شِبْهَهُمَا بَاعَ وَ اِشْتَرَى بِثَمَنِهِ طِيباً فَيُطَيِّبُ بِهِ اَلْكَعْبَةَ وَ إِنْ كَانَتْ دَابَّةً فَلَيْسَ عَلَيْهِ شَيْءٌ".
Muhammad ibn Abdullah ibn Mihran narrated from Ali ibn Ja'far, from his brother Imam Musa ibn Jafar Al-Kadhim عليه السلام, who said: I asked him about a man who says that he will offer such-and-such as a gift to the Ka'bah, but he is unable to fulfill it. Imam عليه السلام said: "If he made it a vow and does not own it, then there is nothing upon him. However, if it is something he owns, such as a slave, a maid, or something similar, he should sell it and use the proceeds to buy perfume, which he will use to anoint the Ka'bah. But if it is an animal, then there is nothing required of him."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى اَلسَّكُونِيُّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ سُئِلَ عَنْ رَجُلٍ نَذَرَ أَنْ يَمْشِيَ إِلَى اَلْبَيْتِ فَمَرَّ بِمَعْبَرٍ قَالَ "فَلْيَقُمْ فِي اَلْمِعْبَرِ حَتَّى يَجُوزَهُ".
Al-Sakuni narrated from Imam Jafar ibn Muhammad Al-Sadiq عليه السلام from his father, Imam Muhammad ibn Ali Al-Baqir عليه السلام, that Imam Ali ibn Abi Talib عليه السلام was asked about a man who vowed to walk to the House of Allah سبحانه وتعالى but encountered a river crossing along the way. Imam عليه السلام said: "Let him stand in the crossing until he passes it."
- Ṣaḥīḥ al-Faqīh
وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ لِيُونُسَ بْنِ ظَبْيَانَ: "يَا يُونُسُ لاَ تَحْلِفْ بِالْبَرَاءَةِ مِنَّا فَإِنَّهُ مَنْ حَلَفَ بِالْبَرَاءَةِ مِنَّا صَادِقاً كَانَ أَوْ كَاذِباً فَقَدْ بَرِئَ مِنَّا".
Imam Jafar ibn Muhammad Al-Sadiq عليه السلام said to Yunus ibn Zabyan: "O Yunus, do not swear by disassociating from us, for whoever swears by disassociating from us, whether truthfully or falsely, has indeed disassociated from us."
- Ṣaḥīḥ al-Faqīh
وَ قَالَ عَلَيْهِ اَلسَّلاَمُ: "مَنْ بَرِئَ مِنَ اَللَّهِ عَزَّ وَ جَلَّ صَادِقاً كَانَ أَوْ كَاذِباً فَقَدْ بَرِئَ اَللَّهُ مِنْهُ".
Imam عليه السلام also said: "Whoever disassociates from Allah سبحانه وتعالى, the Almighty and Glorious, whether truthfully or falsely, then Allah سبحانه وتعالى has disassociated from him."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى اَلْعَلاَءُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُهُ عَنِ اَلْأَحْكَامِ فَقَالَ "يَجُوزُ عَلَى كُلِّ دَيِّنٍ بِمَا يَسْتَحْلِفُونَ".
Al-Ala narrated from Muhammad ibn Muslim who said: I asked him about oaths. Imam عليه السلام said: "It is permissible to take an oath with every religious group according to what they regard as binding for oaths."
- Ṣaḥīḥ al-Faqīh
وَ قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِيمَنِ اِسْتَحْلَفَ رَجُلاً مِنْ أَهْلِ اَلْكِتَابِ بِيَمِينِ صَبْرٍ أَنْ يَسْتَحْلِفَهُ بِكِتَابِهِ وَ مِلَّتِهِ ".
Commander of the Faithful عليه السلام ruled concerning a case where someone required a man from the People of the Book to take a solemn oath. Imam عليه السلام said that the oath should be taken according to his scripture and his religion.
- Ṣaḥīḥ al-Faqīh
وَ رَوَى عَبْدُ اَللَّهِ بْنُ مُسْكَانَ عَنْ بَدْرِ بْنِ خَلِيلٍ قَالَ: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ كَانَ فِي حَبْسٍ فَقَالَ لِلَّهِ عَلَيَّ إِنْ خَرَجْتُ مِنْ حَبْسِي هَذَا أَنْ أَصُومَ سَنَةً فَخَرَجَ اَلرَّجُلُ مِنَ اَلْحَبْسِ وَ خَافَ أَنْ لاَ يُمْكِنَهُ أَنْ يَصُومَ سَنَةً كَيْفَ يَصْنَعُ قَالَ "يَصُومُ شَهْراً وَ مِنَ اَلشَّهْرِ اَلثَّانِي أَيَّاماً فَيَكُونُ قَدْ صَامَ شَهْرَيْنِ مُتَتَابِعَيْنِ ثُمَّ يَصُومُ بَعْدَ ذَلِكَ فَمَتَى أَفْطَرَ يَوْماً تَصَدَّقَ بِمُدٍّ وَ مَتَى صَامَ حُسِبَ لَهُ حَتَّى يَتِمَّ لَهُ سَنَةٌ".
Abdullah ibn Muskan narrated from Badr ibn Khalil, who said that Abu Abdillah عليه السلام was asked about a man who was imprisoned and vowed, saying, "It is upon me, for the sake of Allah سبحانه وتعالى, that if I am released from this prison, I will fast for a year." The man was then released from prison but feared that he might not be able to fast for an entire year. Imam عليه السلام said: "He should fast for one month, and then from the second month, he should fast a few days so that he completes two consecutive months. After that, he should continue fasting, and whenever he misses a day, he should give a mudd of food in charity. Whenever he fasts, it will be counted for him until he completes a year."
- Ṣaḥīḥ al-Faqīh
وَ رُوِيَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ أَبِي جَعْفَرٍ اَلثَّانِي عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ رَجُلٌ مَاتَ وَ عَلَيْهِ صَوْمٌ يُصَامُ عَنْهُ أَوْ يُتَصَدَّقُ قَالَ "يُتَصَدَّقُ عَنْهُ فَإِنَّهُ أَفْضَلُ".
It is narrated from Muhammad ibn Isma'il ibn Bazee' that he said: I asked Abu Ja'far al-Thani عليه السلام about a man who died and had fasting obligations upon him. Should fasting be done on his behalf, or should charity be given on his behalf? Imam عليه السلام said: "Charity should be given on his behalf, for it is better."
- Ṣaḥīḥ al-Faqīh
وَ رُوِيَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ اَلثَّانِي عَلَيْهِ اَلسَّلاَمُ قَوْلُهُ عَزَّ وَ جَلَّ وَ اَللَّيْلِ إِذٰا يَغْشىٰ وَ اَلنَّهٰارِ إِذٰا تَجَلّٰى وَ قَوْلُهُ عَزَّ وَ جَلَّ وَ اَلنَّجْمِ إِذٰا هَوىٰ وَ مَا أَشْبَهَ هَذَا فَقَالَ "إِنَّ اَللَّهَ عَزَّ وَ جَلَّ يُقْسِمُ مِنْ خَلْقِهِ بِمَا يَشَاءُ وَ لَيْسَ لِخَلْقِهِ أَنْ يُقْسِمُوا إِلاَّ بِهِ عَزَّ وَ جَلَّ".
It is narrated from Ali ibn Mahziyar that he said: I asked Abu Ja'far al-Thani عليه السلام about the saying of Allah سبحانه وتعالى, the Almighty and Glorious; "By the night when it covers, and by the day when it appears" (Surah Al-Lail 92:1-2) and His saying, "By the star when it falls" (Surah An-Najm 53:1), and other similar verses. Imam عليه السلام said: "Indeed, Allah سبحانه وتعالى, the Almighty and Glorious, may swear by whatever He سبحانه وتعالى wills from His سبحانه وتعالى creation, but His سبحانه وتعالى creation is only permitted to swear by Him سبحانه وتعالى, the Almighty and Glorious."
- Ṣaḥīḥ al-Faqīh, p. 266
وَ رَوَى مُحَمَّدٌ اَلْحَلَبِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "لاَ يَجُوزُ فِي اَلْقَتْلِ إِلاَّ رَجُلٌ وَ يَجُوزُ فِي اَلظِّهَارِ وَ كَفَّارَةِ اَلْيَمِينِ صَبِيٌّ".
Muhammad al-Halabi narrated from Abu Abdillah عليه السلام who said: "In cases of murder, only an adult man is permissible for expiation. However, in cases of ẓihar and the expiation of oaths, a young boy is permissible."
- Ṣaḥīḥ al-Faqīh, p. 267
وَ سَأَلَ إِسْحَاقُ بْنُ عَمَّارٍ أَبَا إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ: فَقَالَ يُعْطَى ضَعِيفاً مِنْ غَيْرِ أَهْلِ اَلْوَلاَيَةِ قَالَ "نَعَمْ وَ أَهْلُ اَلْوَلاَيَةِ أَحَبُّ إِلَيَّ ".
Ishaq ibn Ammar asked Abu Ibrahim (Imam Musa ibn Jafar Al-Kadhim عليه السلام) whether it is permissible to give expiation to someone who is weak but not from the people of wilayah (those who follow the Ahlulbayt). Imam عليه السلام said: "Yes, but the people of wilayah are more beloved to me."
- Ṣaḥīḥ al-Faqīh, p. 267
يَعْنِي فِي الْكَفَّارَاتِ.
This statement refers to giving expiation in cases where it is required.
وَ رُوِيَ عَنِ اَلْمُفَضَّلِ بْنِ عُمَرَ اَلْجُعْفِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: "فِي قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ: فَلاٰ أُقْسِمُ بِمَوٰاقِعِ اَلنُّجُومِ وَ إِنَّهُ لَقَسَمٌ لَوْ تَعْلَمُونَ عَظِيمٌ يَعْنِي بِهِ اَلْيَمِينَ بِالْبَرَاءَةِ مِنَ اَلْأَئِمَّةِ عَلَيْهِمُ اَلسَّلاَمُ يَحْلِفُ بِهَا اَلرَّجُلُ يَقُولُ إِنَّ ذَلِكَ عِنْدَ اَللَّهِ عَظِيمٌ".
Al-Mufaddal ibn Umar al-Ju'fi narrated that he heard Abu Abdillah عليه السلام say regarding the words of Allah سبحانه وتعالى, the Almighty and Glorious: "But no! I swear by the setting of the stars. And indeed, it is a mighty oath-if you only knew" (Surah Al-Waqi'ah 56:75-76). Imam عليه السلام said: "It refers to the oath of disassociation from the Imams (peace be upon them), where a man swears by it. Verily, such an oath is considered great in the sight of Allah سبحانه وتعالى."
- Ṣaḥīḥ al-Faqīh
وَ هَذَا الْحَدِيثُ فِي نَوَادِرِ الْحِكْمَةِ.
This narration is included in Nawadir al-Hikmah (Rare Wisdom).
وَ رَوَى حَفْصُ بْنُ عُمَرَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سُئِلَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ مَا كَفَّارَةُ اَلاِغْتِيَابِ قَالَ "تَسْتَغْفِرُ لِمَنِ اِغْتَبْتَهُ كَمَا ذَكَرْتَهُ ".
Hafs ibn Umar narrated from Abu Abdillah عليه السلام that the Messenger of Allah سبحانه وتعالى (peace be upon him and his family) was asked: "What is the expiation for backbiting?" Imam عليه السلام said: "You should seek forgiveness for the one you have backbitten, just as you mentioned him."
- Ṣaḥīḥ al-Faqīh
وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: "كَفَّارَةُ اَلضَّحِكِ أَنْ يَقُولَ: اَللَّهُمَّ لاَ تَمْقُتْنِي ".
Imam Jafar ibn Muhammad Al-Sadiq عليه السلام said: "The expiation for excessive laughter is to say, 'O Allah سبحانه وتعالى, do not despise me.'"
- Ṣaḥīḥ al-Faqīh
وَ- قَالَ الصَّادِقُ عَلَيْهِ اَلسَّلاَمُ كَفَّارَةُ عَمَلِ السُّلْطَانِ قَضَاءُ حَوَائِجِ الْإِخْوَانِ.
Imam Jafar ibn Muhammad Al-Sadiq عليه السلام said: "The expiation for working with the ruler is to fulfill the needs of your brothers."
- Ṣaḥīḥ al-Faqīh
وَ كَتَبَ مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ رَضِيَ اَللَّهُ عَنْهُ إِلَى أَبِي مُحَمَّدٍ اَلْحَسَنِ بْنِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ: رَجُلٌ حَلَفَ بِالْبَرَاءَةِ مِنَ اَللَّهِ عَزَّ وَ جَلَّ أَوْ مِنْ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَحَنِثَ مَا تَوْبَتُهُ وَ مَا كَفَّارَتُهُ فَوَقَّعَ عَلَيْهِ اَلسَّلاَمُ "يُطْعِمُ عَشَرَةَ مَسَاكِينَ لِكُلِّ مِسْكِينٍ مُدٌّ وَ يَسْتَغْفِرُ اَللَّهَ عَزَّ وَ جَلَّ".
Muhammad ibn al-Hasan al-Saffar, may Allah سبحانه وتعالى be pleased with him, wrote to Abu Muhammad al-Hasan ibn Ali عليه السلام asking about a man who swore an oath of disassociation from Allah سبحانه وتعالى, the Almighty and Glorious, or from the Messenger of Allah سبحانه وتعالى (peace be upon him and his family) and then broke his oath. What is his repentance and expiation? Imam عليه السلام responded: "He should feed ten needy people, giving each needy person one mudd of food, and seek forgiveness from Allah سبحانه وتعالى, the Almighty and Glorious."
- Ṣaḥīḥ al-Faqīh, p. 267
وَ رَوَى عَبْدُ اَلْوَاحِدِ بْنُ مُحَمَّدِ بْنِ عُبْدُوسٍ اَلنَّيْسَابُورِيُّ رَضِيَ اَللَّهُ عَنْهُ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ قُتَيْبَةَ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنْ عَبْدِ اَلسَّلاَمِ بْنِ صَالِحٍ اَلْهَرَوِيِّ قَالَ: قُلْتُ لِلرِّضَا عَلَيْهِ اَلسَّلاَمُ يَا اِبْنَ رَسُولِ اَللَّهِ قَدْ رُوِيَ لَنَا عَنْ آبَائِكَ عَلَيْهِمُ اَلسَّلاَمُ "فِيمَنْ جَامَعَ فِي شَهْرِ رَمَضَانَ أَوْ أَفْطَرَ فِيهِ ثَلاَثُ كَفَّارَاتٍ" وَ رُوِيَ عَنْهُمْ عَلَيْهِمُ اَلسَّلاَمُ أَيْضاً "كَفَّارَةٌ وَاحِدَةٌ" فَبِأَيِّ اَلْخَبَرَيْنِ نَأْخُذُ فَقَالَ "بِهِمَا جَمِيعاً مَتَى جَامَعَ اَلرَّجُلُ حَرَاماً أَوْ أَفْطَرَ عَلَى حَرَامٍ فِي شَهْرِ رَمَضَانَ فَعَلَيْهِ ثَلاَثُ كَفَّارَاتٍ عِتْقُ رَقَبَةٍ وَ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ وَ إِطْعَامُ سِتِّينَ مِسْكِيناً وَ قَضَاءُ ذَلِكَ اَلْيَوْمِ وَ إِنْ كَانَ نَكَحَ حَلاَلاً أَوْ أَفْطَرَ عَلَى حَلاَلٍ فَعَلَيْهِ كَفَّارَةٌ وَاحِدَةٌ وَ قَضَاءُ ذَلِكَ اَلْيَوْمِ وَ إِنْ كَانَ نَاسِياً فَلاَ شَيْءَ عَلَيْهِ".
Abd al-Wahid ibn Muhammad ibn Abdus al-Naysaburi, may Allah سبحانه وتعالى be pleased with him, narrated from Ali ibn Muhammad ibn Qutaybah, from Hamdan ibn Sulayman, from Abd al-Salam ibn Salih al-Harawi, who said: I asked Imam Ali ibn Musa Ar-Ridha عليه السلام: "O son of the Messenger of Allah سبحانه وتعالى, it has been narrated to us from your forefathers (peace be upon them) that for someone who has intercourse or breaks their fast in the month of Ramadan, there are three expiations. It has also been narrated from them (peace be upon them) that there is only one expiation. Which of the two narrations should we follow?" Imam عليه السلام said: "Both are correct. If a person has intercourse unlawfully or breaks their fast by consuming something unlawful during the month of Ramadan, then three expiations are required, freeing a slave, fasting for two consecutive months, and feeding sixty needy people. In addition, the person must make up the fast for that day. However, if the person had lawful intercourse or broke their fast by consuming something lawful, then only one expiation is required, along with making up the fast for that day. And if the person did so out of forgetfulness, then nothing is required of him."
- Ṣaḥīḥ al-Faqīh
وَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ: "مَنْ حَلَفَ فَقَالَ لاَ وَ رَبِّ اَلْمُصْحَفِ فَعَلَيْهِ كَفَّارَةٌ وَاحِدَةٌ".
Commander of the Faithful عليه السلام said: "Whoever takes an oath and says, 'No, by the Lord عز وجل of the Mushaf (the Quran),' must offer a single expiation."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى حَنَانُ بْنُ سَدِيرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: "كُلُّ ذَنْبٍ يُكَفِّرُهُ اَلْقَتْلُ فِي سَبِيلِ اَللَّهِ إِلاَّ اَلدَّيْنَ لاَ كَفَّارَةَ لَهُ إِلاَّ اَلْأَدَاءُ أَوْ يُرْضَى صَاحِبُهُ أَوْ يَعْفُوَ اَلَّذِي لَهُ اَلْحَقُّ".
Hanan ibn Sadir narrated from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir عليه السلام that he said: "Every sin is expiated by being killed in the way of Allah سبحانه وتعالى, except for debt, there is no expiation for it except its repayment, the satisfaction of the creditor, or forgiveness by the one to whom the right belongs."
- Ṣaḥīḥ al-Faqīh, p. 267
وَ رُوِيَ عَنْ جَمِيلِ بْنِ صَالِحٍ قَالَ: كَانَتْ عِنْدِي جَارِيَةٌ بِالْمَدِينَةِ فَارْتَفَعَ طَمْثُهَا فَجَعَلْتُ لِلَّهِ عَزَّ وَ جَلَّ عَلَيَّ نَذْراً إِنْ هِيَ حَاضَتْ فَعَلِمْتُ بَعْدُ أَنَّهَا حَاضَتْ قَبْلَ أَنْ أَجْعَلَ اَلنَّذْرَ عَلَيَّ فَكَتَبْتُ إِلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَ أَنَا بِالْمَدِينَةِ فَأَجَابَنِي "إِنْ كَانَتْ حَاضَتْ قَبْلَ اَلنَّذْرِ فَلاَ نَذْرَ عَلَيْكَ وَ إِنْ كَانَتْ حَاضَتْ بَعْدَ اَلنَّذْرِ فَعَلَيْكَ ".
Jamil ibn Salih narrated that he had a female slave in Medina whose menstruation had stopped. He made a vow to Allah سبحانه وتعالى, the Almighty and Glorious, that if she began to menstruate, he would fulfill a certain obligation. Later, he learned that she had already menstruated before he made the vow. He wrote to Abu Abdillah عليه السلام while he was in Medina, asking for guidance. Abu Abdillah عليه السلام replied: "If she had menstruated before the vow, then there is no obligation upon you. However, if she menstruated after the vow, then the vow is binding upon you."
- Ṣaḥīḥ al-Faqīh, p. 267
وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: "كَفَّارَاتُ اَلْمَجَالِسِ أَنْ تَقُولَ عِنْدَ قِيَامِكَ مِنْهَا: سُبْحٰانَ رَبِّكَ رَبِّ اَلْعِزَّةِ عَمّٰا يَصِفُونَ وَ سَلاٰمٌ عَلَى اَلْمُرْسَلِينَ وَ اَلْحَمْدُ لِلّٰهِ رَبِّ اَلْعٰالَمِينَ "
Imam Jafar ibn Muhammad Al-Sadiq عليه السلام said: "The expiation for gatherings is to say upon leaving them: 'Glory be to your Lord عز وجل, the Lord عز وجل of Honor, above what they describe. And peace be upon the messengers. And all praise is due to Allah سبحانه وتعالى, the Lord عز وجل of the worlds.' (Surah As-Saffat 37:180-182)."
- Ṣaḥīḥ al-Faqīh
Commentary #1