Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (15/170)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

oaths. He then speaks to that person, offers expiation for having spoken to him, then enters the house and goes to the market. In this case, the first expiation does not suffice for him, because expiation for the other two oaths did not become binding upon him until after he had offered expiation for the first.

However, if, when offering expiation for the first, he intended it both as expiation for the first and as a release from the second and third, it suffices, because the required expiation is one. This is the view adopted by the author, and it is the well-known position in the school of Imam Ahmad.

The majority of scholars held that when both the matters sworn about and the oaths are multiple, an expiation is due for each one. For example, if he says, “By Allah, I will not speak to Zayd; by Allah, I will not enter the house; by Allah, I will not go to the market,” the oaths are multiple and the matters sworn about are multiple.

They said: He is therefore liable for an expiation for each oath; in this case, he owes three expiations. They supported this with the general wording of the verse:

“Then its expiation is to feed ten needy people.” [al-Ma'idah 5:89]

These are multiple oaths, they said, so he owes expiations according to their number. This is like a person in consecration for pilgrimage who kills game—for example, ten pigeons. The required liability is one kind: livestock equivalent to what he has killed; yet he owes ten sheep. They said: This is likewise, because the cause is multiple and each oath is independent in itself.

This issue has three cases:

The first is where the oaths are multiple but the matter sworn about is one. For example, if his mother says to him, “Put on the woolen garment; it is cold today,” and he says, “By Allah, I will not wear it.” Then he meets his brother, who says to him, “Put on the woolen garment because of the cold,” and he says, “By Allah, I will not wear it.” Then he meets his father, who says, “My son, put on this garment because of the cold,” and he says, “By Allah, I will not wear it.” Thus, the oaths are multiple, while the matter sworn about is

أيمان، فكلم فلاناً، ثم كفّر عن تكليمه إياه، ثم دخل البيت، وذهب إلى السوق، فهنا لا تجزئه الكفارة الأولى؛ لأن كفارة اليمينين الآخرين لم تلزمه إلا بعدما كفَّر عن الأول. ولو نوى بالكفارة عن الأول الكفارة عن الأول، والتحلة عن الثاني، والثالث، فيجزئه؛ لأن الموجَب واحد، وهذا ما مشى عليه المؤلف، وهو المشهور من مذهب الإمام أحمد. وذهب جمهور العلماء إلى أنه إذا تعدد المحلوف عليه، واليمين فعليه لكل واحدة كفارة، مثل لو قال: والله لا أكلم زيداً، والله لا أدخل البيت، والله لا أذهب إلى السوق، فالأيمان متعددة، والمحلوف عليه متعدد. قالوا: فيلزمه كفارة لكل يمين، ففي هذه الحال يلزمه ثلاث كفارات، وعللوا ذلك بعموم الآية: ﴿فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ﴾ [المائدة: ٨٩]، وهذه أيمان متعددة فيلزمه كفارات بعددها، كما لو قتل المحرم صيداً كعشر حمامات، فالموجَب واحد وهو مثل ما قتل من النعم، فيلزمه عشر شياه، قالوا: فهذا مثله؛ لأن السبب متعدد، وكل يمين مستقلة بنفسها. وهذه المسألة لها ثلاث حالات: الأولى: أن تتعدد اليمين والمحلوف عليه واحد، مثل لو قالت له أمه: البس ثوب الصوف، اليوم برد، فقال: والله ما ألبسه، ثم لقيه أخوه فقال له: البس ثوب الصوف للبرد، فقال: والله ما ألبسه، ثم لقيه أبوه فقال: يا ولدي البس هذا الثوب للبرد، قال: والله لا ألبسه، فالأيمان متعددة، والمحلوف عليه