Riyad al-Salihin - Al-Nawawi - (1/585)

Riyad al-SalihinAl-Nawawi

an oath and then perceives something better than it, let him pay the expiation for his oath and do what is better.” Narrated by Muslim.

1726 – Abu Mūsā, may Allah be pleased with him, reported that the Messenger of Allah ﷺ said, “By Allah—if Allah wills—I never swear an oath and then see something better than it without expiating for that oath and doing what is better.” Agreed upon.

1727 – Abu Hurayrah, may Allah be pleased with him, related that the Messenger of Allah ﷺ said, “For one of you to persist in an oath concerning his family is more sinful in the sight of Allah, the Exalted, than to give the expiation that Allah has ordained for him.” Agreed upon.

His words “yaliǧu” (with an open lām and a doubled jīm) mean: he continues in it and does not make expiation; and his word “āthamu” (with a thā’) means: more sinful.

317 – Chapter: Pardoning inadvertent oaths and that no expiation is due for them. These are the words that slip off the tongue without the intention of swearing, such as the customary expressions: “No, by Allah,” “Yes, by Allah,” and the like.

Allah, the Most High, says: “Allah will not call you to account for what is unintentional in your oaths (1), but He will call you to account for the oaths you have taken in earnest. The expiation for it is to feed ten poor people from the average of what you feed your own families, or clothe them, or free a slave (2). Whoever cannot find the means must fast three days. That is the expiation for your oaths when you have sworn; and guard your oaths.” (Sūrat al-Māʾidah, 5:89)

1728 – ʿĀʾishah, may Allah be pleased with her, said: “This verse—‘Allah will not call you to account for what is unintentional in your oaths’—was revealed concerning a person’s saying, ‘No, by Allah,’ and ‘Yes, by Allah.’” Narrated by al-Bukhārī.

(1) It denotes words of oath that slip from the tongue unintentionally. As the Quran states: “But He will hold you accountable for the oaths you have bound on purpose,” that is, the oaths you swear deliberately and then break. (2) That is, the manumission of a human being.

عَلَى يَمِينٍ ، فَرَأَى غَيْرَهَا خَيْرًا مِنْهَا ، فَلْيُكَفِّرْ عَنْ يَمِينِهِ ، وَلْيَفْعَلِ الَّذِي هُوَ خَيْرٌ » رواه مسلم . ١٧٢٦ - وعن أبي موسى رضي الله عنه ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ : « إِنِّي وَاللَّهِ إِنْ شَاءَ اللَّهُ لَا أَحْلِفُ عَلَى يَمِينٍ ، ثُمَّ أَرَى خَيْرًا مِنْهَا إِلَّا كَفَّرْتُ عَنْ يَمِينِي ، وَأَتَيْتُ الَّذِي هُوَ خَيْرٌ » متفق عليه . ١٧٢٧ - وعن أبي هريرة رضي الله عنه قال : قال رسول الله ﷺ : « لَأَنْ يَلِجَ أَحَدُكُمْ فِي يَمِينِهِ فِي أَهْلِهِ آثَمُ لَهُ عِنْدَ اللَّهِ تَعَالَى مِنْ أَنْ يُعْطِيَ كَفَّارَتَهُ الَّتِي فَرَضَ اللَّهُ عَلَيْهِ » متفق عليه . قَوْلُهُ : « يَلِجُ » بفتح اللام وتشديد الجيم أي : يَتَمَادَى فِيهَا ، وَلَا يُكَفِّرُ ، وَقَوْلُهُ : « آثَمُ » هو بالثاء المثلثة ، أي : أَكْثَرُ إِثْمًا . ٣١٧ - باب العفو عن لغو اليمين وأنه لا كفارة فيه ، وهو ما يجري على اللسان بغير قصد اليمين كقوله على العادة : لا والله ، وبلى والله ، ونحو ذلك قال الله تعالى : ﴿ لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ ﴾ (١) وَلَكِنْ يُؤَاخِذُكُمْ بِمَا عَقَّدْتُمُ الْأَيْمَانَ فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ ، أَوْ كِسْوَتُهُمْ ، أَوْ تَحْرِيرُ رَقَبَةٍ (٢) ، فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ ، ذَلِكَ كَفَّارَةُ أَيْمَانِكُمْ إِذَا حَلَفْتُمْ ، وَاحْفَظُوا أَيْمَانَكُمْ ﴾ [ سورة المائدة الآية : ٨٩ ] . ١٧٢٨ - وعن عائشة رضي الله عنها قالت : أُنْزِلَتْ هَذِهِ الْآيَةُ : ﴿ لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ ﴾ فِي قَوْلِ الرَّجُلِ : لَا وَاللَّهِ ، وَبَلَى وَاللَّهِ . رواه البخاري .

(١) هو ما يسبق إليه اللسان من غير قصد الحلف ﴿ وَلَكِنْ يُؤَاخِذُكُم بِمَا عَقَّدْتُمُ الْأَيْمَانَ ﴾ بأن حلفتم عن قصد وحنتم . (٢) أي : إعتاق إنسان .