Additional material: Explanation of chapters from the Book of Expiations for Oaths in Sahih al-Bukhari.
Machine translationRead the Arabic original
The Shaykh : Expiations for oaths: what is their type? Are they in a specific order, or is there a choice?
So we read the verse. Allah Mighty and Majestic said:[Al-Ma'idah 5:89] This is one, two, [Al-Ma'idah 5:89] three, [Al-Baqarah 2:196] So it combines choice and order. There is choice in the first three items, which are feeding, clothing, and freeing a slave.
And there is order between these three and fasting. Fasting does not suffice if one is able to do one of these three. As for these three, a person has a choice among them. Allah the Exalted began with feeding because it is the easiest, then clothing, then the slave.
Then the author said: "And what the Prophet (peace and blessings be upon him) ordered when[Al-Baqarah 2:196] came down" meaning where the Prophet (peace and blessings be upon him) gave Ka'b ibn Ujrah a choice between these three.
"It is mentioned from Ibn Abbas, Ata, and Ikrimah" It is mentioned. He said it in the form of a weak report because it is not according to his condition, may Allah have mercy on him.
"What is in the Qur'an or its companions, the person has a choice" meaning if it comes in the Qur'an, the person has a choice. So his saying:[Al-Ma'idah 5:89] means you have a choice. This choice is not a choice of benefit, meaning it is not obligatory for a person to choose what is in the interest of others. But it is a choice of desire, meaning according to what one desires. A choice of appetite, according to what you desire, do that. This is the expiation for oaths.
The ransom for harm. Allah the Exalted said:[Al-Baqarah 2:196] And likewise, whenever it comes like his saying also: [Al-Ma'idah 5:95] this is also by choice.
As for feeding the ten, Allah Blessed and Exalted said:[Al-Ma'idah 5:89] Middle means from the middle. You are not required to give the highest, nor is the lowest permissible from you, but the middle. And Allah Mighty and Majestic did not specify this feeding, He did not specify it, so it reverts to custom. What has become feeding is the feeding. And based on this opinion, we say that if a person gathers ten poor people and feeds them breakfast or dinner, that suffices for him, because it is true that he fed ten poor people. If he does not do that, some scholars said: "He owes half a sa' of something other than wheat for each one" and a quarter of a sa' of wheat. If someone said: he owes what is sufficient to feed the ten without specification, because a mudd of wheat, for example, may feed two or three people, he owes what feeds these ten in their homes.
As for clothing, the obligatory is what is called clothing. This varies according to the customs of people and their places. For example, with us, it is not considered clothing unless it is a shirt and a shemagh or ghutrah. This is the minimum thing to give him a shirt and a ghutrah or shemagh. And there is no doubt that its perfection is to give him with the shirt trousers or an izar and a vest as well. But we are talking about the minimum that suffices.
As for freeing a slave, it means freeing the slave from slavery. Allah Mighty and Majestic did not mention that it must be a believer. He said:[Al-Ma'idah 5:89] meaning freeing her from slavery. But the scholars stipulated that it must be a believer, by analogy to the expiation for killing, where Allah Mighty and Majestic said: [An-Nisa 4:92] And because the Prophet (peace and blessings be upon him) tested the slave of Mu'awiyah ibn al-Hakam when he wanted to free her Sunan Abi Dawud 3282Sahih (Al-Albani).
So his saying: contains an indication that freeing a non-believer is not prescribed. And because a non-believer might go to the disbelievers, because he is a disbeliever, he would be an aid to them against the Muslims. The important thing is that most scholars hold that the slave must be a believer. If he does not find one, he must fast three days. Is continuity required? The correct view is that it is required. It is not permissible to break the fast between the three except for an excuse. Because Ibn Mas'ud (may Allah be pleased with him) used to recite the saying of Allah the Exalted: [Al-Baqarah 2:196], and Ibn Mas'ud, as we know, is one of the readers whom the Prophet (peace and blessings be upon him) recommended following their recitation. He said: meaning Abdullah ibn Mas'ud (may Allah be pleased with him). And sometimes the Messenger (peace and blessings be upon him) asked him to let him hear the recitation, as in قال له ذات يوم : اقرأ، فقال : يا رسول الله أقرأ وعليك أنزل ؟! قال : نعم، فإني أحب أن أسمعه من غيري فقرأ سورة النساء حتى بلغ قوله تعالى : فكيف إذا جئنا من كل أمة بشهيد وجئنا بك على هؤلاء شهيدا قال : حسبك قال: فنظرت فإذا عيناه تذرفان عليه الصلاة والسلام He said to him one day: Read. He said: O Messenger of Allah, should I read while it was revealed to you?! He said: Yes, for I love to hear it from someone else. So he read Surat al-Nisa until he reached the word of Allah: How will it be when We bring from every nation a witness and bring you as a witness over these? He said: That is enough for you. Then I looked, and behold, his eyes were shedding tears, (peace and blessings be upon him). Yes.
The important thing is that continuity is required in fasting the three days.
The reader: Chapter: When the expiation becomes obligatory on the rich and the poor.
And the saying of Allah the Exalted:[At-Tahrim 66:2].
Ali ibn Abdullah narrated to us, Sufyan narrated to us, from al-Zuhri, he said: I heard it from his mouth, from Humaid ibn Abd al-Rahman, from Abu Hurayrah, he said:
The Shaykh : He said: Sit down.
The reader:Sahih al-Bukhari 6709.
Chapter: One who helps the one in difficulty in the expiation.
The Shaykh : Here we say in this hadith there is an indication that if a person is unable to do the items of the expiation, he moves from the higher to the lower.
And in it is also the acceptance of a person's statement regarding acts of worship. Here the man said: I cannot. And the Prophet (peace and blessings be upon him) did not say: bring proof that you do not find what to free a slave with, or that you cannot fast. And a person is trusted in his worship between him and his Lord. For this reason, the scholars said: "If a person holds someone and says to him: pray, and he says: I have prayed, then he is not to be bothered. And if he holds a person and says to him: pay the zakah of your wealth, and he says: I have paid the zakah of my wealth, then he is not to be bothered", except if he is a great rich person such that if he had paid his zakah, it would be evident to people. Here we might not believe him, because custom contradicts him. But if he is from the general people, we believe him and do not compel him. For this reason, they say a person is trusted in his worship between him and his Lord.
And in it is the good character of the Prophet (peace and blessings be upon him), for he did not rebuke this man, although he did a great deed. Because the man says: I am ruined. But due to the good character of the Prophet (peace and blessings be upon him), he did not rebuke him. And that is because the man came repenting, seeking the sincere remedy for what he fell into and the way out. Unlike the stubborn person. For every situation there is a statement, and every person is treated according to his condition.
And in it is evidence that the expiation is dropped from the one unable to do it. And this is the correct view. Because the Prophet (peace and blessings be upon him) did not mention for this man that the expiation remained in his debt.
Some scholars said: "But in this hadith is evidence that the expiation is not dropped from the one unable to do it" and that is because, but there is a consideration in this. And that is because this report came in the same situation, meaning in the same case. So if a person, for example, when he did something that obligates money, did not have money when he did it, but at the same time money came to him, here we say: you must give charity of what is required of you.
So if someone said: do you specify this by a day or two days or three or a month or two months?
The answer to that is: we do not specify it, because specification needs what? Evidence. But we say what has become customary. Meaning if it is in the same place, this is what is required of him.
So the correct view is that this hadith indicates that the one unable to do the expiation when it becomes obligatory has it dropped from him and it does not remain in his debt. And what we said is undoubtedly the apparent meaning of the hadith, and it is supported by the general indications that there is no obligation with inability.
And in it is evidence for the permissibility of laughing for those of status, honor, and sovereignty. And that laughing is not considered contrary to manliness. But we must know that most of the laughing of the Messenger (peace and blessings be upon him) was smiling, and it was not recorded that he laughed heartily. As for what some people do when they laugh heartily until the ceilings above them almost fall from him, this is undoubtedly contrary to manliness. But the usual laughing that indicates a person's relaxation and the opening of his chest, this is a praiseworthy matter, and a person is praised for it. For this reason, when the Prophet (peace and blessings be upon him) informed in the hadith of Abu Razin al-'Uqayli , meaning that the one who laughs is the one in whom hope is placed and good is expected.
Yes, look at the point of the hadith. What is the reason for the author including this hadith in the chapter?
The reader: He mentioned in it a hadith... "His saying: Chapter: One who helps the one in difficulty in the expiation"
The Shaykh : No, before it, before it, the chapter before it.
The reader: "Chapter: When the expiation becomes obligatory on the rich and the poor, and the saying of Allah the Exalted:[At-Tahrim 66:2].
So for Abu Zar, and for others: Chapter: The saying of Allah the Exalted:[At-Tahrim 66:2] And they quoted the verse, and after it. Ibn al-Munir said: "
The Shaykh : Ibn al-Munir
The reader: "Ibn al-Munir said: His intention is to point out that the expiation becomes obligatory only upon breaking the oath, just as the expiation for unlawful sexual intercourse becomes obligatory only upon committing the sin. He also indicated that the poor person does not have the obligation of the expiation dropped from him, because the Prophet (peace and blessings be upon him) knew of his poverty and yet gave him what he needed to expiate it, just as if he had given the poor person what he needed to pay off his debt.
He said: And perhaps, just as he pointed out the argument of the Kufans using the ransom payment, he pointed out here the argument of those who opposed them, which is to classify it with the expiation for unlawful sexual intercourse, and that it is a measure for every poor person".
The Shaykh : Yes
The reader: The end.
The Shaykh : Okay, that’s fine, yes.
So we read the verse. Allah Mighty and Majestic said:
So its expiation is the feeding of ten needy people from the average of that which you feed your [own] families
فكفارته إطعام عشرة مساكين من أوسط ما تطعمون أهليكمor clothing for them
أو كسوتهمor the freeing of a slave
أو تحرير رقبةAnd whoever cannot find [or afford such an animal] - then a fast of three days
فمن لم يجد فصيام ثلاثة أيامAnd there is order between these three and fasting. Fasting does not suffice if one is able to do one of these three. As for these three, a person has a choice among them. Allah the Exalted began with feeding because it is the easiest, then clothing, then the slave.
Then the author said: "And what the Prophet (peace and blessings be upon him) ordered when
a ransom of fasting [three days] or charity or sacrifice
ففدية من صيام أو صدقة أو نسك"It is mentioned from Ibn Abbas, Ata, and Ikrimah" It is mentioned. He said it in the form of a weak report because it is not according to his condition, may Allah have mercy on him.
"What is in the Qur'an or its companions, the person has a choice" meaning if it comes in the Qur'an, the person has a choice. So his saying:
So its expiation is the feeding of ten needy people from the average of that which you feed your [own] families or clothing them or the freeing of a slave
فكفارته إطعام عشرة مساكين من أوسط من تطعمون أهليكم أو كسوتهم أو تحرير رقبةThe ransom for harm. Allah the Exalted said:
a ransom of fasting [three days] or charity or sacrifice
ففدية من صيام أو صدقة أو نسكAnd whoever of you kills it intentionally - the penalty is an equivalent from sacrificial animals to what he killed, as judged by two just men among you as an offering [to Allah] delivered to the Ka'bah, or an expiation: the feeding of needy people or the equivalent of that in fasting
ومن قتله منكم متعمدا فجزاء مثل ما قتل من النعم يحكم به ذوا عدل منكم هديا بالغ الكعبة أو كفارة طعام مساكين أو عدل ذلك صياماAs for feeding the ten, Allah Blessed and Exalted said:
from the average of that which you feed your [own] families
من أوسط ما تطعمون أهليكمAs for clothing, the obligatory is what is called clothing. This varies according to the customs of people and their places. For example, with us, it is not considered clothing unless it is a shirt and a shemagh or ghutrah. This is the minimum thing to give him a shirt and a ghutrah or shemagh. And there is no doubt that its perfection is to give him with the shirt trousers or an izar and a vest as well. But we are talking about the minimum that suffices.
As for freeing a slave, it means freeing the slave from slavery. Allah Mighty and Majestic did not mention that it must be a believer. He said:
the feeding of ten needy people from the average of that which you feed your [own] families or clothing them or the freeing of a slave
إطعام عشرة مساكين من أوسط ما تطعمون أهليكم أو كسوتهم أو تحرير رقبةAnd whoever kills a believer by mistake - then the freeing of a believing slave and a compensation payment presented to the
ومن قتل مؤمنا خطأ فتحرير رقبة مؤمنة ودية مسلمة إلى أهلهHe asked: Where is Allah ? She replied: In the heaven. He said: Who am I ? She replied: You are the Messenger of Allah. He said: Emancipate her, she is a believer.
فسألها : أين الله ؟، قالت : في السماء، قال : من أنا ؟ قالت : أنت رسول الله، قال :أعتقها فإنها مؤمنةSo his saying:
For she is a believer
فإنها مؤمنةAnd whoever cannot find [or afford such an animal] - then a fast of three days
فمن لم يجد فصيام ثلاثة أيام متتابعةWhoever wants to read the Qur'an fresh and green as it was revealed, let him read according to the recitation of Ibn Umm Abd
من أحب أن يقرأ القرآن غضا طريا كما أنزل فليقرأ بقراءة ابن أم عبدThe important thing is that continuity is required in fasting the three days.
The reader: Chapter: When the expiation becomes obligatory on the rich and the poor.
And the saying of Allah the Exalted:
Allah has already ordained for you [Muslims] the dissolution of your oaths. And Allah is your protector, and He is the Knowing, the Wise.
قد فرض الله لكم تحلة أيمانكم والله مولاكم وهو العليم الحكيمAli ibn Abdullah narrated to us, Sufyan narrated to us, from al-Zuhri, he said: I heard it from his mouth, from Humaid ibn Abd al-Rahman, from Abu Hurayrah, he said:
A man came to the Prophet (peace and blessings be upon him) and said: I am ruined. He said: What is the matter with you? He said: I had intercourse with my wife in Ramadan. He said: Can you free a slave? He said: No. He said: Can you fast for two consecutive months? He said: No. He said: Can you feed sixty poor people? He said: No. He said: Sit down...
جاء رجل إلى النبي صلى الله عليه وسلم فقال: هلكت. قال: ما شأنك؟ قال: وقعت على امرأتي في رمضان، قال: تستطيع تعتق رقبة ؟ قال: لا. قال: فهل تستطيع أن تصوم شهرين متتابعين ؟ قال: لا. قال: فهل تستطيع أن تطعم ستين مسكينا ؟ قال: لا. قال: اجلس ..The Shaykh : He said: Sit down.
The reader:
Then the Prophet (ﷺ) said to him, "Sit down," and he sat down. Afterwards an 'Irq, i.e., a big basket containing dates was brought to the Prophet (ﷺ) and the Prophet (ﷺ) said to him, "Take this and give it in charity." The man said, "To poorer people than we?" On that, the Prophet (ﷺ) smiled till his premolar teeth became visible, and then told him, "Feed your family with it."
قال: اجلس فجلس، فأتي النبي صلى الله عليه وسلم بعرق فيه تمر - والعرق المكتل الضخم - قال: خذ هذا فتصدق به قال: أعلى أفقر منا ؟ فضحك النبي صلى الله عليه وسلم حتى بدت نواجذه، قال : أطعمه عيالكChapter: One who helps the one in difficulty in the expiation.
The Shaykh : Here we say in this hadith there is an indication that if a person is unable to do the items of the expiation, he moves from the higher to the lower.
And in it is also the acceptance of a person's statement regarding acts of worship. Here the man said: I cannot. And the Prophet (peace and blessings be upon him) did not say: bring proof that you do not find what to free a slave with, or that you cannot fast. And a person is trusted in his worship between him and his Lord. For this reason, the scholars said: "If a person holds someone and says to him: pray, and he says: I have prayed, then he is not to be bothered. And if he holds a person and says to him: pay the zakah of your wealth, and he says: I have paid the zakah of my wealth, then he is not to be bothered", except if he is a great rich person such that if he had paid his zakah, it would be evident to people. Here we might not believe him, because custom contradicts him. But if he is from the general people, we believe him and do not compel him. For this reason, they say a person is trusted in his worship between him and his Lord.
And in it is the good character of the Prophet (peace and blessings be upon him), for he did not rebuke this man, although he did a great deed. Because the man says: I am ruined. But due to the good character of the Prophet (peace and blessings be upon him), he did not rebuke him. And that is because the man came repenting, seeking the sincere remedy for what he fell into and the way out. Unlike the stubborn person. For every situation there is a statement, and every person is treated according to his condition.
And in it is evidence that the expiation is dropped from the one unable to do it. And this is the correct view. Because the Prophet (peace and blessings be upon him) did not mention for this man that the expiation remained in his debt.
Some scholars said: "But in this hadith is evidence that the expiation is not dropped from the one unable to do it" and that is because
The man said: "I am not able to feed sixty poor people." So when the dates were brought, he said: "Take them and give them in charity."
الرجل قال : لا أستطيع أن أطعم ستين مسكينا، فلما جيء بالتمر قال : خذه فتصدق بهSo if someone said: do you specify this by a day or two days or three or a month or two months?
The answer to that is: we do not specify it, because specification needs what? Evidence. But we say what has become customary. Meaning if it is in the same place, this is what is required of him.
So the correct view is that this hadith indicates that the one unable to do the expiation when it becomes obligatory has it dropped from him and it does not remain in his debt. And what we said is undoubtedly the apparent meaning of the hadith, and it is supported by the general indications that there is no obligation with inability.
And in it is evidence for the permissibility of laughing for those of status, honor, and sovereignty. And that laughing is not considered contrary to manliness. But we must know that most of the laughing of the Messenger (peace and blessings be upon him) was smiling, and it was not recorded that he laughed heartily. As for what some people do when they laugh heartily until the ceilings above them almost fall from him, this is undoubtedly contrary to manliness. But the usual laughing that indicates a person's relaxation and the opening of his chest, this is a praiseworthy matter, and a person is praised for it. For this reason, when the Prophet (peace and blessings be upon him) informed
That Allah the Exalted laughs.
أن الله تعالى يضحكHe said: "O Messenger of Allah, does our Lord laugh?" He said: "Yes." He said: "We shall not be deprived of good from a Lord who laughs."
قال : يا رسول الله، أو يضحك ربنا ؟ قال : نعم، قال : لن نعدم من رب يضحك خيراYes, look at the point of the hadith. What is the reason for the author including this hadith in the chapter?
The reader: He mentioned in it a hadith... "His saying: Chapter: One who helps the one in difficulty in the expiation"
The Shaykh : No, before it, before it, the chapter before it.
The reader: "Chapter: When the expiation becomes obligatory on the rich and the poor, and the saying of Allah the Exalted:
Allah has already ordained for you [Muslims] the dissolution of your oaths. And Allah is your protector, and He is the Knowing, the Wise.
قد فرض الله لكم تحلة أيمانكم إلى قوله العليم الحكيمSo for Abu Zar, and for others: Chapter: The saying of Allah the Exalted:
Allah has already ordained for you
قد فرض الله لكمThe Shaykh : Ibn al-Munir
The reader: "Ibn al-Munir said: His intention is to point out that the expiation becomes obligatory only upon breaking the oath, just as the expiation for unlawful sexual intercourse becomes obligatory only upon committing the sin. He also indicated that the poor person does not have the obligation of the expiation dropped from him, because the Prophet (peace and blessings be upon him) knew of his poverty and yet gave him what he needed to expiate it, just as if he had given the poor person what he needed to pay off his debt.
He said: And perhaps, just as he pointed out the argument of the Kufans using the ransom payment, he pointed out here the argument of those who opposed them, which is to classify it with the expiation for unlawful sexual intercourse, and that it is a measure for every poor person".
The Shaykh : Yes
The reader: The end.
The Shaykh : Okay, that’s fine, yes.