Continuation of the explanation of the author's statement: "And if their causes differ, such as zihar and an oath by Allah, both are binding upon him and they do not offset each other."
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The Shaykh : All right, the first one said, "I have vowed to Allah that I will not eat this food." The second said, "I have vowed to Allah, and by Allah, I will not go out to the market." The third said, "If I speak to so-and-so, my wife is divorced," intending an oath.
The questioner : ... .
The Shaykh : He owes one expiation because the cause of these three things is the same. Yes, a vow intended as an oath is an oath, and a divorce intended as an oath is an oath. And on this basis, yes?
The questioner : ... divorce.
The Shaykh : However, if we say it is an oath, and for this reason I told you that he intends it as an oath, according to the madhhab, one expiation suffices for him, but it results in the divorce of the wife. The correct view is that it does not result in divorce. And according to the second opinion, which is the view of the majority, it is obligatory for him.
The questioner : Three expiations.
The Shaykh : Three expiations because the actions are multiple. All right.
The questioner : ... .
The Shaykh : He owes one expiation because the cause of these three things is the same. Yes, a vow intended as an oath is an oath, and a divorce intended as an oath is an oath. And on this basis, yes?
The questioner : ... divorce.
The Shaykh : However, if we say it is an oath, and for this reason I told you that he intends it as an oath, according to the madhhab, one expiation suffices for him, but it results in the divorce of the wife. The correct view is that it does not result in divorce. And according to the second opinion, which is the view of the majority, it is obligatory for him.
The questioner : Three expiations.
The Shaykh : Three expiations because the actions are multiple. All right.