On the vow of contention and anger, we said: "He is given the choice between performing it or paying the expiation for an oath." We did not distinguish between the permissible and the impermissible.
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The questioner : ... attached ... obedience to a specific act ... this is from the second category, and it is a vow of obedience.
The Shaykh : How? And what do you mean? And what do you mean?
The questioner : Someone who says, "If Allah heals my sick person, it is upon me to fast."
The Shaykh : Yes?
The questioner : But is fasting obligatory on him?
The Shaykh : How? Is it not obligatory on him?
The questioner : ... he is given the choice ... .
The Shaykh : If Allah heals my sick person? It is upon me to fast.
The questioner : Yes, indeed.
The Shaykh : He must fast; this is a vow of devotion, this is the fifth one.
The questioner : ... .
The Shaykh : He is expressing himself, O Shaykh.
The questioner : The second category, O Shaykh.
The Shaykh : Yes.
The questioner : The second category is attached to a specific act.
The Shaykh : Yes.
The questioner : ... .
The Shaykh : Permissible, meaning permissible, attached to something permissible.
The questioner : We did not distinguish, O Shaykh.
The Shaykh : For example?
The questioner : I say we did not distinguish between obedience and non-obedience.
The Shaykh : No, no, the permissible exists; the second category is contention and anger.
The questioner : ... .
The Shaykh : The third category is a vow of something permissible.
The questioner : ... O Shaykh, it says he is given the choice between performing the expiation ..
The Shaykh : The permissible, do you mean?
The questioner : No, no, the vow of contention and anger.
The Shaykh : Fine.
The questioner : He did not say, he did not specify whether it is permissible or not permissible.
The Shaykh : It is known because the intent is contrary to a vow; the act was not intended, the meaning of the oath was intended, the intent was to compel or to prevent, or to verify or to deny. He did not say, for example, "It is upon me by Allah to vow to do such and such," in which case we would say it is obligatory on him. But he said, "If I do such and such, then it is upon me by Allah to vow to fast," for example.
The questioner : ... .
The Shaykh : What?
The questioner : The distinction ... that he slaughters a sheep ... intending to give it in charity or intending ... .
The Shaykh : Yes, because if he intends to give it in charity, it becomes an act of obedience.
The questioner : ... .
The Shaykh : It is not contrary, nor is it attached to a specific act.
The questioner : ... .
The Shaykh : We do not distinguish; we say that whenever you intend to compel something, or to prevent it, or to verify it, or to deny it, its ruling is the ruling of an oath. And whenever you intend to perform an act of obedience, you must fulfill it.
The questioner : ... performing an act of obedience on ... .
The Shaykh : Even if it is, whether attached or not attached, the important thing is that this man did not intend to perform an act of obedience; his intent was to refrain from this thing, or to do this thing, or to tell the truth or to lie. Do you understand?
The questioner : May Allah reward you with good.
The Shaykh : Yes?
The questioner : Thank you, that is enough.
The Shaykh : Is it clear?
The questioner : ... .
The Shaykh : The charity is not eaten, yes? Yes, O 'Abd al-Wahhab?
The Shaykh : How? And what do you mean? And what do you mean?
The questioner : Someone who says, "If Allah heals my sick person, it is upon me to fast."
The Shaykh : Yes?
The questioner : But is fasting obligatory on him?
The Shaykh : How? Is it not obligatory on him?
The questioner : ... he is given the choice ... .
The Shaykh : If Allah heals my sick person? It is upon me to fast.
The questioner : Yes, indeed.
The Shaykh : He must fast; this is a vow of devotion, this is the fifth one.
The questioner : ... .
The Shaykh : He is expressing himself, O Shaykh.
The questioner : The second category, O Shaykh.
The Shaykh : Yes.
The questioner : The second category is attached to a specific act.
The Shaykh : Yes.
The questioner : ... .
The Shaykh : Permissible, meaning permissible, attached to something permissible.
The questioner : We did not distinguish, O Shaykh.
The Shaykh : For example?
The questioner : I say we did not distinguish between obedience and non-obedience.
The Shaykh : No, no, the permissible exists; the second category is contention and anger.
The questioner : ... .
The Shaykh : The third category is a vow of something permissible.
The questioner : ... O Shaykh, it says he is given the choice between performing the expiation ..
The Shaykh : The permissible, do you mean?
The questioner : No, no, the vow of contention and anger.
The Shaykh : Fine.
The questioner : He did not say, he did not specify whether it is permissible or not permissible.
The Shaykh : It is known because the intent is contrary to a vow; the act was not intended, the meaning of the oath was intended, the intent was to compel or to prevent, or to verify or to deny. He did not say, for example, "It is upon me by Allah to vow to do such and such," in which case we would say it is obligatory on him. But he said, "If I do such and such, then it is upon me by Allah to vow to fast," for example.
The questioner : ... .
The Shaykh : What?
The questioner : The distinction ... that he slaughters a sheep ... intending to give it in charity or intending ... .
The Shaykh : Yes, because if he intends to give it in charity, it becomes an act of obedience.
The questioner : ... .
The Shaykh : It is not contrary, nor is it attached to a specific act.
The questioner : ... .
The Shaykh : We do not distinguish; we say that whenever you intend to compel something, or to prevent it, or to verify it, or to deny it, its ruling is the ruling of an oath. And whenever you intend to perform an act of obedience, you must fulfill it.
The questioner : ... performing an act of obedience on ... .
The Shaykh : Even if it is, whether attached or not attached, the important thing is that this man did not intend to perform an act of obedience; his intent was to refrain from this thing, or to do this thing, or to tell the truth or to lie. Do you understand?
The questioner : May Allah reward you with good.
The Shaykh : Yes?
The questioner : Thank you, that is enough.
The Shaykh : Is it clear?
The questioner : ... .
The Shaykh : The charity is not eaten, yes? Yes, O 'Abd al-Wahhab?