The ruling on one who swears not to eat with his colleagues

The question: This is a message that also came to us from Jum'ah Abdullah Muhammad, an Egyptian working in Iraq. He says: I live with my colleagues, and a discussion took place between us, so I swore an oath and said: I swear that I will not eat with my colleagues for the duration of this trip. I actually carried out the oath, but this prevented the discussion and led to a dispute. In this regard, the noble hadith of the Prophet (peace and blessings be upon him) says: What is the view of the Shari'ah in this, knowing that I am still maintaining my oath? Please give us a ruling, may Allah reward you?
The answer: The Prophet (peace and blessings be upon him) said: It is agreed upon by al-Bukhari and Muslim. And he (peace and blessings be upon him) said: So, you, the one who swore, if you see that returning to your brothers and eating with them is more appropriate and better, you should expiate your oath, and there is no blame on you. The expiation is: feeding ten poor people. Ten is the number of your fingers; you give each one half a sa' (a dry measure of about 3 kg) of dates, or rice, or wheat, which is the staple food of the country, and it is approximately one and a half kilograms. Or you clothe them with a garment, such as a shirt, or an izar (lower garment) and a rida' (upper garment). If you are unable to do so, you fast for three days, if you are poor and cannot afford to fast for three days. The point is that you do what is best. If the best is not to eat with them because they are open sinners, people of intoxicants and corruption, then staying away from them is better, so fulfill your oath and do not return to them. Seek other companions who are better than them. But if they are good people and eating with them does not harm you in your religion, then there is nothing wrong with returning to them and expiating your oath, and do not boycott them. However, if boycotting them is right because they are open sinners and people of corruption, who have openly declared their corruption by drinking intoxicants or displaying what Allah has forbidden in other matters, then these people deserve to be boycotted, and leaving their company is better, and there is no blame on you for that. This does not fall under the hadith: because the hadith is only about matters concerning people's dealings with one another, their disputes and worldly affairs. So no one should boycott his brother for the sake of the world, or for a dispute between them, for more than three days, because of this authentic hadith. But if the boycotting is for the sake of Allah, for the sake of religious innovations and displaying sins, then this is not restricted to a specific time, but rather until repentance. When they repent and turn away from the falsehood they are upon, their brothers speak to them and they leave the boycotting.
The point is that if boycotting is for the sake of the world and disputes, it is three days or less. But if it is for the sake of Allah, for the sake of religious innovations and displaying sins, then it is not restricted to a specific time, but rather until repentance. When they repent and turn away from the falsehood they are upon, their brothers speak to them and they leave the boycotting.
The presenter: May Allah bless you and reward you with good.