صحيح مسلم
Muslim
كتاب القسامةThe Book of Oaths
باب نَدْبِ مَنْ حَلَفَ يَمِينًا فَرَأَى غَيْرَهَا خَيْرًا مِنْهَا أَنْ يَأْتِيَ الَّذِي هُوَ خَيْرٌ وَيُكَفِّرَ عَنْ يَمِينِهِ:Chapter: It is recommended for the one who swears an oath then sees that something else is better than it; To do that which is better and offer expiation for his oath
حَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ ، حَدَّثَنَا مَرْوَانُ بْنُ مُعَاوِيَةَ الْفَزَارِيُّ ، أَخْبَرَنَا يَزِيدُ بْنُ كَيْسَانَ ، عَنْ أَبِي حَازِمٍ ، عَنْ أَبِي هُرَيْرَةَ ، قَالَ : " أَعْتَمَ رَجُلٌ عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، ثُمَّ رَجَعَ إِلَى أَهْلِهِ ، فَوَجَدَ الصِّبْيَةَ قَدْ نَامُوا ، فَأَتَاهُ أَهْلُهُ بِطَعَامِهِ ، فَحَلَفَ لَا يَأْكُلُ مِنْ أَجْلِ صِبْيَتِهِ ، ثُمَّ بَدَا لَهُ ، فَأَكَلَ فَأَتَى رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَذَكَرَ ذَلِكَ لَهُ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : مَنْ حَلَفَ عَلَى يَمِينٍ ، فَرَأَى غَيْرَهَا خَيْرًا مِنْهَا ، فَلْيَأْتِهَا وَلْيُكَفِّرْ عَنْ يَمِينِهِ " .
Abu Hurairah (RA) reported: A person sat late in the night with Allah's Apostle (ﷺ) , and then came to his family and found that his children had gone to sleep. His wife brought food for him, but he took an oath that he would not eat because of his children (having gone to sleep without food) He then gave precedence (of breaking the vow and then expiating it) and ate the food. He then came to Allah s Messenger (ﷺ) and made mention of that to him, whereupon Allah's Messenger (may peace he upon him) said: He who took an oath and (later on) found something better than that should do that, and expiate for (breaking) his vow.
Related hadith on this topic
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
The hadith of Abdur Rahman bin Samurah, which has been mentioned earlier, and the wording of the hadith in this chapter, both collectively indicate that it is permissible to pay the expiation (kaffarah) for breaking an oath (qasam) both before and after breaking it. This is the position of the majority (jumhur). As for those who say that paying the expiation for an oath before actually breaking the oath is not valid under any circumstance, the hadith in Abu Dawud, “Fakaffir ‘an yameenik thumma i’ti alladhi huwa khayr” (“So offer expiation for your oath, then do that which is better”), is an argument against them. In this hadith, the word “thumma” (then) after expiation indicates sequence.
1:
The hadith of Abdur Rahman bin Samurah, which has been mentioned earlier, and the wording of the hadith in this chapter, both collectively indicate that it is permissible to pay the expiation (kaffarah) for breaking an oath (qasam) both before and after breaking it. This is the position of the majority (jumhur). As for those who say that paying the expiation for an oath before actually breaking the oath is not valid under any circumstance, the hadith in Abu Dawud, “Fakaffir ‘an yameenik thumma i’ti alladhi huwa khayr” (“So offer expiation for your oath, then do that which is better”), is an argument against them. In this hadith, the word “thumma” (then) after expiation indicates sequence.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1530
