السنن الكبرى للبيهقي
Sunan al-Kubra al-Bayhaqi
كتاب الأيمان
Book of Oaths
باب: شبهة من زعم أن لا كفارة في اليمين إذا كان حنثها طاعة
The argument of one who claims there is no expiation for an oath when breaking it is an act of obedience
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أَخْبَرَنَا أَبُو الْحَسَنِ مُحَمَّدُ بْنُ أَبِي الْمَعْرُوفِ الْفَقِيهُ الْإِسْفَرَايِينِيُّ بِهَا، أنبأ أَبُو سَهْلٍ بِشْرُ بْنُ أَحْمَدَ الْإِسْفَرَايِينِيُّ، أنبأ أَحْمَدُ بْنُ الْحُسَيْنِ بْنِ نَصْرِ الْحَذَّاءُ، ثنا عَلِيُّ بْنُ الْمَدِينِيِّ، ثنا يَزِيدُ بْنُ زُرَيْعٍ، ثنا حَبِيبٌ هُوَ الْمُعَلِّمُ، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ، أَنَّ أَخَوَيْنِ مِنَ الْأَنْصَارِ كَانَ بَيْنَهُمَا مِيرَاثٌ، فَسَأَلَ أَحَدُهُمَا صَاحِبَهُ الْقِسْمَةَ، فَقَالَ: لَا لَئِنْ عُدْتَ تَسْأَلُنِي الْقِسْمَةَ لَمْ أُكَلِّمْكَ أَبَدًا، وَكُلُّ مَالٍ لِي فِي رِتَاجِ الْكَعْبَةِ، فَقَالَ عُمَرُ بْنُ الْخَطَّابِ رَضِيَ اللهُ عَنْهُ: إِنَّ الْكَعْبَةَ لَغَنِيَّةٌ عَنْ مَالِكَ فَكَفِّرْ عَنْ يَمِينِكَ، وَكَلِّمْ أَخَاكَ، فَإِنِّي سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: " لَا يَمِينَ، وَلَا نَذْرَ فِيمَا يُسْخِطُ الرَّبَّ، وَلَا فِي قَطِيعَةِ الرَّحِمِ، وَلَا فِيمَا لَا يُمْلَكُ "، فَتْوَى عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللهُ عَنْهُ بِالْكَفَّارَةِ دَلِيلٌ عَلَى أَنَّ الْمُرَادَ بِالْخَبَرِ لَا يَمِينَ يُؤْمَرُ بِالْمُقَامِ عَلَيْهَا، وَالْمُحَافَظَةِ عَلَى الْبِرِّ فِيهَا إِذَا كَانَتْ فِي مَعْصِيَةٍ لَا أَنَّ الْكَفَّارَةَ لَا تَجِبُ بِالْحِنْثِ فِيهَا وَهَذَا هُوَ الْمُرَادُ أَيْضًا بِمَا.
Sa'id bin al-Musayyib (may Allah have mercy on him) says: Two brothers from the Ansar had an inheritance between them. One of them asked the other to divide the inheritance, and the other said: If you ever ask me for the division again, I will never speak to you, and I will spend all my wealth on the building of the Ka'bah. Sayyiduna Umar (may Allah be pleased with him) said: The Ka'bah has no need of your wealth. Give the expiation for your oath and speak to your brother, for I heard the Prophet (peace and blessings be upon him) say: "There is no oath or vow in what displeases Allah; and in severing ties of kinship and in what one does not own there is no oath either."
Fatwa: The fatwa of Sayyiduna Umar (may Allah be pleased with him) requiring expiation is evidence that what is meant by "there is no oath" in the report is that, when the oath concerns disobedience, there is no oath which one is ordered to keep and fulfil; it does not mean that expiation is not due upon breaking it.
Fatwa: The fatwa of Sayyiduna Umar (may Allah be pleased with him) requiring expiation is evidence that what is meant by "there is no oath" in the report is that, when the oath concerns disobedience, there is no oath which one is ordered to keep and fulfil; it does not mean that expiation is not due upon breaking it.
أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، وَأَبُو سَعِيدِ بْنُ أَبِي عَمْرٍو، قَالَا: ثنا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ، ثنا أَحْمَدُ بْنُ عَبْدِ الْحَمِيدِ الْحَارِثِيُّ، ثنا أَبُو أُسَامَةَ، عَنِ الْوَلِيدِ بْنِ كَثِيرٍ، حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ الْحَارِثِ، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو رَضِيَ اللهُ عَنْهُمَا أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: " مَنْ طَلَّقَ مَا لَا يَمْلِكُ، فَلَا طَلَاقَ لَهُ، وَمَنْ أَعْتَقَ مَا لَا يَمْلِكُ، فَلَا عَتَاقَةَ لَهُ، وَمَنْ نَذَرَ فِيمَا لَا يَمْلِكُ فَلَا نَذْرَ لَهُ، وَمَنْ حَلَفَ عَلَى مَعْصِيَةِ اللهِ، فَلَا يَمِينَ لَهُ، وَمَنْ حَلَفَ عَلَى قَطِيعَةِ رَحِمٍ، فَلَا يَمِينَ لَهُ "، وَقَدْ رُوِيَ فِي هَذَا الْحَدِيثِ زِيَادَةٌ تُخَالِفُ الرِّوَايَاتِ الصَّحِيحَةِ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.
Sayyiduna Abdullah bin Amr (may Allah be pleased with them both) says that the Prophet (peace and blessings be upon him) said: "Whoever divorces what he does not own, there is no divorce for him; whoever frees a slave he does not own, there is no freeing for him; whoever makes a vow concerning what he does not own, he is not bound to fulfil the vow; whoever swears an oath to disobey Allah, there is no oath for him; and whoever swears an oath to sever ties of kinship, there is no oath for him."
An addition has been narrated in this hadith that contradicts the authentic narrations from the Prophet (peace and blessings be upon him).
An addition has been narrated in this hadith that contradicts the authentic narrations from the Prophet (peace and blessings be upon him).
أَخْبَرَنَا أَبُو عَلِيٍّ الرُّوذْبَارِيُّ، أنبأ مُحَمَّدُ بْنُ بَكْرٍ، ثنا أَبُو دَاوُدَ، ثنا الْمُنْذِرُ بْنُ الْوَلِيدِ الْجَارُودِيُّ، ثنا عَبْدُ اللهِ بْنُ بَكْرٍ، ثنا عُبَيْدُ اللهِ بْنُ الْأَخْنَسِ، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " لَا نَذْرَ، وَلَا يَمِينَ فِيمَا لَا يَمْلِكُ ابْنُ آدَمَ، وَلَا فِي مَعْصِيَةِ اللهِ، وَلَا فِي قَطِيعَةِ رَحِمِهِ، وَمَنْ حَلَفَ عَلَى يَمِينٍ، فَرَأَى غَيْرَهَا خَيْرًا مِنْهَا فَلْيَدَعْهَا، وَلْيَأْتِ الَّذِي هُوَ خَيْرٌ، فَإِنَّ تَرْكَهَا كَفَّارَتُهَا "، وَرُوِي ذَلِكَ مِنْ وَجْهٍ آخَرَ أَضْعَفَ مِنْ هَذَا.
Amr bin Shu'ayb narrates from his father, from his grandfather (Sayyiduna Abdullah bin Amr, may Allah be pleased with them both), that the Prophet (peace and blessings be upon him) said: "There is no vow and no oath in what the son of Adam does not own, nor in disobedience to Allah, nor in severing ties of kinship; and whoever swears an oath and something else is better than it, let him leave the oath, for leaving it is its expiation."
This was also narrated through another chain that is weaker than this one.
This was also narrated through another chain that is weaker than this one.
أَخْبَرَنَاهُ أَبُو بَكْرِ بْنُ الْحَارِثِ الْأَصْبَهَانِيُّ، أنبأ أَبُو مُحَمَّدِ بْنُ حَيَّانَ، ثنا حَامِدُ بْنُ شُعَيْبٍ، ثنا سُرَيْجٌ، ثنا هُشَيْمٌ، عَنْ يَحْيَى بْنِ عُبَيْدِ اللهِ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: " مَنْ حَلَفَ عَلَى يَمِينٍ فَرَأَى غَيْرَهَا خَيْرًا مِنْهَا، فَأَتَى الَّذِي هُوَ خَيْرٌ فَهُوَ كَفَّارَتُهُ "..
Sayyiduna Abu Hurayrah (may Allah be pleased with him) narrates from the Prophet (peace and blessings be upon him) that he (peace and blessings be upon him) said: "Whoever swears an oath and then sees something better than it, his doing the better thing is itself the expiation for his oath."
أَخْبَرَنَا أَبُو عَلِيٍّ الرُّوذْبَارِيُّ، أَنْبَأَ مُحَمَّدُ بْنُ بَكْرٍ قَالَ: قَالَ أَبُو دَاوُدَ: الْأَحَادِيثُ كُلُّهَا، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " وَلْيُكَفِّرْ عَنْ يَمِينِهِ "، إِلَّا مَا لَا يُعْبَأُ بِهِ. قَالَ أَبُو دَاوُدَ قُلْتُ لِأَحْمَدَ بْنِ حَنْبَلٍ: رَوَى يَحْيَى بْنُ سَعِيدٍ عَنْ يَحْيَى بْنِ عُبَيْدِ اللهِ فَقَالَ: تَرَكَهُ بَعْدَ ذَلِكَ وَكَانَ لِذَلِكَ أَهْلًا قَالَ أَحْمَدُ بْنُ حَنْبَلٍ: أَحَادِيثُهُ مَنَاكِيرُ وَأَبُوهُ لَا يُعْرَفُ.
Abu Dawud (may Allah have mercy on him) said: All the hadiths from the Prophet (peace and blessings be upon him) contain: "Let him give the expiation for his oath," except what is not worth taking into account.
Abu Dawud said: I said to Ahmad bin Hanbal: Yahya bin Sa'id narrated from Yahya bin Ubaydullah. He said: He abandoned him after that, and he deserved it. Ahmad bin Hanbal said: His hadiths are munkar (rejected), and his father is unknown.
Abu Dawud said: I said to Ahmad bin Hanbal: Yahya bin Sa'id narrated from Yahya bin Ubaydullah. He said: He abandoned him after that, and he deserved it. Ahmad bin Hanbal said: His hadiths are munkar (rejected), and his father is unknown.
أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، أنبأ أَبُو الْفَضْلِ بْنُ إِبْرَاهِيمَ، ثنا أَحْمَدُ بْنُ سَلَمَةَ، ثنا مُحَمَّدُ بْنُ الْمُثَنَّى، ثنا سَالِمُ بْنُ نُوحٍ، عَنِ الْجُرَيْرِيِّ، عَنْ أَبِي عُثْمَانَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ، قَالَ: نَزَلَ عَلَيْنَا أَضْيَافٌ لَنَا قَالَ: وَكَانَ أَبِي يَتَحَدَّثُ إِلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنَ اللَّيْلِ، قَالَ: فَانْطَلَقَ، وَقَالَ افْرُغْ مِنْ أَضْيَافِكَ، قَالَ: فَلَمَّا أَمْسَيْتُ جِئْتُ بِقِرَاهُمْ، قَالَ: فَأَبَوْا، فَقَالُوا: حَتَّى يَجِيءَ أَبُو مَنْزِلِنَا، فَيَطْعَمُ مَعَنَا، قَالَ: فَقُلْتُ: إِنَّهُ رَجُلٌ حَدِيدٌ، وَإِنَّكُمْ إِنْ لَمْ تَفْعَلُوا خِفْتُ أَنْ يَمَسَّنِي مِنْهُ أَذًى، قَالَ: فَأَبَوْا، فَلَمَّا جَاءَ لَمْ يَبْدَأْ بِشَيْءٍ، فَقَالَ: أَفَرَغْتُمْ مِنْ أَضْيَافِكُمْ، قَالُوا: لَا وَاللهِ، مَا فَرَغْنَا، قَالَ: أَلَمْ آمُرْ عَبْدَ الرَّحْمَنِ؟ قَالَ: فَتَنَحَّيْتُ، فَقَالَ: يَا غُنْثَرُ أَقْسَمْتُ عَلَيْكَ إِنْ كُنْتَ تَسْمَعُ صَوْتِي أَلَّا أَجَبْتَ "، قَالَ: فَجِئْتُ، قُلْتُ: وَاللهِ مَا لِي ذَنْبٌ، هَؤُلَاءِ أَضْيَافُكَ، فَسَلْهُمْ، قَدْ أَتَيْتُهُمْ بِقِرَاهُمْ، فَأَبَوْا أَنْ يَطْعَمُوا حَتَّى تَجِيءَ، قَالَ فَقَالَ: مَا لَكُمْ لَا تَقْبَلُونَ عَنَّا قِرَاكُمْ؟ فَوَاللهِ لَا أَطْعَمُهُ اللَّيْلَةَ، قَالَ: فَقَالُوا: وَاللهِ لَا نَطْعَمُهُ حَتَّى تَطْعَمَهُ، قَالَ: فَقَالَ: كَالشَّرِّ مُنْذُ اللَّيْلَةِ، لَا تَقْبَلُونَ عَنَّا قِرَاكُمْ، قَالَ: ثُمَّ قَالَ: أَمَّا الْأُولَى، فَمِنَ الشَّيْطَانِ، هَلُمُّوا قِرَاكُمْ، فَلَمَّا أَصْبَحَ غَدَا عَلَى النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ: فَقَالَ: يَا رَسُولَ اللهِ بَرُّوا وَحَنِثْتُ،، قَالَ: فَأَخْبَرَهُ فَقَالَ: " بَلْ أَنْتَ أَبَرُّهُمْ وَأَخْيَرُهُمْ "، قَالَ: وَلَمْ يَبْلُغْنِي كَفَّارَةٌ، رَوَاهُ مُسْلِمٌ فِي الصَّحِيحِ، عَنْ مُحَمَّدِ بْنِ الْمُثَنَّى. وَقَوْلُ أَبِي بَكْرٍ الصِّدِّيقِ رَضِيَ اللهُ عَنْهُ: أَمَّا الْأُولَى فَمِنَ الشَّيْطَانِ، دَلِيلٌ عَلَى أَنَّ الْيَمِينَ عَلَى تَرْكِ الطَّعَامِ مَكْرُوهَةٌ، وَإِنَّمَا لَمْ يَأْمُرْهُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِالْكَفَّارَةِ، إِنْ كَانَ لَمْ يَأْمُرْهُ بِهَا، لَعِلْمِهِ بِمَعْرِفَتِهِ بِوُجُوْبِهَا، وَيُحْتَمَلُ أَنَّ ذَلِكَ كَانَ قَبْلَ نُزُولِ الْكَفَّارَةِ، وَالْأَوَّلُ أَشْبَهُ.
Sayyiduna Abd al-Rahman bin Abi Bakr (may Allah be pleased with them both) says: Some guests came to us, and my father used to talk with the Prophet (peace and blessings be upon him) at night. As he was leaving, he said to me: Finish with the guests (that is, feed them). When evening came I presented the food, but they refused to eat and said: When your father eats with us, then we will eat. He says: I said: He is a man of sharp temper; if you do not eat, I fear harm from him. But they refused. When my father came back, the first thing he asked was: Have you finished with the guests (that is, fed them)? They said: We have not finished. He said: Did I not command Abd al-Rahman? He says: I hid. Sayyiduna Abu Bakr (may Allah be pleased with him) called out, adjuring me: If you can hear, answer me. He says: I came and said: It is not my fault; ask your guests. I presented the food, but they turned it back, saying that you would eat with them and only then would they eat. Sayyiduna Abu Bakr (may Allah be pleased with him) said: Why did you not accept our hospitality? By Allah! I will not eat tonight. They said: By Allah! We will not eat either until you eat. Then he said: This is the worst of things, that you do not accept your hospitality from us. Then he said: The first (statement) was from Satan. Bring the food. In the morning he came to the Prophet (peace and blessings be upon him) and said that they had acted righteously and he had broken his oath, and he (peace and blessings be upon him) said: "You are more righteous and better than them." He says: No mention of expiation reached me in this.
The statement of Abu Bakr: 1. His saying "The first was from Satan" is evidence that swearing an oath to abstain from food is disliked; and the Prophet (peace and blessings be upon him) did not command him to give the expiation because he (peace and blessings be upon him) knew that he was aware it was obligatory. 2. It is possible that this happened before the expiation was revealed, but the first explanation is more likely.
The statement of Abu Bakr: 1. His saying "The first was from Satan" is evidence that swearing an oath to abstain from food is disliked; and the Prophet (peace and blessings be upon him) did not command him to give the expiation because he (peace and blessings be upon him) knew that he was aware it was obligatory. 2. It is possible that this happened before the expiation was revealed, but the first explanation is more likely.
فَقَدْ أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، أنبأ الْحَسَنُ بْنُ مُحَمَّدِ بْنِ حَلِيمٍ ⦗٦١⦘ الْمَرْوَزِيُّ، أنبأ أَبُو الْمُوَجِّهِ، أنبأ عَبْدَانُ، أنبأ عَبْدُ اللهِ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا، أَنَّ أَبَا بَكْرٍ رَضِيَ اللهُ عَنْهُ لَمْ يَحْنَثْ فِي يَمِينٍ قَطُّ، حَتَّى أَنْزَلَ اللهُ كَفَّارَةَ الْيَمِينِ، فَقَالَ: " لَا أَحْلِفُ عَلَى يَمِينٍ، فَرَأَيْتُ غَيْرَهَا خَيْرًا مِنْهَا، إِلَّا أَتَيْتُ الَّذِي هُوَ خَيْرٌ، وَكَفَّرْتُ عَنْ يَمِينِي "، رَوَاهُ الْبُخَارِيُّ فِي الصَّحِيحِ، عَنْ مُحَمَّدِ بْنِ مُقَاتِلٍ، عَنْ عَبْدِ اللهِ بْنِ الْمُبَارَكِ.
Aishah (may Allah be pleased with her) says that Abu Bakr al-Siddiq (may Allah be pleased with him) never broke an oath until Allah revealed the expiation for oaths. Then he said: Whenever I swear an oath and then something else is better than it, I give the expiation for my oath and do the better thing.
وَأَخْبَرَنَا الشَّيْخُ أَبُو الْفَتْحِ، أنبأ أَبُو الْحَسَنِ بْنُ فِرَاسٍ، ثنا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ إِبْرَاهِيمَ، ثنا عَبْدُ الْحَمِيدِ بْنُ صُبَيْحٍ، ثنا سُفْيَانُ، عَنْ سُلَيْمَانَ الْأَحْوَلِ، عَنْ أَبِي مَعْبَدٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: " مَنْ حَلَفَ عَلَى مِلْكِ يَمِينِهِ أَنْ يَضْرِبَهُ، فَكَفَّارَتُهُ تَرْكُهُ، وَمَعَ الْكَفَّارَةِ حَسَنَةٌ ".
Abu Ma'bad narrates from Abdullah bin Abbas (may Allah be pleased with them both): "Whoever swears regarding his slave that he will beat him, his expiation is to refrain from it, and along with the expiation there is a good deed."
