[Machine] On the authority of the Prophet ﷺ , he said, "The best of a person's wealth is a well-trained camel or a fertile land. In another narration by Ad-Durri, he said, 'I heard the Prophet ﷺ saying, 'Abu 'Ubaid said, 'Sikkah' means the most chosen part of the palm tree. As for the 'maboorah', it refers to the pollinated palm tree. And as for the 'muhrah al-mamoorah', it means the one that produces abundant fruits.'"  

عَنِ النَّبِيِّ ﷺ قَالَ خَيْرُ مَالِ الْمَرْءِ مُهْرَةٌ مَأْمُورَةٌ أَوْ سِكَّةٌ مَأْبُورَةٌ وَفِي رِوَايَةِ الدُّورِيِّ قَالَ سَمِعْتُ النَّبِيَّ ﷺ يَقُولُ قَالَ أَبُو عُبَيْدٍ سِكَّةٌ يَقُولُ هِيَ الْمُصْطَفَّةُ مِنَ النَّخْلِ وَأَمَّا الْمَأْبُورَةُ فَإِنَّهَا الَّتِي قَدْ لَقِحَتْ وَأَمَّا الْمُهْرَةُ الْمَأْمُورَةُ فَإِنَّهَا الْكَثِيرَةُ النِّتَاجِ  

[Machine] He informed him that some of the companions of the Messenger of Allah ﷺ from the Ansar had informed him that a man among them complained until he became worn out, and his skin was so thin that it adhered to his bones. A slave girl belonging to one of them entered upon him, so he struck her above the collarbone. Then he mentioned his story, saying: The Messenger of Allah ﷺ ordered them to take one hundred cane sticks for him and strike him with them once.  

أَنَّهُ أَخْبَرَهُ بَعْضُ أَصْحَابِ رَسُولِ اللهِ ﷺ مِنَ الْأَنْصَارِ أَنَّهُ اشْتَكَى رَجُلٌ مِنْهُمْ حَتَّى أُضْنِيَ فَعَادَ جِلْدُهُ عَلَى عَظْمٍ فَدَخَلَتْ عَلَيْهِ جَارِيَةٌ لِبَعْضِهِمْ فَهَشَّ لَهَا فَوَقَعَ عَلَيْهَا ثُمَّ ذَكَرَ قِصَّتَهُ قَالَ فَأَمَرَ رَسُولُ اللهِ ﷺ أَنْ يَأْخُذُوا لَهُ مِائَةَ شِمْرَاخٍ فَيَضْرِبُوهُ بِهَا ضَرْبَةً وَاحِدَةً  

[Machine] That I will not dress my family until I stand in Arafat, and that is not during the days of Hajj. So Ata' said, "Go and stand, and dress your family." Then it was said to Ata', "He only intends to perform Hajj." So Ata' said, "Did you not see what happened to Job, ﷺ , when he swore to strike his family, he meant to strike them with a bundle of stalks? Indeed, the Quran contains examples and lessons."  

أَنْ لَا أَكْسُوَ أَهْلِي حَتَّى أَقِفَ بِعَرَفَةَ وَذَاكَ فِي غَيْرِ أَيَّامِ الْحَجِّ فَقَالَ عَطَاءٌ اذْهَبْ فَقِفْ وَاكْسُ أَهْلَكَ فَقِيلَ لِعَطَاءٍ إِنَّمَا نَوَى الْحَجَّ فَقَالَ عَطَاءٌ أَرَأَيْتَ أَيُّوبَ عَلَيْهِ السَّلَامُ حِينَ حَلَفَ لَيَضْرِبَنَّ أَهْلَهُ حَلَفَ لَيَضْرِبَنَّهَا بِضِغْثٍ؟ إِنَّمَا الْقُرْآنُ أَمْثَالٌ وَعِبَرٌ  

[Machine] The Messenger of Allah ﷺ said: "No one will die with three children without them being a shield for him from the Fire, except by the oath of an aquital."  

قَالَ رَسُولُ اللهِ ﷺ لَا يَمُوتُ لِأَحَدٍ ثَلَاثَةٌ مِنَ الْوَلَدِ فَتَمَسَّهُ النَّارُ إِلَّا تَحِلَّةَ الْقَسَمِ  

[Machine] I came to the Prophet ﷺ with Wael ibn Hujr, and we met a group of people who were his enemies. The people refused to swear an oath, so I stepped forward and swore that Wael was my brother. When we came to the Prophet ﷺ , I said, "O Messenger of Allah, the people refused to swear an oath, and I stepped forward and swore that he is my brother." The Prophet ﷺ said, "You have spoken the truth. A Muslim is the brother of another Muslim." This is the narration of Uthman ibn Umair and the narration of Zubayri in a summarized form.  

أَتَيْتُ النَّبِيَّ ﷺ وَمَعَنَا وَائِلُ بْنُ حُجْرٍ فَلَقِيَهُ قَوْمٌ هُمْ لَهُ عَدُوٌّ فَأَبَى الْقَوْمُ أَنْ يَحْلِفُوا وَتَقَدَّمْتُ فَحَلَفْتُ أَنَّهُ أَخِي فَلَمَّا أَتَيْنَا النَّبِيَّ ﷺ قُلْتُ يَا رَسُولَ اللهِ إِنَّ الْقَوْمَ أَبَوْا أَنْ يَحْلِفُوا وَتَقَدَّمْتُ فَحَلَفْتُ أَنَّهُ أَخِي قَالَ صَدَقْتَ الْمُسْلِمُ أَخُو الْمُسْلِمِ لَفْظُ حَدِيثِ عُثْمَانَ بْنِ عُمَرَ وَحَدِيثِ الزُّبَيْرِيِّ بِمَعْنَاهُ مُخْتَصَرٌ  

[Machine] The Prophet Muhammad ﷺ said, "Your right hand should be upon what your companion testifies to be true."  

قَالَ رَسُولُ اللهِ ﷺ يَمِينُكَ عَلَى مَا يُصَدِّقُكَ بِهِ صَاحِبُكَ  

[Machine] The Messenger of Allah ﷺ said, "Indeed, the right is based on the intention of the one who takes an oath."  

قَالَ رَسُولُ اللهِ ﷺ إِنَّمَا الْيَمِينُ عَلَى نِيَّةِ الْمُسْتَحْلِفِ  

[Machine] "Does all the wealth in the cause of Allah or all the wealth in the vicinity of the Kaaba atone for that? Aisha said, "What atones for it is what atones for an oath." It was narrated by Sufyan ath-Thawri from Mansur ibn Abdul Rahman from his mother Safiyyah bint Shaybah from Aisha that a man or a woman asked her about something that was between them and a relative of theirs, so they swore that if their statement was true, their wealth would be in the vicinity of the Kaaba. Aisha said, "What atones for it is what atones for an oath." Abu Bakr al-Ardastani informed us, Abu Nasr al-Iraqi reported to us, Sufyan ibn Muhammad narrated to us, Ali ibn al-Hassan narrated to us, Abdullah ibn al-Walid narrated to us, Sufyan mentioned it."  

كُلُّ مَالٍ لَهُ فِي سَبِيلِ اللهِ أَوْ كُلُّ مَالٍ لَهُ فِي رِتَاجِ الْكَعْبَةِ مَا يُكَفِّرُ ذَلِكَ؟ قَالَتْ عَائِشَةُ يُكَفِّرُهُ مَا يُكَفِّرُ الْيَمِينَ 20037 وَرَوَاهُ سُفْيَانُ الثَّوْرِيُّ عَنْ مَنْصُورِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أُمِّهِ صَفِيَّةَ بِنْتِ شَيْبَةَ عَنْ عَائِشَةَ ؓ أَنَّ رَجُلًا أَوِ امْرَأَةً سَأَلَتْهَا عَنْ شَيْءٍ كَانَ بَيْنَهَا وَبَيْنَ ذِي قَرَابَةٍ لَهَا فَحَلَفَتْ إِنْ كَلَّمَتْهُ فَمَالُهَا فِي رِتَاجِ الْكَعْبَةِ فَقَالَتْ عَائِشَةُ ؓ يُكَفِّرُهُ مَا يُكَفِّرُ الْيَمِينَ أَخْبَرَنَاهُ أَبُو بَكْرٍ الْأَرْدَسْتَانِيُّ أنبأ أَبُو نَصْرٍ الْعِرَاقِيُّ ثنا سُفْيَانُ بْنُ مُحَمَّدٍ ثنا عَلِيُّ بْنُ الْحَسَنِ ثنا عَبْدُ اللهِ بْنُ الْوَلِيدِ ثنا سُفْيَانُ فَذَكَرَهُ  

There were two brothers among the Ansar who shared an inheritance. When one of them asked the other for the portion due to him, he replied: If you ask me again for the portion due to you, all my property will be devoted to the decoration of the Ka'bah. Umar said to him: The Ka'bah does not need your property. Make atonement for your oath and speak to your brother. I heard the Messenger of Allah ﷺ say: An oath or vow to disobey the Lord, or to break ties of relationship or about something over which one has no control is not binding on you. (Using translation from Abū Dāʾūd 3272)   

أَنَّ أَخَوَيْنِ مِنَ الْأَنْصَارِ كَانَ بَيْنَهُمَا مِيرَاثٌ فَسَأَلَ أَحَدُهُمَا صَاحِبَهُ الْقِسْمَةَ فَقَالَ لَئِنْ عُدْتَ تَسْأَلُنِي الْقِسْمَةَ لَمْ أُكَلِّمْكَ أَبَدًا وَكُلُّ مَالٍ لِي فِي رِتَاجِ الْكَعْبَةِ فَقَالَ عُمَرُ ؓ إِنَّ الْكَعْبَةَ لَغَنِيَّةٌ عَنْ مَالِكَ كَفِّرْ عَنْ يَمِينِكَ وَكَلِّمْ أَخَاكَ فَإِنِّي سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ لَا يَمِينَ عَلَيْكَ وَلَا نَذْرَ فِي مَعْصِيَةِ الرَّبِّ وَلَا فِي قَطِيعَةِ الرَّحِمِ وَلَا فِيمَا لَا تَمْلِكُ  

[Machine] My father instructed him.  

أَبِي رَافِعٍ نَحْوَهُ  

[Machine] Between him and a woman who he had something with, a mawla of his swore an oath and informed us. Abu Abdur-Rahman As-Sulami and Abu Bakr ibn Al-Harith Al-Faqih reported to us. They said that Ali ibn Umar Al-Hafith narrated to us, who was informed by Abu Bakr An-Naysaburi, who was informed by Muhammad ibn Yahya, who was informed by Muhammad ibn Abdullah Al-Ansari, who was informed by Ash'ath, who was informed by Bakr ibn Abdullah Al-Muzani, who reported from Abu Rafi that his mawla intended to separate him from his wife. She said to him, "One day I will be a Jew and another day a Christian, and all my slaves are free, and all my wealth is for the sake of Allah, and I can freely walk in the House of Allah. If you do not separate them, I will ask Aisha, Ibn Umar, Ibn Abbas, Hafsah, and Umm Salamah." All of them said to her, "Do you want to be like Harut and Marut?" They commanded her to nullify her oath and separate between them. This is the wording of the hadith of Al-Ansari, and the hadith of Rawh (ibn Zinba') is a summary. Hafsah is not mentioned.  

بَيْنَهُ وَبَيْنَ امْرَأَةٍ لَهُ شَيْءٌ فَحَلَفَتْ مَوْلَاةٌ لَهُ ح وَأَخْبَرَنَا أَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ وَأَبُو بَكْرِ بْنُ الْحَارِثِ الْفَقِيهُ قَالَا أنبأ عَلِيُّ بْنُ عُمَرَ الْحَافِظُ ثنا أَبُو بَكْرٍ النَّيْسَابُورِيُّ ثنا مُحَمَّدُ بْنُ يَحْيَى ثنا مُحَمَّدُ بْنُ عَبْدِ اللهِ الْأَنْصَارِيُّ ثنا أَشْعَثُ ثنا بَكْرُ بْنُ عَبْدِ اللهِ الْمُزَنِيُّ عَنْ أَبِي رَافِعٍ أَنَّ مَوْلَاتَهُ أَرَادَتْ أَنْ تُفَرِّقَ بَيْنَهُ وَبَيْنَ امْرَأَتِهِ فَقَالَتْ هِيَ يَوْمًا يَهُودِيَّةٌ وَيَوْمًا نَصْرَانِيَّةٌ وَكُلُّ مَمْلُوكٍ لَهَا حُرٌّ وَكُلُّ مَالٍ لَهَا فِي سَبِيلِ اللهِ وَعَلَيْهَا الْمَشْيُ فِي بَيْتِ اللهِ إِنْ لَمْ تُفَرِّقْ بَيْنَهُمَا فَسَأَلَتْ عَائِشَةَ ؓ وَابْنَ عُمَرَ وَابْنَ عَبَّاسٍ وَحَفْصَةَ وَأُمَّ سَلَمَةَ فَكُلُّهُمْ قَالَ لَهَا أَتُرِيدِينَ أَنْ تَكُونِي مِثْلَ هَارُوتَ وَمَارُوتَ؟ وَأَمَرُوهَا أَنْ تُكَفِّرَ يَمِينَهَا وَتُخَلِّيَ بَيْنَهُمَا لَفْظُ حَدِيثِ الْأَنْصَارِيِّ وَحَدِيثُ رَوْحٍ مُخْتَصَرٌ وَلَمْ يَذْكُرْ حَفْصَةَ  

[Machine] I will separate between you and your wife, and everything she owns in the vicinity of the Kaaba, whether she is Jewish one day, Christian another day, or Zoroastrian another day. If you don't separate between you and your wife, I will go to the Mother of the Believers, Um Salama, and tell her that my mistress wants to separate between me and my wife. Then she will instruct me to go to my mistress and tell her that this is not permissible for her. So I went back to her and told her what Um Salama said. Then I went to Ibn Umar and informed him. He came with me until we reached the door and he said, "Is Harut and Marut here?" She replied, "I have placed all my belongings near the Kaaba." He asked, "What do you eat?" She answered, "I told you, I am Jewish one day, Christian another day, and Zoroastrian another day." He said, "If you convert to Judaism, you will be killed. If you convert to Christianity, you will be killed. If you convert to Zoroastrianism, you will be killed." She asked, "So what do you command me?" He replied, "Repent, gather your assets, and reconcile between your slave and your slavegirl."  

لَأُفَرِّقَنَّ بَيْنَكَ وَبَيْنَ امْرَأَتِكَ وَكُلُّ مَالٍ لَهَا فِي رِتَاجِ الْكَعْبَةِ وَهِيَ يَوْمًا يَهُودِيَّةٌ وَيَوْمًا نَصْرَانِيَّةٌ وَيَوْمًا مَجُوسِيَّةٌ إِنْ لَمْ تُفَرِّقْ بَيْنَكَ وَبَيْنَ امْرَأَتِكَ قَالَ فَانْطَلَقْتُ إِلَى أُمِّ الْمُؤْمِنِينَ أُمِّ سَلَمَةَ ؓ فَقُلْتُ إِنَّ مَوْلَاتِي تُرِيدُ أَنْ تُفَرِّقَ بَيْنِي وَبَيْنَ امْرَأَتِي فَقَالَتْ انْطَلِقْ إِلَى مَوْلَاتِكَ فَقُلْ لَهَا إِنَّ هَذَا لَا يَحِلُّ لَكِ فَرَجَعْتُ إِلَيْهَا قَالَ ثُمَّ أَتَيْتُ ابْنَ عُمَرَ فَأَخْبَرْتُهُ فَجَاءَ حَتَّى انْتَهَى إِلَى الْبَابِ فَقَالَ هَهُنَا هَارُوتُ وَمَارُوتُ؟ فَقَالَتْ إِنِّي جَعَلْتُ كُلَّ مَالٍ لِي فِي رِتَاجِ الْكَعْبَةِ قَالَ فَمَا تَأْكُلِينَ ؟ قَالَتْ وَقُلْتُ وَأَنَا يَوْمًا يَهُودِيَّةٌ وَيَوْمًا نَصْرَانِيَّةٌ وَيَوْمًا مَجُوسِيَّةٌ فَقَالَ إِنْ تَهَوَّدْتِ قُتِلْتِ وَإِنْ تَنَصَّرْتِ قُتِلْتِ وَإِنْ تَمَجَّسْتِ قُتِلْتِ فَقَالَتْ فَمَا تَأْمُرُنِي؟ قَالَ تُكَفِّرِي يَمِينَكِ وَتَجْمَعِي بَيْنَ فَتَاكِ وَفَتَاتِكِ  

[Machine] She is a Jewish woman and she is a Christian. And every slave who is freed and every property she has is a gift, if he does not divorce his wife if they do not separate between them. So he came to Zainab and she went with him. And she said, "Here is Harut and Marut." She said, "Indeed, Allah knows what I have said. All my property is a gift, and every slave of mine is freed, and she is a Jewish woman and she is a Christian." She said, "Keep between the man and his wife." He said, "So I came to Hafsah, and she sent to her as Zainab said." She said, "Keep between the man and his wife." So I came to Ibn Umar, and he came with me. He stood at the door, and when he greeted, she said, "By my father, you and your father." He said, "Are you secure from stones or from iron? Does Zainab come to you and Hafsah send to you?" She said, "Indeed, I have sworn by this and that." He said, "Disbelieve in your right hand and keep between the man and his wife." The sheikh said, "And this is with regard to something other than emancipation." It has been narrated from Ibn Umar (may Allah be pleased with them both) from another aspect that emancipation does occur. Similarly, it has been narrated from Ibn Abbas. And it seems that the narrator has shortened in his narration from the narration of Bakr ibn Abdullah, or it did not have a slave at the time, so they did not encounter it. And Allah knows best.  

يَهُودِيَّةٌ وَهِيَ نَصْرَانِيَّةٌ وَكُلُّ مَمْلُوكٍ مُحَرَّرٌ وَكُلُّ مَالٍ لَهَا هَدْيٌ إِنْ لَمْ يُطَلِّقِ امْرَأَتَهُ إِنْ لَمْ تُفَرِّقْ بَيْنَكُمَا فَأَتَى زَيْنَبَ فَانْطَلَقَتْ مَعَهُ فَقَالَتْ هَهُنَا هَارُوتُ وَمَارُوتُ قَالَتْ قَدْ عَلِمَ اللهُ مَا قُلْتُ كُلُّ مَالٍ لِي هَدْيٌ وَكُلُّ مَمْلُوكٍ لِي مُحَرَّرٌ وَهِيَ يَهُودِيَّةٌ وَهِيَ نَصْرَانِيَّةٌ قَالَتْ خَلِّي بَيْنَ الرَّجُلِ وَامْرَأَتِهِ قَالَ فَأَتَيْتُ حَفْصَةَ فَأَرْسَلَتْ إِلَيْهَا كَمَا قَالَتْ زَيْنَبُ قَالَتْ خَلِّي بَيْنَ الرَّجُلِ وَامْرَأَتِهِ فَأَتَيْتُ ابْنَ عُمَرَ فَجَاءَ مَعِي فَقَامَ بِالْبَابِ فَلَمَّا سَلَّمَ قَالَتْ بِأَبِي أَنْتَ وَأَبُوكَ قَالَ أَمِنْ حِجَارَةٍ أَنْتِ؟ أَمْ مِنْ حَدِيدٍ؟ أَتَتْكِ زَيْنَبُ وَأَرْسَلَتْ إِلَيْكِ حَفْصَةُ قَالَتْ قَدْ حَلَفْتُ بِكَذَا وَكَذَا قَالَ كَفِّرِي عَنْ يَمِينِكِ وَخَلِّي بَيْنَ الرَّجُلِ وَامْرَأَتِهِ قَالَ الشَّيْخُ وَهَذَا فِي غَيْرِ الْعِتْقِ فَقَدْ رُوِيَ عَنِ ابْنِ عُمَرَ رَضِيَ اللهَ عَنْهُمَا مِنْ وَجْهٍ آخَرَ أَنَّ الْعِتَاقَ يَقَعُ وَكَذَلِكَ عَنِ ابْنِ عَبَّاسٍ ؓ وَكَأَنَّ الرَّاوِيَ قَصَّرَ بِنَقْلِهِ فِي رِوَايَةِ بَكْرِ بْنِ عَبْدِ اللهِ أَوْ لَمْ يَكُنْ لَهَا فِي الْوَقْتِ مَمْلُوكٌ فَلَمْ يَتَعَرَّضُوا لَهُ وَاللهُ أَعْلَمُ  

[Machine] A right that can be expiated by feeding ten poor people.  

يَمِينٌ يُكَفِّرُهَا إِطْعَامُ عَشَرَةِ مَسَاكِينَ  

[Machine] Ata' ibn Abi Rabah  

عَطَاءُ بْنُ أَبِي رَبَاحٍ  

[Machine] That he argues with what  

أَنْ يَحْتَجَّ بِمَا  

عَنْ رَسُولِ اللهِ صَلَّى اللهَ عَلَيْهِ وَسَلَّمَ قَالَ كَفَّارَةُ النَّذْرِ كَفَّارَةُ الْيَمِينِ سَقَطَ مِنْ رِوَايَةِ ابْنِ عَبْدِ الْحَكَمِ أَبُو الْخَيْرِ فَلَمْ يَذْكُرْهُ فِي إِسْنَادِهِ  

[Machine] The Prophet ﷺ said, "Indeed, a vow is only sought for the sake of seeking the face of Allah."  

أَنَّ النَّبِيَّ ﷺ قَالَ إِنَّمَا النَّذْرُ مَا ابْتُغِيَ بِهِ وَجْهُ اللهِ  

[Machine] "O Messenger of Allah, one of my repentance is to abandon the home of my people where I committed a sin, and to stay with you, and to give a portion of my wealth as charity to Allah and His Messenger." The Messenger of Allah ﷺ replied, "A third of your wealth will be sufficient for you." This was narrated by Malik in Al-Muwatta from Uthman ibn Hafs from Ibn Shihab, and it was also narrated by Muhammad ibn al-Walid al-Zubaydi from Al-Zuhri from Husayn ibn al-Sa'ib ibn Abi Lubabah, who mentioned that his grandfather had informed him that when Allah forgave Abu Lubabah, he mentioned this, and it had already been mentioned in the Book of Zakat. It was also narrated by Muhammad ibn Abi Hafsah from Al-Zuhri from Husayn ibn al-Sa'ib ibn Abi Lubabah from his father. It was also narrated from him from Al-Zuhri from Husayn ibn al-Sa'ib or someone else similar to him.  

يَا رَسُولَ اللهِ إِنَّ مِنْ تَوْبَتِي أَنْ أَهْجُرَ دَارَ قَوْمِي الَّتِي أَصَبْتُ فِيهَا الذَّنْبَ وَأُجَاوِرَكَ وَأَنْ أَنْخَلِعَ مِنْ مَالِي صَدَقَةً إِلَى اللهِ وَرَسُولِهِ فَقَالَ رَسُولُ اللهِ ﷺ يُجْزِئُ عَنْكَ الثُّلُثُ مِنْ مَالِكَ وَرَوَاهُ مَالِكٌ فِي الْمُوَطَّأِ عَنْ عُثْمَانَ بْنِ حَفْصٍ عَنِ ابْنِ شِهَابٍ أَنَّهُ بَلَغَهُ أَنَّ أَبَا لُبَابَةَ وَرَوَاهُ مُحَمَّدُ بْنُ الْوَلِيدِ الزُّبَيْدِيُّ عَنِ الزُّهْرِيِّ عَنْ حُسَيْنِ بْنِ السَّائِبِ بْنِ أَبِي لُبَابَةَ أَنَّ جَدَّهُ حَدَّثَهُ أَنَّ أَبَا لُبَابَةَ حِينَ تَابَ اللهُ عَلَيْهِ فَذَكَرَهُ وَقَدْ مَضَى فِي كِتَابِ الزَّكَاةِ وَرَوَاهُ مُحَمَّدُ بْنُ أَبِي حَفْصَةَ عَنِ الزُّهْرِيِّ عَنْ حُسَيْنِ بْنِ السَّائِبِ بْنِ أَبِي لُبَابَةَ عَنْ أَبِيهِ وَقِيلَ عَنْهُ عَنِ الزُّهْرِيِّ عَنْ حُسَيْنِ بْنِ السَّائِبِ أَوْ غَيْرِهِ نَحْوَهُ  

[Machine] "He said to the Prophet, ﷺ , or to Abu Lubaba, or whoever Allah wills: Verily, part of my repentance is to abandon the house of my people in which I committed a sin, and to give away all my wealth as charity." He said: "One-third of it will suffice for you." He informed us: Abu Ali al-Rudhbari reported to us from Abu Bakr, who narrated from Abu Dawud, who narrated from Muhammad ibn al-Mutawakkil, who narrated from Abdul Razzaq, who narrated from Ma'mar, who narrated from Al-Zuhri, who narrated to me from Ibn Ka'ab ibn Malik, who said: Abu Lubaba mentioned this incident with us. Abu Dawud said: The story belongs to Abu Lubaba. The Sheikh, may Allah have mercy on him, narrated it in this wording in the story of Abu Lubaba. As for what he said to Ka'ab ibn Malik, it is not accurately estimated as one-third."  

أَنَّهُ قَالَ لِلنَّبِيِّ ﷺ أَوْ أَبُو لُبَابَةَ أَوْ مَنْ شَاءَ اللهُ إِنَّ مِنْ تَوْبَتِي أَنْ أَهْجُرَ دَارَ قَوْمِيَ الَّتِي أَصَبْتُ فِيهَا الذَّنْبَ وَأَنْ أَنْخَلِعَ مِنْ مُلْكِي كُلِّهِ صَدَقَةً قَالَ يُجْزِئُ عَنْكَ الثُّلُثُ 20052 وَأَخْبَرَنَا أَبُو عَلِيٍّ الرُّوذْبَارِيُّ أنبأ أَبُو بَكْرٍ ثنا أَبُو دَاوُدَ ثنا مُحَمَّدُ بْنُ الْمُتَوَكِّلِ ثنا عَبْدُ الرَّزَّاقِ أنبأ مَعْمَرٌ عَنِ الزُّهْرِيِّ أَخْبَرَنِي ابْنُ كَعْبِ بْنِ مَالِكٍ قَالَ كَانَ أَبُو لُبَابَةَ فَذَكَرَ مَعْنَاهُ قَالَ أَبُو دَاوُدَ وَالْقِصَّةُ لِأَبِي لُبَابَةَ قَالَ الشَّيْخُ رَحِمَهُ اللهُ هُوَ بِهَذَا اللَّفْظِ فِي قِصَّةِ أَبِي لُبَابَةَ فَأَمَّا مَا قَالَ لِكَعْبِ بْنِ مَالِكٍ فَغَيْرُ مُقَدَّرٍ بِالثُّلُثِ  

[Machine] He said to the Messenger of Allah ﷺ when he came to him, "O Messenger of Allah, I want to give some of my wealth in charity to Allah and His Messenger." The Messenger of Allah ﷺ said to him, "Hold onto some of your wealth, for it will be better for you."  

أَنَّهُ قَالَ لِرَسُولِ اللهِ ﷺ حِينَ تِيبَ عَلَيْهِ يَا رَسُولَ اللهِ إِنِّي أُرِيدُ أَنْ أَنْخَلِعَ مِنْ مَالِي صَدَقَةً إِلَى اللهِ وَرَسُولِهِ فَقَالَ لَهُ رَسُولُ اللهِ ﷺ أَمْسِكْ بَعْضَ مَالِكَ فَهُوَ خَيْرٌ لَكَ  

[Machine] Allah and His messenger have ruled that a woman is free to do whatever she wants as long as it is not something her husband dislikes. If her husband swears not to do something, then he is not allowed to do it. Ibn Abbas and Ibn Umar were asked about this and they said that if the woman wants to be freed, then she should be freed, and if she says, "I have nothing in the way of Allah," then she should give charity from her wealth. This is mentioned in this narration, and it has been narrated from Ibn Abbas and Ibn Umar that there is evidence for the permissibility of kafarah (expiation). Allah knows best. It has also been narrated from Ibn Abbas that there is another opinion on this matter.  

اللهِ وَجَارِيَتُهَا حُرَّةٌ إِنْ لَمْ يَفْعَلْ كَذَا وَكَذَا لِشَيْءٍ يَكْرَهُهُ زَوْجُهَا فَحَلَفَ زَوْجُهَا أَنْ لَا يَفْعَلَهُ فَسُئِلَ عَنْ ذَلِكَ ابْنُ عَبَّاسٍ وَابْنُ عُمَرَ ؓ فَقَالَا أَمَّا الْجَارِيَةُ فَتَعْتِقُ وَأَمَّا قَوْلُهَا مَالِي فِي سَبِيلِ اللهِ فَتَصَدَّقُ بِزَكَاةِ مَالِهَا كَذَا فِي هَذِهِ الرِّوَايَةِ وَقَدْ رُوِّينَا عَنِ ابْنِ عَبَّاسٍ وَابْنِ عُمَرَ ؓ مَا دَلَّ عَلَى جَوَازِ التَّكْفِيرِ وَاللهُ أَعْلَمُ وَرُوِيَ عَنِ ابْنِ عَبَّاسٍ ؓ فِي مَعْنَاهُ مَذْهَبٌ آخَرُ  

[Machine] He guides thirty bodies and speaks to his brother.  

يَهْدِي ثَلَاثِينَ بَدَنَةٍ وَيُكَلِّمُ أَخَاهُ  

[Machine] Narrated Aisha, the wife of the Prophet (PBUH), that the Messenger of Allah (PBUH) said: "Whoever vows to obey Allah, then let him obey Him. And whoever vows to disobey Allah, then let him not disobey Him."  

عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ ﷺ وَؓ أَنَّ رَسُولَ اللهِ ﷺ قَالَ مَنْ نَذَرَ أَنْ يُطِيعَ اللهَ فَلْيُطِعْهُ وَمَنْ نَذَرَ أَنْ يَعْصِيَ اللهَ فَلَا يَعْصِهِ  

[Machine] It was narrated that the Messenger of Allah ﷺ said: "There is no making vows in disobedience or in what the son of Adam does not possess." Al-Shafi'i (may Allah have mercy on him) said that this hadith was narrated by 'Abd al-Wahhab al-Thaqafi with this chain of narration: A woman from the Ansar made a vow and fled on a camel to the Prophet ﷺ , saying: "If Allah saves me (from danger), I will sacrifice the camel." The Prophet ﷺ said: "This statement," and he took her camel. Al-Shafi'i (may Allah have mercy on him) said: "He did not command her to sacrifice it like she said, nor did he make her offer expiation." Al-Shafi'i (may Allah have mercy on him) said: "We say concerning this matter that whoever vows to offer as a sacrifice something that he does not own, the vow is not binding upon him. And whoever vows to do something that he is unable to do, the vow is not binding upon him because he does not possess the ability to do it. So it is like he does not possess anything else besides it."  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ لَا نَذْرَ فِي مَعْصِيَةٍ وَلَا فِيمَا لَا يَمْلِكُ ابْنُ آدَمَ قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ وَكَانَ فِي حَدِيثِ عَبْدِ الْوَهَّابِ الثَّقَفِيِّ بِهَذَا الْإِسْنَادِ أَنَّ امْرَأَةً مِنَ الْأَنْصَارِ نَذَرَتْ وَهَرَبَتْ عَلَى نَاقَةٍ لِلنَّبِيِّ ﷺ إِنْ نَجَّاهَا اللهُ عَلَيْهَا لَتَنْحَرَنَّهَا فَقَالَ النَّبِيُّ ﷺ هَذَا الْقَوْلَ وَأَخَذَ نَاقَتَهُ قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ وَلَمْ يَأْمُرْهَا أَنْ تَنْحَرَ مِثْلَهَا وَلَا تُكَفِّرَ قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ فَبِذَلِكَ نَقُولُ إِنَّ مَنْ نَذَرَ تَبَرُّرًا أَنْ يَنْحَرَ مَالَ غَيْرِهِ فَالنَّذْرُ سَاقِطٌ عَنْهُ وَمَنْ نَذَرَ مَا لَا يُطِيقُ أَنْ يَعْمَلَهُ بِحَالٍ سَقَطَ النَّذْرُ عَنْهُ لِأَنَّهُ لَا يَمْلِكُ أَنْ يَعْمَلَهُ فَهُوَ كَمَا لَا يَمْلِكُ مَا سِوَاهُ  

[Machine] Perhaps among the rational people, I have not known anyone who sought knowledge in a horizon of horizons akin to a stolen goods in which he said there is no guilt in disobedience.  

لَعَلَّكَ مِنَ الْقَيَّاسِينَ مَا عَلِمْتُ أَحَدًا مِنَ النَّاسِ كَانَ أَطْلَبَ لَعِلْمٍ فِي أُفُقٍ مِنَ الْآفَاقِ مِنْ مَسْرُوقٍ قَالَ لَا نَذْرَ فِي مَعْصِيَةٍ  

[Machine] The Messenger of Allah ﷺ said, "There is no vow in disobedience, and its expiation is the expiation of an oath."  

رَسُولَ اللهِ ﷺ قَالَ لَا نَذْرَ فِي مَعْصِيَةٍ وَكَفَّارَتُهُ كَفَّارَةُ يَمِينٍ هَذَا الْحَدِيثُ لَمْ يَسْمَعْهُ الزُّهْرِيُّ مِنْ أَبِي سَلَمَةَ  

The Prophet ﷺ as saying: No vow must be taken to do an act of disobedience, and the atonement for it is the same as for an oath. (Using translation from Abū Dāʾūd 3290)   

لَا نَذْرَ فِي مَعْصِيَةٍ وَكَفَّارَتُهُ كَفَّارَةُ يَمِينٍ  

[Machine] 'Aisha, the wife of the Prophet ﷺ , reported that the Messenger of Allah ﷺ said: "There is no vow in disobedience, and its expiation is the same as the expiation for breaking an oath." This indicates that he did not hear it from Abu Salamah, but rather he heard it from Sulaiman ibn Arqam, who heard it from Yahya ibn Abi Kathir, who heard it from Abu Salamah.'  

عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ ﷺ قَالَتْ قَالَ رَسُولُ اللهِ ﷺ لَا نَذْرَ فِي مَعْصِيَةٍ وَكَفَّارَتُهُ كَفَّارَةُ يَمِينٍ هَذَا يَدُلُّ عَلَى أَنَّهُ لَمْ يَسْمَعْهُ مِنْ أَبِي سَلَمَةَ وَإِنَّمَا سَمِعَهُ مِنْ سُلَيْمَانَ بْنِ أَرْقَمَ عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ عَنْ أَبِي سَلَمَةَ  

[Machine] Indeed, the Messenger of Allah ﷺ said, "There is no vow in disobedience to Allah, and its expiation is similar to the expiation of an oath." 20063 It was reported to us by Abdul Khaliqu ibn Ali ibn Abdul Khaliqu al-Muadhin, who informed us Abu Bakr Muhammad ibn Ahmad ibn Khanb, who informed us Muhammad ibn Ismail al-Tirmidhi, who narrated to us Ayyub ibn Sulaiman ibn Bilal, who told me Abu Bakr ibn Abu Uwais, who narrated to me Sulaiman ibn Bilal. So the sheikh (may Allah have mercy on him) mentioned it, and this is a misconception from Sulaiman ibn Arqam, as Yahya ibn Abi Kathir mentioned that it is only.

Note: The translation provided is a literal translation and may not be a perfect interpretation of the original passage.  

إِنَّ رَسُولَ اللهِ ﷺ قَالَ لَا نَذْرَ فِي مَعْصِيَةِ اللهِ وَكَفَّارَتُهُ كَفَّارَةُ يَمِينٍ 20063 أَخْبَرَنَا عَبْدُ الْخَالِقِ بْنُ عَلِيِّ بْنِ عَبْدِ الْخَالِقِ الْمُؤَذِّنُ أنبأ أَبُو بَكْرٍ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ خَنْبٍ أنبأ مُحَمَّدُ بْنُ إِسْمَاعِيلَ التِّرْمِذِيُّ ثنا أَيُّوبُ بْنُ سُلَيْمَانَ بْنِ بِلَالٍ حَدَّثَنِي أَبُو بَكْرِ بْنُ أَبِي أُوَيْسٍ حَدَّثَنِي سُلَيْمَانُ بْنُ بِلَالٍ فَذَكَرَهُ قَالَ الشَّيْخُ رَحِمَهُ اللهُ وَهَذَا وَهْمٌ مِنْ سُلَيْمَانَ بْنِ أَرْقَمَ فَيَحْيَى بْنُ أَبِي كَثِيرٍ إِنَّمَا  

[Machine] The Messenger of Allah ﷺ said: "There is no vow made in anger, and its expiation is the expiation for breaking an oath." This hadith is narrated by Hikl bin Ziyad from Al-Awza'i from Yahya, who said: "A man from Banu Hanthalah told me, who heard it from his father, who heard it from Imran, who reported it from Abu Saad Al-Malini, who informed us that Abu Ahmad bin Adi narrated it from Abdullah bin Muhammad bin Nasr, who reported it from Abdur-Rahman bin Shuaib, who narrated it from his father, Laitah, who narrated it from Hikl." This hadith is well-known to be narrated by Muhammad bin Zubair Al-Hanzhali, but there is disagreement regarding its chain of narrators and its content.  

قَالَ رَسُولُ اللهِ ﷺ لَا نَذْرَ فِي غَضِبٍ وَكَفَّارَتُهُ كَفَّارَةُ يَمِينٍ 20066 وَرَوَاهُ هِقْلُ بْنُ زِيَادٍ عَنِ الْأَوْزَاعِيِّ عَنْ يَحْيَى قَالَ حَدَّثَنِي رَجُلٌ مِنْ بَنِي حَنْظَلَةَ عَنْ أَبِيهِ عَنْ عِمْرَانَ مِثْلَهُ أَخْبَرَنَاهُ أَبُو سَعْدٍ الْمَالِينِيُّ أنبأ أَبُو أَحْمَدَ بْنُ عَدِيٍّ أنبأ عَبْدُ اللهِ بْنُ مُحَمَّدِ بْنِ نَصْرِ بْنِ طُوَيْطٍ ثنا عَبْدُ الْمَلِكِ بْنُ شُعَيْبٍ حَدَّثَنِي أَبِي عَنْ جَدِّيَ اللَّيْثِ حَدَّثَنِي هِقْلٌ فَذَكَرَهُ وَهَذَا الْحَدِيثُ مَشْهُورٌ بِمُحَمَّدِ بْنِ الزُّبَيْرِ الْحَنْظَلِيِّ وَاخْتُلِفَ عَلَيْهِ فِي إِسْنَادِهِ وَمَتْنِهِ  

The Prophet ﷺ as saying: No vow must be taken to do an act of disobedience, and the atonement for it is the same as for an oath. (Using translation from Abū Dāʾūd 3290)   

أَنَّ رَسُولَ اللهِ ﷺ قَالَ لَا نَذْرَ فِي مَعْصِيَةِ اللهِ وَكَفَّارَتُهُ كَفَّارَةُ يَمِينٍ  

[Machine] The Messenger of Allah ﷺ said, "There is no vow made in anger, and its expiation is the expiation of an oath. This is severed." Al-Zubayr al-Hanzhali did not hear from Imran Ibn Husayn, 20069. Abu Abdullah al-Hafiz informed us, Abu al-Abbas Muhammad Ibn Ya'qub informed us, al-Abbas Ibn Muhammad said, Yahya Ibn Ma'in said, "Did your father hear from Imran Ibn Husayn?" He said, "No." The sheikh, may Allah have mercy on him, said, "And the one who indicates this is Allah."  

قَالَ رَسُولُ اللهِ ﷺ لَا نَذْرَ فِي غَضَبٍ وَكَفَّارَتُهُ كَفَّارَةُ يَمِينٍ وَهَذَا مُنْقَطِعٌ الزُّبَيْرُ الْحَنْظَلِيُّ لَمْ يَسْمَعْ مِنْ عِمْرَانَ 20069 أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ ثنا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ ثنا الْعَبَّاسُ بْنُ مُحَمَّدٍ قَالَ قَالَ يَحْيَى بْنُ مَعِينٍ قِيلَ لِمُحَمَّدِ بْنِ الزُّبَيْرِ الْحَنْظَلِيِّ سَمِعَ أَبُوكَ مِنْ عِمْرَانَ بْنِ حُصَيْنٍ؟ قَالَ لَا قَالَ الشَّيْخُ رَحِمَهُ اللهُ وَالَّذِي يَدُلُّ عَلَى هَذَا  

[Machine] I heard the Messenger of Allah ﷺ saying, "There is no vow in disobedience to Allah, and its expiation is like the expiation for an oath." And it was said that Muhammad ibn Zubayr al-Hanzhali narrated from a man who accompanied him, who narrated from Imran.  

سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ لَا نَذْرَ فِي مَعْصِيَةِ اللهِ وَكَفَّارَتُهُ كَفَّارَةُ يَمِينٍ وَقِيلَ عَنْ مُحَمَّدِ بْنِ الزُّبَيْرِ الْحَنْظَلِيِّ عَنْ رَجُلٍ صَحِبَهُ عَنْ عِمْرَانَ  

"I accompanied 'Imran bin Husain, who said: 'I heard the Messenger of Allah say: Vows are of two types: A vow that is made to do an act of obedience to Allah; that is for Allah and must be fulfilled, and a vow that is made to do an act of disobedience to Allah; that is for Shaitan and should not be fulfilled, and its expiation is the expiation for an oath.'" (Using translation from Nasāʾī 3845)   

قَالَ النَّبِيُّ ﷺ النَّذْرُ نَذْرَانِ فَمَا كَانَ مِنْ نَذْرٍ فِي طَاعَةِ اللهِ فَذَلِكَ لَكَ وَفِيهِ الْوَفَاءُ وَمَا كَانَ مِنْ نَذْرٍ فِي مَعْصِيَةِ اللهِ فَذَلِكَ لِلشَّيْطَانِ وَلَا وَفَاءَ فِيهِ فَيُكَفِّرُهُ مَا يُكَفِّرُ الْيَمِينَ وَقِيلَ عَنْ مُحَمَّدِ بْنِ الزُّبَيْرِ عَنِ الْحَسَنِ عَنْ عِمْرَانَ  

[Machine] The Messenger of Allah ﷺ said: "There is no vow in disobedience, and its expiation is the expiation of an oath." This was narrated by Abdullah bin Al-Walid Al-Adani from Sufyan with his chain of transmission. There is no vow in disobedience or in anger, and its expiation is the expiation of an oath. This is also disconnected and it is not valid from Al-Hasan from Imran as a reliable hearing.  

قَالَ رَسُولُ اللهِ ﷺ لَا نَذْرَ فِي مَعْصِيَةٍ وَكَفَّارَتُهُ كَفَّارَةُ يَمِينٍ وَرَوَاهُ عَبْدُ اللهِ بْنُ الْوَلِيدِ الْعَدَنِيُّ عَنْ سُفْيَانَ بِإِسْنَادِهِ لَا نَذْرَ فِي مَعْصِيَةٍ أَوْ فِي غَضَبٍ وَكَفَّارَتُهُ كَفَّارَةُ يَمِينٍ وَهَذَا أَيْضًا مُنْقَطِعٌ وَلَا يَصِحُّ عَنِ الْحَسَنِ عَنْ عِمْرَانَ سَمَاعٌ مِنْ وَجْهٍ صَحِيحٍ يَثْبُتُ مِثْلُهُ  

[Machine] قَالَ : الصَّمْتُ حُكْمٌ ثُمَّ مَنْ قَلَّمَ سَمِعَ

Translation: Hassan said: "Silence is a judgement, and whoever speaks hears."  

عَنِ الْحَسَنِ كَمَا  

[Machine] The Prophet ﷺ said, "The expiation of a vow is the same as the expiation of an oath." Abu Bakr ibn Dawud added in his narration, "Abu Hatim, who is Muhammad ibn Idris al-Razi, narrated from Ubaidullah ibn Umar, who narrated from Mubarak ibn Fadalah, this is the only narration of this hadith. Mubarak has also narrated hadiths from Ubaidullah. The Sheikh (may Allah have mercy on him) said, and the most authentic thing in it is what is narrated from Al-Hasan."  

أَنَّ النَّبِيَّ ﷺ قَالَ كَفَّارَةُ النَّذْرِ كَفَّارَةُ الْيَمِينِ زَادَ أَبُو بَكْرِ بْنُ دَاوُدَ فِي رِوَايَتِهِ قَالَ أَبُو حَاتِمٍ وَهُوَ مُحَمَّدُ بْنُ إِدْرِيسَ الرَّازِيُّ رَوَى عُبَيْدُ اللهِ بْنُ عُمَرَ عَنْ مُبَارَكِ بْنِ فَضَالَةَ هَذَا الْحَدِيثَ الْوَاحِدَ وَقَدْ رَوَى مُبَارَكٌ عَنْ عُبَيْدِ اللهِ أَحَادِيثَ قَالَ الشَّيْخُ رَحِمَهُ اللهُ وَأَصَحُّ شَيْءٍ فِيهِ عَنِ الْحَسَنِ مَا  

[Machine] A boy disobeyed his father, so the father swore an oath that if he was able, he would cut off the boy's hand. When the father was able to do so, he sent me to Imran bin Husayn and I asked him. He said, "I heard the Messenger of Allah ﷺ emphasizing in his sermon about charity and forbidding adultery. Tell your father to give expiation for his oath and to forgive his son." He then sent me to Samurah and he said, "I heard the Prophet ﷺ emphasizing in his sermon about charity and forbidding adultery. Tell your father to give expiation for his oath and to forgive his son." This narration has a complete chain of narrators, except that the order to give expiation for the oath is attributed to Imran and Samurah. As for Hayyan bin Imran al-Burjumi, there is difference of opinion regarding his name, some say it is 'Hayyan' and some say it is 'Hayyan bin Imran al-Burjumi.'  

أَنَّ غُلَامًا لِأَبِيهِ أَبَقَ فَجَعَلَ لِلَّهِ عَلَيْهِ لَئِنْ قَدِرَ عَلَيْهِ لَيَقْطَعَنَّ يَدَهُ فَلَمَّا قَدِرَ عَلَيْهِ بَعَثَنِي إِلَى عِمْرَانَ بْنِ حُصَيْنٍ ؓ فَسَأَلْتُهُ فَقَالَ إِنِّي سَمِعْتُ رَسُولَ اللهِ ﷺ يَحُثُّ فِي خُطْبَتِهِ عَلَى الصَّدَقَةِ وَيَنْهَى عَنِ الْمُثْلَةِ فَقَالَ قُلْ لِأَبِيكَ فَلْيُكَفِّرْ عَنْ يَمِينِهِ وَلْيَتَجَاوَزْ عَنْ غُلَامِهِ قَالَ وَبَعَثَنِي إِلَى سَمُرَةَ فَقَالَ سَمِعْتُ النَّبِيَّ ﷺ يَحُثُّ فِي خُطْبَتِهِ عَلَى الصَّدَقَةِ وَيَنْهَى عَنِ الْمُثْلَةِ فَقُلْ لِأَبِيكَ يُكَفِّرْ عَنْ يَمِينِهِ وَلْيَتَجَاوَزْ عَنْ غُلَامِهِ وَهَذَا إِسْنَادٌ مَوْصُولٌ إِلَّا أَنَّ الْأَمْرَ بِالتَّكْفِيرِ عَنْ يَمِينِهِ مَوْقُوفٌ فِيهِ عَلَى عِمْرَانَ وَسَمُرَةَ وَأَمَّا الْهَيَّاجُ بْنُ عِمْرَانَ فَإِنَّهُ مُخْتَلَفٌ فِي اسْمِهِ فَقِيلَ هَكَذَا وَقِيلَ حَيَّانُ بْنُ عِمْرَانَ الْبُرْجُمِيُّ  

[Machine] Whoever makes a vow but does not specify it, the expiation is the expiation of an oath. And whoever makes a vow in disobedience to Allah, the expiation is the expiation of an oath. And whoever makes a vow but cannot fulfill it, the expiation is the expiation of an oath. And whoever makes a vow and is able to fulfill it, then let him do so. And thus it was narrated from Talhah bin Yahya, from him, from Abdullah bin Sa'id bin Abi Hind, from Bukair, and from him, from Dahhak bin Uthman, from Abdullah bin Sa'id bin Abi Hind. And it was narrated by Waki' bin Al-Jarrah, from Abdullah bin Sa'id, traced back to Ibn Abbas. And it was narrated from another weak source, from Ibn Abbas.  

اللهِ ﷺ مَنْ نَذَرَ نَذْرًا لَمْ يُسَمِّهِ فَكَفَّارَتُهُ كَفَّارَةُ يَمِينٍ وَمَنْ نَذَرَ نَذْرًا فِي مَعْصِيَةِ اللهِ ﷻِّ فَكَفَّارَتُهُ كَفَّارَةُ يَمِينٍ وَمَنْ نَذَرَ نَذْرًا لَمْ يُطِقْهُ فَكَفَّارَتُهُ كَفَّارَةُ يَمِينٍ وَمَنْ نَذَرَ نَذْرًا فَأَطَاقَهُ فَلْيَفِ بِهِ وَهَكَذَا رُوِيَ عَنْ طَلْحَةَ بْنِ يَحْيَى تَارَةً عَنْهُ عَنْ عَبْدِ اللهِ بْنِ سَعِيدِ بْنِ أَبِي هِنْدَ عَنْ بُكَيْرٍ وَتَارَةً عَنْهُ عَنِ الضَّحَّاكِ بْنِ عُثْمَانَ عَنْ عَبْدِ اللهِ بْنِ سَعِيدِ بْنِ أَبِي هِنْدَ وَرَوَاهُ وَكِيعُ بْنُ الْجَرَّاحِ عَنْ عَبْدِ اللهِ بْنِ سَعِيدٍ مَوْقُوفًا عَلَى ابْنِ عَبَّاسٍ ؓ وَرُوِيَ مِنْ وَجْهٍ آخَرَ ضَعِيفٍ عَنِ ابْنِ عَبَّاسٍ  

[Machine] The Prophet ﷺ said: "Verily, there are two types of vows. The vow that is made for the sake of Allah, its expiation is to fulfill it, and the vow that is made for the sake of Satan, there is no expiation for it, and its atonement is to seek forgiveness."  

النَّبِيِّ ﷺ قَالَ إِنَّ النَّذْرَ نَذْرَانِ فَمَا كَانَ لِلَّهِ فَكَفَّارَتُهُ الْوَفَاءُ بِهِ وَمَا كَانَ لِلشَّيْطَانِ فَلَا وَفَاءَ لَهُ وَعَلَيْهِ كَفَّارَةُ يَمِينٍ  

[Machine] He has a sheikh, and how can repentance be achieved in obeying Satan? So he said, yes, isn't it Allah who says? And he mentioned its meaning, this is an authentic chain of narration, and likewise.  

لَهُ شَيْخٌ وَكَيْفَ تَكُونُ كَفَّارَةٌ فِي طَاعَةِ الشَّيْطَانِ ؟ فَقَالَ بَلَى أَلَيْسَ اللهُ يَقُولُ فَذَكَرَ مَعْنَاهُ هَذَا إِسْنَادٌ صَحِيحٌ وَكَذَلِكَ  

[Machine] Abbas (RA) is mentioned in one of the two narrations about him.  

عَبَّاسٍ ؓ فِي إِحْدَى الرِّوَايَتَيْنِ عَنْهُ  

[Machine] "You had in the Messenger of Allah an excellent example" [Al-Ahzab 21]. This is what I found in this narration, narrated by Sufyan ath-Thawri in al-Jami' from Ibn Jurayj, from 'Ata, from Ibn 'Abbas, that a man came to him and said, "I have made a vow to sacrifice myself." He (Ibn 'Abbas) said to him, "Indeed, you had in the Messenger of Allah an excellent example" [Al-Ahzab 21]. So he commanded him to sacrifice a sheep. Ata was asked, "Where should the sheep be slaughtered?" He said, "In Makkah." Abu Bakr al-Asbahani informed us, reporting from Abu Nasr al-'Iraqi, who narrated from Sufyan ibn Muhammad, who narrated from 'Ali ibn al-Hasan, who narrated from 'Abdullah ibn al-Walid, who narrated from Sufyan, and he mentioned it.  

كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ} [الأحزاب 21] كَذَا وَجَدْتُهُ فِي هَذِهِ الرِّوَايَةِ وَرَوَاهُ سُفْيَانُ الثَّوْرِيُّ فِي الْجَامِعِ عَنِ ابْنِ جُرَيْجٍ عَنْ عَطَاءٍ عَنِ ابْنِ عَبَّاسٍ ؓ أَنَّ رَجُلًا أَتَاهُ فَقَالَ إِنِّي نَذَرْتُ أَنْ أَنْحَرَ نَفْسِي فَقَالَ {لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ} [الأحزاب 21] فَأَمَرَهُ بِكَبْشٍ فَسُئِلَ عَطَاءٌ أَيْنَ يُذْبَحُ الْكَبْشُ؟ قَالَ بِمَكَّةَ أَخْبَرَنَا أَبُو بَكْرٍ الْأَصْبَهَانِيُّ أنبأ أَبُو نَصْرٍ الْعِرَاقِيُّ ثنا سُفْيَانُ بْنُ مُحَمَّدٍ ثنا عَلِيُّ بْنُ الْحَسَنِ ثنا عَبْدُ اللهِ بْنُ الْوَلِيدِ ثنا سُفْيَانُ فَذَكَرَهُ  

[Machine] "Indeed, there is a good example for you in the Messenger of Allah" [Al-Ahzab 21]. He advised with this ram, which indicates that the narration of Uthman ibn Umar is a mistake, and also..."  

{لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ} [الأحزاب 21] حَسَنَةٌ فَأَفْتَاهُ بِكَبْشٍ هَذَا يَدُلُّ عَلَى أَنَّ رِوَايَةَ عُثْمَانَ بْنِ عُمَرَ خَطَأٌ وَكَذَلِكَ  

[Machine] "Indeed, you have in the Messenger of Allah an excellent pattern [of conduct]." (Al-Ahzab 21)

"Then We ransomed him with a great sacrifice." (As-Saafat 107)

And this indicates that Allah intended Ibrahim (Abraham), the Prophet ﷺ , and our Prophet ﷺ . It has been narrated from Ibn Abbas (may Allah be pleased with him) regarding someone who vowed to sacrifice themselves, there was another fatwa (legal opinion) [on this matter]."  

{لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ} [الأحزاب 21] ثُمَّ تَلَا ابْنُ عَبَّاسٍ ؓ {وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ} [الصافات 107] وَهَذَا يَدُلُّ عَلَى أَنَّهُ أَرَادَ بِرَسُولِ اللهِ إِبْرَاهِيمَ النَّبِيَّ ﷺ وَعَلَى نَبِيِّنَا وَقَدْ رُوِيَ عَنِ ابْنِ عَبَّاسٍ ؓ فِيمَنْ نَذَرَ أَنْ يَنْحَرَ نَفْسَهُ فَتْوَى أُخْرَى  

[Machine] "Abbas, who was busy, said to him, 'Stay with your parents.' So the man started saying, 'I have vowed to kill myself.' Ibn Abbas said to him, 'What should I do with you? Go and kill yourself.' When Ibn Abbas and the man's parents finished, he said, 'Bring the man to me.' So they went and found him kneeling, ready to kill himself. They brought him to Ibn Abbas, who said, 'Woe to you! You intended to commit three forbidden acts: to enter a forbidden land, to sever the ties of kinship (by killing yourself, as the self is closer to a person than any other relative), and to shed forbidden blood. Do you find it acceptable to have a hundred camels?' He said, 'Yes.' Ibn Abbas said, 'Go, and every year slaughter one-third of those camels, so that the meat does not spoil.' This is the wording of the hadith of Abu Mu'awiyah, and the narration of Ibn Numayr conveys its meaning. Additionally, Kuraib stated that he witnessed this for two years, but he does not know what he did in the third year. This narration is reported by Sufyan al-Thawri from al-A'mash, and he added that al-A'mash heard from Ibn Abbas that if someone were to act upon him in a similar situation, he would command him to slaughter one goat.' May Allah have mercy on the sheikh. There is disagreement among the scholars regarding this matter, as well as regarding someone who vows to kill his son. This indicates that he said it for argumentation and consideration, not because he believed it to be the correct course of action. Allah knows best."  

عَبَّاسٍ ؓ مُشْتَغِلٌ يَقُولُ لَهُ أَقِمْ مَعَ أَبَوَيْكَ قَالَ فَجَعَلَ الرَّجُلُ يَقُولُ إِنِّي نَذَرْتُ أَنْ أَنْحَرَ نَفْسِي فَقَالَ لَهُ ابْنُ عَبَّاسٍ ؓ مَا أَصْنَعُ بِكَ؟ اذْهَبْ فَانْحَرْ نَفْسَكَ فَلَمَّا فَرَغَ ابْنُ عَبَّاسٍ ؓ مِنَ الرَّجُلِ وَأَبَوَيْهِ قَالَ عَلَيَّ بِالرَّجُلِ فَذَهَبُوا فَوَجَدُوهُ قَدْ بَرَكَ عَلَى رُكْبَتَيْهِ يُرِيدُ أَنْ يَنْحَرَ نَفْسَهُ فَجَاءُوا بِهِ إِلَى ابْنِ عَبَّاسٍ ؓ فَقَالَ وَيْحَكَ لَقَدْ أَرَدْتَ أَنْ تُحِلَّ ثَلَاثَ خِصَالٍ أَنْ تُحِلَّ بَلَدًا حَرَامًا وَتَقْطَعَ رَحِمًا حَرَامًا نَفْسَكَ أَقْرَبَ الْأَرْحَامِ إِلَيْكَ وَأَنْ تَسْفِكَ دَمًا حَرَامًا أَتَجِدُ مِائَةً مِنَ الْإِبِلِ؟ قَالَ نَعَمْ قَالَ فَاذْهَبْ فَانْحَرْ فِي كُلِّ عَامٍ ثُلُثًا لَا يَفْسَدُ اللَّحْمُ هَذَا لَفْظُ حَدِيثِ أَبِي مُعَاوِيَةَ وَرِوَايَةُ ابْنِ نُمَيْرٍ بِمَعْنَاهُ وَزَادَ قَالَ كُرَيْبٌ فَشَهِدْتُهُ عَامَيْنِ فَأَمَّا الثَّالِثُ فَلَا أَدْرِي مَا فَعَلَ وَرَوَاهُ سُفْيَانُ الثَّوْرِيُّ عَنِ الْأَعْمَشِ بِمَعْنَاهُ وَزَادَ قَالَ الْأَعْمَشُ فَبَلَغَنِي عَنِ ابْنِ عَبَّاسٍ ؓ أَنَّهُ قَالَ لَوِ اعْتَلَّ عَلَيَّ لَأَمَرْتُهُ بِكَبْشٍ 20085 وَأَخْبَرَنَا أَبُو بَكْرٍ الْأَصْبَهَانِيُّ أنبأ أَبُو نَصْرٍ الْعِرَاقِيُّ ثنا سُفْيَانُ بْنُ مُحَمَّدٍ ثنا عَلِيُّ بْنُ الْحَسَنِ ثنا عَبْدُ اللهِ بْنِ الْوَلِيدِ ثنا سُفْيَانُ فَذَكَرَهُ وَقَدْ رُوِيَ مِنْ وَجْهٍ آخَرَ عَنِ ابْنِ عَبَّاسٍ ؓ أَنَّهُ أَمَرَ فِي مِثْلِ هَذِهِ الْمَسْأَلَةِ بِكَبْشٍ قَالَ الشَّيْخُ رَحِمَهُ اللهُ اخْتِلَافُ فَتَاوِيهِ فِي ذَلِكَ وَفِيمَنْ نَذَرَ أَنْ يَنْحَرَ ابْنَهُ يَدُلُّ عَلَى أَنَّهُ كَانَ يَقُولُهُ اسْتِدْلَالًا وَنَظَرًا لَا أَنَّهُ عَرَفَ فِيهِ تَوقِيفًا وَاللهُ أَعْلَمُ  

[Machine] He should speak to his brother, and if he speaks to him, he will be tearing himself apart between the pillar and the corner during the days of Tashreeq. He said, "Oh nephew, inform those behind you that there is no vow in disobedience to Allah. If one were to vow not to fast in Ramadan and then fasted, it would be better for him. And if one were to vow not to pray and then prayed, it would be better for him. Tell your companion to make expiation for his oath and speak to his brother about this from Ibn 'Umar. It is disconnected, and Allah knows best.  

يُكَلِّمَ أَخَاهُ فَإِنْ كَلَّمَهُ فَهُوَ يَنْحَرُ نَفْسَهُ بَيْنَ الْمَقَامِ وَالرُّكْنِ فِي أَيَّامِ التَّشْرِيقِ فَقَالَ يَا ابْنَ أَخِي أَبْلِغْ مَنْ وَرَاءَكَ أَنَّهُ لَا نَذْرَ فِي مَعْصِيَةِ اللهِ لَوْ نَذَرَ أَنْ لَا يَصُومَ رَمَضَانَ فَصَامَهُ كَانَ خَيْرًا لَهُ وَلَوْ نَذَرَ أَنْ لَا يُصَلِّيَ فَصَلَّى كَانَ خَيْرًا لَهُ مُرْ صَاحِبَكَ فَلْيُكَفِّرْ عَنْ يَمِينِهِ وَلْيُكَلِّمْ أَخَاهُ هَذَا عَنِ ابْنِ عُمَرَ ؓ مُنْقَطِعٌ وَاللهُ أَعْلَمُ