5. Sūrat al-Māʾidah

٥۔ سُورَةُ المَائدة

5.30 Do not make Halāl things Harām on your own. Atonement for breaking the oath.

٥۔٣٠ مقطع في سُورَةُ المَائدة

quran:5:87

O you who have believed, do not prohibit the good things which Allah has made lawful to you and do not transgress. Indeed, Allah does not like transgressors.  

When a number of Companions resolved to practise fasting and night vigil continuously, and to abstain from women, perfume, consumption of meat, and sleeping on beds, the following was revealed: O you who believe, do not forbid the good things that God has made lawful for you and do not transgress, do ˹not˺ exceed God’s command; God does not love transgressors.
القرآن:٥:٨٧

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ وَلَا تَعْتَدُوا ۚ إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ  

ونزل لما همَّ قوم من الصحابة أن يلازموا الصوم والقيام ولا يقربوا النساء والطيب ولا يأكلوا اللحم ولا يناموا على الفراش {يا أيها الذين آمنوا لا تحرموا طيبات ما أحل الله لكم ولا تعتدوا} تتجاوزوا أمر الله {إن الله لا يحب المعتدين}.
quran:5:88

And eat of what Allah has provided for you ˹which is˺ lawful and good. And fear Allah, in whom you are believers.  

And eat of the lawful and good food which God has provided you (halālan tayyiban, ‘lawful and good food’, is the direct object and the preceding genitive construction ˹mimmā, ‘of … which’˺ is a circumstantial qualifier connected to the former); and fear God, in Whom you are believers.
القرآن:٥:٨٨

وَكُلُوا مِمَّا رَزَقَكُمُ اللَّهُ حَلَالًا طَيِّبًا ۚ وَاتَّقُوا اللَّهَ الَّذِي أَنْتُمْ بِهِ مُؤْمِنُونَ  

{وكلوا مما رزقكم الله حلالا طيبا} مفعول والجار والمجرور قبله حال متعلق به {واتقوا الله الذي أنتم به مؤمنون}.
quran:5:89

Allah will not impose blame upon you for what is meaningless in your oaths, but He will impose blame upon you for ˹breaking˺ what you intended of oaths. So its expiation is the feeding of ten needy people from the average of that which you feed your ˹own˺ families or clothing them or the freeing of a slave. But whoever cannot find ˹or afford it˺ - then a fast of three days ˹is required˺. That is the expiation for oaths when you have sworn. But guard your oaths. Thus does Allah make clear to you His verses that you may be grateful.  

God will not take you to task for a slip, contained, in your oaths, which is what the tongue utters spontaneously, without intending to swear an oath, such as when one says, ‘No, by God’, or ‘Yes, by God’; but He will take you to task for that to which you have pledged (read ‘aqadtum, ‘aqqadttum or ‘āqadttum) oaths, where you have sworn an oath intentionally; the expiation thereof, of the oath if you break it, is the feeding of ten of the needy, for each needy person one mudd measure, of the midmost food, from which, you feed your families, that is, the closest or the principal ˹food you consume˺, neither better, nor worse; or the clothing of them, with what may be ˹properly˺ called clothes, such as a shirt, a turban, or a loin cloth — it is not sufficient that these ˹items˺ mentioned be given only to one needy person, according to al-Shāfi‘ī; or the setting free of a, believing, slave, as applies in the expiation for slaying or repudiation through zihār, interpreting the general ˹stipulation˺ in a restricted sense; and whoever does not find the means, for any one of the ˹expiations˺ mentioned, then the fasting of three days, as an expiation for him — as it appears ˹in this verse˺, it is not obligatory to follow the ˹above˺ sequence ˹of alternatives when making an expiation˺, and this is the opinion of al-Shāfi‘ī. That, which is mentioned, is the expiation of your oaths if you have sworn, and have broken them; but keep your oaths, do not break them, unless it be for a righteous deed or setting right between people, as stated in the verse of sūrat al-Baqara ˹Q. 2:225˺. So, in the same way that He has explained to you what has been mentioned, God makes clear to you His signs, so that you might be thankful, to Him for this.
القرآن:٥:٨٩

لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَٰكِنْ يُؤَاخِذُكُمْ بِمَا عَقَّدْتُمُ الْأَيْمَانَ ۖ فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ ۖ فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ ۚ ذَٰلِكَ كَفَّارَةُ أَيْمَانِكُمْ إِذَا حَلَفْتُمْ ۚ وَاحْفَظُوا أَيْمَانَكُمْ ۚ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَشْكُرُونَ  

{لا يؤاخذكم الله باللغو} الكائن {في أيمانكم} هو ما يسبق إليه اللسان من غير قصد الحلف كقول الإنسان: لا والله، وبلى والله {ولكن يؤاخذكم بما عَقّدتُمُ} بالتخفيف والتشديد وفي قراءة عاقدتم {الأيمان} عليه بأن حلفتم عن قصد {فكفارته} أي اليمين إذا حنثتم فيه {إطعام عشرة مساكين} لكل مسكين مدٌ {من أوسط ما تطعمون} منه {أهليكم} أي أقصده وأغلبه لا أعلاه ولا أدناه {أو كسوتهم} بما يسمى كسوة كقميص وعمامة وإزار ولا يكفي دفع ما ذكر إلى مسكين واحد وعليه الشافعي {أو تحرير} عتق {رقبة} أي مؤمنة كما في كفارة القتل والظهار حملا للمطلق على المقيد {فمن لم يجد} واحدا مما ذكر {فصيام ثلاثة أيام} كفارته وظاهره أنه لا يشترط التتابع وعليه الشافعي {ذلك} المذكور {كفارة أيمانكم إذا حلفتم} وحنثتم {واحفظوا أيمانكم} أن تنكثوها ما لم تكن على فعل بر أو إصلاح بين الناس كما في سورة البقرة {كذلك} أي مثل ما بين لكم ما ذكر {يبيِّن الله لكم آياته لعلكم تشكرونـ} ـه على ذلك.