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Draft:Kaffara for breaking an oath

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Kaffara for breaking an oath (Persian: کفاره قسم) is the determined penalty for breaking an oath, which consists of liberating a slave, feeding ten poor people, or clothing ten needy persons. If one is unable to do these, it consists of fasting for three consecutive days.

Kaffara for an oath becomes obligatory (wajib) provided that the oath was taken by the name of God and with the presence of reason and maturity, and the fulfillment of the oath was possible. The kaffara for breaking an oath while in ihram is sacrificing a sheep, and for the second time, sacrificing a cow or a camel.

The kaffara for performing certain other acts, such as scratching and bloodied the face during the death of relatives, is also similar to the kaffara for an oath.

Conceptology

Kaffara for an oath is the specified penalty for breaking the content of an oath or qasam. If an individual swears under specific conditions and then does not act upon it, they must perform one of the following: liberating a slave, feeding ten poor people, or clothing ten indigent persons. If a person cannot perform any of these three acts, they must fast for three consecutive days.[1]

The kaffara for breaking an oath is stated in the Qur'an;[2][3] as exegetes have pointed out in the initial verses of Sura al-Tahrim the story of the Holy Prophet's (s) oath and his challenge with his wives over this matter, and eventually the breaking of the oath by the Messenger of Allah (s).[4]

Conditions

Main article: Oath

The payment of kaffara for breaking an oath becomes obligatory when the following conditions are met:

  1. The oath is uttered with its general conditions. That is, the oath is made by the names of God, and the swearer is mature and sane, has sworn intentionally and by choice, and the content of the oath is capable of and possible for execution.[5]
  2. The oath is of the type of commitment to perform or abandon an act in the future; therefore, breaking an oath taken for the sake of emphasizing the realization of a matter in the past or future, as well as an oath accompanied by a request from others, will not have kaffara.[6]
  3. Breaking the oath is not out of forgetfulness or necessity; therefore, if an individual is forced to break an oath due to these matters, no kaffara will be upon them.[7]

Rulings

For each of the requirements specified in the kaffara of an oath, there are rulings in other cases, and also the duty of the obligated person in case of inability to perform the initial three penalties:

Feeding Ten Poor People

In the Holy Qur'an, it has only been sufficed to host the poor with the same food that the individual gives to their own family.[8] In the fatwa of some marjas, the payment of the food common among people, such as wheat, barley, corn, and the like, to the poor person is conditioned.[9] For this reason, they have said that in paying kaffara, the staple food must be considered.[10] A number of jurists, relying on obligatory precaution, restrict the feeding to bread, wheat, or flour.[11]

In some narrations, it is mentioned that if possible, one should not suffice with only bread and a side (khuresht) should also be added, which at best would be meat, and in the next stage, vinegar, and at least salt.[12] Some contemporary researchers are of the opinion that this type of feeding relates to a time when the mentioned additions like salt and vinegar were consumed as sides, and these hadiths cannot be considered to include the present time.[13]

Obligatory Amount of Feeding

The obligatory amount in feeding is one mud (750 grams) of food;[14] as this subject is pointed out in a narration from Imam al-Baqir (a).[15] al-Shaykh al-Mufid believes that the feeding must be in a way that fulfills the satiation of the needy person for a full day.[16] al-Shaykh al-Tusi also considers feeding as paying two muds of food, which will be one mud in case of inability.[17] From Imam al-Sadiq (a), in explaining the feeding of the indigent, sometimes paying one mud of food[18] and sometimes paying food equivalent to the one-day consumption of the individual's own family is mentioned.[19]

Clothing Ten Poor People

The meaning of clothing in the kaffara of an oath is considered to be giving two pieces of clothing, such as a shirt and pants, to each poor person, and in case of inability, one type of garment is also sufficient; likewise, it is not mandatory for it to be sewn.[20] However, in convention (urf), it must be considered clothing.[21] In narrations, sometimes clothing the poor with two clothes is mentioned,[22] and sometimes providing one cloth is considered an instance of clothing.[23]

Inability to Pay Kaffara

In case of inability to perform any of the initial three kaffaras, the obligated person must fast for three consecutive days;[24] as this subject is also pointed out in the narration of Imam al-Sadiq (a).[25] Therefore, if a gap occurs in the middle of the fasting days, they must start the fasting from the beginning again.[26] Fundamentally, taking the fasting days consecutively is conditioned in all kaffaras.[27]

Mulla Ahmad al-Naraqi believes that if the obligated person cannot perform any of the contents of the kaffara and was even unable to fast, they must seek forgiveness (istighfar).[28]

Kaffara for an Oath in Other Cases

The kaffara for an oath taken while in ihram is different; if an individual swears to a lie while in ihram, they must sacrifice a sheep as kaffara, and in case of repeating a false oath, such that it is uttered without a gap from the first oath, sacrificing a cow or a camel becomes obligatory upon them.[29]

In some narrations, it is mentioned that whoever swears by some surahs of the Qur'an, in case of breaking it, they must pay kaffara to the number of verses of that surah.[30]

Addenda

In some cases, performing certain acts is considered deserving of the payment of the kaffara for an oath; for example, a woman who pulls out her hair or scratches her face in the calamity of her loved ones such that blood comes out, or a man who rips his garment and tears his collar in the calamity of his child or wife.[31] Also, according to the fatwa of some marjas, if an individual swears an oath of disavowal from God and the Infallibles (a), they must give the kaffara for zihar, and if they could not, based on precaution, pay the kaffara for an oath.[32]

See Also

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Notes

  1. ↑ Muḥammadī Khurāsānī, Sharḥ tabṣirat al-muta'allimīn, 1376 Sh, vol. 2, p. 281; Narāqī, Rasā'il wa masā'il, 1422 AH, vol. 1, p. 247.
  2. ↑ Qur'an 5:89.
  3. ↑ "Allah will not take you to task for what is vain in your oaths, but He will take you to task for the oaths you have pledged. Its expiation is to feed ten needy persons with the average of what you feed your families, or their clothing, or the freeing of a slave. He who cannot afford [that] shall fast for three days. That is the expiation of your oaths when you have sworn; and guard your oaths."
  4. ↑ Qummī, Tafsīr al-Qummī, 1404 AH, vol. 2, p. 376; Ṭabrisī, Majma' al-bayān, 1372 Sh, vol. 10, pp. 471-472.
  5. ↑ Muḥammadī Khurāsānī, Sharḥ tabṣirat al-muta'allimīn, 1376 Sh, vol. 2, pp. 277–282; Imam Khomeini, Tawḍīḥ al-masā'il (muḥashshā), 1424 AH, vol. 2, pp. 623-627.
  6. ↑ Muḥammadī Khurāsānī, Sharḥ tabṣirat al-muta'allimīn, 1376 Sh, vol. 2, p. 276; Imam Khomeini, Tawḍīḥ al-masā'il (muḥashshā), 1424 AH, vol. 2, p. 623.
  7. ↑ Imam Khomeini, Tawḍīḥ al-masā'il-i Imām Khumaynī, 1426 AH, p. 568.
  8. ↑ Qur'an 5:89.
  9. ↑ Imam Khomeini, Taḥrīr al-wasīla, 1409 AH, vol. 2, p. 130.
  10. ↑ Muḥammadī Khurāsānī, Sharḥ tabṣirat al-muta'allimīn, 1376 Sh, vol. 2, p. 292.
  11. ↑ Kabulī, Tawḍīḥ al-masā'il-i Fayyāḍ, 1426 AH, p. 598.
  12. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 7, p. 453; Ṭūsī, Tahdhīb al-aḥkām, 1407 AH, vol. 8, p. 296.
  13. ↑ ʿĀbidīnī, "Dirangī dar chigūnagī-yi pardākht-i kaffārāt", 1382 Sh, p. 142.
  14. ↑ Imam Khomeini, Taḥrīr al-wasīla, 1409 AH, vol. 2, p. 129.
  15. ↑ A group of authors, Uṣūl-i sitta 'ashar, 1363 Sh, p. 24; Ash'arī Qummī, Al-Nawādir, 1408 AH, p. 58.
  16. ↑ Mufīd, Al-Muqni'a, 1413 AH, p. 556.
  17. ↑ Ṭūsī, Al-Mabsūṭ fī fiqh al-Imāmiyya, 1387 AH, vol. 5, p. 177.
  18. ↑ ʿAyyāshī, Tafsīr al-ʿAyyāshī, 1380 AH, vol. 1, p. 337.
  19. ↑ Ḥurr al-ʿĀmilī, Wasā'il al-Shī'a, 1409 AH, vol. 22, p. 378.
  20. ↑ Muḥammadī Khurāsānī, Sharḥ tabṣirat al-muta'allimīn, 1376 Sh, vol. 2, pp. 238-239.
  21. ↑ Jazīrī, ʿAbd al-Raḥmān et al., Al-Fiqh 'alā l-madhāhib al-arba'a wa madhhab Ahl al-Bayt, 1419 AH, vol. 2, p. 120.
  22. ↑ ʿAyyāshī, Tafsīr al-ʿAyyāshī, 1380 AH, vol. 1, p. 337.
  23. ↑ A group of authors, Uṣūl-i sitta 'ashar, 1363 Sh, p. 24; Ash'arī Qummī, Al-Nawādir, 1408 AH, p. 58.
  24. ↑ Imam Khomeini, Tawḍīḥ al-masā'il (muḥashshā), 1424 AH, vol. 2, p. 623.
  25. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 4, p. 140.
  26. ↑ Imam Khomeini, Taḥrīr al-wasīla, 1409 AH, vol. 2, p. 128.
  27. ↑ Imam Khomeini, Taḥrīr al-wasīla, 1409 AH, vol. 2, p. 128.
  28. ↑ Narāqī, Tadhkirat al-aḥbāb, 1425 AH, p. 140.
  29. ↑ Behjat, Manāsik-i ḥajj wa 'umra, 1424 AH, p. 105.
  30. ↑ Ṣadūq, Man lā yaḥḍur, 1413 AH, vol. 4, p. 9; Ṣadūq, Al-Amālī, 1376 Sh, p. 425.
  31. ↑ Imam Khomeini, Tawḍīḥ al-masā'il (muḥashshā), 1424 AH, vol. 1, pp. 347-348; Hāshimī Shāhrūdī, Farhang-i fiqh muṭābiq-i madhhab-i Ahl al-Bayt (a), 1426 AH, vol. 2, pp. 240-241; Majlisī, Lawāmi'-i ṣāḥib-qirānī (Sharḥ-i Faqīh), 1414 AH, vol. 2, p. 437.
  32. ↑ Sha'rānī, Tabṣirat al-muta'allimīn (Translation and Commentary), 1419 AH, vol. 2, p. 620.

References

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  • Imam Khomeini, Sayyid Rūḥullāh. Tawḍīḥ al-masā'il. Edited by Muslim Qulīpūr Gīlānī. n.p., 1426 AH.
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