Seadet-i Ebediyye - Endless Bliss Fifth Fascicle

6 – OATHS—KAFFÂRAT FOR AN OATH
Yemîn (oath) means strength. It indicates strength in a
statement, intention or desire to do or not to do something. Also,
the words “half”, “hilf”, and “qasem” can be used instead of
“yemîn.” There are three kinds of yemîn:
1 - Ghamûs oath, [which incurs sinfulness and going to Hell]. It
is to knowingly swear a false, lying oath on something in the past.
It is a grave sin. In order to repent, tawba and istighfâr are
necessary, but not kaffârat.
2 - Mun’aqida oath. It is to swear an oath to do or not to do
something in future. There are three types of it. In all three types,
breach of the oath necessitates kaffârat. But kaffârat is not paid
before the breach:
A) There is no given time. If a person swears that he will beat
Ahmad, the oath is not broken if he does not beat him as long as
both are alive. The oath is broken when either one dies. For, when
he swears that he will beat Ahmad, it does not become wâjib for
him to do so till his death. If he swears that he will not beat Ahmad
and does not beat him till after his death, the oath eternally will
never be broken. For, in this case it immediately becomes wâjib for
him not to beat Ahmad. The oath is broken if he beats him once.
He pays kaffârat, and the oath expires. If he beats him a second
time he does not pay kaffârat again.
B) The time is appointed. If one breaks the oath before the
time comes, kaffârat becomes necessary. The oath is not broken if
one dies before the appointed time comes.
C) The oath which is made dependent upon a condition. It is to
make the fulfilment of one’s oath dependent on one’s or someone
else’s doing or not doing something. It is to swear to (do or not to
do) something else by saying, “If you do this...,” in order to
prevent oneself or someone else from doing something intended,
or by saying, “If you don’t...,” in order to get someone sitting to do
something. This oath’s being sahîh (valid) requires in the first case
the person’s doing it at once (if the time has not been appointed)
or by the appointed time (if the time has been appointed); and in
the second case the person’s not doing it or failing to do it. If the
first person is incapable of doing what is to be done the oath does
not become sahîh. If the time has not been appointed and if he (the
browbeaten person) gives up doing it first and then intends a
second time and does it, the oath becomes sahîh in the second case.
But it does not become sahîh in the first case. When a person says
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