to n t r a S le d
'vq-ws, (when
not fulfilled,)
»n A 'fh eo t t/ t -
d s r a t e o a t h s .
Expiation is
incumbent,
whether the
vow be w i l f u l
or c om p u lfa -
to r y , or although
the
oath be taken
under a deception
o f the
•memory.
The.violation
o f a vow,
whether by
compulfion
or through
forgetfulnefs,
requires expiation.
A Y a m e e n M o o n a k i d * fignifies an oath taken concerning a
matter which is to come.— Thus a man fwears that he will do fuch
a thing, or he will not do fuch a th in g;— and where the pronouncer
fails in this,— (that is, where he does not aft according to the obligation
of his oath,)— expiation is incumbent upon him: and this is efta-
bliftied upon the authority of the facred writings.
A Y a m e e n L i g h o o 4 is an oath taken concerning an incident or
tranfaftion already paft, where the fwearer believes that the matter to
which he thus bears teftimony accords with what he fwears, and it
fhould happen to be aftually otherwife: and from the divine mercy it
may be hoped that the fwearer will not be condemned for fuch an oath,
fince G o d has declared, in the Koran, “ I w i l l n o t c a l l y o u
“ t o a c c o u n t f o r a n i n c o n s i d e r a t e o a t h . ” An inftance of
Yameen Lighoo is where a perfon fees Amroo paffing at a diftance, and,
fuppofing him to be Zeyd, fays— “ by G o d that is Zeydl”
A w i l f u l vow, and a compullatory vow, and an oath taken under
a deception of the memory, are all the fame, and on account of each
expiation is incumbent +, becaufe the prophet has faid “ there are three
“ points o f ferious import, the Jporthng with which is alfo ferious, to w it,
“ m a r r i a g e , d i v o r c e , and a v ow ,”— Shafe’i, controverts this doctrine.—
His arguments will be hereafter recited at large under the head
of Ikrah, or compulfatory procefis.
I f a man do a thing which breaks his vow, either by compulfion,
or through forgetfulnefs, thefe are both the fame, and expiation is incumbent
upon him in either cafe, becaufe the Specified aft which is the
condition of expiation is not made void by the circumftances of com-
* Literally, a contrasted oath) or vow.
f Literally, a nugatory oath, or (iometimes) a rajh oath.
J That is, i f the thing iworn to be fa lfe , or the vow be violated.
pulfton
pulfion or forgetfulnefs:— and fo alfo, i f the thing fhould be done by
a maniac or an idiot,— becaufe there likewife the condition is, aftually
fulfilled.
O b j e c t i o n .— Expiation is not incumbent but for the purpofe o f
obliterating a fin; now no fin can be imputed to maniacs ox idiots, as
fuch are not made anfwerable; it would therefore follow that expia--
tion is not incumbent upon them.
R e p l y .— Although expiation be intended'for the purpofe of expunging
fin, yet the obligation of it in this cafe refls upon the argument
of a fin, (namely, the breach of a vow,) and not upon the aftual
fin itfelf, fo that, wherever the breach, o f a vow appears, expiation is
incumbent.
C H A P . ir.
Of what conftitutes an Oath, or Vova, and what does not-
conftitute it.-
Y a m e e n (that is, an oath or vow) is conffituted by the ufe of the Anoath
name of A lmighty G od, or o f any of thofe appellations by which the be expreflST
Deity is generally known and underflood, fuch as Rihmdn and Riheem*.- mmeofG<.
An oath may alfo, be exprelfed by fuch attributes o f the Deity as are or„any ofhis*'
commonly uled in fwearing,. fuch as the power,, or the glory, or the tribute»;.
* Anghce, the merciful, and the heniftcent.— T h o k attributes are afExed to the name
f the ^ b an n in g o f die Koran, and (in imitation thereof) at the beginning of
every Mufulman book. 5 &