اللَّهُمَّ إِمَّا كُنْتُ قَاطِعًا أَمْرًا فَلَمْ أَسْتَطِعْ لَهُ سَبِيلًا، أَوْ أَكَلْتُ طَعَامًا، أَوْ لَبِسْتُ ثِيَابًا، أَوْ تَزَوَّجْتُ امْرَأَةً، أَوْ طَلَّقْتُ امْرَأَةً، أَوْ قَطَعْتُ نَهْرًا، أَوْ سَبَقْتُ فَرَسًا، أَوْ سَمِنْتُ فَرَسًا، أَوْ حَلَفْتُ يَمِينًا فَإِنِّي أَجِدُ فِيهَا غَيْرَ خَيْرٍ، وَلَكِنْ أَحْلَفُ عَلَيْهَا بِصَلاحٍ مِنْهَا، وَلَكِنْ أَحْلَفُ عَلَيْهَا بِرَجُلٍ جَاهِلٍ، وَلَكِنْ أَحْلَفُ عَلَيْهَا بِشَيْءٍ لَيْسَ لَهَا، فَلَمْ أَسْتَطِعْ أَنْ أَبْرَ مِنْهَا، فَلْيَكُنْ ذَلِكَ كَفَّارَةً لِمَا أَحْلَفْتُ عَلَيْهِ، وَاجْعَلْهُ لِي قُرْبَةً إِلَيْكَ، يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ، وَاخْشَوْا يَوْمًا لا يَجْزِي وَالِدٌ عَنْ وَلَدِهِ، وَلا مَوْلُودٌ هُوَ جَازٍ عَنْ وَالِدِهِ شَيْئًا، إِنَّ وَعْدَ اللَّهِ حَقٌّ، فَلْيُسْلِمْ كُلُّ امْرِئٍ مَا أَحَبَّ، وَمَا كَرِهَ، وَهَذَا شَيْءٌ قَدْ قَضَى اللَّهُ عَلَيْنَا فِيهِ، وَلَكِنْ أَحْلَفُ عَلَيْهَا بِصَلاحٍ مِنْهَا، وَلَكِنْ أَحْلَفُ عَلَيْهَا بِرَجُلٍ جَاهِلٍ، وَلَكِنْ أَحْلَفُ عَلَيْهَا بِشَيْءٍ لَيْسَ لَهَا، فَلَمْ أَسْتَطِعْ أَنْ أَبْرَ مِنْهَا، فَلْيَكُنْ ذَلِكَ كَفَّارَةً لِمَا أَحْلَفْتُ عَلَيْهِ، وَاجْعَلْهُ لِي قُرْبَةً إِلَيْكَ.
O Allah, if I have decided upon a matter and could not find a way to fulfill it, or if I have eaten food, or worn clothes, or married a woman, or divorced a woman, or crossed a river, or outrun a horse, or fattened a horse, or sworn an oath and found it to be otherwise than good, but swore upon it by something good, or swore upon it by an ignorant person, or swore upon it by something that does not belong to it, and then I was unable to fulfill it, then let that be an expiation for what I have sworn upon, and make it a means of drawing me closer to You. O mankind, fear your Lord and be mindful of the Day when no parent will be of any avail to their child, nor will any child be of any avail to their parent. Indeed, the promise of Allah is truth, so let each soul be recompensed for what it earned. And this is something that Allah has decreed for us. But if I swore upon it by something good, or swore upon it by an ignorant person, or swore upon it by something that does not belong to it, and then I was unable to fulfill it, then let that be an expiation for what I have sworn upon, and make it a means of drawing me closer to You.
Allahumma inna kuntu qati'an amran falam astati' lahu sabeelan, aw akaltu ta'aman, aw labistu thiyaban, aw tazawwajtu imra'atan, aw tallaqtu imra'atan, aw qata'tu nahran, aw sabaqtu farasan, aw samintu farasan, aw halaftu yameenan fa-inni ajidu feeha ghayra khayrin, wa lakin uhlifu 'alayha bi-salahin minha, wa lakin uhlifu 'alayha bi-rajulin jahilin, wa lakin uhlifu 'alayha bi-shay'in laysa laha, falam astati' an abra minha, fa-laykun dhalika kaffaratan lima ahliftu 'alayhi, waj'alhu li qurbatan ilayk, ya ayyuha an-nasu ittaqu rabbakum, wakhshaw yawman la yajzi walidun 'an waladihi, wa la mawludun huwa jazin 'an waladihi shay'an, inna wa'da Allahi haqq, fa-lyuslim kullu imri'in ma ahabba, wa ma kariha, wa hadha shay'un qad qada Allahu 'alayna feehi, wa lakin uhlifu 'alayha bi-salahin minha, wa lakin uhlifu 'alayha bi-rajulin jahilin, wa lakin uhlifu 'alayha bi-shay'in laysa laha, falam astati' an abra minha, fa-laykun dhalika kaffaratan lima ahliftu 'alayhi, waj'alhu li qurbatan ilayk.
When to Read
This dua is specifically for when a Muslim has sworn an oath, perhaps with good intention initially, but due to circumstances or lack of knowledge, finds themselves unable to fulfill it. It's a supplication to seek Allah's forgiveness and to turn the broken oath into a means of earning His pleasure, acknowledging that the intention was not to deceive or break a vow lightly.
How to Read
Recite this dua with sincerity and a heartfelt intention to repent. Focus on the meaning of the words, seeking Allah's mercy and forgiveness. It is a personal supplication, best recited when one is alone and can focus on their connection with Allah.
Virtues & Benefits
This dua offers a practical solution for those who inadvertently break an oath. Instead of dwelling in guilt, it provides a way to seek expiation. By reciting this, a Muslim acknowledges their human limitations and seeks to transform a potential sin into an act of devotion, drawing closer to Allah through repentance and reliance on His infinite mercy. The emphasis is on seeking Allah's pleasure and turning a mistake into an opportunity for spiritual growth.
Source & Authentication
Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (peace be upon him) said: 'He who swears an oath and says, 'By Allah, if Allah wills, so-and-so,' and he is not of the same opinion, it is a good thing, and it is not binding upon him. And he who swears an oath and does not say 'if Allah wills,' it is binding upon him, and if he wishes he may fulfill it, and if he wishes he may break it.' Abu Hurairah (may Allah be pleased with him) also reported: The Messenger of Allah (peace be upon him) said: 'If one of you swears an oath and says, 'By Allah, if Allah wills, so-and-so,' and he is not of the same opinion, it is good, and it is not binding upon him. And if he swears an oath and does not say, 'if Allah wills,' and he wishes he could have done otherwise, then he may do so.' Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (peace be upon him) said: 'If I swore an oath to do something, and then found something better to do, I would do the better thing and make my oath an expiation for what I swore.' Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (peace be upon him) said: 'The oath is for what you find, or what you conceal. If you swear an oath about something and find something better, then do that which is better and it will be an expiation for your oath. And if you swear an oath to do something and then you do it, it is an expiation for your oath. And if you swear an oath to do something and then you do not do it, it is an expiation for your oath.' Ibn 'Umar (may Allah be pleased with them both) reported: The Messenger of Allah (peace be upon him) said: 'Do not swear by your fathers, or by your ancestors, or by your idols, or by your oaths. And do not swear except by Allah, and do not lie against Allah, nor swear by other than Him.' Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (peace be upon him) said: 'If one of you swears an oath and says, 'By Allah, if Allah wills, so-and-so,' and he is not of the same opinion, it is good, and it is not binding upon him. And if he swears an oath and does not say, 'if Allah wills,' and he wishes he could have done otherwise, then he may do so.' Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (peace be upon him) said: 'If I swore an oath to do something, and then found something better to do, I would do the better thing and make my oath an expiation for what I swore.' Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (peace be upon him) said: 'The oath is for what you find, or what you conceal. If you swear an oath about something and find something better, then do that which is better and it will be an expiation for your oath. And if you swear an oath to do something and then you do it, it is an expiation for your oath. And if you swear an oath to do something and then you do not do it, it is an expiation for your oath.' Ibn 'Umar (may Allah be pleased with them both) reported: The Messenger of Allah (peace be upon him) said: 'Do not swear by your fathers, or by your ancestors, or by your idols, or by your oaths. And do not swear except by Allah, and do not lie against Allah, nor swear by other than Him.' Ibn 'Umar (may Allah be pleased with them both) reported: The Messenger of Allah (peace be upon him) said: 'He who swears an oath, and then says: 'By Allah, if Allah wills, so-and-so,' and he does not mean it, it is not binding upon him. And he who swears an oath and does not say: 'By Allah, if Allah wills,' and then he wishes he could have done otherwise, he may do so.' Ibn 'Umar (may Allah be pleased with them both) reported: The Messenger of Allah (peace be upon him) said: 'If I swore an oath to do something, and then found something better to do, I would do the better thing and make my oath an expiation for what I swore.' Ibn 'Umar (may Allah be pleased with them both) reported: The Messenger of Allah (peace be upon him) said: 'The oath is for what you find, or what you conceal. If you swear an oath about something and find something better, then do that which is better and it will be an expiation for your oath. And if you swear an oath to do something and then you do it, it is an expiation for your oath. And if you swear an oath to do something and then you do not do it, it is an expiation for your oath.' Ibn 'Umar (may Allah be pleased with them both) reported: The Messenger of Allah (peace be upon him) said: 'Do not swear by your fathers, or by your ancestors, or by your idols, or by your oaths. And do not swear except by Allah, and do not lie against Allah, nor swear by other than Him.' Ibn 'Umar (may Allah be pleased with them both) reported: The Messenger of Allah (peace be upon him) said: 'He who swears an oath, and then says: 'By Allah, if Allah wills, so-and-so,' and he does not mean it, it is not binding upon him. And he who swears an oath and does not say: 'By Allah, if Allah wills,' and then he wishes he could have done otherwise, he may do so.' This hadith from Sahih Muslim (1606) contains variations and related narrations. The core principle is that if one swears an oath, and later finds something better to do, they should do the better thing, and that action serves as an expiation for the oath. The dua provided is a comprehensive supplication seeking Allah's help when one is unable to fulfill an oath, asking that this inability be made an expiation and a means of drawing closer to Allah.