What Does Kaffarah Mean?

A kaffarah is a prescribed act of worship legislated by Allah because of a particular act or statement, so that, by Allah’s permission, it makes amends for what it was prescribed to address. It is called kaffarah because it comes from *takfir*, which carries the meaning of covering and erasing. When its cause is a sin, the kaffarah does not replace sincere repentance.

A kaffarah is not a sum of money that a person estimates independently, nor is it a voluntary charity offered in whatever manner one chooses. It is a religious obligation with a particular cause, amount, sequence, and eligible recipient. A person may therefore move from one option to another only as stated in the revealed text.

Kaffarah Is Worship Devoted to Allah Alone

Kaffarah is an act of worship, so it is valid only when performed sincerely for Allah and in accordance with what He legislated. Vows and sacrifices are also acts of worship that may not be directed to a prophet, saint, grave, jinn, or anyone else.

Allah Most High says:

{قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ * لَا شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ}

Meaning: “Say, ‘Indeed, my prayer, my sacrifice, my living, and my dying are for Allah, Lord of all worlds. He has no partner. This is what I have been commanded, and I am the first of those who submit.’” [Al-An‘am 6:162–163]

Whoever directs a vow to a deceased person, sacrifices to the occupant of a grave in order to draw near to that person or seek his intercession or benefit, or intends through an expiation to draw near to other than Allah has not performed a valid deed and has fallen into major shirk. He must repent to Allah and devote worship to Him alone. As for someone who sacrifices to Allah beside a grave, believing that the location has special virtue but without intending the occupant of the grave, his act is a prohibited innovation and a means leading to shirk; it does not carry the same ruling as sacrificing to the deceased. A vow made to other than Allah may not be fulfilled, because an invalid act of worship is not corrected by an expiation.

Is Kaffarah the Same as Repentance?

No. Repentance is an independent act of worship. Its conditions are to stop committing the sin, regret it, firmly resolve not to return to it, and restore people’s rights or seek their pardon when the sin concerns their rights.

Kaffarah, by contrast, is a specific obligation established for particular causes. Kaffarah and repentance may both be required, as with prohibited intercourse during a Ramadan day. Kaffarah may also be required after a person departs from an oath in order to do something better, even though choosing the better course is not itself sinful. In that case, the person does what is better and expiates the oath.

The Prophet, peace and blessings be upon him, said:

“إِذَا حَلَفْتَ عَلَى يَمِينٍ، فَرَأَيْتَ غَيْرَهَا خَيْرًا مِنْهَا، فَأْتِ الَّذِي هُوَ خَيْرٌ، وَكَفِّرْ عَنْ يَمِينِكَ.”

Meaning: “If you swear an oath and then see that something else is better, do what is better and expiate your oath.” Agreed upon.

Kaffarah also does not cancel people’s rights. In accidental killing, for example, the expiation and the blood money due to the deceased person’s family are both required, unless they waive the blood money. The expiation remains as Allah has explained it.

The Difference Between Kaffarah, Fidyah, Makeup, and Charity

Kaffarah: An act of worship required because of a particular cause, such as breaking a binding oath, zihar, or intercourse during a Ramadan day.

Fidyah: A prescribed substitute legislated because of an inability, omission, or prohibited act in certain areas of Islamic law, such as the fidyah of someone permanently unable to fast Ramadan and the fidyah for harm during Hajj.

Makeup: Performing an obligatory act of worship after its prescribed time has passed, such as making up a day of Ramadan. A makeup duty and kaffarah may be required in the same case, as with deliberate intercourse during a Ramadan day according to the view adopted here.

Charity: A general voluntary act by which a Muslim seeks reward. It does not automatically replace a prescribed kaffarah unless it is given with the intention of kaffarah and in the manner legislated by Allah.

An Essential Rule: Expiations Are Not All the Same

The best-known expiations and forms of fidyah may be classified by how they are performed:

1. A choice followed by a sequence: The expiation for an oath. A person who is able chooses feeding, clothing, or freeing a slave. If unable to do all three, the person fasts three days.
2. A required sequence with no choice: The expiation for zihar and intercourse during a Ramadan day. A person moves to fasting only after being unable to free a slave and moves to feeding only after being unable to fast.
3. A sequence between two options: The expiation for accidental killing. It begins with freeing a believing slave; if that is unavailable, the person fasts two consecutive months. Feeding does not replace the fasting.
4. A choice among specified options: The fidyah for harm during Hajj: fasting three days, feeding six poor people, or sacrificing a sheep.
5. Compensation that requires scholarly assessment: Compensation for game hunted by a person in ihram cannot be estimated merely according to the individual’s opinion.
6. A prescribed charity established by the text: Giving one dinar or half a dinar for intercourse during menstruation, according to the stronger view.

First: The Expiation for an Oath

The expiation for an oath becomes obligatory when a Muslim deliberately makes a binding oath by Allah, one of His names, or one of His attributes concerning a future matter and then knowingly breaks it.

Allah Most High says:

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

Meaning: “Allah will not hold you accountable for unintentional oaths, but He will hold you accountable for the oaths you deliberately bind yourselves by. Its expiation is to feed ten poor people from the average of what you feed your families, or to clothe them, or to free a slave. But whoever cannot afford this must fast three days. That is the expiation for your oaths when you have sworn. Guard your oaths. In this way Allah makes His revelations clear to you, so that you may be grateful.” [Al-Ma’idah 5:89]

A person who is able may choose among:

1. Feeding ten poor people from the average food provided to one’s family.
2. Clothing ten poor people.
3. Freeing a slave.

If unable to perform all three options, the person fasts three days. Someone capable of feeding or clothing may not leave those options and fast merely because fasting is easier or less expensive.

Feeding or clothing must reach ten different poor people. Giving the shares of all ten to one poor person does not fulfill a single kaffarah.

For details about the types of oaths, how to feed or clothe, multiple expiations, and the rulings on vows, read Oaths, Vows and Kaffarah in Islam.

Do Vows Have a Separate Kaffarah?

Not every vow has the same ruling. Whoever vows to perform a valid act of obedience to Allah and is able to perform it must fulfill it, because the Prophet, peace and blessings be upon him, said:

“مَنْ نَذَرَ أَنْ يُطِيعَ اللَّهَ فَلْيُطِعْهُ، وَمَنْ نَذَرَ أَنْ يَعْصِيَهُ فَلَا يَعْصِهِ.”

Meaning: “Whoever vows to obey Allah should obey Him, and whoever vows to disobey Him must not disobey Him.” Narrated by al-Bukhari.

It is also established that the Prophet, peace and blessings be upon him, said:

“كَفَّارَةُ النَّذْرِ كَفَّارَةُ الْيَمِينِ.”

Meaning: “The expiation for a vow is the expiation for an oath.” Narrated by Muslim.

This is understood to apply to the cases in which the expiation for an oath is established, such as an unspecified vow, certain cases of inability, or a vow made in argument according to scholars who treat it like an oath, depending on the exact wording and intention. A person who makes a specific vow of obedience and is able to fulfill it may not abandon fulfillment and choose kaffarah merely because it is easier. A vow to commit a sin may not be fulfilled, while the expiation ruling for such a vow and for ambiguous wording requires consultation with scholars.

Second: The Expiation for Zihar

Zihar is when a man likens his wife, or part of her, to a woman permanently forbidden to him in marriage, such as his mother, intending prohibition. It includes explicit expressions and potentially ambiguous expressions whose rulings differ according to wording, intention, and custom. The speaker’s claimed intention alone cannot be used to cancel the ruling of explicit wording, nor should every possible comparison be declared zihar without consulting scholars. Zihar is an objectionable and false statement; it is not a divorce that permits a man to ignore the ruling or resume marital relations without kaffarah.

Allah Most High says:

{الَّذِينَ يُظَاهِرُونَ مِنْكُمْ مِنْ نِسَائِهِمْ مَا هُنَّ أُمَّهَاتِهِمْ إِنْ أُمَّهَاتُهُمْ إِلَّا اللَّائِي وَلَدْنَهُمْ وَإِنَّهُمْ لَيَقُولُونَ مُنْكَرًا مِنَ الْقَوْلِ وَزُورًا وَإِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ}

Meaning: “Those among you who pronounce zihar against their wives should know that their wives are not their mothers. None are their mothers except those who gave birth to them. They certainly utter a detestable and false statement, but Allah is truly Ever-Pardoning, All-Forgiving.” [Al-Mujadilah 58:2]

He also says:

{وَالَّذِينَ يُظَاهِرُونَ مِنْ نِسَائِهِمْ ثُمَّ يَعُودُونَ لِمَا قَالُوا فَتَحْرِيرُ رَقَبَةٍ مِنْ قَبْلِ أَنْ يَتَمَاسَّا ذَلِكُمْ تُوعَظُونَ بِهِ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ * فَمَنْ لَمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ مِنْ قَبْلِ أَنْ يَتَمَاسَّا فَمَنْ لَمْ يَسْتَطِعْ فَإِطْعَامُ سِتِّينَ مِسْكِينًا ذَلِكَ لِتُؤْمِنُوا بِاللَّهِ وَرَسُولِهِ وَتِلْكَ حُدُودُ اللَّهِ وَلِلْكَافِرِينَ عَذَابٌ أَلِيمٌ}

Meaning: “Those who pronounce zihar against their wives and then wish to retract what they said must free a slave before they touch one another. This is what you are admonished to do, and Allah is All-Aware of what you do. But whoever cannot find one must fast two consecutive months before the couple touch one another. Whoever is unable must feed sixty poor people. This is so that you may have faith in Allah and His Messenger. These are the limits set by Allah, and the disbelievers will suffer a painful punishment.” [Al-Mujadilah 58:3–4]

The expiation for zihar must be followed in order:

1. Freeing a slave.
2. If unable, fasting two consecutive months.
3. If unable to fast, feeding sixty poor people.

The kaffarah must be completed before the man touches his wife. Because freeing a slave is unavailable in our time, he proceeds to fasting. He does not move to feeding merely because of ordinary hardship or a preference for feeding, but only when genuinely unable to fast the two months.

The ruling of zihar should not be applied to every angry word or passing comparison without knowing the wording, intention, and custom; nor may explicit wording that may constitute zihar be ignored. Whoever directs words of prohibition toward his wife or compares her to a woman forbidden to him must relate his exact words to a trustworthy scholar before resuming marital relations.

Third: The Expiation for Intercourse During a Ramadan Day

Whoever deliberately has intercourse during the daytime in Ramadan while obligated to fast, remembering the fast and acting voluntarily, has committed a grave sin and must repent, make up the day, and perform the major kaffarah according to the view adopted here.

Abu Hurayrah, may Allah be pleased with him, reported:

“بَيْنَمَا نَحْنُ جُلُوسٌ عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، إِذْ جَاءَهُ رَجُلٌ فَقَالَ: يَا رَسُولَ اللَّهِ، هَلَكْتُ. قَالَ: مَا لَكَ؟ قَالَ: وَقَعْتُ عَلَى امْرَأَتِي وَأَنَا صَائِمٌ. فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: هَلْ تَجِدُ رَقَبَةً تُعْتِقُهَا؟ قَالَ: لَا. قَالَ: فَهَلْ تَسْتَطِيعُ أَنْ تَصُومَ شَهْرَيْنِ مُتَتَابِعَيْنِ؟ قَالَ: لَا. فَقَالَ: فَهَلْ تَجِدُ إِطْعَامَ سِتِّينَ مِسْكِينًا؟ قَالَ: لَا. قَالَ: فَمَكَثَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَبَيْنَا نَحْنُ عَلَى ذَلِكَ أُتِيَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِعَرَقٍ فِيهِ تَمْرٌ، وَالعَرَقُ المِكْتَلُ. قَالَ: أَيْنَ السَّائِلُ؟ فَقَالَ: أَنَا. قَالَ: خُذْهَا فَتَصَدَّقْ بِهِ. فَقَالَ الرَّجُلُ: أَعَلَى أَفْقَرَ مِنِّي يَا رَسُولَ اللَّهِ؟ فَوَاللَّهِ مَا بَيْنَ لَابَتَيْهَا، يُرِيدُ الحَرَّتَيْنِ، أَهْلُ بَيْتٍ أَفْقَرُ مِنْ أَهْلِ بَيْتِي. فَضَحِكَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَتَّى بَدَتْ أَنْيَابُهُ، ثُمَّ قَالَ: أَطْعِمْهُ أَهْلَكَ.”

Meaning: “While we were sitting with the Prophet, peace and blessings be upon him, a man came to him and said, ‘O Messenger of Allah, I am ruined.’ He asked, ‘What happened to you?’ The man replied, ‘I had intercourse with my wife while I was fasting.’ The Messenger of Allah, peace and blessings be upon him, asked, ‘Can you find a slave to free?’ He said, ‘No.’ He asked, ‘Can you fast two consecutive months?’ He said, ‘No.’ He asked, ‘Can you feed sixty poor people?’ He said, ‘No.’ The Prophet, peace and blessings be upon him, remained there. Then a basket of dates was brought to him. He asked, ‘Where is the questioner?’ The man said, ‘Here I am.’ He said, ‘Take this and give it in charity.’ The man asked, ‘To someone poorer than me, O Messenger of Allah? By Allah, there is no household between the two lava fields of Madinah poorer than my household.’ The Prophet, peace and blessings be upon him, laughed until his canine teeth became visible, then said, ‘Feed it to your family.’” Agreed upon.

The kaffarah must be followed in the sequence stated in the hadith:

1. Freeing a slave.
2. If unable, fasting two consecutive months.
3. If genuinely unable to fast, feeding sixty poor people.

A person capable of fasting may not move directly to feeding. The permission given to the man at the end of the hadith to feed his family should not be generalized to everyone, because that event had its own circumstances. Whoever is unable to perform every option should ask a scholar about the ruling.

The rulings differ according to forgetfulness, compulsion, travel, illness, the wife’s circumstances, and repetition of the act. The kaffarah should therefore not be estimated from a brief answer. For further details, read Missed Ramadan Fasts, Fidyah and Kaffarah.

Fourth: The Expiation for Accidental Killing

Allah Most High says:

{وَمَا كَانَ لِمُؤْمِنٍ أَنْ يَقْتُلَ مُؤْمِنًا إِلَّا خَطَأً وَمَنْ قَتَلَ مُؤْمِنًا خَطَأً فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ وَدِيَةٌ مُسَلَّمَةٌ إِلَى أَهْلِهِ إِلَّا أَنْ يَصَّدَّقُوا فَإِنْ كَانَ مِنْ قَوْمٍ عَدُوٍّ لَكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ وَإِنْ كَانَ مِنْ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ فَدِيَةٌ مُسَلَّمَةٌ إِلَى أَهْلِهِ وَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ فَمَنْ لَمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةً مِنَ اللَّهِ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا}

Meaning: “It is not for a believer to kill another believer except by mistake. Whoever kills a believer by mistake must free a believing slave and pay blood money to the victim’s family, unless they waive it as charity. If the victim was a believer from a people at war with you, then a believing slave must be freed. If the victim was from a people bound with you by a treaty, then blood money must be paid to the family and a believing slave freed. Whoever is unable must fast two consecutive months as repentance ordained by Allah. Allah is All-Knowing, All-Wise.” [An-Nisa’ 4:92]

The kaffarah is:

1. Freeing a believing slave.
2. Whoever cannot find one must fast two consecutive months.

The verse does not provide feeding poor people as a substitute for fasting. Blood money is a right belonging to the victim’s family and is separate from the kaffarah. If the family waives the blood money, the kaffarah does not fall away.

A person should not decide independently whether traffic accidents, medical errors, death caused by negligence, or shared causation require this ruling. Such cases require proof of the cause of death, attribution of fault, and rulings concerning adjudication and liability. They must be referred to the competent judicial authority and a trustworthy scholar after presenting the reports and facts in full.

Intentional killing is a far graver offense. Performing the expiation for accidental killing is not a substitute for repentance, legal retribution, blood money, or the other rights and rulings connected to it. These cases belong to the courts and competent authorities, not to private individual action.

Fifth: Fidyah for Harm and Certain Hajj and Umrah Rulings

The obligations and prohibitions of Hajj do not all carry one form of expiation. They include fidyah for harm, compensation for hunting, compensatory sacrifice, and hady, each with its own cause and manner.

Allah Most High says:

{وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ وَلَا تَحْلِقُوا رُءُوسَكُمْ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ بِهِ أَذًى مِنْ رَأْسِهِ فَفِدْيَةٌ مِنْ صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ فَإِذَا أَمِنْتُمْ فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ تِلْكَ عَشَرَةٌ كَامِلَةٌ ذَلِكَ لِمَنْ لَمْ يَكُنْ أَهْلُهُ حَاضِرِي الْمَسْجِدِ الْحَرَامِ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ}

Meaning: “Complete the Hajj and Umrah for Allah. If you are prevented, then offer whatever sacrificial animal is affordable, and do not shave your heads until the offering reaches its destination. But if any of you is ill or has an ailment of the scalp, then compensation may be made by fasting, charity, or sacrifice. When you are safe, whoever performs Umrah followed by Hajj must offer whatever sacrifice is affordable. Whoever cannot afford one must fast three days during Hajj and seven after returning, completing ten days. This is for those whose family is not near the Sacred Mosque. Be mindful of Allah, and know that Allah is severe in punishment.” [Al-Baqarah 2:196]

The Prophet, peace and blessings be upon him, explained the fidyah for harm to Ka‘b ibn ‘Ujrah, may Allah be pleased with him, saying:

“احْلِقْ رَأْسَكَ، وَصُمْ ثَلَاثَةَ أَيَّامٍ، أَوْ أَطْعِمْ سِتَّةَ مَسَاكِينَ، أَوِ انْسُكْ بِشَاةٍ.”

Meaning: “Shave your head and fast three days, feed six poor people, or offer a sheep as sacrifice.” Agreed upon.

This fidyah offers a choice among the three options; it is not sequential like the expiation for zihar.

Concerning hunting land game while in ihram, Allah says:

{يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْتُلُوا الصَّيْدَ وَأَنْتُمْ حُرُمٌ وَمَنْ قَتَلَهُ مِنْكُمْ مُتَعَمِّدًا فَجَزَاءٌ مِثْلُ مَا قَتَلَ مِنَ النَّعَمِ يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِنْكُمْ هَدْيًا بَالِغَ الْكَعْبَةِ أَوْ كَفَّارَةٌ طَعَامُ مَسَاكِينَ أَوْ عَدْلُ ذَلِكَ صِيَامًا لِيَذُوقَ وَبَالَ أَمْرِهِ عَفَا اللَّهُ عَمَّا سَلَفَ وَمَنْ عَادَ فَيَنْتَقِمُ اللَّهُ مِنْهُ وَاللَّهُ عَزِيزٌ ذُو انْتِقَامٍ}

Meaning: “O believers, do not kill game while in ihram. Whoever among you kills it intentionally must offer the equivalent in livestock, as judged by two just men among you, to be brought as an offering to the Ka‘bah; or an expiation by feeding poor people; or its equivalent in fasting, so that the offender may taste the consequence of the deed. Allah has pardoned what occurred in the past, but whoever repeats the offense will be punished by Allah. Allah is Almighty, capable of punishment.” [Al-Ma’idah 5:95]

A person in ihram may not assess the hunting compensation independently, because the text assigns the judgment of equivalence to two just people. Whoever commits an ihram violation or leaves an obligation of Hajj or Umrah should describe the act, when it occurred, whether the person knew the ruling, and the person’s circumstances to a trustworthy scholar. The person should not sacrifice, feed, or fast based on guesswork.

Sixth: Charity for Intercourse During Menstruation or Postpartum Bleeding

Intercourse with a woman during menstruation or postpartum bleeding is prohibited. Whoever does so knowingly and voluntarily must sincerely repent to Allah.

Allah Most High says:

{وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ قُلْ هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ وَلَا تَقْرَبُوهُنَّ حَتَّى يَطْهُرْنَ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ}

Meaning: “They ask you about menstruation. Say, ‘It is a state of harm, so keep away from women during menstruation and do not approach them until they are pure. When they have purified themselves, then approach them in the manner Allah has permitted. Surely Allah loves those who constantly repent and those who purify themselves.’” [Al-Baqarah 2:222]

Ibn ‘Abbas, may Allah be pleased with him and his father, reported that the Prophet, peace and blessings be upon him, said concerning a man who has intercourse with his wife while she is menstruating:

“يَتَصَدَّقُ بِدِينَارٍ أَوْ بِنِصْفِ دِينَارٍ.”

Meaning: “He should give one dinar or half a dinar in charity.” Narrated by Abu Dawud, al-Tirmidhi, al-Nasa’i, and Ibn Majah; authenticated by a number of scholars.

The stronger view is to act upon the hadith, so the man gives one Islamic dinar of gold or half of it in charity along with repentance. The Islamic dinar is a mithqal of gold, estimated at approximately 4.25 grams. The value of one dinar or half a dinar is calculated according to the gold price at the time of payment; the reference is not to the name of any modern paper currency. Whoever is uncertain about the timing of intercourse or whether menstruation or postpartum bleeding had actually begun should ask a scholar about the case and should not impose an obligation upon himself based on doubt.

When Must Kaffarah Follow a Sequence, and When Is There a Choice?

This is known from the text governing each subject. All expiations may not be combined under one rule:

1. The expiation for an oath: A choice among feeding, clothing, and freeing a slave, followed by fasting when unable to perform any of them.
2. The expiation for zihar: Freeing a slave, then fasting two consecutive months when unable, then feeding sixty poor people when unable to fast.
3. The expiation for intercourse during Ramadan: Freeing a slave, then fasting two consecutive months when unable, then feeding sixty poor people when unable to fast.
4. The expiation for accidental killing: Freeing a believing slave, then fasting two consecutive months for someone unable to find one; the text provides no feeding as a substitute.
5. Fidyah for harm during Hajj: A choice among fasting three days, feeding six poor people, or sacrificing a sheep.
6. Intercourse during menstruation or postpartum bleeding: Repentance together with giving one Islamic dinar or half a dinar in charity, according to the stronger view.

Practical Steps for Someone Who Thinks a Kaffarah Is Due

1. Write the exact words spoken or act committed without altering or misleadingly abbreviating it.
2. Identify when it occurred and your circumstances: Were you deliberate, aware, and acting voluntarily? Were you resident or traveling, healthy or ill?
3. Distinguish between kaffarah, repentance, makeup duties, blood money, and returning people’s rights.
4. Verify whether the options are a choice or a required sequence. Do not move to fasting or feeding merely because you prefer it.
5. Verify the number stated by Islamic law: ten poor people, six, or sixty, depending on the subject.
6. Intend kaffarah when performing it, because it is an act of worship. An earlier charity not intended as kaffarah cannot be counted afterward.
7. If appointing a charity, ensure that it understands the type of kaffarah and will carry it out through food, clothing, or sacrifice in the required manner rather than diverting the money to a general project.
8. If the matter concerns marriage, death, Hajj, or repeated expiations, consult a trustworthy scholar before carrying it out.

Common Mistakes Concerning Kaffarah

1. Calling every donation or feeding a kaffarah without a legislated cause.
2. Fasting immediately for the expiation of an oath despite being able to feed or clothe.
3. Moving to feeding in zihar or intercourse during Ramadan despite being able to fast the two months.
4. Giving the food shares of ten or sixty poor people to one individual for the same kaffarah.
5. Giving cash directly to a poor person instead of food without asking about the ruling for that particular subject.
6. Believing that kaffarah replaces repentance or returning people’s money and rights.
7. Believing that the victim’s family waiving blood money cancels the expiation for accidental killing.
8. Counting obligatory zakah itself as kaffarah, even though each act of worship has its own intention and ruling.
9. Estimating hunting compensation or Hajj sacrifices without knowledge.
10. Basing the ruling on doubt and obsessive misgivings without establishing that the cause of kaffarah actually occurred.