Same indexed hadith alkafi-14644; it ends on this printed page after beginning on pages 441-442.
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عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ:
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فِي رَجُلٍ حَلَفَ بِيَمِينٍ أَنْ لَا يَتَكَلَّمَ ذَا قَرَابَةٍ لَهُ قَالَ لَيْسَ بِشَيْءٍ فَلْيُكَلِّمِ الَّذِي حَلَفَ عَلَيْهِ وَ قَالَ كُلُّ يَمِينٍ لَا يُرَادُ بِهَا وَجْهُ اللَّهِ عَزَّ وَ جَلَّ فَلَيْسَ بِشَيْءٍ فِي طَلَاقٍ أَوْ عِتْقٍ قَالَ وَ سَأَلْتُهُ عَنِ امْرَأَةٍ جَعَلَتْ مَالَهَا هَدْياً لِبَيْتِ اللَّهِ إِنْ أَعَارَتْ مَتَاعَهَا لِفُلَانَةَ وَ فُلَانَةَ فَأَعَارَ بَعْضُ أَهْلِهَا بِغَيْرِ أَمْرِهَا قَالَ لَيْسَ عَلَيْهَا هَدْيٌ إِنَّمَا الْهَدْيُ مَا جُعِلَ لِلَّهِ هَدْياً لِلْكَعْبَةِ فَذَلِكَ الَّذِي يُوفَى بِهِ إِذَا جُعِلَ لِلَّهِ وَ مَا كَانَ مِنْ أَشْبَاهِ هَذَا فَلَيْسَ بِشَيْءٍ وَ لَا هَدْيَ لَا يُذْكَرُ فِيهِ اللَّهُ عَزَّ وَ جَلَّ وَ سُئِلَ عَنِ الرَّجُلِ يَقُولُ عَلَيَّ أَلْفُ بَدَنَةٍ وَ هُوَ مُحْرِمٌ بِأَلْفِ حَجَّةٍ قَالَ ذَلِكَ مِنْ خُطُواتِ الشَّيْطانِ* وَ عَنِ الرَّجُلِ يَقُولُ وَ هُوَ مُحْرِمٌ بِحَجَّةٍ قَالَ لَيْسَ بِشَيْءٍ أَوْ يَقُولُ أَنَا أُهْدِي هَذَا الطَّعَامَ قَالَ لَيْسَ بِشَيْءٍ إِنَّ الطَّعَامَ لَا يُهْدَى أَوْ يَقُولُ الْجَزُورُ بَعْدَ مَا نُحِرَتْ هُوَ يُهْدِي بِهَا لِبَيْتِ اللَّهِ قَالَ إِنَّمَا تُهْدَى الْبُدْنُ وَ هُنَّ أَحْيَاءٌ وَ لَيْسَ تُهْدَى حِينَ صَارَتْ لَحْماً.
Read English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn
12. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has narrated the following: “About the case of a man who takes an oath not to speak to a certain relative, abu ‘Abd Allah (a.s.), has said, ‘It does not have any valid effect. He must speak to one about whom he has taken an oath not to speak.’ He (the Imam) then said, ‘Any oath which is not for the sake of Allah does not have any valid effect, whether it is in divorce or freeing a slave.’ He (the narrator) has said, ‘I then asked him (the Imam) about a woman who has made her assets for the house of Allah if certain woman borrows her certain items and also so and so woman, then certain ones allow her to borrow and others do not allow.’ He (the Imam) said, ‘There is an offering animal on her. Offering is what Allah has made a gift for al-Ka’bah and for this reason it is offered if it is made for Allah. Such things are of no valid effect as well as such offering animal on which Allah, most Majestic, most Glorious, is not mentioned.’ He (the Imam) was asked about a man who says that there are one thousand camels on me when he is in the state of Ihram, or a thousand al-Hajj. He (the Imam) said, ‘Such things are of the temptation of Satan.’ About the case of a man who in the state of Ihram takes an oath for al-Hajj or that he says to offer this food. He (the Imam) said, ‘It does not have any valid effect.’ He (the Imam) said, ‘It does not have any valid effect; food cannot be offered. He may say that the camel slaughtered after it is slaughtered, he wants to offer it to the house of Allah.’ He (the Imam) said, ‘Camels are offered when they are living, not when it turns to flesh.’”
Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.
الهوامش · 2⌄
[1]ظاهره اشتراط القربة في اليمين و هو خلاف المشهور بين الاصحاب، و قيل: لعل المراد باليمين النذر فانه يشترط فيه القربة إجماعا و المرادان لا يكون يمينه باسم اللّه بل بالطلاق و العتاق و غير ذلك فذلك الذي شرط عليه السلام فيه أمرين أن يكون من النعم و ان يذكر فيه اسم اللّه فلا ينعقد نذر الهدى الا بالامرين.( آت)ص 441
[2]أي إذا لم يكن ذلك للّه و لم بسم اللّه في النذر او لانه على امر ممتنع بحسب حاله فكانه لا يريد إيقاعه و هو لاغ فيه.( آت)ص 441