The author then defined breaking an oath in its technical sense, saying: “by doing what one swore to refrain from doing, or by refraining from what one swore to do.” For example, a person says, “By Allah, I will never wear this garment,” then later wears it; he has broken his oath, because he did what he had sworn not to do. Or he says, “By Allah, I will wear this garment today,” then the day ends without his wearing it; he has broken his oath, because he refrained from what he had sworn to do.

But when can we establish that a man has broken his oath?

We say: if he has stipulated a time, then it occurs upon the expiry of that time. For example, if he says, “By Allah, I will wear this garment today,” and the sun sets before he wears it, he must offer expiation because he has broken his oath. But if he states it without specifying a time, we cannot know that he has broken his oath until the garment is torn and ruined, or until the man dies, since he did not set a time limit. This is why, when Umar said to the Prophet, “Did you not tell us that we would come to the House and circumambulate it?” the Prophet said, “Did I say: this year?” He replied, “No.” He said, “Then you will indeed come to it and circumambulate it.” (1) He said this at the Treaty of al-Hudaybiyyah, a year before Umar came to it.

His statement, “voluntarily”: its opposite is under compulsion. If a person breaks his oath under compulsion, then no expiation is due from him. For instance, a son says, “By Allah, I will not wear this garment,” and his father says, “You will wear it, or else I shall do such-and-such,” threatening him; so the son wears it. In this case, nothing is due from him, because he was compelled. The evidence for this is the proofs mentioned previously.

His statement, “knowingly”: its opposite is forgetfully. For example, one says, “By Allah, I will not read this book today,” then forgets and reads it. Nothing is due from him, because he