the expiation that Allah has prescribed for him.”
In its wording, this vow has the form of a devotional vow, while its meaning differs radically from that of a devotional vow. This is the source of the confusion that affected a group of scholars and that we shall discuss in this chapter, Allah Most High willing. This also demonstrates the sound understanding of the Companions, who considered the meanings of expressions rather than merely their outward forms.
Once you understand the categories that fall under conditional formulations, you will know that some are equivalent in meaning to an oath expressed in the form of swearing, whereas others are not. Whenever the intended purpose of the condition is to urge someone to perform an act, prevent him from doing it, affirm the truth of a report, or deny it, both the condition and its consequence are intended not to occur. Examples include a vow made in obstinacy and anger and an oath sworn by divorce in obstinacy and anger.
THE FIRST PRINCIPLE: The ruling governing one who swears by Allah—Glory be to Him—has been set forth by Allah in the Quran and the sunnah and established by consensus.
As for the Quran, the Most High says:
“Allah will not call you to account for unintended oaths, but He will call you to account for what your hearts have earned. Allah is All-Forgiving, Most Forbearing.” [al-Baqara: 225] [al-Baqara]
He also says:
“Allah has already ordained for you the dissolution of your oaths.” [al-Tahrīm: 2] [al-Tahrīm: 2]
And He says:
“Allah will not call you to account for unintended oaths, but He will call you to account for the oaths you have solemnly bound yourselves by. Their expiation is to feed ten needy people with the average of what you feed your own families, or to clothe them, or to free a slave. Whoever lacks the means must fast for three days. That is the expiation for your oaths when you have sworn them. Guard your oaths. Thus Allah makes His signs clear to you, so that you may give thanks.” [al-Māʾida: 89] [al-Māʾida: 89]
As for the sunnah, it is reported in the two Sahih collections from Abd al-Rahmān ibn Samura that