and the demonstration that it cannot be matched extend to its wording, composition, and meaning, as explained elsewhere.
Examples include the questions of divorce over which Muslims have differed. You find “three” positions on these: one involves burdens and shackles; another involves deception and stratagems; and a third involves knowledge and moderation. One entails a kind of injustice and inconsistency; another entails a kind of injustice, indecency, and disgrace; and a third follows the path of the Emigrants and the Helpers.
Likewise, on questions of oaths involving vows, divorce, and manumission, you find them holding three positions. One nullifies Muslims’ oaths and treats them like the oaths of polytheists. Another holds that binding oaths admit neither expiation nor release, as under the religious law of those outside the Muslim community. A third upholds the sanctity of the oaths of those who affirm Allah’s oneness and believe in Him, distinguishing them from the oaths of polytheists and idolaters. It provides for the expiation and release prescribed by the revealed texts—a provision granted specifically to the people of the Quran, not to the people of the Torah and the Gospel.
This is the law brought by the Seal of the Messengers, the leader of the God-fearing, and the best of all creation. May Allah bless him, his family, his good and pure Companions, and those who follow them in righteousness until the Day of Judgment.