and others. Such oaths therefore do not fall among the oaths of Muslims. As for an oath sworn by Allah or based on an undertaking made to Allah, it is among the oaths of Muslims and thus falls within the scope of these texts.

Hence, if someone says, “The oaths of Muslims—or the oaths of allegiance—are binding upon me,” intending to include divorce and manumission, these are included, as the jurists have stated. I know of no disagreement concerning this. Swearing by the Kaaba or any other created being, however, is not included. If these are among the oaths of Muslims, they are encompassed by the address.

As for the meaning of these texts, Allah prescribed expiation for the oaths of Muslims so that an oath would not make something obligatory or forbidden for them with no way out. Such was their situation in the early days of Islam, before expiation was prescribed: the person who swore an oath had no way out except to fulfil it. If there were oaths for which no expiation was available, this harm would remain.

Furthermore, Allah the Most High says:

“And do not make Allah, through your oaths, an obstacle to doing good, being mindful of Him, and making peace between people.”

Allah forbade them to let swearing by Him prevent them from doing what He had commanded, lest the oaths they had sworn keep them from obeying Him. If there were binding oaths for which no expiation was available, swearing such an oath would prevent them from obeying Allah.

The Most High also says:

“For those who swear to abstain from their wives there is a waiting period of four months. If they return, then Allah is All-Forgiving, Most Merciful.”

“And if they resolve to divorce, then Allah is All-Hearing, All-Knowing.”

Īlā’ means swearing and taking an oath. Here it means that a man swears not to have intercourse with his wife. If he swears an oath by Allah, he has made an oath of abstention; and if he swears an oath based on an undertaking made to Allah