as we have explained. This is an error in what is attributed to Ahmad. Abū Tālib sometimes misunderstood what he transmitted, and this is one such instance.

As for his report from Ahmad that qualifying an oath with “if Allah wills” applies only to oaths whose breach can be expiated, several others also transmitted this from Ahmad. Moreover, Abū Tālib is trustworthy, and his reports are generally accurate, although he occasionally made mistakes in the wording. His report that this qualification applies where expiation is possible contains no mistake; rather, he transmitted it just as others did.

Hārūn ibn ʿAbd Allāh said:

“Abū ʿAbd Allāh was asked, ‘Did Ibn ʿAbbās not hold that this qualification could be added after some time had elapsed?’

“He replied, ‘That concerns a statement, not an oath. He was referring to the words of Allah, Almighty and Majestic:

“‘Never say of anything, “I will do that tomorrow,” without adding, “If Allah wills.”’”

Abū ʿAbd Allāh said: “That concerns a statement, not an oath. Such a qualification is valid only where expiation is possible. If someone swears an oath involving divorce or emancipation, he does not make expiation.”

Thus, he explicitly stated that this qualification applies only to oaths whose breach can be expiated. If, alongside this, he also explicitly stated that such a qualification is valid when someone swears an oath involving divorce or emancipation, he must consequently recognize expiation in those cases. What he said is what the Book and Sunnah entail, for Allah Most High said:

“But He will hold you accountable for the oaths you bind yourselves by. The expiation for this is to feed ten needy people with the average food you provide for your families,”

up to His words:

“That is the expiation for your oaths when you have sworn.”

He thus prescribed this expiation for binding oneself by an oath without restriction, and made it the expiation for our oaths when we swear.