Thus, this is a sound principle that rules out the unwarranted additions and omissions that have arisen in this matter. It accords with what the words of the Messenger of Allah, may Allah bless him and grant him peace, require.

It may then be said that Ahmad’s and others’ statement, “Divorce and manumission cannot be expiated,” is like their statement, “Neither admits the qualification ‘if Allah wills.’” This concerns actually effecting divorce or manumission. As for oaths involving them, expiation is not for divorce or manumission themselves, but for the oath involving them.

Likewise, when someone binds himself by oath to prayer, fasting, charity, pilgrimage, sacrificial offerings, or similar acts, in a vow made in contentiousness and anger, he does not offer expiation for the prayer, fasting, charity, pilgrimage, or sacrificial offerings themselves. Rather, he offers expiation for the oath involving them. Prayer itself does not admit expiation, nor do these other acts of worship admit expiation for someone capable of performing them.

Similarly, if someone says, “If I do such-and-such, I shall be obliged to free a slave,” expiation is binding upon him, without disagreement within the school of Ahmad and among those who agree with him concerning vows made in contentiousness and anger. This is not expiation for manumission itself, but for the oath involving it.

It therefore follows from this statement of Ahmad that, if he holds that oaths involving divorce and manumission may validly be qualified by ‘if Allah wills,’ then expiation for such oaths must also be valid. This is what the Sunnah of the Messenger of Allah, may Allah bless him and grant him peace, requires, as we have explained above.

As for the view that oaths involving divorce and manumission do not admit this qualification—as held in one of the two views within Ahmad’s school and in Mālik’s school—it is a less well-supported view. Here, however, we are discussing the matter only on the assumption that it is conceded. Allah willing, we shall discuss “the question of qualification by Allah’s will” separately.