Shaykh al-Islām—may Allah have mercy on him—also said:

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Concerning a man who swore that he had not committed a particular sin since reaching the age of understanding, although he had committed that sin when he was about twenty years old. In his heart, he intended that he had not committed it since reaching puberty.

Here, consideration must be given to what he meant by saying, “Since reaching the age of understanding.” If he meant since reaching puberty, then he has undoubtedly kept his oath and has not broken it.

If, however, he meant that he had not committed it since acquiring discernment—and a ten-year-old possesses discernment—then, if he knew he was lying, his oath is a deliberately false oath. This is one of the major sins, and he must repent to Allah for it.

If it belongs to a category of oaths subject to expiation, there are two views concerning it. The majority of scholars say that it is too grave to be expiated; it can only be erased through sincere repentance. This is the position of Mālik, Abū Hanīfah, and Ahmad according to the better-known of the two reports from him.

The “second view” is that expiation is required. This is the position of al-Shāfiʿī and of Ahmad according to the second report from him. An oath sworn by Allah is subject to expiation by scholarly consensus.

As for oaths involving vows, zihār, declarations of marital prohibition, divorce, manumission, or disbelief, examples include saying: “If I do such-and-such, I shall be bound to perform Hajj,” or “My wealth shall be given in charity,” or “I shall be bound by marital prohibition,” or “Divorce