—that is a binding oath: if you go ahead and do the very thing you swore to avoid, expiation becomes obligatory; if you hold back, no expiation is required. The question remains: which is better—carrying out the act you vowed to leave, or abiding by the oath and abstaining? In this ḥadith the Prophet (peace and blessings be upon him) made it clear: when you swear an oath and then realize that something else would be more God-fearing, pay the expiation for your oath and do what is more God-fearing.

Suppose someone says, “By Allah, I will not speak to so-and-so,” while that person is a Muslim. God-fearing piety demands that you speak to him, because shunning a Muslim is forbidden. Therefore, speak to him and make expiation for your oath, for that is more God-fearing. Or if you say, “By Allah, I will not visit my relative,” we reply: visiting a relative is ṣilat al-raḥim (maintaining the ties of kinship), and maintaining those ties is obligatory. So visit your relative and pay the expiation for your oath, because the Prophet (peace and blessings be upon him) said: “Whoever sees an alternative better than his oath, let him expiate his oath and do what is better.” Apply the same principle to all comparable cases.

In summary: an oath about something in the past carries no expiation; the only issue is whether the swearer is innocent or sinful. If he lies, he is sinful; if he speaks the truth, he is blameless.

An oath concerning the future, however, is the one that entails expiation. If a person swears about a future act and then does the opposite of what he swore, expiation becomes due—unless he links his oath to the divine will by saying, “if Allah wills.” In that event no expiation is required even if he acts contrary to it. And Allah is the One who grants success.