5. Oaths and Their Expiation

Allah Subhanahu wa Ta'ala, in His infinite wisdom, addresses the matter of oaths in verse 89 of Surah Al-Ma'idah. Oaths represent solemn commitments made in the name of Allah that carry significant moral and legal implications in Islamic jurisprudence.

In this verse, Allah (swt) clarifies a fundamental principle regarding oaths: not all oaths incur accountability. Allah distinguishes between two categories of oaths. The first category is what the scholars refer to as laghw (ineffectual or redundant oaths) - these do not result in accountability. The second category consists of those oaths that a person deliberately confirms and intends to fulfill.

An example of laghw would be when someone makes an oath about something in the past, believing it to be true. For instance, if a person were to swear, "By Allah, I saw a white car outside the masjid this morning," genuinely believing this to be true, but later evidence proves it was not the case, Allah does not hold such a person accountable. These oaths, made in good faith about past events that one genuinely believed to be true, carry no expiation or sin if found to be incorrect.

However, if someone deliberately makes a false oath about a past event, knowing it to be untrue, scholars classify this as yamīn ghamūs (an immersing oath). Such oaths immerse the person in sin because they represent a deliberate attempt to deceive using Allah's name.

The verse then addresses oaths made concerning future actions - promises made in the name of Allah - and their expiation if broken:

Allah (swt) has prescribed a clear hierarchy for expiation (kaffārah) when an oath is broken:

• Feeding ten poor people (masākīn) with food of average quality - the same quality one would feed one's own family.
• Or clothing ten poor people.
• Or freeing a slave (though this option is practically inapplicable in the modern world).

It is important to note that these three options are presented equally, allowing the person to choose. However, the verse then adds:

This stipulates that fasting three days is only permitted as an expiation if one is genuinely unable to fulfill any of the first three options. It is not meant to be the first resort, as some mistakenly assume. The hierarchy must be respected.

The verse concludes with:

This final instruction carries profound significance. Muslims are advised to guard their oaths, meaning they should be cautious about making oaths frequently or carelessly. An oath in Allah's name is a serious matter that should not be taken lightly. Muslims should strive to maintain the sanctity of their oaths and avoid situations where breaking them becomes necessary.

In some cases, if an oath is made to do something sinful or to abstain from an obligation, breaking the oath and paying the expiation becomes the proper course of action, as the Prophet (peace be upon him) instructed that if someone makes an oath and later finds something better, they should do what is better and expiate for their oath.