What Is the Difference Between an Oath, a Vow, and an Expiation?

An Islamic oath is an affirmation made by mentioning the name of Allah Most High or one of His attributes, such as saying, "By Allah, I will do this," or, "By the might of Allah, I will not do this."

A vow is when a legally accountable, sane, and willing Muslim binds himself or herself to Allah with something that was not already obligatory under Islamic law, using wording that indicates commitment. A vow that must be fulfilled is a vow of obedience, such as saying, "I owe it to Allah to fast three days if Allah heals my patient." A vow to commit a sin may not be fulfilled.

A vow does not become binding through an internal thought or an intention that was never spoken, nor merely by saying, "I will do this," unless there is wording that binds the person to Allah, such as, "I owe it to Allah to do this." Some expressions may differ according to language, custom, and intention, so qualified scholars should be asked when there is uncertainty.

An expiation is an act of worship prescribed by Allah to remedy a particular violation. A person does not define it independently. The expiation for an oath has options and an order explained by the Quran; it may not be replaced by what the person considers more useful or easier.

An Oath May Be Sworn Only by Allah

Swearing an oath is a form of veneration. It is not permissible to swear by the Prophet, peace and blessings be upon him, the Ka'bah, one's trustworthiness, the lives of one's parents, honor, covenant, a grave, or any other created being.

The Prophet, peace and blessings be upon him, said:

"مَنْ كَانَ حَالِفًا فَلْيَحْلِفْ بِاللَّهِ أَوْ لِيَصْمُتْ".

Meaning: "Whoever swears an oath should swear by Allah or remain silent."

Agreed upon.

He, peace and blessings be upon him, also said:

"مَنْ حَلَفَ بِغَيْرِ اللَّهِ فَقَدْ كَفَرَ أَوْ أَشْرَكَ".

Meaning: "Whoever swears by other than Allah has committed disbelief or shirk."

Reported by Abu Dawud and al-Tirmidhi, and authenticated by scholars.

Swearing by other than Allah is minor shirk in its basic ruling. It becomes major shirk if the person venerates the one sworn by in a manner equal to the veneration of Allah, believes that being deserves worship, or believes it independently controls benefit and harm. Whoever swears by other than Allah must repent and abandon this expression. The oath does not become binding, and no expiation for an oath is required because of it.

It is permissible to swear by one of Allah's names or attributes, such as saying, "By Allah," or, "By the might of Allah." The Quran is the uncreated speech of Allah, so one who swears by the Quran while intending Allah's speech has sworn by one of His attributes. However, it is not prescribed to make a ceremony of placing one's hand on the mushaf or to treat this as a necessary part of taking an oath.

When Does the Expiation for an Oath Become Obligatory?

The expiation becomes obligatory when all the following are present:

• The oath was sworn by Allah, one of His names, or one of His attributes.
• The person intended to make a binding oath rather than merely allowing the words to pass over the tongue without intention.
• It concerned a possible future action that could be done or avoided.
• The person willingly violated the oath by doing what was sworn to be avoided or leaving what was sworn to be done.

The expiation for an oath is not required for a mere promise unaccompanied by an oath or vow, for swearing by other than Allah, or for an idle oath. A deliberately false oath requires repentance and restoration of rights, and expiation alone does not remedy its sin.

What Should Someone Do When Something Else Is Better Than the Oath?

A Muslim may not make an oath a barrier to obeying Allah, maintaining family ties, reconciling people, or ending harm.

Allah Most High says:

{وَلَا تَجْعَلُوا اللَّهَ عُرْضَةً لِأَيْمَانِكُمْ أَنْ تَبَرُّوا وَتَتَّقُوا وَتُصْلِحُوا بَيْنَ النَّاسِ وَاللَّهُ سَمِيعٌ عَلِيمٌ} [al-Baqarah: 224].

Meaning: {Do not use Allah's name in your oaths as an excuse against doing good, being mindful of Allah, and reconciling people. And Allah is All-Hearing, All-Knowing.}

The Prophet, peace and blessings be upon him, said:

"إِذَا حَلَفْتَ عَلَى يَمِينٍ، فَرَأَيْتَ غَيْرَهَا خَيْرًا مِنْهَا، فَكَفِّرْ عَنْ يَمِينِكَ، وَأْتِ الَّذِي هُوَ خَيْرٌ".

Meaning: "If you swear an oath and then see that something else is better, expiate your oath and do what is better."

Agreed upon.

Whoever swears not to maintain family ties, not to pay an obligatory expense, or to commit something prohibited may not fulfill that oath. The person must do what Allah commanded, leave the sin, and expiate the oath.

The expiation may be given after violating the oath. It may also be given after the oath becomes binding but before violating it if the person resolves to do what is better, as indicated by the hadith.

May the Cash Value of the Food Be Paid Instead?

The stronger view, which is the view of the majority of scholars, is that cash does not fulfill the requirement of feeding or clothing for the expiation of an oath. Allah specifically prescribed feeding and clothing, and these are defined acts of worship that may not be replaced by cash merely because payment is easier.

A Muslim may appoint a trustworthy charity or reliable person and give that agent money to purchase food or clothing and deliver it to ten eligible poor people. What is prohibited is for the poor person to receive cash itself as the expiation. Giving money to an agent who will perform the expiation in its prescribed form is permissible.

Who May Receive the Expiation for an Oath?

It is given to ten poor and needy Muslims who do not have enough for their needs. It may be given to a poor relative whose maintenance is not obligatory upon the person offering the expiation, thereby combining the reward of expiation and maintaining family ties.

A person may not give the expiation to someone whose maintenance is obligatory upon him as a substitute for obligatory support. A man may not give it to his wife, and a person may not give it to poor parents or children whose support is obligatory upon that person. Someone who does not know eligible recipients may appoint a trustworthy organization that knows the circumstances of the poor and adheres to the required number and prescribed form.

Does the Expiation Multiply When Oaths Are Repeated?

If a person repeats an oath concerning the same subject, such as repeatedly saying, "By Allah, I will not speak to this person," and then speaks to him, one expiation generally suffices because the action sworn about was one. If the person makes separate oaths about different actions and then violates them, such as swearing not to speak to someone and not to visit that person, each oath requires an expiation. If the person violates an oath and expiates it, then makes a new oath about the same matter and violates it, a new expiation is required.

Details of wording and intention may change the ruling. Someone with many oaths who can no longer distinguish their subjects should ask a trustworthy scholar and should not assign a large number of expiations merely on the basis of doubt or obsessive misgivings.

What Is a Vow, and Is Making One Recommended?

A vow does not repel divine decree or bring a Muslim something Allah had not written. The Prophet, peace and blessings be upon him, therefore prohibited initiating vows.

He, peace and blessings be upon him, said:

"لَا تَنْذِرُوا؛ فَإِنَّ النَّذْرَ لَا يُغْنِي مِنَ القَدَرِ شَيْئًا، وَإِنَّمَا يُسْتَخْرَجُ بِهِ مِنَ البَخِيلِ".

Meaning: "Do not make vows, for a vow does not avert anything from the divine decree. It merely extracts something from a miser."

Reported by Muslim.

A Muslim should not say, "If Allah heals my patient, I will fast for a month," or, "If I succeed, I will give such-and-such in charity," believing that a vow changes divine decree. Rather, the person should ask Allah for the need and draw closer to Him through acts of obedience without placing upon himself an obligation he may be unable to fulfill.

The prohibition against initiating a vow does not mean that a binding vow may be abandoned after it is made. Whoever validly vows an act of obedience to Allah must fulfill it.

Allah Most High says:

{يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا} [al-Insan: 7].

Meaning: {They fulfill their vows and fear a Day whose evil will be widespread.}

He also says:

{ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَهُمْ وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ} [al-Hajj: 29].

Meaning: {Then let them complete the rites prescribed for them, fulfill their vows, and circumambulate the Ancient House.}

When Someone Is Unable to Fulfill a Vow

If the inability is temporary and expected to end, the vow of obedience remains an obligation until the person is able. If the person has a genuine and continuing inability to fulfill it, the case should be referred to qualified scholars. According to the stronger view, the expiation for an oath is prescribed for someone unable to fulfill a vow.

A person may not deliberately destroy property or eliminate his ability in order to escape the vow.

A Vow Made to Other Than Allah

A vow is an act of worship, so it may not be directed to a prophet, righteous person, occupant of a grave, jinn, angel, or anyone else. Whoever vows a sacrifice, property, or act of worship to the occupant of a grave while seeking benefit or the removal of harm has directed worship to other than Allah. This is major shirk.

Such a vow may not be fulfilled. It must be abandoned, and the person must repent to Allah and devote worship sincerely to Him alone. This is the ruling on the type of act. Applying that ruling to a particular person has conditions and impediments and must be referred to firmly grounded scholars. Ordinary people may not rush to do so.

For more detail on this foundation, read Major Shirk and Minor Shirk: Differences and Examples.

Concise Table of Rulings

• Idle oath: no sin and no expiation.
• Binding oath followed by violation: the expiation for an oath is required.
• Deliberately false oath: sincere repentance and restoration of rights are required. Expiation alone does not suffice, and the stronger view is that it is not required.
• Swearing by other than Allah: prohibited and minor shirk in its basic ruling. It does not create a binding oath or require expiation, and repentance is required.
• Vow of obedience to Allah: it must be fulfilled when the person is able.
• Vow to commit a sin: fulfilling it is prohibited, and the expiation for an oath is required according to the stronger view.
• Unspecified vow naming no act: its expiation is the expiation for an oath.
• Vow concerning what a person does not own: it may not be fulfilled, and another person's property may not be violated. The details of expiation depend on the wording and intention.
• Vow to other than Allah: major shirk. It may not be fulfilled, and repentance to Allah is required.

Common Mistakes Concerning Oaths, Vows, and Expiations

• Swearing frequently in buying, selling, and daily conversation.
• Swearing by the Prophet, trustworthiness, honor, or the lives of one's parents.
• Believing every oath-like word that passes over the tongue requires expiation.
• Fasting three days despite being able to feed or clothe ten poor people.
• Paying the cash value directly instead of food or clothing.
• Giving the entire expiation to one poor person.
• Fulfilling an oath or vow that involves a sin or severing family ties.
• Believing the expiation for an oath removes another person's financial right without restoring it.
• Making a vow whenever a need arises and then being unable to fulfill it.
• Directing a vow to other than Allah or placing it in a donation box at a grave or shrine.
• Applying rulings of conditional divorce or declarations of prohibition without asking a scholar about the wording and intention.
• Repeating expiations because of doubts and obsessive misgivings without certainty that an oath became binding or was violated.