Islamic Fiqh > Oaths and vows > Oaths (ayman): types and rules
The oath by Allah, forgetfulness and coercion, the oath on obligatory, unlawful or permitted acts, and bar and hanth.
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Updated on 31 August 2026 at 3:55 AM
Consensus of the scholars: the oath is contracted by Allah, by one of His names ("the Most Merciful") or by one of His attributes ("by the glory of Allah"); breaking it requires the expiation. Swearing by other than Allah (fathers, the Kaaba, kings, the sword) is forbidden by consensus: the oath does not bind and no expiation is due upon breaking it; if the swearer intends by the creature a veneration like that of Allah, he becomes a disbeliever. The Prophet (peace and blessings be upon him) caught Umar swearing by his father:
"Allah forbids you to swear by your fathers. Whoever has a habit of swearing, let him swear by Allah or keep silent."al-Bukhari 6270, 6271 ; Muslim 1646
"Whoever swore by al-Lat and al-Uzza, let him say: there is no deity but Allah."al-Bukhari 6107 ; Muslim 1647
Swearing by the Prophet (peace and blessings be upon him): the majority of the schools forbid it without the oath binding or any expiation being due; one Hanbali narration holds it as an oath requiring the expiation. Swearing by the Quran or the mushaf: early Hanafis and Malik in one narration see neither oath nor expiation; others admit it, for the Quran is the speech of Allah.
Two interpretations among the scholars. The first, held by the majority of Hanafis, Malikis and Hanbalis: the oath about a past fact believed true while it is otherwise, like "by Allah, I did it" or "by Allah, I did not eat today" while it is false; likewise swearing on a mistaken sight, taking a man from afar for Zayd while he is Amr. The second, specific to Shafi'is: the words that flow on tongues without conviction, "no, by Allah", "yes, by Allah".
All the scholars agree: no expiation in the frivolous oath, each according to his reading. Ibn Abd al-Barr wrote that the form free of expiation by consensus is the laghw. The basis is the word of Allah: "Allah does not blame you for frivolity in your oaths, but He blames you for the oaths you bind" (sura al-Baqara 225 ; sura al-Ma'ida 89). Shafi'is and Ahmad in one narration however require the expiation in the mistaken oath about the past, restricting the laghw to household talk.
Definition: swearing about a past fact while deliberately lying, "by Allah, I did it" without having done it, or "by Allah, I did not do it" while he did it. The scholars agree: this oath is forbidden and counts among the major sins.
A bedouin asked the Prophet (peace and blessings be upon him): "What are the major sins?" He said: "Associating with Allah." "And then?" "Disobedience to parents." "And then?" "The swallowing oath: the one by which one takes the property of a Muslim while lying."al-Bukhari 6522
"Whoever takes the right of a Muslim by his oath, Allah has prepared the Fire for him and forbidden Paradise to him. He was asked: even if it is small, Messenger of Allah? He said: even a twig of arak."Muslim 137
The story of al-Ashath ibn Qays, whom the Prophet (peace and blessings be upon him) ordered to let his Jewish opponent swear, brought down the word of Allah about those who sell their covenant and their oaths for a small price (sura Al Imran 77 ; al-Bukhari 2523). The expiation divides: Shafi'is and Ahmad in one narration require it; Hanafis, Malikis and Hanbalis refuse it: Ibn Masud reported: "We counted the swallowing oath among the sins without expiation" (al-Bukhari 2523); the sin remains and calls for repentance.
Consensus: the expiation attaches to the oath about the future, where fulfillment remains possible, for Allah says "and guard your oaths" (sura al-Ma'ida 89). It takes three forms: without term, with a term, immediate. Without term in the affirmative ("by Allah, I will hit Zayd"): no breaking as long as the swearer and the object of the oath exist; in the negative ("I will not hit Zayd"): breaking at the first violation, one expiation, the oath does not renew. With a term ("by Allah, I will drink the water of this jug today"): no breaking before the end of the term, breaking afterwards with expiation, without disagreement; if he dies before the end: no breaking by consensus; if the water is poured out before the end of the day: no breaking according to Abu Hanifa and Muhammad, breaking at midday according to Abu Yusuf, no breaking in case of involuntary loss according to Malik and ash-Shafi'i.
Coercion and forgetting: whoever does under coercion what he swore not to do does not break his oath:
"Allah has pardoned my community for the mistake, the forgetfulness and what they are forced to do."Ibn Majah 2043 ; Ibn Hibban 7219
Forgetting and error follow the deliberate act among Hanafis, Malikis (well-known position), Shafi'is (one view) and Ahmad (one narration): the expiation remains due (sura al-Ma'ida 89). Whoever swears not to do something then entrusts another to do it: Hanafis separate two cases: mandate to sell, buy or hire, no breaking unless he intended it; mandate to marry or divorce, breaking, for the rights fall back on the one who ordered.
Two reflexes sum up these rules: swear only by Allah, and prefer silence or "if Allah wills" to a systematic oath. Upon a proven breaking of a serious oath, the expiation of verse 89 of sura al-Ma'ida applies; the next page details its payment.