﴿ لَا يُؤَاخِذُكُمُ ٱللَّهُ بِٱللَّغْوِ فِىٓ أَيْمَٰنِكُمْ وَلَٰكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّمُ ٱلْأَيْمَٰنَ ۖ فَكَفَّٰرَتُهُۥٓ إِطْعَامُ عَشَرَةِ مَسَٰكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍۢ ۖ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَٰثَةِ أَيَّامٍۢ ۚ ذَٰلِكَ كَفَّٰرَةُ أَيْمَٰنِكُمْ إِذَا حَلَفْتُمْ ۚ وَٱحْفَظُوٓا۟ أَيْمَٰنَكُمْ ۚ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمْ ءَايَٰتِهِۦ لَعَلَّكُمْ تَشْكُرُونَ ﴾

“GOD will not take you to task for oaths which you may have uttered without thought, but He will take you to task for oaths which you have sworn in earnest. Thus, the breaking of an oath must be atoned for by feeding ten needy persons with more or less the same food as you are wont to give to your own families, or by clothing them, or by freeing a human being from bondage; and he who has not the wherewithal shall fast for three days [instead]. This shall be the atonement for your oaths whenever you have sworn [and broken them]. But be mindful of your oaths!' Thus God makes clear unto you His messages, so that you might have cause to be grateful.”

God will not take you to task for a slip contained in your oaths which is what the tongue utters spontaneously without intending to swear an oath such as when one says ‘No by God’ or ‘Yes by God’; but He will take you to task for that to which you have pledged read ‘aqadtum ‘aqqadttum or ‘āqadttum oaths where you have sworn an oath intentionally; the expiation thereof of the oath if you break it is the feeding of ten of the needy for each needy person one mudd measure of the midmost food from which you feed your families that is the closest or the principal food you consume neither better nor worse; or the clothing of them with what may be properly called clothes such as a shirt a turban or a loin cloth — it is not sufficient that these items mentioned be given only to one needy person according to al-Shāfi‘ī; or the setting free of a believing slave as applies in the expiation for slaying or repudiation through zihār interpreting the general stipulation in a restricted sense; and whoever does not find the means for any one of the expiations mentioned then the fasting of three days as an expiation for him — as it appears in this verse it is not obligatory to follow the above sequence of alternatives when making an expiation and this is the opinion of al-Shāfi‘ī. That which is mentioned is the expiation of your oaths if you have sworn and have broken them; but keep your oaths do not break them unless it be for a righteous deed or setting right between people as stated in the verse of sūrat al-Baqara Q. 2225. So in the same way that He has explained to you what has been mentioned God makes clear to you His signs so that you might be thankful to Him for this.