"Vows are of two types: what is for Allāh, its expiation is fulfillment, and what is for Satan, there is no fulfillment in it and it requires the expiation of an oath." It was narrated by Ibn al-Jārūd in "al-Muntaqá" (935) and from him by al-Bayhaqī (10/72): Muḥammad ibn Yaḥyá narrated to us, saying: Muḥammad ibn Mūsá ibn Aʿyun narrated to us, saying: Khaṭṭāb narrated to us: ʿAbd al-Karīm narrated from ʿAṭāʾ ibn Abī Rabāḥ from Ibn ʿAbbās (raḍiya Allāhu ʿanhu) from the Prophet (ṣallá Allāhu ʿalayhi wa-sallam). I said: This isnād is authentic; all its men are trustworthy, the men of al-Bukhārī, except for Khaṭṭāb who is Ibn al-Qāsim al-Ḥarrānī, and he is trustworthy as Ibn Maʿīn and Abū Zurʿah said in a narration about him. Al-Baradhīʿī said about him: "His ḥadīth is objectionable; it is said that he became confused before his death." Ibn Ḥibbān mentioned him in "al-Thiqāt." Al-Ḥāfiẓ said in "al-Taqrīb": "Trustworthy, but became confused before his death." I said: His assertion of confusion is not good, and no one mentioned it except Abū Zurʿah as previously mentioned, but he did not assert it; rather, he indicated its lack of confirmation by saying: "It is said..." which is a form of caution as is known. Furthermore, the ḥadīth has supporting evidence from the ḥadīth of ʿĀʾishah and others, and I have extracted them in "al-Irwāʾ," so refer to the ḥadīths (2653, 2654, 2656, 2657). The ḥadīth provides evidence for two matters: First, if the vow is an act of obedience to Allāh, it must be fulfilled and that is its expiation. It has been authentically reported from him (ṣallá Allāhu ʿalayhi wa-sallam) that he said: "Whoever vows to obey Allāh, let him obey Him, and whoever vows to disobey Allāh, let him not disobey Him."