• If he swears, “I will not contract a marriage,” he perjures if his agent concludes the marriage contract on his behalf; he does not perjure if he himself merely acts as an agent accepting a marriage for someone else.

• If he swears, “I will not sell Zayd’s property,” and then sells it with Zayd’s own authorization, he is perjured; without such authorization he is not.

• If he swears, “I will not give him a gift,” then declares a gift for him but the recipient does not accept, he is not perjured. The same ruling applies—on the sounder view—when the gift is accepted but possession has not yet been taken.

• He does, however, perjure himself by transferring the property as ʿumrā (a lifetime grant), ruqbā (a grant conditioned on whichever party dies first), or as voluntary charity (ṣadaqa); he is not perjured by lending it (ʿārah), bequeathing it (waṣiyyah), or establishing it as a waqf (endowment).

• If he swears, “I will not give charity,” he is not perjured—according to the stronger opinion—by making an ordinary gift.

• If he swears, “I will not eat food that Zayd bought,” he is not perjured by eating food Zayd purchased jointly with someone else. The same ruling applies, on the sounder view, if he says, “from the food that Zayd bought.” He is, however, perjured by eating what Zayd acquired through a salam (forward-purchase) transaction.

• If what Zayd bought becomes mixed with goods bought by another person, he is not perjured until he is certain that he ate from Zayd’s portion.

• If he swears, “I will not enter a house that Zayd bought,” he is not perjured by entering a house Zayd acquired through the right of pre-emption (shufʿah).