says, “If I do such-and-such, then a pilgrimage is due from me, or a year of fasting, or charity consisting of everything I own,” he may fulfill the matter by offering the expiation for a broken oath; this is also the view of Muḥammad ibn al-Ḥasan.
Whoever swears that he will not enter a house and then enters the Kaʿbah, a mosque, a monastery, or a church has not broken his oath.
If he swears not to speak and then recites Qur’an during prayer, he is not considered perjured.
If he swears not to wear a garment while already wearing it and removes it immediately, no violation occurs. The same applies if he swears not to ride this particular mount while seated on it and dismounts at once; but if he remains on it even briefly, he is deemed to have broken his oath. Likewise, if he swears not to enter this house while he is in it, merely staying seated does not violate the oath; yet if he goes out and then re-enters, he is perjured.
If he swears not to enter a house and then goes into a ruined, deserted house, the oath is not broken.
If he swears not to enter this house and later enters it after it has collapsed and become open land, he is perjured; but if he swears not to enter this room and goes in after it has fallen down, he is not.
If he swears not to speak to So-and-so’s wife, and So-and-so divorces her and he then speaks to her, he has broken his oath.
If he swears not to speak to So-and-so’s slave, or not to enter So-and-so’s house, and So-and-so sells the slave or the house, then he speaks to the slave or enters the house, he is not perjured.
If he swears not to speak to the owner of this cloak, and the owner sells it and he thereafter speaks to him, he is perjured. The same ruling holds if he swears not to speak to this youth and later addresses him after he has grown old, or if he swears not to eat the meat of this lamb and then eats it after it has become a ram—each case constitutes perjury.
If he swears not to eat from this palm tree, the oath applies to its fruit. If he swears not to eat from these unripe dates (busr) and they ripen into moist dates (rutab) which he then eats, he is not perjured; and if he merely swears not to eat busr and subsequently eats rutab, he is likewise not perjured.
Whoever swears not to eat rutab but then eats busr that has begun to ripen is deemed perjured according to Abū Ḥanīfa.
If he swears not to eat meat and then eats fish, he has not broken his oath.
If he swears not to drink from the Tigris and drinks its water from a vessel, he is not perjured until he drinks directly from the river with his mouth—this is Abū Ḥanīfa’s view. However, if he swears not to drink from the water of the Tigris and then drinks it from a vessel, he is perjured.
If he swears not to eat from this wheat and then eats bread made from it, he is not perjured.
If he swears not to eat from this flour and then eats bread prepared from it, he is perjured; but if he consumes the flour as it is, he is not.
If he swears not to speak to a particular person and then addresses him while the latter is within earshot but asleep, he is perjured. If he swears not to speak to him except with his permission, and permission is granted yet he is unaware of it when he speaks, he is likewise perjured.
When the governor puts a man under oath to inform him of every wrongdoer who enters the town, the obligation lasts only for the duration of that governor’s tenure.
Whoever swears not to ride so-and-so’s mount but rides the mount of so-and-so’s slave has not broken his oath.
And whoever swears not to enter this house and then stands on its roof or steps into its vestibule is considered to have broken his oath.