If it is objected:

“The verse refers only to an oath sworn by Allah, for this is what is understood when an oath is mentioned without qualification. Moreover, the definiteness conveyed by the definite article and the possessive construction in His words ‘the oaths you have bound yourselves by’ and ‘release from your oaths’ may refer to the kind of oath familiar to them, namely, an oath sworn by Allah. In that case, the wording encompasses only what was familiar to them. Oaths invoking divorce and the like were not familiar to them. Even if the wording is general, we have been taught that it does not include unlawful oaths, such as oaths sworn by created beings. Thus, it does not include oaths invoking divorce and the like, since these are not lawful oaths, as indicated by his statement:

‘Whoever swears an oath, let him swear by Allah or remain silent.’”

This is the objection raised by those who maintain that an unlawful oath entails neither expiation nor breach.

The response is that the term “oath” encompasses all these forms, as shown by the Prophet’s usage, may Allah bless him and grant him peace, and that of the Companions and scholars. For example, he said, may Allah bless him and grant him peace, “A vow is an oath.” The Companions also told someone who had sworn an oath committing himself to a sacrificial offering or manumission, “Expiate your oath.” This is likewise what the Companions understood from the words of the Prophet, may Allah bless him and grant him peace, as we shall mention. Furthermore, the scholars included these forms within his statement, may Allah bless him and grant him peace:

“Whoever swears an oath and says, ‘If Allah wills,’ may act if he wishes and refrain if he wishes.”

Its general scope in the verse is also indicated by the fact that He, glorified is He, said:

“Why do you prohibit what Allah has made lawful for you?”

Then He said:

“Allah has already prescribed for you release from your oaths.”

This implies that the very act of declaring something lawful forbidden is an oath, as Ibn ‘Abbās and others inferred from it.

The occasion of the verse’s revelation was either his declaring honey forbidden to himself or his declaring Māriyah