That, too, is the view of Ibn Kunānah.

If a man swears that he will not wear the garment he already has on, then removes it on the spot, he is not perjured; but if he continues wearing it, he is perjured—unless, at the time of swearing, he had a particular period in mind. The same rule applies to one who swears not to ride the mount upon which he is already seated: if he does not dismount immediately, he is perjured, just as with the garment.

Whoever swears not to eat the fresh dates (rutab) of a certain palm-tree and then eats its dried dates (tamr) is considered perjured, though Ashhab holds that he is not. Conversely, if he swears not to eat its dried dates and then eats its fresh dates, its spathes (ṭalʿ), its unripe dates (busur), or its immature dates (balaḥ), he is not perjured according to them.

Someone who swears not to enter a house and then goes into one of the hair-tents is perjured—unless he had a contrary intention—whereas entering a mosque does not break the oath. One who swears not to eat eggs is not perjured by eating fish roe. Some have said that he is perjured, but the first opinion is the more reliable—unless he had a different intention.

Likewise, if a person swears not to eat “heads,” he is not perjured by eating fish heads unless he specifically intended them; yet, according to Mālik, he is perjured by eating the heads of birds. Ashhab states that, absent a contrary intention, he is only perjured by eating those heads customarily consumed by people.

If someone swears not to eat wheat, then it is ground into flour and he eats it, he is perjured; but if the wheat is sown and he later eats from what grows, he is not. Whoever swears not to eat meat and then eats fish is perjured—while Ashhab holds that the oath is only broken by eating the meat of livestock.

According to Mālik, one who swears not to eat fat (shahm) but then eats meat is not perjured, whereas one who swears not to eat meat and then eats fat is perjured. A person who swears not to eat vinegar is not perjured by eating broth that merely contains vinegar, unless he intended to avoid anything into which vinegar enters.

Whoever swears not to eat milk or clarified butter (saman) and then drinks it is perjured; likewise, if he swears not to drink it and then eats it, he is perjured. One who swears not to eat butter (zubd) and then consumes clarified butter is not perjured.

The Mālikī scholars differ about the case of someone who swears not to eat a particular thing