َ قَدْ فَرَضَ اللَّهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ وَاللَّهُ مَوْلَاكُمْ وَهُوَ الْعَلِيمُ الْحَكِيمُ ﴿۲﴾ وَإِذْ أَسَرَّ النَّبِيُّ إِلَى بَعْضِ أَزْوَاجِهِ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِ وَأَظْهَرَهُ اللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَنْ بَعْضٍ فَلَمَّا نَبَّأَهَا بِهِ قَالَتْ مَنْ أَنْبَأَكَ هَذَا قَالَ نَبَّأَنِيَ الْعَلِيمُ الْخَبِيرُ ﴿۳﴾

﴾2﴿ Qad faradal laahu lakum tahillata aymaanikum; wallaahu mawlaakum wa huwal 'aleemul hakeem
﴾3﴿ Wa iz asarran nabiyyu ilaa ba'di azwaajihee hadeesan falammaa nabba at bihee wa azharahul laahu 'alaihi 'arrafa ba'dahoo wa a'rada 'am ba'din falammaa nabba ahaa bihee qaalat man amba aka haaza qaala nabba aniyal 'aleemul khabeer

﴾2﴿ Indeed, Allah has ordained for you the expiation of your oaths, and Allah is your protector, and He is All-Knowing, Most Wise
﴾3﴿ And [remember] when the Prophet (May Allah bless him and give him peace) confided a statement to one of his wives, and when she informed [another] of it, and Allah made it known to the Prophet (May Allah bless him and give him peace), he disclosed part of it and overlooked a part. So when he informed her about it, she asked, "Who told you this, He said, "The All-Knowing, the All-Aware has informed me

[2] (قَدْ فَرَضَ اللَّهُ)—“Indeed, Allah has ordained”—here, farḍ means divine decree or determination. The detailed ruling regarding the kaffārah (expiation) for oaths is mentioned in Surah al-Mā’idah (5:89).
(أَيْمَانِكُمْ)—plural of yamīn, meaning “oaths.” This indicates that declaring something lawful as forbidden (such as food, drink, etc.) is considered an oath. Whether the statement involves food, drink, or even one’s wife, it is treated as a kind of qasam (oath). This is the view narrated by Imam Bukhārī from Ibn ʿAbbās (may Allah be pleased with them both).
Imam Qurtubi mentioned eighteen different scholarly opinions on this, but the best and most balanced is: if someone says regarding food, drink, clothing, or one’s wife that “this is haram for me,” but does not actually hold the belief that it is religiously forbidden (i.e., not considering it haram in the Shariah), then this is treated as an oath. And in such a case, the kaffārah for an oath becomes obligatory.
[3] This is also related to the incident being referred to.
(بَعْضِ أَزْوَاجِهِ)—“some of his wives”—according to the stronger opinion, this refers to Ḥafṣah (may Allah be pleased with her).
(حَدِيثًا)—“a statement/secret”—this refers to the Prophet’s (May Allah bless him and give him peace) oath to abstain from honey, or according to another opinion, his oath to abstain from Māriyah (may Allah be pleased with her). This indicates that it is permissible for a husband to share a secret with one wife and not others.
(وَأَظْهَرَهُ اللَّهُ عَلَيْهِ)—“Allah made it known to him”—this proves that the Prophet (May Allah bless him and give him peace) did not have knowledge of the unseen by himself, but rather depended on Allah to inform him.
(عَرَّفَ بَعْضَهُ)—“he made known part of it”—taʿrīf here means to confront or rebuke, meaning the Prophet (May Allah bless him and give him peace) confronted Ḥafṣah (may Allah be pleased with her) and said: Why did you reveal my secret and inform ʿĀ’ishah (may Allah be pleased with her) about it?
(قَالَتْ مَنْ أَنْبَأَكَ هَذَا)—“She said: Who informed you of this?”—this shows that the belief of the noble companions and the wives of the Prophet (May Allah bless him and give him peace) was that he was not omnipresent, ever-watching, or independently aware of the unseen.