Questions on Euphemisms and Oaths.
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The questioner : ... If you please, regarding what I said that there is a hadith from the Messenger of Allah (peace and blessings be upon him) that the oath is based on the intention of the one who takes the oath, not the intention of the one who asks for the oath, how do we reconcile this with euphemisms? Al-Adab Al-Mufrad 857 In narrations from al-Sha'bi and others, he had debts, and when they came to ask him, they would ask the slave girl about... on the wall, say it is not here. Of course, the questioner from the house is asking about it, so how do we reconcile this with that?
The Shaykh : Where is the problem? Is there any seeking of permissibility here?
The questioner : ... .
The Shaykh : May Allah forgive you.
The questioner : Amen, O Lord. May Allah reward you with good.
The Shaykh : Then the hadithAl-Adab Al-Mufrad 857 is a weak hadith, it is not authentic. Even if its meaning is correct, it is not permissible to narrate it as a report from the Messenger of Allah because it is not established from the Messenger of Allah (peace and blessings be upon him).
The questioner : ... regarding euphemisms, is that not so?
The Shaykh : 'Ukkashah got ahead of you with it, so I am telling you that in terms of meaning it is correct, so your question now has no place in the grammar.
The questioner : This is correct.
The Shaykh : Heh.
Another questioner: Heh.
The questioner : May Allah reward you with good
Another questioner: So the intention is the euphemism?
The Shaykh : Yes, because here rights are being compromised. When one person swears the other to something, he swears but intends something else; here the right of the one who asked for the oath is lost.
Another questioner: If he did not swear, if we reverse it, meaning sometimes right now, I swear to you, this man... he swore and exaggerated... does this statement apply to him?
The Shaykh : What statement?
Another questioner: ... that regarding the one who swears and the one who is sworn to.
The Shaykh : Of course, the one who swore is you.
Another questioner: No rights are established for him, why, as soon as he exaggerated, it is not... this is not... .
The Shaykh : There is no oath-taking, my brother.
The questioner : And when he swore right now, why... the situation is the same situation?
The Shaykh : Because there is oath-taking.
Another questioner: There is oath-taking.
The Shaykh : Glory be to Allah, there is no difference, there is no case in which Allah and His greatness and majesty are mentioned.
Another questioner: From this aspect, from the greatness of Allah, because in that one there is a right and in this one there is a right, I... as you say... for the sake of... of the religion, but if the situation did not differ when he swore.
The Shaykh : A right may sometimes be lost, and that is what it means.
Another questioner: The intention.
The Shaykh : The primary intention of the hadith, but if no right is lost, it remains the greatness of His majesty.
Another questioner: Meaning there is no loss of right, but the report must be... on the intention of the one who swears.
The Shaykh : It is known.
The questioner : So?
Another questioner: Regarding the dhikr after the prayer.
The Shaykh : How?
Another questioner: The dhikr after the prayer.
The Shaykh : Yes.
Another questioner: Twenty-five... .
Another questioner: The more obligatory is this... .
The Shaykh : How?
The questioner : More obligatory... more obligatory because the Messenger of Allah commanded it... okay, I will say the hadith... .
The Shaykh : The hadith is not yours, the statement is not yours.
The questioner : May Allah reward you with good
The Shaykh : What is your question?
Indirect speech accords great scope in avoiding lies.
إن في المعاريض لمندوحة عن الكذبThe Shaykh : Where is the problem? Is there any seeking of permissibility here?
The questioner : ... .
The Shaykh : May Allah forgive you.
The questioner : Amen, O Lord. May Allah reward you with good.
The Shaykh : Then the hadith
Indirect speech accords great scope in avoiding lies.
إن في المعاريض لمندوحة عن الكذبThe questioner : ... regarding euphemisms, is that not so?
The Shaykh : 'Ukkashah got ahead of you with it, so I am telling you that in terms of meaning it is correct, so your question now has no place in the grammar.
The questioner : This is correct.
The Shaykh : Heh.
Another questioner: Heh.
The questioner : May Allah reward you with good
Another questioner: So the intention is the euphemism?
The Shaykh : Yes, because here rights are being compromised. When one person swears the other to something, he swears but intends something else; here the right of the one who asked for the oath is lost.
Another questioner: If he did not swear, if we reverse it, meaning sometimes right now, I swear to you, this man... he swore and exaggerated... does this statement apply to him?
The Shaykh : What statement?
Another questioner: ... that regarding the one who swears and the one who is sworn to.
The Shaykh : Of course, the one who swore is you.
Another questioner: No rights are established for him, why, as soon as he exaggerated, it is not... this is not... .
The Shaykh : There is no oath-taking, my brother.
The questioner : And when he swore right now, why... the situation is the same situation?
The Shaykh : Because there is oath-taking.
Another questioner: There is oath-taking.
The Shaykh : Glory be to Allah, there is no difference, there is no case in which Allah and His greatness and majesty are mentioned.
Another questioner: From this aspect, from the greatness of Allah, because in that one there is a right and in this one there is a right, I... as you say... for the sake of... of the religion, but if the situation did not differ when he swore.
The Shaykh : A right may sometimes be lost, and that is what it means.
Another questioner: The intention.
The Shaykh : The primary intention of the hadith, but if no right is lost, it remains the greatness of His majesty.
Another questioner: Meaning there is no loss of right, but the report must be... on the intention of the one who swears.
The Shaykh : It is known.
The questioner : So?
Another questioner: Regarding the dhikr after the prayer.
The Shaykh : How?
Another questioner: The dhikr after the prayer.
The Shaykh : Yes.
Another questioner: Twenty-five... .
Another questioner: The more obligatory is this... .
The Shaykh : How?
The questioner : More obligatory... more obligatory because the Messenger of Allah commanded it... okay, I will say the hadith... .
The Shaykh : The hadith is not yours, the statement is not yours.
The questioner : May Allah reward you with good
The Shaykh : What is your question?