Answer to the Hadith: "Success to him and his father, if he is truthful."
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The Shaykh : If someone were to say, "Did not the Prophet (peace and blessings be upon him) say: Sunan Abi Dawud 3252 regarding the man who mentioned that he would uphold the pillars of Islam? He said: Sunan Abi Dawud 3252 Did the man swear by his father, and is the man's father a created being or an uncreated being?"
The student: A created being.
The Shaykh : A created being, and the Prophet (peace and blessings be upon him) was the most sincere of people in their devotion to Allah and the furthest from associating partners with Him. The answer to this is from several angles: either this was before the prohibition, or this was specific to the Messenger (may Allah's prayers and peace be upon him), because even if he swore by other than Allah, it is not possible for him to hold that thing sworn by in high esteem in his heart as he esteems Allah, unlike others. Or it is something that slips off the tongue without intention, in which case it is from the vain oaths, and what slips off the tongue without intention does not carry the ruling of its meaning. For this reason, when Mu'adh ibn Jabal said to the Messenger (may Allah's prayers and peace be upon him):As-Sunan al-Kubra lil-Nasa'i 65:415 He said: Sunan Ibn Majah 3973Hasan (Darussalam) No. So this is something that slips off the tongue without intention, and therefore the ruling does not attach to it.
The fourth angle is that there is a distortion in the word, and that its original form was "Success to him and Allah," but because in the beginning they did not distinguish the writing or put dots on the letters, the writing of "and Allah" and "and his father" is similar. However, this opinion is weak in this angle; this is very weak. The correct thing is to say that this hadith is among the ambiguous matters, and the prohibition of swearing by fathers or by other than Allah is among the clear, decisive matters. What is obligatory for the believer in light of the decisive and ambiguous evidence is to take what?
The student: The decisive.
The Shaykh : The decisive, by the saying of Allah the Exalted:[Ali 'Imran 3:7] They refer the ambiguous to the decisive so that it all remains decisive. And based on this, we conclude from this research and discussion that swearing by other than Allah (Mighty and Majestic) is shirk (associating partners with Allah) and is not permissible.
He became successful, by his father, if he speaks the truth
أفلح وأبيه إن صدقHe became successful, by his father, if he speaks the truth
أفلح وأبيه إن صدقThe student: A created being.
The Shaykh : A created being, and the Prophet (peace and blessings be upon him) was the most sincere of people in their devotion to Allah and the furthest from associating partners with Him. The answer to this is from several angles: either this was before the prohibition, or this was specific to the Messenger (may Allah's prayers and peace be upon him), because even if he swore by other than Allah, it is not possible for him to hold that thing sworn by in high esteem in his heart as he esteems Allah, unlike others. Or it is something that slips off the tongue without intention, in which case it is from the vain oaths, and what slips off the tongue without intention does not carry the ruling of its meaning. For this reason, when Mu'adh ibn Jabal said to the Messenger (may Allah's prayers and peace be upon him):
O Messenger of Allah, are we to be held accountable for what we speak? He said: May your mother be bereaved of you, O Mu'adh! Do people not fall into the Fire on their faces—or he said—on their noses, except for the harvest of their tongues?
يا رسول الله وإنا لمؤاخذون بما نتكلم به؟ قال: ثكلتك أمك يا معاذ وهل يكب الناس في النار على وجوههم -أو قال- على مناخرهم إلا حصائد ألسنتهمMay your mother not found you, O Mu’adh
ثكلتك أمك يا معاذThe fourth angle is that there is a distortion in the word, and that its original form was "Success to him and Allah," but because in the beginning they did not distinguish the writing or put dots on the letters, the writing of "and Allah" and "and his father" is similar. However, this opinion is weak in this angle; this is very weak. The correct thing is to say that this hadith is among the ambiguous matters, and the prohibition of swearing by fathers or by other than Allah is among the clear, decisive matters. What is obligatory for the believer in light of the decisive and ambiguous evidence is to take what?
The student: The decisive.
The Shaykh : The decisive, by the saying of Allah the Exalted: