Explanation of the author's statement: The chapter on what has come regarding swearing by Allah

The Shaykh : Swearing by Allah: The word "iqsam" (swearing) is the verbal noun of "aqsam" (he swore), which means to take an oath. An oath has several names: "yamin" (oath), "aliyyah" (vow), "hulf" (oath), and "qasam" (swearing), all of which mean the same thing. Allah the Exalted said: And He said: meaning "I do not swear," meaning "I do not swear," and the like, meaning "I do not swear by this city." Yes. The scholars differed regarding this negation in ; they differed regarding . Some said that it is a negation according to the original rule, and that the meaning of the speech is "I do not swear by this thing" regarding the thing by which one swears, because the matter is clearer than needing an oath. There is no doubt that this involves some strain and effort, because anyone who reads the verse knows that the intended meaning is affirmation, not negation. Some said that is superfluous, and that the intended meaning is "I swear" . Some said that is for emphasis, that is for emphasis, and this is the same as the second opinion, because grammatically, if it is for emphasis, it is considered superfluous. Some said that it is a negation of something implied, a negation of something implied, for example, "There is no truth to what you claim" or "what you assert regarding the denial of the Resurrection," "I swear by the Day of Resurrection," and so on. This also involves some strain. The correct view is that it is superfluous for emphasis, superfluous for emphasis. The important point is that "iqsam" (swearing) means "yamin" (oath) and "hulf" (oath).
Swearing by Allah means that you swear upon Allah that He will do something, or that you swear upon Allah that He will not do something. This means that you swear upon Allah and say, "By Allah, Allah will not do such and such," or you say, "By Allah, Allah will surely do such and such." This swearing by Allah is divided into categories in reality:
The first category: Swearing regarding what Allah and His Messenger have informed about, whether it is a negation or an affirmation. This is permissible, and the most it indicates is your certainty regarding what Allah and His Messenger have informed about. For example, saying, "By Allah, He will surely intercede, by Allah, Allah will surely intercede for His Prophet with the creation on the Day of Resurrection." What is this?
The student: Permissible.

The Shaykh : Is this permissible? Because its meaning is the strength of the swearer's certainty regarding what Allah has informed about Himself. Or saying, "By Allah, Allah will not forgive one who associates partners with Him." What is this?
The student: Permissible.

The Shaykh : Correct.
The student: Correct

The Shaykh : Why? Because it is in accordance with what Allah has informed about, and the most it does is that you have expressed it with the form of an oath due to the strength of your certainty in it. There is no dispute or difficulty in this.
The second category: A person swears upon his Lord due to the strength of his hope in Him, (Glorified and Exalted is He), due to the strength of hope and good opinion of Him. This is also permissible due to the approval of the Prophet (peace and blessings be upon him) of it. The Messenger (peace and blessings be upon him) approved that in the story of al-Rubayyi' bint al-Nadr ibn al-Harith, the aunt of Anas ibn Malik (may Allah be pleased with him). She broke the front tooth of a slave girl from the Ansar, so they referred the matter to the Messenger (peace and blessings be upon him). The Prophet (peace and blessings be upon him) ordered retaliation, ordered retaliation. Retaliation meant breaking the front tooth of al-Rubayyi'. They offered them a settlement, but they refused. They said, "We will settle with you, we will give you blood money, we will give you what you want," but they refused. They said, "Nothing but retaliation." Then Anas ibn al-Nadr (may Allah be pleased with him) stood up and said, "O Messenger of Allah, will the front tooth of al-Rubayyi' be broken?" Meaning, because she is highly valued by him, "By Allah, the front tooth of al-Rubayyi' will not be broken." Did he intend to reject the legal ruling?
The student: No.

The Shaykh : No, His purpose with that was due to the strength of his determination that it would not be broken, and that he would do so even if he had to offer every expensive and cheap thing. This is the meaning of his words, meaning as if he is saying, "The settlement that they refused does not concern me; I will give everything I own, and it will not be broken." And we know with certainty that he did not intend to reject the ruling of Allah and His Messenger at all. How could he, when the Messenger (peace and blessings be upon him) said, Glory be to Allah, the strength of his hope in Allah, (Mighty and Majestic). So the Prophet (peace and blessings be upon him) said, Allah is the Greatest. Look at this man; due to the strength of his hope in Allah, (Mighty and Majestic), and his good opinion of Him, Allah cast forgiveness into the hearts of those who had been determined before the Messenger (peace and blessings be upon him) to demand nothing but retaliation. Allah cast forgiveness into their hearts, so they forgave. The Messenger (peace and blessings be upon him) praised him, and this is a testimony from the Messenger that the man is among the servants of Allah, and that Allah the Exalted fulfilled his oath and softened these hearts that were determined on retaliation. How could it be otherwise, when he is the one who said that he would smell the scent of Paradise from before Uhud, and when he was martyned, (may Allah be pleased with him), they found about eighty wounds on him, between spear thrusts, sword cuts, and the like. It was said that only his sister recognized him by his finger. In any case, if the motive for swearing by Allah is the strength of hope in Him and good opinion of Allah, then this is permissible, and this hadith testifies to it. And also his saying, (peace and blessings be upon him): He does not look at people, and people do not enter upon him because of their contempt for him, but he is of great status with Allah.
The third category of swearing by Allah: That the motive for it, i.e., for swearing by Allah, is self-admiration, belittling the favor of Allah, (Mighty and Majestic), and bad opinion of Him, (Blessed and Exalted is He). There is no doubt in its prohibition, and that it is imminent that Allah will nullify the deed of this swearer. Who are you to belittle the favor of Allah, (Mighty and Majestic)? And who are you to boast to Allah with your deeds? And whatever good deed you have done, Allah has a favor upon you specifically for it. It needs a judgment, it needs you to breathe your soul and say, "Who am I?" Look at the one on your right and on your left: who is a disbeliever, an open sinner, a wicked person, a liar, a hypocrite, and give thanks to Allah that He has saved you from what He has afflicted them with. Look at those among the people who have been afflicted with distortion, the distortion of texts and diverting them from what Allah intended by them, whether they are creedal or jurisprudential, and give thanks to Allah that He has saved you from this calamity. So Allah has a favor upon you if He has guided you and put you on the right path. Do not swear by Allah and say, "Who am I?" Do not belittle the favor of Allah, and know that hearts are in the hand of Allah, (Mighty and Majestic). How many a person was on a high level of wickedness and open sinfulness until people despaired of his guidance, but Allah, (Mighty and Majestic), bestows upon him and guides him. This is something observed, experienced, and real; we hear about it as news and see it with our own eyes. So what is the ruling on this third category? Its ruling is that it is forbidden, and it is not permissible for a person to swear by Allah the Exalted if the motive for his swearing is this cause. And this is what the author cited the hadith for, and the appropriate heading, because he did not rule on the one who swears by Allah with anything, but he said: "The chapter on what has come regarding swearing by Allah". However, his citing of the hadith indicates that he intended the fourth, not the third.
The student: The third.

The Shaykh : He intended the third category. And on this basis, we say: What is the connection of the hadith or the chapter to the Book of Tawhid (the oneness of Allah)? Its connection is that this one who swore by Allah, (Mighty and Majestic), behaved rudely with Allah, belittled His favor, and had a bad opinion of Him, and all of this contradicts the perfection of tawhid (the oneness of Allah). Indeed, it may contradict tawhid (the oneness of Allah) entirely. And by this, we know the connection, and that the status of Allah, (Mighty and Majestic), is greater than anyone from His creation swearing by Him. In my opinion, if you swore by a king of the kings of this world and said to him, "Please," and he said, "Wait," and you said, "By Allah, you will enter this place," what would this king do? He would consider this bad manners, he might turn away and say to the jailer, "Imprison him," and to the executioner, "Beat him." Yes, why? Because he swore by him. So this is proof that swearing by one who is great is considered a belittling of his right. Yes, good.