Explanation of the author's statement: "The oath for which expiation becomes obligatory upon breaking it is the oath by Allah, or by one of His attributes, or by the Qur'an, or by the mushaf"
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The Shaykh : The Oath. The author (may Allah have mercy on him) said: "The oath for which expiation becomes obligatory upon breaking it is the oath by Allah" Is that clear?
The questioner : ... .
The Shaykh : The oath for which expiation becomes obligatory upon breaking it is the oath by Allah, yes, that is it.
The questioner : ... .
The Shaykh : Yes, it is simple, it is not a problem. Now, the oath for which expiation becomes obligatory upon breaking it. First, the word kaffarah (expiation) is derived from kufur, which means covering. Kaffarah indicates that there is a sin that requires expiation, and that sin is violating the sanctity of the one by whom the oath was made by breaking the oath. That is, if you say, "By Allah, I will not do such and such," it means, by the right of the sanctity of this one by whom the oath was made and its exaltation, I will not do this thing. So if you do it, it is a violation. For this reason, Allah the Exalted called it kaffarah. But out of Allah's mercy for His servants, He granted them a dispensation in breaking the oath to make it easier for them. He granted them this dispensation as a form of easing the burden, otherwise the original ruling is the obligation to fulfill the oath. For this reason, he said: "upon breaking it". Breaking the oath (hanth) means sin, as Allah the Exalted said:[Al-Waqi'ah 56:46] Yes, if he breaks it, what does breaking the oath mean? It means doing what he swore to leave, or leaving what he swore to do. A man said, "By Allah, I will not visit so-and-so," and then he visited him. What is this called? Breaking the oath. What did he do? He did what he swore to leave. He said, "By Allah, I will definitely visit so-and-so today," but the sun set and he did not visit him. Is this breaking the oath? What type of breaking is it? Leaving what he swore to do. Now, if that is the case, he says the oath for which expiation becomes obligatory is the oath by Allah, meaning by Allah, that is, with this phrase. Yes, and it is possible that "by Allah" is intended to mean by any of His names, and this is better because it is more comprehensive and general. Yes, now, an example of that is: "By Allah, I will do it," or "By the Most Merciful, I will do it," or "By the Lord of the Worlds, I will do it," or "By the Creator, the All-Knowing, I will do it," or "By the Bestower, I will do it." Is this valid or not? All of these are oaths because I swore by a name from the names of Allah, Mighty and Majestic. Now.
Second, he said: "or by one of His attributes", whether this attribute is a descriptive attribute, a self-attribute of meaning, or an action attribute, but it is an attribute from His attributes, such as the Face of Allah. I swore and said, "By the Face of Allah," or "By the Face of Allah, I will do it." This is valid because His Face is an attribute from His attributes. I swore, "By the greatness of Allah, I will do such and such." This is valid. I swore, "By the coming of Allah to judge between His servants, I will be just in judgment between you two." This is valid because it is an attribute. What type of attribute is this?
The questioner : ... .
The Shaykh : An action attribute. Did you understand? And it is recommended that the oath be made with a name appropriate to the thing being sworn about. For this reason, you will find that in the oaths present in the Qur'an, you will find a connection in meaning between what is sworn by and what is sworn about. And whoever wants to increase in that should refer to the book of Ibn al-Qayyim (may Allah have mercy on him), "al-Tabyan fi Aqsam al-Qur'an". Did you understand? Now, so the oath by the name of Allah, or by one of His action attributes, or self-attributes of meaning, or descriptive self-attributes, such as, in order, unscrambling a scrambled unraveling and re-scrambling, such as?
The questioner : ... .
The Shaykh : No.
The questioner : The Face.
The Shaykh : Like the Face, is that clear?
The questioner : ... .
The Shaykh : Yes, and the Greatness.
The questioner : ... .
The Shaykh : And the Descent or the Rising Above, and Life from the self-attributes of meaning. Now, if he says, the author says: "or by the Qur'an or by the mushaf". Swearing by the Qur'an establishes the oath. By the Qur'an? Why? Is it an attribute from the attributes of Allah? Why? Because it is the speech of Allah, and the speech of Allah the Exalted is an attribute from His attributes. But the Qur'an was specified because the Qur'an is created among the created things according to the Jahmiyyah, and likewise according to the Asha'irah, it is created among the created things. The Qur'an, did you understand? The Asha'irah said something that the intellect does not accept in the issue of speech. They said the speech of Allah is the meaning that subsists in itself, and what is heard is letters and sounds created by Allah, Mighty and Majestic, to express what is in the self. Yes, and according to their claim, the Qur'an would be created. And this is the secret behind the author (may Allah have mercy on him) specifying the Qur'an, otherwise one might say there is no need to specify it because it is from the attributes of Allah. But we say because some people of innovation say that the Qur'an is created, whereas we say the Qur'an is the speech of Allah, not created. Now.
"or by the mushaf". I swear by the mushaf? The mushaf is paper and ink.
The questioner : ... .
The Shaykh : Is that clear? Now, so the one who swears by the mushaf does not intend these papers, otherwise he would be swearing by the notebook which contains more papers than the mushaf. But what does he intend? The speech in the mushaf. So if someone says, "Then we must qualify 'or by the mushaf' by intending what is in it," the answer is there is no need for this qualification, because what is immediately suggested is that the one who swears by the mushaf does not intend the papers and the writing, but rather what these papers contain, which is the speech of Allah, Mighty and Majestic. Now, swearing by the signs of Allah?
The questioner : ... .
The Shaykh : There is a distinction. If he intends by the signs the cosmic signs, then it is not permissible because they are created. The sun is a sign of Allah, the moon is a sign of Allah, the night is a sign of Allah, the day is a sign of Allah. Yes, ourselves and what we contain are signs of Allah. So if he intends by the signs of Allah the cosmic signs, the oath is forbidden, swearing by them is forbidden. And if he intends by them the legislative signs, which is His revealed revelation sent down to His messengers, then it is His speech, and swearing by it is permissible because it is from His attributes. Now, what do the common people intend now, whom we often hear saying, "I swear by the signs of Allah"? Is that clear? It appears to me, and Allah knows best, that they intend the legislative signs, the Qur'an. And on this basis, the oath is established. Now.
The questioner : ... .
The Shaykh : The oath for which expiation becomes obligatory upon breaking it is the oath by Allah, yes, that is it.
The questioner : ... .
The Shaykh : Yes, it is simple, it is not a problem. Now, the oath for which expiation becomes obligatory upon breaking it. First, the word kaffarah (expiation) is derived from kufur, which means covering. Kaffarah indicates that there is a sin that requires expiation, and that sin is violating the sanctity of the one by whom the oath was made by breaking the oath. That is, if you say, "By Allah, I will not do such and such," it means, by the right of the sanctity of this one by whom the oath was made and its exaltation, I will not do this thing. So if you do it, it is a violation. For this reason, Allah the Exalted called it kaffarah. But out of Allah's mercy for His servants, He granted them a dispensation in breaking the oath to make it easier for them. He granted them this dispensation as a form of easing the burden, otherwise the original ruling is the obligation to fulfill the oath. For this reason, he said: "upon breaking it". Breaking the oath (hanth) means sin, as Allah the Exalted said:
And they used to persist in the great violation,
وكانوا يصرون على الحنث العظيمSecond, he said: "or by one of His attributes", whether this attribute is a descriptive attribute, a self-attribute of meaning, or an action attribute, but it is an attribute from His attributes, such as the Face of Allah. I swore and said, "By the Face of Allah," or "By the Face of Allah, I will do it." This is valid because His Face is an attribute from His attributes. I swore, "By the greatness of Allah, I will do such and such." This is valid. I swore, "By the coming of Allah to judge between His servants, I will be just in judgment between you two." This is valid because it is an attribute. What type of attribute is this?
The questioner : ... .
The Shaykh : An action attribute. Did you understand? And it is recommended that the oath be made with a name appropriate to the thing being sworn about. For this reason, you will find that in the oaths present in the Qur'an, you will find a connection in meaning between what is sworn by and what is sworn about. And whoever wants to increase in that should refer to the book of Ibn al-Qayyim (may Allah have mercy on him), "al-Tabyan fi Aqsam al-Qur'an". Did you understand? Now, so the oath by the name of Allah, or by one of His action attributes, or self-attributes of meaning, or descriptive self-attributes, such as, in order, unscrambling a scrambled unraveling and re-scrambling, such as?
The questioner : ... .
The Shaykh : No.
The questioner : The Face.
The Shaykh : Like the Face, is that clear?
The questioner : ... .
The Shaykh : Yes, and the Greatness.
The questioner : ... .
The Shaykh : And the Descent or the Rising Above, and Life from the self-attributes of meaning. Now, if he says, the author says: "or by the Qur'an or by the mushaf". Swearing by the Qur'an establishes the oath. By the Qur'an? Why? Is it an attribute from the attributes of Allah? Why? Because it is the speech of Allah, and the speech of Allah the Exalted is an attribute from His attributes. But the Qur'an was specified because the Qur'an is created among the created things according to the Jahmiyyah, and likewise according to the Asha'irah, it is created among the created things. The Qur'an, did you understand? The Asha'irah said something that the intellect does not accept in the issue of speech. They said the speech of Allah is the meaning that subsists in itself, and what is heard is letters and sounds created by Allah, Mighty and Majestic, to express what is in the self. Yes, and according to their claim, the Qur'an would be created. And this is the secret behind the author (may Allah have mercy on him) specifying the Qur'an, otherwise one might say there is no need to specify it because it is from the attributes of Allah. But we say because some people of innovation say that the Qur'an is created, whereas we say the Qur'an is the speech of Allah, not created. Now.
"or by the mushaf". I swear by the mushaf? The mushaf is paper and ink.
The questioner : ... .
The Shaykh : Is that clear? Now, so the one who swears by the mushaf does not intend these papers, otherwise he would be swearing by the notebook which contains more papers than the mushaf. But what does he intend? The speech in the mushaf. So if someone says, "Then we must qualify 'or by the mushaf' by intending what is in it," the answer is there is no need for this qualification, because what is immediately suggested is that the one who swears by the mushaf does not intend the papers and the writing, but rather what these papers contain, which is the speech of Allah, Mighty and Majestic. Now, swearing by the signs of Allah?
The questioner : ... .
The Shaykh : There is a distinction. If he intends by the signs the cosmic signs, then it is not permissible because they are created. The sun is a sign of Allah, the moon is a sign of Allah, the night is a sign of Allah, the day is a sign of Allah. Yes, ourselves and what we contain are signs of Allah. So if he intends by the signs of Allah the cosmic signs, the oath is forbidden, swearing by them is forbidden. And if he intends by them the legislative signs, which is His revealed revelation sent down to His messengers, then it is His speech, and swearing by it is permissible because it is from His attributes. Now, what do the common people intend now, whom we often hear saying, "I swear by the signs of Allah"? Is that clear? It appears to me, and Allah knows best, that they intend the legislative signs, the Qur'an. And on this basis, the oath is established. Now.