Reconciling the statement of the Prophet (peace and blessings be upon him)

The Shaykh : And with that, we must now give the detailed answer we mentioned earlier. So we say: What is the first thing you cited from al-Hafiz Ibn Hajar?

The questioner : He says, citing al-Hafiz in *al-Fath* from Imam al-Nawawi, regarding the verse: is evidence for the correct school of thought that actions of the hearts are subject to accountability if they become settled. As for his saying (peace and blessings be upon him): .

The Shaykh : But one by one, let us now answer regarding this evidence.

The questioner : Straight ahead.

The Shaykh- Right away, in the name of Allah - by what?

The questioner : .

The Shaykh: Good, we say: And now the example has come from a previous question when I said that sometimes the generality of a word is restricted by clarification in the same context, so it does not have generality. Here now the example has come ; that is: from oaths. The oaths that a person utters are divided into two categories: a category that is not only from the earning of the tongue, but is also from the earning of the heart, so he is held accountable if it is an oath, meaning if something better than it is arranged for him, the expiation is incumbent upon him. But if - from where is it in your understanding - .

The questioner: Shaykh, now regarding the oath.

The Shaykh: Do you understand? In ... it was mentioned to clarify the difference between the oath that is uttered without the heart being committed to it, in which case he is not held accountable, and the oath where the earning of the heart is present along with the practical, verbal earning. Here, our Lord - Mighty and Majestic - holds him accountable. So there is no evidence in the verse for absolute accountability for what is settled in the heart regarding a matter related to action. No, rather, as we said in general, what?

The questioner: This is one thing, my Shaykh, here it has become one.

The Shaykh: - But let us look at the place - of using the verse as evidence. The verse is clear from its context that it holds one accountable for the intention in which there was also an earning of the heart, and not just mere speech. As it is established from the Lady Aisha (may Allah be pleased with her) that she interpreted His saying - Exalted is He - : as when the one who swears says: “By Allah, you will not do such and such” or “By Allah, you will not do such and such,” which is vain speech. So if the one who swears does not have in his heart what he swore to, then the verse came here: , good, after that.