Tirmidhi

Explanation:
1:
That is:
It is not the case that I am not satisfied with your trustworthiness, and that is why I made you take an oath.
Rather, the Messenger of Allah (sallallahu alayhi wa sallam) himself narrated this hadith by taking an oath from the Companions in the same manner.
In following this example,
I also made you take an oath.
This is also a method of narrating hadiths: the way in which the Prophet (sallallahu alayhi wa sallam) narrated a hadith,
all the narrators from the Companions to the last link in the chain narrate it in the same manner.
This increases certainty in the authenticity of the hadith (and the Messenger of Allah (sallallahu alayhi wa sallam) himself did not take an oath from them due to any doubt or suspicion,
rather, he adopted this style to emphasize the importance of what was being stated).

(1) The purpose of the chapter established by Imam al-Nasa’i rahimahullah is to explain the manner of administering an oath, i.e., with which words the oath should be taken.

(2) The mosque is an extremely suitable and appropriate place for expressing the praise, glory, and greatness of Allah. Buying and selling are not permissible there, nor is ordinary idle talk correct; rather, what is legislated there is the remembrance of Allah, His glorification, and His praise. A person should sit there and, recalling Allah’s favors and bounties, express gratitude to Him.

(3) The characteristic of a believer is that he remains grateful to Allah: firstly, because Allah has granted him the guidance of Islam, and secondly, because He has made him a follower of Muhammad, the Messenger of Allah (sallallahu alayhi wa sallam). What could be greater in honor and pride for the people of faith than that they are included in the meaning of: “You are the best nation” (), and “We have made you a justly balanced nation” ()?

(4) Gatherings of teaching, learning, admonition, and remembrance are certainly highly commendable. Allah takes pride in such people. On the contrary, innovated (bid‘ah) and polytheistic (shirk) gatherings will be a cause of Allah’s displeasure.

(5) Your intention is that, considering the importance of your action, I have made you take an oath—not on the basis of doubt or suspicion.

(6) From the hadith, it is understood that an oath should be taken in the name of Allah, and that alone is sufficient. Some people hold the view that the wording of the oath should include emphasis (taghliz), i.e., that Allah’s attributes should also be mentioned along with His name, so that the greatness of the oath is established and the one swearing is deterred from lying. Clearly, there is no harm in this; rather, it also serves as a form of admonition.

Hadith Commentary:

Benefits and Issues:
In various hadiths, sometimes the mention is of a man coming, and sometimes of a woman. In some places, it is about fasting for one month, and in others, for two months. According to Imam Nawawi rahimahullah, there is no contradiction in these hadiths. The question was asked by both a man and a woman; the question was raised regarding one month as well as two months. From all these hadiths collectively, it is established that the guardian (wali) can fast on behalf of the deceased (mayyit), and there is no authentic and marfu’ hadith that opposes these hadiths.

To interpret these hadiths as referring to feeding (it‘am) instead of fasting is without reason and without necessity, and there is no obstacle or hindrance in taking them upon their apparent meaning. Criticism and objection against these authentic hadiths is unwarranted.