Oaths Are to Be Taken Only in the Name, Attributes, or Essence of Allah

❖ Oaths Are to Be Taken Only in the Name, Attributes, or Essence of Allah​

Narration:

On the authority of Abu Huraira رضي الله عنه who reported that the Messenger of Allah ﷺ said:

"By the One in Whose Hand is my soul, I was about to order that firewood be gathered, then command that the call to prayer be made, then appoint a man to lead the people in prayer, and then go to the homes of those who do not attend the prayer and burn their houses down. By the One in Whose Hand is my soul, if one of them knew that he would find a meaty bone or two fine cuts of meat, he would surely come to the ‘Isha prayer."
(Muttafaqun ‘Alayh – narrated by both Bukhari and Muslim; Bukhari’s wording)

◈ Authentication:​

  • Bukhari: 657, 644
  • Muslim: 651

✦ Key Lessons and Benefits:​

Oaths should only be taken in the Name, Attributes, or Essence of Allah.
This is the teaching of all Prophets, and our noble Prophet ﷺ also took oaths in this manner, saying: “By the One in Whose Hand is my soul.”
Swearing by any created being, no matter how honorable, is impermissible in Islam.

The phrasing of the oath used by the Prophet ﷺ demonstrates awe and reverence.
This shows that all souls are in the control of Allah, and He does whatever He wills.

The style of the Prophet’s oath also reflects seriousness, honor, and emphasizes the importance of the subject matter.

Islam permits delegation.
The Prophet ﷺ considered appointing someone to lead the prayer in his absence.

Even the threat of burning homes illustrates the gravity of neglecting congregational prayer.
This was a severe warning to highlight the importance and honor of praying in congregation, especially the ‘Isha prayer.

The example of a plump camel or meaty bones was used to match the mindset of the people.
For them, such material gains were valuable, so the Prophet ﷺ used this analogy to convey the greater reward of congregational prayer.

📘 This content is derived from the book “Ḍiyā’ al-Islām fī Sharḥ al-Imām bi-Aḥādīth al-Aḥkām” by Shaykh Taqiyy al-Dīn Abī al-Fatḥ, translated by Maulana Mahmood Ahmad Ghaznfar.
 
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