ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mansur ibn Yunus from abu Hamzah who has narrated the following: “Ali ibn al-Husayn, ‘Alayhim al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Do not swear except by Allah and one who swears by Allah must be considered truthful. One must agree with an oath by Allah. If one does not agree with an oath by Allah, is not of Allah, most Majestic, most Glorious.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
2. A number of our people have narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from abu Ayyub al-Khazzaz who has narrated the following: “Abu ‘Abd Allah, Alayhi al-Salam, has said, ‘If one swears by Allah it must be considered true, if one does not believe he is not of Allah. One must agree with an oath by Allah, if he does do so he is not of Allah, most Majestic, most Glorious.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from in a marfu‘ manner who has narrated the following: “The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, once heard a man saying, T disown the religion of Muhammad.’ The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, then asked saying, ‘Woe is upon you, if you are not a follower of the religion of Muhammad, then whose religion do you follow?’ He (the Imam) has said that as soon as the words of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, were complete, he (the man) dropped dead.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn ’Isma‘il from Salih ibn ‘Uqbah from Yunus ibn Zabayan who has narrated the following: “He (the Imam) (a.s.), said to me, ‘O Yunus, do not swear to disown us, because if one does so, true or false, he is cut off from us.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn Hadid from certain persons of our people who have narrated the following: “Abu ‘Abd Allah (a.s.), has said, ‘Swearing is of three kinds. There is one kind of swearing, which does not require expiation, the kind that requires expiation, and the false swearing which causes the fire. The kind, which does not require expiation, is the swearing in which one has sworn by Allah for a good cause not to do it and its expiation is doing such thing. The kind of oath, which requires expiation, is that which a man takes for not to do a sinful deed but he does it, then expiation becomes obligatory. Al-Ghumus oath is that which causes the fire and is that in which a man swears against the right of a Muslim man to withhold his assets.”’ Ali ibn Ibrahim has said the following: “He (the Imam) (a.s.), has said that swearing is of three kinds. There is the kind of swearing because of which fire becomes obligatory, the oath, which makes expiation obligatory, and the kind, which does not make the fire or expiation obligatory. The kind of swearing which makes the fire obligatory is the swearing of a man who swears and denies the assets of another. In this way, he takes it away from him or swears against a Muslim man falsely to tangle him or seek the support of Sultan and so on against him in which he succeeds and causes the loss of his life or his assets. For this kind, fire becomes obligatory. The oath because of which expiation becomes obligatory is that which a man takes about a lawful act in the sight of Allah to do it or swears to do something, which is not lawful not to do it, then he repents, in such case expiation becomes obligatory. The kind of oath, which does not require expiation, is that which one takes to cut off good relations with relatives or the Sultan forces him or against his wishes his father or his wife urges him. He swears for an act which is in disobedience to Allah, he swears to do so although he commits a sin, but there is not any expiation on him.’”