Riyad al-SalihinAl-Nawawi

“Al-ṭawāghī” is the plural of ṭāghiyah, meaning idols. Hence the Prophet’s saying: “This is the ṭāghiyah of Daws,” that is, their idol and object of worship. In a narration outside Ṣaḥīḥ Muslim the wording appears as “bil-ṭaghawīt,” the plural of ṭāghūt, which refers to Satan and to idols.

1718 – Buraydah, may Allah be pleased with him, reported that the Messenger of Allah ﷺ said, “Whoever swears by al-amānah (the trust) is not one of us.” (1) An authentic hadith recorded by Abu Dawud with a sound chain.

1719 – He likewise related that the Messenger of Allah ﷺ said, “Whoever, when swearing an oath, declares, ‘I am innocent of Islam,’ then if he is lying he is as he claimed, and if he is truthful he will never return to Islam unharmed.” Narrated by Abu Dawud.

1720 – Ibn ʿUmar, may Allah be pleased with them both, heard a man say, “No, by the Kaʿbah.” Ibn ʿUmar said, “Do not swear by anything other than Allah, for I heard the Messenger of Allah ﷺ say, ‘Whoever swears by other than Allah has committed disbelief or idolatry.’” Reported by al-Tirmidhi, who graded it ḥasan (sound).

Some scholars explained the Prophet’s words “has disbelieved or associated partners” as a severe warning (taghlīẓ), just as it is related (2) that the Prophet ﷺ said, “Showing off is shirk.”

315 – Chapter: The gravity of willfully taking a false oath

1721 – Ibn Masʿūd, may Allah be pleased with him, reported that the Prophet ﷺ said, “Whoever swears, without right, concerning the property of a Muslim will meet Allah while He is angry with him.” He added, “Then the Prophet recited to us …”

(1) I.e., invoking “the trust” as the object of one’s oath.
(2) The report is cited as supporting evidence for the sternness of the prohibition.

(1) Al-Khattabi explains that an oath becomes binding only when sworn by Allah or by one of His attributes; the amana (trust) is not among them, for it is merely a divine command and obligatory duty. Swearing by it was therefore prohibited lest it be deemed equal to Allah’s names and attributes. (2) That is, whatever corroborates it. I add: By prefacing the report with the word ruwiya (“it is narrated”), the author—may Allah have mercy on him—signals that the hadith’s chain of transmission is weak, which is indeed the case. I have traced the report and exposed its flaw in my work al-Ahadith al-daifa wa-l-mawdua wa atharuha al-sayyi fi al-umma, no. 1850. – N.
« الطَّوَاغِي » : جَمْعُ طَاغِيَةٍ ، وَهِيَ الْأَصْنَامُ . وَمِنْهُ الْحَدِيثُ : « هَذِهِ طَاغِيَةُ دَوْسٍ » أَيْ : صَنَمُهُمْ وَمَعْبُودُهُمْ . وَرُوِيَ فِي غَيْرِ مُسْلِمٍ : « بِالطَّوَاغِيتِ » جَمْعُ طَاغُوتٍ ، وَهُوَ الشَّيْطَانُ وَالصَّنَمُ . ١٧١٨ - وعن بُرَيْدَةَ رضي الله عنه ، أَنَّ رَسُولَ اللَّهِ ﷺ ، قَالَ : « مَنْ حَلَفَ بِالْأَمَانَةِ فَلَيْسَ مِنَّا » (١) حديث صحيح ، رواه أبو داود بإسناد صحيح . ١٧١٩ - وعنه ، قَالَ : قَالَ رَسُولُ اللَّهِ ﷺ : « مَنْ حَلَفَ فَقَالَ : إِنِّي بَرِيءٌ مِنَ الْإِسْلَامِ ، فَإِنْ كَانَ كَاذِبًا ، فَهُوَ كَمَا قَالَ ، وَإِنْ كَانَ صَادِقًا ، فَلَنْ يَرْجِعَ إِلَى الْإِسْلَامِ سَالِمًا » رواه أبو داود . ١٧٢٠ - وعن ابن عمر رضي الله عنهما ، أَنَّهُ سَمِعَ رَجُلًا يَقُولُ : لَا وَالْكَعْبَةِ ، فَقَالَ ابْنُ عُمَرَ : لَا تَحْلِفْ بِغَيْرِ اللَّهِ ، فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ﷺ ، يَقُولُ : « مَنْ حَلَفَ بِغَيْرِ اللَّهِ ، فَقَدْ كَفَرَ أَوْ أَشْرَكَ » رواه الترمذي وقال : حديث حسن . وَفَسَّرَ بَعْضُ الْعُلَمَاءِ قَوْلَهُ : « كَفَرَ أَوْ أَشْرَكَ » عَلَى التَّغْلِيظِ ، كَمَا رُوِيَ (٢) أَنَّ النَّبِيَّ ﷺ قَالَ : « الرِّيَاءُ شِرْكٌ » ٣١٥ - باب تغليظ اليمين الكاذبة عمداً ١٧٢١ - عن ابن مسعود رضي الله عنه ، أَنَّ النَّبِيَّ ﷺ ، قَالَ : « مَنْ حَلَفَ عَلَى مَالِ امْرِئٍ مُسْلِمٍ بِغَيْرِ حَقِّهِ ، لَقِيَ اللَّهَ وَهُوَ عَلَيْهِ غَضْبَانُ » قَالَ : ثُمَّ قَرَأَ عَلَيْنَا
(١) قال الخطابي : سببه أن اليمين لا تنعقد إلا بالله تعالى أو بصفاته ، وليست منها الأمانة . إنما هي أمر من أمره وفرض من فروضه ، فنهوا عنه لما يوهمه الحلف بها من مساواتها لأسماء الله تعالى وصفاته . (٢) أي : ما يصدقه . « قلت : أشار المصنف - رحمه الله - بقوله : « رُوِيَ » إلى أن الحديث المذكور ضعيف الإسناد ، وهو كما قال ، وقد خرجته وبينت علته في « الأحاديث الضعيفة والموضوعة وأثرها السيء في الأمة » (١٨٥٠) - ن - .

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