And in it it is known that the one against whom he is accused with a false claim knows that the claimant is a liar and he did not establish evidence for him, so he is obligated to take an oath. He is commanded by God to take an oath. The oath has secured the soul of its owner to act in what he has wronged him with what he claimed, so sin will accompany him as long as he acts in it, and the oath prevents that, and there is no sin on the claimant except the sin of the oath in particular. There is a sin upon him who swears if he is in his oath as a liar, such as a man who claims against a man, for example, a hundred dinars, and he is a liar in his claim, and there is no evidence to support his claim, so the judge enjoins the oath on the defendant. The defendant did not advise the plaintiff while he was commanded to advise. If the plaintiff swears by the judge s ruling, then he bears the sin of the immoral oath, and the defendant is guilty of wronging the oath, for he is the one who made him swear, and there is no sin on the judge, for he is diligent, so his goal is to be mistaken in his jurisprudence, he has a reward. If the defendant rises and gives the plaintiff what he claimed On (e) The defendant has doubled the sin because it enabled him to dispose of money that it is not permissible for him to dispose of, and the sin is still on the plaintiff as long as he disposes of that money and what that money produces. That and since he disobeyed God s command to leave the oath, God enjoined the oath on him. The ambiguous oath, and this is a nice issue in the Shari a. It is not looked upon by this view except for one who is innocent of his religion and is one of the people of God. He loves for people what he loves for himself, so he does not help his brother to wrong himself if he wants to, and it has knowledge of what is slandered from slander and what is praised and in it is the knowledge of monitoring and presence and that they are from the doors Infallibility, divine preservation, and the acquisition of beneficial knowledge, and in it there is knowledge of the attributes of the people of good tidings, the types of glad tidings, where they are, what are bad from them and what is easy, and in it there is a knowledge of what appears to those who are proud of God of honor and protection and divine protection, and in it there is knowledge of those who did not act on what he heard of what he must act upon, what caused him who prevented him from Is that his ruling? Whoever does not hear, then God has favored him, or his judgment is the judgment of one who knew and did not act, then God punished him, so God has done justice in him, for He says, And do not be like those who said we heard, for they heard the truth and understood, for He spoke to them in their tongue. The fact that they heard what the Most High said about them, even if most of the matter is from the presumption of conditions, punishment, but the possibility does not rise in the same matter for what is known of the grace of God and His transcendence of evils.

Like these, understand, and in it there is knowledge of what God gives the trust in his heart if he trusts in God the right of his trust, and in it is the knowledge of the divine caliphate, and in it is the knowledge of the causes of stamping on hearts that lead to misery, and in it is the knowledge of asking for evidence from the plaintiff, and this knowledge includes the saying of the Most High, and we were not tormented until we were resurrected and did not say Until we send a person, the message of the envoy must be proven to the one to whom it was addressed. The clear evidence must be established for each person to whom he was sent, for there may be a verse in which there is ambiguity or possibility so that some people do not realize its significance, so the evidence must be clear. In the presence of everyone who is held against him until it is proven to him that he is a messenger, and at that time if he denies after he is certain that blame is established, then in this verse there is a great mercy for the difference of nature upon him that leads to a difference of opinion. It encompasses everything and in it

The knowledge of what generosity produces and what miserliness produces, and in it there is the knowledge of removing the doubts in the utterance of faith so that the listeners know that he is a believer, a knowledge about which they do not doubt, and it is expressed in the texts. The knowledge of betrayal and its people, and in it is the knowledge of what the owner of the truth returns to if he is repelled, and in it is the knowledge of the types of patience for the patient and gratitude for the thankful, and God speaks the truth and He guides the way

Chapter Seventy-five Three Hundred On Knowing the House of Imaginary Comparison and the World of Realities and Mixing

He is from the Prophet Muhammad