The Holy Quran, as the Divine Book of Guidance, not only addresses matters of belief and spirituality but also responds with precision and comprehensiveness to the social and everyday questions of human societies. Among these, the noble verse وَلَا تَجْعَلُوا اللَّهَ عُرْضَةً لِأَيْمَانِكُمْ from Surah Al-Baqarah, articulated with decisive expression and coherent structure, tackles one of the common issues in both the Jahiliyyah culture and even subsequent societies namely, the misuse of Gods name in oaths. It calls humanity towards sincerity in religiosity and avoidance of ostentation and showmanship. This writing, relying on exegetical lectures and profound analyses, examines this noble verse, the cultural background of oaths, and its ethical and social messages. The objective is to provide a comprehensive and systematic interpretation that is enlightening and instructive for specialised audiences and academic settings.
The noble verse was revealed in a context of verses addressing social issues and the public inquiries of the people at the time of revelation. These verses, whether introduced by structures such as يَسْأَلُونَكَ or connected by conjunctions like و or ف, demonstrate the Qurans attention to the practical and everyday needs of society. The questions posed within this context pertain to tangible and concrete matters that were part of the daily lives of the people of that time, including issues related to oaths and commitments. This comprehensiveness of the Holy Quran has rendered it an unparalleled source for individual and social guidance akin to a pure spring that quenches the thirst of every seeker.
In the pre-Islamic society, swearing oaths was part of social interactions and served as a tool to emphasise commitments or absolve oneself. However, this tradition sometimes became an obstacle to performing good deeds. For instance, an individual might refuse to assist others or participate in charitable acts by swearing an oath and using it as an excuse to justify their behaviour. The Holy Quran, by reforming this tradition, redirected oaths so that they not only do not impede goodness but rather align with ethical and religious objectives.
The social and historical context of the verse reveals the Qurans concern with everyday issues and practical needs of society. By reforming the culture of oaths in the Jahili society, this verse emphasises the importance of social and ethical guidance and invites humanity towards a path in which oaths do not hinder good deeds but rather reinforce divine values.
وَلَا تَجْعَلُوا اللَّهَ عُرْضَةً لِأَيْمَانِكُمْ أَنْ تَبَرُّوا وَتَتَّقُوا وَتُصْلِحُوا بَيْنَ النَّاسِ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ
Translation:
And do not make God a means (to evade oaths) so that you refrain from doing good, exercising piety, and reconciling among people. And God is All-Hearing, All-Knowing.
The noble verse explicitly forbids using oaths as a barrier to performing good deeds. In the Jahili culture, it was common for a person to exempt themselves from moral duties such as helping others or improving social relations by swearing an oath. This conduct, which prevented good deeds under the pretext of an oath, is considered reprehensible and undesirable from the Quranic perspective. This viewpoint aligns with another verse from the Quran:
لَا خَيْرَ فِي كَثِيرٍ مِنْ نَجْوَاهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ
There is no good in much of their private conversation, except for those who enjoin charity or righteousness.
This verse indicates that any act that obstructs good is condemned by divine standards.
In Islamic jurisprudence, the object of a vow or oath must be commendable and preferable. For example, a vow to commit a prohibited act, such as refraining from fasting in Ramadan, or a disfavoured act, such as smoking, is invalid. However, a vow to abandon smoking, due to its superiority, is valid and acceptable. This principle, rooted in Islamic jurisprudence, demonstrates the importance of good intention in religious commitments. Vows and oaths are like saplings that can only flourish in the soil of divine values.
Legal oaths, pronounced with expressions such as By God (Wallh), By Allah (Billh), and By the Truth of God (Tallh), are valid within Islamic law. Conversely, oaths sworn by the Quran, the Imams (peace be upon them), or other sanctities, which are customary in some communities, lack legal validity. Although these oaths hold cultural significance, they do not establish religious obligation and cannot be considered binding commitments. This distinction emphasises the necessity of adhering to legal rules in oaths and prevents misuse of sacred entities.
In the pre-Islamic culture, physical oaths such as handshakes or the so-called saqqah were common as binding commitments. These practices, which sometimes signified confirmation of pledges or covenants, have no validity in Islamic jurisprudence. The Holy Quran, by emphasising legal oath formulas, reformed these Jahili customs and transformed oaths into instruments for strengthening truth and goodness.
The conceptual analysis of the verse demonstrates that the Holy Quran, by forbidding misuse of oaths and emphasising their legal conditions, reformed Jahili culture and guided humanity towards sincerity in religious commitments. This verse, with clear and decisive language, stresses
