The Holy Qur'an, as a beacon of guidance and a charter of ethical and social principles, presents profound mechanisms for regulating human and divine relations within its verses. Verse 225 of Surah al-Baqarah, by delineating the rulings on oaths and distinguishing between frivolous and intentional swearing, opens a window towards understanding divine mercy and justice. This verse, which follows verse 224, not only addresses juridical regulations concerning oaths but also imparts social and pedagogical lessons aimed at reforming the Islamic community. In this treatise, through a meticulous examination of these verses and their profound analyses, an endeavour is made to expound their ethical, social, and educational dimensions in an exalted and scholarly language. The structure of this examination encompasses multiple sections, each addressing a specific facet of these verses and their ramifications within the Islamic society.
Verses 224 and 225 of Surah al-Baqarah, in a continuous semantic sequence, address the topic of oaths (aymn) and prohibit the misuse of God's name in swearing. Verse 224 emphasises abstention from belittling the name of God and instrumentalising it, inviting mankind to preserve divine sanctity. Subsequently, verse 225 distinguishes between frivolous (lghw) and deliberate oaths, specifying divine mercy for the weak believers and heartfelt responsibility for deliberate transgressors. This continuity manifests the comprehensiveness of the Holy Qur'an in elucidating rulings and ethics related to oaths.
Verse 224 of Surah al-Baqarah, stating And make not Allah an excuse in your oaths
(wala tajal llha uratan liaymnikum), forbids employing God's name as a tool for resolving difficulties or fulfilling personal desires. This prohibition is deemed a perilous act opposing sincerity and indicates the Qur'ans acute sensitivity towards preserving divine dignity and majesty. Man, at times in the vicissitudes of life, utilises the name of God as a ladder for advancing personal aims, whereas this conduct desecrates divine sanctity.
The conclusion of verse 224 with the phrase And Allah is Hearing, Knowing
(wa-llhu samun alm) issues a profound warning to mankind. This phrase, without an explicit mention of punishment, underscores Gods complete awareness of human actions and intentions. This learned admonition invites reflection on one's conduct and avoidance of misusing religion, as though God, with a penetrating gaze, scrutinises every movement of the heart and tongue.
Allah will not impose blame upon you for what is unintentional in your oaths, but He will impose blame upon you for what your hearts have earned; and Allah is Forgiving and Forbearing.
Verse 225, by differentiating oaths into two categories: lghw f aymnikum (frivolous oaths) and m kasabat qulbukum (what your hearts have earned), offers a just and compassionate approach to assessing human deeds. Frivolous oaths, stemming from carnal weakness or verbal habit, are exempt from divine reproach, whereas oaths accompanied by ill intent, deception, or subversion of the structure incur accountability and punishment. This distinction, like a precise scale, places divine justice and mercy side by side.
The term lghw in the verse refers to oaths that are frivolous, loose, and uttered without serious intent. These oaths, sometimes resulting from habitual expressions such as saying By Allah in casual conversations, are exempt from divine accountability due to the absence of ill will. This divine mercy appears as a protective canopy shielding the weak believers from the storm of punishment.
The phrase Allah will not impose blame upon you for what is unintentional in your oaths
manifests Gods boundless mercy towards weak believers who swear frivolously due to carnal inability or habit. This mercy resonates with the verse My mercy encompasses all things
(Al-Arf: 156), indicating Gods consideration of human frailties and His kind treatment thereof.
The expression m kasabat qulbukum denotes actions stemming from conscious and voluntary intent originating in the human heart. The verb kasabat in the intensive form underscores a deliberate and planned act. Such oaths, coupled with stratagem, politic, and malevolence, are subject to divine accountability because the heart, as a command centre, is responsible for intentional decisions.
The epithets ghafr (Forgiving) and halm (Forbearing) concluding the verse reveal two aspects of divine mercy and authority. Ghafr denotes the forgiveness of frivolous oaths, while halm represents Gods forbearance towards deliberate oaths. This forbearance does not stem from weakness but divine might, whereby God, with sagacity, determines the appropriate time for recompense.
The term halm contrasts with
