Transliteration:( Wa laa taj'alul laaha 'urdatal li aymaanikum an tabarroo wa tattaqoo wa tuslihoo bainan naas; wallaahu Samee'un 'Aleem )
533. Once Hazrat Abdullah bin Rawaha (on whom be peace) had taken an oath that he will neither speak to his brother-in-law Hazrat No'man bin Bashir (on whom be peace) nor go to his house nor make his peace with his opposition. On this occasion the above verse was revealed. From this, two issues emerge:
1. Taking too many oaths is a bad practice.
2. If an oath is taken for a good act it should be broken and compensation should be given in its place.
534. From this verse a few issues emerge:
1. It is forbidden to take too many oaths as this can lead to the decrease of one's sustenance:
2. Oaths must not be made as an excuse for indulging in sinful acts or abstaining from good deeds e.g. "How can I read Salaah when I have already taken an oath not to read it".
3. To bring about peace between Muslims is the best form of Ibaadat (worship) just as causing dissension between them is the worst form of crime.
The tafsir of Surah Baqarah verse 223 by Ibn Kathir is unavailable here.
Please refer to Surah Baqarah ayat 222 which provides the complete commentary from verse 222 through 223.
(2:224) Do not swear by Allah in your oaths if they are intended to hinder you from virtue, piety and promoting the good of mankind.[243] Surely Allah is All-Hearing, All- Knowing.
243. Authentic Traditions indicate that if a person takes a vow and discovers later that righteousness and common good are best served by breaking that vow then he should do so. Expiation consists in either feeding or providing clothes for ten poor people, or setting free a slave, or fasting for three days (see 5: 89).
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