Plan of the Present Work
An exposure to the views of the earlier authorities
on the Qur’ānic oaths must have, I believe, led you to learn that the best view
they held in this regard is that the oaths evidence certain theses. However,
the problem that remained hidden to these scholars and the bottleneck they
could not escape from is their adherence to the belief that the oaths decidedly
consist of glorification of the muqsam bihī. This is the error which
proved to be a great hindrance in the proper understanding of the Qur’ānic oaths.
It is this belief that is the headspring of all the objections (shubhāt).
I will, therefore, start with negating this belief so that it becomes clear
that the oaths have nothing to do with glorification of the muqsam bihī,
though some of the muqsam bihīs may be glorified things.
I shall then explain that when the Qur’ān swears an oath
by the created things it presents the things sworn by (muqsam bihīs) as evidences
for the sworn statements (muqsam ‘alayhis). Such evidentiary oaths form
a category which is distinct from oaths of glorification (al-aqsām al-ta‘ẓīmiyyah). The Qur’ānic oaths, in my view, are not sworn by
attributes of God, as held by Ibn Qayyim.
Then I shall turn to explain in what instances an
oath may be taken and at what others, it is better avoided. This will help us
understand that it is not right to say that swearing an oath is absolutely
prohibited.
Discussions in this book will revolve around these
three points. Since this issue calls for detailed and exhaustive treatment, at
points, I have been forced to discuss the history of oath and its social
function, both in the past and present, and its various forms. I will also
explain the meaning of the particles of oath, oath formulas, their basic
meaning and implications, including respect (ikrām), sanctification (taqdīs)
and argumentation (istidlāl); all these three are distinct from
glorification.
I will explain the oaths in the light of clear
proofs from the Qur’ānic verses and explain why this explanation has remained
hidden so that the great scholars of the past are excused. Then some rhetorical
aspects of the Qur’ānic oaths will be highlighted. I will also discuss in what
aspects taking an oath is forbidden, what instances it is allowable, and in
what other places, it is desirable. The directive of prohibition of taking an oath
ascribed to the Prophet Jesus (sws) will also be elucidated. A fair treatment
of the Qur’ānic rhetorical excellence exhibited in its choice of words for oath
also forms part of this discussion. This will clarify what kinds of words are
not appropriate for oath.
The above is a brief plan of the present book. Now I
turn to deal with these issues in detail. God alone is the guide to the truth.
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