Tafsir of Al-Baqarah 2:224

‘Urḍah is a noun form (fi‘lah) meaning maf‘ūl (the object), similar to qabḍah (a handful) and ghurfah (a scoop). It refers to something placed as a barrier before an object. It is derived from the expression "placing a piece of wood across a vessel," where it obstructs it and acts as a barrier. You say, "So-and-so is an ‘urḍah (a barrier) against goodness." It also means "exposed to a matter," as in the verse: "Do not make me an ‘urḍah (exposed) to the blamers."

The meaning of the verse based on the first interpretation: A man would swear an oath against performing good deeds—such as maintaining family ties, reconciling between people, showing kindness, or performing worship—and then say, "I fear Allah that I might break my oath." Thus, he would abandon the good deed out of a desire to keep his oath. Therefore, they were told: "And do not make Allah an ‘urḍah (a barrier) for your oaths," meaning: a barrier to the good deeds you swore against.

The thing sworn upon is called an yamin (oath) because it is associated with the oath, as the Prophet (ﷺ) said to ‘Abd al-Raḥmān ibn Samurah: "If you swear an oath and then see something else better than it, do that which is better and offer expiation for your oath." That is, for the thing sworn upon.

"That you may do good, be righteous, and reconcile among people" This is an explanatory clause (‘aṭf bayān) for "your oaths," meaning: the matters sworn upon, which are goodness, righteousness, and reconciliation among people.

If you ask: To what does the lām in li-aymānikum (for your oaths) attach? I say: To the verb. It means: "Do not make Allah a barrier and partition for your oaths." It is also permissible for it to attach to ‘urḍah because it carries the meaning of obstruction, as in "He obstructed me with such-and-such." It is also possible that the lām is for causation (ta‘līl), attaching "that you may do good" to the verb or to ‘urḍah, meaning: "Do not make Allah, because of your oaths by Him, an obstacle to doing good."

The meaning based on the second interpretation: "Do not make Allah an object of exposure for your oaths," meaning: do not cheapen Him by swearing by Him excessively. This is why the one described in the verse, "And do not obey every habitual swearer, despicable" (Al-Qalam: 10), was condemned with the most heinous of insults, placing "habitual swearer" at the forefront. "That you may do good" is the reason for the prohibition—meaning: the desire to do good, be righteous, and reconcile. For the habitual swearer is bold against Allah and does not revere Him; thus, he is neither righteous nor pious, and people do not trust him, so they do not include him in their mediations or reconciliations.

Al-laghw (the vain/idle) is that which is dropped and not counted in speech or otherwise. That is why the young of camels that are not counted in the blood-money are called laghw. Laghw in oaths is that which is dropped and not counted, which is the oath made without intent. The evidence for this is: "But He will hold you accountable for what you have intended in your oaths" (Al-Mā'idah: 89).

"For what your hearts have earned" Jurists have differed on this:

• According to Abū Ḥanīfah and his companions: It is when one swears on a matter thinking it is as he swore, but it later appears to be the opposite.
• According to Al-Shāfi‘ī: It is the speech of the Arabs, "No, by Allah" and "Yes, by Allah," which they use to emphasize their speech without the intention of swearing. If one were told, "I heard you swearing in the Sacred Mosque today," he would deny it, even though he might have said "No, by Allah" a thousand times.

There are two meanings for "He will not hold you accountable":

1. He will not punish you for the laghw (vain) oath that one of you swears by assumption, but He will punish you for what your hearts have earned—that is, the sin of intending to lie in an oath, which is swearing to what one knows is the opposite of the truth (the ghammūs oath).
2. He will not require expiation for the laghw oath that has no intent behind it, but He requires expiation for what your hearts have earned—that is, what your hearts intended and purposed of oaths, not just what the tongue earned alone.

"And Allah is Forgiving, Forbearing" In that He did not hold you accountable for the laghw in your oaths.