Rantsuwa (qasam) a harshen Larabci, kamar yadda take a Turanci, ana amfani da ita ne don jaddada a zuciyar mai karatu ko mai saurare muhimmanci ko gaskiyar ra'ayin da ke biye da ita a cikin jumla. A Turanci, mafi yawan tsarin da ake amfani da shi shi ne "ta Allah" - inda "ta" ke wakiltar jumlar "kamar yadda nake yarda da". Sai dai masana harshen Larabci sun raba tsarin rantsuwa na gargajiya zuwa sassa uku na asali.

The oath (qasam) in Arabic, as in English, is used to emphasize in the mind of the reader or listener the importance or truthfulness of the idea which follows it in the sentence. In English, the most common format is “by God,” wherein “by” represents the phrase “as surely as I believe in.” However, Arabic linguists have traditionally divided the format of the oath into three basic parts:

1. Fi’ili: "Na rantse da;"

1. the verb: “I swear by;”

2. mutumin, abin, ko al'amarin da ake rantsuwa da shi;

2. the person, thing, or event by which the oathis taken;

3. mutumin, abu, ko lamarin da ake rantsuwa da shi.31

3. the person, thing, or event on which the oath is taken.31

Ana yawan rage kalmar "aqsimu bi" (ina rantsuwa da) zuwa ga harafin "bi" kawai, kuma ana amfani da "ta" da "wa" a maimakon "bi." Wadannan harafi kuma ana hade su da mutum ko abin da ake rantsuwa da shi. Saboda haka, rantsuwar "Ina rantsuwa da Allah" ana iya fadinta a harshen Larabci kamar haka: "Aqsimu bil-laah," "bil-laah," "tallaah," ko "wal-laah." Wani lokaci kuma ana share fi'li, harafin, da mutum ko abin da ake rantsuwa da shi gaba daya, sai kawai a bar mutum, abu, ko lamarin da ake rantsuwa a kansa, tare da harafin "la," wanda harafin jaddada ne. Misalin wannan nau'in share-share ana iya samunsa a cikin ayar:

The phrase, “I swear by” (aqsimu bi) is often reduced to the particle “by” (“bi”), and “ ta” and “wa” are often used in place of “bi.” These particles are then joined to the person or thing by which the oath is taken. Hence the oath, “I swear by Allaah,” may be expressed in Arabic as, “Aqsimu bil-laah,” “bil-laah,” “ tallaah,” or “wal-laah.” Occasionally both the verb, the particle, and the person or thing by which the oath is taken are all deleted, leaving only the person, thing, or event on which the oath is taken, prefixed with la, a particle of emphasis. An example of this type of deletion can be found in the verse,

Wannan ayar ya kamata ya karanta, "[Wallahi,] lallai za a jarrabe ku." A cikin Alƙur'ani, mafi yawan rantsuwoyi ana yin su ne da abubuwan da Allah ya halitta; misali,

This verse should read, “[By Allaah,] you will certainly be tested.” In the Qur’aan, the vast majority of oaths are made by created things; for example,

Duk da haka, akwai wurare guda bakwai daidai inda ake rantsuwa da Allah.34 Allah ya umurci Annabi (ﷺ) ya rantse da Allah a wurare uku daga cikin waɗannan, kamar yadda yake a misali mai zuwa:

However, there are exactly seven places where oaths are made by Allaah.34 Allaah commands the Prophet (ﷺ) to swear by Allaah in three of those places, as in the following example:

A cikin sauran lokuta huɗu, Allah yana rantsuwa da Kansa, kamar yadda yake a misalin da ke gaba:

In the remaining four instances, Allaah swears by Himself, as in the following example:

Allah, wanda ya halicci dukkan abubuwa, yana iya rantsuwa da duk abin da ya ga dama; sai dai mutum ba a yarda ya rantse da kowa ba face Allah. Dalilin hakan shi ne, ana rantsuwa da abubuwan da mutum ya fi girmamawa, kuma Allah kadai ya cancanta a girmama shi ta wannan hanya. Saboda haka, rantsuwa da taurari, ko da kabarin mahaifin mutum, ko ma da Manzon Allah ﷺ, ko da Ka'aba, duk an haramta su kuma ana lissafa su a matsayin shirka (hada abokan tarayya da Allah). Halifa mai adalci kuma aminin Manzon Allah ﷺ, 'Umar ibn al-Khattab, ya ruwaito cewa Manzon Allah ﷺ ya ce,

Allaah, being the creator of all things may swear by whatever he wishes; however, man is not allowed to swear by anything but Allaah. The reason being that oaths are taken by the things which one holds in the highest of esteem and only Allaah should be revered in this manner. Hence, oaths by the stars, by one’s father’s grave or even by the Prophet (ﷺ) or by the Ka‘bah are all forbidden and considered shirk (associating partners with Allaah). The Righteous Caliph and close companion of the Prophet (ﷺ), ‘Umar ibn al-Khattaab, reported that Allaah’s Messenger (ﷺ) said,

Allah Maɗaukakin Sarki yana rantsuwa da abubuwan al'ajabi na halittarsa, domin dukkansu suna nuna Shi a matsayin Mahalicci kuma Mai ciyar da su.

Almighty Allaah swears by the wonders of His creation because they all point to Him as the Creator and Sustainer.

Wani lokaci a cikin Alqur'ani, abin ko al'amarin da ake rantsuwa da shi na iya a share shi. Sharewar a wannan yanayi na iya kasancewa saboda bayyanar mahallin da kuma ma'anar rantsuwar kanta; misali, rantsuwoyin:

Occasionally in the Qur’aan, the very thing or event on which an oath is taken may be deleted. Deletion in this case may be due to the clarity of the context and the implication of the oath itself; for example, the oaths:

da kuma ayar da ta biyo su:

and the verse following them:

Ya nuna cewa abubuwan da aka ɓoye waɗanda aka rantse a kansu sune, "za a tashe ku kuma a yi muku hisabi." Irin wannan ɓoyewa a cikin Larabci ana amfani da shi ne don ƙara tasirin magana sosai, kamar yadda ake bayyana gargaɗi da baki a Turanci; misali, "Ka fi kyau ka daina yin haka, ko kuwa!"

indicate that the missing events on which the oaths were taken are, “you will be resurrected and judged.” This type of deletion in Arabic is used to dramatically increase the effect of the passage, much in the same way that warnings are orally expressed in English; for example, “You had better stop doing that, or else!”