Surah Al-Baqarah 217-221

يَسۡـئَلُوۡنَكَ عَنِ الشَّهۡرِ الۡحَـرَامِ قِتَالٍ فِيۡهِ​ؕ قُلۡ قِتَالٌ فِيۡهِ كَبِيۡرٌ ​ؕ وَصَدٌّ عَنۡ سَبِيۡلِ اللّٰهِ وَ کُفۡرٌ ۢ بِهٖ وَالۡمَسۡجِدِ الۡحَـرَامِ وَاِخۡرَاجُ اَهۡلِهٖ مِنۡهُ اَكۡبَرُ عِنۡدَ اللّٰهِ ​​ۚ وَالۡفِتۡنَةُ اَکۡبَرُ مِنَ الۡقَتۡلِ​ؕ وَلَا يَزَالُوۡنَ يُقَاتِلُوۡنَكُمۡ حَتّٰى يَرُدُّوۡكُمۡ عَنۡ دِيۡـنِکُمۡ اِنِ اسۡتَطَاعُوۡا ​ؕ وَمَنۡ يَّرۡتَدِدۡ مِنۡكُمۡ عَنۡ دِيۡـنِهٖ فَيَمُتۡ وَهُوَ کَافِرٌ فَاُولٰٓـئِكَ حَبِطَتۡ اَعۡمَالُهُمۡ فِى الدُّنۡيَا وَالۡاٰخِرَةِ ​​ۚ وَاُولٰٓـئِكَ اَصۡحٰبُ النَّارِ​​ۚ هُمۡ فِيۡهَا خٰلِدُوۡنَ‏ 

(2:217) People ask you about fighting in the holy month. Say: “Fighting in it is an awesome sin, but barring people from the Way of Allah, disbelieving in Him, and denying entry into the Holy Mosque and expelling its inmates from it²³² are more awesome acts in the sight of Allah; and persecution is even more heinous than killing.” They will not cease fighting against you till they turn you from your religion if they can.²³³ (So remember well) that whoever from amongst you turns away from his religion and dies in the state of unbelief their work will go to waste in this world and in the Next. They are destined for the Fire and it is there that they will abide.

232. This relates to a certain incident. In Rajab 2 A. H. the Prophet sent an expedition of eight persons to Nakhlah (which lies between Makka and Ta'if). He directed them to follow the movements of the Quraysh and gather information about their plans, but not to engage in fighting. On their way they came across a trade caravan belonging to the Quraysh and ambushed it. They killed one person and captured the rest along with their belongings and took them to Madina. They did this at a time when the month of Rajah was approaching its end and Sha'ban was about to begin. It was, therefore, doubtful whether the attack was actually carried out in one of the sacred months, that is, Rajab, or not. But the Quraysh, and the Jews who were secretly in league with them, as well as the hypocrites made great play of this and used it as a weapon in their propaganda campaign against the Muslims. (For this expedition see Ibn Hisham, Sirah. vol. 1, pp. 601 ff; Ibn Ishaq, Life of Muhammad, tr. A. Guillaume. pp. 286 ff.) They pointed out the contradiction between the claims of the Muslims to true religion on the one hand, and their not hesitating to shed blood in a sacred month on the other.

This verse aims to answer these objections. The essence of what is said here is that fighting during the sacred months is without doubt an evil act. It points out that those people who had continually subjected their kith and kin to untold wrong for thirteen years merely because they believed in the One God were not competent to make such an objection. Not only had the Muslims been driven from their homes, they had had the way to the Holy Mosque closed to them, a bar which had not been imposed by anyone during the course of some two thousand years. With this record of mischief and misconduct it was not for them to raise such an outcry at a minor ambush, and especially so when the incident had taken place without the approval of the Prophet. The whole incident was in fact no more than an irresponsible act on the part of some members of the Islamic community.

It should be remembered that when on their return those people went, with captives and booty, to visit the Prophet, he expressly pointed out to them that he had not permitted them to fight. Not only that, he declined to receive the public exchequer's share of their booty, which indicated that their booty was considered unlawful. The Muslims, in general, also severely reproached the people responsible for the incident, and in fact nobody in Madina applauded what they had done.

233. A few simple-hearted Muslims, whose minds were seized by a mistaken concept of righteousness and pacifism, were influenced by the above objections which had been raised by the polytheists of Makka and the Jews. In this verse the believers are being asked not to entertain the hope that they might clear the air and promote understanding and goodwill by adopting an over-lenient stance towards their opponents. The objections of the latter were not motivated by the desire to find out the Truth; their true purpose was nothing but vilification. What particularly irked the adversaries of the Muslims was that they believed in a religion of their own and were inviting the whole world to accept it. Hence, as long as the Muslims continued to believe in Islam and as long as their opponents remained stubborn in their disbelief, the existing chasm between the two groups was bound to remain.

Moreover, the enemies whom they confronted were not to be considered ordinary enemies. Those who wanted to deprive a person of his belongings or land were in fact enemies of a relatively much less dangerous kind than those who sought to turn him away from his faith; while the former sought to harm his worldly interests, the latter were bent upon hurling him into the eternal torment in the Hereafter.

اِنَّ الَّذِيۡنَ اٰمَنُوۡا وَالَّذِيۡنَ هَاجَرُوۡا وَجَاهَدُوۡا فِىۡ سَبِيۡلِ اللّٰهِۙ اُولٰٓـئِكَ يَرۡجُوۡنَ رَحۡمَتَ اللّٰهِؕ وَاللّٰهُ غَفُوۡرٌ رَّحِيۡمٌ‏  

(2:218) (On the contrary) those who believed, and forsook their hearth and home and strove²³⁴ in the Way of Allah, such may rightly hope for the mercy of Allah: for Allah is All-Forgiving, All- Merciful.

234. Jihad denotes doing one's utmost to achieve something. It is not the equivalent of war, for which the Arabic word is qital. Jihad has a wider connotation and embraces every kind of striving in God's cause. A mujahid is a person who is single-mindedly devoted to his cause, who uses his mental capacity to reflect how best he can achieve it, propagates it by word of mouth and by the pen, uses his physical energy in striving to serve it, spends all the resources at his disposal to promote it, employs all the force he commands in confronting any power which might stand in its way, and, whenever necessary, does not shirk risking his very life for it. All this is Jihad. ' Jihad in the way of God' is that strife in which man engages exclusively to win God's good pleasure, to establish the supremacy of His religion and to make His word prevail.

يَسۡـئَلُوۡنَكَ عَنِ الۡخَمۡرِ وَالۡمَيۡسِرِ​ؕ قُلۡ فِيۡهِمَآ اِثۡمٌ کَبِيۡرٌ وَّمَنَافِعُ لِلنَّاسِ وَاِثۡمُهُمَآ اَکۡبَرُ مِنۡ نَّفۡعِهِمَا ؕ وَيَسۡـئَلُوۡنَكَ مَاذَا يُنۡفِقُوۡنَؕ  قُلِ الۡعَفۡوَ​ؕ كَذٰلِكَ يُبَيِّنُ اللّٰهُ لَـكُمُ الۡاٰيٰتِ لَعَلَّکُمۡ تَتَفَكَّرُوۡنَۙ‏ 

(2:219) They ask you about wine and games of chance. Say: “In both these there is great evil, even though there is some benefit for people, but their evil is greater than their benefit.”²³⁵

They ask: “What should we spend in the Way of Allah?” Say: “Whatever you can spare.” In this way Allah clearly expounds His injunctions to you that you may reflect upon them,

235. This is the first injunction concerning intoxicating drinks and gambling, and here the matter has been left merely as an expression of disapproval. This was a preliminary step designed to prepare the minds of people for the acceptance of their prohibition. The injunction prohibiting the performance of Prayer when in a state of intoxication came later, and ultimately alcohol, gambling and the like were categorically prohibited see( 4: 43)and (5: 90).

فِى الدُّنۡيَا وَالۡاٰخِرَةِؕ وَيَسۡـئَلُوۡنَكَ عَنِ الۡيَتٰمٰىؕ قُلۡ اِصۡلَاحٌ لَّهُمۡ خَيۡرٌ ؕ وَاِنۡ تُخَالِطُوۡهُمۡ فَاِخۡوَانُكُمۡ​ؕ وَاللّٰهُ يَعۡلَمُ الۡمُفۡسِدَ مِنَ الۡمُصۡلِحِ​ؕ وَلَوۡ شَآءَ اللّٰهُ لَاَعۡنَتَكُمۡؕ اِنَّ اللّٰهَ عَزِيۡزٌ حَكِيۡمٌ‏ 

(2:220) both in regard to this world and the Next. They question you concerning orphans. Say: “To deal with them in the way which is to their good, that is best.²³⁶ And if you intermix (your expenses and living) with them, (there is no harm for) they are your brothers.” Allah knows the mischievous from the righteous, and had Allah willed, He would indeed have imposed on you exacting conditions; but He is All-Powerful, Most Wise.

236. Before this verse was revealed many severe injunctions had already been revealed regarding the protection of orphans' property. It had been ordained that ' people should not even draw near to the property of the orphan' (6: 152)v; (17: 34) and that 'those who wrongfully eat the properties of orphans only, fill their bellies with fire' (4: 10). Because of these severe injunctions the orphans' guardians were so over awed that they even separated the food and drink of the orphans from their own; they felt anxious lest anything belonging to the orphans became mixed with their own. It is for this reason that they enquired of the Prophet (peace he on him) what the proper form of their dealings with orphans should be.

وَلَا تَنۡكِحُوا الۡمُشۡرِكٰتِ حَتّٰى يُؤۡمِنَّ​ؕ وَلَاَمَةٌ مُّؤۡمِنَةٌ خَيۡرٌ مِّنۡ مُّشۡرِكَةٍ وَّلَوۡ اَعۡجَبَتۡكُمۡ​ۚ وَلَا تُنۡكِحُوا الۡمُشۡرِكِيۡنَ حَتّٰى يُؤۡمِنُوۡا ​ؕ وَلَعَبۡدٌ مُّؤۡمِنٌ خَيۡرٌ مِّنۡ مُّشۡرِكٍ وَّلَوۡ اَعۡجَبَكُمۡؕ اُولٰٓـئِكَ يَدۡعُوۡنَ اِلَى النَّارِ  ۖۚ وَاللّٰهُ يَدۡعُوۡٓا اِلَى الۡجَـنَّةِ وَالۡمَغۡفِرَةِ بِاِذۡنِهٖ​ۚ وَيُبَيِّنُ اٰيٰتِهٖ لِلنَّاسِ لَعَلَّهُمۡ يَتَذَكَّرُوۡنَ ‏ 

(2:221) Marry not the women who associate others with Allah in His Divinity until they believe; for a believing slave-girl is better than a (free, respectable) woman who associates others with Allah in His Divinity, even though she might please you. Likewise, do not give your women in marriage to men who associate others with Allah in His Divinity until they believe; for a believing slave is better than a (free, respectable) man who associates others with Allah in His Divinity, even though he might please you. Such people call you towards the Fire,²³⁷ and Allah calls you, by His leave, towards Paradise and forgiveness; and He makes His injunctions clear to people so that they may take heed.

237. This is the reason for, and the wisdom underlying the injunction mentioned above prohibiting marriage links with polytheists. Marriage does not consist merely of sexual relations between a man and a woman. It is a relationship which has deep social, moral and emotional implications. If established between a believer and a polytheist, this kind of relationship has many possible outcomes. On the one hand, it is possible that because of the influence of the believing spouse, the other partner, the family and the future generations may become receptive to Islamic beliefs and to the Islamic wav of life. On the other hand, it is also possible that the spouse who is a polytheist may influence the thinking and mode of living of the believing spouse, the family and the future generations. Moreover this relationship may promote in that family a hotchpotch of Islam, downright atheism, and polytheism which, however welcome to non-Muslims, is in no way acceptable to Islam. No true believer can run the risk that either the ideas and life-styles which are organically related to atheism and polytheism may flourish among the members of his family, or that some aspect of his own life may bear the impress of atheism or polytheism.

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Surah Al-Baqarah 211-216

سَلۡ بَنِىۡٓ اِسۡرَآءِيۡلَ كَمۡ اٰتَيۡنٰهُمۡ مِّنۡ اٰيَةٍۢ بَيِّنَةٍ ​ؕ وَمَنۡ يُّبَدِّلۡ نِعۡمَةَ اللّٰهِ مِنۡۢ بَعۡدِ مَا جَآءَتۡهُ فَاِنَّ اللّٰهَ شَدِيۡدُ الۡعِقَابِ‏ 

(2:211) Ask the Children of Israel how many Clear Signs We gave them! And when a people tamper with Allah’s bounty after it has been bestowed on them – then indeed Allah is severe in punishment.²²⁹

229. There are two reasons why this query is addressed to the Children of Israel. In the first place, a group of living human beings provide a better source of instruction and admonition than mute archaeological findings. In the second place, the Israelites were a people who, having been endowed with Scripture and prophethood, were entrusted with the leadership of the world. By falling prey to worldliness, hypocrisy and other errors of belief and conduct they subsequently lost God's favour. A people entrusted with the task of universal leadership could derive no better lesson from another people than this one.

زُيِّنَ لِلَّذِيۡنَ كَفَرُوا الۡحَيٰوةُ الدُّنۡيَا وَيَسۡخَرُوۡنَ مِنَ الَّذِيۡنَ اٰمَنُوۡا ​ ۘ وَالَّذِيۡنَ اتَّقَوۡا فَوۡقَهُمۡ يَوۡمَ الۡقِيٰمَةِ ؕ وَاللّٰهُ يَرۡزُقُ مَنۡ يَّشَآءُ بِغَيۡرِ حِسَابٍ‏ 

(2:212) Worldly life has been made attractive to those who have denied the Truth. Such men deride the men of faith, but the pious shall rank higher than them on the Day of Resurrection. As for worldly livelihood, Allah grants it to whomsoever He wills without measure.

كَانَ النَّاسُ اُمَّةً وَّاحِدَةً  فَبَعَثَ اللّٰهُ النَّبِيّٖنَ مُبَشِّرِيۡنَ وَمُنۡذِرِيۡنَ وَاَنۡزَلَ مَعَهُمُ الۡكِتٰبَ بِالۡحَـقِّ لِيَحۡكُمَ بَيۡنَ النَّاسِ فِيۡمَا اخۡتَلَفُوۡا فِيۡهِ ​ؕ وَمَا اخۡتَلَفَ فِيۡهِ اِلَّا الَّذِيۡنَ اُوۡتُوۡهُ مِنۡۢ بَعۡدِ مَا جَآءَتۡهُمُ الۡبَيِّنٰتُ بَغۡيًا ۢ بَيۡنَهُمۡ​ۚ فَهَدَى اللّٰهُ الَّذِيۡنَ اٰمَنُوۡا لِمَا اخۡتَلَفُوۡا فِيۡهِ مِنَ الۡحَـقِّ بِاِذۡنِهٖ​ ؕ وَاللّٰهُ يَهۡدِىۡ مَنۡ يَّشَآءُ اِلٰى صِرَاطٍ مُّسۡتَقِيۡمٍ‏ 

(2:213) In the beginning mankind followed one single way. (Later on this state ended and differences arose.) Then Allah sent forth Prophets as heralds of good tidings for the righteous and as warners against the consequences of evil-doing. He sent down with them the Book embodying the Truth so that it might judge among people in their disputes. And those who innovated divergent ways rather than follow the Truth were none other than those who had received the knowledge of the Truth and clear guidance; and they did so to commit excesses against each other.²³⁰ So by His leave Allah directed the believers to the Right Way in matters on which they disagreed. Allah guides whomsoever He wills onto a Straight Way.

230. When ignorant people attempt to trace the history of 'religion' they tend to the view that man began his life in the darkness of polytheisrn and that in the course of time, corresponding to man's progress, this darkness gradually receded and light increased till man arrived at monotheism.

The Qur'anic version, however, proclaims that man began his life in full light of the Truth. God revealed this Truth to the very first man He created, one to whom He intimated the right way of life for man. Thereafter the human race remained on the Right Way for some time and lived as one community. Later, however, people invented deviating ways. This did not happen because Truth had not been communicated to them. The cause was rather that some people wilfully sought to acquire privileges, benefits and advantages beyond their legitimate limits, and thus subjected others to injustices. It was in order to enable people to overcome this corruption that God sent His Prophets. These Prophets were not sent to found separate religions in their own names and bring new religious communities into existence. Rather the purpose of the Prophets was to illuminate before people the Truth which they had allowed to be lost, and once again make them into one community.

اَمۡ حَسِبۡتُمۡ اَنۡ تَدۡخُلُوا الۡجَـنَّةَ وَ لَمَّا يَاۡتِكُمۡ مَّثَلُ الَّذِيۡنَ خَلَوۡا مِنۡ قَبۡلِكُمۡؕ مَسَّتۡهُمُ الۡبَاۡسَآءُ وَالضَّرَّآءُ وَزُلۡزِلُوۡا حَتّٰى يَقُوۡلَ الرَّسُوۡلُ وَالَّذِيۡنَ اٰمَنُوۡا مَعَهٗ مَتٰى نَصۡرُ اللّٰهِؕ اَلَاۤ اِنَّ نَصۡرَ اللّٰهِ قَرِيۡبٌ‏ 

(2:214) Do you suppose²³¹ that you will enter Paradise untouched by the suffering endured by the people of faith who passed away before you? They were afflicted by misery and hardship and were so convulsed that the Messenger and the believers with him cried out: “When will Allah’s help arrive?” They were assured: “Behold, Allah’s help is close by.”

231. In between this verse and the one above comes a whole story which has been left untold, a story which is alluded to in the present verse and which is mentioned in some detail in the Makkan surahs of the Qur'an (these were revealed earlier than the present surah). The point emphasized here is that whenever the Prophets came into the world they, and their followers, were confronted with severe resistance from those in rebellion against God. At grave risk to themselves they strove to establish the hegemony of the true religion over the false ways of life. To follow this religion has, therefore, never been easy; it is not merely a matter of declaring one's faith and then sitting back in ease and comfort. On the contrary, the profession of faith has always demanded that one should strive to establish the religion, which one has adopted as one's faith, as a living reality and that one should spare no effort in undermining the power of the Devil who seeks to resist it.

يَسۡـئَلُوۡنَكَ مَاذَا يُنۡفِقُوۡنَ ؕ قُلۡ مَآ اَنۡفَقۡتُمۡ مِّنۡ خَيۡرٍ فَلِلۡوَالِدَيۡنِ وَالۡاَقۡرَبِيۡنَ وَالۡيَتٰمٰى وَالۡمَسٰكِيۡنِ وَابۡنِ السَّبِيۡلِ​ؕ وَمَا تَفۡعَلُوۡا مِنۡ خَيۡرٍ فَاِنَّ اللّٰهَ بِهٖ عَلِيۡمٌ‏ 

(2:215) People ask you what they should spend. Say: “Whatever wealth you spend let it be for your parents and kinsmen, the orphans, the needy and the wayfarer; Allah is aware of whatever good you do.”

كُتِبَ عَلَيۡکُمُ الۡقِتَالُ وَهُوَ كُرۡهٌ لَّـكُمۡ​ۚ وَعَسٰۤى اَنۡ تَكۡرَهُوۡا شَيۡـئًا وَّهُوَ خَيۡرٌ لَّـکُمۡ​ۚ وَعَسٰۤى اَنۡ تُحِبُّوۡا شَيۡـئًا وَّهُوَ شَرٌّ لَّـكُمۡؕ وَاللّٰهُ يَعۡلَمُ وَاَنۡـتُمۡ لَا تَعۡلَمُوۡنَ‏ 

(2:216) Fighting is ordained upon you and it is disliked by you; it may well be that you dislike a thing even though it is good for you, and it may well be that you like a thing even though it is bad for you. Allah knows and you do not know.

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Surah Al-Baqarah 197-210

اَلۡحَجُّ اَشۡهُرٌ مَّعۡلُوۡمٰتٌ ​ۚ فَمَنۡ فَرَضَ فِيۡهِنَّ الۡحَجَّ فَلَا رَفَثَ وَلَا فُسُوۡقَۙ وَلَا جِدَالَ فِى الۡحَجِّ ؕ وَمَا تَفۡعَلُوۡا مِنۡ خَيۡرٍ يَّعۡلَمۡهُ اللّٰهُ ​ؕ وَتَزَوَّدُوۡا فَاِنَّ خَيۡرَ الزَّادِ التَّقۡوٰى وَاتَّقُوۡنِ يٰٓاُولِى الۡاَلۡبَابِ‏ 

(2:197) The months of Hajj are well known. Whoever intends to perform Pilgrimage in these months shall abstain from sensual indulgence,²¹⁴ wicked conduct²¹⁵ and quarrelling;²¹⁶ and whatever good you do, Allah knows it. Take your provisions for the Pilgrimage; but, in truth, the best provision is piety. Men of understanding, beware of disobeying Me.²¹⁷

214. In the state of consecration (ihram) the husband and wife are required to refrain not only from sexual intercourse but also from lascivious conversation (and, for that matter, from any act which either stems from or is likely to stimulate sexual desire - Ed).

215. Even though all sinful acts are evil, the sinfulness of such acts is aggravated when they are committed in the state of consecration (ihram).

216. In this state it is not even permitted to rebuke one's servant.

217. In the pre-Islamic Age of Ignorance it was considered an act of gross worldliness for anyone to carry provisions while on the Pilgrimage. A pious man was expected to go to the House of God without any worldly goods. This misconception is removed here and it is pointed out that abstention from carrying provisions is not necessarily an act of righteousness. True righteousness lies in the fear of God, in abstaining from violating His commands, and in leading a pure and decent life. If a pilgrim's conduct is not good and he resorts to wickedness the mere fact of not carrying provisions, thus parading his detachment from worldly goods, will do him no good. For his wickedness he will suffer humiliation both in the sight of God and man, and his action will be a desecration of the religious duty for which he undertook the journey. On the other hand, if a person's heart is full of the fear of God, and his moral conduct is good, he will be exalted by God and will be held in high esteem by human beings on his return from the Pilgrimage, regardless of the amount of provisions he carried.

​لَيۡسَ عَلَيۡکُمۡ جُنَاحٌ اَنۡ تَبۡتَغُوۡا فَضۡلًا مِّنۡ رَّبِّکُمۡؕ فَاِذَآ اَفَضۡتُمۡ مِّنۡ عَرَفٰتٍ فَاذۡکُرُوا اللّٰهَ عِنۡدَ الۡمَشۡعَرِ الۡحَـرَامِ وَاذۡکُرُوۡهُ کَمَا هَدٰٮکُمۡ​ۚ وَاِنۡ کُنۡتُمۡ مِّنۡ قَبۡلِهٖ لَمِنَ الضَّآ لِّيۡنَ‏ 

(2:198) It is no offence for you to seek the bounty of your Lord during Pilgrimage.²¹⁸ When you hasten back from [Arafat then remember Allah at al- Mash[ar al-Haram (i.e. al-Muzdalifah), and remember Him in the manner He has directed you, for before this you were surely in error.²¹⁹

218. This was another misconception entertained by the pre-Islamic Arabs. They considered it objectionable to do anything relating to one's livelihood during the Pilgrimage. In their view earning one's living was an act of pure worldliness and hence it was bad to indulge in it while engaged in the performance of a religious duty. The Qur'an refutes this and expounds the view that if a person strives to earn his living while observing fully the laws of God his action is tantamount to seeking God's grace and bounty. See( 62: 10 - Ed.)It is no sin if a man sets out to seek God's good pleasure and during the same journey tries to combine that purpose with the quest for permissible worldly benefits.

219. The Muslims were asked to give up all those polytheistic and pagan practices that had arisen among the Arabs during the Age of Ignorance and which ran alongside the worship of God thereby adulterating the latter. They were required to consecrate their worship and adoration to God alone according to the guidance He had now revealed through the Prophet.

ثُمَّ اَفِيۡضُوۡا مِنۡ حَيۡثُ اَفَاضَ النَّاسُ وَاسۡتَغۡفِرُوا اللّٰهَ​ؕ اِنَّ اللّٰهَ غَفُوۡرٌ رَّحِيۡمٌ‏ 

(2:199) Then press on even as others press on and implore Allah’s forgiveness;²²⁰ Allah is Most Forgiving, Most Merciful.

220. Since the time of Abraham and Ishmael the recognized practice of the Arabs with regard to Hajj was that on the 9th, Dhu al-Hijjah, they went from Mina to 'Arafat, returning on the morning of the 10th to stay at Muzdalifah. Later, as the priestly monopoly of the Quraysh became well established, they claimed that it was below their dignity to go to 'Arafat with the ordinary people of Arabia. As a mark of what they called their distinction, they went to Muzdalifah only (without going to 'Arafat) and returned from there, leaving it to the commoners to go to 'Arafat. Subsequently Banu Khuza'ah, Banu Kananah and those tribes which were linked by marriage with the Quraysh acquired the same privilege. Eventually, the status of the tribes allied to the Quraysh came to be considered higher than that of the ordinary Arabs, and these tribes too abandoned the practice of going to 'Arafat.

It is this pride and vainglory which the present verse seeks to undermine. It is addressed to the Quraysh and the tribes associated with them either through marriage or alliance, and to all those who might be inclined to claim for themselves special privileges and distinctions in the future. Such people are asked to go to the place to which all others go, to stay with them, to return with them and to seek pardon from God for the fact that they violated the way of Abraham.

 فَاِذَا قَضَيۡتُمۡ مَّنَاسِكَکُمۡ فَاذۡکُرُوا اللّٰهَ كَذِكۡرِكُمۡ اٰبَآءَکُمۡ اَوۡ اَشَدَّ ذِکۡرًا ؕ فَمِنَ النَّاسِ مَنۡ يَّقُوۡلُ رَبَّنَآ اٰتِنَا فِى الدُّنۡيَا وَمَا لَهٗ فِى الۡاٰخِرَةِ مِنۡ خَلَاقٍ‏ 

(2:200) And when you have performed your rites remember Allah as you remember your fathers; or remember Him even more.²²¹ There are some (among those that remember Allah) who say: “Our Lord, grant us what is good in this world;” such shall have no share in the Hereafter.

221. After the Hajj the Arabs used to hold rallies at Mind. At these rallies people from different tribes proudly narrated the achievements of their forefathers and indulged in much extravagant self-praise. Here they are asked to renounce all such things and devote the time which they formerly spent on trivialities to remembering and celebrating God.

Dhikr refers to the remembrance of God at Mina.

وَمِنۡهُمۡ مَّنۡ يَّقُوۡلُ رَبَّنَآ اٰتِنَا فِى الدُّنۡيَا حَسَنَةً وَّفِى الۡاٰخِرَةِ حَسَنَةً وَّ قِنَا عَذَابَ النَّارِ‏ 

(2:201) There are others who say: “Our Lord, grant us what is good in this world and what is good in the World to Come, and protect us from the chastisement of the Fire.”

اُولٰٓـئِكَ لَهُمۡ نَصِيۡبٌ مِّمَّا كَسَبُوۡا ​ؕ وَاللّٰهُ سَرِيۡعُ الۡحِسَابِ‏  

(2:202) They shall have a portion from what they earned; Allah is quick in reckoning.

وَاذۡكُرُوا اللّٰهَ فِىۡٓ اَيَّامٍ مَّعۡدُوۡدٰتٍ​ؕ فَمَنۡ تَعَجَّلَ فِىۡ يَوۡمَيۡنِ فَلَاۤ اِثۡمَ عَلَيۡهِ ۚ وَمَنۡ تَاَخَّرَ فَلَاۤ اِثۡمَ عَلَيۡه​ِ ۙ لِمَنِ اتَّقٰى ؕ وَاتَّقُوا اللّٰهَ وَاعۡلَمُوۡٓا اَنَّکُمۡ اِلَيۡهِ تُحۡشَرُوۡنَ‏ 

(2:203) And remember Allah through the appointed days. It is no sin for him who hastens off and returns in two days, and it is no sin for him who delays the return²²² provided he has spent the days in piety. Beware of disobeying Allah and know well that to Him you all shall be mustered.

222 Whether a person returned on the 12th or on the 13th of Dhu al-Hijjah from Mina to Makka during the day of tashriq (i.e. from the 10th to 13th of Dhu al-Hijjah) was immaterial. What was of real importance was not the number of days spent at Mina but the intensity of one's devotion to God during the period of one's stay.

وَمِنَ النَّاسِ مَنۡ يُّعۡجِبُكَ قَوۡلُهٗ فِى الۡحَيٰوةِ الدُّنۡيَا وَيُشۡهِدُ اللّٰهَ عَلٰى مَا فِىۡ قَلۡبِهٖۙ وَهُوَ اَلَدُّ الۡخِصَامِ‏ 

(2:204) Among people there is a kind whose sayings on the affairs of the world fascinate you: he calls Allah again and again to bear testimony to his sincerity;²²³ yet he is most fierce in enmity.²²⁴

223. Such a person tends to claim again and again that he was merely a well-wisher and was simply striving to uphold what is true and right, and to promote the welfare of the people rather than doing things for the sake of personal aggrandizement.

224. The words aladd al-khisam mean 'the most fierce in enmity'. This would apply to someone who concentrates all his energies on opposing truth, and who resorts to whatever falsehood, dishonesty, treachery and breach of faith he thinks necessary to achieve his ends.

وَاِذَا تَوَلّٰى سَعٰى فِى الۡاَرۡضِ لِيُفۡسِدَ فِيۡهَا وَيُهۡلِكَ الۡحَـرۡثَ وَالنَّسۡلَ​ؕ وَاللّٰهُ لَا يُحِبُّ الۡفَسَادَ‏ 

(2:205) Whenever he attains authority,²²⁵ he goes about the earth spreading mischief and laying to waste crops and human life, even though Allah (whose testimony he invokes) does not love mischief.

225. The expression idha tawalla can be translated in two ways. First, in the manner of our translation of the text. It can also be translated to make the verse mean that when such people return from sweet and apparently genuine talk, they engage in arrogant and destructive action.

وَاِذَا قِيۡلَ لَهُ اتَّقِ اللّٰهَ اَخَذَتۡهُ الۡعِزَّةُ بِالۡاِثۡمِ​ فَحَسۡبُهٗ جَهَنَّمُ​ؕ وَلَبِئۡسَ الۡمِهَادُ‏ 

(2:206) Whenever he is told: “Fear Allah,” his vainglory seizes him in his sin. So Hell shall suffice for him; what a wretched resting place!

وَمِنَ النَّاسِ مَنۡ يَّشۡرِىۡ نَفۡسَهُ ابۡتِغَآءَ مَرۡضَاتِ اللّٰهِ​ؕ وَ اللّٰهُ رَءُوۡفٌ ۢ بِالۡعِبَادِ‏ 

(2:207) On the other hand, among men there is a kind who dedicates his life seeking to please Allah; Allah is Immensely Kind to such devoted servants.

يٰٓاَيُّهَا الَّذِيۡنَ اٰمَنُوا ادۡخُلُوۡا فِى السِّلۡمِ کَآفَّةً  وَلَا تَتَّبِعُوۡا خُطُوٰتِ الشَّيۡطٰنِ​ؕ اِنَّهٗ لَـکُمۡ عَدُوٌّ مُّبِيۡنٌ‏ 

(2:208) Believers! Enter wholly into Islam²²⁶ and do not follow in the footsteps of Satan for he is your open enemy.

226. God demands that man should submit, without reservation, the whole of his being to His will. Man's outlook, intellectual pursuits, behaviour, interaction with other people and modes of endeavour should all be completely subordinate to Islam. God does not accept the splitting up of human life into separate compartments, some governed by the teachings of Islam and others exempt.

فَاِنۡ زَلَـلۡتُمۡ مِّنۡۢ بَعۡدِ مَا جَآءَتۡکُمُ الۡبَيِّنٰتُ فَاعۡلَمُوۡٓا اَنَّ اللّٰهَ عَزِيۡزٌ حَکِيۡمٌ‏ 

(2:209) And if you stumble in spite of the clear instructions which have come to you, then know well that Allah is Most Mighty, Most Wise.²²⁷

227. The point is that God has enormous power and knows well how to punish criminals.

هَلۡ يَنۡظُرُوۡنَ اِلَّاۤ اَنۡ يَّاۡتِيَهُمُ اللّٰهُ فِىۡ ظُلَلٍ مِّنَ الۡغَمَامِ وَالۡمَلٰٓـئِکَةُ وَقُضِىَ الۡاَمۡرُ​ؕ وَاِلَى اللّٰهِ تُرۡجَعُ الۡاُمُوۡرُ‏ 

(2:210) Are those people (who are not following the Right Path in spite of admonition and instruction) waiting for Allah to come to them in canopies of clouds with a retinue of angels and settle the matter finally?²²⁸ To Allah shall all matters ultimately be referred.

228. These words are indicative of an important fact. Man's test lies in showing whether he accepts reality even though he cannot perceive it directly through his senses; and whether, after having accepted it, he has the required moral stamina to obey God even though he is endowed with the capacity to disobey Him. In sending the Prophets, in revealing the Scriptures, indeed, even in performing miracles, God has always taken care to leave scope for testing man's power of judgement and his moral stamina. He has never disclosed reality to such a degree that man would be inevitably compelled to accept it. For if that were done, nothing would remain to be tested and the very idea of man's success or failure would be meaningless.

It is pointed out, therefore, that people should not keep waiting for God and the angels - the devoted servants of His realm - to appear before them. If that were to happen, it would mark the end of everything and there would be no occasion left for man to decide anything. To believe and to bow in submission and obedience to God are of value only so long as the reality is presented in such a way as to make its rejection possible.

For, if the Truth were to be fully disclosed and if men were to see with their own eyes God on His Throne of Majesty with the entire universe acting according to His command, what would be the worth of their faith and obedience? If all these things were physically observable not even the most stubborn unbelievers and the worst sinners would dare either to disbelieve or disobey. Acceptance of faith and obedience has value only as long as there remains a veil over reality. The moment when reality is totally unveiled would mark the end of the period granted to man to decide, and of the testing period for him. It would, in fact, be the Day of Judgement.

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Surah Al-Baqarah 189-196

يَسۡـئَلُوۡنَكَ عَنِ الۡاَهِلَّةِ ​ؕ قُلۡ هِىَ مَوَاقِيۡتُ لِلنَّاسِ وَالۡحَجِّ ؕ وَلَيۡسَ الۡبِرُّ بِاَنۡ تَاۡتُوا الۡبُيُوۡتَ مِنۡ ظُهُوۡرِهَا وَلٰـكِنَّ الۡبِرَّ مَنِ اتَّقٰى​ۚ وَاۡتُوا الۡبُيُوۡتَ مِنۡ اَبۡوَابِهَا وَاتَّقُوا اللّٰهَ لَعَلَّکُمۡ تُفۡلِحُوۡنَ‏‏‏ 

(2:189) People question you concerning the phases of the moon. Say: “They are signs to determine time for the sake of people and for the Pilgrimage.”¹⁹⁸ Also tell them: “True righteousness is not that you enter your houses from the back; righteousness lies in fearing Allah. So, enter your houses by their doors, and fear Allah that you might attain true success.”¹⁹⁹

198. The waxing and waning of the moon has attracted men's attentions throughout the ages and all kinds of fanciful ideas, superstitions and rituals have been, and are still today, associated with it. The moon was considered the basis of good and bad omens. Certain dates were considered auspicious and others inauspicious for starting journeys, for beginning new tasks, for weddings and so on on the ground that the rising and setting of the moon, its waxing and waning and its eclipse affect human destiny. The Arabs too had their share of such superstitions. It was therefore natural that enquiries regarding such matters should be addressed to the Prophet.

In response, God says that the waxing and waning of the moon is nothing more than a physical phenomenon. By its appearance in the firmament the moon enables man to divide his year and it can thus be considered nature's own calendar. Particular reference is made to Hajj because it occupied the position of highest importance in the religious, cultural and economic life of the Arabs. Four months of the year were specified since they were the months of major and minor Pilgrimage (Hajj and 'Umrah). During these months there was to be no warfare and the routes were completely safe for travelling. Thanks to the peace and tranquillity thus established, trade and commerce prospered.

199. One superstitious custom of the Arabs was that once they entered the state of consecration for Pilgrimage they did not enter their houses by the door. Instead, they either leapt over the walls from the rear or climbed through windows which they had specially erected for that purpose. On returning from journeys, too, they entered their houses from the rear. In this verse this superstitious custom is denounced, as are all superstitious customs; it is pointed out that the essence of moral excellence consists of fearing God and abstaining from disobeying His commands. Those meaningless customs by which people felt bound, out of blind adherence to the traditions of their forefathers, and which had no effect at all on man's ultimate destiny, had nothing to do with moral excellence.

وَقَاتِلُوۡا فِىۡ سَبِيۡلِ اللّٰهِ الَّذِيۡنَ يُقَاتِلُوۡنَكُمۡ وَلَا تَعۡتَدُوۡا ؕ اِنَّ اللّٰهَ لَا يُحِبُّ الۡمُعۡتَدِيۡنَ‏ 

(2:190) Fight in the way of Allah²⁰⁰ against those who fight against you but do not transgress,²⁰¹ for Allah does not love transgressors.

200. The believers are asked to fight those who hindered their efforts in the cause of God, and acted with hostility towards them merely because they sought to fashion human life according to the revealed guidance of God. Earlier, when they were weak and scattered, the Muslims were asked merely to preach and be patient with the wrongful repression meted out to them by their opponents. However, now that a small city state had been established in Madina they were commanded for the first time to unsheathe their swords against those who had resorted to armed hostility against their movement of reform. It was some time after this injunction that the Battle of Badr took place, to be followed by several other battles.

201. The believers are told that material interests should not be the motivation for their fighting, that they should not take up arms against those who were not in opposition to the true faith, that they should not resort to unscrupulous methods or to the indiscriminate killing and pillage which characterized the wars of the pre-Islamic era, the Age of Ignorance. The excesses alluded to in this verse are acts such as taking up arms against women and children, the old and the injured, mutilation of the dead bodies of the enemy, uncalled-for devastation through the destruction of fields and livestock, and other similar acts of injustice and brutality. In the Hadith all these acts have been prohibited. The real intent of the verse is to stress that force should be used only when its use is unavoidable, and only to the extent that is absolutely necessary.

وَاقۡتُلُوۡهُمۡ حَيۡثُ ثَقِفۡتُمُوۡهُمۡ وَاَخۡرِجُوۡهُمۡ مِّنۡ حَيۡثُ اَخۡرَجُوۡكُمۡ​ وَالۡفِتۡنَةُ اَشَدُّ مِنَ الۡقَتۡلِۚ وَلَا تُقٰتِلُوۡهُمۡ عِنۡدَ الۡمَسۡجِدِ الۡحَـرَامِ حَتّٰى يُقٰتِلُوۡكُمۡ فِيۡهِ​ۚ فَاِنۡ قٰتَلُوۡكُمۡ فَاقۡتُلُوۡهُمۡؕ كَذٰلِكَ جَزَآءُ الۡكٰفِرِيۡنَ‏  

(2:191) Kill them whenever you confront them and drive them out from where they drove you out. (For though killing is sinful) wrongful persecution is even worse than killing.²⁰² Do not fight against them near the Holy Mosque unless they fight against you; but if they fight against you kill them, for that is the reward of such unbelievers.

202. Here the word fitnah is used in the sense of 'persecution'. It refers to a situation whereby either a person or a group is subjected to harassment and intimidation for having accepted, as true, a set of ideas contrary to those currently held, and for striving to effect reforms in the existing order of society by preaching what is good and condemning what is wrong. Such a situation must be changed, if need be, by the force of arms.

Bloodshed is bad, but when one group of people imposes its ideology and forcibly prevents others from accepting the truth, then it becomes guilty of an even more serious crime. In such circumstances, it is perfectly legitimate to remove that oppressive group by the force of arms.

فَاِنِ انۡـتَهَوۡا فَاِنَّ اللّٰهَ غَفُوۡرٌ رَّحِيۡمٌ‏ 

(2:192) Then if they desist, know well that Allah is Ever-Forgiving, Most Compassionate.²⁰³

203. God, in whom the believers have faith, is forgiving and ready to pardon even the worst criminals and sinners after they have renounced their arrogant defiance towards Him. It is suggested that this attribute of God should be reflected in the behaviour of the believers as well. As the saying goes: 'Mould your morals according to the attributes of God.' Hence, Whenever the believers have to resort to armed conflict, they should do so not for the sake of quenching their thirst for vengeance but in the cause of God's religion. Their conflict with any group should last only as long as that group resists the cause of God. As soon as it gives up this resistance hostility should cease.

وَقٰتِلُوۡهُمۡ حَتّٰى لَا تَكُوۡنَ فِتۡنَةٌ وَّيَكُوۡنَ الدِّيۡنُ لِلّٰهِ​ؕ فَاِنِ انتَهَوۡا فَلَا عُدۡوَانَ اِلَّا عَلَى الظّٰلِمِيۡنَ‏ 

(2:193) Keep on fighting against them until mischief ends and the way prescribed by Allah prevails.²⁰⁴ But if they desist, then know that hostility is directed only against the wrong-doers.²⁰⁵

204. Here the term fitnah is used in a different sense from the one in which it was used above see( verse 191). It is evident from the context that fitnah refers here to the state of affairs wherein the object of obedience is someone other than God. Hence the purpose of a believer's fighting is that this fitnah should cease and obedience should be consecrated to God alone.

An investigation of the usages of the word din (which occurs in this verse) reveals that the core of its meaning is obedience. In its technical usage, the word refers to that system of life which arises as a result of a person recognizing someone as his Lord and Sovereign and committing himself to following his commands and ordinances. This explanation of the word din makes it quite clear that when some human beings establish their godhead and absolute dominance over others, this state of affairs is one of fitnah. Islam seeks to put an end to this and replace it by a state of affairs in which people live in obedience to the laws of God alone.

205. What is meant here by 'desisting' is not the abandonment of unbelief and polytheism on the part of the unbelievers but rather their desistance from active hostility to the religion enjoined by God. The unbeliever, the polytheist, the atheist, has each been, empowered to hold on to his beliefs and to worship who and whatever he wishes. In order to deliver these people from their error, Muslims are required to counsel them and tell them where their good lies. But Muslims ought not to try to achieve this purpose by resorting to force. At the same time, these misguided people have no right to either enforce the false laws of their own contriving instead of the laws of God or to drive the people of God to bondage of others than God. In order to put an end to this fitnah, both persuasion and force be used, whenever and to the extent to which each of the two is needed, and a true believer will not rest until the unbelievers give up this fitnah.

The statement that hostility is meant only against wrong-doers seems to imply that when the true system of life replaces the false one, ordinary people should be granted a general amnesty. At the same time, however, it would be justifiable to punish those who exceeded all limits in their hostility to the Truth, at the time when they held the reins of power. Yet in dealing with such people, it becomes the true believers, after they have one final victory, to adopt a general attitude of forgiveness and tolerance towards the vanquished rather than subject them to revenge for the wrongs they committed in the past. Those criminals whose records were exceptionally bad could, however, be punished. The Prophet (peace be on him), availed himself of this permission in respect of some notorious enemies whose hostility had exceeded all limits, even though pardon and forgiveness behoved none more than him. Thus 'Uqbah ibn Abi Mu'avt and Nadr b. Harith from among the captives of the Battle of Badr were put to death and when a general amnesty, was proclaimed after the conquest of Makka four out of seventeen persons were executed. (See Ibn Hisham, vol. 1, p. 644 and vol. 2, pp. 409 ff. - Ed.) These acts were based on the permission to put to the sword those who have been conspicuously ruthless in their hostility to Islam and the Muslims.

اَلشَّهۡرُ الۡحَـرَامُ بِالشَّهۡرِ الۡحَـرَامِ وَالۡحُرُمٰتُ قِصَاصٌ​ؕ فَمَنِ اعۡتَدٰى عَلَيۡكُمۡ فَاعۡتَدُوۡا عَلَيۡهِ بِمِثۡلِ مَا اعۡتَدٰى عَلَيۡكُمۡ وَاتَّقُوا اللّٰهَ وَاعۡلَمُوۡٓا اَنَّ اللّٰهَ مَعَ الۡمُتَّقِيۡنَ‏ 

(2:194) The sacred month for the sacred month; sanctities should be respected alike (by all concerned). Thus, if someone has attacked you, attack him just as he attacked you, and fear Allah and remain conscious that Allah is with those who guard against violating the bounds set by Him.²⁰⁶

206. From the time of Abraham three months - Dhu al-Qa'dah, Dhu al-Hijjah and Muharram - were consecrated for Hajj, and the month of Rajab was consecrated for 'Umrah. For the duration of these four months warfare, killing and pillage were prohibited so that people could perform Pilgrimage and return home safely. For this reason these months were called the 'sacred months'.

The purpose of the verse is to stress that if the unbelievers respect the sanctity of the sacred months, the Muslims should do the same. If, however, they violate this sanctity and subject the Muslims to aggression, then the Muslims are also entitled to retribution even during the 'sacred months'.

The permission mentioned here was called forth by the introduction of nasi', a practice which had been introduced by the Arabs in order to have an advantage over others in their battles and raids. The manner in which the Arabs used nasi' was such that whenever they wished either to start a conflict in order to satisfy their vendetta or to loot and plunder they carried out their raid in one of the sacred months and then later on tried to compensate for this violation by treating one of the non-sacred months as a sacred month. The Muslims were, therefore, concerned as to what they should do in case the unbelievers resorted to this artifice and surprised them by an attack in one of the recognized sacred months. The verse refers to this problem.

وَاَنۡفِقُوۡا فِىۡ سَبِيۡلِ اللّٰهِ وَلَا تُلۡقُوۡا بِاَيۡدِيۡكُمۡ اِلَى التَّهۡلُكَةِ ۖ  ۛۚ وَاَحۡسِنُوۡا  ۛۚ اِنَّ اللّٰهَ يُحِبُّ الۡمُحۡسِنِيۡنَ‏ 

(2:195) Spend in the Way of Allah and do not cast yourselves into destruction with your own hands;²⁰⁷ do good, for Allah loves those who do good.²⁰⁸

207. 'To spend in the way of Allah' signifies financial sacrifice in order to establish God's religion. Not to make any financial sacrifice but to be inclined, instead, to hold personal interests dear to one's heart will lead to one's ruin both in this world and in the Next. Allah will set the unbelievers to dominate over you in this world and condemn you in the Next world.

208. The root of the word ihsan is HSN, which means doing something in a goodly manner.

One standard of conduct is merely to perform the task entrusted to one. The other and higher standard is to perform that task in a wholesome manner, to devote all one's capacities and resources to its fulfilment, to do one's duty with all one's heart. The first standard is that of ordinary obedience for which it is enough that a man should fear God. The other and higher standard is that of ihsan (moral and spiritual excellence) for which it is necessary that one should have a strong love for God and a profound attachment to Him.

وَاَتِمُّوا الۡحَجَّ وَالۡعُمۡرَةَ لِلّٰهِؕ فَاِنۡ اُحۡصِرۡتُمۡ فَمَا اسۡتَيۡسَرَ مِنَ الۡهَدۡىِ​ۚ وَلَا تَحۡلِقُوۡا رُءُوۡسَكُمۡ حَتّٰى يَبۡلُغَ الۡهَدۡىُ مَحِلَّهٗ ؕ فَمَنۡ كَانَ مِنۡكُمۡ مَّرِيۡضًا اَوۡ بِهٖۤ اَذًى مِّنۡ رَّاۡسِهٖ فَفِدۡيَةٌ مِّنۡ صِيَامٍ اَوۡ صَدَقَةٍ اَوۡ نُسُكٍۚ فَاِذَآ اَمِنۡتُمۡ فَمَنۡ تَمَتَّعَ بِالۡعُمۡرَةِ اِلَى الۡحَجِّ فَمَا اسۡتَيۡسَرَ مِنَ الۡهَدۡىِ​ۚ فَمَنۡ لَّمۡ يَجِدۡ فَصِيَامُ ثَلٰثَةِ اَيَّامٍ فِى الۡحَجِّ وَسَبۡعَةٍ اِذَا رَجَعۡتُمۡؕ تِلۡكَ عَشَرَةٌ كَامِلَةٌ  ؕ ذٰلِكَ لِمَنۡ لَّمۡ يَكُنۡ اَهۡلُهٗ حَاضِرِىۡ الۡمَسۡجِدِ الۡحَـرَامِ​ؕ وَاتَّقُوا اللّٰهَ وَاعۡلَمُوۡٓا اَنَّ اللّٰهَ شَدِيۡدُ الۡعِقَابِ‏ 

(2:196) Complete Hajj and 'Umrah for Allah. And if you are prevented from doing so, then make the offering which is available to you,²⁰⁹ and do not shave your heads until the offering reaches its appointed place.²¹⁰

If any of you should have to shave your head before that because of illness, or injury to the head, then you should make redemption by fasting, or almsgiving, or ritual sacrifice.²¹¹ And when you are secure,²¹² then he who avails of 'Umrah before the time of Hajj shall give the offering he can afford; and if he cannot afford the offering, he shall fast for three days during Hajj and for seven days after he returns home; that is, ten days in all. This privilege is for those whose families do not live near the Holy Mosque.²¹³ Guard against violating these ordinances of Allah and be mindful that Allah is severe in chastisement.

209. If any obstruction prevents a person from proceeding with the Pilgrimage and he is forced to stay behind, he should make a sacrificial offering to God of whatever is available - for example, either a camel, a cow, a goat or a sheep

210. The statement: 'until the offering reaches its appointed place' has been variously interpreted by the jurists. The Hanafi jurists consider this to signify the area which lies within the boundaries of the Haram. In their view this injunction means that if a man has been prevented from Pilgrimage he ought to send to the Haram either the animal itself or the money to purchase it, and have a sacrificial offering made on his behalf. According to Malik and al-Shafi'i this verse enjoins one to perform a sacrifice at the very spot where one is prevented from going any further. (See also Qurtubi's commentary on the verse - Ed.) The injunction regarding 'shaving the head' means that one may not have one's hair cut until a sacrificial offering has been made.

211. According to the Hadith, in such a situation the Prophet (peace be on him) ordered three days of fasting, or the feeding of six poor people, or the slaughter of one sheep or goat. (See Bukhari, 'Maghazi', 35; Muslim, 'Hajj', 83 - Ed.)

212. This refers to the change in the situation when the obstacle to proceeding with the Pilgrimage has been removed. Since, in those days, the circumstances which most commonly prevented people from proceeding with their Pilgrimage was the danger of armed attack from tribes hostile to Islam, the removal of that circumstance is described by the words: 'when you are secure'. 'To become secure' refers not only to the removal of the danger of armed attack but to the removal of all such dangers.

213. In pre-Islamic Arabia it was considered a serious sin to perform Hajj and 'Umrah in one and the same journey. According to the self-made law of the pre-Islamic Arabs, each of these Pilgrimages required a separate journey. God declared this law void for those coming from abroad and who were granted the privilege of performing both types of pilgrimage in the same journey. This privilege, however, was not extended to those living in the environs of Makka, within the miqat, since it is not difficult for them to proceed separately for the major and minor Pilgrimages.

'Then you who take advantage of 'Umrah before the time of Hajj' means that a person may perform 'Umrah (minor Pilgrimage) and then may interrupt the state of consecration (ihram) and free himself of the prohibitions and limitations incumbent upon him in that state. Later, when the time for the Hajj (major Pilgrimage) arrives, he should once again assume the state of consecration (ihram).

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Surah Al-Baqarah 183-188

يٰٓـاَيُّهَا الَّذِيۡنَ اٰمَنُوۡا كُتِبَ عَلَيۡکُمُ الصِّيَامُ کَمَا كُتِبَ عَلَى الَّذِيۡنَ مِنۡ قَبۡلِکُمۡ لَعَلَّكُمۡ تَتَّقُوۡنَۙ‏ 

(2:183) Believers! Fasting is enjoined upon you, as it was enjoined upon those before you, that you become God-fearing.¹⁸³

183. Like most other injunctions of Islam those relating to fasting were revealed gradually. In the beginning the Prophet (peace be on him) had instructed the Muslims to fast three days in every month, though this was not obligatory. When the injunction in the present verse was later revealed in 2 A.H., a degree of relaxation was introduced: it was stipulated that those who did not fast despite their capacity to endure it were obliged to feed one poor person as an expiation for each day of obligatory fasting missed see (verse 184). Another injunction was revealed later see (verse 185) and here the relaxation in respect of able-bodied persons was revoked. However, for the sick, the traveller, the pregnant, the breast-feeding women and the aged who could not endure fasting, the relaxation was retained. (See Bukhari, 'Tafsir al-Qur'an', 25; Tirmidhi, 'Sawm', 21; Nasai, 'Siyam', 51, 62, 64; Ibn Majah, 'Siyam', 12; Ahmad b. Hanbal, Musnad, vol. 3, p. 104; vol. 4, pp. 347 and 418; vol. 5, p. 29 - Ed.)

اَيَّامًا مَّعۡدُوۡدٰتٍؕ فَمَنۡ كَانَ مِنۡكُمۡ مَّرِيۡضًا اَوۡ عَلٰى سَفَرٍ فَعِدَّةٌ مِّنۡ اَيَّامٍ اُخَرَ​ؕ وَعَلَى الَّذِيۡنَ يُطِيۡقُوۡنَهٗ فِدۡيَةٌ طَعَامُ مِسۡكِيۡنٍؕ فَمَنۡ تَطَوَّعَ خَيۡرًا فَهُوَ خَيۡرٌ لَّهٗ ؕ وَاَنۡ تَصُوۡمُوۡا خَيۡرٌ لَّـکُمۡ اِنۡ كُنۡتُمۡ تَعۡلَمُوۡنَ‏ 

(2:184) Fasting is for a fixed number of days, and if one of you be sick, or if one of you be on a journey, you will fast the same number of other days later on. For those who are capable of fasting (but still do not fast) there is a redemption: feeding a needy man for each day missed. Whoever voluntarily does more good than is required, will find it better for him;¹⁸⁴ and that you should fast is better for you, if you only know.¹⁸⁵

184. This act of extra merit could either be feeding more than the one person required or both fasting and feeding the poor.

185. Here ends the early injunction with regard to fasting which was revealed in 2 A.H. prior to the Battle of Badr. The verses that follow were revealed about one year later and are linked with the preceding verses since they deal with the same subject.

شَهۡرُ رَمَضَانَ الَّذِىۡٓ اُنۡزِلَ فِيۡهِ الۡقُرۡاٰنُ هُدًى لِّلنَّاسِ وَ بَيِّنٰتٍ مِّنَ الۡهُدٰى وَالۡفُرۡقَانِۚ فَمَنۡ شَهِدَ مِنۡكُمُ الشَّهۡرَ فَلۡيَـصُمۡهُ ؕ وَمَنۡ کَانَ مَرِيۡضًا اَوۡ عَلٰى سَفَرٍ فَعِدَّةٌ مِّنۡ اَيَّامٍ اُخَرَؕ يُرِيۡدُ اللّٰهُ بِکُمُ الۡيُسۡرَ وَلَا يُرِيۡدُ بِکُمُ الۡعُسۡرَ وَلِتُکۡمِلُوا الۡعِدَّةَ وَلِتُکَبِّرُوا اللّٰهَ عَلٰى مَا هَدٰٮكُمۡ وَلَعَلَّکُمۡ تَشۡكُرُوۡنَ‏ 

(2:185) During the month of Ramadan the Qur'an was sent down as a guidance to the people with Clear Signs of the true guidance and as the Criterion (between right and wrong). So those of you who live to see that month should fast it, and whoever is sick or on a journey should fast the same number of other days instead. Allah wants ease and not hardship for you so that you may complete the number of days required,¹⁸⁶ magnify Allah for what He has guided you to, and give thanks to Him.¹⁸⁷

186. Whether a person should or should not fast while on a journey is left to individual discretion. We find that among the Companions who accompanied the Prophet on journeys some fasted whereas others did not; none objected to the conduct of another. The Prophet himself did not always fast when travelling. On one journey a person was so overwhelmed by hunger that he collapsed; the Prophet disapproved when he learned that the man had been fasting. During wars the Prophet used to prevent people from fasting so that they would not lack energy for the fight. It has been reported by 'Umar that two military expeditions took place in the month of Ramadan. The first was the Battle of Badr and the second the conquest of Makka. On both occasions the Companions abstained from fasting, and, according to Ibn 'Umar, on the occasion of the conquest of Makka the Prophet proclaimed that people should not fast since it was a day of fighting. In other Traditions the Prophet is reported to have said that people should not fast when they had drawn close to the enemy, since abstention from fasting would lead to greater strength. (See Ahmad b. Hanbal, Musnad, vol. 3, p. 329, and vol. 5, pp. 205 and 209: Darimi, ' Sawm', 41; Muslim, 'Siyarn', 92; Nasai, 'Siyam', 47; Bukhari, 'Maghazi', 71; Muslim, 'Siyam', 102; Ahmad b. Hanbal, Musnad, vol. 3, pp. 21, 35, 46; Tirmidhi, 'Sawm', 18, Nasa'i. 'Siyam', 52; Bukhari , 'Jihad', 29; Muslim, 'Siyam', 98; Abu Da'ud, 'Sawm' 42; Muslim, 'Siyam', 102, 103, 105; Ahmad b. Hanbal, Musnad vol. 2, 99; Tirmidhi, : 'Sawm', 19 - Ed.)

The duration of a journey for which it becomes permissible for a person to abstain from fasting is not absolutely clear from any statement of the Prophet, (cf. relevant Traditions Abu Da'ud, 'Sawm', 46, 47; Nasai , 'Siyam', 54, 55; Malik, Muaatta', 'Siyam', 21, 27 - Ed.) In addition the practice of the Companions was not uniform. It would seem that any journey which is commonly regarded as such, and which is attended by the circumstances generally associated with travelling, should be deemed sufficient justification for not fasting.

Jurists agree that one does not have to fast on the day of commencing a journey; one may eat either at the point of departure or after the actual journey has commenced. Either course is sanctioned by the practice of the Companions. Jurists, however, are not agreed as to whether or not the residents of a city under attack may abstain from fasting even though they are not actually travelling. Ibn taymiyah favours the permissibility of abstention from fasting and supports his view with vcry forceful arguments.

187. This indicates that fasting need not be confined, exclusively, to Ramadan. For those who fail to fast during that month owing to some legitimate reason God has kept the door of compensation open during other months of the year so that they need not be deprived of the opportunity to express their gratitude to Him for His great bounty, in revealing the Qur'an.

It should he noted here that fasting in Ramadan has not only been declared an act of worship and devotion and a means to nourish piety but has also been characterized as an act of gratefulness to God for His great bounty of true guidance in the form of the Qur'an. In fact, the best way of expressing gratitude for someone's bounty or benevolence is to prepare oneself, to the best of one's ability, to achieve the purpose for which that bounty has been bestowed. The Qur'an has been revealed so that we may know the way that leads to God's good pleasure, follow that way ourselves and direct the world along it. Fasting is an excellent means by which to prepare ourselves for shouldering this task. Hence fasting during the month of the revelation of the Qur'an is more than an act of worship and more than an excellent course of moral training; it is also an appropriate form for the expression of our thankfulness to God for the bounty of the Qur'an.

وَاِذَا سَاَلَـكَ عِبَادِىۡ عَنِّىۡ فَاِنِّىۡ قَرِيۡبٌؕ اُجِيۡبُ دَعۡوَةَ الدَّاعِ اِذَا دَعَانِ فَلۡيَسۡتَجِيۡبُوۡا لِىۡ وَلۡيُؤۡمِنُوۡا بِىۡ لَعَلَّهُمۡ يَرۡشُدُوۡنَ‏ 

(2:186) (O Muhammad), when My servants ask you about Me, tell them I am quite near; I hear and answer the call of the caller whenever he calls Me. Let them listen to My call and believe in Me;¹⁸⁸ perhaps they will be guided aright.¹⁸⁹

188. Even though people can neither see God nor subject Him to any other form of sense perception this should not make them feel that God is remote from them. On the contrary, He is so close to each and every person that whenever any person so wishes he can communicate with his Lord. So much so that God hears and responds even to the prayers which remain within the innermost recesses of the heart.

People exhaust themselves by approaching false and powerless beings whom they foolishly fancy to be their deities but who have neither the power to hear nor to grant their prayers. But God, the omnipotent Lord and the absolute Master of this vast universe, Who wields all power and authority, is so close to human beings that they can always approach Him without the intercession of any intermediaries, and can put to Him their prayers and requests.

189. This announcement of God's closeness to man may open his eyes to the Truth, may turn him to the right way wherein lies his success and well-being.

اُحِلَّ لَـکُمۡ لَيۡلَةَ الصِّيَامِ الرَّفَثُ اِلٰى نِسَآئِكُمۡ​ؕ هُنَّ لِبَاسٌ لَّـكُمۡ وَاَنۡـتُمۡ لِبَاسٌ لَّهُنَّ ؕ عَلِمَ اللّٰهُ اَنَّکُمۡ كُنۡتُمۡ تَخۡتَانُوۡنَ اَنۡفُسَکُمۡ فَتَابَ عَلَيۡكُمۡ وَعَفَا عَنۡكُمۡۚ فَالۡـٰٔنَ بَاشِرُوۡهُنَّ وَابۡتَغُوۡا مَا کَتَبَ اللّٰهُ لَـكُمۡ وَكُلُوۡا وَاشۡرَبُوۡا حَتّٰى يَتَبَيَّنَ لَـكُمُ الۡخَـيۡطُ الۡاَبۡيَضُ مِنَ الۡخَـيۡطِ الۡاَسۡوَدِ مِنَ الۡفَجۡرِ​ؕ ثُمَّ اَتِمُّوا الصِّيَامَ اِلَى الَّيۡلِ​ۚ وَلَا تُبَاشِرُوۡهُنَّ وَاَنۡـتُمۡ عٰكِفُوۡنَ فِى الۡمَسٰجِدِؕ تِلۡكَ حُدُوۡدُ اللّٰهِ فَلَا تَقۡرَبُوۡهَا ؕ كَذٰلِكَ يُبَيِّنُ اللّٰهُ اٰيٰتِهٖ لِلنَّاسِ لَعَلَّهُمۡ يَتَّقُوۡنَ‏ 

(2:187) It has been made lawful for you to go in to your wives during the night of the fast. They are your garment, and you are theirs.¹⁹⁰ Allah knows that you used to betray yourselves and He mercifully relented and pardoned you. So you may now associate intimately with your wives and benefit from the enjoyment Allah has made lawful for you,¹⁹¹ and eat and drink¹⁹² at night until you can discern the white streak of dawn against the blackness of the night;¹⁹³ then (give up all that and) complete your fasting until night sets in.¹⁹⁴

But do not associate intimately with your wives during the period when you are on retreat in the mosques.¹⁹⁵ These are the bounds set by Allah; do not, then, even draw near them.¹⁹⁶ Thus does Allah make His Signs clear to mankind that they may stay away from evil.

190. Just as nothing intervenes between a person's body and his clothes, so nothing can intervene between a man and his wife; it is a relationship of inalienable intimacy.

191. Although there was no categorical ordinance in the early days prohibiting sexual intercourse between husband and wife during the nights of Ramadan, people generally assumed that this was not permissible. Despite the feeling that their action was either not permitted or was at least disapproved of, they did at times approach their wives. Such a betrayal of conscience can encourage a sinful disposition. God, therefore, first reproaches them with their lack of integrity, for this is what was objectionable. As for the act itself, God makes it clear that it is quite permissible. Henceforth they might engage in sexual intercourse as a perfectly lawful act unencumbered by feelings of guilt.

192. In this connection, too, there was a misapprehension at first. Some thought that eating and drinking were absolutely prohibited after the performance of the 'Isha' (Night) Prayer. Others thought that one could eat and drink so long as one had not fallen asleep, but that if one had it was not permissible to eat on reawakening. These were people's own fancies and often caused great inconvenience. This verse seeks to remove all such misconceptions. It clearly lays down the duration of the fast: from dawn until sunset. Between sunset and dawn it is permissible to eat, to drink, and to indulge in the legitimate gratification of sexual desires.

At the same time the Prophet introduced the pre-fasting repast, recommending a good meal just before dawn.

193. In fixing the time of obligatory rites, Islam has been mindful that these timings should be so clear and simple that people, at all stages of development, should be able to follow them. This is why Islam bases its timing on conspicuous natural phenomena and not on the clock.

Some people object that this principle of timing is untenable in areas close to the poles, where night and day each last for about six months. This objection is based on a very superficial knowledge of geography. In point of fact neither day nor night lasts for six months in those areas - not in the sense in which people living near the Equator conceive of night and day. The signs of morning and evening appear at the poles with unfailing regularity and it is on this basis that people time their sleeping and waking, their professional work, their play and recreation. Even in the days before watches were common, the people of countries like Finland, Norway and Greenland used to fix the hours of the day and night by means of various signs that appeared on the horizon. Just as those signs helped them to determine their schedules in other matters, so they should enable them to time their various Prayers, the pre-fast meal and the breaking of the fast.

194. 'Complete your fasting until night sets in' means that the time of fasting ends with nightfall, i.e. sunset marks the breaking of the fast. The precise time of the end of the pre-dawn repast is when a lean strip of aurora appears at the eastern end of the horizon and begins to grow. The time to break one's fast starts when the darkness of night seems to have begun to appear over the eastern horizon.

In our own time, some people have adopted an attitude of extreme caution with regard to the time of both the end and start of fasting. The Law has not fixed these schedules with rigid precision. If a person wakes up just at the crack of dawn it is proper for him to eat and drink hastily. According to a Tradition the Prophet said: 'If anyone of you hears the call for [the morning] Prayer while he is eating he should not stop immediately, but should finish eating to the extent of his bare need.' (Abu Da'ud. Siyam', 14 - Ed.) Similarly, one need not wait for the light of day to disappear fully before breaking the fast. The Prophet, for instance, used to ask Bilil to bring him something to drink as soon as the sun had set. Bilal expressed his astonishment, pointing out that the light of day could still be observed. To this the Prophet replied that the time of fasting came to an end when the darkness of night began to rise from the east. (Muslim, 'Siyam', 10; Abu Da'ud, 'Siyam', 15; etc. - Ed.)

195. 'On retreat in the mosque' refers to the religious practice of spending the last ten days of Ramadan in the mosque, consecrating this time to the remembrance of God. In this state, known as i'tikaf, one may go out of the mosque only for the absolutely necessary requirements of life, but one must stay away from gratifying one's sexual desire.

196. The directive here is neither to exceed nor draw near the limits set by God. This means that it is dangerous for a man to skirt the boundaries of disobedience; prudence demands that one should keep some distance from these lest one's steps inadvertent lead one to cross them. The same principle has been enunciated in a Tradition in which the Prophet said: 'Even sovereign has an enclosed pasture and the enclosed pasture of God consists of His prohibitions. So, whosoever keeps grazing around that pasture is likely to fall into it.' (Bukhari, 'lman', 36; 'Buyu'', 3; Muslim, 'Musaqah', 107; Abu Da'd, 'Buyu", 3; Tirmidhi, 'Buyu", 1; Nasa'i, 'Buyu?, 3; 'Ashribah', 50; Ibn Majah, 'Fitan', 14 - Ed.)

It is a pity that many people. who are not conversant with the spirit of the Shari'ah (Islamic law), insist on using these boundaries to the limits. Many religious scholars exert themselves in finding out arguments to justify this attitude, and a point is thus reached where only a hair's breadth separates obedience from disobedience. Consequently many people fall prey to disobedience, even to downright error and wrong-doing. For once a man arrives at this point he is seldom capable of discerning between right and wrong, and maintaining the absolute self-control needed to keep within the lawful limits.

وَلَا تَاۡكُلُوۡٓا اَمۡوَالَـكُمۡ بَيۡنَكُمۡ بِالۡبَاطِلِ وَتُدۡلُوۡا بِهَآ اِلَى الۡحُـکَّامِ لِتَاۡکُلُوۡا فَرِيۡقًا مِّنۡ اَمۡوَالِ النَّاسِ بِالۡاِثۡمِ وَاَنۡـتُمۡ تَعۡلَمُوۡنَ‏

(2:188) Do not usurp one another’s possessions by false means, nor proffer your possessions to the authorities so that you may sinfully and knowingly usurp a portion of another’s possessions.¹⁹⁷

197. One meaning of this verse is that people should not try to seek illegitimate benefits by bribing magistrates. Another meaning is that when a person is aware that the property, he claims rightfully belongs to someone else, he should not file a judicial petition either because the other party lacks the evidence to support their case or because by trickery and cunning the petitioner can usurp that property. It is possible that the judicial authority would decide the case in favour of the false claimant on the basis of the formal strength of the claim, but as this judicial verdict would merely be the result of the chicanery to which the claimant had resorted he would not become its rightful owner. In spite of the judgement of the court the property would remain unlawful for him in the sight of God. It has been reported in a Tradition that the Prophet said: 'I am merely a human being and you bring to me your disputes. It is possible that some of you will be more impressive in argument than others, so that 1 may give judgement in favour of one on the basis of what 1 hear. Beware that if 1 award to someone what belongs to his brother, I will have assigned to him a lump of Fire.' (Bukhari, 'Shahadat', 27; Muslim, 'Aqdiayah', 4; Abu Da'ud , 'Aqdiayah', 7; Tirmidhi, 'Ahkam', 11, 18; Nasai 'Qudat', 12, 33; 1bn Majah, 'AhkAm', 5, etc. - Ed.) 

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