النص المفهرس

32
Sūrah Al-Baqarah 2:102-102
وَأَتَّبَعُواْ مَا تَنْلُواْ الشَّيَطِيْنُ عَلَى مُلْكِ سُلَيْمَنَّ وَمَا كَفَرَ سُلَيْمَنُ وَلَكِنَّ
الشَّيَطِينَ كَفَرُواْ يُعَلِّمُونَ النَّاسَ السّحْرَ وَمَا أُنزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ
هَرُونَ وَمَرُوتَّ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولَا إِنَّمَا نَحْنُ فِتْنَةٌ فَلاَ تَكْفُرٌّ
فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ، بَيْنَ الْمَرْءِ وَزَوْجِهِ، وَمَا هُم بِضَآرِّينَ بِهِ،
مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ وَيَنَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنفَعُهُمَّ وَلَقَدْ عَلِّمُواْ
لَمَنِ أَشْتَرَنَهُ مَا لَهُ فِى الْآَخِرَةِ مِنْ خَلَقٍّ وَلَبِئْسَ مَا شَرَوْاْ بِهِةٍ
أَنفُسَهُمْ لَوْ كَانُواْ يَعْلَمُونَ
They followed what the devils used to recite in the reign of Sulaiman
(Solomon); 44 and it was not Sulaiman who became an infidel, but the
devils did become infidels, 45 teaching people magic, and what had been
sent down to the two angels, Harut and Marut, in Babylon. And these two
did not teach anyone without first having said (to him), "We are but a trial,
so do not go infidel." 46 Then, they used to learn from them that with which
they could cause separation between a man and his wife. But they were not
to bring harm through it to anyone without the will of Allah. They used to
learn what harmed them and did no good to them; and they certainly knew
that he who buys it has no share in the Hereafter. And, indeed, vile is the
thing for which they sold themselves away. If only they knew! [102]
44) In these verses another misdeed of some Jews is disclosed. They used to
indulge in sorcery and black magic that was prohibited by Allah. This magic was
practiced by some devils in the days of Sulaiman for which they used to
recite some formulas. The phrase "What the devils used to recite" in this verse
refers to those formulas.
45) In order to justify their involvement in magic, some Jews attributed to
Sulaiman gi that he used to practice magic. Since the formulas used in magic
amounted to kufr (infidelity), magic has been referred to here as kufr. An
additional hint in this sentence is to refutation of the belief of the Jews that
Sulaiman i had, God forbid, become an apostate at the end of his life, and,
instigated by some women, had started worshipping idols. This is what the Old
Testament of the Bible attributes to him. (See 1-Kings 11: 1-12) The Holy
Qur'an refutes this allegation.
46) "What had been sent down to the two angels" means the formulas of

33
mah
Sūrah Al-Baqarah 2:103-104
وَلَوْ أَنَّهُمْ ءَامَنُواْ وَأَتَّقَوْاْ لَمَثُوبَةٌ مِّنْ عِندِ اللَّهِ خَيْرٌ لَوْ كَانُواْ يَعْلَمُونَ
يَأَيُّهَا الَّذِينَ ءَامَنُواْ لَا تَقُولُواْ رَعِنَا وَقُولُواْ أَنْظُرْنَا وَأَسْمَعُواْ
وَلِلْكَفِرِينَ عَذَابٌ أَلِيمٌ
And had they accepted the faith, and been God-fearing, the reward from
Allah would have always been far better. If only they knew! [103] O you
who believe, do not say Raina, but say Un zurna, 47 and listen, as there is
a grievous punishment for the unbelievers. [104]
magic. The background of this episode is that, at a particular time, black magic
had grown very popular in Babylon, so much so that people started confusing
it with the miracles of the prophets, believing the magicians to be holy men,
and obeying them in all sinful acts. In order to remove this misconception,
Allah sent two angels, namely Harut and Mārut, in human form. It seems that
the purpose of sending them to Babylon was twofold. Firstly, they explained
the difference between the miracles of the prophets and the magic of the
sorcerers, and clarified that the miracles are unusual events beyond the system
of ordinary causes and effects; they are shown directly by Allah to prove the
truthfulness of the prophets, while magic is a part of the system of causes and
effects with no nexus with the piety of those who practice it. For that purpose
they had to show how magicians' formulae have effects of their own. Secondly,
when in the course of their explanation, they had to disclose magician's
formulae, with a warning that it was forbidden by Allah to practice them, it was
a test for their addressees whether, after learning these formulas, they would
refrain from them, or their knowledge would tempt them to indulge in magic.
Some of them passed this test, while others failed. The Holy Qur'an gives, in
this verse, a brief description of those who failed.
47) This is to disclose another mischievous trick of the Jews. When they
presented themselves before the Holy Prophet , they would address him with
the word Ra'ina, which, in Arabic, means "Take care of us", but is, in Hebrew,
a curse. The latter is what they intended, but the Arabs, not knowing Hebrew,
could not see the point, and some Muslims too, with the Arabic sense of the
word in mind, began to address the Holy Prophet _ in the same manner to the
great glee of the Jews. In order to frustrate the design of the Jews, the Holy
Qur'an commands the Muslims to use the word Unzurna instead of Ra'ina, for
the meanings of the two words are the same in Arabic.

34
amusballwordipt
Sūrah Al-Baqarah 2:105-108
مَّا يَوَدُّ الَّذِينَ كَفَرُواْ مِنْ أَهْلِ الْكِنَبِ وَلَا الْمُشْرِكِينَ أَنْ يُنَزَّلَ عَلَيْكُم
مِّنْ خَيْرٍ مِّن رَّبِّكُمُ وَاللَّهُ يَخْنَصُّ بِرَحْمَتِهِ، مَن يَشَاءُ وَاللَّهُ ذُو الْفَضْلِ
مَا نَنسَحْ مِنْ ءَايَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍ مِنْهَا أَوْ مِثْلِهَاْ أَلَمْ
اٌلْعَظِيمِ
أَمْ تَعْلَمْ أَنَّ اللَّهَ لَهُ, مُلْكُ السَّمَوَتِ
تَعْلَمْ أَنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيُ
وَالْأَرْضِّ وَمَا لَكُم مِّن دُونِ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ الْ أَمْ تُرِيدُونَ أَنْ
تَسْتَلُواْ رَسُولَكُمْ كَمَا سُئِلَ مُوسَى مِن قَبْلٌ وَمَن يَتَبَدَّلِ الْكُفْرَ بِالْإِيمَنِ فَقَدْ
QUOTE
ضَلَّ سَوَآءَ السَّبِيلِ
Those who disbelieve from among the people of the Book and the
idolaters do not like that any good should come to you from your Lord.
But Allah chooses for His grace whomsoever He wills, and Allah is the
Lord of great bounty. [105] Whenever We abrogate a verse or cause it to
be forgotten, We bring one better than it or one equal to it. 48 Do you not
know that Allah is powerful over everything? [106] Do you not know that
to Allah alone belongs the kingdom of the heavens and the earth? Other
than Allah, you have neither a patron, nor a helper. [107] Or, do you rather
want to question your Prophet as Mūsā was questioned earlier? 49 And
whoever takes infidelity in exchange for faith has certainly missed the
straight path. [108]
48) When some injunctions of Shari'ah were changed by Allah, according to
His wisdom and in view of the changed circumstances, the Jews took it as an
opportunity to taunt the Muslims that their religion does not abide by its
principles. This verse was revealed to answer their objection. The gist of the
answer is that it depends solely on the divine knowledge as to which injunction
is suitable at a particular time.
49) The Jews were always making insolent demands. Once they asked the Holy
Prophet # to bring before them whole of the Qur'an all at once just as the
Torah had been revealed. In reprimanding them for making such improper
demands, the verse reminds them how their forefathers too had done the same

35
mmus
LeSunnah mi
Surah Al-Baqarah 2:109-112
وَدَّ كَثِيرٌ مِّنْ أَهْلِ الْكِنَبِ لَوْ يَرُدُّونَكُم مِّنْ بَعْدِ إِيمَنِكُمْ كُفَّارًا
حَسَدًا مِّنْ عِندِ أَنفُسِهِم مِّنْ بَعْدِ مَا نَبَيَّنَ لَهُمُ الْحَقُّ فَاعْفُواْ وَأَصْفَحُواْ حَتَّى
وَأَقِيمُواْ اُلْضَلَوَةَ وَءَاتُواْ
يَأْتِىَ اللَّهُ بِأَمْرِهِ إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
الزَّكَوَةُ وَمَا نُقَدِّعُواْ لِأَنَفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ اللَّهِ إِنَّ اللّهَ بِمَا تَعْمَلُونَ
وَقَالُواْ لَن يَدْخُلَ اُلْجَنَّةَ إِلَّا مَن كَانَ هُودَّا أَوْ نَصَرَىُّ تِلْكَ
بَصِيرٌ !
أَمَانِيُّهُمُّ قُلْ هَانُواْ بُهَنَكُمْ إِن كُنتُمْ صَدِقِينَ ﴿ بَلَى مَنْ أَسْلَمَ
وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ فَلَهُ: أَجْرُهُ عِندَ رَبِّهِ، وَلَا خَوْفُ عَلَيْهِمْ وَلَا هُمْ
يَحْزَنُونَ
(O Muslims,) many among the people of the Book desire to turn you,
after your accepting the faith, back into disbelievers - all out of envy on
their part, even after the truth has become clear to them. So, forgive and
overlook till Allah brings out His command. Certainly, Allah is powerful
over everything. [109] And be steadfast in Șa lah (prayer), and give Zakāh.
Whatever good you send forth for yourselves, you will find it with Allah.
Certainly, Allah is watchful of what you do. [110] They say that no one
shall ever enter Paradise unless he is a Jew, or a Christian. These are
their fancies. Say, "Bring your proof, if you are truthful." [111] Of
course, whosoever submits his face to Allah, and is good in deeds, will
have his reward with his Lord, and there shall be no fear for such people,
nor shall they grieve. [112]
- for example, they had asked Sayyiduna Musa tti to help them to see Allah
openly with their physical eyes. In such cases, the intention of the Jews had
never been to seek guidance, but only to cast aspersions on a prophet, or to
question the wisdom of Allah. The verse indicts this behaviour as kufr
(infidelity). (Ma'āriful Qur'an)

36
Sūrah Al-Baqarah 2:113-115
وَقَالَتِ الْيَهُودُ لَيْسَتِ النَّصَرَى عَلَى شَىْءٍ وَقَالَتِ النَّصَرَى لَيْسَتِ الْيَهُودُ عَلَى شَىْءٍ
وَهُمْ يَتْلُونَ الْكِنَبُّ كَذَلِكَ قَالَ الَّذِينَ لَا يَعْلَمُونَ مِثْلَ قَوْلِهِمْ فَاللَّهُ يَحَكُمُ
وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَجِدَ
بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُواْ فِيهِ يَخْتَلِفُونَ .
اَللَّهِ أَن يُذْكَرَ فِيَهَا أَسْمُهُ، وَسَعَى فِى خَرَابِهَا أُوْلَئِكَ مَا كَانَ لَهُمْ أَنْ يَدْخُلُوهَا
إِلَّا خَايِفِينَ لَهُمْ فِ الدُّنْيَا خِزْيٌ وَلَهُمْ فِ الْآَخِرَةِ عَذَابٌ عَظِيمٌ
وَلَّهِ الْمَشْرِقُ وَالْغْرِبُّ فَأَيْنَمَا تُوَلُواْ فَتَمَّ وَجْهُ الَّهِّ إِنَّ اللَّهَ وَسِعُ عَلِيمٌ
The Jews say: "The Christians have nothing to stand on" and the
Christians say "The Jews have nothing to stand on" while they both read
the Book! Similarly, those who do not know 50 have said like they (the Jews
and the Christians) say. So, Allah will judge between them on the Day of
Resurrection in what they used to dispute. [113] Who is more cruel than
the one who prevents the mosques of Allah from His name being recited
therein, and strives for their destruction? 51 It was not for such men to
enter them except in awe. For them there is disgrace in this world, and for
them there is a mighty punishment in the other world. [114] To Allah
belongs the East and the West. So, whichever way you turn, there is the
Face of Allah. 52 Indeed, Allah is All-Embracing, All-Knowing. [115]
50) It refers to the pagans of Arabia. The Holy Qur'an terms them as 'the
ignorant' because they did not believe in a divine book. The sense is that when
the pagans hear the Jews and Christians blaming each other of having no basis
for their religion, they reject both, and take worship of idols as the only true
religion.
51) The Jews had raised objections against the change in qiblah (direction to
face while offering Salah (prayer)), as the next verse indicates, and thus they
indirectly prevented the Muslims from worship in the mosques. The Christians
had tacitly supported the Roman king Titus who had once invaded Jerusalem
and destroyed Bait-ul-Maqdis (Jerusalem). The pagans of Makkah had prevented
the Holy Prophet # from entering the Holy Mosque in Makkah. Thus each one
of these three groups had prevented people from worship in the mosques in
some way or the other. This verse condemns this practice in general terms.
52) When, after migration to Madinah, the Muslims were commanded to face

37
A
zanimusba.
Ahtest
Sūrah Al-Baqarah 2:116-116
وَقَالُواْ أَتَّخَذَ اللَّهُ وَلَدَّأْ سُبْحَنَّهُ بَل لَّهُ, مَا فِي السَّمَوَتِ وَاُلْأَرْضِ كُلٌّ لَّهُ
قَائِنُونَ
They say: "Allah has got a son." Pure is He. Instead, to Him belongs
all that there is in the heavens and the earth. All stand obedient to
Him.3 [116]
Bait-ul-Maqdis (Jerusalem) in prayers, the Holy Prophet ¿ and his noble Sahabah
felt a deep longing for turning towards Ka'bah of Makkah that they had to
leave under compulsion. After sixteen months, the giblah was changed, and they
were directed to face Ka'bah in their prayers. The Jews took this as an occasion
for taunting them. The verse gives comfort to the Muslims by explaining the
basic principle underlying this change, which also unveils the absurdity of the
Jewish objections. The point made is that had Allah been limited only to one
direction, a fixed and permanent orientation would have been necessary. But
Allah, being infinite and beyond all directions, exists everywhere. Therefore, if a
particular direction is fixed by Him as giblah (orientation), it is not because He
exists only in that direction. East, West and all other directions are created by
Allah, and none of them has an inherent or unalienable sanctity. It is nothing but
His command that grants sanctity to the giblah specified by Him. He has the
prerogative to change the giblah at His will, which He did. It shows, among other
things, that the giblah faced by the Muslims is not an object of worship. It is
based merely on Allah's command; that is why it has been changed.
Although the Muslims are bound, according to the command given in 2:144
below, to face Ka'bah in all their prescribed prayers, there are two occasions
where this rule has been relaxed on the basis of this verse:
(a) When travelling on an animal or riding a vehicle in which facing giblah is not
possible, like a bus or a car, one can offer optional (nafl) prayers even without
facing qiblah. (But it is not allowed in the case of obligatory (fard) prayers, nor
in a vehicle where facing giblah is possible, like a train)
(b) When the exact direction of giblah cannot be ascertained, one can act on
the basis of his sincere guess. Even if he or she discovers after the prayer that
the guess was incorrect, he or she need not repeat the prayer which is deemed
to be valid on the basis of this verse.
53) As the Holy Qur'an reports in some other verses, some of the Jews called
the Prophet 'Uzair (Ezra) the son of God, as did the Christians in the case
of Sayyiduna 'Īsā
Jesus) and most of them still do, while the mushrikin

38
Sūrah Al-Baqarah 2:117-120
وَقَالَ
بَدِيعُ السَّمَوَاتِ وَالْأَرْضِّ وَإِذَا قَضَى أَمْرَا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ
الَّذِينَ لَا يَعْلَمُونَ لَوْلَا يُكَلِّمُنَا اللَّهُ أَوْ تَأْتِينَآ ءَايَةٌ كَذَلِكَ قَالَ الَّذِينَ
مِن قَبْلِهِم مِثْلَ قَوْلِهِمُ تَشَبَهَتْ قُلُوبُهُمُّ قَدْ بَيَّنَا الْأَيَتِ لِقَوْمِ يُوقِنُونَ
gsi
إِنَّا أَرْسَلْنَكَ بِالْحَقِّ بَشِيرًا وَنَذِيرًا وَلَا تُشْشَلُ عَنْ أَصْحَبِ الْجَحِيمِ
وَلَنْ تَرْضَى عَنْكَ اُلْيَهُودُ وَلَا النَّصَرَى حَتَّى تَّعَ مِلَّتَهُمّ قُلْ إِنَّ هُدَى اللَّهِ هُوَ
اُلْهُدَىُّ وَلَيِنِ أَتَّبَعْتَ أَهْوَآءَهُم بَعْدَ الَّذِى جَاءَكَ مِنَ الْعِلْمِ مَا لَكَ مِنَ اَللَّهِ مِن وَلِيٍّ
وَلَا نَضِيرٍ
(He is the) Originator of the heavens and the earth. When He decides a
matter, He simply says to it: "Be", and it comes to be. [117] Those who
do not know say: "Why is it that Allah does not speak to us, nor does a
sign come to us?" So spoke those before them as these people do.
Their hearts resemble each other. We have indeed made the signs clear
for the people who have certitude. [118] Surely, We have sent you with the
truth, as a bearer of good tidings, and a warner, and you will not be asked
about the people of Hell. [119] The Jews will never be pleased with you,
nor will the Christians, unless you follow their faith. Say: "Guidance of
Allah is, indeed, the guidance." Were you to follow their desires despite
the knowledge that has come to you, there shall be no friend for you
against Allah, nor a helper. [120]
(idolaters) of Makkah considered the angels to be the daughters of God. These
two verses show the absurdity of such assertions. For, even on rational grounds,
it is totally impossible that God should have offspring. Were it at all possible,
the situation would necessarily involve either of the two alternative
characteristics - the offspring would belong either to the same genus as the
father does, or to a different genus. If it belongs to a different genus, that
obviously is a defect, while God should, in order to be God, be free of all defects
- as reason itself requires, and as Verse 116 affirms. If the offspring belongs to
the same genus, that too is a contradiction in terms, for God has no equal and
no existent can belong to the same genus as He does. (Ma'āriful Qur'an)

39
sba
m
Ahles
Sūrah Al-Baqarah 2:121-123
الَّذِينَ ءَاتَيْنَهُمُ الْكِنَبَ يَتْلُونَهُ، حَقَّ تِلَاوَتِهِ: أُوْلَئِكَ يُؤْمِنُونَ بِهِءٌ وَمَن يَكْفُرْ بِهِ،
فَأُوْلَئِكَ هُمُ الْخَسِرُونَ [١٠] يَبَنِىّ إِسْرَِّيلَ أَذْكُرُواْ نِعْمَتِىَ الَّتِىّ أَنْعَمْتُ عَلَيْكُمْ وَأَنِ
◌ِمَ وَأَتَّقُواْ يَوْمًا لَّا تَجْزِى نَفْسُ عَن نَّفْسِ شَيْئًا وَلَا يُقْبَلُ
فَضَّلْتُكُمْ عَلَى الْعَلَمِينَ
مِنْهَا عَدْلٌ وَلَا نَنفَعُهَا شَفَعَةٌ وَلَا هُمْ يُنْصَرُونَ
Those to whom We have given the Book and they recite it observing the
rights of its recitation -54 they are the ones who believe in it. And
those who disbelieve in it, they are the losers. [121] O children of Isra'il
(Israel), remember My blessing that I conferred upon you, and that I
gave you excellence over the worlds. [122] And guard yourselves against
a day when no one shall stand for anyone for anything, nor shall ransom
be accepted from anyone, nor shall intercession be of benefit to him, nor
shall any support be given to such people. [123]55
54) According to a report from the blessed Sahabi Ibn 'Abbas
this verse
was revealed on the occasion of the arrival of forty Christians from Abyssinia
who had accepted Islam. But other commentators believe that "those to whom
We have given the Book" are the blessed Sahabah , and "the Book" is the
Holy Qur'an. As for reading the Book "observing the rights of its recitation",
it means enunciating each word correctly and clearly, and keeping the fear and
love of Allah present in one's heart while reading, and also the resolve to follow
divine guidance and to obey divine commandments. The blessed second
Khalifah (Caliph) 'Umar 4% has said that reading the Holy Qur'an "observing
the rights of its recitation" requires that when one comes to a description of
Paradise, one should pray to Allah for granting one this abode, and when one
finds a description of Hell, one should seek Allah's protection from it. (Ibn
Abi Hātim) (Ma'āriful Qur'an)
55) A large section of this Surah, ending with the previous verse, has been
dealing with different aspects of the conduct of the Israelites (that is, the Jews)
in the course of their history. This account had begun with the statement
which has been repeated at the end in these two verses. The purpose of
repeating the statement at the end of the discussion is to make the two ideas
sink deep into their minds. (Ma'āriful Qur'an)

40
Sūrah Al-Baqarah 2:124-125
،وَإِذٍ أَبْتَىَّ إِبْرَهِمَ رَبُّهُ بِكَلِمَةٍ فَأَتَمَّهُنَّ قَالَ إِنِّى جَاعِلُكَ لِلنَّاسِ إِمَامَّا قَالَ وَمِن
ذُرِّيٌَّ قَالَ لَا يَنَالُ عَهْدِى الظَّالِمِينَ (٨٠] وَإِذْ جَعَلْنَا الْبَيْتَ مَتَابَةً لِلنَّاسِ وَأَمْنَا
وَأَتَّخِذُواْ مِن مَّقَامِ إِبْرَهِمَ مُصَلَّى وَعَهِدْنَآ إِلَى إِبْرَهِمَ وَإِسْمَعِيلَ أَنْ طَهِرَا بَيْتِىَ
When his Lord put Ibrahim to a test with certain Words, and he fulfilled
them, He said, "I am going to make you an Imam for the people." 56 He
said, "And from among my progeny?" He replied, "My promise does not
extend to the unjust." [124] 57 When We made the House (Ka'bah of
Makkah) a frequented place for men, and a place of peace! 58 Make from
the Station of Ibrahim 59a place of prayer. We gave the (following directive)
to Ibrahim and Ismail (Ishmael): "Purify My House for those who
56)So far, three groups of people have been addressed by this Sūrah, namely
the Jews, the Christians and the pagans of Arabia, the main focus being on the
Jews. All these groups believed in the holiness of Ibrahim (Abraham) and
held him in great reverence. Now the Holy Qur'an gives a description of
Ibrahim « to prove that his message was the same as that of the Holy Prophet
the, and that he believed in monotheism in its purest form. He neither ascribed
any partner to Allah, as the pagans do, nor did he believe in His having children,
as the Christians or some Jews claim. Ibrahim a went through a series of trials
successfully, the details of which are recorded in the books of history and tafsir.
"When his Lord put Ibrahim to a test" refers to these trials.
57)'Imam' is an Arabic term that is normally translated as 'leader' or 'guide'.
The ruler of an Islamic state is called an Imam, and the same term is used for
a highly knowledgeable person, as well as for the person who leads the prayers.
The verse indicates that Ibrahim was a guide for all people in all these
senses. He asked the same status for his progeny, but the answer was that this
status would be given only to those of his children who will be just and
righteous, and not to the unjust. It is inferred from this verse that the ruler of
an Islamic state must be a just and righteous Muslim.
58)It refers to Baitullah (Literally: House of Allah, meaning the Ka'bah). Its two
characteristics are mentioned here. Firstly, it is a place frequently visited by the
believers who long to return to it again and again. Secondly, it has been termed
as 'place of peace'. It means that no battle or bloodshed is allowed in its
precincts, nor Can an animal be hunted therein. The detail on this topic are
given in books of Islamic Figh (Jurisprudence).
59)It is a stone on which Ibrahim « had stood while building the Ka'bah, and
-

41
Sūrah Al-Baqarah 2:126-128
وَإِذْ قَالَ إِبْرَهِمُ رَبِّ أَجْعَلْ هَذَا بَلَدًا
(١٢٥
لِلَّطَآئِفِينَ وَالْعَكِفِينَ وَالرُّكَّعِ السُّجُودِ
ءَمِنَا وَأَرْزُقْ أَهْلَهُ، مِنَ الثَّمَرَتِ مَنْ ءَامَنَ مِنْهُم بِاللَّهِ وَاَلْيَوْمِ الْأَخِرِّ قَالَ وَمَن كَفَرَ
فَأُمِّعُهُ، قَلِيلًا ثُمَّ أَضْطَرُّهُ إِلَى عَذَابِ النَّارِ وَبِئْسَ الْمَصِيُ ﴿ وَإِذْ يَرْفَعُ إَِّهِمُ
١٢٧
اُلْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَعِيلُ رَبَّنَا نَقَبَّلْ مِنَّأَ إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ
رَبَّنَا وَأَجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِنْ ذُرِّيَّتِنَآ أُمَّةً مُسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَاً
إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ لَ
are to circumambulate (make Taw af) 60 and those who stay in I'tikaf, and
those who bow down or prostrate themselves (in prayers). [125] (Recall)
when Ibrahim said, "My Lord, make this a city of peace, and provide its
people with fruits - those of them who believe in Allah and the Last Day."
He (Allah) said, "As for the one who disbelieves, I shall let him enjoy a
little, then I shall drag him to the punishment of the Fire. How evil an
end it is! [126]
When Ibrahim was raising up the foundations of the House, along with
Ismail (Ishmael) (supplicating): "Our Lord accept (this service) from
us! Indeed, You - and You alone - are the All-Hearing, the All-Knowing!
[127] Our Lord, make us both submissive to You, and (make) of our
progeny as well, a people submissive to You and show us our ways of
Pilgrimage and accept our repentance. Indeed, You - and You alone - are
the Most-Relenting, the Very-Merciful. [128]
which miraculously acquired the print of his foot. Nowadays, it is placed in a
showcase in front of the door of the Ka'bah. The verse has made it obligatory
to perform Salah (prayer) near it after every Tawaf (circumambulation), as the
Holy Prophet ¿ has explained through his oral direction and practice.
60) Tawaf is a form of worship whereby one has to walk around the Ka'bah
seven times, and I'tikaf means to stay in a mosque devoting oneself for worship
during a specified period.

42
Sūrah Al-Baqarah 2:129-134
رَبَّنَا وَأَبْعَثْ فِيهِمْ رَسُولًا مِنْهُمْ يَتْلُواْ عَلَيْهِمْ ءَايَتِكَ وَيُعَلِّمُهُمُ الْكِنَبَ وَالْحِكْمَةَ
وَيُزَكِبِمَّ إِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ ◌َ وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَهِمَ إِلَّا مَن
سَفِهَ نَفْسَهُ، وَلَقَدِ اصْطَفَيْنَهُ فِي الدُّنْيَا وَإِنَّهُ فِى الْآَخِرَةِ لَمِنَ الصَّلِحِينَ
قَالَ لَهُ رَبُّهُ: أَسْلِمَّ قَالَ أَسْلَمْتُ لِرَبِّ الْعَلَمِينَ ﴿٨] وَوَضَّى بِهَا إِنَّهِمُ بَنِهِ
وَيَعْقُوبُ يَبَنِىَّ إِنَّ اللَّهَ أَصْطَفَى لَكُمُ الدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ
أَمْ كُنْتُمْ شُهَدَآءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِنْ
بَعْدِى قَالُواْ نَعْبُدُ إِلَهَكَ وَإِلَهَ ءَابَآئِكَ إِنْرَهِمَ وَإِسْمَعِيلَ وَإِسْحَقَ إِلَهَا وَحِدًا
تِلْكَ أُمَّةٌ قَدْ خَلَثّ لَهَا مَا كَسَبَتْ وَلَكُمْ مَا كَسَبْتُمْ
وَنَحْنُ لَهُ، مُسْلِمُونَ
وَلَا تُشْتَلُونَ عَمَّا كَانُواْ يَعْمَلُونَ
And, our Lord, raise in their midst a Messenger61 from among them,
who should recite to them Your verses, and teach them the Book and the
wisdom, and cleanse them of all impurities. Indeed You, and You alone,
are the All-Mighty, the All-Wise." [129] Who can turn away from the faith
of Ibrahim except the one who has debased himself in folly? Indeed We
have chosen him in this world. And he is certainly among the righteous
in the Hereafter. [130] When his Lord said to him, "Submit!" He said,
"I submit myself to the Lord of all the worlds." [131] And Ibrahim
exhorted the same to his sons, and so did Ya'qub (Jacob): "My sons,
Allah has certainly chosen for you the Faith. So, let not death overtake
you but as Muslims." [132]
Is it that you were present when death approached Ya'qub, when he said
to his sons: "What will you worship after me"? They said, "We will
worship your God and the God of your fathers, Ibrahim, Ismail
(Ishmael) and Ishaq (Isaac), the one God, and to Him we submit
ourselves." [133] Those are a people who have passed away. For them is
what they earned, and for you is what you earned. Nor shall you be
questioned as to what they have been doing. [134]
61) The reference is to the Holy Prophet Sayyiduna Muhammad e.

43
sbar wordlone
Sūrah Al-Baqarah 2:135-138
وَقَالُواْ كُونُواْ هُوَدَّا أَوْ نَصَرَى تَّهْتَدُواْ قُلْ بَلْ مِلَّةَ إِبْرَهِمَ حَنِيفًا وَمَا كَانَ مِنَ
الْمُشْرِكِينَ ﴿ قُولُواْ ءَامَنَا بِاللَّهِ وَمَا أُنزِلَ إِلَيْنَا وَمَا أُنْزِلَ إِلَى إِبْرَهِمَ وَإِسْمِيلَ
وَإِسْحَقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِىَ مُوسَى وَعِيسَى وَمَآ أُوْتِىَ النَّبِيُّونَ مِن
٠َ فَإِنْ ءَامَنُواْ بِمِثْلِ مَآ
زَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ
ءَامَنْتُم بِهِ، فَقَدِ اهْتَدَواْ وَإِنْ نَولَوْ فَإَِّا هُمْ فِ شِقَاقٍ فَسَيَكْفِيكَهُمُ اللَّهَ وَهُوَ
صِبْغَةَ اللَّهِ وَمَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةٌ وَنَحْنُ لَهُ.
اُلسَمِيعُ الْعَلِيمُ !
عَبِدُونَ
They said, "Become Jews or Christians, and you will find the right path."
Say: "Instead, (we follow) the faith of Ibrahim, the upright, 62 - and he
was not one of those who associate partners with Allah." [135] Say (O,
Muslims): "We believe in Allah, and in what has been revealed to us, and
in what has been revealed to Ibrahim, Ismail (Ishmael), Ishaq (Isaac),
Ya'qub and his children, and in what has been given to Mūsā and 'Īsā
(Jesus) and what has been given to the prophets from their Lord: We
make no difference between any of them, and to Him we submit
ourselves." [136] So, if they believe in the same way as you believe, they
will have certainly found the right path, and if they turn away, then the
fact is that they are in antagonism. Then Allah will suffice you against
them, and He is the All-Hearing, the All-Knowing. [137]
(We dye ourselves with) the colouring of Allah! For who is better in
colouring than Allah?63 We are to worship none but Him. [138]
62) The original word used by the Holy Qur'an is: hanif which means a person
who does not deviate from the truth in the least. The sense is that he never
deviated from the pure monotheism in any way. Therefore, if someone were to
be followed in the matter of faith, why should one not follow him?
63) "Colouring" is the translation of sibghah. The expression alludes to the
Christian ritual of baptism, which is known in Arabic as Istibagh (a word having
the same root as sibghah.) On the seventh day of its birth, they used to bathe an

44
88
Sūrah Al-Baqarah 2:139-141
قُلْ أَتُحَجُونَنَا فِىِ اللَّهِ وَهُوَ رَبُّنَا وَرَبُّكُمْ وَلَنَآ أَعْمَلُنَا وَلَكُمْ أَعْمَلُكُمْ وَنَحْنُ
لَهُ مُخْلِصُونَ لَ أَمْ نَقُولُونَ إِنَّ إِزَهِمَ وَإِسْمَغِيلَ وَإِسْحَقَ وَيَعْقُوبَ
وَاْأَسْبَاطَ كَانُواْ هُودًا أَوْ نَصَرَىُّ قُلْ ءَأَنْتُمْ أَعْلَمُ أَمِ اللَّهُ وَمَنْ أَظْلَمُ مِمَّن
تِلْكَ
كَتَمَ شَهَدَةً عِندَهُ مِنَ اللَّهِ وَمَا اللهُ بِغَفِلٍ عَمَّا تَعْمَلُونَ لَّ
أُمَّةٌ قَدْ خَلَتَّ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُؤٌّ وَلَا تُسْتَلُونَ عَمَّا كَانُواْ
يَعْمَلُونَ لَبَ
Say: "Would you argue with us about Allah, when He is our Lord as well
as your Lord? For us our deeds, and for you your deeds! And we are
faithful to Him. [139] Or, would you say that Ibrahim, Isma'il, Ishaq,
Ya'qub and their children were Jews or Christians?" Say: "Do you know
better or does Allah?" Who can be more unjust than the one who
conceals the testimony he has from Allah? Allah is not unaware of what
you do. [140] Those are a people who have passed away. For them is what
they earned, and for you is what you earned, and you shall not be
questioned about what they have been doing. [141]
infant in coloured (probably yellow) water, which was supposed to be a
substitute for circumcision, and a sufficient guarantee for the external and
internal purification of the infant. The verse suggests that this colour is wasted
away with the water, without leaving a trace outside or inside, nor does this kind
of baptism serve the purpose of circumcision and cleanse a man of physical
impurity. And the verse declares that the only colouring worth the name is the
colouring of a genuine and un-abrogated religion - that is, Islam. Then, the
word sibghah or "colouring" has a deeper meaning too. Just as a certain colour
is openly and clearly visible to the beholder, the signs of genuine and pure 'Iman
(faith) should shine through the face, the movements, the habits and the
behaviour of a Muslim. In this sense, the verse is a commandment, asking
Muslims "to dye" themselves in the "colouring of Allah", outwardly and
inwardly by offering unalloyed worship to Him alone, by submitting themselves
totally to His commandments, and by gladly accepting His will. (Ma'ariful
Qur'an)

45
Sūrah Al-Baqarah 2:142-143
سَيَقُولُ السُّفَهَاءُ مِنَ النَّاسِ مَا وَلَّئُهُمْ عَن قِبْلَنِمُ الَّتِى كَانُواْ عَلَيْهَا قُل لِلَّهِ
وَكَذَلِكَ جَعَلْنَكُمْ
الْمَشْرِقُ وَالْمَغْرِبُّ يَهْدِى مَن يَشَآءُ إِلَى صِرَطٍ مُسْتَقِيمٍ
أُمَّةً وَسَطَّا لِّنَكُونُواْ شُهَدَآءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا
The foolish among the people will say: "What has turned them away from
their Qib lah which they used to observe?" 64 Say: "To Allah belong the
East and the West. He guides whom He wills to a straight path." [142]
In the same way We made you a moderate Um mah (community), 65 so
that you should be witnesses over the people, and the Messenger a
witness to you. 66
64)Next few verses deal with the issue of giblah. For explanation, please see
notes on verse 115 above.
65)In the matter of giblah there were two extremes: Some people did not give
any importance to any giblah while some others took their giblah as having
inherent sanctity, and therefore, they did not accept any change in it, even on
the basis of divine revelation. Islam does affirm the need for a giblah, so that
the Ummah may have a uniform orientation, but at the same time, it believes that
no direction of giblah has an inherent sanctity. The sanctity it acquires is based
on Allah's command that can be changed by Him whenever He so wills. Now
the present verse says that the moderate nature of Islamic faith and injunctions
is not restricted to the issue of giblah, but Allah has made the Ummah of the
Holy Prophet A moderate in the sense that it is far from the extremes of other
religions. The details of this moderate nature are explained in the books of tafsir
and can be seen in Ma'ariful-Qur'an, but the term as used by the Holy Qur'an
has nothing to do with the term 'moderate' as cleverly coined by some
contemporary non-Muslims for those who pretend to be Muslims but, instead
of practicing its rules and principles, sacrifice the express injunctions of their
religion in the name of tolerance and broad-mindedness.
66)On the Day of Judgment, the infidels who rejected the call of the earlier
prophets will pretend that they had never received a divine book nor did any
prophet come to them. The Islamic Ummah will, then, be called and it will testify
that prophets 2 did come to them with guidance. Although the Islamic Ummah
was not eye-witness to this fact, its testimony will be based on the most
authentic report it had received from the Holy Prophet # which is the most
reliable source of information. Then the Holy Prophet will testify in favour
of his Ummah . The present verse is alluding to this testimony.

46
Sūrah Al-Baqarah 2:144-144
وَمَا جَعَلْنَا الْقِبْلَةَ الَتِى كُنْتَ عَلَيْهَا إِلَّا لِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَن يَنْقَلِبُ
عَلَى عَقِبَيْةٍ وَإِن كَانَتْ لَكَبِيَرَةً إِلَّا عَلَى الَّذِينَ هَدَى اللَّهُ وَمَا كَانَ اللَّهُ لِيُضِيعَ
قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِى
إِيمَنَّكُمَّ إِنَّ اللَّهَ بِلنَّاسِ لَرَءُوفٌ رَّحِيمٌ [10]
السَّمَاءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَهَا فَوَلِّ وَجْهَكَ شَطْرَ اُلْمَسْجِدِ الْحَرَامِّ وَحَيْثُ
مَا كُنْتُمْ فَوَلُواْ وُجُوهَكُمْ شَطْرَةُ، وَإِنَّ الَّذِينَ أُوتُواْ الْكِنَبَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن
O
زَبِّهِمٌّ وَمَا اللَّهُ بِغَفِلٍ عَمَّا يَعْمَلُونَ
And We did not prescribe the Qib lah which you used to observe except
to know the one who follows the Messenger as distinct from the one who
turns on his heels.67 It was burdensome indeed, but not on those whom
Allah guided. Allah will not allow your faith go to waste. 68 Certainly
Allah is very kind, very merciful to the people. [143] We have been seeing
you turning your face to the heavens. 69 So, We will certainly assign to
you a Qiblah that you would like. Now, turn your face in the direction
of the Sacred Mosque (Al-Masjid-ul-Haram), and (O Muslims), wherever
you are, turn your faces in its direction. Even those who have been given
the Book70 know well that it is the truth from their Lord, and Allah is not
unaware of what they do. [144]
67) It means that the change of giblah was to test whether giblah has been taken
as an object of worship in itself, which cannot be changed, or it is followed on
the basis of Allah's command.
68) 'your faith' in this sentence refers to Salah (prayer) that is part of the acts
prescribed by the Islamic faith. Some people were raising doubts about the
validity of the prayers performed to the direction of Bait-ul-Magdis (Jerusalem)
before the change of giblah. The present verse clarifies that Allah will not allow
these prayers to go to waste, because they were performed according to Allah's
command that was in force at that time.
69) When Bait-ul-Magdis (Jerusalem) was appointed as giblah, the Holy Prophet
tobeyed the command, but was expecting that it would be changed to Ka'bah
according to his wish. In his eagerness for this change, he would at times turn
his face toward the sky expecting that an angel might be coming with the new
command. The verse refers to this gesture of the Holy Prophet .
70) This term is used by the Holy Qur'an for the Jews and the Christians who

47
Sūrah Al-Baqarah 2:145-148
وَلَيِنْ أَتَيْتَ الَّذِينَ أُوتُواْ الْكِنَبَ بِكُلِّ ءَايَةٍ مَّا تَبِعُواْ قِبْلَتَكَ وَمَآ أَنْتَ بِتَابِعِ
قِبْلَنَهُمَّ وَمَا بَعْضُهُم بِتَابِعِ قِبْلَةَ بَعْضِ وَلَيْنِ أُتَّبَعْدَ أَهْوَآءَهُم مِّنْ بَعْدِ مَا
الَّذِينَ ءَاتَيْنَهُمُ الْكِنَبَ
جَاءَكَ مِنَ الْعِلْمِ إِنَّكَ إِذَا لَّمِنَ الظَّالِمِينَ
١٤٥
١٤٦
يَعْرِفُونَهُ، كَمَا يَعْرِفُونَ أَبْنَاءَ هُمَّ وَإِنَّ فَرِيقًا مِنْهُمْ لَيَكْثُمُونَ الْحَقَّ وَهُمْ يَعْلَمُونَ
وَلِكُلِّ وِجْهَةٌ هُوَ مُوَلِّ فَاسْتَبِقُواْ
اَلْحَقُّ مِن رَّبِّكَ فَلاَ تَكُونَنَّ مِنَ اٌلْمُمْتَرِينَ
EV
١٤٨
اُلْخَيْرَاتِ أَيْنَ مَا تَكُونُواْ يَأْتِ بِكُمُ اللَّهُ جَمِيعًا إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
Even if you bring every sign to those who have been given the Book, they
would not follow your Qib lah, and you are not to follow their Qib lah, 71
nor are they to follow each other's Qiblah. If you were to follow their
desires despite the knowledge that has come to you, you will then
certainly be among the unjust. [145]
Those whom We have given the Book recognize him (the Holy Prophet
(g) as they recognize their own sons. 72In fact, a group of them conceals
the truth, while they know (it). [146] The truth is from your Lord. So,
never be among those who doubt (it)." [147] For everyone there is a
direction to which he turns his face. Strive, then, to excel each other in
good deeds. Wherever you are, Allah will bring you all together. 73 Allah
is certainly powerful over everything. [148]
were given the divine books, namely, Torah and Injil .
71) This is an indication that once Ka'bah has been appointed as giblah, it will
never be changed now.
72) It means that those who have the knowledge of the earlier Scriptures know
well that the signs of the Last Prophet mentioned in these Scriptures are very
much present in the Holy Prophet , and therefore, they recognize his
prophet-hood, in their hearts, as certainly as they recognize their sons, but they
do not affirm it out of their malice and arrogance.
73) That is, on the Day of Judgment. In order to prompt the addressees to good
deeds, Allah Almighty reminds them not to forget that they have to be brought
before Him for giving full account of their deeds.

48
Sūrah Al-Baqarah 2:149-152
وَمِنْ حَيْثُ خَرَجْتَ فَوَلِ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَإِنَّهُ، لَلْحَقُّ مِن رَبِّكْ
وَمِنْ حَيْثُ خَرَجْتَ فَوَلِ وَجْهَكَ شَطَرَ الْمَسْجِدِ
١٤٩
وَمَا اللَّهُ بِغَفِلٍ عَمَّا تَعْمَلُونَ
اُلْحَرَامِّ وَحَيْثُ مَا كُنْتُمْ فَوَلُواْ وُجُوهَكُمْ شَطْرَهُ، لِتَّلَا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ
إِلَّا الَّذِينَ ظَلَمُواْ مِنْهُمْ فَلَا تَخْشَوْهُمْ وَأَخْشَوْنِ وَلِأُتِمَّ نِعْمَتِى عَلَيْكُمْ وَلَعَلَّكُمْ
تَهْتَدُونَ لَْ كَمَا أَرْسَلْنَا فِيكُمْ رَسُولًا مِّنكُمْ يَتْلُواْ عَلَيْكُمْ ءَايَلِنَا
وَيُزَكِيْكُمْ وَيُعَلِّمُكُمُ الْكِتَبَ وَاَلْحِكْمَةَ وَيُعَلِّمُكُم مَّا لَمْ تَكُونُواْ تَعْلَمُونَ
﴿ فَذَكُرُونِيِّ أَذْكُرَكُمْ وَاشْكُرُواْ لِى وَلَا تَكْفُرُونِ
From wherever you set out, turn your face in the direction of the Sacred
Mosque (Al-Masjid-ul-Haram). That, indeed, is the truth from your Lord,
and Allah is not unaware of what you do. [149] And from wherever you
set out, turn your face in the direction of the Sacred Mosque (Al-Masjid-
ul-Harām), and (O Muslims), wherever you are, turn your faces in its
direction, so that people should have no argument against you, "" except
for those among them who are unjust, do not fear them, but fear Me_,
and so that I should perfect My blessings upon you, and that you may
take the right path. [150]
As also We have sent in your midst a messenger from among you,
75
who
recites to you Our verses, and purifies you, and teaches you the Book and
the wisdom, and teaches you what you did not know. [151] So Remember
Me, and I will remember you, and be thankful to Me, and be not
ungrateful to Me. [152]
74) It means that in case the Muslims do not observe the commands of Allah,
their enemies will have an opportunity to argue against them that they
themselves are not committed to their religion, then how they could call others
towards it.
75) It refers to the Holy Prophet . The words 'as also' mean: "If you observe
My commands, My blessing will be perfected upon you in the same manner as
it was perfected by sending the Holy Prophet to you."

49
Sūrah Al-Baqarah 2:153-158
وَلَا نَقُولُواْ
يَأَيُّهَا الَّذِينَ ءَامَنُواْ أَسْتَعِينُواْ بِالصَّبْرِ وَالصَّلَوَةَ إِنَّ اللَّهَ مَعَ الصَّبِرِينَ
١٥٣
لِمَن يُقْتَلُ فِى سَبِيلِ اللَّهِ أَقْوَاتُّ بَلْ أَخْيَاءٌ وَلَكِن لَّا تَشْعُرُونَ
◌َ وَلَنَبْلُوَنَّكُمْ بِشَىْءٍ
١٥٤
مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصِ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَاتِ وَبَشْرِ الصَّبِينَ
الَّذِينَ
١٥٥
أُوْلَئِكَ عَلَيْهِمْ صَلَوَتٌ مِّن
إِذَا أَصَبَتْهُم مُصِيَةٌ قَالُواْ إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَجِعُونَ
١٥
﴿ إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَاِرِ اللَّهِ
زَّبِّهِمْ وَرَحْمَةٌ وَأُوْلَتْبِكَ هُمُ الْمُهْتَدُونَ
O you who believe, seek help through patience and prayer. 76 Surely,
Allah is with those who are patient. [153] Do not say of those who are
slain in the way of Allah that they are dead. Instead, they are alive, but
you do not perceive. [154] Surely We will test you with a bit of fear and
hunger, and loss in wealth and lives and fruits, and give good tidings to
the patient [155] who, when a suffering visits thern, say: "We certainly
belong to Allah, and to Him we are bound to return." " [156] Those are
the ones upon whom there are blessings from their Lord, and mercy as
well; and those are the ones who are on the right path. [157] Indeed Safa
and Marwah 78 are among the marks of Allah.
76) The previous verses have directed the Muslims that, instead of being stuck
with argumentation with Jews about Qiblah, they should attend their duties
towards Allah. Now, verses 153 to 157 warn them that, in the course of their
mission, they may face certain obstacles and may suffer calamities. The verses
teach them how to deal with such situations.
77) It means: "Since we belong to Allah, He is the best judge of what should
happen to us, and since we are bound to return to Him, our suffering in this
world is temporary, and, once we return to Allah, all worldly sufferings will not
only vanish for good, but will be replaced by eternal blessings and bounties."
Whenever one considers these two facts, no suffering in this world can make
him impatient.
78) These are two hills situated near Ka'bah in Makkah. It is obligatory during
Hajj and Umrah to walk briskly between them seven times. This form of
worship is called Sa'y .

50
Sūrah Al-Baqarah 2:159-161
فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا وَمَن تَطَوَّعَ خَيْرًا
إِنَّ الَّذِينَ يَكْتُمُونَ مَآ أَنزَلْنَا مِنَ الْبَيْنَتِ وَاَلْهُدَى مِنْ بَعْدٍ
فَإِنَّ اللَّهَ شَاكِرُ عَلِيمُ لَهـ
مَا بَيِّنَهُ لِلنَّاسِ فِى الْكِنَبِّ أُوْلَئِكَ يَلْعَنُمُ اللَّهُ وَيَلْعَثُمُ الََّعِنُونَ
إِلَّا الَّذِينَ
109
إِنَّ الَّذِينَ
تَابُواْ وَأَصْلَحُواْ وَبَيِّنُواْ فَأُوْلَئِكَ أَتُوبُ عَلَيْهِمَّ وَأَنَا التَّوَّابُ الرَّحِيمُ
كَفَرُواْ وَمَانُواْ وَهُمْ كُفَّارُ أُوْلَئِكَ عَلَيْهِمْ لَنَةُ اللَّهِ وَالْمَلَئِكَةِ وَالنَّاسِ أَجْمَعِينَ
So whoever comes to the House for Hajj or performs Um rah, 79 there is
no sin for him if he makes rounds between them; 80 whoever comes up
with good on his own, then Allah is Appreciating, All-Knowing. [158]
Surely, those who conceal the clear signs and the guidance We have
revealed, even after We have explained them for people in the Book, upon
them Allah casts damnation, and they are cursed by all those who curse.
[159] Yet, those who repent and correct and declare (what they used to
conceal), their repentance is accepted by Me. I am the Most-Relenting,
the Most-Merciful. [160] Indeed, those who disbelieved and died while
they were disbelievers, upon them is the curse of Allah, and of angels,
and of all human beings together, [161]
79) Hajj is the pilgrimage consisting of different forms of worship performed
during 8 to 13 of the month of Dhul-Hijjah (12th month of Islamic Hijrah
calendar) in Makkah and some places around it. It is obligatory on every
Muslim, male and female, having means to travel to Makkah to perform Hajj at
least once in his or her lifetime. Umrah, on the other hand, is a shorter
pilgrimage that consists of Tawaf (circumambulation around Ka'bah) and Sa'y
(walking briskly seven times between Safa and Marwah) only. It is not obligatory
and can be performed any time.
80) Although Sa'y between Safa and Marwah is obligatory in both Hajj and
Umrah, the expression ' there is no sin' has been adopted to remove the doubt
that since the pagans used to make Sa'y during the Days of Ignorance with two
idols installed on the top of the two hills, the act might be a sin. The Holy
Qur'an says that Safa and the Marwah are among the marks of faith appointed
by Allah; and Sa'y between them - being one of the approved modes of worship
- does not become a sin just due to the malpractice of a pagan band of people.

51
Sūrah Al-Baqarah 2:162-165
خَالِدِينَ فِيهَّا لَا يُحَفَّفُ عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُظَرُونَ [٨] وَإِلَهُكُمْ إِلَهٌ وَاحِدٌ
لَّ إِلَهَ إِلَّا هُوَ الرَّحْمَنُ الرَّحِيمُ (٨) إِنَّ فِ خَلْقِ السَّمَوَاتِ وَالْأَرْضِ وَأَخْتِلَفِ
اُلَّيْلِ وَالنَّهَارِ وَالْفُلْكِ الَّتِى تَجْرِى فِى الْبَحْرِ بِمَا يَنفَعُ النَّاسَ وَمَآ أَنزَلَ اللَّهُ مِنَ
السَّمَاءِ مِن ◌َّآءٍ فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ
وَتَصْرِيفِ الرِّيَجِ وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَاءِ وَالْأَرْضِ لَيَتٍ لِّقَوْمٍ يَعْقِلُونَ
(١) وَمِنَ النَّاسِ مَن يَتَّخِذُ مِن دُونِ اللَّهِ أَنْدَادًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ وَالَّذِينَ
ءَامَنُواْ أَسَّدُّ حُبَّا لِلَّهِ وَلَوْ يَرَى الَّذِينَ ظَلَمُوْاْ إِذْ يَرَوْنَ الْعَذَابَ أَنَّ الْقُوَّةَ لِلَّهِ
170
جَمِيعًا وَأَنَّ اللَّهَ شَدِيدُ الْعَذَابِ
in a way that they will remain in it forever. Neither the punishment will
be lightened for them, nor will they be given respite. [162] Your god is
one God: There is no god but He, the All-Merciful, the Very-Merciful.
[163] Surely, in the creation of heavens and earth, and the alternation of
night and day, and the ships that sail in the sea, carrying that which
benefits men, and in the water Allah sent down from the sky, then
revived with it the earth after it was dead, and in every creature He has
scattered on it, and in turning of winds, and in the clouds employed to
serve between heaven and earth, there are signs for those who have
sense. [164]
Among the people there are some who set up co-gods beside Allah whom
they love like the love due to Allah. But those who believe are most firm
in their love for Allah. Would that the unjust people could perceive -
when they see the torment (i.e. any calamity in this world) - that all power
belongs to Allah alone, and that Allah is severe in punishment! 81 [165]
81) It means that when they face a calamity, their so-called co-gods are not able
to revert it. Such events should be sufficient for them to learn that all power
belongs to Allah, and no one has any power against Him who could be held as
His partner or associate. (Bayan-ul-Qur'an)