Indexed OCR Text

52
Sūrah Al-Baqarah 2:166-170
إِذْ تَبَرَّأَ الَّذِينَ أَتُّبِعُواْ مِنَ الَّذِينَ اتَّبَعُواْ وَرَأَوُاْ الْعَذَابَ وَتَقَطّعَتْ بِهِمُ
الْأَسْبَابُ لَِّ وَقَالَ الَّذِينَ أَتَّبَعُواْ لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّءُواْ مِنَّا
كَذَلِكَ يُرِيهِمُ اللَّهُ أَعْمَلَهُمْ حَسَرَتٍ عَلَيْهِمٌّ وَمَا هُم بِخَرِجِينَ مِنَ النَّارِ ()
يَأَيُّهَا النَّاسُ كُلُواْ مِمَا فِى الْأَرْضِ حَلًا طَيِّبًا وَلَا تَتَّبِعُواْ خُطُوَتِ الشَّيْطَنَّ إِنَّهُ
إِنَّمَا يَأْمُرُّكُم بِالسُّوءِ وَالْفَحْشَآءِ وَأَن تَقُولُواْ عَلَى اللَّهِ مَا لَا
لَكُمْ عَدُوٌّ مُّبِينُ لِبَ
وَإِذَا قِيلَ لَهُمُ أَتَّبِعُواْ مَآ أَنْزَلَ اللَّهُ قَالُواْ بَلْ نَتَّبِعُ مَآ أَلْفَيْنَا عَلَيْهِ
تَعْلَمُونَ لَيْكَ.
ءَابَآءَنَُّ أَوَلَوْ كَانَ ءَابَآؤُهُمْ لَا يَعْقِلُونَ شَيْئًا وَلَا يَهْتَدُونَ
(Imagine the time) when those who were followed will disown their
followers, and they (all) will see the punishment, and the bonds between
them will be cut asunder, 82 [166] and those who followed will say, "We
wish we had another (chance to) return (to the world), so that we may
disown them as they had disowned us." Thus Allah will show them that
their deeds were (nothing but) causes of remorse for them, and they are
not to come out of the Fire. [167]
O people, eat permissible good things out of what lies in the earth, and
do not follow the footsteps of Shaitan (Satan); 83 indeed, he is an open
enemy for you. [168] He orders you only to (do) evil and immodest acts,
and that you ascribe to Allah what you do not know. [169] When it is said
to them: "Follow what Allah has sent down," they say: "Instead, we
would follow that (religion) on which we have found our fathers." Is it so,
even though their fathers had no understanding at all, nor had they been
on the right path? [170]
82Jt could mean that all types of relationship between them (like friendship or
kinship or leadership) will come to an end. It may also mean that the covenants
they had with each other will no more remain in force, because no one will be
able to fulfill them. The word asbab used in the text may be interpreted as
'means and sources' also, meaning thereby that they will lose all means and
sources they had at hand in the world. (Rāzī)
83T'he pagans of Makkah used to dedicate animals to the idols, and believed

53
Surah Al-Baqarah 2:171-173
وَمَثَلُ الَّذِينَ كَفَرُواْ كَمَثَلِ الَّذِى يَنْعِقُ بِمَا لَا يَسْمَعُ إِلَّا دُعَاءَ وَنِدَآءً صُمْ بُكُمُّ
( يَأَيُّهَا الَّذِينَ ءَامَنُواْ كُلُواْ مِن طَيِّبَتِ مَا رَزَقْنَكُمْ
عُمْىٌّ فَهُمْ لَا يَعْقِلُونَ
وَأَشْكُرُوْ لِلَّهِ إِن كُمْ إِيَّاهُ تَعْبُدُونَ * إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَّةَ
وَاَلَّمَ وَلَحْمَ الْخِنِزِيرِ وَمَا أُهِلَّ بِهِ، لِغَيْرِ اللَّهِ فَمَنِ اضْطُرَّ غَيْرَ بَاغْ وَلَا عَادٍ
فَلَا إِثْمَ عَلَيْهِ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
The example of (calling) those who disbelieve is such as someone is
shouting at an animal that hears nothing but a call and cry. 84 They are
deaf, dumb and blind, so they do not understand. [171] O you who believe,
eat of the good things We have provided to you and be grateful to Allah,
if it is He whom you worship (in real terms). [172] He has only prohibited
for you carrion, blood, the flesh of swine and that upon which a name of
someone other than 'Allah' has been invoked. 85 Then, whoever is
compelled by necessity, neither seeking pleasure nor transgressing, there
is no sin on him. 86 Verily, Allah is Most-Forgiving, Very-Merciful. [173]
that deriving any benefit from them and eating their meat is prohibited. They
attributed this prohibition to Allah without having any proof. It is in this
background that this verse was revealed to establish that Allah has never
commanded them to do so.
84) When shouting at an animal, a shepherd at times speaks to them, but they
do not understand what he is saying, except a senseless call and cry. Similarly,
when the Holy Prophet he calls these unbelievers to Islam sincerely, they take
it just as an unserious call without considering its true meaning, and with no
appreciation of its importance.
85) This verse refutes the practice of the pagans who had taken some animals
as prohibited for themselves while Allah had never directed them to do so. (The
full treatment of the subject is in Surah Al-An'am 6:138-144). The phrase, 'only
prohibited' should be read in this context. It does not mean, therefore, that no
other food is prohibited in Islamic Shari'ah. (see also 5:3)
86) 'compelled by necessity' has been explained in 5:3 by extreme hunger in
which one has the genuine apprehension that he may die if he does not eat an
unlawful food. The phrase 'neither seeking pleasure' means that the purpose

54
Surah Al-Baqarah 2:174-177
إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلَ اللَّهُ مِنَ الْكِتَبِ وَيَشْتَرُونَ بِهِ، ثَمَنَا قَلِيلًا
أُوْلَئِكَ مَا يَأْكُونَ فِي بُطُونِهِمْ إِلَّا النَّارَ وَلَا يُكَلِّمُهُمُ اللَّهُ يَوْمَ الْقِيَامَةِ وَلَا
أُوْلَئِكَ الَّذِينَ اشْتَرَوُاْ الضَّلَالَةَ بِالْهُدَى
يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمُ لَبَ
ذَلِكَ بِأَنَّ اللَّهَ نَزَّلَ اُلْكِنَبَ
وَالْعَذَابَ بِالْمَغْفِرَةِ فَمَآ أَصْبَرَهُمْ عَلَى النَّارِ
وَلَّيْسَ الْبِرَّ أَنْ تُوَلُواْ
بِالْحَقِّ وَإِنَّ الَّذِينَ أُخْتَلَفُواْ فِى الْكِتَابِ لَفِ شِقَاقٍ بَعِيدٍ
وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَكِنَّ الْبِرَّ مَنْ ءَامَنَ بِاللَّهِ وَالْيَوْمِ الْآَخِ وَالْمَلَبِّكَةِ
وَالْكِنَبِ وَالنَِّنَ وَءَاتَى الْمَالَ عَلَى حُبِّهِ، ذَوِى الْقُرْبَى وَالْيَتَمَى وَالْمَسَكِينَ
Verily, those who conceal the Book Allah has revealed, and earn thereby
a small price, they eat nothing into their bellies but fire, and Allah will not
speak to them on the Day of Judgment, nor will He purify them, and for
them there is painful punishment. [174] They are those who have bought
the wrong way at the price of the right way, and punishment at the price
of pardon. How well they endure the Fire! [175] All that is because Allah
revealed the Book with the truth. Yet, those who have opted for dissension
about the Book are in extreme division (among themselves) [176]
Righteousness is not (merely) that you turn your faces to the East and
the West; but righteousness is that one believes in Allah and the Last
Day and the angels and the Book and the Prophets, and gives wealth,
despite (his) love for it, to relatives, and to orphans, the helpless,
should be to save life, and not to have pleasure, while 'nor transgressing' means
that the concession is limited to the extent of necessity, and no one is allowed
to eat more than required for saving life.
87) The Jews and the Christians were involved in controversy of the direction
of qiblah with such an enthusiasm as if the whole religion were confined to
facing a particular direction. After refuting their standpoint in detail, the Holy
Qur'an reminds that righteousness is much wider than presumed by them. In
this connection, the Holy Qur'an now mentions several branches of
righteousness. This subject will continue till the end of this Surah, laying down
certain rules, principles and injunctions concerning different aspects of life,
although some ancillary subjects are dealt with as well.

55
Sūrah Al-Baqarah 2:178-180
وَأَبْنَ السَّبِيلِ وَالسَّآيِلِينَ وَفِى الْرِقَابِ وَأَقَامَ الصَّلَوَةَ وَءَاتَى الزَّكَوَةَ وَالْمُوفُونَ
بِعَهْدِهِمْ إِذَا عَهَدُواْ وَالصَِّينَ فِى الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِنَّ أُوْلَكَ الَّذِينَ
﴿ يَّأَيُّهَا الَّذِينَ ءَامَنُوْ كُنِبَ عَلَيْكُمُ اَلْقِصَاصُ فِى
صَدَقُواْ وَأُوْلَئِلَ هُمُ الْمُنَّقُونَ لِيـ
اُلْقَتْلِى الْثُّ بِالْحُرُّ وَالْعَبْدُ بِالْعَبْدِ وَالْأُنثَى بِالْأُنثَىَّ فَمَنْ عُفِىَ لَهُ، مِنْ أَخِيهِ شَىْءٌ
فَانْبَاعٌ بِالْمَعْرُوفِ وَأَدَاءُ إِلَيْهِ بِإِحْسَنِّ ذَلِكَ تَخْفِيفٌ مِّن رَّبِّكُمْ وَرَحْمَةٌ فَمَنِ أَعْتَدَى
وَلَكُمْ فِى الْقِصَاصِ حَيَوَةٌ يَأُوْلِى الْأَلْبَبِ
(٧٨
بَعْدَ ذَلِكَ فَلَهُ عَذَابٌ أَلِيمٌ
لَعَلَّكُمْ تَتَّقُونَ بَ كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ إِن تَرَكَ خَيْرًا
اَلْوَصِيَّةُ لِلْوَالِدَيْنِ وَالْأَقْرَبِينَ بِالْمَعْرُوفِّ حَقًّا عَلَى الْمُنَّقِينَ
the wayfarer, and to those who ask, and (spends) in (freeing) slaves and
observes the Salah (prayers) and pays Zakah_and (the act of) those
who fulfill their covenant when they enter into a covenant, and, of course,
88 those who are patient in hardship and suffering and when in battle!
Those are the ones who are truthful, and those are the God-fearing. [177].
O you who believe, Qisas 89 has been prescribed for you in the case of
murdered people: The freeman (will be killed) for the freeman, the slave
for the slave, and the female for the female. 90 However, if one is
somewhat forgiven by his brother, the recourse (of the latter) is to pursue
the former (for blood money) with fairness, and the obligation (of the
former) is to pay (it) to the latter in a nice way. 91 That is a relief from
your Lord, and a mercy. So, whoever transgresses after all that will have
a painful punishment92 [178] There is life for you in Qisas, O people of
wisdom,93 so that you may refrain (from killing). [179] It is enjoined upon
you, when death approaches any one of you and he leaves some wealth,
that he must bequeath for the parents and the nearest of kin in the
approved manner, being an obligation on the God-fearing.94 [180]
88) The phrase 'of course' is added to reflect the emphasis the Holy Qur'an has
given to "Aş-Şabirin" by changing the case from nominative to objective.
89) Qisās means even retaliation in offences of murder or grievous hurts.
However, the present verse deals with Qisas in the case of murder only.
90) It means that if a freeman has killed a freeman, the murderer himself will

dr. 56
Sūrah Al-Baqarah 2:178-180
be killed in Qisas, and if a slave has killed another slave, the former will be killed
for the latter, and so on. This rule was specifically mentioned here to nullify the
Arab custom followed in the Days of Ignorance whereby human beings were
divided in different grades with regard to their tribal affiliations or to their
social status. If a slave belonging to a man of high status was killed by a slave
of a lower status, the master of the victim demanded that he would kill a
freeman from the tribe of the killer in retaliation for his slave. If a woman has
killed another woman, his heirs demanded that they would kill a man from the
tribe of the killer. This barbaric rule was practiced to the extent that in some
cases two men or even more were to be killed in retaliation for a single man,
even though the killer was one. This verse has eradicated this custom by
establishing the rule that only the killer will be killed in Oisas for the victim, and
not any one else. Therefore, the verse does not mean that a freeman will be
killed only when he kills a freeman, and not when he kills a slave. Similarly, it
does not mean that a female will be killed in Qisas only when she kills a woman,
and not when she kills a man or vice versa. In fact, every murderer is subject to
Qisas on the basis of human equality, as mentioned by the Holy Qur'an in 5:45
where the rule of 'life for life' is expressly laid down.
91) It means that Qisas is the right of the heirs of the victim. They are allowed
to forgo their right in exchange of blood-money, the amount of which may be
agreed upon by mutual consent. If they do so, the heirs of the victim may
pursue the killer for the amount, and the killer has to pay it nicely, without any
harassment caused to them.
92) 'Exceeding the limits' covers all sorts of violation of the rule prescribed by
the verse. It includes the unjust demand to kill someone other than the killer,
and killing a person after he has paid blood-money according to the agreement.
All these practices were in vogue before the enforcement of the Qur'anic rule.
93) Just as the Holy Qur'an has condemned the barbaric custom mentioned
above, it has also criticized the other extreme approach that does not allow the
capital punishment, even when the offender takes the life of numerous
innocents. The Holy Qur'an says that the principle of Qisas, by killing an
offender ensures safety of life for innocent people.
94) In the early days of Islam, no specific shares of inheritance were fixed for
the heirs. This verse was revealed in those days, to make it obligatory on every
person to make a will in favour of those of his near relatives whom he wished
to share his property. Later, when the Holy Qur'an itself laid down the detailed
rules of inheritance in 4:11-12, the share of each inheritor was fixed by Shari'ah.
The obligatory nature of making a will was thus abrogated. However, one can
still make a will in favour of any person, other than his legal heirs, to the extent
of one third of his property. The rule of bequest mentioned in this verse is
operative to this extent, as explained by the Holy Prophet g.

57
Sūrah Al-Baqarah 2:181-184
فَمَنْ بَدَّلَهُ، بَعْدَمَا سَمِعَهُ، فَإِنَّمَا إِثَّمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ، إِنَّ اللَّهَ سَمِيعُ عَلِيمٌ
فَمَنْ خَافَ مِن مُّوصٍ جَنَفًا أَوْ إِنَّمَا فَأَصْلَحَ بَيْنَهُمْ فَلَّ إِثْمَ عَلَيْهِ إِنَّ اللَّهَ غَفُورٌ
رَّحِيمٌ ﴿ يَأَيُّهَا الَّذِينَ ءَامَنُوْ كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ
﴿ أَيَامًا مَعْدُودَاتٍ فَمَن كَانَ مِنكُمْ فَرِيضًا أَوْ
مِن قَبْلِكُمْ لَعَلَّكُمْ تَنَّقُونَ
عَلَى سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامِ أُخَرَّ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدِيَةٌ طَعَامُ مِسْكِينٍ
Then, whoever changes it after he has heard it, its sin will only be on
those who change it. 95 Surely, Allah is All-hearing, All-knowing. [181]
But, whoever apprehends a mistake (unintentional) or a sin (intentional)
from a testator, and puts things right between them, then there is no sin
on him. 96 Surely, Allah is Forgiving, Merciful. [182]
O you who believe, the fasts have been enjoined upon you as they were
enjoined upon those before you, so that you may be God-fearing, [183]
for days few in number. However, should any one of you be sick or on
a journey, then (he should fast) a number of other days (equal to the
missed ones); and those who have the strength, (still, they do not opt for
fasting,) on them there is a fidyah (compensation), that is, the feeding of
a poor person. 97
95) It means that whoever hears someone making a will is duty bound to give
his testimony exactly according to the will, but if he changes the contents of the
will, and testifies according to his distorted version, he will be committing a
grave sin for which he will be liable in the Hereafter. This sin does not affect
the judge or an arbitrator, who bona fide relying on his testimony, gives his
judgment according to the distorted version of the will.
96) This is an exception to the prohibition of making a change in the will. It
means that if the testator has made an unfair will, either by mistake of judgment
or by a wilful mischief against some relatives, which is a sin, and thus a dispute
arises between the beneficiaries of the will, it is allowed for an arbitrator to
suggest a compromise between them, even though it implies a change in the will.
97) Fasts were enjoined upon the Muslims in a gradual manner. To start with,
they were ordered to keep fasts three days a month. Then came the command
to fast the whole month of Ramadan, but an option was given in this verse that,
despite having strength to fast, if someone does not wish to do so, he could

58
Sūrah Al-Baqarah 2:185-185
فَمَن تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَّهَّ، وَأَنْ تَصُومُواْ خَيْرٌ لَّكُمٌّ إِن كُنتُمْ تَعْلَمُونَ
شَهْرُ رَمَضَانَ الَّذِىّ أُنزِلَ فِيهِ الْقُرْءَانُ هُدَّى لِلنَّاسِ وَبَيِّنَاتٍ مِّنَ
اُلْهُدَى وَالْفُرْقَانِ فَمَن شَهِدَ مِنَكُمُ الشَّهَرَ فَلْيَصُمَّةً وَمَن كَانَ مَرِيضًا أَوْ
عَلَى سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرُّ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ
بِكُمُ الْعُسْرَ وَلِتُكْمِلُواْ الْعِدَّةَ وَلِتُكَبِّرُواْ اللَّهَ عَلَى مَا هَدَنَكُمْ
١٨٥
وَلَعَلَّكُمْ تَشْكُرُونَ
Then whoever does good voluntarily, that is better for him. 98 However,
that you fast is better for you, if you only knew. [184]
The month of Ramadan is the one in which the Qur'an was revealed 99 as
guidance for mankind, and as clear signs that show the right way and
distinguish between right and wrong. So those of you who witness the
month must fast in it. But the one who is sick, or is on a journey (should
fast) as much from other days (as he missed). Allah intends (to provide)
ease for you and does not intend (to create) hardship for you. All this is
so that you may complete the number (of fasts as prescribed) and
proclaim the Takbir of Allah for having guided you, and (so) that you
may be grateful. 100 [185]
feed one poor man in lieu of one fast. This concession was later abrogated, and
those physically able to fast have no choice now but to fast, as mentioned in the
next verse 185, "Those of you who witness the month must fast in it."
However, the people of very old age who have no hope for recovering their
ability to fast may still avail of the concession given in this verse.
98) It means that if someone feeds more than one person or gives more amount
in charity than prescribed on voluntary basis, it is certainly better, and more
rewarding.
99) Although the Holy Qur'an was revealed gradually to the Holy Prophet
over a period of twenty-three years, its revelation was started in the month of
Ramadan, as reported by Muhammad Ibn Ishaq. (Rāzi)
100) Proclaiming Takbir means to say: Allahu Akbar (Allah is the greatest of all).
According to some exegetes, it alludes to the Takbir recited in the Eid Prayer
performed the next day after the end of Ramadan.

59
Sūrah Al-Baqarah 2:186-187
وَإِذَا سَأَلَكَ عِبَادِى عَنِّى فَإِنِ قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانٍ
أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ
فَلْيَسْتَجِيبُوا لِى وَلْيُؤْمِنُواْ بِى لَعَلَّهُمْ يَرْشُدُونَ
١٨٦
الرَّفَثُ إِلَى نِسَآئِكُمْ هُنَّ لِبَاسُ لَّكُمْ وَأَنْتُمْ لِبَاسُ لَّهُنَّ عَلِمَ اللَّهُ أَنَّكُمْ كُنتُمْ
تَخْتَانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ فَالْكَنَ بَشِرُوهُنَّ وَأَبْتَغُواْ مَا كَتَبَ
اللَّهُ لَكُمَّ وَكُلُواْ وَأَشْرَبُواْ حَتَّى يَتَبَيَّنَ لَكُمْ الْخَيْطُ اَلْأَبْيَضُ مِنَ الْخَيْطِ اُلْأَسْوَدِ مِنَ
الْفَجْرِ ثُمَّ أَيِّقُواْ الصِّيَامَ إِلَى الَّيْلَّ وَلَا تُبَشِرُوهُنَّ وَأَنْتُمْ عَكِفُونَ فِىِ الْمَسَجِدِ تِلْكَ
٨٧
حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَّا كَذَلِكَ يُبَيِّنُ اللَّهُ ءَايَتِهِ، لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ
When My servants ask you about Me, then (tell them that) I am near. I
respond to the call of one when he prays to Me; so they should respond
to Me, and have faith in Me, so that they may be on the right path. [186]
It is made lawful for you, in the nights of fasts, to have sex with your
women. They are apparel for you, and you are apparel for them. Allah
knows that you have been betraying yourselves, so He relented towards
you and pardoned you. 101 So now you can have sexual intimacy with
them and seek what Allah has destined for you and eat and drink until
the white thread of the dawn becomes distinct from the black thread;
then complete the fast up to the night. But do not have sexual intimacy
with them while you are staying in mosques for I'tikaf. These are the
limits set by Allah, so do not go near them. Thus Allah manifests His
signs to the people, so that they may be God-fearing. [187]
101) At an initial stage of the obligation of fasts in Ramadan, eating, drinking
and having sex in the nights was allowed only before one slept. It was not
allowed if one slept after iftar (breaking of the fast). This prohibition was on the
basis of a direction given by the Holy Prophet . Some Sahabah a faced
hardship because of this prohibition, and some others had sex with their wives,
even after having a short sleep, and then felt guilty. The words, 'you have been
betraying yourselves' in this verse allude to these events. Then this verse
abrogated the prohibition, and made it lawful to have sex, or eat and drink,
during the entire night in Ramadan.

60
Sūrah Al-Baqarah 2:188-191
وَلَا تَأْكُواْ أَمْوَلَكُمْ بَيْنَكُمْ بِالْبَطِلِ وَتُدْلُواْ بِهَا إِلَى الْحُكَّامِ لِتَأْكُلُواْ فَرِيقًا مِّنْ
يَسْئَلُونَكَ عَنِ الْأَهِلَّةِ قُلْ هِىَ
أَمْوَلِ النَّاسِ بِآلْإِثْمِ وَأَنْتُمْ تَعْلَمُونَ
مَوَاقِيتُ لِلنَّاسِ وَالْحَجُّ وَلَيْسَ أَلْبِرُّ بِأَن تَأْتُواْ الْبُيُوتَ مِن ◌ُهُورِهَا وَلَكِنَّ
اَلْبِرَّ مَنِ اتَّقَىُّ وَأَتُوْ اَلْبُيُوتَ مِنْ أَبْوَبِهَاً وَأَتَّقُواْ اللَّهَ لَعَلَكُمْ
نُفْلِحُونَ (٨) وَقَتِلُواْ فِى سَبِيلِ اللَّهِ الَّذِينَ يُقَتِلُونَكُمْ وَلَا تَعْتَدُوَأَ إِنَّ
اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ
وَأَقْتُلُوهُمْ حَيْثُ تَفِفْنُمُوهُمْ وَأَخْرِجُوهُم مِّنْ حَيْثُ
19 .
أَخْرَجُوكُمْ وَالْفِئْنَةُ أَشَدُّ مِنَ الْقَتْلِّ وَلَا نُقَئِلُوهُمْ عِنْدَ الْمَسْجِدِ الْحَرَامِ حَتَّى يُقَدِلُوكُمْ فِيَةٍ
فَإِن قَثَلُوكُمْ فَاقْتُلُوهُمْ كَذَلِكَ جَزَآءُ الْكَفِرِينَ
Do not eat up each other's property by false means, nor approach with it
the authorities to eat up a portion of the property of the people sinfully,
while you know (that you are unjust in doing so). [188]
They ask you about the new moons. Say: They are indicative of time for
the people, and of the Hajj. It is not righteousness that you come into
your houses from their backs, 102 but righteousness is that one fears
Allah. So come into houses through their doors; and fear Allah so that
you may be successful. [189]
Fight in the way of Allah against those who fight you, and do not
transgress. Verily, Allah does not like the transgressors. [190] Kill them
wherever you find them, and drive them out from where they drove you
out, as Fitnah (to create disorder) is more severe than killing. However,
do not fight them near Al-Masjid-ul-Haram (the Sacred Mosque in
Makkah) unless they fight you there. However, if they fight you (there)
you may kill them. Such is the reward of the disbelievers. [191]
102) The pagans of Arabia used to perform Hajj, and it was their custom that
once they came out of their homes for Hajj, and needed to come back to their
homes for some reason, they held it impermissible to enter the home from its
normal door; they entered it from the backside. This verse explains that this is
a baseless custom.

61
Sūrah Al-Baqarah 2:192-196
﴿﴿ وَقَائِلُوهُمْ حَتَّى لَا تَكُونَ فِئْنَةٌ وَيَكُونَ الدِّينُ
فَإِنِ أَنَهَوْ فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
الشَّهُ الْحَامُ بِالشَّهْرِ الْخَرَامِ
لِلَّهِ فَإِنِ أُنثَهَوْ فَلَ عُدْوَنَ إِلَّا عَلَى الظَّالِمِينَ
وَالْخُمَتُ قِصَاصُّ فَمَنِ اعْتَدَى عَلَيْكُمْ فَأَعْتَدُواْ عَلَيْهِ بِمِثْلِ مَا أَعْتَدَى عَلَيْكُمْ وَأَتَّقُواْ
وَأَنْفِقُواْ فِى سَبِيلِ اللَّهِ وَلَا تُلْقُواْ بِأَيْدِيَكُمْ
١٩٤
اللَّهَ وَأَعْلَمُوْاْ أَنَّ اللَّهَ مَعَ الْمُنَّقِينَ
وَأَنِقُواْ الْحَجَّ وَالْعُمْرَةَ لِلَّهِّ فَإِنْ
١٩٥
إِلَى النَّْكَةِ وَأَحْسِنُوْاْ إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ
أُحْصِرْتُمْ نَا أَسْتَيْسَرَ مِنَ الْهَدِّْ وَلَا تَخْلِقُواْ رُءُوسَكُمْ حَى بَعَ الْهَدْىُ مَحِلَّهُ. فَنَ
كَانَ مِنَكُمْ فَرِيضًا أَوْ بِهِ، أَذَى مِّن رَأْسِهِ، فَفِدْيَةٌ مِّنْ صِيَامٍ أَوْ صَدَقَةٍ أَوْ شٍُ
But if they desist, then indeed, Allah is Most-Forgiving, Very- Merciful.
[192] Fight them until there is no Fitnah any more, and obedience
remains for Allah. But, if they desist, then aggression is not allowed
except against the transgressors. [193] The holy month for the holy
month, and the sanctities are subject to retribution. So when anyone
commits aggression against you, be aggressive against him in the like
manner as he did against you, and fear Allah, and be sure that Allah is
with the God-fearing. [194] Spend in the way of Allah and do not put
yourselves into destruction, and do good. Of course, Allah loves those
who do good. [195] Accomplish the Hajj and the Um rah for Allah, but if
you are restricted, then (sacrifice) whatever animal of offering is
available, and do not shave your heads until the offering reaches its
place. 103 But if anyone of you is ill, or has some trouble with his scalp,
then there is a ransom through fasting or alms giving. 104
103) Once a person is in the state of Ihram for performing Hajj or Umrah, he
has to observe certain restrictions until he has completed the relevant rituals.
But if he is prevented from entering into Makkah for some reason, the verse
tells him how to come out of the state of Ihram. The rule mentioned here is that
he should sacrifice an animal after which he will be out of Ihram. Shaving ones
head is not allowed in Ihram, but after such a sacrifice it becomes permissible.
If someone has to shave his head during the state of Ihram for some valid
reason, he has to fast or give alms.
104) It means that if one combines both Hajj and Umrah in a single journey,

62
Sūrah Al-Baqarah 2:197-197
فَإِذَا أَمِنْتُمْ فَنَ تَمَنَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ ◌َا أُسْتَيْسَرَ مِنَ الْهَدْيَّ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَثَةٍ
أَيَّامٍ فِى الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمُّ تِلْكَ عَشَرَةٌ كَامِلَةٌ ذَلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُ، حَاضِرِى
الْمَسْجِدِ الْحَرَاءِّ وَأَتَّقُواْ اللَّهَ وَأَعْلَمُواْ أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ [٨] الْحَجُّ أَشْهُرٌ
مَّعْلُومَتٌ فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ فَلَ رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِى
الْحَجِّ وَمَا تَفْعَلُواْ مِنْ خَيْرِ يَعْ لَمْهُ اللَّهُ وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ النَّقْوَى
١٩٧
وَأَتَّقُونِ يَتَأُوْلِ الْأَلْبَبِ
And when you are safe, then, whoever avails the advantage of the Umrah
along with the Hajj 105 shall make an offering of whatever animal is
available. However, any one who finds none shall fast for three days
during Hajj, and for seven days when you return; thus they are ten in all.
This is for him whose family folk are not residents of Al-Masjid-ul-
Haram. 106 Fear Allah and be aware that Allah is severe in punishment.
[196] The Hajj is (to be performed in) the months that are well-known.
So whoever undertakes Hajj in them, there should be no obscenity, no
sin, no quarrel in the Hajj. Whatever good you do, Allah will know it.
Take provisions along, for the merit of (having) provision is to abstain
(from begging), 107 and fear Me, O men of understanding! [197]
either by way of tamattu' (in which one comes out of Ihram after performing
Umrah, then starts Ihram afresh for Hajj) or by way of Qiran, (in which one
continues his Ihram even after performing Umrah, and comes out of it only after
Hajj), he has to sacrifice an animal, while the one who performs Hajj only or
Umrah only is not obligated to offer any sacrifice.
105) If a person obligated to offer a sacrifice in Hajj has no financial means to
do it, he should keep ten fasts, three during Hajj and seven after reaching home.
106) It means that combining Hajj and Umrah is not allowed for the residents
of Makkah.
107) Some people used to abstain from taking any food with them during their
journey for Hajj in their belief that it is against one's reliance on Allah. But
sometimes they used to beg on their way to Makkah. The verse maintains that

63
Sūrah Al-Baqarah 2:198-201
لَيْسَ عَلَيْكُمْ جُنَاحُ أَن تَبْتَغُواْ فَضْلًا مِن رَّبِّكُمْ فَإِذَا أَفَضْتُم
مِّنْ عَرَفَتٍ فَأَذْكُرُواْ اللَّهَ عِندَ الْمَشْعَرِ الْحَرَاءِ وَاذْكُرُوهُ كَمَا
ثُمَّ أَفِيضُواْ مِنْ
١٩
هَدَنَكُمْ وَإِن كُنتُم مِّن قَبْلِهِ، لَمِنَ الضَّالِّينَ
حَيْثُ أَفَاضَ النَّاسُ وَأَسْتَغْفِرُواْ اللَّهَّ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ لْكَ فَإِذَا
قَضَيْتُم مَّنَسِكَكُمْ فَأَذْكُرُواْ اللَّهَ كَذِّكْرِكُمْ ءَابَآءَ كُمْ أَوْ أَشَدَّ
ذِكْرَا فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِي الدُّنْيَا وَمَا لَهُ فِى
وَمِنْهُم مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِىِ الدُّنْيَا حَسَنَةً
اُلْآَخِرَةِ مِنْ خَلَقِ لـ
te fliwa al
وَفِي الْآَخِرَةِ حَسَنَّةً وَقِنَا عَذَابَ النَّارِ
There is no sin on you that you seek the grace of your Lord (by trading).
108
Later, when you flow down from 'Arafat, recite the name of Allah near
Al-Mash'ar-ul-Haram (the Sacred Monument), 109 and recite His name as
He has guided you, while before it, you were among the astray. [198]
Then flow down from where the people flow, and seek forgiveness from
Allah. Certainly Allah is Most-Forgiving, Very-Merciful. [199]
Once you have fulfilled your modes of worship in Hajj, recite the name of
Allah, as you would speak of your forefathers or even with greater fervor.
Now among the people there is one who says: "Our Lord, give to us in
this world ... " and he has no share in the Hereafter. [200] Yet there is
another among them who says: "Our Lord, give us good in this world and
good in the Hereafter, and save us from the punishment of Fire." [201]
taking food along during pilgrimage is not against reliance on Allah, and that it
is much better than begging.
108) Some people held that trade is not permissible during Hajj. The verse
negates this belief. It is to be noted that the Holy Qur'an refers to the trade as
'Allah's grace'.
109) Al-Mash'ar-ul-Haram is a hill in Muzdalifah. The pilgrims come to it after
staying at 'Arafat.

64
Sūrah Al-Baqarah 2:202-205
وَأَذْكُرُواْ اللَّهَ
أُوْلَئِكَ لَهُمْ نَصِيبٌ مِّمَا كَسَبُواْ وَاللَّهُ سَرِيعُ الْحِسَابِ
فِي أَيَّامٍ فَعْدُودَاتٍ فَمَن تَعَجَّلَ فِ يَوْمَيْنِ فَلَآ إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَلاّ
إِثْمَ عَلَيْهِ لِمَنِ أَنَّقَىُّ وَأَتَّقُواْ اللّهَ وَأَعْلَمُواْ أَنَّكُمْ إِلَيْهِ تُخْشَرُونَ (*) وَمِنَ
النَّاسِ مَن يُعْجُكَ قَوْلُهُ فِى الْحَيَوَةِ الدُّنْيَا وَيُشْهِدُ اللَّهَ عَلَى مَا فِى قَلْبِهِ، وَهُوَ
أَلَدُّ الْخِصَامِ
وَإِذَا تَوَلَى سَعَى فِى الْأَرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ الْحَرْثَ
وَالنَّسْلُ وَاللَّهُ لَا يُحِبُّ الْفَسَادَ
For them there is a share of what they have earned; and Allah is swift at
reckoning. [202] Recite the name of Allah during the given number of
days. 110 Then whoever is early in leaving after two days, there is no sin on
him, and whoever leaves later, there is no sin on him, if he is God-fearing.
Fear Allah and be sure that you are going to be gathered before Him. [203]
Among men there is one whose speech, in this life, attracts you; he even
makes Allah his witness on what is in his heart, while he is extremely
quarrelsome. 111 [204] Once he turns back, he moves about in the land
trying to spread disorder in it, and to destroy the tillage and the stock;
and Allah does not like disorder. [205]
110) It refers to staying at Mina on 10, 11 and 12 of Dhul-Hijjah. Staying in the
nights of first two days is Sunnah and performing Ramy in the day of 12 is
obligatory, while staying in the night of 12th, and performing Ramy on 13th is
optional. This is the meaning of the next sentence: "Then whoever is early in
leaving after two days, there is no sin on him and whoever leaves later, there is
no sin on him,"
111) One of the hypocrites, Akhnas by name, was known for his eloquence.
When present before the Holy Prophet , he used to pretend his allegiance to
him by swearing forceful oaths, but when he went outside, he used to conspire
against Muslims. Once he passed by a farm of a Muslim, and put the whole
farm to fire, and killed the cattle. The verse was revealed in this background,
but the words are of general application to cover everyone who commits such
mischievous acts.

65
Sūrah Al-Baqarah 2:206-212
وَإِذَا قِيلَ لَهُ أَتَّقِ اللَّهَ أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ فَحَسْبُهُ جَهَمٍَّ وَلَبِئْسَ الْمِهَادُ
وَمِنَ النَّاسِ مَن يَشْرِى نَفْسَهُ أَبْتِغَاءَ مَرْضَاتِ اللَّهُ وَاللَّهُ رَءُوفٌ
بِالْعِبَادِ
يَأَيُّهَا الَّذِينَ ءَامَنُواْ أَدْخُلُواْ فِى السِّلِ كَافَّةً وَلَا تَتَّبِعُواْ
فَإِنِ زَلَلْتُم مِّنْ بَعْدِ مَا
خُطُوَاتِ الشَّيْطَنِّ إِنَّهُ، لَكُمْ عَدُوٌّ مُّبِينٌ
هَلْ يَنْظُرُونَ إِلَّ أَن
جَاءَتْكُمُ الْبَيِّنَتُ فَأَعْلَمُوْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمُ(
يَأْتِيَهُمُ اللَّهُ فِى ظُلَلِ مِّنَ الْغَمَامِ وَالْمَلَبِكَةُ وَقُضِىَ الْأَمْرُ وَإِلَى اللَّهِ تُرَجَعُ
سَلْ بَنِيّ إِسْرَاءِيلَ كُمْ ءَاتَيْنَهُم مِّنْ ءَايَةِ بَيِّنَةٍ وَمَن يُبَدِّلْ نِعْمَةَ اللَّهِ
اُلْأُمُورُ لِيَ
زُيِّنَ لِلَّذِينَ. كَفَرُواْ الْحَيَوَةُ الدُّنْيَا
مِنْ بَعْدِ مَا جَآءَتَّهُ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ.
وَيَسْخَرُونَ مِنَ الَّذِينَ ءَامَنُواْ وَالَّذِينَ اتَّقَوْ فَوْقَهُمْ يَوْمَ الْقِيَامَةِ وَاللَّهُ يَرْزُقُ مَن
يَشَآءُ بِغَيْرِ حِسَابٍ
When it is said to him, "Fear Allah", he is tempted by arrogance to
(commit) sin. Hell is then enough for him, and it is indeed an evil bed to
rest. [206] And among men there is one who sells his very soul to seek the
pleasure of Allah, and Allah is Very-Kind to His servants. [207] O you
who believe, enter Islam completely, and do not follow the footsteps of
Satan. Surely, he is an open enemy for you; [208] and if you slip, even
after clear signs have come to you, then you must know that Allah is
Mighty, Wise. [209] They are looking for nothing (to accept the truth) but
that Allah (Himself) comes upon them in canopies of cloud with angels,
and the matter is closed. To Allah shall all matters be returned. [210]
Ask the Children of Isra'il (Israel) how many a clear sign We have given
to them; and whoever changes the blessing of Allah after it has come to
him, then Allah is severe in punishment. [211] Adorned is the present life
for those who disbelieve, and they laugh at those who believe, while those
who fear Allah shall be above them on the Day of Resurrection. Allah
gives provision to whom He wills without measure. [212]

66
Sūrah Al-Baqarah 2:213-215
كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّنَ مُبَشِرِينَ وَمُنذِرِينَ وَأَنْزَلَ مَعَهُمُ الْكِنَبَ
بِالْحَقّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اُخْتَلَفُواْ فِيَّهِ وَمَا أُخْتَلَفَ فِيهِ إِلَّا الَّذِينَ أُوتُوهُ مِنْ
بَعْدِ مَا جَآءَتْهُمُ الْبَيِّنَاتُ بَغْيَا بَيْنَهُمَّ فَهَدَى اَللَّهُ الَّذِينَ ءَامَنُواْ لِمَا أُخْتَلَفُواْ فِيهِ مِنَ
اُلْحَقِّ بِإِذْنِهِ، وَاللَّهُ يَهْدِى مَن يَشَآءُ إِلَى صِرَاطٍ مُسْتَقِيمِ [٨] أَمْ حَسِبْتُمْ أَنْ تَدْخُلُواْ
اُلْجَنَّةَ وَلَمَا يَأْتِكُمْ مَّثَلُ الَّذِينَ خَلَوْ مِن قَبْلِكُمْ مَسَّتْهُمُ الْبَأْسَآءُ وَالضَّةُ وَزُلْزِلُواْ
٢١٤
حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ ءَامَنُواْ مَعَهُ, مَتَى نَصْرُ اللَّهُّ أَلَا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ
يَسْئَلُونَكَ مَاذَا يُنفِقُونَّ قُلْ مَآ أَنفَقْتُم مِّنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْبَ
وَالَْكِينِ وَأَبْنِ السَّبِيلِّ وَمَا تَفْعَلُواْ مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ
All men used to be a single 'Um mah (i.e. on a single faith). Then (after
they differed in matters of faith), Allah sent prophets carrying good news
and warning, and sent down with them the Book with Truth to judge
between people in matters of their dispute. But it was no other than those
to whom it (the Book) was given who, led by envy against each other,
disputed it after the clear signs had come to them. Then Allah, by His
will, guided those who believed to the truth over which they disputed;
and Allah guides whom He wills to the straight path. [213]
Do you think that you will enter Paradise while you have not yet been
visited by (difficult) circumstances like those that were faced by the
people who passed away before you? They were afflicted by hardship and
suffering, and were so shaken down that the prophet, and those who
believed with him, started saying: "When (will come) the help of Allah?"
(Then, they were comforted by the Prophet who said to them) 'Behold,
the help of Allah is near.' [214]
They ask you as to what they should spend. 112 Say: "Whatever good you
spend should be for parents, kinsmen, orphans, the needy and the
wayfarer; and whatever good you do, Allah is all-aware of it." [215]
112) This question was put by Amr Ibn Jamuh 4% in which he asked two
things. One, 'What should we spend in Allah's way?' Two, 'To whom should we
give?' This verse answered the second question, while the first question is
answered in 2:219 below.

67
Surah Al-Baqarah 2:216-217
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُزْهٌ لَّكُمْ وَعَسَى أَن تَكْرَهُواْ شَيْئًا وَهُوَ خَيْرٌ
لَكُمٌّ وَعَسَى أَنْ تُحِبُّواْ شَيْئًا وَهُوَ شَرٌ لَّكُمُّ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
يَسْشَلُونَكَ عَنِ الشَّهْرِ الْحَرَِّ فِتَالِ فِيهِ قُلْ قِتَالٌ فِيهِ كَبِيرٌ وَصَدُّ عَن سَبِلِ
اللَّهِ وَكُفْرُ بِهِ، وَالْمَسْجِدِ الْحَرَامِ وَإِخْرَاجُ أَهْلِهِ، مِنْهُ أَكْبُ عِندَ اللَّهِّ وَاُلْفِتْنَةُ
أَكْبَرُ مِنَ الْقَبْلِّ وَلَا يَزَالُونَ يُقَدِلُونَكُمْ حَّى يَرُدُوكُمْ عَن دِينِكُمْ إِنِ اسْتَطَعُواْ
وَمَن يَرْتَدِدْ مِنكُمْ عَنْ دِينِهِ، فَيَمُتْ وَهُوَ كَافِرُ فَأَوْلَئِكَ حَبِطَتْ أَعْمَلُهُمْ.
فِي الدُّنْيَا وَالْآخِرَةِ وَأُوْلَئِكَ أَصْحَبُ النَّارِّ هُمْ فِيهَا خَلِّدُونَ
Fighting is enjoined upon you, while it is hard on you. It could be that
you dislike something, when it is good for you; and it could be that you
like something when it is bad for you. Allah knows, and you do not
know. [216]
They ask you about the Sacred Month, that is, about fighting in it. 113
Say, "Fighting in it is something grave, but it is much more grave, in the
sight of Allah, to prevent (people) from the path of Allah, to disbelieve in
Him, and in Al-Masjid-ul-Haram, and to expel its people from there, and
Fitnah (to create disorder) is more grave than killing." They will go on
fighting you until they turn you away from your faith if they could, while
whoever of you turns away from his faith and dies an infidel, such people
are those whose deeds will go to waste in this world and in the Hereafter,
and they are people of the Fire. They shall be there forever. [217]
113) Four months were held to be Sacred Months, as mentioned by the Holy
Qur'an in 9:36. Battles were forbidden in these months. During a journey, some
Sahābah su of the Holy Prophet we encountered a group of their enemies, and
fighting between them broke out. The Muslims, under the impression that the
Sacred Month of Rajab (7th month of Islamic Hijrah calendar) has not yet
started, killed a person from that group, while in actual fact, it was the first day
of Rajab. The Holy Prophet # expressed his grief on the incident that was quite
unintentional, but the enemies of the Muslims took this incident as an
opportunity to raise hue and cry against them that they did not honour even the
sanctity of the Sacred Months. This verse was revealed in this context. The gist

68
Sūrah Al-Baqarah 2:218-220
إِنَّ الَّذِينَ ءَامَنُواْ وَالَّذِينَ هَاجَرُواْ وَجَهَدُواْ فِى سَبِيلِ اللَّهِ أَوْلَئِكَ يَرْجُونَ
﴿ يَسَْلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِّ قُلْ
رَحْمَتَ اللَّهِ وَاللَّهُ غَفُورٌ رَّحِيمٌ
فِيهِمَآ إِثْمٌ كَبِيرٌ وَمَنَفِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِن نَّفْعِهِمَّا وَيَسْئَلُونَكَ
مَاذَا يُنفِقُونَ قُلِ الْعَفْوُّ كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآَيَتِ لَعَلَّكُمْ تَنَفَكَّرُونَ
فِي الدُّنْيَا وَالْآَخِرَةُّ وَيَسْتَلُونَكَ عَنِ الْبَشَمَّىَّ قُلْ إِصْلَاحٌ لَّمْ خَيَّ وَإِن
تُخَالِطُوهُمْ فَإِخْوَانُكُمَّ وَاللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحَّ وَلَوْ شَآءَ اللَّهُ لَأَعْنَتَكُمَّ
إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
As for those who believed and those who migrated and carried out Jihad
in the way of Allah, they hope for Allah's mercy: and Allah is Forgiving,
Very-Merciful. [218] They ask you about wine and gambling. Say, "In
both there is great sin, and some benefits for people. And their sin is
greater than their benefit." And they ask you as to what they should
spend. Say, "The surplus". 114 This is how Allah makes His verses clear
to you, so that you may ponder [219] on this world and the Hereafter.
They ask you about the orphans. Say, "To work for their good is good.115
And if you live with them jointly, they are, after all, your brethren."; and
Allah knows the one who makes mischief, as distinct from the one who
promotes good. And if Allah had wished, He would have put you in
trouble. Surely, Allah is Mighty, Wise. [220]
of the answer given is that fighting or killing in a Sacred Month is, though, a
grave sin, the Muslims have committed it by mistake, while the sins being
committed by their enemies were intentional and much more serious.
114) When the Holy Qur'an persuaded the Muslims to spend in charity, the
Sahabah s of the Holy Prophet we started exceeding each other in charitable
expenditure. Some of them spent all their wealth in charity, leaving nothing for
themselves and for their wives and children. This verse laid down the rule that
spending in charity is allowed and commendable only after fulfilling one's
obligations toward his family, and they should spend only out of surplus wealth,
and not from what is needed for their necessary expenses. (Ibn Jarir)
115) When the Holy Qur'an warned the Muslims to be careful about the

69
Surah Al-Baqarah 2:221-222
وَلَا تَنكِحُواْ الْمُشْرِكَتِ حَتَّى يُؤْمِنَّ وَلَأَمَةٌ مُّؤْمِنَةُ خَيْرٌ مِنْ مُشْرِكَةٍ وَلَوْ
أَعْجَبَتْكُمْ وَلَا تُنكِحُواْ الْمُشْرِكِينَ حَتَّى يُؤْمِنُواْ وَلَعَبْدٌ مُّؤْمِنُ خَيْرٌ مِّنْ مُشْرِكٍ وَلَوْ
أَعْجَبَكُمْ أُوْلَئِكَ يَدْعُونَ إِلَى النَّارِّ وَاَللَّهُ يَدْعُواْ إِلَى الْجَنَّةِ وَاُلْمَغْفِرَةِ بِإِذْنِهِ.
وَيُبَيِّنُّ ءَايَتِهِ، لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَُّونَ [٨] وَيَسْتَلُونَكَ عَنِ الْمَحِيضِّ قُلْ هُوَ
أَذَى فَاعْتَزِلُواْ النِّسَآءَ فِى الْمَحِيضِّ وَلَا نَقْرَبُوهُنَّ حَتَّى يَظْهُرْنَّ فَإِذَا تَطَهَّرْنَ
فَأَنُوهُنَّ مِنْ حَيْثُ أَمَرَّكُمُ اللَّهُ إِنَّ اللَّهَ يُحِبُّ التَّوَّبِينَ وَيُحِبُّ الْمُتَطَهِرِينَ
Do not marry the polytheist women, unless they come to believe (in
Islam); a Muslim slave-girl is better than a polytheist woman, even
though she may attract you; and do not give (your women) in marriage
to polytheist men, unless they come to believe; a Muslim slave is better
than a polytheist, even though he may attract you. They invite to the Fire
when Allah invites, by His will, to Paradise, and to forgiveness. He
makes His verses clear to the people, so that they may heed the advice.
[221] They ask you about menstruation. Say: "It is an impurity. So, keep
away from women 116 during menstruation; and do not have intimacy
with them until they are cleansed. But when they are cleansed, then go
to them from where Allah has commanded you. Surely Allah loves those
who are most repenting, and loves those who keep themselves pure. [222]
property of the orphans who are in their guardianship, (See 4:2) they became
overcautious about them to the extent that they cooked their meal separately,
and did not have meal jointly with them, lest they should be held liable for
eating up the property of the orphan. This behavior caused difficulties, not only
for the guardians, but also for the orphans. This verse indicates that the real
purpose is to safeguard the interest of the orphans, and not to create impractical
difficulties by keeping them separate in all respects. So long as a guardian
protects the rights of the orphan with good intention, he may live with him
jointly without committing any act mala fide, because it will be known to Allah,
and no one can escape His punishment.
116) This expression prohibits having sexual intercourse with them. It does not
mean to avoid sitting with them or treating them as untouchable, as believed by
the Jews or Hindus.

70
Sūrah Al-Baqarah 2:223-226
نِسَاؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُواْ حَرْتَكُمْ أَّى شِئْتُمَّ وَقَدِّمُواْ لِأَنْفُسِكُمْ وَأَتَّقُواْ اللَّهَ وَأَعْلَمُوْاْ
أَنَّكُمْ مُلَقُوهُ وَبَشِرِ الْمُؤْمِنِينَ ﴿ وَلَا تَجْعَلُواْ اللَّهُ عُرْضَةً لِّأَيْمَنِكُمْ
◌ِبَ لَّا يُؤَاخِذُكُمُ
أَن تَبَرُّوَأْ وَتَتَّقُواْ وَتُصْلِحُواْ بَيْنَ النَّاسُ وَاللَّهُ سَمِيعٌ عَلِيمٌ
٢٢٥
اللَّهُ بِاللَّغْوِ فِي أَيْمَنِكُمْ وَلَكِن يُؤَاخِذُكُمْ بِمَا كَسَبَتْ قُلُوبُكُمْ وَاللَّهُ غَفُورُ حَلِيمٌ
لِلَّذِينَ يُؤْلُونَ مِنْ نِسَآئِهِمْ تَرَبُّصُ أَرْبَعَةٍ أَشْهُرٍ فَإِنِ فَاءُو فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
Your women are tillage for you to cultivate. So, come to your tillage from
where you wish, 117 and advance something for yourselves, 118 and fear
Allah, and know that you are to meet Him, and give good news to the
believers." [223] Do not make (the name of) Allah the subject of your
oaths against your doing good, fearing Allah and setting things right
between people. 119 Allah is All-Hearing, All-Knowing. [224] Allah does
not hold you accountable for what is lag hw (ineffectual) in your oaths,
120
but He holds you accountable for what your hearts have produced. Allah
is Forgiving, Forbearing. [225] Those who swear to abstain from their
wives have four months of waiting.
121 Therefore, if they revert back,
Allah is Most-Forgiving, Very-Merciful, [226]
117) As explained by the Holy Prophet , this expression is not meant to allow
carnal intercourse. Rather, by comparing women with tillage, it is indicated that
the right place of intercourse is that which is productive like tillage, i.e. vagina.
However, in order to reach that place any mode or any side can be adopted.
118) This is perhaps a subtle indication that one should not take the marital
relationship as a source of sexual gratification only, but he should try to develop
a righteous family out of his marital relationship.
119) It means: "Do not swear oaths to refrain from virtuous acts."
120) Laghw (ineffectual) means an oath sworn either by mistake or without
volition. For detail see note on 5:89 below.
121) If a husband swears an oath that he would not have sexual intercourse with
his wife for four months or more, or for an indefinite period, it is termed in
Islamic Figh (jurisprudence) as 'Ila. This verse lays down the rule that, in this

71
Surah Al-Baqarah 2:227-228
وَالْمُطَلَّقَتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ
وَإِنْ عَزَمُواْ الطَّلَقَ فَإِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ
ثَثَةَ قُرُوءٍ وَلَا يَحِلُ لَهُنَّ أَنْ يَكْتُمْنَ مَا خَلَقَ اللَّهُ فِى أَرْحَامِهِنَّ إِن كُنَّ يُؤْمِنَ
بِاللَّهِ وَالْيَوْمِ الْآَخْرِ وَبُعُولَهُنَّ أَحَقُّ بَِدِّهِنَ فِ ذَلِكَ إِنْ أَرَادُوْاْ إِصْلَحًا وَلَهُنَّ مِثْلُ
اُلَّذِى عَلَيْهِنَّ بِالْعُرُوفِّ وَلِلرّجَالِ عَلَيهِنَّ دَرَجَةُ وَاللَّهُ عَزِيزٌ حَكِيمٌ
and if they resolve to divorce, Allah is All-Hearing, All-Knowing. [227]
Divorced women shall keep themselves waiting for three periods, and it
is not permissible for them to conceal what Allah has created in their
wombs,122 if they believe in Allah and in the Last Day. Their husbands
are best entitled to take them back in the meantime, if they want a
settlement. Women have rights similar to what they owe in recognized
manner though for men there is a step above them. Allah is Mighty, Wise.
[228]
situation, the husband has two options, either to break his oath by having
intercourse with his wife before four months, and offer kaffarah (expiation) of
breaking oath, (in which case the marriage will continue,) or to abide by his
oath, in which case the wife will be deemed to have been divorced on the
completion of four months. This is to prevent the unjust custom whereby the
husbands, by swearing such an oath, violated the rights of woman. They neither
gave her the due rights, nor did they divorce her to let her marry someone else.
"If they revert back, Allah is Most-Forgiving" means that if they break their
oath by having intercourse with her, Allah will forgive the sin of oath-breaking.
122) This is the 'iddah (waiting period) prescribed for divorced women which
means that they cannot marry another person unless three menstruation periods
have passed after divorce. One of the objectives of this waiting period is that if
the woman is pregnant, her pregnancy is discovered, in which case she will have
to wait until she delivers the baby. Therefore, the verse has warned her that she
should not conceal her pregnancy or menstruation, as the case may be.