Indexed OCR Text

72
Sūrah Al-Baqarah 2:229-229
اُلْطَّلَقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَشْرِيحٌ بِإِحْسَانِ وَلَا يَحِلُّ لَكُمْ أَنْ تَأْخُذُواْ
مِمَّآ ءَاتَّيْتُمُوهُنَّ شَيْئًا إِلَّ أَن يَخَافَآ أَلَّا يُقِيمَا حُدُودَ اللَّهِ فَإِنْ خِفْتُمْ أَلَّا يُقِيَا
حُدُودَ اللَّهِ فَلَا جُنَاحَ عَلَيْهِمَا فِيَا أَقْنَدَتْ بِهِءُ تِلْكَ حُدُودُ اللَّهِ فَلَا تَعْتَدُوهَا وَمَن يَنَعَدَّ
٢٢٩
حُدُودَ اللَّهِ فَأُوْلَئِكَ هُمُ الظَّالِمُونَ
Divorce is twice; then either to retain in all fairness, or to release nicely.
123
It is not lawful for you to take back anything from what you have
given them, 124 unless both apprehend that they would not be able to
maintain the limits set by Allah. Now, if you apprehend that they would
not maintain the limits set by Allah, then, there is no sin on them in what
she gives up to secure her release. These are the limits set by Allah.
Therefore, do not exceed them. Whosoever exceeds the limits set by
Allah, then, those are the transgressors. [229]
123) By this verse, a cruel practice prevalent in Arabia was eliminated. In pre-
Islamic Arabia, a husband had the power to divorce his wife innumerable times,
and then revoke the divorce each time. This power brought misery to the
women whose husbands divorced them, but when the period of 'iddah came
near, they revoked the divorce, and after some time divorced her again, and so
on. Thus they neither maintained her as their wife, nor did leave her to marry
someone else. By the present verse, power of husbands was restricted to
divorcing twice only. The verse means that the proper way of divorcing one's
wife is that the divorce is pronounced twice at the most. So long as the number
of divorce is not more than two, it is open for the husband to revoke his divorce
during the period of 'iddah, in which case they may resume their marital relations
without entering into a new marriage, and even after the expiry of 'iddah; they
may enter into a fresh marriage by mutual consent. But it should be done in all
fairness with bona fide intent to restore a just marital life. This is meant by the
words, 'either to retain in all fairness'. But if the marital relations are broken so
badly that their restoration is not intended, then the husband should not revoke
the divorce, and after the expiry of the period of 'iddah the woman will be
released to contract marriage with someone else if she so wills. This release too
should be in proper and graceful way without causing any impediment for the
woman. This is the purport of the words, 'or to release nicely.'
124) It means that the husband should not claim that the dower he had paid to
his wife should be given back to him. However, if the woman asks for divorce

73
Sūrah Al-Baqarah 2:230-231
فَإِن طَلَّقَهَا فَلَا تَحِلُ لَهُ، مِنْ بَعْدُ حَتَّى تَنكِحَ زَوْجًا غَيْرَهُ، فَإِن طَلَّقَهَا فَلَا جُنَاحَ
عَلَيْهِمَا أَن يَتَرَاجَعَآ إِن ظَنَّا أَنْ يُقِيمَا حُدُودَ اللَّهِ وَتِلْكَ حُدُودُ اللَّهِ يُبَيِّنُهَا لِقَوْمٍ
وَإِذَا طَلَّقْتُمُ النِّسَآءَ فَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَ بِمَعْرُوفٍ أَوْ سَرِّحُوهُنَّ
يَعْلَمُونَ
بِعْرُوفٍّ وَلَا تُمْسِكُوُهُنَّ ضِرَارًا لِتَعْنَدُوَّأْ وَمَن يَفْعَلْ ذَلِكَ فَقَدْ ظَلَ نَفْسَهُ، وَلَا
نَتَّخِذُوَاْ ءَايَتِ اللَّهِ هُزُوًا وَأَذْكُرُواْ نِعْمَتَ اللَّهِ عَلَيْكُمْ وَمَآ أَنْزَلَ عَلَيْكُمْ مِّنَ الْكِنَبِ
وَاُلْحِكْمَةِ يَعِظُكُمْ بِدٍّ وَاتَّقُواْ اللَّهَ وَأَعْلَمُوْاْ أَنَّ اللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ
Thereafter, if he divorces her, she shall no longer remain lawful for him
125
unless she marries a man other than him. Should he too divorce her,
then there is no sin on them in their returning to each other, if they think
they would maintain the limits set by Allah. These are the limits set by
Allah that He makes clear to a people who know (that Allah is alone
capable of setting these limits). [230] When you have divorced women,
and they have approached (the end of) their waiting periods, then, either
retain them with fairness or release them with fairness. Do not retain
them with wrongful intent, resulting in cruelty on your part, and whoever
does this, actually wrongs himself. Do not take the verses of Allah in jest,
and remember the grace of Allah on you and what He has revealed to you
of the Book and the wisdom, giving you good counsel thereby, and fear
Allah, and be sure that Allah is the One who knows everything. [231]
on her own initiative, and there is no fault on the part of the husband, she can
secure her release by forgoing the dower, and then it will be lawful for the
husband to accept it.
125) This is the rule about the third divorce. As explained earlier, the husband
should not give divorce thrice, so that all options remain open for the spouses.
But if someone gives the third divorce also, then the wife becomes unlawful for
him in the sense that he can neither revoke his divorce, nor can he contract a
fresh marriage with her. However, if she marries a third person, and he divorces
her on his own accord for some reason, then she may contract a fresh marriage
with her first husband, if she so wills. But it should be noted that any stipulation
of divorce when marrying the third person is a grave sin.

74
Sūrah Al-Baqarah 2:232-233
وَإِذَا طَلَّقْتُمُ النِّسَآءَ فَبَلَغْنَ أَجَلَهُنَّ فَلَا تَعْضُلُوهُنَّ أَن يَنكِحْنَ أَزْوَجَهُنَّ إِذَا تَرَضَوْاْ
بَيْنَهُم بِالْمَعْرُوفِ ذَلِكَ يُوعَظُ بِهِ، مَن كَانَ مِنْكُمْ يُؤْمِنُ بِاللَّهِ وَالْيَّوْمِ الْآَخِرُ ذَلِكُمْ
﴿ وَاُلْوَلِدَاتُ يُرْضِعْنَ أَوْلَدَهُنَّ
أَنْكَى لَكُمْ وَأَظْهَرْ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ () .
حَوْلَيْنِ كَامِلَيْنِ لِمَنْ أَرَادَ أَن يُتِمَّ الرَّضَاعَةُ وَعَلَى الْمَلُودِ لَّهُ رِزْقُهُنَّ وَكِسْوَتُهُنَّ
بِالْعْرُوفِّ لَا تُكَلَّفُ نَفْسُ إِلَّا وُسْعَهَا لَا تُضَارَّ وَلِدَةٌ بِوَلَدِهَا وَلَا مَوْلُودٌ لَّهُ.
بِوَلَدِهِ، وَعَلَى الْوَارِثِ مِثْلُ ذَلِكَ فَإِنْ أَرَادَا فِصَالًا عَنْ تَرَاضِ مِنْهُمَا وَتَشَاوُرٍ فَلَا
جُنَاحَ عَلَيْهِمَا وَإِنْ أَرَدُِّمْ أَنْ تَسْتَرْضِعُواْ أَوْلَدَكُمْ فَلاَ جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُم مَّآ
ءَانَيْتُ بِالْغَرُوفِّ وَاَنَّقُواْ اللَّهَ وَأَعْلَمُواْ أَنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ
When you have divorced women, and they have reached (the end of) their
waiting period, do not prevent them from marrying their husbands when
they mutually agree with fairness. Thus the advice is given to everyone of
you who believes in Allah and in the Hereafter. This is more pure and
clean for you. Allah knows and you do not know. [232] Mothers (should)
suckle their children for two full years, for one who wants to complete the
(period of) suckling. It is the obligation of the one to whom the child
belongs that he provides food and clothing for them (the mothers) with
fairness. Nobody is obligated beyond his capacity. No mother shall be
made to suffer on account of her child, nor the man to whom the child
belongs, on account of his child. Likewise responsibility (of suckling)
lies on the (one who may become an) heir (of the child).
127
Now, if they
want to wean, with mutual consent and consultation, there is no sin on
them. And If you want to get your children suckled (by a wet-nurse),
there is no sin on you when you pay off what you are to give with fairness,
and fear Allah, and be assured that Allah is watchful of what you do. [233]
126) The sense is that the mother should not be forced to suckle, if she has a
valid excuse. Similarly, the father too, should not be forced to hire a wet-nurse
if he is unable to do so, and the mother is able to suckle.
127) It means that if the father of the child has expired, the liability of the
.

TES-88S:S demspr&.IA deri75
Sūrah Al-Baqarah 2:234-23
وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَجًا يَتَرَبَّصْنَ بِأَنْفُسِهِ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًاً فَإِذَا
بَلَغْنَ أَجَلَهُنَّ فَلَا جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِىَ أَنفُمِ نَّ بِالْمَعْرُوفِّ وَاللَّهُ بِمَا
تَعْمَلُونَ خَبِيرٌ () وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُم.
أَكْنَنتُمْ فِي أَنْفُسِكُمَّ عَلِمَ اللَّهُ أَنَّكُمْ سَتَذْكُرُونَهُنَّ ◌َ
مِنْ خِطَبَةِ النِّسَاءِ أَوْ
كُن لَّا تُوَاعِدُ وهُنَّ سِرًّا
النِّكَاحِ حَتَّى يَبْلُغَ
إِلََّ أَنْ تَقُولُواْ قَوْلًا مَّعْرُوفًا وَلَا تَعْزِمُواْ عُقْ".
اُلْكِنَبُ أَجَلَهُ، وَأَعْلَمُواْ أَنَّ اللَّهَ يَعْلَمُ مَا فِى أَنفُسِمْ فَاحْذَرُوهُ وَأَعْلَمُوَاْ أَنَّ اللَّهَ
٢٣٥
غَفُوَّرْ حَلِيمٌ
Those among you who pass away and leave wives behind, their wives
keep themselves waiting for four months and ten days. 128 So, when they
have reached (the end of) their waiting period, there is no sin on you in
what they do for themselves in recognized manner. Allah is All-Aware
of what you do. [234] There is no sin on you if you hint as a proposal to
the women, or conceal it in your hearts. Allah knows that you will make
mention of them. But do not make a promise to them secretly, except
that you speak in a recognized manner. Nor resolve upon a contract of
marriage until the prescribed time is reached. Be assured that Allah
knows what is in your hearts. So, fear Him and be assured that Allah is
most Forgiving, Forbearing. [235]
expenses of suckling lies on the guardian of the child who may become an heir
of the child if the child dies. Reference to his being heir of the child is to
indicate that benefits are always tied up with obligations. The one who gets
some benefit should also bear some liabilities.
128)This is the period of 'iddah prescribed for widows. They are not allowed to
marry someone else during 'iddah, nor are men allowed to make a formal
proposal (of marriage) to them in this period. However, the verse allows for
men to give them an indirect hint that they are interested in marrying her after
'iddah, but it should not be a formal proposal. This rule is elaborated in the
verse.

76
Sūrah Al-Baqarah 2:236-237
لَّاِ جُنَاحَ عَلَيْكُمْ إِن طَلَّقْتُمُ النِّسَآءَ مَا لَمْ تَمَسُوهُنَّ أَوْ تَفْرِضُواْ لَهُنَّ فَرِيضَةً
وَمَتِّعُوهُنَّ عَلَى الْمُسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدَرُهُ مَتَعًا بِالْمَعْرُوفِّ حَقًّا عَلَى الْمُحْسِنِينَ
وَإِن طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ مَا
فَضْتُمْ إِلَّ أَنْ يَعْفُونَ أَوْ يَعْفُواْ الَّذِى بِيَدِهِ، عُقْدَةُ النِّكَاحْ وَأَنْ تَعْفُواْ
أَقْرَبُ لِلتَّقْوَىُّ وَلَا تَنسَواْ الْفَضْلَ بَيْنَكُمْ إِنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرُ
There is no liability (of dower) on you if you divorce women when you have
not yet touched them, nor fixed for them an amount. So, give them mut'ah
(a gift), 129 a rich man according to his means and a poor one according
to his means - a benefit in the recognized manner, an obligation on the
virtuous. [236] If you divorce them before you have touched them, while
you have already fixed for them an amount (of dower), then there is one
half of what you have fixed, unless they (the women) forgive, or forgives
the one in whose hand lies the marriage tie, 130 and it is closer to Taqwa
(righteousness) that you forgive, and do not forget to be graceful to one
another. Surely, Allah is watchful of what you do. [237]
129) In this particular case, no dower is to be paid to the wife. However, it is
obligatory on the husband to give her a gift. The nature and the value of the gift
is not determined by the Qur'an. Instead, it has been left to the husband to
choose it according to his financial status. But it should not be less than one set
of full dress, as ruled by 'Abdullah Ibn 'Abbas de, and accepted by most jurists.
(Qurtubi) This gift is compulsory if the wife is divorced before having privacy
with her, when no dower was fixed at the time of marriage. But in all cases
where payment of dower is necessary, an additional gift is also commendable,
though not obligatory.
130) When a dower was fixed at the time of marriage, and the husband divorced
the wife before having privacy with her, half of the stipulated dower is still the
obligation of the husband, unless the wife forgives it with her free will. If the
husband had already paid the full dower to her, he is though entitled, in this
particular case, to claim half of it back, yet he can forgo his right by not claiming
any amount. The verse says that it is closer to righteousness and preferable that
the husband forgoes his right. The words, 'the one in whose hand lies the
marriage tie' refer to the husband.

77
Surah Al-Baqarah 2:238-240
فَإِنْ خِفْتُمْ
٢٢
حَفِظُواْ عَلَى الصَّلَوَتِ وَالصَّلَوْةِ الْوُسْطَى وَقُومُواْ لِلَّهِ قَانِتِينَ
فَرَجَالًا أَوْ رُكْبَانًا فَإِذَا أَمِنْتُمْ فَأَذْكُرُواْ اللَّهَ كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُواْ
وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَجًا وَصِيَّةً لِّأَزْوَجِهِم
تَعْلَمُونَ (®
مَّتَعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجْ فَإِنْ خَرَجْنَ فَلَا جُنَاحَ عَلَيْكُمْ فِي مَا
٢٤
فَعَلْنَ فِى أَنْفُسِهِنَّ مِن مَّعْرُوفٍّ وَاللَّهُ عَزِيزٌ حَكِيمٌ
Take due care of all the prayers, and the middle prayer, and stand before
Allah in total devotion. 131 [238] But if you are in fear, then (pray) on foot
or riding. 132 But when you are in peace, recite Allah's name 133 as He has
taught you what you did not know. [239] Those among you who pass
away and leave wives behind are (commanded) to make a will in favour
of their wives to be maintained for one year without being expelled (from
husband's home). Then, if they move out, there is no sin on you in what
they have done for themselves according to the fair practice. Allah is
Mighty, Wise. 134 [240]
131) 'The middle prayer' is 'Asr prayer. Being at a time when people are
normally busy in wrapping up their business, it is vulnerable to neglect.
Therefore taking care of this prayer is emphasized with special force. 'Standing
in total devotion' requires that no other act is done during prayer. According to
ahadith, this verse prohibits talking to one another in the state of Salah (prayer).
132) 'Fear' in this verse refers to the state of war. If one cannot perform Salah
in this state properly, he can perform it while standing on earth or while riding
on an animal or a vehicle by making gestures for Ruku' (bowing) and Sajdah
(prostration).
133) 'Reciting Allah's name' in this context means to perform prayer. The sense
is that the concession of performing prayer when riding or standing on foot is
restricted to the state of war. Once one is in peace, he must perform prayer in
its normal way.
134) This verse was revealed at a time when neither the share of the wife in
inheritance of her husband was determined, nor the period of 'iddah for a
widow was fixed. The husband in those days was ordered to make this will in

rm 78
Sūrah Al-Baqarah 2:241-244
وَلِلْمُطَلَّقَتِ مَتَعٌ بِالْمَعْرُوفِّ حَقًّا عَلَى الْمُتَّقِينَ ﴿﴿ كَذَلِكَ يُبَيِّنُ اللَّهُ
* أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُواْ مِن
لَكُمْ ءَايَتِهِ لَعَلَّكُمْ تَعْقِلُونَ
دِيَارِهِمْ وَهُمْ أُلُفُ حَذَرَ الْمَوْتِ فَقَالَ لَهُمُ اللَّهُ مُوتُواْ ثُمَّ أَحْيَهُمَّ إِنَّ اللَّهَ
لَذُو فَضْلٍ عَلَى النَّاسِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ ◌َََ وَقَتِلُواْ
٢٤٤
فِى سَبِيلِ اللَّهِ وَأَعْلَمُواْ أَنَّ اللَّهَ سَمِيعٌ عَلِيمٌ
The divorced women deserve a benefit according to the fair practice, 135
being an obligation on the God-fearing. [241] This is how Allah makes
His verses clear to you, so that you may understand. [242]
Have you not seen those who left their homes, while they were in
thousands, to escape death? So, Allah said to them, "Be dead." Then He
raised them alive. 136 Surely, Allah is gracious to people, but most of the
people are not grateful. [243] Fight in the way of Allah, and know that
Allah is All-Hearing, All-Knowing. [244]
her favour, so that she might receive her maintenance from the property of her
husband and might reside in his home for one full year. Later the 'iddah of the
widow was reduced, by the verse 2: 234 above, from one year to four months
and ten days, and her share of inheritance was fixed by the verse 4:12 whereby
she may arrange her maintenance and residence out of her share. Therefore,
such a will is no more applicable.
135) The word 'benefit' in this verse is used in general terms. It includes
maintenance during Iddah (waiting period) and the dower, if not paid before. It
also includes the 'gift' mentioned in verse 236 above. Moreover, giving such a
gift, apart from the dower, is desirable in all cases of divorce.
136) Next few verses are meant to persuade the Muslims to carry out Jihad.
Since the main obstacle in this way may be the fear of death, this subject is
started by explaining that life and death are subject to Allah's will and decree.
If someone escapes the apparent cause of death, he may still die, if Allah so
wills. On the other hand, if someone is in the jaws of death, he can still live
long, if Allah so decides. Therefore, when Jihad is necessitated by Allah's
command, one should not escape from it in fear of death. In order to establish
this fact, the present verse has referred to an event in which some people left
their homes in fear of death, but they faced death by Allah's command. Then

79
Surah Al-Baqarah 2:245-246
مَّن ذَا الَّذِى يُقْرِضُ اَللَّهَ قَرْضًا حَسَنًا فَيُضَعِفَهُ، لَهُ، أَضْعَافًا كَثِيرَةٌ وَاللَّهُ
يَقْبِضُ وَيَبْصُطُ وَإِلَيْهِ تُرْجَعُونَ ﴿١٨] أَلَمْ تَرَ إِلَى الْمَلَاِ مِنْ بَنِىّ إِسْرَِّيلَ مِنْ
بَعْدِ مُوسَىَّ إِذْ قَالُوْ لِنَبِ لَّهُمُ أَبْعَثْ لَنَا مَلِكًا نُقَتِلْ فِى سَبِيلِ اللَّهِ
Who is the one who would give Allah a good loan so that Allah multiplies
it for him many times? 137 Allah withholds and extends, and to Him you
are to be returned. [245]
Did you not see a group from the children of Isra'il (Israel), after (the
time of) Mūsā when they said to their prophet: 138 "Appoint for us a king,
so that we may fight in the way of Allah."
once dead with no hope to come back to life, they were raised alive, again by
Allah's command. The verse has not given the details of this episode, but there
are some reports that these people were inhabitants of a city struck by plague.
When the epidemic spread all over the city, they left it in fear of death. But when
they reached an open plain, all of them died together by Allah's command. Then
a prophet, named in some reports as Hizqil (Ezekiel), passed by them and
prayed for their life, and then Allah brought them to life. (Ibn Kathir)
137) Since Jihad requires finance, this verse prompts the Muslims on spending
their wealth for this cause. The expression: 'give Allah a good loan' is a
metaphorical expression, because everything belongs to Allah, and he does not
need any loan. But perhaps the expression has been used to hint that war is
normally financed by raising loans from the people for which they expect some
monetary return. The verse points out that financing Jihad is a loan too, but its
return is much more attractive, because it will be given in multiplied form by
blessing the lender with an eternal and blissful life in Paradise. Further, the
verse is though revealed in the context of Jihad, the generality of its words
includes every spending for a righteous cause.
138) According to some historical reports, this prophet was Samuel gat. In
those days, the prophet himself used to be the political ruler of his people. The
Amalkites, a powerful nation, had occupied most parts of Palestine, and the
Israelites had to fight against them to liberate the territory of Palestine. When
Samuel i got old, the Israelites demanded the prophet to appoint a king for
them, so that they might wage a war against the Amalekites under his command.
On their demand, Talut was appointed as their king. The details of this story are
also mentioned in the Bible where Țalut is named as 'Saul'. (1-Samuel, chapter
9 to 15)

80
Sūrah Al-Baqarah 2:247-248
قَالَ هَلْ عَسَيْتُمْ إِن كُتِبَ عَلَيْكُمُ الْقِتَالُ أَلَّا نُقَتِلُواْ قَالُواْ وَمَا لَنَا
أَلَّا نُقَتِلَ فِى سَبِيلِ اللَّهِ وَقَدْ أُخْرِجْنَا مِن دِيَرِنَا وَأَبْنَآئِنَا فَمَّا كُتِبَ عَلَيْهِمُ
وَقَالَ لَهُمْ
اَلْقِتَالُ تَوَلَّوْاْ إِلَّا قَلِيلًا مِّنْهُمُ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ.
نَبِيُّهُمْ إِنَّ اللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكَا قَالُواْ أَنَّى يَكُونُ لَهُ
اُلْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِلْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِنَ الْمَالِّ قَالَ إِنَّ
اللَّهَ اصْطَفَنْهُ عَلَيْكُمْ وَزَادَهُ بَسْطَةً فِىِ اُلْعِلْمِ وَالْجِسْمِّ وَاللّهُ يُؤْتِي
وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ
٢٤١
مُلْكَهُ مَن يَشَاءُ وَاللَّهُ وَسِعُ عَلِيمٌ
ءَايَةَ مُلْكِهِ: أَنْ يَأْنِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ وَبَقِيَّةٌ
◌ِّمَّا تَرَكَ ءَالُ مُوسَى وَءَالُ هَرُونَ تَحْمِلُهُ الْمَلَبِكَةُ إِنَّ فِي ذَلِكَ لَيَةً
لَّكُمْ إِن كُنتُم مُؤْمِنِينَ
٤٨
He said: "Is it (not) likely, if fighting is enjoined upon you, that you
would not fight." They said: "What is wrong with us that we would not
fight while we have been driven away from our homes and our sons?"
But, when fighting was enjoined upon them, they turned away, except a
few of them, and Allah is Aware of the unjust. [246] Their prophet said to
them: "Allah has appointed Tālut as a king for you." They said: "How
could he have kingship over us when we are more entitled to the kingship
than him? He has not been given affluence in wealth." He said: "Allah
has chosen him over you and has increased his stature in knowledge and
physique, and Allah gives His kingship to whom He wills. Allah is All-
Embracing, All-Knowing." [247] Their prophet said to them: "The sign
of his kingship is that the Ark 139 shall come to you, carried by the angels,
having therein tranquillity from your Lord, and the remains of what the
House of Mūsā and the House of Harun (Aaron) had left. Surely, in it
there is a sign for you, if you are believers." [248]
139) It was a wooden chest, named in the Bible as Ark of the Covenant,
containing the Tablets of Torah and some souvenirs of the prophets 2. This

81
An
Sūrah Al-Baqarah 2:249-250
فَلَمَّا فَصَلَ طَالُوتُ بِالْجُنُودِ إلَ إِنَّ اللَّهَ مُبْتَلِيكُمْ بِنَهَرٍ فَمَن شَرِبَ مِنْهُ
فَلَيْسَ مِنِّى وَمَن لَّمْ يَطْعَدْ فَإِنَّهُ مِنِىَ إِلَّا مَنِ أَغْتَرَفَ غُرْفَةُ بِيَدِهِ، فَشَرِبُواْ مِنْهُ
إِلَّا قَلِيلًا مِّنْهُمَّ فَلَّ مَاوَزَهُ هُوَ وَالَّذِينَ ءَامَنُواْ مَعَهُ، قَالُواْ لَا طَاقَةَ
لَنَا أَلْيَوْمَ بِجَالُوتَ بِنُودِهِ، قَالَ الَّذِينَ يَظُنُونَ أَنَّهُمْ تُلَقُواْ اللّهِ كَمْ
٢٤٩
مِّنْ فِئَةٍ قَلِيلٍ غَلَبَتْ فِئَةً كَثِيرَةُ بِإِذْنِ اللَّهِ وَاللَّهُ مَعَ الصَّبِينَ
وَلَمَّا بَرَزُواْ لِجَالُوتَ وَجُنُودِهِ، قَالُواْ رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَتَبِّتْ
أَقْدَامَنَا وَأَنصُرْنَا عَلَى الْقَوْمِ الْكَفِرِينَ
So, when Țalut set out along with the troops, he said: "Allah is going to
test you by a river, so, whoever drinks from it is not my man, and whoever
does not taste it is surely a man of mine, except the one who scoops a
little with his hand." 140 Then they drank from it, except a few of them.
So, when it (the river) was crossed by him and by those who believed with
him, they said: "There is no strength with us today against Jālut and his
troops." Said those who believed in their having to meet Allah: "How
many small groups have overcome large groups by the will of Allah.
Allah is with those who remain patient." [249] And when they faced Jālut
and his troops, they said: "Our Lord, pour out endurance on us, make
firm our feet and help us against the disbelieving people." [250]
Ark was taken away from them by their enemies. It was declared by Allah that
it would be a sign of the appointment of Talut as king that the Ark would come
back to them carried by angels. So when Allah decided that the chest should be
returned to the Israelites, it so happened that wherever the chest was placed by
the Amalekites, the inhabitants of that place were struck by epidemic or other
calamities. Puzzled with this situation, they loaded the chest on two bullocks
and drove it away from them. The angels then carried it to the doorsteps of
Țalut, and the Israelites were convinced that he is appointed by Allah as their
king.
140) Perhaps it was a test of and training for the endurance and patience
required during the battle.

82
Sūrah Al-Baqarah 2:251-253
فَهَزَمُوهُم بِإِذْنِ اللَّهِ وَقَتَلَ دَاوُودُ جَالُونَ وَءَاتَنُهُ اللَّهُ الْمُلْكَ
وَاَلْحِكْمَةَ وَعَلَّمَهُ، مِنَا يَشَاءُ وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ
101
لَّفَسَدَتِ الْأَرْضُ وَلَكِنَّ اللَّهَ ذُو فَضْلٍ عَلَى الْعَلَمِينَ
٢٥٢
تِلْكَ ءَايَتُ اَللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ وَإِنَّكَ لَمِنَ الْمُرْسَلِينَ
تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضَِ مِنْهُم مَّن كَلَّمَ اللَّهُ وَرَفَعَ بَعْضَهُمْ
دَرَجَاتٍّ وَءَاتَيْنَا عِيسَى أَبْنَ مَرْيَمَ الْبَيِّنَتِ وَأَيَّدْنَهُ بِرُوجِ الْقُدُسَِّ وَلَوْ شَآءَ
اللَّهُ مَا أَقْتَتَلَ الَّذِينَ مِنْ بَعْدِهِم مِّنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَتُ
So, they defeated them by the will of Allah, and Dawud (David) killed
Jālūt, 141 and Allah gave him the kingdom and the wisdom and taught
him what He willed. Had Allah not been pushing back some people by
means of others, the earth would have been spoiled. But Allah is All-
Gracious to all the worlds. [251]
These are the verses of Allah that We recite to you (O Prophet), with all
veracity, and certainly you are among the Messengers. [252]
Those are the messengers some of whom We have given excellence over
some others. Among them there are ones to whom Allah spoke (directly)
and He raised some of them steps higher (in other respects), and We gave
clear signs to 'Isa (Jesus), the son of Maryam (Mary) and supported him
with the Holy Spirit. 142 If Allah so willed, those succeeding him would
have not fought against each other after clear signs had come to them.
141) Jālūt (named in the Bible as Goliath) was a very strong person in the army
of the opponents of the Israelites. He challenged them to send a person to fight
him. Dawud (David) (according to the Bible) was very young at that time,
and he reached the battlefield by chance, and accepted the challenge of Jālut
and killed him. The details of this encounter are reported in historical narrations
and in the Bible (1-Samuel, chapter 16-17)
142) Holy Spirit is the title of Jibra'il i (Gabriel) who remained with 'Isa
(Jesus) as a guard to protect him from his enemies.

83
Surah Al-Baqarah 2:254-256
وَلَكِنِ أُخْتَلَفُواْ فَمِنْهُم مَنْ ءَامَنَ وَمِنْهُم مَن كَفَرَّ وَلَوْ شَآءَ اللَّهُ مَا أُقْتَتَلُواْ
وَلَكِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ ﴿ يَأَيُّهَا الَّذِينَ ءَامَنُواْ أَنفِقُواْ مِمَّا رَزَقْتَكُم مِّن قَبْلِ
أَنْ يَأْتِى يَوْمٌ لَّا بَيْعٌ فِيهِ وَلَا خُلٌَّ وَلَا شَفَعَةٌ وَالْكَفِرُونَ هُمُ الَّلِمُونَ
اللَّهُ لَّ إِلَهَ إِلَّا هُوَ الْحَىُّ الْقَيُمْ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌّ لَّهُ مَا فِ
السَّمَوَاتِ وَمَا فِى الْأَرْضِّ مَن ذَا الَّذِى يَشْفَعُ عِنْدَهُ: إِلَّا بِإِذْنِهِّ يَعْلَمُ مَا بَيْنَ
أَيَدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِشَىْءٍ مِّنْ عِلْمِهِ، إِلَّا بِمَا شَآءٌ وَسِعَ كُرْسِيُّهُ
لَّ إِكْرَاهَ فِى
السَّمَوَاتِ وَالْأَرْضَّ وَلَا يَتُودُهُ حِفْظُهُمَا وَهُوَ اُلْعَلِىُّ الْعَظِيمُ
اُلْدِينِّ قَد تَبَّنَ الرُّشْدُ مِنَ الْغَيَّ فَمَن يَكْفُرْ بِالَّغُوتِ وَيُؤْمِنُ بِاللَّهِ فَقَدٍ
اُسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى لَا أَنفِصَامَ لَهَا وَاللَّهُ سَمِيعُ عَلِيمٌ
But they disagreed among themselves. So, there were some who believed
and there were some who disbelieved, and if Allah so willed, they would
have not fought against each other. But Allah does what He intends.
143
[253] O you who believe! Spend from what We have given to you before
a day comes when there will be no trading, no friendship and no
intercession, and it is the disbelievers who are unjust. [254]
Allah: There is no god but He, the Living, the All-Sustaining. Neither
dozing overtakes Him nor sleep. To Him belongs all that is in the
heavens and all that is on the earth. Who can intercede with Him without
His permission? He knows what is before them and what is behind them;
while they encompass nothing of His knowledge, except what He wills.
His Kursiyy (Chair) extends to the Heavens and to the Earth, and it does
not weary Him to look after them. He is the All-High, the Supreme. [255]
There is no compulsion in Faith. The correct way has become distinct
from the erroneous. Now, whoever rejects the Taghut (the Rebel, the
Satan) and believes in Allah has a firm grasp on the strongest ring that
never breaks. Allah is All-Hearing, All-Knowing. [256]
143) Allah had the power to force all of them to accept the truth, in which case

84
Sūrah Al-Baqarah 2:257-258
اللَّهُ وَلِىُّ الَّذِينَ ءَامَنُواْ يُخْرِجُهُم مِّنَ الظُّلُمَتِ إِلَى النُّورِ وَالَّذِينَ كَفَرُواْ
أَوْلِيَاؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى الظُّلُمَتِّ أُوْلَبِكَ أَصْحَبُ
أَلَمَّ تَرَ إِلَى الَّذِى حَّ إِبْرَهِمَ فِى رَبِّهِ أَنْ
٢٥٧
النَّارِّ هُمْ فِيهَا خَلِدُونَ
ءَاتَنَهُ اللَّهُ الْمُلْكَ إِذْ قَالَ إِبْرَهِمُ رَبِىَ الَّذِى يُحْىِ وَيُمِيتُ قَالَ أَنَا أُحِىِء
وَأُمِيثٌ قَالَ إِبْرَهِمُ فَإِنَّ اللَّهَ يَأْتِى بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأَتِ بِهَا مِنَ
٢٥٨
اُلْمَغْرِبِ فَبُهِتَ الَّذِى كَفَرُّ وَاللَّهُ لَا يَهْدِى الْقَوْمَ الظَّالِمِينَ
Allah is the Protector of those who believe. He brings them out of the
depths of darkness into the light. As for those who disbelieve, their
friends are the Rebels. They bring them out from the light into the depths
of darkness. Those are people of the Fire. There they will remain forever.
[257]
Do you not know the one who argued with Ibrahim 144 about his Lord,
because Allah had given him kingship? When Ibrahim said: "My Lord is
the One Who gives life and brings death," he said: "I give life and I bring
death." 145 Said Ibrahim: "Allah brings the sun out from the East; now, you
bring it out from the West." Here, baffled was the one who disbelieved,
and Allah does not bring the wrongdoers to the right path. [258]
there would remain no religious differences, but the basic purpose was that
everybody should accept the true faith with his choice and freewill, so that they
might be tested. Therefore, they were given freewill, and were given guidance
through messengers to see whether or not they accept it through their freewill.
144) It was Namrud, the emperor of Babylon, who claimed sovereignty on the
universe for himself.
145) He meant that he, too, can kill anyone through his order, and thus bring
death to him, and can also let off a person sentenced to death, and thus give
life to him. Hearing this absurd argument, Ibrahim > felt that the foolish king
does not understand the meaning of giving life and death, therefore, he
challenged him as mentioned in the next sentence.

85
Surah Al-Baqarah 2:259-259
أَوْ كَأَلَّذِى مَنَّ عَلَى قَرْيَةٍ وَهِىَ خَاوِيَةُ عَلَى عُرُوشِهَا قَالَ أَّى يُحِىء هَذِهِ اللَّهُ
بَعْدَ مَوْتِهَاً فَأَمَتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَةٌ. قَالَ كَمْ لَبِثْتٌ قَالَ لَبِئْتُ يَوْمًا أَوْ
بَعْضَ يَوْمٍ قَالَ بَل لَّبِثْتَ مِائَةَ عَامٍ فَأَنْظُرْ إِلَى طَعَامِكَ وَشَرَائِكَ لَمْ
يَتَسَنَّةٌ وَأَنْظُرْ إِلَى حِمَارِكَ وَلِنَجْعَلَكَ ءَايَةً لِلنَّاسِّ وَأَنْظُرْ إِلَى
اُلْعِظَامِ كَيْفَ نُنِشِرُهَا ثُمَّ نَكْسُوهَا لَحْمًّا فَلَمَّا تَبَيَّنَ لَهُ، قَالَ أَعْلَمُ
٢٥٩
أَنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
Or, (do you not know) the example of the one who passed through a town
that had collapsed on its roofs. 146 He said: "How shall Allah revive this
after it is dead?" So, Allah made him dead for a hundred years, then
raised him saying: "How long did you remain (in this state)?" He said:
"I remained for a day or part of a day". Said He: "Rather, you remained
(dead) for a hundred years. Just look at your food and your drink; it has
not spoiled. Now look at your donkey. 147 (We did) this to make you a
sign for people! Look at the bones, how We raise them, then dress them
with flesh." So, when it was clear to him, he said: "I know that Allah is
Powerful over everything." [259]
146) The Holy Qur'an has not mentioned who this person was. There are some
reports that he was 'Uzair g (Ezra) and the town was Jerusalem which was
destroyed by Bukhtanassar (Nebuchadnezzar II). But these reports are not
very authentic. The purpose of the Qur'an by citing this example does not
depend on identifying the person or the town. The gist of the matter is that this
person exclaimed how Allah would revive such a town that has been
annihilated to the last man. This was not a denial of Allah's power, but
merely an exclamation with a hidden desire to see this marvellous act with his
own eyes. Allah Almighty showed him the spectacular by raising him alive one
hundred years after his death.
147) It means that the food had not spoiled even after one hundred years, while the skeleton of
the donkey had decayed badly which is an evidence of the long ame that has passed. Then this
skeleton of the donkey was revived by Allah and the process was witnessed by that person
in

86
Sūrah Al-Baqarah 2:260-264
وَإِذْ قَالَ إِبْرَهِمُ رَبِّ أَرِبِ كَيْفَ، تُحِى الْمَوْنَى قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَى وَلَكِنْ
لِيَطْمَبِنَ قَلْبِى قَالَ فَخُذْ أَرْبَعَةً مِّنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ أَجْعَلْ عَلَى كُلِّ
جَبَلٍ مِّنْهُنَّ جُزْءًا ثُمَّ أَدْعُهُنَ يَأْتِينَكَ سَعْيًّاً وَأَعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
مَثَلُ الَّذِينَ يُنفِقُونَ أَمْوَلَهُمْ فِى سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنْبَتَتْ سَبْعَ سَنَابِلَ
فِى كُلِّ سُتْلَةٍ مِّأْتَةُ حَّةٍ وَاللَّهُ يُضَعِفُ لِمَن يَشَاءُ وَاللَّهُ وَسِعُ عَلِيمٌ بَ الَّذِينَ
يُنفِقُونَ أَمْوَلَهُمْ فِى سَبِيلِ اللَّهِ ثُمَّ لَا يُتْبِعُونَ مَآ أَنْفَقُواْ مَنَّا وَلَّ أَذِىٌ لَهُمْ
﴿ ﴿ قَوْلٌ مَّعْرُوفُ
أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفُ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
وَمَغْفِرَةُ خَيْرٌ مِّنْ صَدَقَةٍ يَتْبَعُهَا أَذَىُّ وَاللَّهُ غَنِىُّ حَلِيمٌ ﴿ يَأَيُّهَا الَّذِينَ
ءَامَنُواْ لَا نُبْطِلُواْ صَدَقَتِكُم بِالْمَنِّ وَاَلْأَذَى كَلَّذِى يُنفِقُ مَالَهُ رِقَآءَ النَّاسِ
(Remember) when Ibrahim said: "My Lord, show me how You give life
to the dead." He said: "Is it that you do not believe?" He said: "Of
course, I do, but it is just to make my heart at peace." He said: "Then
take four birds and tame them to your call, then put on every mountain a
part from them, then give them a call, and they shall come to you
rushing, and know that Allah is Mighty, Wise." [260]
The example of those who spend in the way of Allah is just like a grain
that produced seven ears, each ear having a hundred grains, and Allah
multiplies (the reward) for whom He wills. Allah is All-Embracing, All-
Knowing. [261] Those who spend their wealth in the way of Allah, then
do not make their spending followed by boasting about favour, or with
causing hurt, ___ they have their reward with their Lord and there is no
fear for them nor shall they grieve. [262] A graceful word and forgiving is
better than charity followed by causing hurt. Allah is All-Independent,
Forbearing. [263]
O you who believe, do not nullify your acts of charity by boasting about
(doing people a) favour and by causing (them) hurt, like the one who
spends his wealth to show off before people

87
Surah Al-Baqarah 2:265-266
وَلَا يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآَخِرِّ فَمَثَلُهُ، كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُ, وَابِلٌّ
فَتَرَكَهُ صَلْدًا لَا يَقْدِرُونَ عَلَى شَىْءٍ مِّمَّا كَسَبُواْ وَاللَّهُ لَا يَهْدِى اُلْقَوْمَ
اَلْكَفِرِينَ (٨٧) وَمَثَلُ الَّذِينَ يُنفِقُونَ أَمْوَلَهُمُ أَبْتِغَاءَ مَرْضَاتِ اللَّهِ وَتَثْبِينًا
مِّنْ أَنْفُسِهِمْ كَمَثَلِ جَنَةِ بِرَبْوَةٍ أَصَابَهَا وَابِلٌ فَانَتْ أُكُلَهَا ضِعْفَيْنِ فَإِن
أَيَوَدُّ أَحَدُكُمْ أَنْ
لَّمْ يُصِبْهَا وَابِلٌ فَطَلٌ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيْرٌ
تَكُونَ لَهُ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ تَجْرِى مِن تَحْتِهَا الْأَنْهَرُ لَهُ، فِيهَا مِن
كُلِّ الثَّمَرَتِ وَأَصَابَهُ الْكِبَرُ وَلَهُ, ذُرِّيَّةٌ ضُعَفَآءُ فَأَصَابَهَا إِعْصَارٌ فِيهِ نَارٌ
فَأَحْتَرَقَتْ كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآَيَتِ لَعَلَّكُمْ تَتَفَكَّرُونَ
and does not believe in Allah and in the Last Day. So, his example is like
a rock on which there is dust, then a heavy rain came over it and left it
barren.148 They have no ability to gain anything out of what they have
done, and Allah does not give guidance to the people who disbelieve.
[264] The example of those who spend their wealth to seek the pleasure
of Allah and to make firm (their faith) from (the depths of) their souls is
like a garden on a foothill on which came a heavy rain, and it yielded its
produce twofold. Even if a heavy rain does not come to it, a light drizzle
is enough, and Allah is watchful of what you do. [265]
Would any of you wish to have a garden of dates and grapes, with rivers
flowing beneath it, in which there are all kinds of fruit for him, and old age
befalls him, and he has children who are (too) weak (to earn livelihood),
then a whirlwind comes upon it with fire in it, and it is all burnt? 149 This
is how Allah makes the signs clear to you, so that you may ponder. [266]
148) In this parable, rain stands for charity, the rock for the person who spends
in charity only for posing himself as a generous man, and the dust stands for
the apparent virtuous act of charity. The dust has ability to grow plants when
irrigated by rain, but the rock lying beneath the dust is unable to grow, and once
the rain is showered upon it, it makes the dust slip down, leaving the rock flat
and barren. Similarly, charitable acts are able to grow if done with good
intention, but the bad intention destroys this ability, and becomes like a rock
that throws away the cultivable dust when it is rained.
149) Obviously, nobody would like to face such a situation. Similarly, a person

88
Sūrah Al-Baqarah 2:267-269
يَأَيُّهَا الَّذِينَ ءَامَنُواْ أَنفِقُواْ مِن طَيِّبَتِ مَا كَسَبْتُمْ وَمِمَّا أَخْرَجْنَا لَكُم مِّنَ
الْأَرْضِّ وَلَا تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ وَلَسْتُم بَِاخِذِيهِ إِلَّ أَنْ تُغْمِضُوْ فِيهٍ
وَأَعْلَمُواْ أَنَّ اللَّهَ غَنِىُّ حَمِيدُ لَبَ
الشَّيْطَنُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُمْ
يُؤْتِی
٢٦٨
بِالْفَحْشَاءِ وَاَللَّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ وَفَضْلًا وَاللَّهُ وَسِعُ عَلِيمٌ
اُلْحِكْمَةَ مَن يَشَآءُ وَمَن يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرَأْ وَمَا
٢٦٩
يَذَّكَرُ إِلَّ أُوْلُواْ الْأَلْبَبِ
O you who believe, spend of the good things you have earned, and of
what We have brought forth for you from the earth, and do not opt for a
bad thing, spending only from it, while you are not going to accept it (if
such a thing is offered to you), unless you close your eyes to it, and know
well that Allah is All-Independent, Ever-Praised. [267]
Satan frightens you with poverty, and bids you to commit indecency, and
Allah promises you forgiveness from Him, and grace as well. And Allah
is All-Embracing, All-Knowing. [268] He gives wisdom to whom He
wills, and whoever is given wisdom is certainly given a lot of good. Only
the people of understanding observe the advice. [269]
who spends in charity deserves reward in the Hereafter, and he is like the one
who has a garden, full of trees producing fruits. But if he boasts about his
generosity, embarrasses the person to whom he gave the charity and subjects
him to any kind of physical or mental discomfort, then these acts are like a
whirlwind that destroys the garden which will render all the rewards of
charitable acts nullified. Reference to old age in this parable is to indicate that
after reaching such an age, one can no longer earn more. His only hope is the
garden he has, and once it is destroyed, he has no hope to recover this loss.
Similarly, when a person is raised in the coming life, he will not be able to bring
new virtues and their rewards to his credit. His only hope would be the
charitable acts he performed in the worldly life, but when they will be nullified
by his own bad deeds, he will turn out to be empty handed.

89
Sūrah Al-Baqarah 2:270-273
وَمَآ أَنَفَقْتُم مِّن نَّفَقَةٍ أَوْ نَذَرْتُم مِّن نَّذْرٍ فَإِنَّ اللَّهَ يَعْلَمُهُ، وَمَا لِلظَّالِمِينَ
إِن تُبْدُواْ الصَّدَقَتِ فَنِعِمَّا هِىَّ وَإِن تُخْفُوهَا وَتُؤْتُوهَا
مِنْ أَنصَارٍ
اٌلْفُقَرَآءَ فَهُوَ خَيْرٌ لَّكُمْ وَيُكَفِّرُ عَنكُم مِّن سَيَِّانِكُمٌّ وَاللَّهُ بِمَا تَعْمَلُونَ
لَّيْسَ عَلَيْكَ هُدَهُمْ وَلَكِنَّ اللَّهَ يَهْدِى مَن يَشَآءٌ وَمَا
خَبِيرٌ
تُنفِقُواْ مِنْ خَيْرٍ فَلِأَنفُسِكُمْ وَمَا تُنفِقُونَ إِلَّا أَبْتِغَاءَ وَجْهِ اللَّهِّ وَمَا
لِلْفُقَرَآءِ الَّذِينَ
تُنفِقُواْ مِنْ خَيْرِ يُوَفَّ إِلَيْكُمْ وَأَنْتُمْ لَا تُظْلَمُونَ !
أُحْصِرُواْ فِى سَبِيلِ اللَّهِ لَا يَسْتَطِيعُونَ ضَرْبًا فِى الْأَرْضِ
Whatever expenditure you spend and whatever vow you make, Allah
knows all of it, and for the unjust, there are no supporters. [270] If you
make sadaqat (alms) openly, it is good enough, and if you keep it secret
and give it to the needy, it is much better for you, and this will write off
part of your sins. Allah is All-Aware of what you do. [271] It is not for you
to put them on the right path. 150 Rather, Allah puts on the right path
whom He wills. Whatever good you spend is for your own selves, and you
shall not spend but to seek the pleasure of Allah, and whatever good
thing you spend shall be repaid to you in full, and you shall not be
wronged. [272]
(Your charities should be preferably meant) for the needy who are
confined in the way of Allah, unable to travel in the land. 151
150) The background of this verse is that some Muslims abstained from giving
charities to non-Muslim needy persons under the hope that it would induce
them to accept Islam. Allah Ta'ala directs them not to abstain from spending
on needy persons, particularly the relatives, even though they are not Muslims,
because it is Allah's prerogative to put someone on the right path. Nobody else
is responsible for that. It should be noted, however, that this rule is applicable
to optional charities. As for Zakah, it cannot be given to a non-Muslim.
151) It refers to those who have devoted themselves for learning Islamic
disciplines. Their inability to travel is not because any physical handicap, but
because they have dedicated their lives for that purpose. According to some

90
Surah Al-Baqarah 2:274-276
يَحْسَبُهُمُ الْجَاهِلُ أَغْنِيَآءَ مِنَ التَّعَقُّفِ تَعْرِفُهُم بِسِيمَهُمْ لَا يَسْئَلُونَ
الَّذِينَ
النَّاسَ إِلْحَافَأْ وَمَا تُنفِقُواْ مِنْ خَيْرِ فَإِنَّ اللَّهَ بِهِ، عَلِيمُ
يُنفِقُونَ أَمْوَلَهُم بِلَّيْلِ وَالنَّهَارِ سِرًّا وَعَلَانِيَةً فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ
الَّذِينَ يَأْكُلُونَ الرِّبَوْ لَا يَقُومُونَ
وَلَا خَوْفُ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ لَ
إِلَّا كَمَا يَقُومُ الَّذِى يَتَخَبَّطُ الشَّيْطَانُ مِنَ الْمَسِنَّ ذَلِكَ بِأَنَّهُمْ قَالُواْ إِنَّمَا الْبَيْعُ
مِثْلُ الْرِّبَوَأْ وَأَحَلَّ اللَّهُ الْبَيْعَ وَجَّمَ الْرَّوَأَ فَمَنْ جَُّ مَوْعِظَةٌ مِّنَ زَّيِّهِ، فَانَهَى فَلَهُ مَا
سَلَفَ وَأَمْرُهُ: إِلَى اللَّهِ وَمَنْ عَادَ فَأُوْلَئِكَ أَصْحَابُ النَّارِّ هُمْ فِيهَا خَلِدُونَ
يَمْحَقُ اَللَّهُ الرِّبَوَأْ وَيُرْبِىِ الصَّدَقَاتِ وَاللَّهُ لَا يُحِبُّ كُلَّ كَفَّارٍ أَثِيِ
٢٧٥
An ignorant person takes them as free of need because of their
abstinence. You know them by their appearance (from begging). They
do not beg people importunately, and whatever good thing you spend,
Allah is All-Aware of it. [273] Those who spend their wealth night and
day, secretly and openly,_they have their reward with their Lord, and
there is no fear for them, nor shall they grieve. [274]
Those who take riba (usury or interest) will not stand but as stands the
one whom the demon has driven crazy by his touch. That is because they
have said: "Sale is but like riba.", while Allah has permitted sale, and
prohibited riba. So, whoever receives an advice from his Lord and desists
(from indulging in rib a), then what has passed is allowed for him, and his
matter is up to Allah. As for the ones who revert back, those are the
people of Fire. There they will remain forever. [275]
Allah destroys riba and nourishes charities, and Allah does not like any
sinful disbeliever. [276]
reports, these were Ashab-us-suffah i.e. the Sahabah u of the Holy Prophet
who used to stay in the Mosque of the Holy Prophet to learn the Holy Qur'an
and the teachings of the Holy Prophet . They had no source of income; still
they did not ask anyone to fulfill their needs. A stranger used to think that they
were well-to-do, because they refrained from posing themselves as needy.

91
Surah Al-Baqarah 2:277-282
إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّلِحَتِ وَأَقَامُواْ الصَّلَوَةَ وَءَاتَواْ الزَّكَوَةَ لَهُمْ
يَأَيُّهَا الَّذِينَ
أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَ هُمْ يَحْزَنُونَ
/٢٧
فَإِنِ لَّمْ تَفْعَلُواْ
ءَامَنُواْ أَتَّقُواْ اللَّهَ وَذَرُواْ مَا بَقِىَ مِنَ الْرِّبَوْ إِن كُنتُم مُّؤْمِنِينَ إِ
فَأَذَنُواْ بِحَرْبٍ مِّنَ اللَّهِ وَرَسُولِهِ، وَإِن تُبْتُمْ فَلَكُمْ رُهُوسُ أَمْوَلِكُمْ لَا
(٢٧٩
وَإِنْ كَانَ ذُو عُسْرَةٍ فَنَظِرَةُ إِلَى مَيْسَرَةٍ وَأَنْ
تَظْلِمُونَ وَلَا تُظْلَمُونَ.
٨٠
وَأَتَّقُواْ يَوْمًا تُرْجَعُونَ فِيهِ
تَصَدَّقُواْ خَيْرٌ لَّكُمَّ إِن كُنتُمْ تَعْلَمُونَ
يَأَيُّهَا
إِلَى اَللَّهِ ثُمَّ تُوَّى كُلُّ نَفْسِ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ
الَّذِينَ ءَامَنُوْاْ إِذَا تَدَايَنتُم بِدَيْنٍ إِلَى أَجَلٍ مُّسَمَّى فَاكْتُبُوهُ وَلْيَكْتُبِ بَيْنَكُمْ
كَاتِبٌ بِالْعَدْلِّ وَلَا يَأْبَ كَاتِبُّ أَنْ يَكْنُبَ كَمَا عَلَّمَهُ اللَّهُ فَلَيَكْتُبْ
وَلْيُمْلِلِ الَّذِى عَلَيْهِ الْحَقُّ وَلْيَتَّقِ اللَّهَ رَبَّهُ، وَلَا يَبْخَسْ مِنْهُ شَيْئاً
Surely those who believe and do good deeds, and establish Salah (prayer)
and pay Zakah will have their reward with their Lord, and there is no
fear for them, nor shall they grieve. [277] O you who believe, fear Allah
and give up what still remains of riba, if you are believers. [278] But if you
do not (give it up), then listen to the declaration of war from Allah and
His Messenger. However, If you repent, yours is your principal. Neither
wrong, nor be wronged. [279] If there is one in misery, then (the creditor
should allow) deferment till (his) ease, and that you forgo it as alms is
much better for you, if you really know. [280] Be fearful of a day when
you shall be returned to Allah, then every person shall be paid, in full,
what he has earned, and they shall not be wronged. [281]
O you who believe, when you transact a debt payable at a specified time,
put it in writing, and let a scribe write it between you with fairness. A
scribe should not refuse to write as Allah has educated him. He, therefore,
should write. The one who owes something should get it written, but he
must fear Allah, his Lord, and he should not omit anything from it.