QN 2 Al Bakrah

 

2‏ Al-Baqarah-(14062020)v286 /40 MdJ 1,2,3

Al-Baqarah (Arabic: البقرة‎, "The Heifer" or "The Cow") is the second and longest chapter (sūrah) of the Quran.[1] It consists of 286 verses (āyāt), 6,201 words and 25,500 letters.[2]

Surah al-Baqarah (Quran 2) enjoins fasting on the believer during the month of Ramadan.[6]

 

Background[edit]

It is the longest chapter in the Quran and was revealed over a long period. It is a Mediniite Surah dealing with the Hypocrite (Munaafiqoon) and injunctions pertaining to various matters.

It includes many verses which have virtues like the first four and last three verses and

 the special Verse of the Throne (Aayatul Kursi). Muhammad is reported to have said,

Theme and subject matter[edit]

The surah addresses a wide variety of topics, including substantial amounts of law, and retells stories of Adam, Ibrahim and Musa. A major theme is guidance: urging the pagans (Al-Mushrikeen) and the Jews of Medina to embrace Islam, and warning them and the hypocrites (Munafiqun) of the fate God had visited in the past on those who failed to heed his call.[7]

The stories in this chapter are told to help the reader understand the theological conception of truth in Islam.[8]

Surah Baqarah also mentions three qualities of the God-fearing (Al-Muttaqin), that is those who possess Taqwa: 1) They believe in the unseen. Faith (Imaan) is believing and accepting something one cannot see i.e. trusting in Muhammad and the Quran. It is believing everything which is part of Imaan, the Angels, destiny etc. 2) They establish Prayer (Salah). The major sign of a person with Taqwa is they perform Prayer/Salaah. “Establishing” Salaah is fulfilling its requirements, internally with feelings in the heart, and externally fulfilling its requirements (Wudu, compulsory elements (Fard), Sunnahs, reciting with tajwid etc.) and feeling a connection with Allah. In a tradition or hadith, Muhammad said, “Prayer is the Mi’raaj of a Mu’min” and in Mi’raaj he spoke to Allah. (In the Surah preceding Surah Al Baqarah, i.e. Surah Fatiha Muslims are believed to have a dialogue with Allah). 3) They spend from what Allah has given them, as this is a form of worship too- namely, considered a financial worship. Spending in the way of God (i.e. giving Sadaqah), is to spend from what Muslims believe that Allah Himself gave them. Sadaqah comes from “Sidq” which means “True” as it shows the truth of a Muslim's Imaan (faith).The surah also sheds light on the concept of Nifaq, which is opposite of sincerity. It is of two types:

1) Nifaq in belief: outwardly showing belief however in reality there is no belief 2) Nifaq in practice: where people believe however they act like hypocrites. The signs of a hypocrite are lying, breaking promises, not keeping an amaanah or trust and when they argue they curse or use bad language.

According to a prominent scholar, Kamaluddin Ahmed, Nifaq is something that is within the heart, hence no one knows of its existence except Allah. Therefore, no one can be called a hypocrite or Munaafiq through one's own self-assessment. This would amount to making Takfeer i.e. calling someone a Kafir (non-believer) since Nifaq (hypocrisy) in belief is kufr.

Condemnation of alcoholic beverages and gambling is also first found in the chapter,[9] and it is one of only four chapters in the Quran to refer to Christians as Nazarenes instead of themore frequent terms People of the Book or "Helpers of Christ."[10]

Al-Baqarah contains several verses dealing with the subject of warfare. Verses 2:190-194 are quoted on the nature of battle in Islam.

The surah includes a few Islamic rules related to varying subjects, such as: prayers, fasting, striving on the path of God, the pilgrimage to Mecca, the change of the direction of prayer (Qiblah) from Jerusalem to Mecca, marriage and divorce, commerce, debt, and a great many of the ordinances concerning interest or usury.[7]

Notable verses[edit]

 

The Throne Verse (Ayat Al-Kursi) in the form of a calligraphic horse, India, Deccan, Bijapur - 16th century

2:255[edit]

Verse 255 is "The Throne Verse" (آية الكرسي ʾāyatu-l-kursī). It is the most famous verse of the Quran and is widely memorized and displayed in the Islamic world due to its emphatic description of God's omnipotence in Islam.

Verse 256 is one of the most quoted verses in the Quran. It famously notes that "there is no compulsion in religion". Two other verses, 285 and 286, are sometimes considered part of "The Throne Verse".[11]

Structure[edit]

Surat al-Baqarah is arranged in ring composition structure. The structure of the surah has been commented on by Dr. Raymond Farrin, Arabic professor at the American University of Kuwait. He notes in his book Structure and Qur'anic Interpretation[12] that the themes of the surah form a ring, where the first themes resemble the last themes, the second themes resemble the second last themes, and so on. The middle theme group includes verse 143 of the surah, that talks about the change in prayer direction.

A more detailed description of the ring composition of this surah is demonstrated here.

It is also worth noting that the 143rd verse of surat al-Baqarah, which is composed of 286 verses, contains the word "middle" (143 is half of 286)[13]

Verse [Section]

Complete[40]

1-7 [1]8-20 [2]21-29 [3]30-39 [4]40-46 [5]47-59 [6]60-61 [7]62-71 [8]        72-82 [9]8386[10]87-96 [11]97-103 [12]\104-112 [13] 

113-121 [14]122-129 [15]130-141 [16]142-147 [17]148-151 [18]152-163 [19]164-167 [20]168-176 [21]177-182 [22]183-188 [23]189-196 [24]197-210 [25]211-216 [26]217-221 [27]222-228 [28]229-231 [29]232-235 [30]236-242 [31]243-248 [32]249-253 [33]254-257 [34]258-260 [35]261-266 [36]267-273 [37]274-281 [38]282-283 [39]284-286 [40]

 

Verse Theme

Surah 2. Al-Baqara

1-5 Claim of Al-Quran that there it contains no doubtful statement and Al-Quran is a guide for those who are God-conscious6-7 Warning is of no use for those who reject faith8-16 Hypocrites and the consequences of hypocrisy17-20 Examples of hypocrite's deeds21-22 Allah's demand to worship Him23-24 Claim of Al-Quran to be the Book of Allah25-25 Reward for the believers26-27 Parable of gnat may confound many and enlighten many28-29 How can you deny Allah?30-30 The story of Adam's creation31-33 Victory of knowledge34-35 Angels show respect to Adam36-36 Shaitan caused Adam to lose paradise37-37 Adam's repentance and his forgiveness38-39 Need of Allah's revelations for guidance40-43 Allah's covenants with the Children of Israel44-44 Do you advise others and forget yourselves?45-46 Allah's help come with patience and Salah47-48 Criminals will find no way out on the Day of Judgement49-50 Israelites deliverance from Pharaoh's persecution51-52 Their sin of worshipping the Caf53-54 Their repentance through slaying the culprits55-57 Those who wanted to see Allah face to face were put to death, then Allah gave them life again and provided them with heavenly food58-59 Their discontent and disbelief60-60 Miracle of providing water in the desert from a rock61-61 Israelites rejected the heavenly food and their disobedience and transgression62-62 Real believers have nothing to fear or to regret63-64 Israelites covenant with Allah65-66 Punishment for the violation of Sabbath67-71 Their attitude in sacrificing a cow on Allah's command     7274 Miracle of putting the dead body alive and their reaction to the miracle75-77 Jews are hopeless victims of hypocrisy78-79 Some of them attributed their own writings to Allah80-82 Their false claim and its punishment83-83 Israelites made a covenant with Allah and broke it84-86 Their behavior with their own people and their punishment for breaking the covenant87-88 Advent of the Prophet Isa (Jesus)89-90 Jews rejected the truth knowingly91-92 Nature of the Jews' belief93-93 Israelites love for the calf was more than their love for Allah94-96 Jews' claim of exclusive right to inherit paradise is put to test97-98 Their animosity for Gabriel and other angels99-100 Their faithlessness101-103 Their accusation against Prophet Solomon (Sulaiman) and their learning of witchcraft104-105 Etiquettes to address the Prophet of Allah106-107 Abrogation and / or substitution of the verses of Al-Quran108-108 Questioning the Prophet

109-109 Envy of Jews and Christian110-110 Open-end credit account for the Hereafter111-112 Jews' and Christians' false claim to inherit paradise

113-113 Religious prejudice of the Jews and the Christians114-114 Order not to prevent people from coming to the Masajid115-115 All directions belong to Allah

116-117 Accusation against Allah of having a son118-119 Al-Quran is the knowledge of truth120-121 Jews and Christians will never be pleased with you (Muslims)

122-123 Accountability on the Day of Judgement124-124 Ibrahim was made the Leader of mankind by Allah125-126 Importance of the Ka'bah and Prayer of Ibrahim for the city of Makkah127-129 Ibrahim and Isma`il pray for the appointment of a Prophet from the City of Makkah130-132 Islam, the religion of Ibrahim and Ibrahim's advice to his sons133-133 Ya'qoob's advice to his sons135-135 Jews and Christians Vs Faith of Ibrahim136-137 Order of Allah to believe in all Prophets without discrimination138-138 Baptism is from Allah139-141 Ibrahim and his sons were neither Jews nor Christians but were Muslims142-142 Qiblah (direction in prayers)

143-143 Order of Allah to change Qiblah

144-147 Ka'bah in Makkah was made the new Qiblah148-152 Order to face towards Ka'bah as Qiblah durin Salah (prayers)

153-153 Prescription to seek Allah's help154-154 Martyrs are not dead155-157 Allah will test the Believer's belief158-158 Safa and Marwah are the symbols of Allah

159-163 Curse of Allah, the angels and all mankind is on those who conceal the truth

164-164 Signs from nature to recognize Allah165-167 Mushrikin will have sever punishment and Followers of misguided leaders will regret on the Day of Judgement

168-169 Do not follow the footsteps of Shaitan170-171 Do not profess the faith blindly

172-173 Prohibited (Haram) food174-176 Those who hide the truth for worldly gain swallow nothing but fire

177-177 Definition of righteousness?.178-179 The Islamic laws of retribution

180-182 Commandment of Allah to make a 'Will'183-184 Obligation of fasting

185-185 Revelation of the Quran and fasting in the month of Ramadhan186-186 Allah is very close to His devotees187-187 Nights of the Fasting month and Timings of fasting188-188 Bribe is a sin189-189 The moon is to determine Time periods190-193 Order to fight for a just cause194-194 Retaliation in the sacred months195-195 Order to give charity196-196 Hajj and Umrah (pilgrimage to Makkah)197-203 Restrictions during Hajj and Performance of Hajj (pilgrimage)

211-212 Believers will rank over the unbelievers213-213 Mankind was one nation having one religion

214-214 Way to Paradise passes through trials215-216 Charity and Fighting (for just cause) is made obligatory217-218 Fighting in the Sacred Month and Punishment for "murtad"- who turn back from Islam219-220 Drinking and gambling are sinful and Dealings with orphans221-221 It is unlawful to marry a mushrik

222-223 Question about menstruation224-225 Do not misuse oaths taken in the name of Allah226-227 Limitation for renouncing conjugal rights228-228 Waiting period after divorce229-230 Laws relating to divorce231-231 Treatment to the divorced women232-232 There is no restriction on divorcees to remarry233-234 Requirement of breast feeding babies and Waiting period for widows235-235 There is no restriction on the remarriage of widows236-237 Dowry and divorce238-239 Guarding the Salah (Prayers)240-242 Obligation of executing the "Last Will and Testament"243-244 There is no escape from death245-246 Spending in the Way of Allah and Israelites demand for a king247-248 Allah appointed Talut to be their king249-249 Test of Israelites' belief and obedience250-251 Victory is not by numbers and Prayer of the believers for victory252-252 Reaffirming the Prophethood of Muhammad (pbuh)253-253 Ranks of Rasools254-254 Spending in charity255-255 Allah's attributes and "Ayat-al-Kursi"256-257 There is no compulsion in religion and Wali of Allah vs Wali of Shaitan258-258 Confrontation of Ibrahim and Namrud259-259 Example of bringing dead to life260-260 Ibrahim's question of life after death261-263 Parable of spending in Charity264-264 What makes charity worthless265-266 Charity vs Showing off267-269 Spend the best portion of your wealth and Allah's promise vs Shaitan's promise270-273 Giving charity in public and private and Who is eligible for charity274-274 Reward for charity275-276 Prohibition of usury277-281 Taking usury is like declaring war against Allah and His Rasool282-282 All business dealings must be reduced to writing and Witnesses are required in all major business transactions283-283 If writing is not possible, take a security deposit284-284 Allah will call to account285-286 True belief of Prophets and Muslims and Believer's supplication

(2:1) Alif, Lam, Mim.1

1. The names of letters of the Arabic alphabet, called huruf muqatta'at, occur at the beginning of several surahs of the Qur'an. At the time of the Qur'anic revelation the use of such letters was a well-known literary device, used by both poets and orators, and we find several instances in the pre-Islamic Arabic literature that has come down to us.

 

Since the muqatta'at were commonly used the Arabs of that period generally knew what they meant and so they did not present a puzzle.(14062020)

2:7) Allah has sealed their hearts10 and their hearing, and a covering has fallen over their eyes. They deserve severe chastisement.

10. This does not mean that their rejection of the Truth is a consequence of God sealing their hearts. What is meant is that God sealed their hearts and ears as a consequence of their decision to reject the fundamentals of faith, of their deliberate choice of a path divergent from that charted out by the Qur'an. Anyone who has worked for the dissemination of the Truth often finds that if, after full consideration, a person decides against a doctrine, his mind begins to move in a completely opposite direction so that he fails to appreciate anything that is explained to him. His ears become deaf, his eyes are blinded to the merits of that doctrine, and one gets the distinct impression that the person's heart has indeed been sealed.(14062020)

(2:9) They(HYPOCRITES) are trying to deceive Allah and those who believe, but they do not realize that in truth they are only deceiving themselves.(15062020)

(2:29) It is He Who created for you all that is on earth and then turned above and fashioned it into seven heavens.34 He knows all things.35

 

34. It is difficult to explain precisely what is meant by the 'seven heavens'. In all ages man has tried, with the help of observation and speculation, to conceptualize the 'heavens', i.e. that which lies beyond and above the earth. As we well know, the concepts that have thus developed have constantly changed. Hence it would be improper to tie the meaning of these words of the Qur'an to any one of these numerous concepts. What might be broadly inferred from this statement is that either God has divided the universe beyond the earth into seven distinct spheres, or that this earth is located in that part of the universe which consists of seven different spheres.(20062020)

(2:30) Just think36 when your Lord said to the angels:37 “Lo! I am about to place a vicegerent38 on earth,” they said: “Will You place on it one who will spread mischief and shed blood39 while we celebrate Your glory and extol Your holiness?”40 He said: “Surely I know what you do not know.”41

 

36. Thus far man has been summoned to serve and obey God on the grounds that God is his creator and sustainer, that in His grasp lies man's life and death, that He alone is the Lord Who rules over the entire universe in which he lives. In view of this, the only attitude which can be deemed appropriate for man is one of service and subjection to God.

 

The same idea is presented in the following section, but supported on slightly different grounds

 

In this connection the Qur'an defines precisely the true nature of man and his correct position in the universe. It also enlightens us to a period of man's past which is otherwise inaccessible. What the Qur'an tells us here, with its practical consequences, is of far greater value than knowledge derived by unearthing bones and pottery, and piecing together scattered fragments of information with the help of conjecture.(20062020)

39. This was not said( by Angels)by way of objection or protest. It was said rather by way of inquiry and in order to satisfy their curiosity; it is inconceivable that the angels could object to any of God's decisions.

(2:32) They said. “Glory to You! We have no knowledge except what You taught us.43 You, only You, are All-Knowing, All-Wise.”

 

43. It seems that the knowledge of each angel and each genre of angel is confined to its own sphere of competence.

(2:34) And when We ordered the angels: “Prostrate yourselves before Adam,” all of them fell prostrate,45 except Iblis.46 He refused, and gloried in his arrogance and became one of the defiers.47

 

45. This signifies that all the angels whose jurisdiction embraces the earth and that part of the universe in which the earth is situated

 were ordered to devote themselves to man's service. Since man had been invested with authority on earth the angels were told that whenever man wanted to make use of the powers with which he had been invested by God, and which God of His own will had allowed him to use,

 they should co-operate with him and enable him to do whatever to do, irrespective of right and wrong.

 

46. Iblis literally means 'thoroughly disappointed; utterly in despair

(2:36) But Satan caused both of them to deflect from obeying Our command by tempting them to the tree and brought them out of the state they were in, and We said: “Get down all of you; henceforth, each of you is an enemy of the other,50 and on earth you shall have your abode and your livelihood for an appointed time

50. This means that Satan is the enemy of man, and vice versa

(2:39) But those who refuse to accept this (guidance) and reject Our Signs as false54 are destined for the Fire where they shall abide for ever.”55

55. This is a permanent directive from God to mankind which is valid from the beginning of life until the Day of Judgement. It is this which has been mentioned earlier as God's covenant see (n. 31 above).

 

It is not for man to prescribe the way of life which his fellow human beings should follow. In his double capacity as the subject and vicegerent of God, man is required to follow the way of life prescribed by his Lord. There are only two means of access to this way: either by direct revelation from God or by following one to whom God has revealed guidance. Nothing else can direct man to the way that enjoys God's approval and good pleasure. Resorting to any other means in quest of salvation is not only fundamentally mistaken but tantamount to rebellion.

 

The story of the creation of Adam and the origin of the human species occurs seven times in the Qur'an, once in the verses just mentioned. For other references see (7: 11 ff), (15: 26 ff)., (17: 61 ff)., (18: 50), (20: 116 ff)., (38: 71 ff). The story also occurs in the Bible in Genesis 1, 2 and 3. A comparative reading of the Qur'anic and Biblical versions will enable the perceptive reader to detect the differences between the two.

 

The dialogue between God and the angels at the time of the creation of Adam is also mentioned in the Talmud. This account lacks the spiritual significance underlying the Qur'anic version. Indeed, the Talmudic version additionally contains the following oddity: when the angels ask why men are being created, God replies that they are being created so that good people may be born among them. God refrains from mentioning the bad people lest the angels disapprove the creation of man! (See Paul Isaac Hershon, Talmudic Miscellany, London, 1880, pp. 294(“)

(2:40) Children of Israel!56 Recall My favour which I had bestowed on you, and fulfil your covenant with Me and I shall fulfil My covenant with you, and fear Me alone.

56. 'Israel' means the slave of God. This was the title conferred on Jacob (Ya'qub) by God Himself. He was the son of Isaac and the grandson of Abraham. His progeny are styled the 'Children of Israel'.

(2:41) And believe in the Book which I have revealed and which confirms the Scripture you already have, and be not foremost among its deniers. Do not sell My signs for a trifling gain, 57and beware of My wrath.

57. 'Trifling gain' refers to the worldly benefits for the sake of which they were rejecting God's directives. Whatever one may gain in exchange for the Truth, be it all the treasure in the world, is trifling; the Truth is of supreme value.

(2:42) Do not confound Truth by overlaying it with falsehood, nor knowingly conceal the Truth

See EN Jews Trick (like Brahmins)

(2:43) Establish Prayer and dispense Zakah (the Purifying Alms)59 and bow in worship with those who bow.

 

59. Prayer and Purifying Alms (Zakah) have always been among the most important pillars of the Islamic faith. Like other Prophets, the Prophets of Israel laid great stress upon them.

The Jews had, however, become very negligent about these duties. Congregational Prayer had all but ceased among them; in fact, a great majority of the Jews did not perform Prayers even individually. They had also not only ceased to pay Purifying Alms, but some had even gone so far as to make their living out of interest.(JEWS or MUSLIMS?)

(2:45) And resort to patience and Prayer for help.60  Truly Prayer is burdensome for all except the devout,

61. This means that Prayer is an insufferable encumbrance and affliction for the man who tends not to want to obey, God and to believe in the After-life. For the man who, of his own violation, has to stand before God after death, it is failure to perform the Prayer, rather than its performance, that becomes intolerable.(2-40to43, 45  24062020)

(2:48) Fear the Day when no one shall avail another, when no intercession will be accepted, when no one will be ransomed, and no criminal will receive any help.63

 

63. A major reason for the degeneration of the Israelites was the corruption of their beliefs about the After that since they were related to those venerable saints and pious men who had dedicated themselves entirely to the service of God in the past, the, would be forgiven by the grace of those great men.

They believed that once they had bound themselves firmly to those men of God, it would become impossible for God to punish them. Such false reliance made them negligent of true religious piety and enmeshed them in a life of sin and wickedness. Hence, as well as reminding the Children of Israel of God's favour upon them, it was necessary to refute all the false ideas which they cherished.

 

 

(2:51) And recall when We summoned Moses for a term of forty nights,67 and then you set up the calf as your god in his absence.68 You indeed committed a grave wrong.

68. The cult of cow-worship was widespread among Israel's neighbours. It was particularly common in Egypt and Canaan. After the time of Joseph, when the Israelites fell prey to degeneracy and became the slaves of the Copts, they were contaminated by many of the corrupt practices prevalent among their rulers. Cow-worship was one of them. (There is a detailed account of the episode of calf-worship in Exodus 32.)(2:48,51 25062020)

 

(2:56) Then We revived you after your extinction, that you might be grateful.71

71. The incident referred to here is the following. When Moses went to the mountain he had been ordered to bring with him seventy elders of Israel. Later, when God bestowed upon Moses the Book and the Criterion, he presented them to the people. Some mischief-makers, according to the Qur'an, began to complain that they could not believe in something just because Moses claimed that God had spoken to him. This invited the wrath of God and they were punished. The Old Testament, however, has the following account:

 

'And they saw the God of Israel and there was under his feet as it were a pavement of sapphire stone, like the very heaven for clearness. And he did not lay his hand on the chief men of the people of Israel; they beheld God, and ate and drank' (Exodus 24: 10-11),

 

Interestingly, it is stated later in the same book that when Moses requested God to show him His glory, God rejected the request and said: 'You cannot see my face; for man shall not see me and live'. (See Exodus 33: 18-23)

 

 (2:57) And We caused a cloud to comfort you with

shade,72 and We sent down upon you manna and the quails,73 (saying): “Eat of the good wherewithal that We have provided you as sustenance.” And by their sinning (your forefathers) did not wrong Us: it is they themselves whom they wronged.

72. That is, God provided them with shade from clouds in the Sinai peninsula where there was no shelter from the heat of the sun.

 

It should be remembered that the Israelites had left Egypt in their hundreds of thousands. In Sinai, there were not even any tents in which they could shelter, never mind proper houses. But for the fact that God by His grace kept the sky, overcast for a considerable period, these people would have been scorched to death by the heat of the sun.

73. Manna and quails constituted the natural food that was continually made available to them throughout the forty years of their wandering in the Sinai desert. Manna was like coriander seed. When the dew fell in the night, manna fell with it from above. By God's grace the quails were made available so plentifully that the entire nation was able to live on them alone and so escaped starvation. (For details regarding manna and quails see Exodus 16; Numbers 11: 7-9 and 31-2; Joshua 5: 12)(2:56,57 16062020)

2:60 kuloo washraboomin rizqi Allahi

 

 Eat and drink of that which Allah hath provided,

 

2 61…………….. And ignominy and wretchedness were pitched upon them and they were laden with the burden of Allah’s wrath. This was because they denied the Signs of Allah78 and slew the Prophets unrightfully.79 All this, because they disobeyed and persistently exceeded the limits (of the Law).SEE EN (2 61 28062020)

(2:62) Whether they are the ones who believe (in the Arabian Prophet), or whether they are Jews, Christians or Sabians – all who believe in Allah and the Last Day, and do righteous deeds – their reward is surely secure with their Lord; they need have no fear, nor shall they grieve.(2:62 29062020)

(2:78) Among them are also the unlettered folk who do not know about the Scriptures but cherish baseless wishes and merely follow their conjectures.89

89. This was the state of the Jewish masses. They were ignorant of the Scriptures, unaware of the principles of faith as enunciated by God in His Book, unaware of the rules of conduct that He had laid down, and of the teachings which are of fundamental importance for man's salvation. Because they lacked this knowledge, they fabricated a whole religion out of their desires and fancies, living in a paradise built on false hopes and illusions.

(02072020)(Applicable to Muslims also)

(2:89) And now that there has come to them a Book from Allah, how are they treating it? Even though it confirms the Truth already in their possession, and even though they had prayed for victory against the unbelievers, and yet when that Book came to them – and they recognized it – they refused to acknowledge its Truth.95 Allah’s curse be upon the unbelievers.

95. Before the advent of the Prophet, the Jews were eagerly awaiting a Prophet whose coming had been prophesied by their own Prophets. In fact, the Jews used to pray for his advent so that the dominance of the unbelievers could come to an end and the age of their own dominance he ushered in. The people of Madina were witnesses to the fact that these same Jewish neighbours of theirs had yearned for the advent of such a Prophet. They often used to say: 'People may oppress us today as they wish, but when our awaited Prophet comes, we will settle our scores with our oppressors.'

 

Since the people of Madina had themselves heard such statements they were inclined to embrace the religion of the Prophet all the more readily lest their Jewish neighbours supersede them in acquiring this honour. It was therefore astonishing for them to find that when the promised Prophet did appear those same Jews who had so eagerly looked forward to welcoming him turned into his greatest enemies.

 

The statement 'and they recognized it' is confirmed by several contemporaneous events.

The most authentic evidence in this connection is that of Safiyah, a wife of the Prophet, who was herself the daughter of one learned Jewish scholar (Huyayy b. Akhtab) and the niece of another (Abu Yasir). She says that when the Prophet migrated to Madina both her father and uncle went to meet him and conversed with him for quite a while. When they returned home, she heard the following conversation:

 

Uncle: Is he really the same Prophet whose advent has been prophesied in our Scriptures?

 

Father: By God, he is.

 

Uncle: Do you believe that?

 

Father: Yes..

 

Uncle. Then what do you intend to do?

 

Father: 1 will continue to oppose him and will not let his claim prevail as long as I live.

 

(Ibn Hishim, Sirah, eds., Mustafa al-Saqqa' et al., 2 vols., II edition, Cairo, 137511955, see vol. 1, pp. 518 f. See also Ibn IshAq, The Life of Muhammad, tr. and notes by A. Guillaume, London, Oxford University Press, 1955, pp. 241 f. - Ed.)(05072020)

(2:96) You will certainly find them most eager to cling on to life,99 indeed even more eager than those who associate others with Allah in His Divinity. Each one of them wishes to live a thousand years although the bestowal of long life cannot remove him from chastisement. Allah sees whatever they do.

99. The Arabic text implies that the Jews were so frightened of death and so keen to remain alive that they did not mind whether they led an honourable and dignified existence, or whether their life was one of indignity and humiliation(07072020)

(2:97) Say: “Whoever is an enemy to Gabriel100 (should know that) he revealed this (Qur’an) to your heart by Allah’s101 leave: it confirms the Scriptures revealed before it,102 and is a guidance and good tiding to the people of faith.103

100. The Jews not only reviled the Prophet (peace be on him) and his followers but also God's chosen angel, Gabriel, denouncing him as their enemy, and branding him as the angel of curse rather than of blessing.

101. Since Gabriel communicated the revealed messages with God's approval the abuses of the Jews which were apparently aimed at Gabriel should be considered as directed at God.

102. They abused Gabriel because he had brought the Qur'an from God, and since the Qur'an on the whole confirms the Torah this too became a co-sharer in those abuses.

103. Here there is a subtle suggestion that the wrath of the Jews was, in fact, directed against true guidance and righteousness even though acceptance of these would have brought them good tidings as to their own success.(07072020)

(2:104) O you who believe!107 Do not say (to the Prophet): Ra'ina (Lend ear to us), but say Unzurna (Favour us with your attention) and pay heed (to him).108 A painful chastisement awaits the unbelievers.

SEE EN

(2:106) For whatever verse We might abrogate or consign to oblivion, We bring a better one or the like of it.109 Are you not aware that Allah is All-Powerful?

SEE EN

(2:108) Or would you ask your Messenger in the manner Moses110 was asked before? And whoever exchanges faith for unbelief has surely strayed from the Right Way.

110. The Jews, who were addicted to hair-splitting arguments, instigated the Muslims to ask the Prophet a great many questions. God, therefore, cautioned the Muslims against following the example of the Jews in this matter, and admonished them against unnecessary inquisitiveness. The Prophet himself often warned the Muslims that excessive inquisitiveness (which was devoid of religious earnestness and the sincere desire to do God's will) had been the ruin of earlier religious communities. (Muslim, 'Fadail', 130; Bukhari, '1'tisim', 2 - Ed.) He stressed that people need not delve too deeply into questions left unelucidated by God or His Messenger. It was better to follow the injunctions which were clearly laid down, abstain from things prohibited, and avoid excessive inquiry about far-fetched, hypothetical issues, attending instead to questions of practical significance

.(104,106 108-10072020)

(2:111) They say: “None shall enter the Garden unless he be a Jew or (according to the Christians), a Christian.” These are their vain desires.112 Say: “Bring your proof if you are speaking the truth.”

‏ (2:112) (None has any special claim upon reward from Allah.) Whoever submits himself completely to the obedience of Allah and does good will find his reward with his Lord. No fear shall come upon them, nor shall they grieve   (111,112 11072020)             

QN 2 Cont From 12072020

 

2:114) Who is more iniquitous than he who bars Allah’s places of worship, that His name be mentioned there, and seeks their destruction? It does not behove such people to enter them, and should they enter, they should enter in fear.¹¹⁴ There is degradation for them in this world and a mighty chastisement in the Next.

114. Places of worship should properly remain in the custody of devout and God-fearing people, so that even if bad people did go there they would be deterred from committing misdeeds through fear of punishment. This is a subtle reference to the wrong perpetrated by the unbelievers of Makka, who had barred their own compatriots - the Muslims - from worshipping in the House of God.

 (2:115) The East and the West belong to Allah. To whichever direction you turn, you will be turning to Allah.¹¹⁵ Allah is All-Embracing, All-Knowing.¹¹⁶

115. God is neither eastern nor western. East and west, north and south, and indeed all places and directions are His, though He is not confined to any particular place or direction. Hence, if any place or direction is fixed for worship this does not mean that God dwells there. Likewise, changes in the direction of Prayer is not a proper subject for controversy and dispute.

116. That is, God is neither limited, mean, narrow-minded, nor poor in resources. All such notions about God, which arise from considering Him as essentially similar to human beings, are erroneous. God's realm is boundless and so is His vision and the range of His benevolence and mercy. Moreover, God's knowledge is all-embracing. He knows who remembers Him, as well as where, when and why he does that.(12072020)

(2:122) Children of Israel! SEE lengthy EN full drtails

(2:124) Recall when Abraham’s Lord tested him in certain matters¹²⁴ and when he successfully stood the test, He said: “Indeed I am going to appoint you a leader of all people.” When Abraham asked: “And is this covenant also for my descendants?” the Lord responded: “My covenant does not embrace the wrong-doers.

2:126) And when Abraham prayed: “O my Lord! Make this a place of security and provide those of its people that believe in Allah and the Last Day with fruits for sustenance,” Allah answered, “And I shall still provide him who disbelieves with the wherewithal for this short life,¹²⁷ and then I shall drive him to the chastisement of the Fire; that is an evil end.”(122,24,26 14072020)

2:131) Such was Abraham that when his Lord said to him: “Submit,”¹³⁰ he said: “I have submitted to the Lord of the Universe.”

 

130. 'Muslim' signifies he who bows in obedience to God, who acknowledges God alone as his Sovereign, Lord and Master, and the only object of worship, devotion and service, who unreservedly surrenders himself to God and undertakes to live his life in accordance with the guidance that has come down from Him. Islam is the appellation which characterizes the above -mentioned belief and outlook which constitutes the core and kernel of the religion of all the Prophets who have appeared from time to time among different peoples and in different countries since the very beginning of human life.(16072020)

(2:143) And it is thus that We appointed you to be the community of the middle way so that you might be witnesses to all mankind and the Messenger might be a witness to you.¹⁴⁴

We appointed the direction which you formerly observed so that We might distinguish those who follow the Messenger from those who turn on their heels.¹⁴⁵ For it was indeed burdensome except for those whom Allah guided. And Allah will never leave your faith to waste. Allah is full of gentleness and mercy to mankind.

 

 Changing Qiblah

the substitution of Jerusalem by the Ka'bah amounted to the removal of the Children of Israel from their position of world leadership and their replacement by the ummah of Muhammad (peace be on him).

The Arabic expression which we have translated as 'the community of the middle way' is too rich in meaning to find an adequate equivalent in any other language

145. One purpose of this change in the direction of Prayer was to find out who was blinkered by irrational prejudices and chained by chauvinistic attachment to land and blood, and who, having liberated himself from those bonds, was capable of rising to the heights and grasping the Truth.

(2:144) We see you oft turning your face towards the sky; now We are turning you to the direction that will satisfy you. Turn your face towards the Holy Mosque, and wherever you are, turn your faces towards it in Prayer.¹⁴⁶

Those who have been granted the Scripture certainly know that this (injunction to change the direction of Prayer) is right and is from their Lord. Allah is not heedless of what they do.

 

146. This is the injunction concerning the change in the direction of Prayer and was revealed in Rajab or Sha'ban. 2 A.H. According to a Tradition in the Tabaqat of Ibn Sa'd, the Prophet was at the house of Bishr b. Bara'b. Ma'rur where he had been invited to a meal. When the time of zuhr prayer came, the Prophet rose to lead it. He had completed two rak'ahs and was in the third when this verse was suddenly revealed. Soon after the revelation of this verse everybody, following the leadership of the Prophet, turned the direction of Prayer away from Jerusalem to the Ka'bah. A public proclamation of the new order was then made throughout Madina and in the suburbs. Bara' b. 'Azib says that at one place the announcement was heard by people while they were in the state of ruku' (kneeling). On bearing this order they immediately turned their faces towards the Ka'bah. Anas b. Malik says that the news of the announcement reached Banu Salamah the next day while the morning Prayer was in progress. People had completed one rak'ah when they heard the announcement about the change of direction and the entire congregation immediately faced the new qiblah. (See Ibn Sa'd, Tabaqat, vol. 1, pp. 241 f. - Ed.)

It ought to be noted that Jerusalem is to the north of Madina while the Ka'bah is to the south. In order to change direction during congregational Prayer it would have been necessary for the leader of the Prayer to walk several steps beyond what was originally the last row of worshippers. The people in the congregation, too, would have been forced not only to make a right about-turn but also to walk a little to straighten their rows. We find specific mention of this in certain Traditions.

The words, 'We see you oft turning your face to the heaven', and 'Now We are turning your face to the direction that shall satisfy you', show clearly that even before the revelation of this injunction the Prophet was expecting something of this nature. He had begun to feel, with the termination of the era of Israelite leadership, that the time had come for the central position of Jerusalem to cease and a return to the original centre of the Abrahamic mission to commence.

The 'Holy Mosque' refers to the sanctuary invested with holiness and sanctity; the sanctuary in the centre of which the Ka'bah is located.

To turn one's face in the direction of the Ka'bah does not mean that wherever a man might be he should turn to the Ka'bah with absolute accuracy. It would obviously be extremely difficult for everyone to comply with such an order. Hence the order is to turn one's face in the direction of the Ka'bah rather than to the Ka'bah itself. According to the Qur'an, we are required to find out the direction of the Ka'bah as accurately as possible. We are not required, however, to locate it with absolute precision. We may pray in the direction which appears correct as a result of our enquiry. However, if a man is either at a place where it is difficult to determine the direction of the Ka'bah or if he is in a position where it is difficult to maintain the correct direction (e.g. when travelling on a train, a boat, or an aeroplane), he may pray in the direction which seems correct, or in whatever direction it is possible for him to face. If he then comes to know the correct direction while he is in the state of Prayer he should turn his face in that direction.(143 144 19072020)

(2:152) So remember Me and I shall remember you; give thanks to Me and do not be ungrateful to Me for My favours.

(2:155) We shall certainly test you by afflicting you with fear, hunger, loss of properties and lives and fruits. Give glad tidings, then, to those who remain patient;(152, 155 22072020)

 

 

 

 

 

                           

 

 

 

 

 

 

 

 

 

 

 

 (2:156) those who when any affliction smites them, they say: “Verily, we belong to Allah, and it is to Him that we are destined to return.”156

156. 'Saying' does not signify the mere making of a statement. It means a statement which is accompanied by a deep conviction in one's heart: 'To Allah do we belong.' This being so, a man is bound to think that whatever has been sacrificed for God has in fact attained its legitimate end, for it has been spent in the way of the One to whom all things truly belong.

 

'And it is to Him that we are destined to return' refers to the fact that man will not stay forever in this world and will return, sooner or later, to God. And if man is indeed destined to return to God why should he not return to Him having spent his all, having staked his life for His sake? This alternative is preferable to the pursuit of self-aggrandizement and then meeting death either by sickness or accident.

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(2:171) Those who have refused to follow the Way of Allah resemble cattle; when the shepherd calls them they hear nothing except shouting and crying;¹⁶⁹ they are deaf, dumb and blind, and so they understand nothing.

169. This parable has two aspects. On the one hand, it suggests that these people are like herds of irrational animals, dumb cattle, that always follow their herdsmen, moving on as they hear their calls without understanding what they mean. (Thus these people follow their leaders even though they do not grasp where it is they are being led to - Ed.) On the other hand, it also suggests that when the Truth is preached to them they show such insensitivity to it that one may as well be addressing animals who merely comprehend sounds but are incapable of understanding their meaning. The expression lends itself to both interpretations.(25072020)

(2:173) He has made unlawful to you only carrion and blood and the flesh of swine and that over which there has been pronounced the name of anyone other than Allah’s.¹⁷¹ But he who is constrained (to eat of them) – and he neither covets them nor exceeds the indispensable limit incurs no sin: Allah is All-Forgiving, All-Compassionate. 25072020)

(2:180) It is decreed that when death approaches, those of you who leave behind property shall bequeath equitably to parents and kinsmen. This is an obligation on the God-fearing. Making of Will

 

182. This injunction relates to a period of time when no rules had been laid down for the distribution of inheritance. Thus everyone was required to make testamentary disposal of their property so as to ensure that no disputes arose in the family and no legitimate claimant to inheritance was deprived of his due share.

 Later when God revealed a set of laws regarding the distribution of inheritance see (Qur'an 4: 11 ff.), the Prophet elucidated further the laws relating to testamentary disposition and inheritance by expounding((explainingclearly) ) two rules.

First, that no person can make any will regarding his estate in favour of any of his legal heirs. Their portions were laid down in the Qur'an and neither increase nor decrease in this was permissible, nor could any heir be disinherited, nor anything willed in favour of any heir over and above his legal portion. (See the Tradition: 'There may be no will in favour of the heir.' See Abu Da'ud, 'Al-Wasaya', 6; Tirmidhi, 'Al-Wasaya', 5; Nasa'i, 'Al-Wasaya', 5; Ibn Majah, 'Al-Wasaya', 5 - Ed.)

Second, that testamentary disposition might be made to the extent of one third of the estate, but no more. (See Bukhari, 'Al-Wasaya', 2 and 3; Muslim, 'Al-Wasiyah', 5-10; Abu Da'ud, 'Al-Wasaya', 2 - Ed.)

The purpose underlying these explanatory directives of the Prophet seems to be that at least two-thirds of the estate should be left aside to be distributed among the legal heirs according to the Qur'anic rules, and that a will could be made in respect of the whole or part of the remaining one-third. This could be made in favour of either relatives, whether close or distant, who are not legal heirs, or others not related by the blood-tie but who are deserving of assistance. Likewise, a will could be made in favour of charitable causes which are found worthy of support.

In later times people began to regard this directive regarding testamentary disposal as a recommendation only. The result was that this rule fell largely into disuse. It is significant, however, that the Qur'an mentions it as 'an obligation on the God-fearing'. Were Muslims to make this injunction an operative institution no trace would remain of the problems which agitate their minds respecting the Islamic law of inheritance , for example grandchildren whose parents had predeceased their paternal or maternal grandparents and who, under Islamic law, were not entitled to inherit from their grandparents. (The author suggests that re-activating the Qur'anic directive on testamentary disposal is the answer to this and similar problems - Ed.)

(2:184)Fasting

Fasting is for a fixed number of days, and if one of you be sick, or if one of you be on a journey, you will fast the same number of other days later on. For those who are capable of fasting (but still do not fast) there is a redemption: feeding a needy man for each day missed. Whoever voluntarily does more good than is required, will find it better for him;¹⁸⁴ and that you should fast is better for you, if you only know (180,184-28072020)

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

 

186. Whether a person should or should not fast while on a journey is left to individual discretion.

The Prophet himself did not always fast when travelling.

Prophet is reported to have said that people should not fast when they had drawn close to the enemy, since abstention from fasting would lead to greater strength.

The duration of a journey for which it becomes permissible for a person to abstain from fasting is not absolutely clear from any statement of the Prophet,

.

It should he noted here that fasting in Ramadan

has also been characterized as an act of gratefulness to God for His great bounty of true guidance in the form of the Qur'an.

Fasting is an excellent means by which to prepare ourselves for shouldering this task. Hence fasting during the month of the revelation of the Qur'an is more than an act of worship and more than an excellent course of moral training; it is also an appropriate form for the expression of our thankfulness to God for the bounty of the Qur'an.

 (2:186) (O Muhammad), when My servants ask you about Me, tell them I am quite near; I hear and answer the call of the caller whenever he calls Me.

 Let them listen to My call and believe in Me;¹⁸⁸ perhaps they will be guided aright.¹⁸⁹

 

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

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

 

Fasting

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

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

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

192. ….Duration of the fast: from dawn until sunset. Between sunset and dawn it is permissible to eat, to drink, and to indulge in the legitimate gratification of sexual desires.

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

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

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

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

In our own time, some people have adopted an attitude of extreme caution with regard to the time of both the end and start of fasting. The Law has not fixed these schedules with rigid precision. If a person wakes up just at the crack of dawn it is proper for him to eat and drink hastily. According to a Tradition the Prophet said:

 'If anyone of you hears the call for [the morning] Prayer while he is eating he should not stop immediately, but should finish eating to the extent of his bare need.' (Abu Da'ud. Siyam', 14 - Ed.) Similarly, one need not wait for the light of day to disappear fully before breaking the fast. The Prophet, for instance, used to ask Bilil to bring him something to drink as soon as the sun had set. Bilal expressed his astonishment, pointing out that the light of day could still be observed. To this the Prophet replied that the time of fasting came to an end when the darkness of night began to rise from the east. (Muslim, 'Siyam', 10; Abu Da'ud, 'Siyam', 15; etc. - Ed.)

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

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

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

The lawful limits.

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

197. One meaning of this verse is that people should not try to seek illegitimate benefits by bribing magistrates. Another meaning is that when a person is aware that the property, he claims rightfully belongs to someone else, he should not file a judicial petition either because the other party lacks the evidence to support their case or because by trickery and cunning the petitioner can usurp that property. It is possible that the judicial authority would decide the case in favour of the false claimant on the basis of the formal strength of the claim, but as this judicial verdict would merely be the result of the chicanery to which the claimant had resorted he would not become its rightful owner. In spite of the judgement of the court the property would remain unlawful for him in the sight of God. It has been reported in a Tradition that the

Prophet said: 'I am merely a human being and you bring to me your disputes. It is possible that some of you will be more impressive in argument than others, so that 1 may give judgement in favour of one on the basis of what 1 hear. Beware that if 1 award to someone what belongs to his brother, I will have assigned to him a lump of Fire.' (187,188 30072020)

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

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

206. From the time of Abraham three months

- Dhu al-Qa'dah, Dhu al-Hijjah and Muharram - were consecrated for Hajj, and the month of Rajab was consecrated for 'Umrah.

 For the duration of these four months warfare, killing and pillage were prohibited so that people could perform Pilgrimage and return home safely. For this reason these months were called the 'sacred months'.(189,194 31072020)

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

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

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

210. The statement: 'until the offering reaches its appointed place' has been variously interpreted by the jurists. The Hanafi jurists consider this to signify the area which lies within the boundaries of the Haram. In their view this injunction means that if a man has been prevented from Pilgrimage he ought to send to the Haram either the animal itself or the money to purchase it, and have a sacrificial offering made on his behalf. According to Malik and al-Shafi'i this verse enjoins one to perform a sacrifice at the very spot where one is prevented from going any further. (See also Qurtubi's commentary on the verse - Ed.) The injunction regarding 'shaving the head' means that one may not have one's hair cut until a sacrificial offering has been made.(010182020)

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

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

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

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

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

 

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

​

(2:198) It is no offence for you to seek the bounty of your Lord during Pilgrimage.²¹⁸ 

When you hasten back from [Arafat then remember Allah at al- Mash[ar al-Haram (i.e. al-Muzdalifah), and remember Him in the manner He has directed you, for before this you were surely in error.²¹⁹

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

220. Since the time of Abraham and Ishmael the recognized practice of the Arabs with regard to Hajj was that on the 9th, Dhu al-Hijjah, they went from Mina to 'Arafat, returning on the morning of the 10th to stay at Muzdalifah. Later, as the priestly monopoly of the Quraysh became well established, they claimed that it was below their dignity to go to 'Arafat with the ordinary people of Arabia. As a mark of what they called their distinction, they went to Muzdalifah only (without going to 'Arafat) and returned from there, leaving it to the commoners to go to 'Arafat. It is this pride and vainglory which the present verse seeks to undermine. It is addressed to the Quraysh and the tribes associated with them either through marriage or alliance, and to all those who might be inclined to claim for themselves special privileges and distinctions in the future. Such people are asked to go to the place to which all others go, to stay with them, to return with them and to seek pardon from God for the fact that they violated the way of Abraham.

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

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

Dhikr refers to the remembrance of God at Mina.

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

 

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

.

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

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

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

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

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

 (2:210) Are those people (who are not following the Right Path in spite of admonition and instruction) waiting for Allah to come to them in canopies of clouds with a retinue of angels and settle the matter finally?²²⁸ To Allah shall all matters ultimately be referred.(203,205, 208 210 05082020)

 

 

 

 

Mankind- single race in the beginning

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

230. When ignorant people attempt to trace the history of 'religion'

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

 

The Qur'anic version, however, proclaims that man began his life in full light of the Truth. God revealed this Truth to the very first man He created, one to whom He intimated the right way of life for man. Thereafter the human race remained on the Right Way for some time and lived as one community. Later, however, people invented deviating ways. This did not happen because Truth had not been communicated to them. The cause was rather that some people wilfully sought to acquire privileges, benefits and advantages beyond their legitimate limits, and thus subjected others to injustices. It was in order to enable people to overcome this corruption that God sent His Prophets.

 These Prophets were not sent to found separate religions in their own names and bring new religious communities into existence. Rather the purpose of the Prophets was to illuminate before people the Truth which they had allowed to be lost, and once again make them into one community.  05       28082018

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

 

JIHAD and WAR(Qilal)

 

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

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

They ask: “What should we spend in the Way of Allah?” Say: “Whatever you can spare.” In this way Allah clearly expounds His injunctions to you that you may reflect upon them,(08082020)

(2:221) Marry not the women who associate others with Allah

. Likewise, do not give your women in marriage to men who associate others with Allah in His Divinity (08082020)

(2:223) Your wives are your tilth; go, then, into your tilth as you wish

²⁴¹ but take heed of your ultimate future²⁴² and avoid incurring the wrath of Allah. Know well that one Day you shall face Him. Announce good tidings to the believers.

2:229-231 Divorce(10082020)

 (2:245) Who of you will lend Allah a goodly loan267 which He will return after multiplying it for him manifold? For Allah has the power both to decrease and increase, and to Him will you be returned.

267. 'Goodly loan' signifies whatever one gives to another person selflessly, and from absolutely pure motives. God describes whatever man spends in this manner as a loan made to none other than Him, and He undertakes to repay that loan and to repay it several-fold. The stipulation, however. is that the loan should be a 'goodly' one; that is, it should not he tainted with selfish designs and should be given for the sake of God, to be spent for purposes pleasing to Him     06     01092018

(2:237) And if you divorce them before you touch them or settle a bridal gift upon them, then (give them) half of what you have settled unless either the women act leniently and forgo their claim, or he in whose hand is the marriage tie acts leniently (and pays the full amount). If you act leniently, it is closer to God-fearing. And forget not to act gracefully with one another,²⁶¹ for indeed Allah sees all that you do.

261. Magnanimity in dealings is essential if human relationships are to remain sound and pleasant. If everyone were to stick strictly to his legal rights and claims, a pleasant social life would he rendered impossible.

 

(2:238) Be watchful over the Prayers,²⁶² and over praying with the utmost excellence,²⁶³ and stand before Allah as would utterly obedient servants.

 

262

 Without Prayer it would be impossible for men to persist in observing the laws of God, and they would likely be swept away by a current of defiance and disobedience, as happened in the case of the Jews.

263. 'Re expression al-salat al-wusta has been variously interpreted to mean the Morning, Mid-Day, Sunset or Night Prayers. But no direct statement explaining this expression has come down from the Prophet himself. All the divergent opinions are deductions made by scholars. The opinion of the majority, seems to he inclined in favour of the Afternoon ('Asr) Prayer. since it is claimed that on one occasion the Prophet alluded to this as al-salat al-wusta. The event cited in support of this inference is that during the Battle of the Ditch the Prophet once so preoccupied with the problems posed by the siege of Madina, by the polytheists, that he could not perform his 'Asr Prayer within the scheduled time. and the time of sunset drew close. On that occasion the Prophet said: 'God fill the graves and houses of these people with fire. They have caused us to our wusta (mid-most) Prayer.' This statement led people to believe that the expression 'mid-most Prayer' referred to the

'Asr Prayer. It seems more likely, however, that the Prophet meant that the cares of the battle had prevented him and his followers from performing the Prayer in an excellent way; the delay in the Prayer meant that instead of praying with equanimity, concentration and total devotion, they were forced by circumstances to pray hurriedly.

The adjective wusta in addition to signifying the middle position of the subject that it qualifies, also signifies its excellence. Hence the expression could legitimately be interpreted both in the sense of the middle Prayer as well as in the sense of the Prayer which is performed at the right time and with full devotion and attention to God, a Prayer which contains all the attributes of excellence. The admonition which follows, 'stand before Allah as utterly, obedient servants', seems to indicate what was meant by the 'mid-most Prayer'.(237,238 12082020)

(2:243) (O Messenger), have you thought of those who went forth from their homes for fear of death even though they were in their thousands?²⁶⁵ Allah said to them: “Die!” Then He restored them to life.²⁶⁶ Indeed Allah is Bounteous to mankind; but most people do not give thanks in return.

265. Here begins a fresh discourse, in which Muslims are urged to struggle and make financial sacrifices for God's cause. Moreover, they have been warned to avoid those forms of corruption which eventually led the Children of Israel into decline and degeneration. In order to appreciate this discourse it should be borne in mind that it was revealed when the Muslims had been driven out of Makka and had lived in Madina for year and a half. Exasperated by the wrongs to which the unbelievers subjected them, the Muslims had again and again asked the Prophet to permit them to fight. But when they were at long last asked to fight, some of them showed a degree of reluctance and disinclination see (verse 216 )above. Their attention is now drawn, therefore, to two incidents in the history of the Israelites from which the may learn their lesson.

266. This refers to the exodus of the Israelites. Surah 5 see( verse 20 ff) ) gives some details of this incident. The Israelites had left Egypt in large numbers and were wandering in the desert, eager to find a home. But when at God's command Moses ordered them to drive the Canaanites out of Palestine and conquer that land, they showed cowardice and refused to proceed. Eventually God let them wander about for forty years till one full generation of Israelites had died and been replaced by a new one reared in the tough conditions of desert life. It was only, then that God enabled the Israelites to overcome the Canaanites. Their former condition is described as death, whereas the later development is seen as their restoration to life.

 

 

 

2:247

 Allah indeed has the power to bestow dominion upon whomsoever He wills. Allah is All-Resourceful, All- Knowing.”

07          01092018

(2:249) When Saul (Talut) set out with his forces he said: “Allah will try you with a river, and whoever drinks of it does not belong to me; he who refrains from tasting it – unless it be just a palmful – he indeed belongs to me.” Then all, except a few of them, drank their fill at the river.²⁷¹

But as soon as Saul (Talut) and the believers with him went forth across the river, they said: “Today we have no strength to face Goliath (Jalut) and his forces.”²⁷² But those who believed that they were bound to meet their Lord said: “How often has a small party prevailed against a large party by the leave of Allah.” Allah is with those who remain steadfast.

(2:250) And when they went forth against Goliath (Jalut) and his forces, they prayed: “Our Lord! Shower us with patience, and set our feet firm, and grant us victory over this unbelieving people.

 

 

(2:251) Thereupon by Allah’s leave they put the unbelievers to flight, and David killed Goliath,273and Allah granted him dominion and wisdom, and imparted to him the knowledge of whatever He willed. And were it not that Allah repelled some people with another, the earth would surely be overlaid with mischief.274 But Allah is Bounteous to the people of the world (and thus extirpates mischief).

273. David was then in the early years of his youth. By chance he joined the army of Saul just when the mighty champion of the Philistine army had challenged the Israelite army to combat. None of the Israelites had the courage to take up the challenge. On seeing this, David took on Goliath in a duel and slew him. From then on, David could do no wrong in the eyes of the Israelites. Saul gave him the hand of his daughter in marriage and ultimately he became the ruler of the Israelites. (For details see 1 Samuel, chapters 17 and I8.) 8  02092018

 

(2:253) And these Messengers (who have been designated to guide people), We have exalted some of them above the others. Among them are such as were spoken to by Allah Himself, and some He exalted in other respects. And We granted Jesus, son of Mary, Clear Signs and supported him with the spirit of holiness. Had He willed, those who had seen these Clear Signs would not have fought one another thereafter. But (it was not the will of Allah to prevent people from disagreement by compulsion, hence) they differed among themselves whereby some attained faith and others denied the Truth. Yet had Allah so willed they would not have fought one another. Allah does whatever He wills.²⁷⁵

 

275. The main cause of the differences which arose after people had received true knowledge through the Prophets, and which were even aggravated into feuds and wars, is not that God was helpless, and lacked the power to put an end to the fighting. Had He willed so, no one would have had the power to defy the teachings of the Prophets, to take the course of disbelief and rebellion against Him, and to spread mischief and corruption in His world. But it was not His will to deprive human beings of their free-will and choice, and to compel them to follow a particular course. He has created human beings on earth in order to test them and hence endowed them with the freedom to choose from the various alternative courses of belief and action.

God did not appoint the Prophets as policemen to force people to faith and obedience. He sent them, instead, with reasonable arguments and clear signs in order to invite people to righteousness. Hence the cause of all the differences and wranglings and fighting which took place was that people, in exercising the free-will granted to them by God, followed divergent courses. In short, people follow divergent ways precisely because of God's omnipotent will that men should have a choice. It would be a grave misunderstanding to hold that people follow different paths because God failed to persuade people to follow the path which He wanted them to choose.(15082020)

(2:254) O you who believe! Spend out of what We have provided you²⁷⁶ before there comes a Day when there will be no buying and selling, nor will friendship and intercession be of any avail. Indeed those who disbelieve are the wrong-doers (16082020)

(2:255 )Ayathul Kurshi see EN

ۙ (2:256) There is no compulsion in religion.²⁸⁵ The Right Way stands clearly distinguished from the wrong. Hence he who rejects the evil ones²⁸⁶ and believes in Allah has indeed taken hold of the firm, unbreakable handle. And Allah (Whom he has held for support) is All-Hearing, All-Knowing.

 

 

 

 (2:260) And recall when Abraham said: “My Lord, show me how You give life to the dead,” Allah said: “Why! Do you have no faith?” Abraham replied: “Yes, but in order that my heart be at rest.”296 He said: “Then take four birds, and tame them to yourself, then put a part of    them on every hill, and summon them; they will come to you flying. Know well that Allah is All-Mighty, All-Wise.”29*********************IBRAHIM

That is, the rest and inner peace that one attains as a result of direct personal observation.

297. People have subjected this incident and the one above to very strange interpretations. If one bears in mind, however, God's dealings with the Prophets, one will not feel any need to strain one's energies in hammering out such artificially-contrived interpretations. The truth of the matter is that the kind of function that ordinary believers are required to perform requires of them no more than believing in certain truths without perceiving them through their senses. The function entrusted by God to the Prophets is such that they ought to have direct knowledge of the truths, the acceptance of which they are required to invite others to.

 

Thanks to the nature of their mission, the Prophets had to tell the world that while others resorted to conjecture and fancy, they spoke from personal direct observation and experience; that while others could claim to possess only imagination, they possessed reliable knowledge; that while others were blind, they alone had the God-given capacity to perceive the Truth. It is for this reason that the angels come to the Prophets and they see them with their own eyes. It is for the same reason that the Prophets were allowed a glimpse of the system of governance of the heavens and the earth. It is for the same reason, again, that they were enabled to observe Heaven and Hell and witness scenes of resurrection.

 

The Prophets are in possession of faith in the Unseen at the time they are invested with prophethood. After being designated to prophethood, they are further honoured by special favours and privileges, and initiated into what may be termed as 'faith in the seen' (for the 'Unseen' is changed for them to the 'seen'). This favour is a special prerogative of the Prophets. (For a further explanation see (Surah 9, nn. 17, 18, 19 and 34.)               10       04092018

 (2:261) The example of those298 who spend their wealth in the Way of Allah299 is like that of a grain of corn that sprouts seven ears, and in every ear there are a hundred grains. Thus Allah multiplies the action of whomsoever He wills. Allah is Munificent, All-Knowing. 11        05092018مٌ‏

299. A great many expenditures fall under the category of spending 'in the way of Allah', as long as this is done according to the laws of God and with the intention of seeking His good pleasure. This includes spending one's wealth to fulfil one's legitimate needs, to provide for one's family, to look after the needs of relatives, to help the needy and to contribute to the general welfare and to spread the true religion and so on.

(2:263) To speak a kind word and to forgive people’s faults is better than charity followed by hurt. Allah is All-Sufficient, All-Forbearing.

 12      05092018

 

(2:264) Believers! Do not nullify your acts of charity by stressing your benevolence and causing hurt as does he who spends his wealth only to be seen by people and does not believe in Allah and the Last Day.303 The example of his spending is that of a rock with a thin coating of earth upon it: when a heavy rain smites it, the earth is washed away, leaving the rock bare;304 such people derive no gain from their acts of charity. Allah does not set the deniers of the Truth on the Right Way 13 05092018

 

 

2:266) Would any of you desire that he should have a garden of palms and vines with rivers flowing beneath it – a garden in which he has every manner of fruit – and that it should then be struck by a fiery whirlwind and be utterly burnt down at a time when old age has overtaken him, and his offspring are still too small to look after their affairs?307 Thus does Allah make His teachings clear to you that you may reflect. 14       05092018

 

(2:267) Believers! Spend (in the Way of Allah) out of the good things you have earned and out of what We have produced for you from the earth, and choose not for your spending the bad things such as you yourselves would not accept or accept only by overlooking its defects. Know well that Allah is All-Munificent, Most Praiseworthy.³⁰⁸

 

308. It is obvious that He Who is invested with the best attributes cannot be appreciative of those possessed of low and evil qualities. God is, for instance, Generous and Beneficent, and constantly showers His favours and bounties on His creatures. How is it possible for Him, then, to love those who are mean, niggardly and vicious?

 

(2:268) Satan frightens you with poverty and bids you to commit indecency whereas Allah promises you His forgiveness and bounty. Allah is Munificent, All-Knowing.

 

 (2:269) He grants wisdom to those whom He wills; and

whoever is granted wisdom has indeed been granted much good.³⁰⁹

 Yet none except people of understanding take heed.

 

309. 'Wisdom' signifies sound perception and sound judgement. The purpose of this statement is to point out that one who is possessed of wisdom will follow God's path rather than that of Satan.

 The followers of Satan believe that it is the height of wisdom and shrewdness to be constantly concerned with saving out of one's earnings, and to be perpetually on the look-out for higher income. But for those endowed with Divine perception such an attitude is sheer folly.

 True wisdom consists in using one's resource moderately to meet one's needs and in spending whatever is left for charitable purposes. It may be possible for a person who does not spend for charitable purposes to attain a much greater degree of worldy prosperity than others. The life of this world, however, is only a fraction of man's total life which is not limited to the confines of this world. One who risks the well-being of his eternal existence for the sake of highly transient well-being in this world is indeed a fool. The truly wise person is he who makes full use of the tenure of this life and invests his resources in prosperity in this life that will never cease.

 

(2:270) Allah knows whatever you spend or whatever you vow (to spend). The wrong-doers have none to succour them.³¹⁰

 

310.
'Vow' means either a man's pledge to spend something or to perform some act of goodness which is not obligatory on him providing a particular wish of his is fulfilled. Provided that this vow is related to some wish which is in itself permissible and good and that the person concerned makes it to none but God and for the sake of God, then such a vow will be reckoned as an act of obedience to God and its fulfilment will be worthy of reward. Otherwise such a vow will be seen as an act of disobedience and sin and its fulfilment will invite punishment from God.

 

(2:271) If you dispense your charity publicly, it is well; but if you conceal it and pay it to the needy in secret, it will be even better for you.³¹¹ This will atone for several of your misdeeds.³¹² Allah is well aware of all that you do.

311. If charity is of an obligatory nature it is preferable to dispense it openly. Non-obligatory charity should preferably be dispensed secretly. This principle applies to all acts. As a rule, it is more meritorious to perform obligatory acts openly and non-obligatory acts of goodness, secretly .

312. The performance of good deeds in secret leads to the continual improvement of one's life and character. One's good qualities develop fully and one's bad qualities gradually wither away. This makes a man so acceptable to God that He pardons the sins that he might have committed.

(2:272) You are not responsible for setting these people on the Right Way; Allah sets on the Right Way whomsoever He wills. Whatever wealth you spend in charity is to your own benefit for you spend merely to please Allah. So, whatever you spend in charity will be repaid to you in full and you shall not be wronged  

313. In the beginning Muslims tended to hesitate in helping either their non-Muslim relatives or other non-Muslims who were in need.

They thought that helping Muslims only constituted 'spending in the way of Allah'.

This verse rejects this attitude. The purpose of this verse is to point out that Muslims are not responsible for forcing true guidance down the throats of people; conveying the message of Truth to people absolves them of the obligation incumbent upon them. It is, then, for God either to favour the recipients of the message with true perception or not. In addition

Muslims should not shrink from helping their relatives in the affairs of the world on the ground that they are not following the true guidance;

they will he rewarded by God for whatever help they render to needy persons for the sake of God.

 (2:273) Those needy ones who are wholly wrapped up in the cause of Allah, and who are hindered from moving about the earth in search of their livelihood, especially deserve help. He who is unaware of their circumstances supposes them to be wealthy because of their dignified bearing, but you will know them by their countenance, although they do not go about begging of people with importunity. Whatever wealth you spend on helping them, Allah will know of it.³¹⁴

314. The people referred to here are those who, because they had dedicated themselves wholly to serving the religion of God, were unable to earn their livelihood. In the time of the Prophet there was a group of such volunteer workers, known as Ashab al-Suffah, consisting of about three or four hundred people who had forsaken their homes and gone to Madina. They remained at all times in the company, of the Prophet, always at his beck and call to perform whatever service he required of them. They were dispatched by the Prophet on whatever expeditions he wished. Whenever there was nothing to do elsewhere, they stayed in Madina and devoted themseleves to acquiring religious knowledge and imparting it to others. Since they were full-time workers and had no private resources to meet their needs, God pointed out to the Muslims that helping such people was the best way of 'spending in the way of Allah'.(267, 270 to 273 19082020)

 

 

ۡ ‏ 

(2:275) As for those who devour interest,315 they behave as the one whom Satan has confounded with his touch.316Seized in this state they say: “Buying and selling is but a kind of interest,”317 even though Allah has made buying and selling lawful, and interest unlawful.318 Hence, he who receives this admonition from his Lord, and then gives up (dealing in interest), may keep his previous gains, and it will be for Allah to judge him.319 As for those who revert to it, they are the people of the Fire, and in it shall they abide. 15             07092018

 

‏ 

(2:280) But if the debtor is in straitened circumstance, let him have respite until the time of ease; and whatever you remit by way of charity is better for you, if only you know.324

324. This verse is the basis of the Islamic regulation that if a person has become incapable of paying off his debt, the court will force the creditors to grant him respite for payment. In fact, under certain circumstances, the court is entitled to remit a part of his debt and, at times, the whole of it. It is mentioned in the Hadith that once a person suffered loss in his trade and became greatly burdened with debt and the case was brought to the notice of the Prophet. The Prophet urged the people to help their brother in his distress. They came to his assistance but the amount of help was not enough to wipe out his debts. Then the Prophet approached the lenders and asked them to accept whatever amount was available and to grant remission to the borrower because of his inability to make further payments. Muslim jurists have made it clear that a debtor's residential house, eating utensils, clothes and the tools which he uses for earning his livelihood may not be confiscated in any, circumstances whatsoever for non-payrment of loans. (For relevant discussion and textual evidence see the commentaries on this verse in Ibn Kathir, Jassas, and Qurtubi - Ed.)            16            08092018    

 (2:282) Believers! Whenever you contract a debt from one another³²⁵ for a known term, commit it to writing.³²⁶ Let a scribe write it down between you justly, and the scribe may not refuse to write it down according to what Allah has taught him; so let him write, and

let the debtor dictate; and let him fear Allah, his Lord, and curtail no part of it. If the debtor be feebleminded, weak, or incapable of dictating, let his guardian dictate equitably, and call upon two of your men as witnesses;³²⁷ but if two men are not there, then let there be one man and two women as witnesses from among those acceptable to you³²⁸ so that if one of the two women should fail to remember, the other might remind her. Let not the witnesses refuse when they are summoned (to give evidence). Do not show slackness in writing down the transaction, whether small or large, along with the term of its payment. That is fairest in the sight of Allah; it is best for testimony and is more likely to exclude all doubts. If it be a matter of buying and selling on the spot, it is not blameworthy if you do not write it down;³²⁹ but do take witnesses when you settle commercial transactions with one another. And the scribe or the witness may be done no harm.³³⁰ It will be sinful if you do so. Beware of the wrath of Allah. He teaches you the Right Way and has full knowledge of everything.

325. This is the basis of the rule that the time for the repayment of a loan should be fixed at the time when the loan is transacted.

326. When friends and relatives borrow from one another it is generally considered unseemly either to commit these loans to writing, or to have them attested by witnesses. Such an act is considered a sign of distrust. But God enjoins that whenever loans or business transactions take place, their conditions should be recorded in black and white and should be attested by witnesses so that there remains no ground for misunderstanding or dispute. It is mentioned in the Hadith that three kinds of people who air their grievances to God go unheeded. The first is the man who does not divorce his wife despite her being of bad character. The second is the guardian of the orphan who hands over the latter's property to him before his having attained the age of majority. The third is he who loans out his money to a person without making anyone a witness to that transaction. (Cited by Jassas. Ahkam al-Qur'an, vol. 1, p. 481; also Ibn Kathir, in commentary on 4: 5, citing this as a Tradition from Abu Musa al-Ash'ari mentioned bv Ibn Jarir al-Tabari - Ed.)

327. That is, from among Muslim males. This shows that wherever one has a choice, one should appoint only Muslims as one's witnesses. In the case of non-Muslim subjects of the Islamic State (ahl al-Dhimmah), however, they may appoint witnesses from among themselves.

328. What is implied is that every Tom, Dick or Harry is not worthy of acting as a witness. Rather, persons of high integrity enjoying public credibility should be appointed as witnesses.

329. The purpose of this directive is to stress that it is better for even day-to-day sales to be written down, as has become customary nowadays (viz. the issuance of invoices). Such a procedure, however, has not been made obligatory. Likewise, it is not objectionable if neighbouring shopkeepers do not record the frequent transactions that take place between them.

330. This means that no person should be compelled to write the document or be its witness. It also means that no party of a dispute should persecute either a scribe or witness for witnessing against the interests of that party.

​

(2:283) And if you are on a journey and do not find a scribe to write the document then resort to taking pledges in hand.³³¹

But if any of you trusts another, let him who is trusted, fulfil the trust and fear Allah, his Lord.

And do not conceal what you have witnessed,³³² for whoever conceals it, his heart is sinful. Allah has full knowledge of all that you do.

331. This does not mean that pledge transactions are confined to journeys alone. These transactions have been specially mentioned in the context of journeys because during journeys people often have to resort to pledge transactions. Moreover, it has not been laid down that pledge transactions may be entered into only when a scribe is not available to write down the transaction. It is also permissible, if the lender is not satisfied merely with the written promise of the repayment of the loan, for the borrower to seek a loan by pledging some property to the lender. But since the Qur'an urges its followers to be generous in their dealings, and since it is inconsistent with high standards of moral excellence not to make loans to needy persons without keeping some property in custody, the Qur'an has abstained from mentioning this form of dealing even though it is permissible.

It should also be noted that the purpose of taking a pledge is merely to assure the lender the return of his loan. He has no right at all to benefit from the pledged property. If a person lives, say, either in the building which has been pledged, or pockets its rent, he is guilty of taking interest. There is no essential difference between charging interest directly and using the pledged property. If, however, either cattle or beasts of burden have been pledged, they can be milked and used for transport in lieu of the fodder that one provides them during the period of custody.

332. Concealing true evidence applies both to a person not appearing to give evidence and to his avoidance of stating facts.(282,283 21082020)

 

 

2:284) All that is in the heavens333 and the earth belongs to Allah.334 Whether you disclose whatever is in your hearts or conceal it,335 Allah will call you to account for it, and will then forgive whomsoever He wills, and will chastise whomsoever He wills. Allah has power over everything      18

            09092018

 

ا

(2:285) The Messenger believes, and so do the believers, in the guidance sent down upon him from his Lord: each of them believes in Allah, and in His angels, and in His Books, and in His Messengers. They say: “We make no distinction between any of His Messengers. We hear and obey. Our Lord! Grant us Your forgiveness; to You we are destined to return            19       09092018

 (2:286) Allah does not lay a responsibility on anyone beyond his capacity.338 In his favour shall be whatever good each one does, and against him whatever evil he does.339 (Believers! Pray thus to your Lord): “Our Lord! Take us not to task if we forget or commit mistakes.

 

Our Lord! Lay not on us a burden such as You laid on those gone before us.340 Our Lord! Lay not on us burdens which we do not have the power to bear.341 And overlook our faults, and forgive us, and have mercy upon us. You are our Guardian; so grant us victory against the unbelieving folk.”                        20         09092018