In the Name of Allah, the Gracious, the Merciful


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Study the Qur'aan in Qur'aanic light to understand Islam in its pristine simplicity, clarity, beauty and purity

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Qur'aanic Studies - Volume IV




by
Mohammad Shafi


PREFACE

Below the Arabic text of every verse of the Qur'aan, is its transliteration, followed by translation and Chapter Notes, if any, essentially based on the Qur'aan itself. Please remember that the Arabic text is divine and, therefore, sacrosanct, but the transliteration, translation and the Notes are human and, therefore, subject to correction. Please also remember that the human-made Notes cannot, and do not, explain the divine verses. They seek to explain the human translation only and/or to relate the verse to present circumstances or to divine explanations given in other verses of the Qur'aan.

I have adopted the transliteration method employed by the Muslim Students' Association (MSA) of the University of Southern California. And, in this regard, I may usefully quote from their site:

"MSA-USC would like to thank muslimnet.net for making their transliteration of the Qur'an publicly available.

'We would like to emphasize that this [transliteration] text is not a substitute for the original Arabic Qur'an. It is only an attempt to help those who are trying to learn to read the Arabic text, since it is as close to the written text as possible.

It is important to practice pronouncing the letters as directed in the transliteration table, especially the underlined letters, before starting to read. It will be helpful if an Arabic speaker can help you.

This work is free for use to everyone as long as no changes that might distort it are done to it. We request from those who benefit from it to pray for us. We pray to Almighty Allah to help you learn to read the Holy Qur'an, and to do every good thing.'"

I present this humble work in the earnest hope that it will prompt my Readers to try and understand the divine Message in its original Arabic text. They should remember that no translation however meticulously done can ever equal the original Arabic text in its divine grandeur and pristine clarity.


One may wonder why this yet another addition to the existing plethora of Translations and Commentaries! The answer to this question lies in the beauty of the fact that the divine Message of the Qur'aan remains valid for all times and ages since its revelation until the Last Day. The Message therefore needs to be studied from time to time in the changing perspectives of the changing times. It would be absolutely wrong to confine this universal Message for mankind to the circumstances and situations of a particular period in the past. Unfortunately, however, most of the commentators so far have based their understanding of the Qur'aan in the strict perspective of the circumstances and situations prevailing at the time of its revelation way back in 7th century A.D. The Muslim mindset generally has thus got stagnated and therefore unable to cope with the changing situations of the changing times. This humble attempt of mine is to help Muslims generally to come out, Allah willing, of that crippling stagnation.

This Volume of my Qur'aanic Studies covers Al-Baqarah Verses 203 to 252.

Mohammad Shafi
Mumbai, INDIA,
26th September, 2006


CONTENTS

Chapter 2. Al-Baqarah
Verses 203 to 210
Verses 211 to 220
Verses 221 to 230
Verses 231 to 240
Verses 241 to 252



title

Chapter 2: The Cow

2.203

203. Waothkuroo Allaha fee ayyamin maAAdoodatin faman taAAajjala fee yawmayni fala ithma AAalayhi waman taakhkhara fala ithma AAalayhi limani ittaqa waittaqoo Allaha waiAAlamoo annakum ilayhi tuhsharoona
203. 353Remember Allah during those few days.354 And no sin upon one who limits the days to two, nor upon one who extends - upon the one who fears Allah! And fear Allah and know, for sure, that you will all be brought together before Him.355

353. This verse is the last one in the group of verses, starting with Verse 2.196, on the subject of the Hajj.

354. We have seen, in Chapter Note 346, that the 10th day of Dhul-Hijjah, and the night immediately following the day, are spent in remembering Allah at Al-mashuaril-huaraam. This remembrance is in pursuance of divine instructions in verse 2.198. Early in the morning of 11th Dhul-Hijjah, the pilgrims return to Mina. It is the remembrance at this place, Mina, that this verse, 2.203, refers to. It is during the camp at this place, after the return from Arafaat and Muzdalifah, that most of the rituals of the Hajj are performed. And in pursuance of Verse 2.200 the pilgrims are required to remember Allah after performing the prescribed rituals.

355. This consciousness, that we will all be brought together before our One Creator one day, is the prime requisite for real success in the great Test of this worldly life. It is a sad thing to observe that most of those who do say their prayers regularly, observe fasts as required and perform all their other religious duties conscientiously, fail to be governed by the same spirit of Allah-consciousness in their worldly dealings. It is in these worldly dealings, mainly, that the divine test lies!

2.204

204. Wamina alnnasi man yuAAjibuka qawluhu fee alhayati alddunya wayushhidu Allaha AAala ma fee qalbihi wahuwa aladdu alkhisami
204. And among mankind is one, who impresses you356 with his utterances in this worldly life. And he cites Allah as witness to what's there in his heart. And he's very skilful in argument!

356. In the original Arabic text, the pronoun used here is in the 2nd person singular form. Initially, therefore, the verse was obviously addressed to the Prophet (peace & Allah's blessings upon him). And as it generally happened, this verse too could have been revealed in the background of a particular incidence immediately preceding the revelation. But since the Qur'aan is meant for all peoples inhabiting the earth for all times till the Last Day, its verses are couched in general terms. The pronoun ka (you, or more precisely 'thou') used here has therefore to be construed to mean the person himself reading the verse at any time till the Last Day.

2.205

205. Wa-itha tawalla saAAa fee al-ardi liyufsida feeha wayuhlika alhartha waalnnasla waAllahu la yuhibbu alfasada
205. And when he turns away, he endeavours on the earth, to spread anarchy therein and destroy the field357 and the race. And Allah doesn't like anarchy!358 to 361

357. In the Arabic text, the word used is huarth. Normally, it means a plot of land set apart for agricultural production. But in verse 2.223, the same word has been beautifully and appropriately used as a simile for a man's woman. Women are obviously fields for production of human beings for the continuity of human races. In the modern scenario, huarth could also stand for a factory producing industrial goods. A field/factory producing agricultural/industrial goods symbolises property, and together with race (nasl), it would symbolise 'life & property'.

358. In these verses, being studied here in this Part, the character depicted is that of a person who says one thing and does quite the opposite. We do come across such persons very often. And if we were to make an honest peep into our own souls, we may find that we ourselves have been guilty of such behaviour! When we declare ourselves as Muslims, we declare that we are those who abide by the Qur'aan. But do we totally abide by it? Anything we do with our own free will, in contradiction to Qur'aanic teachings, does add to anarchy in this world. We do conveniently forget this.

359. Anarchy is the catalyst that helps destroy not only life and property, but also humanity. In the relatively recent past, we have had the example of Hitler who mesmerised the German people, with his speeches, into the belief that theirs is the best race that can easily conquer other peoples and rule over them. The destruction of life and property, which he wrought through his wars and his infamous concentration camps, is part of history. But Hitler also destroyed the humanity of the industrious and intelligent German people. He destroyed the character of a good human race.

360. Let us now consider the significance of taking huarth to mean a man's consort. Allah has made her the basic entity which can substantially influence the character of a person - her son or daughter, growing up in her lap. Some characteristics, good or bad, of the mother are liable to be subconsciously transmitted to the child in her lap. And these characteristics could form the basis of the child's character.

361. The person described in these verses endeavours to spoil the mothers' character. In the guise of a champion of the feminists, he draws them out of their homes, and from their babes, to be equal to men in any field of worldly activity - be it politics or, even wrestling! In the name of their liberty, he entices young ladies to be socialites, wearing increasingly revealing dresses. Their semi-nakedness suits the carnal desires of the males; and apparently everybody is happy. But this social behaviour leads, imperceptibly but surely, to moral degradation that permeates the developing minds of boys and girls. They tend to copy what they see their elders doing. It is thus that the person described in Verses 2.204 & 2.205 tries to destroy the whole race by first destroying the "huarth". History teaches us that moral degradation of a people leads ultimately to their annihilation as any force to reckon with, in this very world.

2.206

206. Wa-itha qeela lahu ittaqi Allaha akhathat-hu alAAizzatu bial-ithmi fahasbuhu jahannamu walabi/sa almihadu
206. And when he is asked to fear Allah, pride drives him to sin.362 Hell, then, is a just retribution for him. And that, surely, is an awful resting place!

362. And pride it was that felled Satan from Allah's grace (peruse Note 33 of these Studies). And pride it is that distances a human being from His mercy. Pride it was that induced Satan to commit the sin of openly disobeying Allah. And pride it is that induces man to commit the sin of persisting with the wrong that he has been committing, even after realising that what he had been doing was wrong. The subject person of these verses, in this Part of our Qur'aanic Studies, impresses people with his tall talks. But when people realise that his deeds lead only to destruction, they ask him to fear Allah. He however persists in his wrong-doings, just because of his false pride. He doesn't want to admit publicly that he had been wrong! Beware, my friends! Such false pride lurks in some corner of the hearts of us all. Satan is ever vigilant to exploit this lurking sense of pride to lead us astray from Allah's Straight Path.

2.207

207. Wamina alnnasi man yashree nafsahu ibtighaa mardati Allahi waAllahu raoofun bialAAibadi
207. And among mankind are some, such as one who would sell one's own self to seek Allah's pleasure. And Allah is very kind to those who fully obey Him363, 364.

363. The word uibaad, used in the original Arabic text, is translated here as 'those who fully obey Him'. This Arabic word literally means 'slaves'. And slaves have no alternative but to obey their masters; they do not have the right to disobedience at all. Hence, the translation as ‘those who fully obey Him’. But the contextual meaning here of the word uibaad is well explained in the preceding sentence of this very verse. uibaad are those who would even sell their own selves to seek Allah's pleasure. Allah assures He would be kind to such persons. This assurance is not to those, mind you, who do not obey Allah on any of His commands in the Qur'aan.

364. Please also take note of the contrast in character of the person depicted in this verse, to that of the person depicted in the preceding 3 Verses.

2.208

208. Ya ayyuha allatheena amanoo odkhuloo fee alssilmi kaffatan wala tattabiAAoo khutuwati alshshaytani innahu lakum AAaduwwun mubeenun
208. O those who believe! Get into Islam thoroughly365, 366, and follow not Satan's footsteps. He indeed is an open enemy to you.367

365. The original Arabic phrase could also be translated as 'Surrender yourselves completely to Allah'. Complete surrender to Allah would inter alia mean adherance to all applicable Qur'aanic commands.

366. Once a cyber-friend told me that it wasn't practical to do everything that the Qur'aan asks us to do. It was enough to adhere to as many Qur'aanic commands - from among those applicable - as it was practically possible. This view is a negation of this verse we are presently studying. The Satan it is that subtly induces man to entertain such views in order to lead him astray. That's why the verse further advises man not to follow the Satan's footsteps. He (the Satan) arrogantly (see Verse 7.12) thought it wasn't possible for him to follow one of Allah's commands to him - to bow before Adam!

367. In Verse 2.168 there is a similar divine instruction not to follow Satan's footsteps as 'he is to you an open enemy.' The instructions there were in the context of consuming lawful and wholesome things. One of the food items that are prohibited is 'that which is consecrated to someone other than Allah' [Verse 2.173]. This category of prohibited food could include items distributed as tabarruk from the shrine of a peer or saint. The association of the saint wih the food makes the latter consecrated to 'someone other than Allah'. Consumption of such food in the belief that it specially benefits the consumer, is a manifest sin of shirk. It (the belief) betrays the consumer's blasphemous assumption that the peer or saint partners with Allah in granting special benefits in the act of eating the tabarruk. Satan, the avowed enemy of man, misleads the consumers in making them think that they are doing nothing wrong.


2.209

209. Fa-in zalaltum min baAAdi ma jaatkumu albayyinatu faiAAlamoo anna Allaha AAazeezun hakeemun
209. If then you revert to wrong-doing368, after what has come to you of signs clear,369 know you for certain that Allah is Almighty, Wise.370

368. 'Wrong-doing' would include 'incomplete surrender to Allah'.

369. By personal experience I say that Allah does send manifest signs exclusively in a human being's life that confirm His existence and His control over everything and the truth of the Qur'aan being His Book. Verse 41.53 declares that He does show such signs in everyone's life. This is besides all the great signs of the universe, common for everyone to see. And for us, now in this age, the Qur'aan is the greatest sign of all; it has stood the test of time. During the long period of over 14 centuries of its existence, nothing has happened that could disprove even one statement contained in the Qur'aan. Scientific discoveries, on the other hand, are continually confirming the Qur'aanic statements, one by one.

370. Allah is Almighty; anyone's failure to surrender to Him completely doesn't, in any way, impinge on His Absolute Power. Allah is wise; He knows exactly when and how anyone fails to surrender.

2.210

210. Hal yanthuroona illa an ya/tiyahumu Allahu fee thulalin mina alghamami waalmala-ikatu waqudiya al-amru wa-ila Allahi turjaAAu al-omooru
210. Are they waiting for nothing but Allah - and the angels - to come down to them in the shadows of the clouds, and the matter is settled once for all?371 And to Allah are referred all matters.372

371. 'they' here refer to non-believers in the divine message of the Qur'aan. In this message, the divine purpose in the creation of mankind is explained clearly, in details and repeatedly. Arguments after arguments are presented throughout the Book to convince them that what the Message unfolds is the Truth, and nothing but the Truth. And yet they believe not! And, by way of a final argument that ought to expose the hollowness of their disbelief, they are reminded that the very purpose of their existence in this world would be defeated if Allah and the angels were to present themselves here. The purpose of mankind's existence in this world is to test them whether they come to believe in Him and in His Message without actually seeing Him. And when Allah presents Himself, it would be to pronounce the results of the test.

372. This divine statement is an assertion that all decisions rest with Allah, not only as regards the Hereafter, but also as regards our temporary abode in this very world. Apparently, here, we take decisions, individually or collectively, but these human decisions are brought to fruition if, and only if, they get the divine okay behind the scenes. So let us remind ourselves of the reality that all our decisions and activities are under the absolute control of Allah. HE is watching our every move, closely and minutely.

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2.211

211. Sal banee isra-eela kam ataynahum min ayatin bayyinatin waman yubaddil niAAmata Allahi min baAAdi ma jaat-hu fa-inna Allaha shadeedu alAAiqabi
211. Ask Children of Israel373 how many a clear verse We gave them. And as for him who changes Allah's favour374, after it has come to him, Allah is indeed severe then in punishment.

373. Refer Note 39 of these Studies to find why Qur'aan repeatedly sites instances from Jewish history.

374. The context makes it clear that 'Allah's favour' here refers to every verse of the Torah, the devine book revealed to Prophet Moses (peace be upon him). After Moses, the Jews corrupted those verses and thus brought upon themselves severe punishment from Allah. Their history is witness to their chastisement. Mercifully for the Muslims, the Qur'aan is divinely protected against corruption of its original Arabic text; but, nevertheless, the Muslims are suffering because of their attempts at polluting the clear meanings of Arabic verses with human interpolations.

2.212

212. Zuyyina lillatheena kafaroo alhayatu alddunya wayaskharoona mina allatheena amanoo waallatheena ittaqaw fawqahum yawma alqiyamati waAllahu yarzuqu man yashao bighayri hisabin
212. The life of this world is made attractive for those who suppress the Truth, and they mock at some of those who believe. And those who fear Allah shall have an upper hand over them on the Day of Resurrection.375 And Allah provides for whomsoever He wishes, without measure!376

375. One of numerous ways in which Allah tests mankind is to give a plenty in this world to some of those who disbelieve, and to give less to the believers, in comparison. In such cases, the disbelievers are wont to scoff at the believers, taunting them that despite their belief, their Allah has provided them with less wealth. The believers' test lies in whether they remain steadfast in their faith even in such seemingly unfavourable and unfair circumstances. The All-knowing and Merciful Allah however strengthens the will of the believers in such trying circumstances by promising them that they shall surely have an upper hand in the everlasting Hereafter, if they but passed the test of the temporary life of this world.

376. In the exercise of this absolute divine prerogative of our Lord, we, the creatures, have absolutely no say at all. But let us be absolutely clear in our minds that our Lord is a Just Lord. If in this world, He chooses to give undeservedly more wealth to a disbeliever than to a believer, He knows what He is doing! We should remember that He has reserved His bounty bi ghayri huisaab (without measure), in the Hereafter, only for the believers.

2.213

213. Kana alnnasu ommatan wahidatan fabaAAatha Allahu alnnabiyyeena mubashshireena wamunthireena waanzala maAAahumu alkitaba bialhaqqi liyahkuma bayna alnnasi feema ikhtalafoo feehi wama ikhtalafa feehi illa allatheena ootoohu min baAAdi ma jaat-humu albayyinatu baghyan baynahum fahada Allahu allatheena amanoo lima ikhtalafoo feehi mina alhaqqi bi-ithnihi waAllahu yahdee man yashao ila siratin mustaqeemin
213. Mankind had once been a single community. Allah then raised the Prophets to herald news of a good future and to warn, and He sent down with them the Book with the Truth to distinguish right from wrong in matters of dispute among mankind.377 And, differed in it not but those to whom it had been given - after clear verses had come to them - because of rivalry amongst themselves.378, 379, 380 Allah then guided those who believed so that what they contended in the dispute in it, was based on Truth by His leave. And Allah guides whomsoever He wishes towards a Straight Path.

377. In verse 4.1, Allah informs us that creation of the entire mankind was initiated through a single pair. Initially therefore there ought to have been a single family consisting of the single original pair and their offspring. The Qur'aan recounts a quarrel among two brothers in this very first family [verses 5.27 to 5.31]. Such other quarrels & frictions, in subsequent generations, must have caused the drifting apart of mankind to different and distant parts in this wide, wide world. In course of time, due to lack of facilities of communication and transport, people living in different parts must have lost contact with one another. In the circumstances, Allah sent different prophets at different times to people living in different parts of the world, to remind them of their duty to Allah and of the distinction between right and wrong.

378. Even though the divine messages were clear and well-explained, people indulged in voicing their personal opinions about the messages. And one person's opinion differed from another's. Thus did the disputes arise. Although a dispassionate study of the divine messages would reveal the Truth, most people would not budge from their own contrary interpretations out of false pride. They wouldn't bear to admit that they were wrong, while some others were right.

379. And this legacy of voicing personal opinions about divine verses continues to this day. People who consider themselves as being learned wouldn't take Qur'aanic verses at their face value. They try to replace the plain meanings with their own opinionated meanings and to stick to the latter. Most others, who hardly take the trouble to understand the Qur'aan, go by what such 'learned' people say the Qur'aan contains. We have this way deprived ourselves of divine help, mercy and grace.

380. To regain Allah's favour, we ought therefore to stick to and abide by the plain meanings of the Qur'aanic verses. If we encounter any difficulty in understanding any particular verse, there ought to be other verses in the Qur'aan itself that would help us understand. We just have to have absolute faith in what the Qur'aan says in the rest of this very verse. Allah is sure then to guide us to the true meanings of His verses.

2.214

214. Am hasibtum an tadkhuloo aljannata walamma ya/tikum mathalu allatheena khalaw min qablikum massat-humu alba/sao waalddarrao wazulziloo hatta yaqoola alrrasoolu waallatheena amanoo maAAahu mata nasru Allahi ala inna nasra Allahi qareebun
214. Do you think that you shall enter Paradise and hasn't come to you as yet the kind of what came to those who passed away before you?381 Pain and loss afflicted them, and they were severely shaken till the Messenger and those who believed with him, cried out, "Where is Allah's help?"382, 383 Allah's help is indeed near, isn't it?384

381. Life in this world is not at all a bed of roses. Especially for those who expect to get Paradise in the Hereafter. Remember what Allah says in Verses 2.155 to 2.157. You may also go through the Study Notes 250 to 253 under those Verses.

382. At first sight it may appear odd that the Messenger too lost his cool at the severity of the trials and tribulations in this world. Allah didn't spare even his Messengers from it. That has been the fact as epitomised in the life of Muhammad (peace be upon him), the last of the Messengers. For 13 long years he suffered the worst kind of persecution at the hands of his own people and close relatives. If Allah wanted, He could very well have saved him from the suffering. But He wanted His Messengers to be the epitomes of suffering masses - suffering the same (or even worse) trials & tribulations that the masses were put to. Allah didn't want people to come up with the excuse that the Messengers didn't suffer as much as they (the masses) did.

383. Allah wants to drive home another important point here. HE wants to emphasise the fact that the Messengers were, after all, human beings. It was this humanness that made even a great Prophet like Jesus (peace be upon him) cry out, "Why have you forsaken me, God" or with words to that effect! And yet our Christian brothers are bent upon giving Jesus the status of divinity, and thus indulge in the unpardonable sin of shirk!!

384. Allah thus assures his human creatures that His help is ever so near. [Peruse also in this context, Verse 186] The benevolent Master is just testing His creature's belief in Him! HE is asking the creature to draw upon his own past experience and recall how on many an occasion, his faith in Him had saved him, just on the brink of disaster. Just as Jesus' faith in His Master had saved him from death on the cross, which his persecutors had so cruelly proposed for him. Just as Muhammad's ill-equipped force of just 313 men were helped to a resounding victory over a far-better equipped force of over 1000 at the famous battle of Badr, thanks to Allah and to Muhammad's unflinching faith in Him.

2.215

215. Yas-aloonaka matha yunfiqoona qul ma anfaqtum min khayrin falilwalidayni waal-aqrabeena waalyatama waalmasakeeni waibni alssabeeli wama tafAAaloo min khayrin fa-inna Allaha bihi AAaleemun
215. They ask you what is it that they should spend.385 Say, "That which you spend of good386 ought to be for parents387, near ones388, orphans, the poor and the wayfarer389. And whatever good you do, Allah is indeed aware of it390."

385. In Verse 195, Allah commands us to spend in His path. And we have discussed in Note 331, under the said Verse, as to what Allah's path/way is. Further down in this same surah Al-Baqarah, we have verse 2.219 wherein Allah commands us, in answer to the same question from the people, to spend that which we can spare. And here in this verse 2.215, Allah enumerates the persons on whom to spend what we can spare.

386. We spend to get something for self-consumption, or to give something to others. Allah tells us that the something we give ought to be good, and not bad. We cannot, for example, spend to serve prohibited articles like alcohol to others.

387. Parents lead the list of the beneficiaries of spendings other than for self. This is indicative of the importance given to parents in the divine scheme of things. They are to be given preferences in this regard over one's wife and children, who get included among aqurabeena who come next in the list.

388. A wayfarer or a traveller could be a complete stranger to the place he is visiting. In such a situation, he could face problems. Allah has therefore made him also a beneficiary of a person's spare money.

389. The 'near ones' (al-aqurabeena) would include not only wife & children, but also other near and dear blood relations. It could also include close neighbours.

390. A true believer would therefore never despair that his good work would ever go in waste.

2.216

216. Kutiba AAalaykumu alqitalu wahuwa kurhun lakum waAAasa an takrahoo shay-an wahuwa khayrun lakum waAAasa an tuhibboo shay-an wahuwa sharrun lakum waAllahu yaAAlamu waantum la taAAlamoona
216. Conscription391 is prescribed for you, although you are averse to it! And it may well be that you dislike a thing, although the thing is good for you. And it may well be that you like a thing, although the thing is bad for you. Allah knows, and you don't.392 to 395

391. The Arabic word used is quitaal, which has been rendered as 'fighting' by many translators. But obviously, the divine intention is not to make mankind fight and kill one another on every little pretext. Allah obviously wants us to be ever prepared to join a battle or war, when called upon to do so in Allah's path, to fight injustices and corruption. The obligation to join such a war/battle is better projected by the English word 'conscription'. Conscription - compulsory military service, that is - is prescribed, I believe, in the USA costitution for all its citizens.

392. The thing most people are afraid of is death. It is an unknown thing for them. Of course, those who have acquired an unshakable faith in Allah, in the hereafter and in the divine scheme of things, and are fairly confident of their performance in the test of this worldly life crossing the pass mark, may be free from the fear of death.

393. And although death may come to a person even in a place considered the safest on earth, mankind traditionally considers the battlefield to be the most likely place for it (death) to come. Hence is the general reluctance to join an army. In poor countries, where getting means of livelihood is a big problem, people may join the country's army in hordes, but in affluent countries, conscription may have to be resorted to for making up the bulk of the army.

394. The abhorrence, among Muslims, to military service is depicted in verse 4.77. The abhorrence is also there in other communities, as depicted in verse 2.246. Allah exhorts the Muslims to get over their dislike, telling them that they may dislike fighting in a war/battle for fear, inter alia, of death. They may actually not die and gain a big victory. And even if they die, Allah promises them rich rewards in the Hereafter. Please peruse Verse 2.154 and Notes 247 to 249 thereon.

395. Although Allah has given this advice in the context of His command on compulsory military service, it (the advice) is couched in general terms, and has general application. Man doesn't know, in certain circumstances at least, what is good or bad for him. But Allah knows, in all circumstances! It may therefore so happen that a man, on whom Allah is pleased, may find that his prayer is sometimes not answered. It may be that what he is praying for may not be good for him. Allah knows, and he does not know. A believer therefore ought to bear or be content with what Allah, in His infinite wisdom, gives him and always remember what the Qur'aan says in Verses 2.155 to 2.157.

2.217

217. Yas-aloonaka AAani alshshahri alharami qitalin feehi qul qitalun feehi kabeerun wasaddun AAan sabeeli Allahi wakufrun bihi waalmasjidi alharami wa-ikhraju ahlihi minhu akbaru AAinda Allahi waalfitnatu akbaru mina alqatli wala yazaloona yuqatiloonakum hatta yaruddookum AAan deenikum ini istataAAoo waman yartadid minkum AAan deenihi fayamut wahuwa kafirun faola-ika habitat aAAmaluhum fee alddunya waal-akhirati waola-ika as-habu alnnari hum feeha khalidoona
217. They ask you about fighting during the sacred/prohibited month396. Say, "Fighting therein is a serious thing. And, to Allah, obstructing from Allah's Path and from the Sacred Place of Worship, suppressing the truth about Him and driving its residents out from the Sacred Place are things that are more serious! And, such mischievous behaviour is a more serious matter than killing.397 to 401 They won't let up in their fighting with you till they, if they could, turn you away from your religion. And as for the one amongst you who turns back from his religion and dies whilst suppressing the truth, the deeds of such people are of no use to them - both here, and in the Hereafter. And those will be the inhabitants of the Fire. They shall be there forever."

396. Please peruse Note 328 of these Studies, in this context.

397. Most of the divine directives in the Qur'aan were given in the background of events that actually took place just before the revelations of the directives. Thus did Allah implant the directives in the minds of the believers then. A bland directive of do's & don'ts, without the relevant background, wouldn't have made as lasting impressions on human minds as was thus made.

398. The divine directives here too had their background of events. But Qur'aanic directives weren't meant for a particular age. Those are meant for all times till the Last Day! The All-knowing Allah therefore didn't saddle the directives with the background events of those days when the directives were revealed. People of subsequent ages are thus divinely required to relate the directives (purposely made in general terms) to events of their own ages.

399. But many of our religious leaders insist on interpreting divine directives in the Qur'aan in the light of the ahaadheeth narrating the background events at the time of the revelations. In doing so, they do not mind even if the plain meaning of the Qur'aanic verses have to be changed to align them with the ahaadheeth! And there is no guarantee that the ahaadheeth contain only the truth and nothing but the truth. Those were written down hundreds of years after the death of the Prophet (peace and Allah's blessings be upon him).

400. And the plain meaning of this part of the Qur'aanic verse here is that Allah of course won't approve of Muslims initiating any fighting during a sacred month. But fighting can be resorted to even during that month if it is necessary to put down mischief/rebellion. Let us stick to this plain meaning. The ahaadheeth associated with this verse may lead us astray.

401. And there is one more thing that needs to be stressed in this context. The Qur'aan has made it absolutely clear that there is no compulsion in religion (2.256). So there is no question of Muslims ever fighting with any group of people just because that group doesn't accept Islam as its religion. Fighting is enjoined only when any group's disbelief in Islamic monotheism is coupled with mischief, aggression, transgression or rebellion.

2.218

218. Inna allatheena amanoo waallatheena hajaroo wajahadoo fee sabeeli Allahi ola-ika yarjoona rahmata Allahi waAllahu ghafoorun raheemun
218. Indeed, those who believed and those who migrated and struggled in Allah's Path - it is for those to expect Allah's Mercy. And Allah is Forgiving, Merciful.402

402. Obviously, this verse is with reference to the preceding one (2.217). In that verse, it was indicated that un-called for initiation of fighting in a prohibited month was a serious offence. Now, in this verse, it is made clear that if the believers are guilty of committing this offence, they could expect mercy from their Merciful Lord. Please take note of the underlined word 'expect'. Allah doesn't promise that He would certainly forgive, but the language used indicates that He would certainly consider forgiving the offenders, if their faith is strong enough and if they had suffered migration and struggle, for the sake of their faith. The offending believers ought to take care that they do not commit the offence again.

2.219

219. Yas-aloonaka AAani alkhamri waalmaysiri qul feehima ithmun kabeerun wamanafiAAu lilnnasi wa-ithmuhuma akbaru min nafAAihima wayas-aloonaka matha yunfiqoona quli alAAafwa kathalika yubayyinu Allahu lakumu al-ayati laAAallakum tatafakkaroona
219. They ask you about intoxicants and lottery. Say, "In them both, there is a great sin, and benefits, for mankind; and the sin therein is greater than the benefits thereof.403 And they ask you what is it that they should spend. Say that which is in excess of your needs.404 Thus does Allah explain to you the verses/signs, so that you ponder -

403. In verses 5.90 & 5.91, it is clarified that taking intoxicants and playing lottery (any game wherein gains are made and losses suffered, purely depending on luck or chance) are disgraceful things prompted by the Satan to excite enmity and hatred amongst mankind and to hinder them from remembrance of Allah and from prayer. These (the disgraceful things) are therefore described as containing a great sin in this verse (2.219).

404. The very same query of the people is mentioned in Verse 2.215. There, as a prelude to the answer proper, the categories of persons, for whom to spend, are first specified. Here, in verse 2.219, the answer proper to the query, made by the people, is given. The prelude, in verse 2.215, facilitates understanding the answer given here. (In this context, please take careful note of what is stated at the end of this verse, 2.219.) Since even the closest relatives get mentioned among the recipients of one's spending, it becomes clear that what is in excess (or what one can spare) is what remains after one fulfils one's own personal needs.

2.220

220. Fee alddunya waal-akhirati wayas-aloonaka AAani alyatama qul islahun lahum khayrun wa-in tukhalitoohum fa-ikhwanukum waAllahu yaAAlamu almufsida mina almuslihi walaw shaa Allahu laaAAnatakum inna Allaha AAazeezun hakeemun
220. - 0ver this world and the Hereafter.406 And they ask you about the orphans. Say, "Treat and train them well. And if you mix/interact/inhabit with them, they are your brethren. And Allah distinguishes the transgressor from the reformer.407 Had Allah so willed, He could have made things difficult for you.408 Indeed, Allah is Almighty, Wise!"

406. Here's the end of the sentence begun at the end of the preceding verse. Allah makes us ponder over this world and the next through his verses/signs. He makes us ponder why, for example, He is asking us to spend in His cause - and not accumulate - all that is in excess of our personal needs. He is asking us to spend because this world is transitory, illusive. He is asking us to spend so that we thereby help build our secure, comfortable and permanent abode in the Hereafter. He is asking us to spend, in fact, for our own welfare!

407. Elsewhere in the Qur'aan, Allah commands us not to cheat the orphans of/in their property (verse 4.2). Verse 4.6 gives further directions for dealing with orphans' properties. Those who swallow orphan property are condemned to go to Hell (Verse 4.10)! Please keep these verses in mind in the context of what is stated here, in verse 2.220, as regards the orphans.

408. But Allah desires to make things easy for us, and not difficult. [Verse 2.185].

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2.221

221. Wala tankihoo almushrikati hatta yu/minna walaamatun mu/minatun khayrun min mushrikatin walaw aAAjabatkum wala tunkihoo almushrikeena hatta yu/minoo walaAAabdun mu/minun khayrun min mushrikin walaw aAAjabakum ola-ika yadAAoona ila alnnari waAllahu yadAAoo ila aljannati waalmaghfirati bi-ithnihi wayubayyinu ayatihi lilnnasi laAAallahum yatathakkaroona
221. And marry not female polytheists until they believe. And a believing slave girl is definitely better than a female polytheist, even if you like the latter. And get not married to male polytheists until they believe. And, certainly, a believing slave is better than a male polytheist even if you like the latter. They call you to fire, and Allah beckons you to the Paradise and to forgiveness by His call.409 to 410 And He explains His verses/signs for mankind so that they remember and reflect.411

409. On the silver screen, or on TV screens, we are fed with man-coined stories glorifying man living and dying for nothing but his lady-love. As if she was the 'be-all' and the 'end-all' of human existence. Some youngsters do fall for such misleading story lines. For them, it is immaterial if their girls belong to religions other than their own. They think they would be setting good examples for others to follow in the interest of amity and goodwill among different religious groups, if they were to marry girls from other communities or religions.

410. But such amity and goodwill is bound to lead to lack of faith in religion, in Allah and in the Hereafter. And the lack of faith is a precursor to all kinds of evil in this world, and to the Fire in the Hereafter. Allah therefore forbids believers against having spouses who do not believe. HE promises forgiveness and Paradise to all those believers who sincerely repent their past misdeeds and do not turn back to evil ways. Allah thus gives hope for even the hardest criminal unless he is on his deathbed.

411. Alas! Mankind remember and reflect but little. And they seek misleading explanations from sources other than the Qur'aanic verses!!

2.222

222. Wayas-aloonaka AAani almaheedi qul huwa athan faiAAtaziloo alnnisaa fee almaheedi wala taqraboohunna hatta yathurna fa-itha tatahharna fa/toohunna min haythu amarakumu Allahu inna Allaha yuhibbu alttawwabeena wayuhibbu almutatahhireena
222. And they ask you about menstruation. Tell them, "It is harmful.412, 413 So keep away from women in menstruation, and approach them not till they're cleansed.414 And when they are cleansed, go to them in the manner decreed for you by Allah.415 Indeed, Allah loves those who repent and seek forgiveness, and He loves those who keep themselves clean."416

412. Every month the uterus of an adult woman, who is not already pregnant and who has not reached the age of menopause, prepares itself for pregnancy. It prepares itself to welcome, nourish and help develop an impregnated egg for over nine months to transform it into a human form ready to come out into the open world. The preparation results in a thickened lining of the inner wall of the uterus.

413. But if the pregnancy does not happen, the thickened lining of the uterus wall gets damaged and is shed out through the vagina in the form of tissues and blood. This draining of the damaged uterus lining is known as menstruation, menses or 'the monthly period' in women. A menstruating woman could be in a vulnerable state, both mentally and physically.

414. Recent studies have revealed that there is a greater risk of transmitting AIDS and other sexually transmitted diseases through sexual intercourse during menstruation. The onslaught of AIDS in recent times could be a direct consequence of the ignorance of or blatant disregard for this divine guidance/command. Man's welfare lies in the obediece of Allah's directives.

415. Aberrations in sexual behaviour like indulging in anal sex, being unnatural and therefore not as per the devine design, are obviously not as decreed by Allah.

416. The All-knowing Allah has made the sex urge strong, obviously for the purpose of the procreation of mankind till the Last Day. It is so strong that even the pious may be tempted to taste the forbidden fruit, sometimes. That is why Allah promises forgiveness for those who may commit a sin in this regard, unintentionally, and then repent and sincerely resolve not to commit the sin again. Please also take note of the importance given to maintenance of cleanliness in general.

2.223

223. Nisaokum harthun lakum fa/too harthakum anna shi/tum waqaddimoo li-anfusikum waittaqoo Allaha waiAAlamoo annakum mulaqoohu wabashshiri almu/mineena
223. Your women are sexual partners417 for you. Come to your partners then how you please,418 and make provisions beforehand for your selves419. And fear Allah and know that you will certainly meet Him. And give glad tidings to the believers.420

418. This indicates divine sanction for foreplay before the sexual act.

419. In Qur'aanic terminology, this usually means, "Do such deeds as would please Allah to grant you a place in Paradise." But in the context here, it could also mean making provisions for added responsibilities of parenthood.

420. In other words, beware of your certain meeting with your Lord when every bit of your acts in this world will stand exposed. So abstain from all wrong-doings, including indulging in aberrations like anal sex (see Note 415 above), while you are still in this world. And as for those who are certain of this meeting and who therefore adhere to the do's don’ts as per divine prescription in the Qur'aan, they are given here the glad tidings. Their mistakes will be forgiven, and they shall enjoy everlasting bliss in Paradise.

2.224

224. Wala tajAAaloo Allaha AAurdatan li-aymanikum an tabarroo watattaqoo watuslihoo bayna alnnasi waAllahu sameeAAun AAaleemun
224. And make not Allah but a front for your oaths, just to create a false impression among mankind that you're good, pious and a reformer. Allah listens, knows.421

421. We all do come across persons who would swear by Allah, without batting an eyelid, that they're but epitomes of virtue. But, later, we come to know that they're rogues. This verse speaks of such people. They should know that their Creator is aware of their perfidy. They can't escape His firm grip.

2.225

225. La yu-akhithukumu Allahu biallaghwi fee aymanikum walakin yu-akhithukum bima kasabat quloobukum waAllahu ghafoorun haleemun

225. Allah doesn't hold you responsible for any casual oath that you may take, but He holds you responsible for that which is consciously taken. And Allah is forgiving, forbearing.422

422. Often, while in fits of anger or just in jest, we say things that we do not mean to act upon. Allah is very kind. He forgives such unintentional utterances. But we shouldn't go on repeating such casual swearing. Allah may not forgive then. It may amount to being casual in our attitude to our Lord and Creator.

2.226

226. Lillatheena yu/loona min nisa-ihim tarabbusu arbaAAati ashhurin fa-in faoo fa-inna Allaha ghafoorun raheemun

226. For those who vow to keep themselves away from their wives, there is a waiting period of 4 months.423 But if they go back on their oaths meanwhile, surely Allah is forgiving, merciful.424

423. There is a three-fold purpose in prescribing this waiting period. One, it prevents the husband from throwing out his wife from his house, immediately upon his taking such a vow. Two, it gives the couple time for reconciliation. Three, it prevents the husband from an indefinite abstention. If the couple are not reconciled during the waiting period, the husband has to divorce the wife, who can then be free to marry another man.

424. Refer verse 2.225 and corresponding Note 422 above, in this context. When one takes an oath for commission or omission of any act, it's a promise given to oneself. The breaking of any promise is an undesirable thing, but in the interest of a reconciliation between a husband and wife, Allah is willing to forgive.

2.227

227. Wa-in AAazamoo alttalaqa fa-inna Allaha sameeAAun AAaleemun

227. And if you are firmly resolved upon divorce, then indeed Allah listens, knows.425

425. Allah understands the position between the husband and the wife and makes adequate provisions, in the best interest of both, for effecting the divorce. The provisions are described in verses that immediately follow this verse in the Qur'aan.

2.228

228. Waalmutallaqatu yatarabbasna bi-anfusihinna thalathata quroo-in wala yahillu lahunna an yaktumna ma khalaqa Allahu fee arhamihinna in kunna yu/minna biAllahi waalyawmi al-akhiri wabuAAoolatuhunna ahaqqu biraddihinna fee thalika in aradoo islahan walahunna mithlu allathee AAalayhinna bialmaAAroofi walilrrijali AAalayhinna darajatun waAllahu AAazeezun hakeemun
228. And the divorced women should wait for three menstruaions. And it is not proper for them to hide what Allah has created in their wombs if they do believe in Allah and in the Last Day. And their husbands have the authority to take them back during that period, if they desire reconciliation.426 And the women have rights just as they have obligations upon them, in fair measure. And for men, a rank above them.427 to 429 And Allah is almighty, wise.430, 431

426. Allah has explained here the purpose of the waiting period prescribed. It is to ascertain whether the divorced woman is pregnant, so that the parentage of the child is determined. And if the woman happens to be pregnant, it may as well be that because of the unborn child - a bond between the woman and her husband - the two may get inclined towards reconciliation. The husband has been given the authority to resume conjugal relations with the woman before the expiry of the prescribed period. And thus the separation of the couple can be averted despite pronouncement of divorce. It may thus be observed that in the divine scheme of things, doors are kept ajar for possible reconciliation. The Merciful Allah desires that married couples do not get separated on flimsy grounds.

427. In the modern age, everyone tends to harp on equality between the sexes. Otherwise, he is likely to be branded as one prejudiced against women. But, for Allah, there is no question of hiding or evading the bare truth. So He declares, in clear terms, that men are one rank above women.

428. So far as physical strength is concerned, even women won't deny men's superiority. Inequality in this aspect gets automatically recognized when men and women are segregated for sports events wherein success is dependent on physical strength and stamina. But Allah hasn't placed men above women just on the criterion of physical strength. The ranking given in this verse is obviously with regard to the comparative rights and obligations of the two sexes. If men have greater rights, they have greater obligations and responsibilities too, in fair measure, towards the other sex.

429. And if men are conscious only of their higher rights, and forget about their higher obligations, they would be disturbing the divine order. This will weaken the basic units of small families, that constitute the foundation of civilization, and may cause the whole edifice to come down crashing.

430. None can undo what Allah does. But He does everything wisely. And it is always in the best interests of the creatures themselves to follow what He ordains for them.

431. I think my Notes above are in need of a clarification. Allah Ta’ala has given men only one grade above women. And He has emphasized that the women have their own rights. So, their higher status by one grade should not generate the satanic pride in men. If it does, the men concerned are likely to be doomed as the Satan has been! The All-knowing Allah has given men the higher rank, not because they are intellectually superior, but for administrative purposes. No administrative unit can have a smooth running if two equal ranking persons are appointed to head that unit. A family is an administrative unit, and, as such, it ought to have one head. Allah, in His wisdom, taking all pros and cons into consideration, has ordained that the husband should head that unit. This higher status ought to make the husband, not proud but humble. With the higher rank, come higher responsibilities. He has to be ever aware that the Creator is watching him. HE is watching whether he is treating his wife with respect and care and whether he runs his house with proper consultations with her. The position of the husband is like that of a Prime Minister (PM) in a cabinet form of government. The cabinet is likely to fall if the PM treats his ministers with scant respect and as his servants.

2.229

229. Alttalaqu marratani fa-imsakun bimaAAroofin aw tasreehun bi-ihsanin wala yahillu lakum an ta/khuthoo mimma ataytumoohunna shay-an illa an yakhafa alla yuqeema hudooda Allahi fa-in khiftum alla yuqeema hudooda Allahi fala junaha AAalayhima feema iftadat bihi tilka hudoodu Allahi fala taAAtadooha waman yataAAadda hudooda Allahi faola-ika humu alththalimoona
229. After each of the first two declarations of divorce, you may either still retain them properly as your wives or set them free in a kind and charitable manner.432, 433 And it is not permissible to you to take back from them anything that you've given them, unless both of you fear that you won't be able to stick to norms set by Allah. And if you really so fear, there is no sin upon them two in her giving up anything of what she had received from her husband. These are norms set by Allah, so do not violate them.434 to 437 And those who violate norms set by Allah, those are the ones who oppress.438

432. We have seen, in verse 2.228 above, that there is a waiting period for divorced women. During this waiting period, the husbands are authorised, if they so wish, to take back their divorced wives and resume conjugal relations with them. They can then continue to live as husband and wife, as before. But if after sometime, say a year or two, the husband again divorces his wife, it becomes a second divorce in Qur'aanic terms.

433. And if, after the first divorce, there is no reconciliation during the waiting period, the divorce takes effect and the woman is then free to marry another man. Her ex-husband is required to release her honourably, and not with any acrimony. Similar is the procedure laid down and the conduct required, during and after the second divorce, if any.

434. And we do violate Allah's laws/norms with impunity. We are impervious to His wrath that is demonstrated time and again in the form of natural calamities, like the earthquake on the 8th of October, 2005. This earthquake struck Kashmir, in the Indian sub-continent, and the victims were almost exclusively Muslims. We are prone to think that such natural calamities have nothing to do with the victims being good or bad.

435. Our violation of this particular divine norm is effected by the blatant twist we give to the plain meaning of a part of this verse. The twist given is that this verse authorises divorce at wife's instance, provided she compensates the husband by returning to him things gifted to her as his wife. The things, as demanded, are to be returned even if the husband is monetarily well off.

436. This is a lie. First of all, this verse is about women against whom their husbands have already given one or two declarations of divorce. It doesn't speak of wives seeking divorces at their (wives’) initiative. Second, the primary norm set by Allah is that the husbands should not take back whatever has been given to the wives. It is in relaxation to this norm that the provision for the wives, willingly giving up their claims to anything, is mentioned. Obviously, the relaxation is permitted only when everyone concerned agrees that it is not possible for the couple to fulfill the primary norm.

437. The primary norm, of not taking anything back from the divorced wives, could become impossible or very difficult to be executed only if the husband's financial condition is precarious. In such a circumstance, there would be no sin on the husband taking back, for example, costly ornaments that the wife willingly surrenders.

438. By misconstruing the provisions of this verse, the male-dominated Muslim society, particularly in my part of the world, has exploited the hapless wife seeking divorce at her initiative. The persons concerned and the clergy, aiding and abetting them in this crime, thus qualify for the Qur’aanic epithet zuaalimoon (oppressors) here.

2.230

230. Fa-in tallaqaha fala tahillu lahu min baAAdu hatta tankiha zawjan ghayrahu fa-in tallaqaha fala junaha AAalayhima an yatarajaAAa in thanna an yuqeema hudooda Allahi watilka hudoodu Allahi yubayyinuha liqawmin yaAAlamoona
230. If you then divorce her439, you shall thereafter have no right to conjugal relationship with her until she marries another man. Then if that other man divorces her, there is no sin upon the two to return to each other if both think that they should be able to remain within parameters laid down by Allah. And those parameters laid down by Allah, He does explain in details for knowledgeable people.440

439. This obviously is with reference to the preceding verse 229 wherein mention is made of a wife divorced twice by the same husband, but retained as his wife after each of the two divorces. Now this verse 230 deals with a situation wherein the husband divorces the wife for the third time.

440. The parameters, laws or the restrictions/limits laid down by Allah for proper conduct of either one of a married couple with the other, are duly explained in the Qur'aan. We have already seen, in verse 228, that both husband and wife have their respective rights as they have their respective obligations. The other parameters are laid down in various other verses - in verse 4.19, for example - throughout the Qur'aan. Allah expects that people study the Qur'aan regularly to become knowledgeable and to imbibe those parameters.

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2.231

231. Wa-itha tallaqtumu alnnisaa fabalaghna ajalahunna faamsikoohunna bimaAAroofin aw sarrihoohunna bimaAAroofin wala tumsikoohunna diraran litaAAtadoo waman yafAAal thalika faqad thalama nafsahu wala tattakhithoo ayati Allahi huzuwan waothkuroo niAAmata Allahi AAalaykum wama anzala AAalaykum mina alkitabi waalhikmati yaAAithukum bihi waittaqoo Allaha waiAAlamoo anna Allaha bikulli shay-in AAaleemun
231. And when you divorce women and their waiting period gets over, then retain them in honour or relieve them in honour.441 And retain them not for harassing them wickedly; whosoever does that, does indeed wrong one's own self. And treat not Allah's verses/signs as just jokes,442 and remember Allah's favours upon you and remember that which He sent down upon you from the Book and the Wisdom, to admonish you with. Fear Allah and know that Allah is aware of each and everything.

441. Please note that while the preceding verse 2.230 particularly deals with the situation arising out of the pronouncement of the third divorce, this verse reverts back to the situation arising from each of the first two divorces. This is apparent from the wording here, which is similar to that in Verse 229 above, dealing with the first two divorces.

442. If anyone had divorced his wife thrice, then arranged for the wife to be married to another man nominally and get divorced, and then gets her back as his wife, it's a clear case of trifling with Allah's verses. The provisions of verse 2.230, meant to limit indulgence in repeated divorces, would clearly be trifled with in that case. That apart, what do most Muslims today do? They do not care to know what Allah's verses ask them to do. And even if they know, they neglect acting upon the guidance given in those verses. In effect, nauzubillah, they treat Allah's verses as mere jokes.

2.232

232. Wa-itha tallaqtumu alnnisaa fabalaghna ajalahunna fala taAAduloohunna an yankihna azwajahunna itha taradaw baynahum bialmaAAroofi thalika yooAAathu bihi man kana minkum yu/minu biAllahi waalyawmi al-akhiri thalikum azka lakum waatharu waAllahu yaAAlamu waantum la taAAlamoona
232. And when you divorce women and their waiting period gets over, come not in their way when other men marry them with proper mutual consent.443 Thus is admonished he who believes in Allah and in the Last Day. That is cleaner for you and purer. And Allah knows; you don't.

443. It does sometimes happen that a husband, estranged from his wife, marries another woman on the plea that Islam permits him to have up to 4 wives at a time. And he refuses to divorce his first wife. He himself gets married, but thus prevents her getting married to another man. His act is wicked and against the divine command given in verse 4.19. And, sometimes, a man, even after divorcing his wife, may effectively prevent her from getting married again by indulging in back-biting and slander. It is such wickedness that Allah commands believers to eschew, here in this verse, so that they become morally and spiritually better.

2.233

233. Waalwalidatu yurdiAAna awladahunna hawlayni kamilayni liman arada an yutimma alrradaAAata waAAala almawloodi lahu rizquhunna wakiswatuhunna bialmaAAroofi la tukallafu nafsun illa wusAAaha la tudarra walidatun biwaladiha wala mawloodun lahu biwaladihi waAAala alwarithi mithlu thalika fa-in arada fisalan AAan taradin minhuma watashawurin fala junaha AAalayhima wa-in aradtum an tastardiAAoo awladakum fala junaha AAalaykum itha sallamtum ma ataytum bialmaAAroofi waittaqoo Allaha waiAAlamoo anna Allaha bima taAAmaloona baseerun
233. And the mothers, wishing to complete the course of breast-feeding, shall suckle their children for full two years. And upon the man who has fathered the child lies the responsibility of providing adequate food and clothing for the mother.444 No one is burdened, but only to the extent of one's capacity. No mother shall be put to any undue difficulty because of her child, and no father, because of his child. And responsibility likewise devolves upon the heir. If then one intends weaning the child from breast-feeding with mutual consent and consultation, no sin on them both. And if you intend a foster mother to suckle your children, no sin upon you when you make the payment as agreed upon equitably. And fear Allah, and know that Allah does indeed watch what you do!

444. This is a generally applicable Qur'aanic rule. But in the context of the immediately preceding verses dealing with divorced women, this verse also serves the purpose of reiterating the father's continued responsibility even when he divorces his wife. The later parts of this verse clarify that this responsibility devolves on the father's heir, if the father is dead. The responsibility has to be proportionate to the financial condition of the person bearing the responsibility.

2.234

234. Waallatheena yutawaffawna minkum wayatharoona azwajan yatarabbasna bi-anfusihinna arbaAAata ashhurin waAAashran fa-itha balaghna ajalahunna fala junaha AAalaykum feema faAAalna fee anfusihinna bialmaAAroofi waAllahu bima taAAmaloona khabeerun
234. And as regards those amongst you who die and leave wives behind, their wives have to restrain themselves for a period of four months and ten days. And when they complete their waiting period, no sin lies on you for anything lawful they do for themselves. And Allah is aware of what you do.445

445. In some societies, marrying a widow has been a taboo. If any widow remarried, it was considered a sin because of which the entire community would suffer. This verse provides the divine negation of this superstitious belief. The waiting period prescribed, besides serving as a mark of respect for the dead husband, ensures definite knowledge of whether the widow is pregnant with her dead husband's child.

2.235

235. Wala junaha AAalaykum feema AAarradtum bihi min khitbati alnnisa-i aw aknantum fee anfusikum AAalima Allahu annakum satathkuroonahunna walakin la tuwaAAidoohunna sirran illa an taqooloo qawlan maAAroofan wala taAAzimoo AAuqdata alnnikahi hatta yablugha alkitabu ajalahu waiAAlamoo anna Allaha yaAAlamu ma fee anfusikum faihtharoohu waiAAlamoo anna Allaha ghafoorun haleemun
235. And no sin upon you in that, you give hints of marriage proposals to women, or you just harbour such intentions. Allah knows you have them in your minds; but make no secret promises to them other than speaking to them in an appropriate manner. And finalise no marriage until after the prescribed period is over. And know that Allah knows what's there in your minds, so have fear of Him. And know that Allah is indeed Forgiving, Understanding.446

446. From the divine instructions given in this verse, the importance attached to strict observation of the waiting period for widows, as also for divorced women, can be gauged. The restrictions imposed by the All-knowing and Considerate Allah are all for the welfare of human society. Ignoring the restrictions would only harm the society.

2.236

236. La junaha AAalaykum in tallaqtumu alnnisaa ma lam tamassoohunna aw tafridoo lahunna fareedatan wamattiAAoohunna AAala almoosiAAi qadaruhu waAAala almuqtiri qadaruhu mataAAan bialmaAAroofi haqqan AAala almuhsineena
236. No blame of committing a sin will be on you, if you divorce women the stage that you have yet not touched them447 or agreed upon the mandatory nuptial presents, to be given to wives (Mahr)448, for them449; but do give them something reasonable, proportionate to your respectiive means. This is a duty upon good people.

447. In the context the words are used here, 'touched them' would mean 'had conjugal intimacies with wives'. 'Conjugal intimacies' may not necessarily mean 'sexual intercourse'.

448. It is perhaps a distinctive feature of Islam that it is the husband who has to give a mandatory present to the wife, and not vice versa as is the general custom. This present is generally known as Mahr in the Islamic world. Its nature and quantum is, as a rule, pre-determined between the two parties to a wedding, and is mentioned in the marriage document. But in the light of this verse, it would appear that Mahr could be mutually agreed upon even after the marriage ceremony.

449. The occasion for such a divorce would arise if it is found out, immediately after the marriage ceremony, that either of the two parties to the wedding had resorted to some sort of deception. In such genuine cases, such divorce would be a justified action that could not be categorised as sin. But if this action is resorted just to harass the bride's party, it would amount to treating Allah's verses as mere jokes, doing which He has specifically prohibited in Verse 2.231. Such divorce would then, of course, be a sin manifest.

2.237

237. Wa-in tallaqtumoohunna min qabli an tamassoohunna waqad faradtum lahunna fareedatan fanisfu ma faradtum illa an yaAAfoona aw yaAAfuwa allathee biyadihi AAuqdatu alnnikahi waan taAAfoo aqrabu lilttaqwa wala tansawoo alfadla baynakum inna Allaha bima taAAmaloona baseerun
237. And if you divorce them before you have touched them - but had already agreed upon a Mahr - then give half the Mahr unless they forgo their rights, or he, in whose hand is the marriage-tie450, forgoes his. And it would be nearer to being pious that you forgo. And do not forget to be good to one another, amongst yourselves. Allah does indeed see what you do.

450. By so describing a husband, Allah has specifically given him the right to divorce his wife. With this right, he it is who can break the marriage-tie. But the husband has to remember that with this right, he gets the added responsibility to exercise the right in a just manner. Allah may not forgive him, if he uses the right unjustly.

2.238

238. Hafithoo AAala alssalawati waalssalati alwusta waqoomoo lillahi qaniteena
238. Guard the prayers and the middle prayer and stand for Allah in total devotion.451 to 455

451. To guard is to be careful about. To guard the prayers would obviously mean to offer the prayers properly at proper times as divinely prescribed. It is a variation of the divine command to establish prayers (aqueemis sualaat) given elsewhere in the Qur'aan. Refer Chapter Notes 4 and 108, in this context.

452. And what are the prayer times divinely prescribed in the Qur'aan? In chronological order, the earliest revealed verse prescribing a fixed time for prayers is 17.78. In this verse the only time fixed is between the sunset and the deep darkness of the night - obviously the dusk, the time when we offer our maghrib prayers now. Then in verse 11.114 Allah directs us to establish prayers at the ends of the day and proximities of night. This is an unambiguous description of the dawn (fajr) and dusk (maghrib) as the divinely prescribed revised timings for prayers (sualawaat). And now, in this verse 2.238 we are currently studying, Allah is asking us to guard not only the prayers prescribed earlier, but also the prayer newly introduced under this very verse 2.238 - the middle prayer. This is in keeping with the Qur'aanic practice of gradual, step by step, legislation. The timing of the middle prayer has got to be mid-way between the dawn and the dusk prayers prescribed earlier. It corresponds to the noon (zhuhr) prayer, or to the weekly Jumuah prayer, we now offer.

453. But where is the Qur'aanic authentication for our uasur and uishaa prayers? I do not find it anywhere. But interpreters twist the plain meanings of the above-quoted and other verses of the Qur'aan to count the number of prayers in a day to five. They paraphrase li dulookis shamsi ilaa ghasaquinl layli in verse 17.78, for example, to include therein the four prayers of zhuhr, uasur, maghrib and uishaa. They translate dulookis shamsi as declination of the sun as against the clear dictionary meaning thereof as setting of the sun. As we have seen above, verse 11.114 would corroborate with verse 17.78 if the meaning of the phrase in the latter verse is taken as 'setting of the sun'. There are a number of other verses in the Qur'aan wherein we have been directed to praise and glorify Allah and to read the Qur'aan and ponder over it, at various times of the day and of the night. But those verses do not specify the timings as the timings for prayers (sualawaat). Those verses only ask us to glorify Allah and to read and ponder over the Qur'aan at other times also, besides doing so during the prayers.

454. How the translators have twisted the plain meanings of the Qur'aanic verses in this regard, is too vast a subject to be dealt with completely in these footnotes. A cyber-friend has done a thorough research on the subject and has recorded his findings in an e-booklet. If he permits me, I shall, inshaAllah, publish his work on the index page of my website. [The work, SALAAT IN THE QUR'AN, has since been published. Click here to access it.]

455. The prayers ought to be for Allah alone. We should have no thoughts, other than of Allah, during the prayers. But the fact of the matter is that our prayers are contaminated by these other thoughts, and thus get devalued and unfruitful. The other reason for our prayers being ineffective is that we glorify and address others, besides Allah, during and after the prayers at places of worship. Places of worship should be exclusive for glorification of Allah alone. And of the Unseen, He alone should be addressed or called upon for anything.

2.239

239. Fa-in khiftum farijalan aw rukbanan fa-itha amintum faothkuroo Allaha kama AAallamakum ma lam takoonoo taAAlamoona
239. If you are in an insecure situation, then while walking or while riding, but if you are in a secure situation, then remember Allah in the manner He taught you, which you did not know.456

456. The Qur'aan teaches us to remember Allah through prayers, through reading and pondering over the verses of the Qur'aan and through glorifying Him while doing our mundane works during the day or during the night. There should be no problem in glorifying Him while performing our worldly work. And I have seen people reading the Qur'aan while on a journey in a train. Only, they should read it, not ritualistically but understandingly. They should also ponder over what they read. But one may encounter problems while offering prayers in the right manner as prescribed in the Qur'aan, when one is on a journey in a bus, train or plane. And if one fears that by the time the transport reaches the next scheduled stop, the prescribed time for the prayer would get over, one may, under the authority of this verse, offer prayers sitting on one's seat.

2.240

240. Waallatheena yutawaffawna minkum wayatharoona azwajan wasiyyatan li-azwajihim mataAAan ila alhawli ghayra ikhrajin fa-in kharajna fala junaha AAalaykum fee ma faAAalna fee anfusihinna min maAAroofin waAllahu AAazeezun hakeemun
240. And those of you who die, and leave wives behind, should make a will in favour of their wives providing for a year's worldly necessities for them, without them being turned out from their homes.457 But if the wives leave of their own accord, no sin upon you in what they do for themselves, in a lawful and proper manner.458 And Allah is Almighty, Wise.

457. In verse 4.12, a widow has been allotted a fixed share of the deceased's property. The divine command given in this earlier revealed verse (2.240), we are presently studying, is a precursor to the provision made in 4.12. But for that matter, 2.240 should not be considered as abrogated by 4.12, as some commentators of the Qu'aan do. (Please go through Chapter Notes 150 to 153, in this context.) The 2.240 provision is still applicable, for example, in a case where the deceased husband was a member of a joint family and had no share of property allotted to him.

458. The in-laws should not, for instance, come in the way of the widow marrying another man in a lawful manner.

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2.241

241. Walilmutallaqati mataAAun bialmaAAroofi haqqan AAala almuttaqeena
241. And the divorced women have a right to proper and reasonable maintenance. Providing such maintenance is an obligation upon those who fear Allah.459

459. As for the widows, so for the divorced women. The kind Lord of all has made adequate provisions for all, especially the vulnerable section of human society. It's largely because of intransigence, excesses, and generally unjust behaviour on the part of human beings themselves that bring about sufferings in this world.

2.242

242. Kathalika yubayyinu Allahu lakum ayatihi laAAallakum taAAqiloona
242. Thus does Allah clearly explain to you His verses so that you understand.460

460. The understanding that we have deduced in the preceding Note 459, for example, is the result of the clarity of the divine verses covered in this Part of our Studies. The clarity would of course be visible only to those who sincerely ponder over the verses of the Qur'aan to understand the Truth contained therein

2.243

243. Alam tara ila allatheena kharajoo min diyarihim wahum oloofun hathara almawti faqala lahumu Allahu mootoo thumma ahyahum inna Allaha lathoo fadlin AAala alnnasi walakinna akthara alnnasi la yashkuroona
243. Haven't you observed those who left their homes, in their thousands, fearing death? Allah then told them, "Die". He then brought them back to life.461 Indeed, Allah showers favours after favours on mankind, but most mankind fail to be grateful.

461. In the context of the immediately following verse 2.244, it is apparent that persons referred to here were those going on a military campaign. However bravely and willingly they may be proceeding, in the way of Allah, those persons, after all, were human beings. And some of them at least might have fear of death lurking in some corner of their minds. Some of those people must have died in action, but, having been killed in the way of Allah, they might have been immediately thereafter brought to life, in terms of Verse 2.154, and already been enjoying an utopian life in Paradise, unlike others who have to wait till Resurrection Day for being revived to life again. Allah therefore tells mankind that He always has lots of such bounties and favours for mankind. They should have full faith in Him and have no fear of anything but Allah. But most mankind are assailed by other fears. They are thus being ungrateful to Allah.

2.244

244. Waqatiloo fee sabeeli Allahi waiAAlamoo anna Allaha sameeAAun AAaleemun

244. And fight, in Allah's way, and rest assured that Allah hears, knows.462, 463

462. Allah knows whether anyone is really fighting in His way, or in some self-interest. HE does hear the fighter in Allah's way, when he calls Him for His help.

463. In today's scenario, it is pertinent to understand thoroughly whether wanton destructions like those of the WTC buildings in New York some years back, could be construed as fighting in Allah's way. Fighting in Allah's way has necessarily to be within the parameters laid down in the Qur'aan. And it is my considered view that the said destruction could not be construed as fighting in Allah's way. Please refer to my article Islam & Terrorism for details.

2.245

245. Man tha allathee yuqridu Allaha qardan hasanan fayudaAAifahu lahu adAAafan katheeratan waAllahu yaqbidu wayabsutu wa-ilayhi turjaAAoona
245. Who is there to lend a goodly loan to Allah, which He will repay in multiples thereof? And it is Allah Who takes possession of things and amplifies them, and to Him you shall be returned.464

464. Magnanimously thus does Allah offer a deal to His creatures, the human beings. HE wants them to sacrifice, if necessary, the pleasures of this worldly life, which are in any case temporary and unreliable. In return, He offers them everlasting rewards, many many times more in real value.

2.246

246. Alam tara ila almala-i min banee isra-eela min baAAdi moosa ith qaloo linabiyyin lahumu ibAAath lana malikan nuqatil fee sabeeli Allahi qala hal AAasaytum in kutiba AAalaykumu alqitalu alla tuqatiloo qaloo wama lana alla nuqatila fee sabeeli Allahi waqad okhrijna min diyarina waabna-ina falamma kutiba AAalayhimu alqitalu tawallaw illa qaleelan minhum waAllahu AAaleemun bialththalimeena
246. Wouldn't you like to know and deliberate465 about the Chiefs of the Children of Israel, after Moses' time, when they spoke to their Prophet, "Appoint for us a king and we shall fight in Allah's way." The Prophet said, "What if you wouldn't fight when fighting is made obligatory upon you?" They said, "Why shouldn't we fight, when we've been driven away from our homes and from our children?" But when fighting was made obligatory upon them, they turned back on their promise, except for a few of them.466

465. The Arabic term used here is Alam tara. Literally, the term means 'Won't you see' or 'Wouldn't you like to see'. But here, the divine words are addressed to the Prophet, peace and Allah's blessings be upon him, drawing his attention to an event that took place centuries before the time of the Prophet. This context itself therefore suggests the translation of the term as made here.

466. Human nature seldom changes. The All-knowing Allah draws attention, of the people living at the time of the Prophet and of all people living thereafter till the Last Day, to that episode that happened thousands of years ago depicting this timeless human trait or - more appropriately - human failing. This failing is the result of human fear of death - fear of the unknown, especially in those whose faith in Allah and in the Hereafter is weak. The fear of death has already been referred to in verse 2.243 above. It was this fear of death that made the Children of Israel hesitant to proceed to the war front, in Allah's way. Centuries later, it was this same fear that made some of those who had accepted Islam, during Prophet's time, hesitant to proceed to the front, in Allah's way. And now, in this present age, Muslims are hesitant to step out in Allah's way for fear of losing something in/of this transient world.

2.247

247. Waqala lahum nabiyyuhum inna Allaha qad baAAatha lakum taloota malikan qaloo anna yakoonu lahu almulku AAalayna wanahnu ahaqqu bialmulki minhu walam yu/ta saAAatan mina almali qala inna Allaha istafahu AAalaykum wazadahu bastatan fee alAAilmi waaljismi waAllahu yu/tee mulkahu man yashao waAllahu wasiAAun AAaleemun
247. And their Prophet informed them, "Allah has decreed Tuaaloot to be king for you!" They said, "How could he get precedence over us in getting the kingdom, when we were the ones more deserving? And neither is he endowed with abundance in wealth!" The Prophet said, "Allah has chosen him over you; and has given him much more knowledge and physical strength.467, 468 And Allah grants dominion over his land to anyone He wishes. And Allah is All-encompassing, Wise!"469

467. Tualoot was a divinely chosen king. He was divinely appointed on the request of the people (Verse 246 above). Once such appointment was made, there was no question of the people questioning that appointment. But the Chiefs of the Children of Israel did question the propriety of the divine appointment because of their own satanic pride.

468. In today's world, however, there can't be such direct, obviously-divine appointments. Allah had made the above such appointment through one of His prophets. But Allah has ended prophethood with Prophet Muhammad, peace and Allah's blessings be upon him. What's then is Allah's guidance for us now, in the matter of governance of a country? In verse 42.38, Allah appreciates those who conduct their affairs by mutual consultations. And therein lies the divine guidance. We have to conduct our public affairs by mutual consultations. In the case dealt with in these Qur'aanic verses, the choice of Tuaaloot gives us the further guidance that there ought to be an executive head of state. The head of state has to be chosen on the basis of his abilities, and not because he belongs to a ruling dynasty or class. It is thus clear that Islam does not favour a dynastic rule. And, in view of verse 42.38 quoted above, the chosen head of state cannot work autocratically, but by mutual consultations with an advisory council. In an Islamic state, the Qur'aan has to be the Constitution; and the subsidiary rules for implementing the Constitution have to be framed by a legislative body consisting of persons chosen by the people. The USA pattern appears to be in line with Islamic requirement, except of course for the Constitution.

469. Even though, in today's world, the rulers are generally chosen by the people, it is a fundamental Islamic faith that no one can become a ruler - or, for that matter, can anything happen in this world - against Allah's Will.

2.248

248. Waqala lahum nabiyyuhum inna ayata mulkihi an ya/tiyakumu alttabootu feehi sakeenatun min rabbikum wabaqiyyatun mimma taraka alu moosa waalu haroona tahmiluhu almala-ikatu inna fee thalika laayatan lakum in kuntum mu/mineena
248. And their Prophet told them, "Indeed, the sign of his getting the kingdom would be that a box shall come to you containing reassuring things from your Lord and the remnants of what was left behind by the families of Moses and Aaron. The box will be borne by the angels. There is indeed a sign in this for you, if you do believe."470

470. Since the Children of Israel were reluctant to believe their Prophet and accept Tuaaloot as Allah-appointed king for them, Allah sent them a sign to make them accept him. It's of no use for us now to speculate on the exact nature of that sign. Allah has thought it fit not to reveal complete details about it to us. No one else can give us more knowledge than what Allah has revealed. We should be content with what He has revealed.

2.249

249. Falamma fasala talootu bialjunoodi qala inna Allaha mubtaleekum binaharin faman shariba minhu falaysa minnee waman lam yatAAamhu fa-innahu minnee illa mani ightarafa ghurfatan biyadihi fashariboo minhu illa qaleelan minhum falamma jawazahu huwa waallatheena amanoo maAAahu qaloo la taqata lana alyawma bijaloota wajunoodihi qala allatheena yathunnoona annahum mulaqoo Allahi kam min fi-atin qaleelatin ghalabat fi-atan katheeratan bi-ithni Allahi waAllahu maAAa alssabireena
249. 471So then, when Tuaaloot set forth with his army, he said, "Allah is certainly going to test you with a river. Whosoever quenches his thirst therefrom, he is not with us. And whosoever doesn't do so, but just drinks a palmful of water therefrom, he is indeed with us." And they did quench their thirst therefrom, except for a few of them. So then, as they - he and those who believed with him - crossed over, the others said, "We do not have the strength this day to confront Jaaloot and his army." Said those who were certain they would be meeting Allah, "How often, by Allah's Will, has a small party got the better of a big one! And Allah is with those who exercise patience."

471. This is a continuation of the narrative started with verse 2.246.

2.250

250. Walamma barazoo lijaloota wajunoodihi qaloo rabbana afrigh AAalayna sabran wathabbit aqdamana waonsurna AAala alqawmi alkafireena
250. And when they advanced against Jaaloot and his army, they said, "O our Lord! Bestow patience on us, steady our steps and help us against the unbelieving people."

2.251

251. Fahazamoohum bi-ithni Allahi waqatala dawoodu jaloota waatahu Allahu almulka waalhikmata waAAallamahu mimma yashao walawla dafAAu Allahi alnnasa baAAdahum bibaAAdin lafasadati al-ardu walakinna Allaha thoo fadlin AAala alAAalameena
251. They then defeated them by Allah's Will. And David slew Jaaloot and Allah gave him the dominion and the acumen to rule and taught him what He wished to teach him. And had Allah not subjugated some people through others, the earth would certainly have been corrupted.472 But Allah is favourable to the worlds.473

472. This is the moral of the story. And this moral truth has continued to come out throughout the history of mankind. In our recent past, the evil pride of Hitler, Mussolini, and the then Japanese government of subjugating the entire world with their autocratic rule, came to dust with their ultimate utter defeat at the hands of the allied forces in world war II. For a time, the evil forces may appear to be on the ascendancy, but when their evil work reaches a limit, their annihilation is certain. From this historical fact, good people should take heart. The evil forces that appear to be having an upper hand at various places in the world of today, shall perish one day, inshaAllah. Allah promises to favour the good people ultimately, if they but exercise patience.

473. For the comprehensive divine meaning of the Arabic term uaalameen (worlds), please refer to Chapter 1, Note 5 of these Studies.

2.252

252. Tilka ayatu Allahi natlooha AAalayka bialhaqqi wa-innaka lamina almursaleena
252. These are Allah's verses. We recite them to you in truth. And, surely, you have been of those sent down as Allah's Messengers.474

474. Allah thus assures us, the present-day custodians of His imperishable verses, that these are indeed His verses! We should have no doubt therein. Our ultimate victory is ensured, if only we patiently abide by the divine instructions in these verses.

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