Foreword

This work is merely a compilation and not a scholarly treatise written personally by me on the Quran. It
has been compiled and edited keeping in mind the average English speaking person, whether Muslim or
non-Muslim who finds himself at a loss when trying to understand the message implied in many of the
verses of the Quran.

Every chapter is preceded by an introductory article which has been compiled mainly from the reputed
scholar Abu Ala Maududi’s work supplemented with information found lacking at their appropriate
places. To bring out the elegance of the Quran to some degree, I have used the English translation of the
Quran by Abdullah Yusuf Ali (edited and revised by The Presidency of Islamic Researches, IFTA).

The English translation of a verse is followed by the commentary to the verse. The commentary to the
verses have been compiled from various commentaries and are not my personal handiwork. I have used
the commentary of the Quran by Abdullah Yusuf Ali and Muhammad Muhsin Khan as a framework
(although in an edited form). Besides these, I have also derived suitable portions from the commentaries
of Mohammad Asad, Maulana Abdul Majid Daryabadi, Tafsir Ibn-Kathir, Tafsir Ibn-Tabari, Tafsir of
Zamakshari and other reliable sources. This is because a single author is not able to comment
comprehensively on every topic. So I thought it necessary to incorporate the commentary of others to
make the commentary fully detailed and comprehensive. The most authentic and well-versed
commentaries among these (coupled with some editing) have been compiled into one compact form
keeping the continuity of the words. Every effort has been made to select the best interpretation of the
verses which is in accordance with the established sunnah of the Prophet and on which there is a
consensus among the majority of the scholars of Islam. In many cases the commentary has been
incorporated almost verbatim from its source for want of better alternatives. The sources have not been
mentioned at every place where they have been used as mentioning all of them would make the study
very cumbersome.

I have tried to furnish as much additional information for a particular verse as would be required for a
Muslim to know in general. Those verses that speak of incidents mentioned in the Bible and the Torah
have been supplemented with the respective verses from these sources and the points of difference have
been elucidated in order to bring about a correlation between the Semitic religions and to encourage the
study of comparative religion.

I have also quoted the authentic traditions of the Prophet as and where required and often highlighted the
words to emphasise the reason for citing the hadith (tradition or authentic narration of the Prophet) and to
correlate a verse with their practical implications as demonstrated by the Prophet. For this purpose I have
selected only the authentic and unanimously agreed upon hadiths, restricting myself mainly to Sahih
Bukhari and Sahih Muslim. I must point out that just as there are unforced errors in translation from
Arabic to English in the Quran which often give rise to misconceptions, so too there may be errors in
translations of the hadiths. Again there are instances when the Prophet uses figurative speech to get the
message across to his followers who were mainly commoners. So such narrations should not be construed
literally. The translation of Sahih Bukhari has been done by Muhammad Muhsin Khan who has also
translated the Quran. I have some reservations about his choice of words in translation, which often
depict a picture far from the actual thing. The verses of the Quran that occur frequently in the numerous
hadiths from Sahih Bukhari use his translation of the Quran. The Sahih Muslim has been translated by
Abdul Hamid Siddiqui. As of now these are the only complete translations of these hadiths that are
available and as such I have been forced to use them, hoping that there will be better translations
available in the future. If a particular hadith appears to be strange or somewhat confusing or
contradictory, I suggest the readers clarify the correct meanings and implications of the hadith and the
context of narration before drawing wrong conclusions. Explaining each and every hadith is beyond the
scope of this work. It should be clearly understood that no Sahih Hadith ever contradicts the Quran.
These misconceptions mainly occur due to inaccurate translation or incomplete narration.

Most of the misconceptions and general queries have been addressed with detailed explanations which
have been compiled from the best sources and have been agreed upon. Some important topics have been
dealt with in the Appendices at the end of the chapter. The objective has been to present a comprehensive
reference manual of the Quran for the ordinary reader so that he or she does not have to refer to various
sources in order to understand a verse and can thus enjoy the divine message of the Quran, while
understanding every verse in their proper context, leaving no room for doubt or conjecture. I hope this
book is of help to all those who wish to seek the Truth but are hindered by language barriers. All Praises
are due to Allah!

Author
 Surah Baqarah (The Cow)
Name

Why the name Al-Baqarah?

Al-Baqarah (the Cow) has been so named from the story of the Cow occurring in this surah (vv.67-73). It has not,
however been used as a title to indicate the subject of the surah. It will, therefore, be wrong to translate the name
Al-Baqarah into “The Cow” or “The Heifer” as would be to translate any English name, say Baker, Rice, Wolf etc.
into their equivalents in other languages or vice-versa, because this would imply that the surah dealt with the
subject of “The Cow”. Many more surahs of the Quran have been named in the same way because no
comprehensive words exist in Arabic (in spite of its richness) to include the wide scope of the subject discussed in
them. As a matter of fact all human languages suffer from the same limitation.

Sequence of Revelation
Though it is a Medani surah (revealed in Medina), it follows naturally a Makki surah (revealed in Mecca) Al-
Fatiha, which ended with the prayer: “Show us the straight way”. It begins with the answer to that prayer, “This is
the Book (that)…. is guidance…”

The greater part of Al-Baqarah was revealed during the first two years of the Holy Prophet’s life at Medina. It is
the first surah revealed in its entirety after the Prophet’s exodus to Medina. The smaller part which was revealed at
a later period has been included in this surah (verse 275-281) because its contents are closely related to those dealt
with in this surah. For instance, the verses prohibiting interest were revealed during the last period of the Holy
Prophet’s life but have been inserted in this surah. For the same reason, the last verses (284-286) of this surah
which were revealed at Mecca before the migration of the Prophet to Medina have also been included in it. In fact,
verse 281 is considered to be the very last revelation which the Prophet received.

Historical Background
In order to understand the meaning of this surah, we should know its historical background:-

1. At Mecca the Quran generally addressed the disbelieving Quraish who were ignorant of Islam, but at Medina it
was also concerned with the Jews who were acquainted with the creed of the Unity of Allah, Prophet hood,
Revelation, the Hereafter and angels. They also professed to believe in the law which was revealed by Allah to
their Prophet Moses (pbuh), and in principle, their way was the same (Islam) that was being taught by Prophet
Muhammad (pbuh). But they had strayed away from it during the centuries of degeneration and had adopted
many un-Islamic creed, rites and customs of which there was no mention and for which there was no sanction
in the Torah. Not only this, they had also tampered with the Torah by inserting their own explanations and
interpretations into its text. They had distorted even that part of the Word of God which had remained intact in
their Scriptures and taken out of it the real spirit of true religion and were now clinging to a lifeless frame of
rituals. Consequently, their beliefs, their morals and their conduct had plunged to the lowest depths of
degeneration. It was a pity that they were not only satisfied with their condition but loved to adhere to it.
Moreover, they had no intention or inclination to accept any kind of reform. So they became bitter enemies of
those who came to teach them the Right way and did their best to defeat every such effort. Though they were
originally Muslims, they had swerved from the real Islam and made innovations and alterations in it and had
fallen victims to hair splitting and sectarianism. They had forgotten and forsaken Allah and begun to serve
Mammon.

This was their religious condition when the Holy Prophet went to Al-Medina and invited the Jews to the true
religion. That is why more than one third of this surah has been addressed to the children of Israel. A critical
review of their history, their moral degeneration and their religious perversions has been made; side by side
with this the high standard of morality and the fundamental principles of the pure religion have been put
forward in order to bring out clearly the nature of the degeneration of the community of a Prophet when it goes
 astray and to draw clear lines of demarcation between real piety and formalism, and the essentials and non-
essentials of the true religion.

2. At Mecca Islam was mainly concerned with the propagation of its fundamental principles and the moral
training of its followers. But after the migration of the Holy Prophet to Al-Medina, where Muslims had come
to settle from all over Arabia and where a tiny Islamic state had been set up with the help of the Ansar (local
supporters), naturally the Quran had to turn its attention to the social, cultural, economic, political and legal
problems as well. This accounts for the difference in the themes of the surahs revealed at Mecca and those at
Medina. Accordingly about half of this surah deals with those principles and regulations which are essential for
the integration and solidarity of a community and for the solution of its problems.

3. After the migration to Medina, the struggle between Islam and those opposing it had also entered a new phase.
Before this the Believers, who propagated Islam among their own clans and tribes, had to face its opponents at
their own risk. But the conditions had changed at Medina, where Muslims from all parts of Arabia had come
and settled as one community, and had established an independent city state. Here it became a struggle for the
survival of the community itself, for the whole of non-Muslim Arabia was bent upon and united in crushing it
totally. Hence the following instructions, upon which depended not only its success but its very survival, were
revealed in this surah:

1. The community should work with the utmost zeal to propagate its ideology and win over to its side the
greatest possible number of people.

2. It should so expose its opponents as to leave no room for doubt in the mind of any sensible person that
they were adhering to an absolutely wrong position.

3. It should infuse in its members (the majority of whom were homeless and indigent surrounded on all
sides by enemies) that courage and fortitude which is so indispensable to their very existence in the
adverse circumstances in which they were struggling and to prepare them to face these boldly.

4. It should also keep them ready and prepared to meet any armed menace, which might come from any
side to suppress and crush their ideology, and to oppose it tooth and nail without minding the
overwhelming numerical strength and the material resources of its enemies.

5. It should also instill in them the courage which is needed for the eradication of evil ways and for the
establishment of the Islamic way instead.

That is why Allah has revealed in this surah such instructions as may help achieve all the above mentioned
objectives.

1. During this period, a new creed of pseudo-Muslims, essentially hypocrites, had begun to appear. Though signs
of duplicity had been noticed during the last days at Mecca, they took a different shape at Medina. At Mecca
there were some people who professed Islam to be true but were not prepared to abide by the consequences of
this profession and to sacrifice their worldly interests and relations and bear the afflictions which inevitably
follow the acceptance of this creed. But at Medina there were some who had entered the fold of Islam merely
to harm it from within. There were others who were surrounded by Muslims and, therefore, had become
“Muslims” to safeguard their worldly interests. They, therefore, continued to have relations with the enemies
so that if the latter became successful, their interests would remain secure. There were still others who had no
strong conviction of the truth of Islam but had embraced it along with their clans. Lastly, there were those who
were intellectually convinced of the truth of Islam but did not have enough moral courage to give up their
former traditions, superstitions and personal ambitions and live up to the Islamic moral standards and make
sacrifice in its way.

2. At the time of the revelation of Al-Baqarah, all sorts of hypocrites had begun to appear. Allah has, therefore,
briefly pointed out their characteristics here. Afterwards when their evil characteristics and mischievous deeds
became manifest, Allah sent detailed instructions about them.

Theme: Guidance
This surah is an invitation to the Divine Guidance and all the stories, incidents and similitudes revolve around this
central theme. As this surah has particularly been addressed to the Jews, many historical events have been cited
from their own traditions to admonish and advise them that their own good lies in accepting the guidance revealed
to the Holy Prophet. They should, therefore, be the first to accept it because it was basically the same that was
revealed to Prophet Moses (pbuh).

Topics and their Interconnection

These introductory verses declare the Quran to be the book of guidance; enunciate the articles of faith – belief in
Allah, Prophethood and life after death; divide mankind into three main groups with regard to its acceptance or
rejection --- Believers, disbelievers and hypocrites. (1-20)

Allah invites mankind to accept the Guidance voluntarily and to submit to Him, the Lord and the Creator of the
Universe and to believe in the Quran, His Guidance, and in the life after death. (21-29)

The story of the appointment of Adam as Allah’s vicegerent on Earth, of his life in the Garden, of his falling prey
to the temptations of Satan, of his repentance and its acceptance, has been related to show to mankind (Adam’s
offspring), that the only right thing for them is to accept and follow the Guidance. This story also shows that the
Guidance of Islam is the same that was given to Adam and that it is the original religion of mankind.(30-39)

In this portion invitation to the Guidance has particularly been extended to the children of Israel and their past and
present attitude has been criticised to show that the cause of their degradation was their deviation from the
Guidance. (40-120)

The Jews have been exhorted to follow Prophet Muhammad (pbuh) who had come with the same Guidance and
who was a descendant and follower of Prophet Abraham whom they highly honoured as their ancestor, and
professed to follow as a prophet. The story of the building of the Kaaba by him has been mentioned because it was
going to be made the qibla (the direction for prayer) of the Muslim community.(121-141)

The next few verses speak of the declaration of the change of the qibla from the Temple of Jerusalem to the Kaaba
of Mecca as a symbol of the change of leadership from the children of Israel to the Muslim community, which has
also been fore-warned to guard against those transgressions against the Guidance that had led to the deposition of
the Jews. (142-152)

In this portion practical measures have been prescribed to enable the Muslims to discharge the heavy
responsibilities of the leadership that had been entrusted to them for the promulgation of Guidance. Salat, Fast,
Zakat, Hajj and Jihad have been prescribed for the moral training of the Ummah. The believers have been exhorted
to obey authority , to be just, to fulfill pledges, to observe treaties, to spend wealth etc. in the way of Allah. Laws,
rules and regulations have been laid down for their organisation, cohesion and conduct of day-to-day life and for
the solution of social, economic, political and international problems; on the other hand, drinking, gambling,
lending money on interest etc., have been prohibited to keep the Ummah safe from disintegration. In between
these, the basic articles of Faith have been reiterated at suitable places, for these alone can enable and support one
to stick to the Guidance. (153-251)

These verses serve as an introduction to the prohibition of lending money on interest. The true conception of Allah,
Revelation and life after death has been emphasised to keep alive the sense of accountability. The stories of
Prophet Abraham (pbuh) and of the one who woke up after a sleep of hundred years have been related to show that
Allah is All-Powerful and is able to raise the dead and call them to account. The believers, therefore, should keep
this fact in view and refrain from taking interest on money. (252-260)

The theme of vv.153-251 has been resumed and the believers have been exhorted to spend in the way of Allah in
order to please Him alone. In contrast to this, they have been warned against the evils of lending money on interest.
Instructions have also been given for the honest conduct of day-to-day business transactions. (161-283)
The basic articles of faith have been recapitulated here at the end of the surah, just as they were enunciated at its
beginning. Then the surah ends with a prayer which the Muslim Community needed very much at that time when
they were encountering numerous hardships in the propagation of the Guidance. (284-286)

Miscellaneous Prophetic Traditions

1. Bukhari-Volume 5, Book 59, Number 345:

Narrated Abu Masud Al-Badri:

Allah's Apostle said, "It is sufficient for one to recite the last two Verses of Surat-al-Baqara at
night."

2 Muslim-Book 004, Number 1707:

Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: Do not make your
houses as graveyards. Satan runs away from the house in which Surah Baqara is recited

3. Muslim-Book 004, Number 1757:

Abu Umama said he heard Allah's Messenger (may peace be upon him) say: Recite the Qur'an, for
on the Day of Resurrection it will come as an intercessor for those who recite It. Recite the two
bright ones, al-Baqara and Surah Al 'Imran, for on the Day of Resurrection they will come as two
clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them. Recite
Surah al-Baqara, for to take recourse to it is a blessing and to give it up is a cause of grief, and the
magicians cannot confront it. (Mu'awiya said: It has been conveyed to me that here Batala means
magicians.)

Translation and Commentary

1 Alif, Lam, Mim¹.

¹ These abbreviated letters are called Al-Muqattat or mystic letters. Their actual meaning is not clear but scholars have put
forward many theories to explain them. A detailed explanation on them can be found in Appendix 1 at the end of this chapter.

2 This is the Book; in it is guidance sure, without doubt, to those who fear Allah¹;

¹ The Arabic word used is Muttaqun which implies the pious and righteous persons who fear Allah much and abstain from all
kinds of sins and evil deeds.

3 Who believe in the Unseen¹, are steadfast in prayer², and spend out of what We
have provided for them³;
¹ The Arabic term used is Ghaib which literally means a thing unseen. However, this word has wider implications in the
Islamic context. It includes belief in Allah, the angels, the holy books, Allah’s Messengers, Day of Resurrection and Al-Qadr
(Divine pre-ordainments). It also includes what Allah and His Messengers have informed about matters of the past, present
and future.

² The Arabic term is As-Salat (Iqamat-as-Salat) which in the Islamic context implies the performance of the five compulsory
prayers by a Muslim. It is incumbent upon every Muslim to offer the Salat (prayers) in a manner which most resembles the
Prophet’s way of praying with all its rules and regulations. Let us observe some of the authentic traditions of the Prophet with
regard to prayer.

a) Bukhari-Volume 9, Book 91, Number 352:

Narrated Malik:

We came to the Prophet and we were young men nearly of equal ages and we stayed with him for twenty nights. Allah's
Apostle was a very kind man and when he realized our longing for our families, he asked us about those whom we had left
behind. When we informed him, he said, "Go back to your families and stay with them and teach them (religion) and order
them (to do good deeds). The Prophet mentioned things some of which I remembered and some I did not. Then he said,
"Pray as you have seen me praying, and when it is the time of prayer, one of you should pronounce the call (Adhan) for the
prayer and the eldest of you should lead the prayer.”

b) Bukhari-Volume 1, Book 12, Number 701:

Narrated Abu Huraira:

The Prophet said, "The Imam is to be followed. Say the Takbir when he says it; bow if he bows; if he says 'Sami a-l-lahu
Liman hamida', say, ' Rabbana wa-laka-l-hamd', prostrate if he prostrates and pray sitting altogether if he prays sitting."

c) Bukhari-Volume 1, Book 12, Number 702:

Narrated Salim bin 'Abdullah:

My father said, "Allah's Apostle used to raise both his hands up to the level of his shoulders when opening the prayer; and on
saying the Takbir for bowing. And on raising his head from bowing he used to do the same and then say "Sami a-l-lahu
Liman hamida, Rabbana walaka-l-hamd." And he did not do that (i.e. raising his hands) in prostrations. *

* Note : There is often a dispute amongst Muslims, especially between followers of the Hanaafi school of thought and the rest,
on certain minor points of the Salaah. This issue has been discussed in Appendix 11 at the end of the chapter.

d) Bukhari-Volume 1, Book 12, Number 723:

Narrated 'Ubada bin As-Samit:

Allah's Apostle said, "Whoever does not recite Al-Fatiha in his prayer, his prayer is invalid."

e) Bukhari-Volume 1, Book 12, Number 787:

Narrated Aiyub:

Abu Qilaba said, "Malik bin Huwairith came to us and led us in the prayer in this mosque of ours and said, 'I lead you in
prayer but I do not want to offer the prayer but just to show you how Allah's Apostle performed his prayers." I asked Abu
Qilaba, "How was the prayer of Malik bin Huwairith?" He replied, "Like the prayer of this Sheikh of ours-- i.e. 'Amr bin
Salima." That Sheikh used to pronounce the Takbir perfectly and when he raised his head from the second prostration he
would sit for a while and then support himself on the ground and get up.

³ The Arabic term is Ar-Rizq which literally means "provision of sustenance" and applies to all that may be of benefit to man,
whether it be concrete (like food, property, offspring, etc.) or abstract (like knowledge, piety, etc.). The spending out of God’s
provision on others is mentioned here in one breath with God-consciousness and prayer because it is precisely in such selfless
acts that true piety comes to its full fruition. It should be borne in mind that the verb anfaqa (lit.,"he spent") is always used in
the Quran to denote spending freely on, or as a gift to, others, whatever the motive may be. It also implies giving of Zakat
which implies that a certain fixed amount of the wealth and of each and every kind of property of a Muslim is to be paid
annually for the benefit of the poor.

Bukhari-Volume 2, Book 24, Number 524:

Narrated Abu Burda:

from his father from his grandfather that the Prophet said, "Every Muslim has to give in charity" The people asked, "O Allah's
Prophet! If someone has nothing to give, what will he do?" He said, "He should work with his hands and benefit himself and
also give in charity (from what he earns)." The people further asked, "If he cannot find even that?" He replied, "He should
help the needy who appeal for help." Then the people asked, "If he cannot do that?" He replied, "Then he should perform
good deeds and keep away from evil deeds and this will be regarded as charitable deeds."

Note:
This is the first time in the Quran that Allah uses a plural form, translated into English as “We”, for Himself. It is imperative to
understand that “We” here does not indicate plural of multiplicity. It is used to indicate the majesty and fullness of the
Supreme God. It is an intensive or ‘Royal’ plural and used as a plural of respect, reverence and exaltation. There is only one
God who is the Lord of the Universe.

4 And who believe in the Revelation sent to thee¹, and sent before thy time², and
(in their hearts) have the assurance of the Hereafter.

¹ Bukhari-Volume 1, Book 2, Number 7:

Narrated Ibn 'Umar:

Allah's Apostle said: Islam is based on (the following) five (principles):

1. To testify that none has the right to be worshipped but Allah and Muhammad is Allah's Apostle.

2. To offer the (compulsory congregational) prayers dutifully and perfectly.

3. To pay Zakat (i.e. obligatory charity).

4. To perform Hajj. (i.e. Pilgrimage to Mecca)

5. To observe fast during the month of Ramadan.

² The Torah and the Gospel which were revealed to Prophets Moses and Jesus (Peace be upon them) respectively as well as
those revelations to earlier Prophets about which very little is known. This is a reference to one of the fundamental doctrines of
the Quran: the doctrine of the historical continuity of divine revelation. Life - so the Quran teaches us - is not a series of
unconnected jumps but a continuous, organic process: and this law applies also to the life of the mind, of which man's
religious experience (in its cumulative sense) is a part. Thus, the religion of the Quran can be properly understood only against
the background of the great monotheistic faiths which preceded it, and which, according to Muslim belief, culminate and
achieve their final formulation in the faith of Islam.

5 They are on (true) guidance, from their Lord, and it is these who will prosper.

6 As to those who reject Faith¹, it is the same to them whether thou warn them or
do not warn them; they will not believe.

¹ In contrast with the frequently occurring term kafirun ("those who deny the truth" or "those who reject Faith"), the use of the
past tense in allazina kafaru indicates conscious intent, and would, therefore, be better rendered as "those who are bent on
denying the truth". This interpretation is supported by many commentators, especially Zamakhshari who, in his commentary
on this verse, uses the expression, "those who have deliberately resolved upon their kufr". Kafara, kufr, kafir, and derivative
forms of the word, implies a deliberate rejection of Faith.

7 Allah hath set a seal¹ on their hearts² and on their hearing, and on their eyes is a
veil; great is the chastisement they (incur).

¹ Compare this verse with the Biblical verse Isaiah 44:18 ---

“They have not known nor understood: for he hath shut their eyes, that they cannot see; and their hearts, that they cannot
understand.”

Some people may ask that if Allah has sealed the hearts of the Kuffar, that is, the non-Muslims, then why are they to be
blamed for not accepting Islam? The fact is that Allah has sealed the hearts of those who are continuously bent on rejecting the
truth. These verses do not refer to the common Kuffar who reject faith. The Arabic words used are allazina kafaru, those who
are bent on rejecting the truth. It will not make any difference to such people whether you warn them or not, they will not
believe. Allah has set a seal on their hearts and on their hearing and on their eyes is a veil. It is not because Allah has set a seal
on their hearts that these kuffar do not understand and believe, but it is the reverse. It is because these kuffar are bent on
rejecting the truth and whether you warn them or not they will not believe, that Allah has set a seal on their hearts. Therefore
Allah is not to blame, but these kuffaar who are bent on rejecting the faith are responsible.

Let us take the example of a teacher predicting a student will fail. Suppose an experienced teacher, before the final
examinations, predicts that a particular student will fail in the exams, since the student is very mischievous, not attentive in
class and does not do his homework. If after the student appears for the examination, he fails, who is to be blamed for the
student failing: the teacher or the student? Just because the teacher predicted, it does not mean that the teacher is to be blamed
but the student himself is responsible for his failure.

Similarly Allah knows in advance that there are some people who are bent on rejecting the faith and Allah has put a seal on
their hearts. Thus these non-Muslims themselves are responsible for rejecting the faith and not Allah.

² The Quran says that Allah has put a seal on the hearts of the Kuffar and they will not believe. Science tells us today that the
brain is responsible for understanding and believing and not the heart. So does the Quran contradict Science. That is not the
case. In fact, these are “errors” that arise due to translation from one language into another due to the differences in usage of
grammar in the languages. Let us analyze:

The Arabic word Qalb used in these verses means the heart. It also means intelligence. Thus the above verses also mean that
Allah has put a seal on the intelligence of the kuffaars (unbelievers) and they will not understand and believe.

In the Arabic language the word ‘heart’ is also used to connote one’s centre of understanding. Even in the English language
there are several words which are used to explain something, though the literal meaning of these words are different. Consider
the following examples:

a) Lunatic - Struck by the moon:

The word ‘lunatic’ literally means struck by the moon. Today people use the word lunatic for a person who is insane or
mentally unstable. People very well know that a mad or a mentally unstable person is not struck by the moon. Yet even a
medical doctor uses this word. This is normal in the evolution of a language.

b) Disaster – An evil star

The word ‘disaster’ literally means an evil star. Today the word disaster is used for a great or sudden misfortune or calamity.
We know very well that a misfortune has nothing to do with an evil star.

c) Trivial – Three roads meet

The word ‘trivial’ literally means a point where three roads meet. Today the word ‘trivial’ is used for something of small
nature or little importance. We know very well that if something is of small value it has nothing to do with where three roads
meet.

d) Sunrise and Sunset

‘Sunrise’ literally means rising of the sun. Today when the word ‘sunrise’ is used most of the people know that the earth is
rotating and is moving in relation to the sun. Most of us know that the sun does not rise during sunrise. However even an
astronomer uses the word ‘sunrise’. Similarly we know that during sunset, the sun does not actually set.

In the English language heart means an organ in the body which pumps blood. The same word heart is also used for the centre
of thought, love and emotion. Today we know that brain is the centre of thought, love and emotion. Yet while expressing
emotions a person is likely to say "I love you from the bottom of my heart". Imagine a scientist telling his wife, "I love you
from the bottom of my heart" and the wife replies, "Don’t you even know the basics of science, that the brain is responsible for
the emotions and not the heart? In fact you should say I love you from the bottom of my brain."

No Arab will ever ask the question as to why Allah has sealed the hearts of the kafir because he knows that in this context it
refers to the centre of thought, understanding and emotions.

8 Of the people there are some who say: "We believe in Allah and the Last Day";
but they do not (really) believe¹.

¹ We now come to a third class of people, the hypocrites. They are untrue to themselves, and therefore their hearts, they soon
pass into the category of those who deliberately reject light. It is generally assumed that the people to whom this passage
alludes in the first instance are the hypocrites of Medina who, during the early years after the hijrah, outwardly professed their
adherence to Islam while remaining inwardly unconvinced of the truth of Muhammad's message.

9 Fain would they deceive Allah and those who believe, but they only deceive
themselves, and realise (it) not!

10 In their hearts is a disease; and Allah has increased their disease: And grievous
is the chastisement they (incur), because they lied (to themselves).

11 When it is said to them: "Make not mischief on the earth," they say: "We are
only ones that put things right!"

12 Of a surety, they are the ones who make mischief, but they realise (it) not.

13 When it is said to them: "Believe as the others believe:" They say: "Shall we
believe as the fools believe?" Nay, of a surety they are the fools, but they do not
know.

14 When they meet those who believe, they say: "We believe;" but when they are
alone with their evil ones¹, they say: "We are really with you: We (were) only
jesting."

¹ The Arabic word used is Shayateen which literally implies “Satans” . In accordance with ancient Arabic usage, this term
often denotes people "who, through their insolent persistence in evil-doing (tamarrud), have become like satans"
(Zamakhshari): an interpretation of the above verse accepted by most of the commentators. However, the term shaytan -which
is derived from the verb shatana ---"he was" or "became" remote from all that is good and true (Lisan al -Arab) - is often used
in the Quran to describe the "satanic" (i.e., exceedingly evil) propensities in man's own soul, and especially all impulses which
run counter to truth and morality. Besides the above Arabic usage of the term “Satan”, there is another context in which the
term is used, which is not applicable in this verse. In Islamic literature Shaytan (Eng. Satan, devil) is also a name given to
disbelieving Jinns. They are created from fire according to Allah's statement in the Quran; "The Jinns were created from the
fire of a scorching wind." (al-Hijr 15:27). They are not fallen angels. Angels and Jinns are both distinct entities created by
Allah.
15 Allah will throw back their mockery on them, and give them rope in their
trespasses; so they will wander like blind ones (to and fro).

16 These are they who have bartered guidance for error: But their traffic is
profitless, and they have lost true direction,

17 Their similitude is that of a man who kindled a fire; when it lighted all around
him, Allah took away their light and left them in utter darkness. So they could not
see.

18 Deaf, dumb, and blind, they will not return (to the path)¹.

¹ Compare the above verses 15-18 with the Biblical verse, Matthew 13:13 --- "...seeing they see not, and hearing they hear
not, neither do they understand."

19 Or (another similitude) is that of a rain-laden cloud from the sky: In it are

zones of darkness, and thunder and lightning: They press their fingers in their
ears to keep out the stunning thunder-clap, the while they are in terror of death.
But Allah is ever round the rejecters of Faith!

20 The lightning all but snatches away their sight; every time the light (helps)
them, they walk therein, and when the darkness grows on them, they stand still.
And if Allah willed, He¹ could take away their faculty of hearing and seeing; for
Allah hath power over all things.

¹ This is the first time in the Quran that we come across the male form “He” being used by Allah to address Himself and the
same usage is found throughout the Quran. This does not mean that Allah is male. The Arabic word 'Allah' has no gender.
Detailed explanations for this can be found in Appendix 2 at the end of this chapter.

21 O ye people! Worship your Guardian Lord, who created you and those who
came before you, that ye may become righteous,

22 Who has made the earth your couch, and the heavens your canopy; and sent
down rain from the heavens; and brought forth therewith fruits for your
sustenance; then set not up rivals unto Allah when ye know (the truth) ¹.

¹ Literally, "do not give God any compeers". There is full agreement among all commentators that this term implies any object
of adoration to which some or all of God's qualities are ascribed, whether it be conceived as a deity "in its own right" or a saint
supposedly possessing certain divine or semi-divine powers.

Bukhari-Volume 6, Book 60, Number 4:

Narrated 'Abdullah:

I asked the Prophet, "What is the greatest sin in the Sight of Allah?" He said, "That you set up a rival unto Allah though He
alone created you." I said, "That is indeed a great sin." Then asked, "What is next?" He said, "To kill your son lest he should
share your food with you." I asked, "What is next?" He said, "To commit illegal sexual intercourse with the wife of your
neighbor."
23 And if ye are in doubt as to what We have revealed from time to time to Our
servant, then produce a Sura like thereunto; and call your witnesses or helpers (if
there are any) besides Allah, if ye are truthful.

24 But if ye cannot- and of a surety ye cannot- then fear the Fire whose fuel is men
and stones, - which is prepared for those who reject Faith.

25 But give glad tidings to those who believe and work righteousness, that their
portion is Gardens, beneath which rivers flow. Every time they are fed with fruits
therefrom, they say: "Why, this is what we were fed with before," for they are
given things in similitude; and they have therein spouses pure (and holy) ¹; and
they abide therein (for ever).

¹ The Arabic term used is Azwajun Mutahharatun which indicates purified mates or wives having no menses, stool or
urination. Since men are addressed most of the time, it is generally taken to mean wives. However, the term Zawi (of which
Azwaj is the plural) signifies either of the two components of a couple --- that is, the male as well as the female.

Bukhari-Volume 4, Book 54, Number 469:

Narrated Abu Huraira:

Allah's Apostle said, "The first batch (of people) who will enter Paradise will be (glittering) like a full moon; and those who will
enter next will be (glittering) like the brightest star. Their hearts will be as if the heart of a single man, for they will have no
enmity amongst themselves, and everyone of them shall have two wives, each of whom will be so beautiful, pure and
transparent that the marrow of the bones of their legs will be seen through the flesh. They will be glorifying Allah in the
morning and evening, and will never fall ill, and they will neither blow their noses, nor spit. Their utensils will be of gold and
silver, and their combs will be of gold, and the fuel used in their centers will be the aloes-wood, and their sweat will smell like
musk."

26 Allah disdains not to use the similitude of things, even of a gnat as well as
anything above it. Those who believe know that it is truth from their Lord; but
those who reject Faith say: "What means Allah by this similitude?" By it He causes
many to stray, and many He leads into the right path; but He causes not to stray,
except those who forsake (the path),1

¹ In Arabic a gnat is a byword for the weakest of creatures. In 29: 41, which was revealed before this Sura, the similitude of
the Spider was used, and similarly in 22: 73, there is the similitude of the Fly. For similitudes taken from magnificent forces
of nature, expressed in exalted language, see 2:19 above. To God all His creation has some special meaning appropriate to
itself, and some of what we consider the lowest creatures have wonderful aptitudes, e.g., the spider or the fly. Parables like
these may be an occasion of stumbling to those "who forsake the path"; in other words those who deliberately shut their eyes
to God's Signs, and their Penalty is attributed to God, the Cause of all causes. But lest there should be misunderstanding, it is
immediately added that the stumbling and offence only occur as the result of the sinner's own choice of the wrong course.
Verses 26 and 27 form one sentence and should be read together. "Forsaking the path" is defined in 2:27, viz., breaking
solemn covenants which the sinner's own soul had ratified, causing division among mankind, who were meant to be one
brotherhood, and doing as much mischief as possible in the life on this earth, for the life beyond will be on another plane,
where no rope will be given to evil.

27 Those who break Allah's Covenant after it is ratified, and who sunder what
Allah has ordered to be joined¹, and do mischief on earth: These cause loss (only)
to themselves.
¹ This may be understood as regards keeping good relations with kith and kin and also to practice God’s laws on this earth
which He has enjoined upon us. Mankind was meant to be one brotherhood, but evil men caused divisions among them.

Bukhari-Volume 8, Book 73, Number 13:

Narrated Jubair bin Mut'im:

That he heard the Prophet saying, "The person who severs the bond of kinship will not enter Paradise."

28 How can ye reject the faith in Allah?- seeing that ye were without life, and He
gave you life; then will He cause you to die, and will again bring you to life; and
again to Him will ye return.

29 It is He Who hath created for you all things that are on earth; Then He turned
to the heaven and made them into seven firmaments; and of all things He hath
perfect knowledge.

30 Behold, thy Lord said to the angels: "I will create a vicegerent on earth." They
said: "Wilt Thou place therein one who will make mischief therein and shed
blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said:
"I know what ye know not."

31 And He taught Adam the names of all things¹; then He placed them before the
angels, and said: "Tell me the names of these if ye are right."

¹ The literal words in Arabic throughout this passage are: "The names of things" which commentators take to mean the inner
nature and qualities of things, and things here would include feelings. The particular qualities or feelings which were outside
the nature of angels were put by God into the nature of man. Man was thus able to love and understand love, and thus plan and
initiate, as becomes the office of vicegerent. The angels acknowledged this. These things they could only know from the
outside, but they had faith, or belief in the Unseen. And they knew that God saw all - what others see, what others do not see,
what others may even wish to conceal.

32 They said: "Glory to Thee: of knowledge We have none, save what Thou hast
taught us: In truth it is Thou who art perfect in knowledge and wisdom."

33 He said: "O Adam! Tell them their names." When he had told them, Allah said:
"Did I not tell you that I know the secrets of heaven and earth, and I know what
ye reveal and what ye conceal?"

34 And behold, We said to the angels: "Bow down to Adam"¹ and they bowed
down. Not so Iblis²: he refused and was haughty: He was of those who reject
Faith.

¹ The act of bowing here is to show respect to Adam (pbuh) and not an act of worship --- To show that, by virtue of his ability
to think conceptually, man is superior in this respect even to the angels.

² Iblis is the Islamic name for Satan. He was not a fallen angel as believed by the Christians but he was from among the jinn
as the Quran mentions in V. 18:50.
“ Behold! We said to the angels, "Bow down to Adam": They bowed down except Iblis. He was one of the Jinns, …”.

Angels and Jinns both are distinct entities created by Allah. The angels were created from light while the Jinn from smokeless
fire. The question then arises is that why does Allah refer to Iblis as one of the angels in this verse. Does that indicate that this
verse contradicts v 18:50 ? Here we have to understand a particular rule of Arabic grammar called the rule of Tagleeb. A
detailed analysis of this will be found in Appendix 3.

35 We said: "O Adam! dwell thou and thy wife in the Garden; and eat of the
bountiful things therein as (where and when) ye will; but approach not this tree¹,
or ye run into harm and transgression²."

¹ This tree is alluded to elsewhere in the Quran (20: 120) as "the tree of eternity"
² "Zulm" in Arabic implies harm, wrong, injustice, or transgression, and may have reference to oneself; when the wrong is
done to others it implies tyranny and oppression.

36 Then did Satan make them slip from the (Garden), and get them out of the
state (of felicity) in which they had been. We said: "Get ye down, all (ye people),
with enmity between yourselves. On earth will be your dwelling-place and your
means of livelihood - for a time."

37 Then learnt Adam from his Lord certain words ¹, and his Lord turned towards
him; for He is Oft-Returning, Most Merciful.

¹ These words are mentioned in the Quran in Verse 7:23:

"Our Lord! We have wronged our own souls: If thou forgive us not and bestow not upon us Thy Mercy, we shall certainly be
lost."

38 We said: "Get ye down all from here; and if, as is sure, there comes to you
guidance from me, whosoever follows My guidance, on them shall be no fear, nor
shall they grieve.

39 "But those who reject Faith and belie Our signs, they shall be Companions of
the Fire; they shall abide therein."

40 O Children of Israel!¹ call to mind the (special) favour which I bestowed upon
you, and fulfil your Covenant with Me as I fulfil My Covenant with you, and fear
none but Me.

¹ This passage connects directly with the preceding passages in that it refers to the continuous guidance vouchsafed to man
through divine revelation. The reference to the children of Israel at this point, as in so many other places in the Quran, arises
from the fact that their religious beliefs represented an earlier phase of the monotheistic concept which culminates in the
revelation of the Quran.

41 And believe in what I reveal¹, confirming the revelation which is with you²,
and be not the first to reject Faith therein, nor sell My Signs for a small price; and
fear Me, and Me alone.
¹ The Holy Quran. ² The Torah and the Gospel.

42 And cover not Truth with falsehood, nor conceal the Truth when ye know
(what it is) ¹.

¹ By "covering the truth with falsehood" is meant the corrupting of the Biblical text, of which the Quran frequently accuses the
Jews (and which has since been established by objective textual criticism), while the "concealing of the truth" refers to their
disregard or deliberately false interpretation of the words of Moses in the Biblical passage, "The Lord thy God will raise up
unto thee a prophet from the midst of thee, of thy brethren. like unto me; unto him ye shall hearken" (Deuteronomy xviii,
15), and the words attributed to God Himself, "I will raise them up a prophet from among thy brethren, like unto thee, and
will put My words in his mouth" (Deuteronomy xviii, 18). The "brethren" of the children of Israel are obviously the Arabs, and
particularly the musta `ribah ("Arabianized") group among them, which traces its descent to Ishmael and Abraham: and since
it is to this group that the Arabian Prophet's own tribe, the Quraysh, belonged, the above Biblical passages must be taken as
referring to his advent.

Bukhari- Volume 3, Book 34, Number 335:

Narrated Ata bin Yasar:

I met Abdullah bin 'Amr bin Al-'As and asked him, "Tell me about the description of Allah's Apostle which is mentioned in
Torah (i.e. Old Testament.") He replied, 'Yes. By Allah, he is described in Torah with some of the qualities attributed to him in
the Quran as follows:

"O Prophet! We have sent you as a witness (for Allah's True religion) And a giver of glad tidings (to the faithful believers),
And a Warner (to the unbelievers) And guardian of the illiterates. You are My slave and My messenger (i.e. Apostle). I have
named you "Al-Mutawakkil" (who depends upon Allah). You are neither discourteous, harsh nor a noise-maker in the markets
And you do not do evil to those Who do evil to you, but you deal With them with forgiveness and kindness. Allah will not let
him (the Prophet) Die till he makes straight the crooked people by making them say: "None has the right to be worshipped
but Allah," With which will be opened blind eyes and deaf ears and enveloped hearts."

43 And be steadfast in prayer; practice regular charity¹; and bow down your
heads with those who bow down (in worship).

¹ The Arabic term is Zakat which in Islamic Law, denotes an obligatory tax, incumbent on Muslims, which is meant to purify
a person's capital and income from the taint of selfishness (hence the name). The proceeds of this tax are to, be spent mainly,
but not exclusively, on the poor.

44 Do ye enjoin right conduct on the people, and forget (to practice it) yourselves¹,
and yet ye study the Scripture? Will ye not understand?

¹ Bukhari-Volume 9, Book 88, Number 218:

Narrated Abu Wail:

Someone said to Usama, "Will you not talk to this (Uthman)?" Usama said, "I talked to him (secretly) without being the first
man to open an evil door. I will never tell a ruler who rules over two men or more that he is good after I heard Allah's
Apostle saying, 'A man will be brought and put in Hell (Fire) and he will circumambulate (go around and round) in Hell (Fire)
like a donkey of a (flour) grinding mill, and all the people of Hell (Fire) will gather around him and will say to him, O so-and-
so! Didn't you use to order others for good and forbid them from evil?' That man will say, 'I used to order others to do good
but I myself never used to do it, and I used to forbid others from evil while I myself used to do evil.' "

45 Nay, seek (Allah's) help with patient perseverance¹ and prayer: It is indeed
hard, except to those who are humble²,-

¹ The Arabic word Sabr implies many shades of meaning, which it is impossible to comprehend in one English word. It
implies (1) patience in the sense of being thorough, not hasty; (2) patient perseverance, constancy, steadfastness, firmness of
purpose; (3) systematic as opposed to spasmodic or chance action; (4) a cheerful attitude of resignation and understanding in
sorrow, defeat, or suffering, as opposed to murmuring or rebellion, but saved from mere passivity or listlessness, by the
element of constancy or steadfastness.

² The Arabic word is Khashiun which implies the true believers in Allah --- those who are humble, who obey Him with full
submission, fear His wrath and believe in His promise and His warnings .

46 Who bear in mind the certainty that they are to meet their Lord, and that they
are to return to Him.

47 Children of Israel! call to mind the (special) favour which I bestowed upon
you, and that I preferred you to all others¹.

¹ Allah had liberated the Jews and had honoured them above all other nations of their time. The Jews were God’s chosen
people initially. However, as time went by they began transgressing their bounds and eventually disregarded God’s laws and
the promise that their forefathers had made with Him. So Allah raised the Muslim community to greater glory ----- From being
a pagan civilisation, the Arabs were made the torch-bearers of Allah’s religion. Here, God reminds the Jews of the favours that
He had bestowed on them.

Bukhari-Volume 3, Book 36, Number 471:

Narrated Abu Musa:

The Prophet said, "The example of Muslims, Jews and Christians is like the example of a man who employed laborers to work
for him from morning till night for specific wages. They worked till midday and then said, 'We do not need your money which
you have fixed for us and let whatever we have done be annulled.' The man said to them, 'Don't quit the work, but complete
the rest of it and take your full wages.' But they refused and went away. The man employed another batch after them and
said to them, 'Complete the rest of the day and yours will be the wages I had fixed for the first batch.' So, they worked till
the time of 'Asr prayer. Then they said, "Let what we have done be annulled and keep the wages you have promised us for
yourself.' The man said to them, 'Complete the rest of the work, as only a little of the day remains,' but they refused.
Thereafter he employed another batch to work for the rest of the day and they worked for the rest of the day till the sunset,
and they received the wages of the two former batches. So, that was the example of those people (Muslims) and the
example of this light (guidance) which they have accepted willingly.

48 Then guard yourselves against a day when one soul shall not avail another nor
shall intercession be accepted for her, nor shall compensation be taken from her¹,
nor shall anyone be helped (from outside).

¹ Some translators such as Muhammad Asad translate this verse as “nor ransom taken from them”---- According to him, the
"taking of ransom" is an allusion to the Christian doctrine of vicarious redemption as well as to the Jewish idea that "the
chosen people"-as the Jews considered themselves- would be exempt from punishment on the Day of Judgment. Both these
ideas are categorically refuted in the Quran.

49 And remember, We delivered you from the people of Pharaoh: They set you
hard tasks and chastisements, slaughtered your sons and let your women-folk
live¹; therein was a tremendous trial from your Lord.

¹ This refers to the affliction of the Jews under the reign of the Pharaoh. The detailed account can be seen in Exodus i, 15-
16,22.

50 And remember We divided the Sea for you and saved you and drowned
Pharaoh's people within your very sight¹.

¹ When the Israelites at last escaped from Egypt, they were pursued by Pharaoh and his host. By a miracle the Israelites
crossed the Red Sea, but the host of Pharaoh was drowned: Exodus xiv: 5-31.
51 And remember We appointed forty nights for Moses, and in his absence ye
took the calf (for worship) ¹, and ye did grievous wrong.

¹ This was after the Ten Commandments and the Laws and Ordinances had been given on Mount Sinai: Moses was asked up
into the Mount, and he was there forty days and forty nights: Exodus xxiv. 18. But the people got impatient of the delay, made
a calf of melted gold, and offered worship and sacrifice to it: Exodus xxxii 1-8. This is how they broke their covenant with
God as they went against God’s instructions --- “And God spoke all these words: ‘I am the Lord your God, who brought you
out of Egypt, out of the land of slavery. You shall have no other gods before me.” (Exodus i. 3 and Deuteronomy v. 7)

52 Even then We did forgive you¹; there was a chance for you to be grateful.

¹ Moses prayed for his people, and God forgave them. This is the language of the Quran. The Old Testament version is
rougher: "The Lord repented of the evil which He thought to do unto His people": Exod. xxxii. 14. This is a result of
corruption of the Bible for sure as it reduces God to the level of man who is prone to error. Muslims consider this as
blasphemy because God is free of all the weaknesses found in creation. The Muslim position has always been that the Jewish
(and Christian) scriptures as they stand cannot be traced directly to Moses or Jesus, but are later compilations. Modern
scholarship and Higher Criticism has left no doubt on the subject. But the stories in these traditional books may be used in an
appeal to those who use them.

53 And remember We gave Moses the Scripture and the Criterion (between right
and wrong) ¹: There was a chance for you to be guided aright.

¹ God's revelation, the expression of God's Will, is the true standard of right and wrong. It may be in a Book or in God's
dealings in history. All these may be called His Signs or Miracles. In this passage some commentators take the Scripture and
the Criterion (Furqan) to be identical. Others take them to be two distinct things: Scripture being the written Book and the
Criterion being other Signs. I agree with the latter view. The word Furqan also occurs in V 21:48 in connection with Moses
and Aaron and in the first verse of Surah 25, as well as in its title, in connection with Muhammad. As Aaron received no
Book, Furqan must mean the other Signs. Mustafa had both the Book and the other Signs: perhaps here too we take the other
Signs as supplementing the Book.

54 And remember Moses said to his people: "O my people! Ye have indeed
wronged yourselves by your worship of the calf: So turn (in repentance) to your
Maker, and slay yourselves (the wrong-doers) ¹; that will be better for you in the
sight of your Maker." Then He turned towards you (in forgiveness): For He is Oft-
Returning, Most Merciful.

¹ Moses' speech may be construed literally, as translated, in which case it reproduces Exod. xxxii 27-28 but in a much
softened form, for the Old Testament says: "Go in and out from gate to gate throughout the camp, and slay every man his
brother and every man his companion, and every man his neighbor... and there fell of the people that day 3,000 men." This
literal interpretation is not, however, convincing in view of the immediately preceding call to repentance and the subsequent
statement that this repentance was accepted by God. I incline, therefore, to the interpretation given by `Abd al-Jabbar (quoted
by Razi in his commentary on this verse) to the effect that the expression "slay yourselves" is used here in a metaphorical
sense i.e., "mortify yourselves".

The word translated here as Maker is Bari which has in it a touch of the root-meaning of “liberator”--- An apt word as
referring to the Israelites, who had just been liberated from bondage in Egypt.

55 And remember ye said: "O Moses! We shall never believe in thee until we see
Allah manifestly," Thereupon thunderbolt seized you.

56 Then We raised you up after your death: Ye had the chance to be grateful¹.
¹ Seeing God --- we have in Exodus xxxiii 20: "And He said "Thou canst not see My face: for there shall no man see Me and
live."The punishment for insisting on seeing God was therefore death; but those who rejected faith were forgiven, and yet
they were ungrateful.

57 And We gave you the shade of clouds and sent down to you manna and
quails¹, saying: "Eat of the good things We have provided for you:" (But they
rebelled); to Us they did no harm, but they harmed their own selves.

¹ Manna = Hebrew: Manhu ; Arabic: Mahuwa - In Exodus xvi. 14 it is described as "a small round thing as small as the hoar
frost on the ground." It usually rotted if left over till next day; it melted in the hot sun; the amount necessary for each man was
about an Omer, a Hebrew measure of capacity equal to about 2 quarts. This is the Hebrew account, probably distorted by
traditional exaggeration. The actual Manna found to this day in the Sinai region is a gummy saccharine secretion found on a
species of Tamarisk. It is produced by the puncture of a species of insect like the cochineal, just as lac is produced by the
puncture of the lac insect on certain trees in India.

As to quails, large flights of them are driven by winds in the Eastern Mediterranean in certain seasons of the year, as was
witnessed during the Great War of 1914-1918 by many Indian officers who campaigned between Egypt and Palestine.

Bukhari-Volume 6, Book 60, Number 5:

Narrated Said bin Zaid:

Allah's Apostle said, "The Kam'a (i.e. a kind of edible fungus) is like the Manna (in that it is obtained without effort) and its
water is a (medicine) cure for eye trouble."

58 And remember We said: "Enter this town¹, and eat of the plenty therein as ye
wish; but enter the gate prostrating and say: Forgive (us)², We shall forgive you
your faults and increase (the portion of) those who do good."

¹ This probably refers to Shittim. It was the "town of acacias," just east of the Jordan, where the Israelites were guilty of
debauchery and the worship of and sacrifice to false gods (Num. xxv. 1-2, also 8-9); a terrible punishment ensued, including
the plague in which 24,000 died. See the commentary of the next verse.

² The word which the transgressors changed may have been a pass-word. In the Arabic text it is "Hittatun" which implies
humility and a prayer of forgiveness, a fitting emblem to distinguish them from their enemies. From this particular incident a
more general lesson may be drawn; in the hour of triumph we are to behave humbly as in God's sight, and our conduct should
be exemplary according to God's word; otherwise our arrogance will draw its own punishment.

59 But the transgressors changed the word¹ from that which had been given them;
so We sent on the transgressors a plague from heaven², for that they infringed
(Our command) repeatedly.

¹ Bukhari-Volume 6, Book 60, Number 6:

Narrated Abu Huraira:

The Prophet said, "It was said to the children of Israel, 'Enter the gate (of the town), prostrate (in humility) and say:
Hittatun (i.e. repentance) i.e. O Allah! Forgive our sins.' But they entered by dragging themselves on their buttocks, so they
did something different (from what they had been ordered to do) and said, 'Hittatun,' but added, "A grain in a hair."

² Bukhari-Volume 4, Book 56, Number 679:

Narrated Usama bin Zaid:

Allah's Apostle said, "Plague was a means of torture sent on a group of Israelis (or on some people before you). So if you
hear of its spread in a land, don't approach it, and if a plague should appear in a land where you are present, then don't
leave that land in order to run away from it (i.e. plague)."

60 And remember Moses prayed for water for his people; We said: "Strike the
rock with thy staff." Then gushed forth therefrom twelve springs. Each group
knew its own place for water. So eat and drink of the sustenance provided by
Allah, and do no evil nor mischief on the (face of the) earth.¹

¹ Here we have a reference to the tribal organization of the Jews, which played a great part in their forty years' march through
the Arabian deserts (Num. i. and ii.) and their subsequent settlement in the land of Canaan (Josh xxii. and xiv.). The twelve
tribes were derived from the sons of Jacob, whose name was changed to Israel (soldier of God) after he had wrestled, says
Jewish tradition, with God (Genesis xxxii. 28). Israel had twelve sons (Gen. xxxv. 22-26), including Levi and Joseph. The
descendants of these twelve sons were the "Children of Israel." Levi's family got the priesthood and the care of the
Tabernacle; they were exempted from military duties for which the census was taken (Num. i. 47-53), and therefore from the
distribution of Land in Canaan (Josh. xiv. 3); they were distributed among all the Tribes, and were really a privileged caste and
not numbered among the Tribes; Moses and Aaron belonged to the house of Levi. On the other hand Joseph, on account of the
high position to which he rose in Egypt as the Pharaoh’s minister, was the progenitor of two tribes, one in the name of each of
his two sons Ephraim and Manasseh. Thus there were twelve Tribes in all, as Levi was cut out and Joseph represented two
tribes. Their having fixed stations and watering places in camp and fixed territorial areas later in the Promised Land prevented
confusion and mutual jealousies and is pointed to as an evidence of the Providence of God acting through His prophet Moses.
Also refer V. 7:160.

61 And remember ye said: "O Moses! we cannot endure one kind of food
(always); so beseech thy Lord for us to produce for us of what the earth groweth, -
its pot-herbs, and cucumbers, its garlic, lentils, and onions." He said: "Will ye
exchange the better for the worse? Go ye down to any town, and ye shall find
what ye want!"¹ They were covered with humiliation and misery; they drew on
themselves the wrath of Allah. This because they went on rejecting the Signs of
Allah and slaying His Messengers without just cause. ² This because they rebelled
and went on transgressing.³

¹ The declension of the word Misr in the Arabic text here shows that it is treated as a common noun meaning any town, but
this is not conclusive, and the reference may be to the Egypt of Pharaoh. The Tanween (double pesh) expressing
indefiniteness may mean "any Egypt", i.e., any country as fertile as Egypt. There is here a subtle reminiscence as well as a
severe reproach. The rebellious children of Israel murmured at the sameness of the food they got in the desert. They were
evidently hankering after the delicacies of the Egypt which they had left, although they should have known that the only thing
certain for them in Egypt was their bondage and harsh treatment. Moses’ reproach to them was twofold: (1) Such variety of
foods you can get in any town; would you, for their sake, sell your freedom? Is not freedom better than delicate food? (2) In
front is the rich Promised Land, which you are reluctant to march to; behind is Egypt, the land of bondage. Which is better?
Would you exchange the better for the worse?

² This passage obviously refers to a later phase of Jewish history. That the Jews actually did kill some of their prophets is
evidenced, for instance, in the story of John the Baptist, as well as in the more general accusation uttered, according to the
Gospel, by Jesus: "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee"
(Matthew xxiii, 37). See also Matthew xxiii, 34-35, Luke xi, 51- both of which, refer to the murder of Zachariah -and I
Thessalonians ii, 15.

³ From here the argument becomes more general. They got the Promised Land. But they continued to rebel against God.
And their humiliation and misery became a national disaster. They were carried in captivity to Assyria. They were restored
under the Persians, but still remained under the Persian yoke, and they were under the yoke of the Greeks, the Romans, and
Arabia. They were scattered all over the earth, and have been a wandering people ever since, because they rejected faith, slew
God's messengers and went on transgressing.

62 Those who believe (in the Qur'an), and those who follow the Jewish
(scriptures), and the Christians and the Sabians¹,- any who believe in Allah and
the Last Day, and work righteousness, shall have their reward with their Lord; on
them shall be no fear, nor shall they grieve².

¹ There has been a great deal of speculation about the identification of the Sabians, a religious group, mentioned thrice in
the Quran. The Sabians seem to have been a monotheistic religious group intermediate between Judaism and
Christianity. Their name (probably derived from the Aramaic Subba`, referring to their principal religious ritual - Baptism
by immersion..) would indicate that they were followers of John the Baptist and are sometimes (wrongly) referred to as
"Christians of St. John" --- a title first used by Portuguese Christian missionaries.-in which case they could be identified with
the Mandaeans, a community which to this day is to be found in Iraq. They are not to be confused with the so-called
"Sabians of Harran", a gnostic sect which still existed in the early centuries of Islam, and which may have deliberately
adopted the name of the true Sabians in order to obtain the advantages accorded by the Muslims to the followers of
every monotheistic faith.

² This same phrase occurs in 2:38 above and it recurs again and again afterwards. The point of the verse is that Islam does not
teach an exclusive doctrine, and is not meant exclusively for one people. The Jews claimed this for themselves, and the
Christians in their own origin were a sect of the Jews. Even the modern organized Christian churches cling to the idea of
Vicarious Atonement, which means that all who do not believe in it or who lived previously to the death of Christ are at a
disadvantage spiritually before the Throne of God. The attitude of Islam is entirely different. Islam existed before the
preaching of Muhammad on this earth: the Quran expressly calls Abraham a Muslim (3: 67). Its teaching (submission to
God's will) has been and will be the teaching of Religion for all time and for all peoples.

Note:
There are some Muslims who allege that this verse is abrogated by V.3:85 which says that:

“If anyone desires a religion other than Islam (submission to Allah), never will it be accepted of him; and in the Hereafter He
will be in the ranks of those who have lost (All spiritual good).”

It must be understood that Islam is the oldest religion in this world, existing since time immemorial. It was only during the
final Prophet Muhammad’s time that this monotheistic religion came to be known by its Arabic name “Islam”, which
summarises the concepts involved in this religion. It was the religion preached by all the prophets vis-à-vis from Adam, Noah,
Abraham, Moses, Jesus up to Muhammad. During different periods of time it may have taken different names depending on
the dialect of the people following it. However, when translated into Arabic it takes the name Islam and its followers are
known as Muslims. In verse 3:85, Islam in its general connotation has been implied. All the Prophets preached Islam and were
Muslims. For instance, the Quran speaks of Prophets Abraham, Noah, Moses, Jesus and all others as Muslims.

3:52 --- When Jesus found Unbelief on their part He said: "Who will be My helpers to (the work of) Allah?" Said the disciples:
"We are Allah's helpers: We believe in Allah, and do thou bear witness that we are Muslims.

3:67 --- Abraham was not a Jew nor a Christian but he was (an) upright (man), a Muslim, and he was not one of the
polytheists. (Shakir’s translation)

5:110-111 --- Then will Allah say: "O Jesus the son of Mary! Recount My favour to thee and to thy mother. Behold! I
strengthened thee with the holy spirit, so that thou didst speak to the people in childhood and in maturity. Behold! I taught
thee the Book and Wisdom, the Law and the Gospel and behold! thou makest out of clay, as it were, the figure of a bird, by
My leave, and thou breathest into it and it becometh a bird by My leave, and thou healest those born blind, and the lepers,
by My leave. And behold! thou bringest forth the dead by My leave. And behold! I did restrain the Children of Israel from
(violence to) thee when thou didst show them the clear Signs, and the unbelievers among them said: 'This is nothing but
evident magic.' "And behold! I inspired the disciples to have faith in Me and Mine Messenger: they said, 'We have faith, and
do thou bear witness that we bow to Allah as Muslims'".

22:78 --- And strive in His cause as ye ought to strive, (with sincerity and under discipline). He has chosen you, and has
imposed no difficulties on you in religion; it is the cult of your father Abraham. It is He Who has named you Muslims, both
before and in this (Revelation); that the Messenger may be a witness for you, and ye be witnesses for mankind! So establish
regular Prayer, give regular Charity, and hold fast to Allah! He is your Protector - the Best to protect and the Best to help!
In this verse the Quran speaks about the true Jews, Christians and Sabians who were faithful followers of their respective
Prophets and adherents of their original scriptures in their uncorrupted form. Since the message of all the Prophets was
essentially the same, all such believers and true followers of the Prophets may be considered to be Muslims and their religion,
as such, is the same --- Islam. So, the original believers of Christ, Moses and all other Prophets were, in essence, Muslims and
their beliefs were the same as those stated in the Quran and spoken of by Prophet Muhammad. For example, The Quran
reveals the statement of Christ’s disciples claiming to be Muslims in the service of Allah in 3:52 as quoted above. In there own
language, most probably Hebrew, they may not have used the exact word “Muslim” but when translated into Arabic, they are
Muslims. Thus “Muslim” is the designation of all true followers of God’s religion in Arabic and not a term used exclusively
for the followers of Prophet Muhammad. All those who followed their Prophet before the advent of Muhammad (pbuh) are
also Muslims. Thus, they will surely receive their reward as promised by Allah in this verse. And Allah knows best.

63 And remember We took your Covenant and We raised above you Mount
(Sinai)¹: (Saying): "Hold firmly to what We have given you and bring (ever) to
remembrance what is therein: Perchance ye may fear Allah."

¹ The Mountain of Sinai (Tur-u-Sinin) a prominent mountain in the Arabian desert, in the peninsula between the two arms of
the Red Sea. Here the Ten Commandments and the Law were given to Moses. Hence it is now called the Mountain of Moses
(Jabal Musa). The Israelites encamped at the foot of it for nearly a year. The Covenant was taken from them under many
portents (Exodus xix. 5, 8, 16, 18), which are described in Jewish tradition in great detail. The people solemnly entered into the
Covenant: all the people answered together and said, "All that the Lord hath spoken we will do."

64 But ye turned back thereafter: Had it not been for the Grace and Mercy of Allah
to you, ye had surely been among the lost.

65 And well ye knew those amongst you who transgressed in the matter of the
Sabbath: We said to them: "Be ye apes, despised and rejected." ¹

¹ The punishment for breach of the Sabbath under the Mosaic law was death. "Every one that defieth it (the Sabbath) shall
surely be put to death; for whosoever doeth any work therein, that soul shall be cut off from among his people." (Exodus
xxxi. 14). There must have been a Jewish tradition about a whole fishing community in a seaside town, which persisted in
breaking the Sabbath and were turned into apes; refer 7:163-166. The passage can also be translated to read "Be as apes",
instead of "Be apes". This is the suggestion of Maulvi Muhammad Ali on this passage, on the authority of Mujahid and Ibn
Jarir Tabari. The punishment would be, not for the breach of the Sabbath in itself, but for their contumacious defiance of the
Law.

66 So We made it an example to their own time and to their posterity, and a

lesson to those who fear Allah.

67 And remember Moses said to his people: "Allah commands that ye sacrifice a
heifer." They said: "Makest thou a laughing-stock of us?" He said: "Allah save me
from being an ignorant (fool)!" ¹

¹ The heifer story of Jewish tradition is based on Numbers xix. 1-10, in which Moses and Aaron ordered the Israelites to
sacrifice a red heifer without spot or blemish; her body was to be burnt and the ashes were to be kept for the purification of the
congregation from sin.

68 They said: "Beseech on our behalf thy Lord to make plain to us what (heifer) it
is!" He said; "He says: The heifer should be neither too old nor too young, but of
middling age. Now do what ye are commanded!"
69 They said: "Beseech on our behalf Thy Lord to make plain to us her colour." He
said: "He says: A fawn-coloured heifer, pure and rich in tone, the admiration of
beholders!"

70 They said: "Beseech on our behalf Thy Lord to make plain to us what she is: To
us are all heifers alike: We wish indeed for guidance, if Allah wills."

71 He said: "He says: A heifer not trained to till the soil or water the fields; sound
and without blemish." They said: "Now hast thou brought the truth." Then they
offered her in sacrifice, and they scarcely did it ¹.

¹ The reason for this cited by many commentators is that their obstinate desire to obtain closer and closer definitions of the
simple commandment revealed to them through Moses had made it almost impossible for them to fulfil it. In his commentary
on this passage; Tabari quotes the following remark of Ibn 'Abbas: "If [in the first instance] they had sacrificed any cow
chosen by themselves, they would have fulfilled their duty; but they made it complicated for themselves, and so God made it
complicated for them." A similar view has been expressed, in the same context, by Zamakhshari. According to them, it would
appear that the moral of this story points to an important problem of all (and, therefore, also of Islamic) religious
jurisprudence: namely, the inadvisability of trying to elicit additional details in respect of any religious law that had originally
been given in general terms for, the more numerous and multiform such details become, the more complicated and rigid
becomes the law. And Allah knows best.

72 Remember ye slew a man and fell into a dispute among yourselves as to the
crime: But Allah was to bring forth what ye did hide¹.

¹ In Deuteronomy xxi. 1-9 it is ordained that if the body of a slain man be found in field and the slayer is not known, a heifer
shall be beheaded, and the elders of the city next to the slain man's domicile shall wash their hands over the heifer and say that
they neither did the deed nor saw it done, thus clearing themselves from the blood-guilt.

73 So We said: "Strike the (body) with a piece of the (heifer)." Thus Allah bringeth
the dead to life and showeth you His Signs: Perchance ye may understand. ¹

¹ This verse is difficult to explain. Some of the classical commentaries understand it literally while others take it in the
figurative sense only. I will quote both sides of the story.

The first interpretation held by many is that a murder was committed among the Israelites in Moses’ time. The method that
God revealed to His prophet for identifying the killer was that a cow should be sacrificed, and the dead man’s corpse struck
with a piece of it. The dead man would come to life and name the murderer. This novel method was chosen for several
reasons:

1. The Children of Israel had spent a long time in Egypt, and had been influenced by Egyptian customs and culture. The
practice of cow-worship, for instance, had also been adopted by the Israelites, who had also come to regard the cow as
‘sacred.’ The purpose of Almighty God was to remove this misplaced veneration from their minds, and this murder was
chosen as the means: only by sacrificing a cow would the culprit come to light.

2. Another mistake that the Israelites had made was to destroy the simplicity of divine religion by involving themselves in
complicated theological wrangling. They had to learn to interpret God’s commandments simply and implement them
immediately in a straightforward manner (see note to v.71). This was another lesson that was taught under the pretext of this
murder case: if one engages in hair-splitting efforts to define the exact scope of divine commandments, one will only make
things difficult for oneself; added conditions will serve only to complicate the implementation of what had originally been a
simple commandment.

3. The third lesson of this case was that life after death is no less a reality than life before death. Just as the dead corpse was
revived, so every soul will be raised up in the Hereafter and given new life.
Tafsir Ibn Kathir : Ibn Abi Hatim recorded `Ubaydah As-Salmani saying, "There was a man from among the Children of Israel
who was impotent. He had substantial wealth, and only a nephew who would inherit from him. So his nephew killed him and
moved his body at night, placing it at the doorstep of a certain man. The next morning, the nephew cried out for revenge, and
the people took up their weapons and almost fought each other. The wise men among them said, `Why would you kill each
other, while the Messenger of Allah is still among you' So they went to Musa and mentioned the matter to him and Musa said,
"Verily, Allah commands you that you slaughter a cow.'' They said, "Do you make fun of us'' He said, "I take Allah's refuge
from being among Al-Jahilin (the ignorant or the foolish)).'' "Had they not disputed, it would have been sufficient for them to
slaughter any cow. However, they disputed, and the matter was made more difficult for them, until they ended up looking for
the specific cow that they were later ordered to slaughter. They found the designated cow with a man, only who owned that
cow. He said, `By Allah! I will only sell it for its skin's fill of gold.' So they paid the cow's fill of its skin in gold, slaughtered it
and touched the dead man with a part of it. He stood up, and they asked him, `Who killed you' He said, `That man,' and
pointed to his nephew. He died again, and his nephew was not allowed to inherit him. Thereafter, whoever committed murder
for the purpose of gaining inheritance was not allowed to inherit.'' Ibn Jarir reported something similar to that. Allah knows
best

The second interpretation, as given by commentators like Muhammad Asad is that they object to a literal understanding of the
text. They argue that these words must be understood in a figurative sense only. Muhammad Asad writes in his commentary to
this verse:

“The phrase idriboohu bi-ba'diha can be literally translated as "strike him [or "it"] with something of her [or "it"]" -and this
possibility has given rise to the fanciful assertion by many commentators that the children of Israel were commanded to
strike the corpse of the murdered man with some of the flesh of the sacrificed cow, whereupon he was miraculously restored
to life and pointed out his murderer! Neither the Quran, nor any saying of the Prophet, nor even the Bible offers the slightest
warrant for this highly imaginative explanation, which must, therefore, be rejected …

… the phrase idribahu bi-ba'diha may be suitably rendered as "apply this [principle] to some of those [cases of unresolved
murder]": for it is obvious that the principle of communal responsibility for murder by a person or persons unknown can be
applied only to some and not to all such cases…..The figurative expression "He gives life to the dead" denotes the saving of
lives, and is analogous to that in 5:32. In this context it refers to the prevention of bloodshed and the killing of innocent
persons (Manor 1, 351), be it through individual acts of revenge, or in result of an erroneous judicial process based on no
more than vague suspicion and possibly misleading circumstantial evidence.”

Ed :- The majority of the translators support the first opinion. Muhammad Asad has translated this verse as :

We said: "Apply this [principle] to some of those [cases of unresolved murder]: in this way God saves lives from death and
shows you His will, so that you might [learn to] use your reason."

He has tried to be ultra-logical in his interpretation. The Quran stresses the importance of thinking logically but at the same
time allows for the acceptance of certain phenomena as they are, for which there is no satisfactory explanation due to our own
lack of knowledge, and yet which cannot be dismissed off as untrue. Yet, his translation provides a different dimension to the
interpretation of the verse. And Allah knows best.

74 Thenceforth were your hearts hardened: They became like a rock and even
worse in hardness. For among rocks there are some from which rivers gush forth;
others there are which when split asunder send forth water; and others which
sink for fear of Allah. And Allah is not unmindful of what ye do.

75 Can ye (O ye men of Faith) entertain the hope that they will believe in you? ¹-
Seeing that a party of them heard the Word of Allah, and perverted it knowingly
after they understood it ².

¹ Here the Muslims are addressed. In the early period of Islam and especially after their exodus to Medina, where many Jews
were then living, the Muslims expected that the Jews, with their monotheistic beliefs, would be the first to rally to the message
of the Quran: a hope that was disappointed because the Jews regarded their own religion as a kind of national heritage reserved
to the children of Israel alone, and did not believe in the necessity , or possibility, of a new revelation.

² Refer to Jeremiah xxiii, 26 -"Ye have perverted the words of the living God".
76 Behold! when they meet the men of Faith, they say: "We believe": But when
they meet each other in private, they say: "Shall you tell them what Allah hath
revealed to you, that they may engage you in argument about it before your
Lord?"¹- Do ye not understand (their aim)?

¹ The immediate argument applies to the Jews of Medina, but the more general argument applies to the people of Faith and the
people without Faith, as we shall see below. If the Muslims of Medina ever entertained the hope that the Jews in their city
would as a body welcome Muhammad Mustafa as the Prophet prophesied in their own books, they were mistaken. In
Deuteronomy xviii. 18, they read: "I will raise them up a Prophet from among their brethren, like unto thee." (i.e., like unto
Moses) which was interpreted by some of their doctors as referring to Muhammad, and they came into Islam. The Arabs are a
kindred branch of the Semitic family, and are correctly described in relation to the Jews as "their brethren"; and there is no
question that there was not another Prophet "like unto Moses" until Muhammad came; in fact the PostScript of Deuteronomy,
which was written many centuries after Moses, says: "There arose not a prophet since in Israel like unto Moses, whom the
Lord knew face to face." But the Jews as a body were jealous of Muhammad, and played a double part. When the Muslim
community began to grow stronger they pretended to be of them, but really tried to keep back any knowledge of their own
Scriptures from them, lest they should be beaten by their own arguments.

77 Know they not that Allah knoweth what they conceal and what they reveal?

78 And there are among them illiterates, who know not the Book¹, but (see therein
their own) desires, and they do nothing but conjecture.

¹ In this case, the Old Testament or the Torah.

79 Then woe to those who write the Book with their own hands, and then say:
"This is from Allah," to traffic with it for miserable price!- Woe to them for what
their hands do write, and for the gain they make thereby.

80 And they say: "The Fire shall not touch us but for a few numbered days:"¹ Say:
"Have ye taken a promise from Allah, for He never breaks His promise? or is it
that ye say of Allah what ye do not know?"

¹ According to popular Jewish belief, even the sinners from among the children of Israel will suffer only very limited
punishment in the life to come, and will be quickly reprieved by virtue of their belonging to "the chosen people": a belief
which the Quran rejects.

81 Nay, those who seek gain in Evil, and are girt round by their sins,- they are
Companions of the Fire: Therein shall they abide (for ever).

82 But those who have faith and work righteousness, they are Companions of the
Garden: Therein shall they abide (for ever).

83 And remember We took a Covenant from the Children of Israel (to this effect):
Worship none but Allah; treat with kindness your parents and kindred, and
orphans and those in need¹; speak fair to the people; be steadfast in prayer; and
practise regular charity. Then did ye turn back, except a few among you, and ye
backslide (even now).²
¹ Bukhari-Volume 2, Book 24, Number 557:
Narrated Abu Huraira

Allah's Apostle said, "The poor person is not the one who goes round the people and asks them for a mouthful or two (of
meals) or a date or two but the poor is he who has not enough (money) to satisfy his needs and whose condition is not
known to others, that others may give him something in charity, and who does not beg of people."

² The Old Testament contains many allusions to the waywardness and stubborn rebelliousness of the children of Israel - e.g.,
Exodus xxxii, 9, xxxii, 3, xxxiv, 9.

84 And remember We took your Covenant ¹ (to this effect): Shed no blood
amongst you, nor turn out your own people from your homes: and this ye
solemnly ratified, and to this ye can bear witness.

¹ Verse 83 referred to the universal moral law. This verse 84 refers to its application under a special Covenant entered into
with the Jews of Medina by the new-born Muslim Commonwealth under its Guide and teacher Muhammad. This Covenant is
given in Ibn Hisham's Sivat-ur-Rasul, and comments on it will be found in Ameer Ali's Spirit of Islam (London 1922), pp. 57-
61. It was entered into in the second year of the Hijra, and was treacherously broken by the Jews almost immediately
afterwards.

85 After this it is ye, the same people, who slay among yourselves, and banish a
party of you from their homes; assist (their enemies) against them, in guilt and
rancour; and if they come to you as captives, ye ransom them¹, though it was not
lawful for you to banish them. Then is it only a part of the Book that ye believe in,
and do ye reject the rest? but what is the reward for those among you who behave
like this but disgrace in this life?- and on the Day of Judgment they shall be
consigned to the most grievous chastisement. For Allah is not unmindful of what
ye do.

¹ I understand "ransom them" here to mean "take ransom for them" though most of the Commentators take it to mean "give
ransom for them". Mustafa had made a Pact which, if it had been faithfully observed by all parties, would have brought a
reign of law and order for Medina. But some of the treacherous Jews never intended to observe its terms. They fought and
slew each other and not only banished those who were obnoxious to them but intrigued with their enemies. If by chance they
came back into their hands as captives, they demanded ransom for them to return to their homes although they had no right to
banish them at all. If we understand by "ransom them" pay "ransom for them to release them from the hands of their
enemies," it would mean that they did this pious act for show, although they were themselves the authors of their unlawful
banishment. I think the former makes better sense.

86 These are the people who buy the life of this world at the price of the
Hereafter: their chastisement shall not be lightened nor shall they be helped.

87 We gave Moses the Book and followed him up with a succession of

Messengers; We gave Jesus the son of Mary¹ clear (signs) and strengthened him
with the holy spirit². Is it that whenever there comes to you a Messenger with
what ye yourselves desire not, ye are puffed up with pride? - Some ye called
impostors, and others ye slay!

¹ Jesus is called the son of Mary to emphasize that he is no more than a man. It is against reason and revelation to call him
Allah or the son of Allah. He had no human father, as his birth was miraculous. But it is not this which raised him to his high
position as a prophet, but because Allah called him to his office. The miracles which surround his story relate not only to the
"Clear Signs" which he brought. It was those who misunderstood him who obscured his clear Signs and surrounded him with
mysteries of their own invention.

² The Holy Spirit mentioned here must not be confused with having the same connotation as it has for the Christian world
today. The Holy Spirit is nothing but a creation of Allah. According to majority of the scholars, it refers to Archangel Gabriel
and was a special title bestowed by Allah in order to honour him above other angels. In this verse, the Arabic word used for
Holy Spirit is Ruh-ul-Qudus and the majority of the scholars are agreed upon the identification of the holy spirit as angel
Gabriel, which also supported by some of the authentic narrations of the Prophet. A detailed discussion on this can be found in
Appendix 4.

a) Bukhari-Volume 1, Book 8, Number 444:

Narrated Hassan bin Thabit Al-Ansari:

I asked Abu Huraira "By Allah! Tell me the truth whether you heard the Prophet saying, 'O Hassan! Reply on behalf of Allah's
Apostle. O Allah! Help him with the Holy Spirit." Abu Huraira said, "Yes . "

b) Muslim-Book 031, Hadith Number 6081.

Chapter : The merits of Hassan b. Thabit (Allah be pleased with him).

'Aisha reported that Allah's Messenger (may peace be upon him) said. Satirise against the (non-believing amongst the)
Quraish, for (the satire) is more grievous to them than the hurt of an arrow. So he (the Holy Prophet) sent (someone) to Ibn
Rawiha and asked him to satirise against them, and he composed a satire, but it did not appeal to him (to the Holy Prophet).
He then sent (someone) to Ka'b b. Malik (to do the same, but what he composed did not appeal to the Holy Prophet). He
then sent one to Hassan b. Thabit. As he got into his presence, Hassan said: Now you have called for this lion who strikes
(the enemies) with his tail. He then brought out his tongue and began to move it and said: By Him Who has sent you with
Truth, I shall tear them with my tongue as the leather is torn. Thereupon Allah's Messenger (may peace be upon him) said:
Don't be hasty; (let) Abu Bakr who has the best knowledge of the lineage of the Quraish draw a distinction for you in regard
to my lineage, as my lineage is the same as theirs. Hassan then came to him (Abu Bakr) and after making inquiry (in regard
to the lineage of the Holy Prophet) came back to him (the holy Prophet) and said: Allah's Messenger, he (Abu Bakr) has
drawn a distinction in your lineage (and that of the Quraish) By Him Who has sent you with Truth, I shall draw out from them
(your name) as hair is drawn out from the flour. 'Aisha said: I heard Allah's Messenger (may peace be upon him) as saying to
Hassin: Verily Ruh-ul-Qudus would continue to help you so long as you put up a defence on behalf of Allah and His
Messenger. And she said: I heard Allah's Messenger (may peace be upon him) saying: Hassan satirised against them and
gave satisfaction to the (Muslims) and disquieted (the non-Muslims). You satirised Muhammad, but I replied on his behalf,
and there is reward with Allah for this. You satirised Muhammad, virtuous, righteous. The Apostle of Allah, whose nature is
truthfulness. So verily my father and his father and my honour are a protection to the honour of Muhammad. May I lose my
dear daughter, if you don't see her, wiping away the dust from the two sides of Kada', they pull at the rein, going upward. On
their shoulders are spears thirsting (for the blood of the enemy); our steeds are sweating-our women wipe them with their
mantles. If you had not interfered with us, we would have performed the 'Umra, and (then) there was the Victory, and the
darkness cleared away. Otherwise wait for the fighting on the day in which Allah will honour whom He pleases. And Allah
said: I have sent a servant who says the Truth in which there is no ambiguity. And Allah said: I have prepared an army-they
are the Ansar whose object is fighting (the enemy). There reaches every day from Ma'add abuse, or fighting or satire.
Whoever satirises the Apostle from amongst you, or praises him and helps it is all the same. And Gabriel, the messenger of
Allah is among us, and the Holy Spirit who has no match.

88 They say, "Our hearts are the wrappings (which preserve Allah's Word: we
need no more)." Nay, Allah's curse is on them for their blasphemy: Little is it they
believe.

89 And when there comes to them a Book from Allah¹, confirming what is with
them,- although from of old they had prayed for victory against those without
faith,- when there comes to them that which they (should) have recognised, they
refuse to believe in it but the curse of Allah is on those without faith.

¹ The Holy Quran --- The Jews, who pretended to be so superior to the people without Faith - the Gentiles - should have been
the first to recognize the new Truth - or the Truth renewed - which it was Muhammad's mission to bring because it was so
similar in form and language to what they had already received. But they had more arrogance than faith. It is this want of
faith that brings on the curse, i.e., deprives us (if we adopt such an attitude) of the blessings of God.
90 Miserable is the price for which they have sold their souls, in that they deny
(the revelation) which Allah has sent down, in insolent envy that Allah of His
Grace should send it to any of His servants He pleases: Thus have they drawn on
themselves Wrath upon Wrath. And humiliating is the Chastisement of those who
reject Faith.

91 When it is said to them, "Believe in what Allah hath sent down, "they say, "We
believe in what was sent down to us:" yet they reject all besides, even if it be Truth
confirming what is with them. Say: "Why then have ye slain the prophets of Allah
in times gone by, if ye did indeed believe?"

92 There came to you Moses with clear (Signs); yet ye worshipped the Calf (even)
after that, and ye did behave wrongfully.

93 And remember We took your Covenant and We raised above you the mount
(Sinai): (Saying): "Hold firmly to what We have given you, and hearken (to the
Law)": They said: "We hear, and we disobey:"¹ And their hearts were filled (with
the love) of the Calf because of their Faithlessness². Say: "Vile indeed are the
behests of your Faith if ye have any Faith!"

¹ In 2: 63, after they are reminded of the solemn Covenant under the towering height of Mount Sinai they are told how they
broke the Covenant in after ages. Here, after they are reminded of the same solemn Covenant, they are told that even then they
never meant to observe it. Their thought is expressed in biting words of sarcasm. They said in words: "All that the Lord hath
spoken we will do" But they said in their hearts "We shall disobey".

² After the Commandments and the Law had been given at Mount Sinai, and the people had solemnly given their Covenant.
Moses went up to the Mount, and in his absence, the people made the golden calf. The word ushribu which occurs in the
verse seems to suggest, as the noted Tabii Qatadah is reported to have said, that their hearts were saturated with the love for
the calf.

Ed:- The original translation of Yusuf Ali which has been edited here by the Presidency of Islamic Researches, IFTA, reads
“And they had to drink into their hearts (of the taint) of the calf because of their Faithlessness.” In his commentary, Yusuf
Ali refers this to the allegorical interpretation in the Quran of the Biblical incident that when Moses returned from the mount,
his anger waxed hot and "He took the Calf which they had made, and burnt it in the fire, and ground it to powder, and
strewed it upon the water, and made the children if Israel drink of it." (Exod. xxxii. 20). He further writes, the Calf is the
symbol of disobedience, rebellion, want of faith. It was like a taint of poison. Their punishment was to swallow the taint of
poison which they had themselves produced. They swallowed it not into their stomachs, but into their hearts, their very being.
They had to mortify and humble themselves in the sight of God, as was shown in another allegory based on the Jewish
narrative (see 2:54 above).

94 Say: "If the last Home, with Allah, be for you specially, and not for anyone else,
then seek ye for death, if ye are sincere."

95 But they shall never seek for death, on account of the (sins) which their hands
have sent on before them¹ and Allah is well-acquainted with the wrong-doers.

¹ The phrase "What their hands have sent on before them" frequently occurs in the Quran. Here, and in many places, it refers
to sins. In such passages as lxxviii. 40, or lxxxi 14, it is implied that both good and bad deeds go before us to the judgement
seat of God before we do ourselves. In ii. 110, it is the good that goes before us. Our deeds are personified. They are
witnesses for or against us, and they always go before us. Their good or bad influence to operate before we even know it.
This is more general than the New Testament idea in the First Epistle of St. Paul to Timothy, v. 24: "Some men's sins are
open beforehand, going before to judgment; and some men they follow after."

96 Thou wilt indeed find them, of all people, most greedy of life,-even more than
the idolaters: Each one of them wishes He could be given a life of a thousand
years: But the grant of such life will not save him from (due) chastisement. For
Allah sees well all that they do.

97 Say: Whoever is an enemy to Gabriel-for he brings down the (revelation) to thy

heart by Allah's will¹, a confirmation of what went before, and guidance and glad
tidings for those who believe,-

¹ A party of the Jews in the time of Muhammad ridiculed the Muslim belief that Gabriel brought down revelations to
Muhammad Mustafa. According to several authentic Traditions, some of the learned men from among the Jews of Medina
described Gabriel as "the enemy of the Jews", and this for three reasons: firstly, all the prophecies of the misfortune which was
to befall the Jews in the course of their early history were said to have been transmitted to them by Gabriel, who thus became
in their eyes a "harbinger of evil" ; secondly, because the Quran states repeatedly that it was Gabriel who conveyed its
message to Muhammad, whereas the Jews were of the opinion that only a descendant of Israel could legitimately claim divine
revelation; and, thirdly, because the Quran -revealed through Gabriel-abounds in criticism of certain Jewish beliefs and
attitudes and describes them as opposed to the genuine message of Moses. (For details of these Traditions, see Tabari,
Zamakhshari, Baghawi, Razi, Baydawi, Ibn Kathir). On the other hand, Michael was called in their books "the great prince
which standeth for the children of thy people": (Daniel xiii. 1); The vision of Gabriel inspired fear (Daniel, viii. 16-17). But
this pretence - that Michael was their friend and Gabriel their enemy - was merely a manifestation of their unbelief in angels,
apostles, and God Himself; and such unbelief could not win the love of God. In any case it was disingenuous to say that they
believed in one angel and not in another. Muhammad's inspiration was through visions of Gabriel. Here Allah debunks their
false preconceived notions.

Bukhari-Volume 6, Book 60, Number 7:

Narrated Anas:

'Abdullah bin Salam heard the news of the arrival of Allah's Apostle (at Medina) while he was on a farm collecting its fruits.
So he came to the Prophet and said, "I will ask you about three things which nobody knows unless he be a prophet. Firstly,
what is the first portent of the Hour? What is the first meal of the people of Paradise? And what makes a baby look like its
father or mother?'. The Prophet said, "Just now Gabriel has informed me about that." 'Abdullah said, "Gabriel?" The Prophet
said, "Yes." 'Abdullah said, "He (Gabriel), among the angels is the enemy of the Jews." On that the Prophet recited this Holy
Verse:--

"Whoever is an enemy to Gabriel (let him die in his fury!) for he has brought it (i.e. Qur'an) down to your heart by Allah's
permission." (2.97) Then he added, "As for the first portent of the Hour, it will be a fire that will collect the people from the
East to West. And as for the first meal of the people of Paradise, it will be the caudite (i.e. extra) lobe of the fish liver. And if
a man's discharge proceeded that of the woman, then the child resembles the father, and if the woman's discharge
proceeded that of the man, then the child resembles the mother." On hearing that, 'Abdullah said, "I testify that None has
the right to be worshipped but Allah, and that you are the Apostle of Allah, O, Allah's Apostle; the Jews are liars, and if they
should come to know that I have embraced Islam, they would accuse me of being a liar." In the meantime some Jews came
(to the Prophet) and he asked them, "What is 'Abdullah's status amongst you?" They replied, "He is the best amongst us, and
he is our chief and the son of our chief." The Prophet said, "What would you think if 'Abdullah bin Salam embraced Islam?"
They replied, "May Allah protect him from this!" Then 'Abdullah came out and said, "I testify that None has the right to be
worshipped but Allah and that Muhammad is the Apostle of Allah." The Jews then said, "Abdullah is the worst of us and the
son of the worst of us," and disparaged him. On that 'Abdullah said, "O Allah's Apostle! This is what I was afraid of!"

Note:

An allegation that the critics put forward is that verse 16:101 contradicts this verse 2:97. For details refer Appendix 6 on the
Theory of Abrogation.

98 Whoever is an enemy to Allah and His angels and messengers, to Gabriel and
Michael,- Lo! Allah is an enemy to those who reject Faith.
99 We have sent down to thee manifest Signs (ayat); and none reject them but
those who are perverse.

100 Is it not (the case) that every time they make a Covenant, some party among
them throw it aside?- Nay, most of them are faithless.

101 And when there came to them a Messenger from Allah, confirming what was
with them, a party of the People of the Book threw away the Book of Allah¹
behind their backs, as if (it had been something) they did not know!

¹ By "the Book of Allah" here is meant, not the Quran, but the Book which the People of the Book had been given, viz., the
previous Revelations. The argument is that Muhammad's Message was similar to Revelations which they had already received,
and if they had looked into their own Books honestly and sincerely, they would have found proofs in them to show that the
new Message was true and from God. But they ignored their own Books or twisted or distorted them according to their own
fancies. Worse, they followed somethings which was actually false and mischeivous and inspired by the evil one. Such was
the belief in magic and sorcery. These are described in the next verse in terms referring to the beliefs and practices of the
"People of the Book."

102 They followed what the Satans¹ recited over Solomon’s Kingdom. Solomon
did not disbelieve but the Satans disbelieved, teaching men magic, and such
things as came down at Babylon to the angels Harut and Marut². But neither of
these taught anyone (such things) without saying: "We are only for trial; so do not
blaspheme." They learned from them³ the means to sow discord between man and
wife. But they could not thus harm anyone except by Allah's permission. And
they learned what harmed them, not what profited them. And they knew that the
buyers of (magic) would have no share in the happiness of the Hereafter. And vile
was the price for which they did sell their souls, if they but knew!

¹ This is a continuation of the argument in 2:101. The People of the Book, instead of sticking to the plain Books of
Revelations, and seeking to do the will of Allah ran after all sorts of occult knowledge, most of which was false and evil.
Many wonderful tales of occult power attributed the power of magic to Solomon. But Solomon dealt in no arts of evil. The
above sentence “Solomon did not disbelieve but the satans disbelieved” constitutes the Quranic refutation of the Biblical
statement that Solomon had been guilty of idolatrous practices (see I Kings xi, 1-10), as well as of the legend that he was the
originator of the magic arts popularly associated with his name.

² Harut and Marut lived in Babylon, a very ancient seat of science, especially the science of astronomy. The period may be
supposed to anywhere about the time when the ancient Eastern Monarchies were strong and enlightened: probably even
earlier, as Ma-ru-tu or Madruk was a deified hero afterwards worshipped as a god of magic in Babylon. Being good men (or
perhaps, angels), Harut and Marut of course dabbled in nothing evil, and their hands were certainly clean of fraud. But
knowledge and the arts, if learned by evil men, can be applied to evil uses. The evil people, referred to as Satans, besides their
fraudulent magic, also learnt a little of this true science and applied it to evil uses. Harut and Marut did not withhold
knowledge, yet never taught anyone without plainly warning them of the trial and temptation of knowledge in the hands of evil
men. As to their identification whether they were angels or ordinary men, various theories have been put forth by scholars. A
detailed explanation can be found in Appendix 5.

³ What the evil ones learnt from Harut and Marut (see last note) they turned to evil.
When mixed with fraud and deception, it
appeared as charms and spells of love potions. They did nothing but cause discord between the sexes. But of course their
power was limited to the extent to which God permitted the evil to work, for His grace protected all who sought His guidance
and repented and returned to Him. But apart from the harm that these false pretenders might do to others, the chief harm
which they did was to their own souls. They sold themselves into slavery to the Evil One, as is shown in the allegory of
Goethe's Faust. That allegory dealt with the individual soul. Here the tragedy is shown to occur not only to individuals but to
whole groups of people, for example, the People of the Book. Indeed the story might be extended indefinitely.

Note:
In the above verse, Allah explains the fundamental Islamic view of magic. The Jews used to justify their practice of magic
within an esteric mystical system called the Cabala by claiming that they had learnt it from Prophet Solomon himself. This
view is categorically refuted in the above verse. The Jews who learned these arts knew well that they were cursed because it
was forbidden in their own scriptures as mentioned in Deuteronomy, Book 18:

9 When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations
of those nations.

10 There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth
divination, or an observer of times, or an enchanter, or a witch.

11 Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer.

12 For all that do these things are an abomination unto the LORD: and because of these abominations the LORD thy God
doth drive them out from before thee.

Today, most people deny the existence of magic. But the Quran and Sahih hadith expressly mention the truth about magic.
Please refer to Appendix 12 for further discussion. The above verse clearly indicates that the practice of magic is forbidden in
Islam. A narration of the Prophet sheds further light on this prohibition.

Bukhari-Volume 4, Book 51, Number 28:

Narrated Abu Huraira:

The Prophet said, "Avoid the seven great destructive sins." The people enquire, "O Allah's Apostle! What are they? "He said,
"To join others in worship along with Allah, to practice sorcery, to kill the life which Allah has forbidden except for a just
cause (according to Islamic law), to eat up Riba (usury), to eat up an orphan's wealth, to give back to the enemy and fleeing
from the battlefield at the time of fighting, and to accuse chaste women, who never even think of anything touching chastity
and are good believers.

103 If they had kept their Faith and guarded themselves from evil, far better had
been the reward from their Lord, if they but knew!

104 O ye of Faith! Say not (to the Prophet) Raina, but say Unzurna¹; and hearken
(to him): To those without Faith is a grievous punishment.

¹ The word disapproved of here is Raina which in Arabic means “Please look at us, attend to us”. But it was ridiculed by
enemies by a little twist to suggest some insulting meaning. So an unambiguous word Unzurna with the same meaning is
suggested.

105 It is never the wish of those without Faith among the People of the Book, nor
of the polytheists, that anything good should come down to you from your Lord.
But Allah will choose for His special Mercy whom He will - for Allah is Lord of
grace abounding.

106 None of Our revelations do We abrogate or cause to be forgotten¹, but We

substitute something better or similar²: Knowest thou not that Allah hath power
over all things?

¹ The word which has been translated by the word "revelations" is Ayat. It is not only used for verses of the Quran, but in a
general sense for God's revelations, as in 2:39 and for other Signs of God in history or nature, or miracles, as in 2:61. It has
even been used for human signs and tokens of wonder, as, for example, monuments or landmarks built by the ancient people
of A’d (26:128). If we take it in a general sense, it means that God's Message from age to age is always the same, but that its
form may differ according to the needs and exigencies of the time. That form was different as given to Moses and then to Jesus
and then to Muhammad.

² There are some Muslims who believe in the theory of abrogation by which certain earlier verses were nullified by verses
revealed later. They use this verse to justify their stand. The question then arises, did Allah make a mistake which he tried to
correct by revealing a new verse annulling the previous one ? The fact is that there is abrogation in the Quran but in such cases
abrogation does not imply contradiction. All the verses, both the abrogated as well as the abrogating ones, can be followed at
the same time. With every subsequent revelation, God almighty furnishes additional information on a particular topic so that it
would be sufficient for a person if he follows the verse that is revealed last because it includes all the requirements of the
previous verse on that topic. Allah imposed laws for the Muslims in stages so that it would not over-burden them and would
hence, be easier for them to accept and implement. Hence, there is not contradiction but contradistinction in the abrogated
verses of the Quran. This theory has been explained with the help of examples from the Quran in Appendix 6.

107 Knowest thou not that to Allah belongeth the dominion of the heavens and
the earth? And besides Him ye have neither patron nor helper.

108 Would ye question your Messenger as Moses was questioned of old? but
whoever changeth from Faith to Unbelief, hath strayed without doubt from the
even way¹.

¹ "Even way": the Arabic word sawaa signifies smoothness as opposed to roughness: symmetry as opposed to want of plan;
equality or proportion as opposed to want of design; rectitude as opposed to crookedness; a mean as opposed to extremes; and
fitness for the object held in view as opposed to faultiness.

109 Quite a number of the People of the Book wish they could turn you (people)
back to infidelity after ye have believed, from selfish envy, after the Truth hath
become manifest unto them: But forgive and overlook¹, till Allah accomplish His
purpose²; for Allah hath power over all things.

¹ There words are used in the Quran, with a meaning akin to "forgive" but each with a different shade of meaning. Afa (here
translated "forgive") means to forget, to obliterate from one's mind. Safaha (here translated "overlook") means to turn away
from, to ignore, to treat a matter as if it did not affect one.

² The word Amr is comprehensive and includes (1) an order or command as in xcvi. 12; or (2) a purpose, design, will as in
18:82; or (3) affairs, working doing, carrying out or execution of a design, as in lxxxix 5. In many cases some of these
meanings run together.

Note:
Some scholars state that this verse is abrogated by verse 9:29 which states that:

“Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His
Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with
willing submission, and feel themselves subdued.”

The word abrogation in its normal sense is not the right word to be used here. This is because a verse can only be said to be
abrogated by another if the two conflicting rulings apply to the same situation under the same circumstances, and hence there
is no alternative understanding of the application of the verses.

The verse 2:109 was revealed when Islam was not firmly established in the state and the People of the Book had not yet
resorted to tyranny and oppression against the Muslims. Hence, here the Muslims have been commanded to be tolerant and
“forgive and overlook” the minor disturbances that they had been creating. It was only when some of the People of the Book
plotted with the pagans of Arabia and resorted to tyranny and torture against the tolerant Muslims that the verses on fighting
had been revealed to allow the Muslims to defend themselves. The example of such a verse is 9:29. Let us analyse the
circumstances under which this verse was revealed.

Shaykh Sayyid Sabiq writes:

“As for fighting the Jews (People of the Scripture), they had conducted a peace pact with the Messenger after he migrated to
Madinah. Soon afterwards, they betrayed the peace pact and joined forces with the pagans and the hypocrites against
Muslims. They also fought against Muslims during the Battle of Ahzab , then Allah revealed…[and he cites verse 9:29] (Sayyid
Sabiq, Fiqh as-Sunnah, Vol. 3, p. 80)

In light of the historical context of this verse, it becomes very clear that the verse was revealed in connection with aggression
initiated against Muslims. As Dr. Jamal Badawi very accurately concludes with regard to verse 9:29 and similar verses:

All of these verses, without exception, if studied carefully, address aggression and oppression committed against Muslims at
the time of the Prophet (peace and blessings be upon him), whether by idolatrous Arabs, some of the Jewish tribes in
Medina, or by some Christians.

Therefore, the command to fight in verse 9:29 relates to those non-Muslims who commit aggression and not those who are
committed to live in peace. The verse is subject to certain conditions that were apparent when it was implemented in the time
of the Prophet Muhammad pbuh, as Shaykh Sayyid Sabiq writes:

What we have stated makes it clear that Islam did not allow the initiating of hostilities, except to: 1. repel aggression; 2.
protect Islamic propagation; 3. deter Fitnah and oppression and ensure freedom of religion. In such cases, fighting becomes
a necessity of the religion and one of its sacred ordainments. It is then called, ‘Jihad’. (Sayyid Sabiq, Fiqh as-Sunnah, Vol. 3,
p. 81)

In conclusion, verse 9:29 commands Muslims to fight against only those who initiate aggression as illustrated by its historical
context. Muslims may only fight under strict conditions, and are commanded to live peacefully with peaceful non-Muslim
neighbors. For further details on the concept of Jihad refer Appendix 8 at the end of this chapter.

Thus the two verses do not pertain to the same situations. The commandment to forgive still remains valid even in the event of
war as we shall see later on in this chapter. Just because this verse makes allowances for exceptions, it does not mean that it is
abrogated by the subsequent verses. The provision of this verse still holds true. And Allah knows best.

110 And be steadfast in prayer and regular in charity: And whatever good ye
send forth for your souls before you, ye shall find it with Allah: for Allah sees
well all that ye do.

111 And they say: "None shall enter Paradise unless he be a Jew or a Christian."
Those are their (vain) desires. Say: "Produce your proof if ye are truthful."

112 Nay,-whoever submits his whole self to Allah and is a doer of good¹,- He will
get his reward with his Lord; on such shall be no fear, nor shall they grieve.

¹ The Arabic word Muhsin means a person who does good deeds solely for Allah’s sake without any outward show or with
the intention of gaining praise or fame.

113 The Jews say: "The Christians have naught (to stand) upon; and the Christians
say: "The Jews have naught (to stand) upon." Yet they (profess to) study the
(same) Book. Like unto their word is what those say who know not; but Allah will
judge between them in their quarrel on the Day of Judgment.

114 And who is more unjust than he who forbids that in places for the worship of
Allah, Allah's name should be celebrated?¹-whose zeal is (in fact) to ruin them? It
was not fitting that such should themselves enter them except in fear. For them
there is nothing but disgrace in this world, and in the world to come, an
exceeding torment.

¹ This verse is in reference to the pagans of Mecca who tried to shut out the Muslim Arabs from the Kaaba, the universal place
of Arab worship. But this verse also drives home an important point. It is one of the fundamental principles of Islam that every
religion which has belief in God as its focal point must be accorded full respect, however much one may disagree with its
particular tenets. Thus, the Muslims are under an obligation to honour and protect any house of worship dedicated to the true
God, whether it be a mosque or a church or a synagogue ; and any attempt to prevent the followers of another faith from
worshipping God according to their own lights is condemned by the Quran as a sacrilege. A striking illustration of this
principle is forthcoming from the Prophet's treatment of the deputation from Christian Najran in the year 10 H. They were
given free access to the Prophet's mosque, and with his full consent celebrated their religious rites there, although their
adoration of Jesus as "the son of God" and of Mary as "the mother of God" was fundamentally at variance with Islamic beliefs.

115 To Allah belong the East and the West: Whithersoever ye turn, there is Allah’s
Face. For Allah is All-Embracing, All-Knowing.

116 They say: "Allah hath begotten a son"¹ :Glory be to Him.-Nay, to Him belongs
all that is in the heavens and on earth: everything renders worship to Him.

¹ Bukhari-Volume 6, Book 60, Number 9:

Narrated Ibn Abbas:

The Prophet said, "Allah said, 'The son of Adam tells a lie against me though he has no right to do so, and he abuses Me
though he has no right to do so. As for his telling a lie against Me, it is that he claims that I cannot recreate him as I created
him before; and as for his abusing Me, it is his statement that I have offspring. No! Glorified be Me! I am far from taking a
wife or offspring.' "

117 The Originator of the heavens and the earth: When He decreeth a matter, He
saith to it: "Be," and it is.

118 Say those without knowledge: "Why speaketh not Allah unto us? or why
cometh not unto us a Sign?" So said the people before them words of similar
import. Their hearts are alike. We have indeed made clear the Signs unto any
people who hold firmly to Faith (in their hearts).

119 Verily We have sent thee in truth as a bearer of glad tidings and a warner: But
of thee no question shall be asked of the Companions of the Blazing Fire¹.

¹ The inhabitants of Hell.

120 Never will the Jews or the Christians be satisfied with thee unless thou follow
their form of religion. Say: "The Guidance of Allah,-that is the (only) Guidance."
Wert thou to follow their desires after the knowledge which hath reached thee,
then wouldst thou find neither Protector nor Helper against Allah¹.

¹ This verse clearly indicates the mortality and the vulnerability of the Prophet ---- A reminder that he was as much a human
being as anyone else and that he too would be punished by Allah if he were to fall into sin and transgression. This verse is
enough to refute any claims of divinity that some deviant sects (such as the Brelvis) claim for the Prophet (pbuh). Besides it
goes against the Prophet’s own statement as mentioned in the following hadith:
Bukhari-Volume 4, Book 55, Number 654:

Narrated 'Umar:

I heard the Prophet saying, "Do not exaggerate in praising me as the Christians praised the son of Mary, for I am only a
Slave. So, call me the Slave of Allah and His Apostle."

121 Those to whom We have sent the Book study it as it should be studied: They
are the ones that believe therein: Those who reject faith therein,- the loss is their
own.

122 O Children of Israel! call to mind the special favour which I bestowed upon
you, and that I preferred you to all others.

123 Then guard yourselves against a Day when one soul shall not avail another,
nor shall compensation be accepted from her nor shall intercession profit her nor
shall anyone be helped (from outside).

124 And remember that Abraham was tried by his Lord with certain Commands¹,
which he fulfilled: He said: "I will make thee an Imam² to the people." He
pleaded: "And also (Imams) from my offspring!" He answered: "But My Promise
is not within the reach of evil-doers."³

¹ The classical commentators have indulged in much speculation as to what these commandments were. Since, however, the
Quran does not specify them, it must be presumed that what is meant here is simply Abraham's complete submission to
whatever commandments he received from God.

² Imam --- The primary sense is that of being foremost: hence it may mean: (1) leader in religion; (2) leader in congregational
prayer; (3) model, pattern, example; (4) a book of guidance and instructions (11:17); (5) Abook of evidence and record
(36:12). Here, meanings 1 and 3 are implied. In 9:12 the word is applied to the leaders of Unbelief or Blasphemy.

³ This passage, read in conjunction with the two preceding verses, refutes the contention of the children of Israel that by virtue
of their descent from Abraham, whom God made "a leader ", they are "God's chosen people". The Quran makes it clear that
the exalted status of Abraham was not something that would automatically confer a comparable status on his physical
descendants, and certainly not on the sinners among them.

125 Remember We made the House¹ a place of assembly for men and a place of
safety; and take ye the Station of Abraham² as a place of prayer; and We
covenanted with Abraham and Isma'il, that they should sanctify My House for
those who compass it round, or use it as a retreat, or bow, or prostrate themselves
(therein in prayer)³.

¹ The Kaaba at Mecca --- Its foundation goes back by Arab tradition to Abraham and Ishmael (pbut) who restored it after it
was destroyed in the great flood sent to the people of Noah. It is to be noted that even in pre-Islamic times the Kaaba was
associated with the memory of Abraham, whose personality had always been in the foreground of Arabian thought. According
to very ancient Arabian traditions, it was at the site of what later became Mecca that Abraham, in order to placate Sarah,
abandoned his Egyptian bondwoman Hagar and their child Ishmael after he had brought them there from Canaan. This is by no
means improbable if one bears in mind that for a camel-riding bedouin (and Abraham was certainly one) a journey of twenty
or even thirty days has never been anything out of the ordinary. At first glance, the Biblical statement (Genesis xii, 14) that it
was "in the wilderness of Beersheba" (i.e., in the southernmost tip of Palestine) that Abraham left Hagar and Ishmael would
seem to conflict with the Quranic account. This seeming contradiction, however, disappears as soon as we remember that to
the ancient, town-dwelling Hebrews the term "wilderness of Beersheba" comprised all the desert regions south of Palestine,
including the Hijaz. It was at the place where they had been abandoned that Hagar and Ishmael, after having discovered the
spring which is now called the Well of Zamzam, eventually settled; and it may have been that very spring which in time
induced a wandering group of bedouin families belonging to the South-Arabian (Qahtani) tribe of Jurhum to settle there.
Ishmael later married a girl of this tribe, and so became the progenitor of the musta `ribah ("Arabianized") tribes -thus called
on account of their descent from a Hebrew father and a Qahtani mother. As for Abraham, he is said to have often visited Hagar
and Ishmael; and it was on the occasion of one of these periodic visits that he, aided by Ishmael, erected the original structure
of the Ka`bah. For details refer commentary to v.127.

The Kaaba with respect to the inhabited parts of the world is like the centre of a circle with respect to the circle itself. All
regions face the Kaaba, surrounding it as a circle surrounds its centre; and each region faces a particular part of the Kaaba. The
Holy Prophet (pbuh) adopted the Kaaba as a physical focus in prayer as well for other acts of worship. Thus, Muslims have
been spiritually and physically oriented towards the Kaaba and the holy city of Mecca in their daily lives.

²The station of Abraham is the place where Abraham was supposed to have prayed. Even today there is the Station of
Abraham within the enclosure.

³ Four rites are here enumerated, which have now acquired a technical meaning. (1) Compassing the sacred territory, or going
round the Kaaba: Tawaf. There are special guides who take pilgrims and visitors round. (2) Retiring to the place as a spiritual
retreat, for contemplation and prayer: Itikat. (3) The posture of bending the back in prayer: Ruku. (4) The posture of
prostrating oneself on the ground in prayer: Sujud. The protection of the holy territory is for all, but special cleanliness and
purity is required for the sake of the devotees who undertake these rites.

126 And remember Abraham said: "My Lord, make this a City of Peace, and feed
its people with fruits,-such of them as believe in Allah and the Last Day." He
said¹: "(Yea), and such as reject Faith,-for a while will I grant them their pleasure,
but will soon drive them to the torment of Fire,- an evil destination (indeed)!"

¹ These are the words of Allah.

127 And remember Abraham and Isma'il raised the foundations of the House
(with this prayer): "Our Lord! Accept (this service) from us: For Thou art the All-
Hearing, the All-Knowing¹.

¹The story of the building of the Kaaba at Mecca:

Bukhari-Volume 4, Book 55, Number 583:

Narrated Ibn Abbas:

The first lady to use a girdle* was the mother of Ishmael. She used a girdle so that she might hide her tracks from Sarah.
Abraham brought her and her son Ishmael while she was suckling him, to a place near the Kaaba under a tree on the spot of
Zam-zam, at the highest place in the mosque. During those days there was nobody in Mecca, nor was there any water So he
made them sit over there and placed near them a leather bag containing some dates, and a small water-skin containing
some water, and set out homeward. Ishmael’s mother followed him saying, “O Abraham! Where are you going, leaving us in
this valley where there is no person whose company we may enjoy, nor is there anything (to enjoy)?” She repeated that to
him many times, but he did not look back at her Then she asked him, “Has Allah ordered you to do so?” He said, “Yes.” She
said, “Then He will not neglect us,” and returned while Abraham proceeded onwards, and on reaching the Thaniya where they
could not see him, he faced the Kaaba, and raising both hands, invoked Allah saying the following prayers:

‘O our Lord! I have made some of my offspring dwell in a valley without cultivation, by Your Sacred House (Kaaba at Mecca)
in order, O our Lord, that they may offer prayer perfectly. So fill some hearts among men with love towards them, and (O
Allah) provide them with fruits, so that they may give thanks.’ (14.37) Ishmael’s mother went on suckling Ishmael and
drinking from the water (she had).
When the water in the water-skin had all been used up, she became thirsty and her child also became thirsty. She started
looking at him (i.e. Ishmael) tossing in agony; She left him, for she could not endure looking at him, and found that the
mountain of Safa was the nearest mountain to her on that land. She stood on it and started looking at the valley keenly so
that she might see somebody, but she could not see anybody. Then she descended from Safa and when she reached the
valley, she tucked up her robe and ran in the valley like a person in distress and trouble, till she crossed the valley and
reached the Marwa mountain where she stood and started looking, expecting to see somebody, but she could not see
anybody. She repeated that (running between Safa and Marwa) seven times.”

The Prophet said, “This is the source of the tradition of the walking of people between them (i.e. Safa and Marwa). When she
reached the Marwa (for the last time) she heard a voice and she asked herself to be quiet and listened attentively. She heard
the voice again and said, ‘O, (whoever you may be)! You have made me hear your voice; have you got something to help
me?” And behold! She saw an angel at the place of Zam-zam, digging the earth with his heel (or his wing), till water flowed
from that place. She started to make something like a basin around it, using her hand in this way, and started filling her
water-skin with water with her hands, and the water was flowing out after she had scooped some of it.”

The Prophet added, “May Allah bestow Mercy on Ishmael’s mother! Had she let the Zam-zam (flow without trying to control it
or had she not scooped from that water to fill her water-skin), Zam-zam would have been a stream flowing on the surface of
the earth.” The Prophet further added, “Then she drank (water) and suckled her child. The angel said to her, ‘Don’t be afraid
of being neglected, for this is the House of Allah which will be built by this boy and his father, and Allah never neglects His
people.’ The House (i.e. Kaaba) at that time was on a high place resembling a hillock, and when torrents came, they flowed
to its right and left. She lived in that way till some people from the tribe of Jurhum or a family from Jurhum passed by her
and her child, as they (i.e. the Jurhum people) were coming through the way of Kada’. They landed in the lower part of
Mecca where they saw a bird that had the habit of flying around water and not leaving it. They said, ‘This bird must be flying
around water, though we know that there is no water in this valley.’ They sent one or two messengers who discovered the
source of water, and returned to inform them of the water. So, they all came (towards the water).” The Prophet added,
“Ishmael’s mother was sitting near the water. They asked her, ‘Do you allow us to stay with you?” She replied, ‘Yes, but you
will have no right to possess the water.’ They agreed to that.” The Prophet further said, “Ishmael’s mother was pleased with
the whole situation as she used to love to enjoy the company of the people. So, they settled there, and later on they sent for
their families who came and settled with them so that some families became permanent residents there. The child (i.e.
Ishmael) grew up and learnt Arabic from them and (his virtues) caused them to love and admire him as he grew up, and
when he reached the age of puberty they made him marry a woman from amongst them.

After Ishmael’s mother had died, Abraham came after Ishmael’s marriage in order to see his family that he had left before,
but he did not find Ishmael there. When he asked Ishmael’s wife about him, she replied, ‘He has gone in search of our
livelihood.’ Then he asked her about their way of living and their condition, and she replied, ‘We are living in misery; we are
living in hardship and destitution,’ complaining to him. He said, ‘When your husband returns, convey my salutation to him
and tell him to change the threshold of the gate (of his house).’ When Ishmael came, he seemed to have felt something
unusual, so he asked his wife, ‘Has anyone visited you?’ She replied, ‘Yes, an old man of so-and-so description came and
asked me about you and I informed him, and he asked about our state of living, and I told him that we were living in a
hardship and poverty.’ On that Ishmael said, ‘Did he advise you anything?’ She replied, ‘Yes, he told me to convey his
salutation to you and to tell you to change the threshold of your gate.’ Ishmael said, ‘It was my father, and he has ordered
me to divorce you. Go back to your family.’ So, Ishmael divorced her and married another woman from amongst them (i.e.
Jurhum).

Then Abraham stayed away from them for a period as long as Allah wished and called on them again but did not find
Ishmael. So he came to Ishmael’s wife and asked her about Ishmael. She said, ‘He has gone in search of our livelihood.’
Abraham asked her, ‘How are you getting on?’ asking her about their sustenance and living. She replied, ‘We are prosperous
and well-off (i.e. we have everything in abundance).’ Then she thanked Allah’ Abraham said, ‘What kind of food do you eat?’
She said. ‘Meat.’ He said, ‘What do you drink?’ She said, ‘Water.” He said, “O Allah! Bless their meat and water.” The Prophet
added, “At that time they did not have grain, and if they had grain, he would have also invoked Allah to bless it.” The Prophet
added, “If somebody has only these two things as his sustenance, his health and disposition will be badly affected, unless he
lives in Mecca.” The Prophet added,” Then Abraham said Ishmael’s wife, “When your husband comes, give my regards to him
and tell him that he should keep firm the threshold of his gate.’ When Ishmael came back, he asked his wife, ‘Did anyone call
on you?’ She replied, ‘Yes, a good-looking old man came to me,’ so she praised him and added. ‘He asked about you, and I
informed him, and he asked about our livelihood and I told him that we were in a good condition.’ Ishmael asked her, ‘Did he
give you any piece of advice?’ She said, ‘Yes, he told me to give his regards to you and ordered that you should keep firm the
threshold of your gate.’ On that Ishmael said, ‘It was my father, and you are the threshold (of the gate). He has ordered me
to keep you with me.’

Then Abraham stayed away from them for a period as long as Allah wished, and called on them afterwards. He saw Ishmael
under a tree near Zamzam, sharpening his arrows. When he saw Abraham, he rose up to welcome him (and they greeted
each other as a father does with his son or a son does with his father). Abraham said, ‘O Ishmael! Allah has given me an
order.’ Ishmael said, ‘Do what your Lord has ordered you to do.’ Abraham asked, ‘Will you help me?’ Ishmael said, ‘I will help
you.’ Abraham said, Allah has ordered me to build a house here,’ pointing to a hillock higher than the land surrounding it.”
The Prophet added, “Then they raised the foundations of the House (i.e. the Kaaba). Ishmael brought the stones and
Abraham was building, and when the walls became high, Ishmael brought this stone and put it for Abraham who stood over it
and carried on building, while Ishmael was handing him the stones, and both of them were saying, ‘O our Lord! Accept (this
service) from us, Verily, You are the All-Hearing, the All-Knowing.’ The Prophet added, “Then both of them went on building
and going round the Kaaba saying: O our Lord ! Accept (this service) from us, Verily, You are the All-Hearing, the All-
Knowing.” (2.127)
 * When Abraham (pbuh) married Hagar and she conceived Ishmael, Sarah, Abraham’s first wife became jealous of her and
swore that she would cut into three parts her body. So Hagar tied a girdle round her waist and ran away, dragging her robe
behind her so as to wipe out her tracks lest Sarah should pursue her. And Allah knows best.

128 "Our Lord! make of us Muslims, bowing to Thy (Will), and of our progeny¹ a
people Muslim, bowing to Thy (Will); and show us our place for the celebration of
(due) rites; and turn unto us (in Mercy); for Thou art the Oft-Relenting, Most
Merciful.

¹ The expression "our progeny" indicates Abraham's progeny through his first-born son, Ishmael, and is an indirect reference
to the Prophet Muhammad. who descended from the latter.

129 "Our Lord! send amongst them a Messenger of their own¹, who shall rehearse
Thy Signs to them and instruct them in Scripture and Wisdom, and sanctify them:
For Thou art the Exalted in Might, the Wise."

¹ Allah answered their prayer by sending Prophet Muhammad (pbuh) to the Arabs centuries later to purge them of their
idolatrous practices and to instruct them in Divine Wisdom.

130 And who turns away from the religion of Abraham but such as debase their
souls with folly? Him We chose and rendered pure in this world: And he will be
in the Hereafter in the ranks of the Righteous.

131 Behold! his Lord said to him: "Submit (thy will to Me):" He said: "I submit (my
will) to the Lord and Cherisher of the Universe¹."

¹ These words of Abraham (pbuh) are the essence of a Muslim’s faith. The word Islam means “Submission to God’s will” and
one who submits himself to God is, in essence, a Muslim. For this generation of ours, the only way for us to know God’s will
is through His last and final revelation --- The Holy Quran.

132 And Abraham enjoined upon his sons, and so did Jacob; "Oh my sons! Allah
hath chosen the Faith for you; then die not except in the state of submission (to
Allah)."

133 Were ye witnesses when death appeared before Jacob? Behold, he said to his
sons: "What will ye worship after me?" They said: "We shall worship thy God and
the God of thy fathers, of Abraham, Isma'il and Isaac,- the One (True) God: To
Him we submit." ¹

¹ The whole of the Children of Israel are called to witness one of their slogans, that they worshipped "the God of their fathers."
The idea in their minds got narrowed down to that of a tribal God. But they are reminded that their ancestors had the principle
of Islam in them - the worship of the One True and Universal God. The death-bed scene is described in Jewish tradition. In
Semitic languages "Fathers" also means ancestors, and include uncles, grand-uncles, as well as direct ascendants : which
explains why Ishmael, who was Jacob's uncle, is mentioned in this context. Since he was the first-born of Abraham's sons, his
name precedes that of Isaac.

134 That was a people that hath passed away. They shall reap the fruit of what
they did, and ye of what ye do! Ye shall not be asked about what they did.
135 They say: "Become Jews or Christians if ye would be guided (to salvation)."
Say thou: "Nay! (I would rather) the Religion of Abraham the True, and he joined
not gods with Allah."¹

¹ The expression Hanif is derived from the verb Hanafa, which literally means "he inclined [towards a right state or
tendency]". Already in pre-Islamic times, this term had a definitely monotheistic connotation, and was used to describe a man
who turned away from sin and worldliness and from all dubious beliefs, especially idol-worship; and tahannuf denoted the
ardent devotions, mainly consisting of long vigils and prayers, of the unitarian God-seekers of pre-Islamic times. Many
instances of this use of the terms hanif and tahannuf occur in the verses of pre-Islamic poets.

Bukhari-Volume 5, Book 58, Number 169:

Narrated 'Abdullah bin 'Umar:

The Prophet met Zaid bin 'Amr bin Nufail in the bottom of (the valley of) Baldah before any Divine Inspiration came to the
Prophet. A meal was presented to the Prophet but he refused to eat from it. (Then it was presented to Zaid) who said, "I do
not eat anything which you slaughter in the name of your stone idols. I eat none but those things on which Allah's Name has
been mentioned at the time of slaughtering." Zaid bin 'Amr used to criticize the way Quraish used to slaughter their animals,
and used to say, "Allah has created the sheep and He has sent the water for it from the sky, and He has grown the grass for
it from the earth; yet you slaughter it in other than the Name of Allah. He used to say so, for he rejected that practice and
considered it as something abominable.

Narrated Ibn 'Umar: Zaid bin 'Amr bin Nufail went to Sham, inquiring about a true religion to follow. He met a Jewish
religious scholar and asked him about their religion. He said, "I intend to embrace your religion, so tell me some thing about
it." The Jew said, "You will not embrace our religion unless you receive your share of Allah's Anger." Zaid said, "'I do not run
except from Allah's Anger, and I will never bear a bit of it if I have the power to avoid it. Can you tell me of some other
religion?" He said, "I do not know any other religion except the Hanif." Zaid enquired, "What is Hanif?" He said, "Hanif is the
religion of (the prophet) Abraham who was neither a Jew nor a Christian, and he used to worship None but Allah (Alone)"
Then Zaid went out and met a Christian religious scholar and told him the same as before. The Christian said, "You will not
embrace our religion unless you get a share of Allah's Curse." Zaid replied, "I do not run except from Allah's Curse, and I will
never bear any of Allah's Curse and His Anger if I have the power to avoid them. Will you tell me of some other religion?" He
replied, "I do not know any other religion except Hanif." Zaid enquired, "What is Hanif?" He replied, "Hanif is the religion of
(the prophet) Abraham who was neither a Jew nor a Christian and he used to worship None but Allah (Alone)" When Zaid
heard their Statement about (the religion of) Abraham, he left that place, and when he came out, he raised both his hands
and said, "O Allah! I make You my Witness that I am on the religion of Abraham."

Narrated Asma bint Abi Bakr: I saw Zaid bin Amr bin Nufail standing with his back against the Kaaba and saying, "O people
of Quraish! By Allah, none amongst you is on the religion of Abraham except me." He used to preserve the lives of little girls:
If somebody wanted to kill his daughter he would say to him, "Do not kill her for I will feed her on your behalf." So he would
take her, and when she grew up nicely, he would say to her father, "Now if you want her, I will give her to you, and if you
wish, I will feed her on your behalf."

136 Say ye: "We believe in Allah, and the revelation given to us¹, and to Abraham,
Isma'il, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that
given to (all) Prophets from their Lord: We make no difference between one and
another of them: And we submit to Allah ."

¹ Bukhari-Volume 6, Book 60, Number 12:

Narrated Abu Huraira:

The people of the Scripture (Jews) used to recite the Torah in Hebrew and they used to explain it in Arabic to the Muslims.
On that Allah's Apostle said, "Do not believe the people of the Scripture or disbelieve them, but say:-- "We believe in Allah
and what is revealed to us." (2.136)

137 So if they believe as ye believe, they are indeed on the right path; but if they
turn back, it is they who are in schism; but Allah will suffice thee as against them,
and He is the All-Hearing, the All-Knowing.
138 (Our religion) takes its hue from Allah: And who can give a better hue than
Allah? And it is He Whom we worship.

¹ Sibghah --- the root-meaning implies a dye or colour .

139 Say: Will ye dispute with us about Allah, seeing that He is our Lord and your
Lord; that we are responsible for our doings and ye for yours; and that We are
sincere (in our faith) in Him?

140 Or do ye say that Abraham, Isma'il, Isaac, Jacob and the Tribes were Jews or
Christians¹? Say: Do ye know better than Allah? Ah! who is more unjust than
those who conceal the testimony they have from Allah²? but Allah is not
unmindful of what ye do!

¹ In the above words the Quran alludes to the fact that the concept of "Jews" came into being many centuries after the time of
the Patriarchs, and even long after the time of Moses, while the concepts of "Christianity" and "Christians" were unknown in
Jesus’ time and represent later developments.

² A reference to the Biblical prediction of the coming of the Prophet Muhammad (see comment on verse 42 of this surah),
which effectively contradicts the Judaeo-Christian claim that all true prophets, after the Patriarchs, belonged to the children of
Israel.

141 That was a people that hath passed away. They shall reap the fruit of what
they did, and ye of what ye do! Ye shall not be asked about what they did. ¹

¹ Verse 134 began a certain argument, which is now rounded off in the same words in this verse. To use a musical term, the
motif is now completed. The argument is that it is wrong to claim a monopoly for God's Message: it is the same for all peoples
and in all ages: if it undergoes local variations or variations according to times and seasons those variations pass away. This
leads to the argument in the remainder of the Sura that with the renewal of the Message and the birth of a new People, a new
symbolism and new ordinances become appropriate, and they are now expounded.

142 The fools among the people will say: "What hath turned them from the Qibla¹
to which they were used?" Say: To Allah belong both East and West: He guideth
whom He will to a Way that is straight.

¹ The Qibla is the direction for prayer. Before his call to prophet hood, and during the early Meccan period of his ministry, the
Prophet and his community with him used to turn in prayer towards the Kaaba. This was not prompted by any specific
revelation, but was obviously due to the fact that the Kaaba, although it had in the meantime been filled with various idols to
which the pre-Islamic Arabs paid homage was always regarded as the first temple ever dedicated to the One God (refer. 3 :
96). Since he was aware of the sanctity of Jerusalem - the other holy centre of the unitarian faith - the Prophet prayed, as a
rule, before the southern wall of the Kaaba, towards the north, so as to face both the Kaaba and Jerusalem. After the exodus to
Medina he continued to pray northwards, with only Jerusalem as his qiblah (direction of prayer). About sixteen months after
his arrival at Medina, however, he received a revelation (verses 142-150 of this surah) which definitively established the
Kaaba as the qiblah of the followers of the Quran. This "abandonment" of Jerusalem obviously displeased the Jews of Medina,
who must have felt gratified when they saw the Muslims praying towards their holy city; and it is to them that the opening
sentence of this passage refers. If one considers the matter from the historical point of view, there had never been any change
in the divine commandments relating to the qiblah: there had simply been no ordinance whatever in this respect before verses
142-150 were revealed. Their logical connection with the preceding passages, which deal, in the main, with Abraham and his
creed, lies in the fact that it was Abraham who erected the earliest structure of the temple which later came to be known as the
Kaaba.
143 Thus, have We made of you an Ummat justly balanced, that ye might be
witnesses over the nations, and the Messenger a witness over yourselves¹; and We
appointed the Qibla to which thou wast used, only to test those who followed the
Messenger from those who would turn on their heels (from the faith)². Indeed it
was (a change) momentous, except to those guided by Allah. And never would
Allah make your faith of no effect³. For Allah is to all people most surely full of
Kindness, Most Merciful.

¹ The Arabic word Ummat means nation or community --- “A justly balanced community” -- a community that keeps an
equitable balance between extremes and is realistic in its appreciation of man's nature and possibilities, rejecting both
licentiousness and exaggerated asceticism. In tune with its oft-repeated call to moderation in every aspect of life, the Quran
exhorts the believers not to place too great an emphasis on the physical and material aspects of their lives, but postulates, at the
same time, that man's urges and desires relating to this "life of the flesh" are God-willed and, therefore, legitimate. On further
analysis, the expression "a community justly balanced" might be said to summarize, as it were, the Islamic attitude towards the
problem of man's existence as such: a denial of the view that there is an inherent conflict between the spirit and the flesh, and a
bold affirmation of the natural, God-willed unity in this two-fold aspect of human life. This balanced attitude, peculiar to
Islam, flows directly from the concept of God's oneness and, hence, of the unity of purpose underlying all His creation: and
thus, the mention of the "community justly balanced" at this place is a fitting introduction to the theme of the Kaaba, a symbol
of God's oneness.

As for being witnesses over mankind, a saying of the Prophet (pbuh) in this regard should shed some light on the verse:

Bukhari-Volume 6, Book 60, Number 14:

Narrated Abu Said Al-Khudri:

Allah's Apostle said, "Noah will be called on the Day of Resurrection and he will say, 'Labbaik and Sa'daik ( I respond to Your
Call and am obedient to Your Orders), O my Lord!' Allah will say, 'Did you convey the Message?' Noah will say, 'Yes.' His
nation will then be asked, 'Did he convey the Message to you?' They will say, 'No Warner came to us.' Then Allah will say (to
Noah), 'Who will bear witness in your favor?' He will say, 'Muhammad and his followers. So they (i.e. Muslims) will testify
that he conveyed the Message. And the Apostle (Muhammad) will be a witness over yourselves, and that is what is meant by
the Statement of Allah "Thus We have made of you a just and the best nation that you may be witnesses over mankind and
the Apostle (Muhammad) will be a witness over yourselves." (2.143)

² The Qibla of Jerusalem might itself have seemed strange to the Arabs, and the change from it to the Kaaba might have
seemed strange after they had become used to the other. In reality one direction or another, east or west, in itself did not
matter, as God is in all places, and is independent of Time and Place. What mattered was the sense of discipline, on which
Islam lays so much stress: a test as to which of them were willing to follow the directions of the chosen Apostle of God. Mere
quibbles about non-essential matters were tested by this.

³ The question that might have occurred in the minds of the Muslims that what became of the prayer with Jerusalem as the
Qibla is answered by God to the effect that He is aware of their faith and would not let their prayers (made towards Jerusalem)
be lost.

Bukhari-Volume 6, Book 60, Number 13:

Narrated Al-Bara:

The Prophet prayed facing Bait-ul-Muqaddas (i.e. Temple of Jerusalem) for sixteen or seventeen months but he wished that
his Qibla would be the Ka'ba (at Mecca). So Allah Revealed (2.144) and he offered 'Asr prayers(in his Mosque facing Ka'ba at
Mecca) and some people prayed with him. A man from among those who had prayed with him, went out and passed by some
people offering prayer in another mosque, and they were in the state of bowing. He said, "I, (swearing by Allah,) testify that
I have prayed with the Prophet facing Mecca." Hearing that, they turned their faces to the Ka'ba while they were still bowing.
Some men had died before the Qibla was changed towards the Ka'ba. They had been killed and we did not know what to say
about them (i.e. whether their prayers towards Jerusalem were accepted or not). So Allah revealed:-- "And never would Allah
make your faith (i.e. prayer) of no effect i.e. your prayers offered (towards Jerusalem). For Allah is to all people most surely
full of Kindness, Most Merciful." (2.143)
144 We see the turning of thy face (for guidance to the heavens: now shall We
turn thee to a Qibla that shall please thee¹. Turn then thy face in the direction of
the Sacred Mosque²: Wherever ye are, turn your faces in that direction. The
People of the Book know well that that is the truth from their Lord. Nor is Allah
unmindful of what they do.

¹ The Temple of Jerusalem, at the time, was in the hands of the Byzantine Empire which was Christian in faith. Until the
organisation of his own People into a well-knit community, with its distinctive laws and ordinances, the Prophet followed a
practice based on the fact that the Jews and Christians looked upon Jerusalem as a sacred city. But there was no universal
Qibla among the Jews and Christians. They had a glimmering of the Qibla idea but they never implemented it in a strict and
complete manner. The Christians oriented their churches to the East (hence the word "orientation") which is a point of the
compass, and not the direction of any sacred place. The fact of the altar being in the East does not mean that every worshipper
has his face to the east; for, according at least to modern practice, the seats in a church are so placed that different worshippers
may face in different directions. The Preacher of Unity naturally wanted, in this as in other matters, a symbol of complete
unity, and his heart was naturally delighted when the Qibla towards the Kaaba was settled.

² The Sacred Mosque: The Kaaba in the sacred city of Mecca.

145 Even if thou wert to bring to the people of the Book all the Signs (together),
they would not follow thy Qibla; nor art thou going to follow their Qibla; nor
indeed will they follow each other's Qibla. If thou after the knowledge hath
reached thee, wert to follow their (vain) desires,-then wert thou indeed (clearly) in
the wrong.

146 The People of the Book know this¹ as they know their own sons; but some of
them conceal the truth which they themselves know.

¹ The People of the Book should have known all this as well as "they knew their own sons", as their past traditions and
teaching should have made them receptive of the new message. Some commentators construe the demonstrative pronoun
"this" to refer to the Apostle. In that case the interpretation would be: The People of the Book know Muhammad as well as
they know their own sons; they know him to be true and upright; they know him to be in the line of Abraham; they know him
to correspond to the description of the prophet foretold among themselves; but selfishness induces some of them to act against
their own knowledge and conceal the truth.

147 The Truth is from thy Lord; so be not at all in doubt.

148 To each is a goal to which Allah turns him; then strive together (as in a race)
towards all that is good. Wheresoever ye are, Allah will bring you together. For
Allah Hath power over all things.

149 From whencesoever thou startest forth, turn thy face in the direction of the
Sacred Mosque; that is indeed the truth from the Lord. And Allah is not
unmindful of what ye do.

150 So from whencesoever thou startest forth, turn thy face in the direction of the
Sacred Mosque; and wheresoever ye are, turn your face thither¹: that there be no
ground of dispute against you among the people, except those of them that are
bent on wickedness²; so fear them not, but fear Me; and that I may complete My
favours on you, and ye may (consent to) be guided;

¹ Bukhari-Volume 6, Book 60, Number 20:

Narrated Ibn Umar:

While some people were at Quba (offering) morning prayer, a man came to them and said, "Last night Quranic Verses have
been revealed whereby the Prophet has been ordered to face the Kaaba (at Mecca), so you too should face it." So they,
keeping their postures, turned towards the Kaaba. Formerly the people were facing Sham (Jerusalem) (Allah said):--

"And from whence-so-ever you start forth (for prayers), turn your face in the direction of the Sacred Mosque of Mecca (Al-
Masjid-ul-Haram), and whence-so-ever you are, turn your face towards it (when you pray)" (2.150)

² “those of them that are bent on wickedness”--- The Quran stresses repeatedly that the Muslims are true followers of
Abraham. This claim, however, might have been open to objection so long as they prayed in a direction other than Abraham's
qiblah, the Kaaba. The establishment of the latter as the qiblah of the followers of the Quran would invalidate any such
argument and would leave it only to " those of them that are bent on wickedness " (in this case,
distorting the truth) to challenge the message of the Quran on these grounds.

Note:
There are many non-Muslims who have the misconception that the Muslims bow down towards the Kaaba to worship it. The
preceding verses should have made it clear that the Kaaba is only the direction towards which all the Muslims throughout the
world face at times of prayer. Imagine if there was no one direction to face then everyone would have faced all directions
which may have caused dissent and disunity in the heart of the Muslims. Therefore it was essential to provide a common
direction for the Muslims throughout the world. Further, at the time of the Prophet, people used to stand on the Kaaba and give
the call to prayer (the Azan). No idol worshipper would ever stand on the idol he worships. This clearly indicates that we
Muslims do not worship the Kaaba. And a saying of Hadhrat Umar (May Allah be pleased with him), one of the rightly guided
Caliphs, about the black stone placed in the Kaaba is enough to debunk these misconceptions -----

Bukhari-Volume 2, Book 26, Number 667:

Narrated 'Abis bin Rabia:

'Umar came near the Black Stone and kissed it and said "No doubt, I know that you are a stone and can neither benefit
anyone nor harm anyone. Had I not seen Allah's Apostle kissing you I would not have kissed you."

Even the circumambulation of the Muslims around the Kaaba (Tawaf) at the time of Hajj is sometimes misunderstood to be a
form of worship of the Kaaba. The circumambulation is one of the rites ordained for the Muslims during their pilgrimage and
is a form of worship to Allah. It has a symbolic significance though: just as a circle has only one centre, it is as if to testify that
there is only one Lord of the Universe.

151 A similar (favour have ye already received) in that We have sent among you a
Messenger of your own, rehearsing to you Our Signs, and purifying you, and
instructing you in scripture and wisdom, and in new Knowledge.

152 Then do ye remember Me; I will remember you¹. Be grateful to Me, and reject
not Faith.

¹ a) Bukhari-Volume 9, Book 93, Number 502:

Narrated Abu Huraira:

The Prophet said, "Allah says: 'I am just as My slave thinks I am, (i.e. I am able to do for him what he thinks I can do for
him) and I am with him if He remembers Me. If he remembers Me in himself, I too, remember him in Myself; and if he
remembers Me in a group of people, I remember him in a group that is better than they; and if he comes one span nearer to
Me, I go one cubit nearer to him; and if he comes one cubit nearer to Me, I go a distance of two outstretched arms nearer to
him; and if he comes to Me walking, I go to him running.' "

b) Bukhari-Volume 8, Book 75, Number 416:

Narrated Abu Musa: The Prophet said, "The example of the one who celebrates the Praises of his Lord (Allah) in comparison
to the one who does not celebrate the Praises of his Lord, is that of a living creature compared to a dead one."

c) Bukhari-Volume 8, Book 75, Number 414:

Narrated Abu Huraira:

Allah's Apostle said, "Whoever says, 'Subhan Allah wa bihamdihi,' one hundred times a day, will be forgiven all his sins even
if they were as much as the foam of the sea.

d) Bukhari-Volume 8, Book 75, Number 412:

Narrated Abu Huraira:

Allah's Apostle said," Whoever says: "La ilaha illal-lah wahdahu la sharika lahu, lahu-l-mulk wa lahu-l-hamd wa huwa 'ala
kulli shai'in qadir*," one hundred times will get the same reward as given for manumitting ten slaves; and one hundred good
deeds will be written in his accounts, and one hundred sins will be deducted from his accounts, and it (his saying) will be a
shield for him from Satan on that day till night, and nobody will be able to do a better deed except the one who does more
than he."

* “None has the right to be worshipped but Allah Who has no partner; to Him belongs the kingdom (of the Universe), and for
Him are all the praises, and he has the power to do everything.”

153 O ye who believe! seek help with patient Perseverance and Prayer; for God is
with those who patiently persevere.

154 And say not of those who are slain in the way of Allah: "They are dead." Nay,
they are living, though ye perceive (it) not.

155 Be sure we shall test you with something of fear and hunger, some loss in
goods or lives or the fruits (of your toil), but give glad tidings to those who
patiently persevere,

156 Who say, when afflicted with calamity: "To Allah We belong, and to Him is
our return":-

157 They are those on whom (descend) blessings from their Lord, and Mercy, and
they are the ones that receive guidance.

158 Behold! Safa and Marwa are among the Symbols of Allah¹. So if those who
visit the House in the Season or at other times², should compass them round, it is
no sin in them³. And if any one obeyeth his own impulse to good,- be sure that
Allah is He Who recogniseth and knoweth.

¹ These are the two little hills of Safa and Marwa now absorbed in the city of Mecca, and close to the well of Zam-zam. Here,
according to tradition, the lady Hajar, mother of the infant Ismail, prayed for water in the parched desert, and in her eager
quest round these hills, she found her prayer answered and saw the Zam-zam spring (refer to commentary of V.2:127 above).
² The House - the Sacred Mosque, the Kaaba. The Season of regular Hajj culminates in the visit to Arafat on the ninth day of
the month of Zul-hajj, followed by the circumambulation of the Kaaba. A visit to the Sacred Mosque and the performance of
the rites of pilgrimage at any other time is called an Umrah. The symbolic rites are the same in either case, except that the
Arafat rites are omitted in the Umrah. The Safa and Marwa are included among the Monuments, as pointing to one of the
highest of Muslim virtues.

³ The Pagan Arabs had placed a male and a female idol here, and their gross and superstitious rites caused offence to the early
Muslims. They were hesitant in going round these places during the Pilgrimage. This is what is being referred to here as we
can see from the following hadith:

Bukhari-Volume 6, Book 60, Number 23:

Narrated 'Asim bin Sulaiman:

I asked Anas bin Malik about Safa and Marwa. Anas replied, "We used to consider (i.e. going around) them a custom of the
Pre-islamic period of Ignorance, so when Islam came, we gave up going around them. Then Allah revealed "Behold! Safa and
Marwa are among the Symbols of Allah. So if those who visit the House in the Season or at other times, should compass
them round, it is no sin in them." (2.158)

159 Those who conceal the clear (Signs) We have sent down, and the Guidance,
after We have made it clear for the people in the Book,-on them shall be Allah's
curse, and the curse of those entitled to curse1,-
1
Those entitled to curse: i.e., angels and mankind (see 2:161 below): the cursed ones will deprive themselves of the protection
of God and of the angels, who are the Powers of God, and of the good wishes of mankind, because by contumaciously
rejecting Faith, they not only sin against God but are false to their own manhood, which God created in the "best of moulds"
(Z xcv. 4). The terrible curses denounced in the Old Testament are set out in Deut. xxviii. 15-68. There is one difference.
Here it is for the deliberate rejection of Faith, a theological term for the denying of our higher nature. There it is for a breach
of the least part of the ceremonial Law.

160 Except those who repent and make amends and openly declare (the Truth):
To them I turn; for I am Oft-Returning, Most Merciful.

161 Those who reject Faith, and die rejecting,- on them is Allah's curse, and the
curse of angels, and of all mankind;

162 They will abide therein: Their penalty will not be lightened, nor will respite be
their (lot).

163 And your God is one God ¹: There is no god but He, Most Gracious, Most
Merciful.

¹ Compare this with Jesus’ statement --- “The first of all commandments is, Hear, O Israel: The Lord our God is One Lord.”
(Mark 12:29)

164 Behold! in the creation of the heavens and the earth; in the alternation of the
night and the day; in the sailing of the ships through the ocean for the profit of
mankind; in the rain which Allah sends down from the skies, and the life which
He gives therewith to an earth that is dead; in the beasts of all kinds that He
scatters through the earth; in the change of the winds, and the clouds which they
trail like their slaves between the sky and the earth;- (Here) indeed are Signs for a
people that are wise.

165 Yet there are men who take (for worship) others besides Allah, as equal (with
Allah)¹: They love them as they should love Allah. But those of Faith are
overflowing in their love for Allah. If only the unrighteous could see, behold, they
would see the Punishment: that to Allah belongs all power, and Allah will
strongly enforce the Punishment.

¹ Bukhari-Volume 6, Book 60, Number 24:

Narrated 'Abdullah:

The Prophet said one statement and I said another. The Prophet said "Whoever dies while still invoking anything other than
Allah as a rival to Allah, will enter Hell (Fire)." And I said, "Whoever dies without invoking anything as a rival to Allah, will
enter Paradise."

166 Then would those who are followed clear themselves of those who follow
(them) : They would see the Chastisement, and all relations between them would
be cut off.

167 And those who followed would say: "If only we had one more chance, we
would clear ourselves of them, as they have cleared themselves of us." Thus will
Allah show them (the fruits of) their deeds as (nothing but) regrets. Nor will there
be a way for them out of the Fire.

168 O ye people! eat of what is on earth, lawful and good; and do not follow the
footsteps of Satan, for he is to you an avowed enemy.

169 For he commands you what is evil and shameful, and that ye should say of
Allah that of which ye have no knowledge.

170 When it is said to them: "Follow what Allah hath revealed:" They say: "Nay!
we shall follow the ways of our fathers." What! even though their fathers were
void of wisdom and guidance?

171 The parable of those who reject Faith is as if one were to shout like a goat-
herd, to things that listen to nothing but calls and cries: Deaf, dumb, and blind,
they are void of wisdom.

172 O ye who believe! eat of the good things that We have provided for you, and
be grateful to Allah, if it is Him ye worship.

173 He hath only forbidden you dead meat¹, and blood, and the flesh of swine²,
and that on which any other name hath been invoked besides that of Allah. But if
one is forced by necessity, without wilful disobedience, nor transgressing due
limits,- then is he guiltless. For Allah is Oft-Forgiving, Most Merciful.

¹ Maitah -- Dead meat; carrion; animal that dies of itself; the original Arabic has a slightly wider meaning given to it in Fiqh
(Religious Law); anything that dies of itself and is not expressly killed for food with the Takbir duly pronounced on it. But
there are exceptions, e.g., fish and locusts are lawful, though they have not been made specially halal with the Takbir. But
even fish or locusts as carrion would be obviously ruled out.

² Pork has been forbidden for the Muslims as it was for the People of the Book. The reasons for forbidding it can be easily
gauged from common logic. Appendix 7 provides a detailed argument for this prohibition.

174 Those who conceal Allah's revelations in the Book, and purchase for them a
miserable profit,- they swallow into themselves naught but Fire; Allah will not
address them on the Day of Resurrection nor purify them: Grievous will be their
Chastisement.

175 They are the ones who buy Error in place of Guidance and Torment in place
of Forgiveness. Ah! what boldness (they show) for the Fire!

176 (Their doom is) because Allah sent down the Book in truth but those who
seek causes of dispute in the Book are in a schism far (from the purpose).

177 It is not righteousness that ye turn your faces towards East or West; but it is
righteousness- to believe in Allah and the Last Day, and the Angels, and the Book,
and the Messengers¹; to spend of your substance, out of love for Him, for your
kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the
ransom of slaves²; to be steadfast in prayer, and practice regular charity; to fulfil
the contracts which ye have made; and to be firm and patient, in pain (or
suffering) and adversity, and throughout all periods of panic. Such are the people
of truth, the God-fearing.

¹ Thus, the Quran stresses the principle that mere compliance with outward forms does not fulfil the requirements of piety.
The reference to the turning of one's face in prayer in this or that direction flows from the passages which dealt, a short while
ago, with the question of the qiblah.

Bukhari-Volume 1, Book 2, Number 47:

Narrated Abu Huraira:

One day while the Prophet was sitting in the company of some people, (The angel) Gabriel came and asked, "What is faith?"
Allah's Apostle replied, “Faith is to believe in Allah, His angels, (the) meeting with Him, His Apostles, and to believe in
Resurrection." Then he further asked, "What is Islam?" Allah's Apostle replied, "To worship Allah Alone and none else, to offer
prayers perfectly to pay the compulsory charity (Zakat) and to observe fasts during the month of Ramadan." Then he further
asked, "What is Ihsan (perfection)?" Allah's Apostle replied, "To worship Allah as if you see Him, and if you cannot achieve
this state of devotion then you must consider that He is looking at you." Then he further asked, "When will the Hour be
established?" Allah's Apostle replied, "The answerer has no better knowledge than the questioner. But I will inform you about
its portents.

1. When a slave (lady) gives birth to her master.

2. When the shepherds of black camels start boasting and competing with others in the construction of higher buildings. And
the Hour is one of five things which nobody knows except Allah.

The Prophet then recited: "Verily, with Allah (Alone) is the knowledge of the Hour--." (31. 34) Then that man (Gabriel) left
and the Prophet asked his companions to call him back, but they could not see him. Then the Prophet said, "That was Gabriel
who came to teach the people their religion." Abu 'Abdullah said: He (the Prophet) considered all that as a part of faith.

² “ransom of slaves”--- By including this kind of expenditure within the essential acts of piety, the Quran implies that the
freeing of people from bondage and, thus, the abolition of slavery , is one of the social objectives of Islam. At the time of the
revelation of the Quran, slavery was an established institution throughout the world, and its sudden abolition would have been
economically impossible. In order to obviate this difficulty, and at the same time to bring about an eventual abolition of all
slavery, the Quran ordains in 8 : 67 that henceforth only captives taken in a just war (jihad) may be kept as slaves. But even
with regard to persons enslaved in this or before the revelation of 8 : 67 in any other way, the Quran stresses the great merit
inherent in the freeing of slaves, and stipulates it as a means of atonement for various transgressions (see, e.g., 4 : 92, 5 : 89,
58: 3). In addition, the Prophet emphatically stated on many occasions that, in the sight of God, the unconditional freeing of a
human being from bondage is among the most praiseworthy acts which a Muslim could perform.

178 O ye who believe! the Law of Equality¹ is prescribed to you in cases of

murder²: the free for the free, the slave for the slave, the woman for the woman.
But if any remission is made by the brother³ of the slain, then grant any
reasonable demand4, and compensate him with handsome gratitude. This is a
concession and a Mercy from your Lord. After this whoever exceeds the limits
shall be in grave chastisement.

¹ Note first that this verse and the next make it clear that Islam has much mitigated the horrors of the pre-Islamic custom of
retaliation. In order to meet the strict claims of justice, equality is prescribed, with a strong recommendation for mercy and
forgiveness. To translate Qisas, therefore, by retaliation, is I think incorrect. The Latin legal term Lex Talionsis may come
near it, but even that is modified here. In any case it is best to avoid technical terms for things that are very different.
"Retaliation" in English has a wider meaning, equivalent almost to returning evil for evil, and would more fittingly apply to
the blood-feuds of the Days of Ignorance. Islam says: if you must take a life for a life, at least there should be some measure
of equality in it; the killing of the slave of a tribe should not involve a blood feud where many free men would be killed; but
the law of mercy, where it can be obtained by consent, with reasonable compensation, would be better.

This law of equality only takes account of three conditions in civil society: free for free, slave for slave, woman for woman.
Among free men or women, all are equal: you cannot ask that because a wealthy, or high-born, or influential man is killed, his
life is equal to two or three lives among the poor or the lowly. Nor, in cases of murder, can you go into the value or abilities of
a slave. A woman is mentioned separately because her position as a mother or an economic worker is different. She does not
form a third class, but a division in the other two classes. One life having been lost, do not waste many lives in retaliation: at
most, let the Law take one life under strictly prescribed conditions, and shut the door to private vengeance or tribal retaliation.
But if the aggrieved party consents (and this condition of consent is laid down to prevent worse evils), forgiveness and
brotherly love is better, and the door of mercy is kept open. A discussion on the relevance of the law of Qisas is provided in
Appendix 9 at the end.

² The jurists have carefully laid down that the law of qisas refers to murder only. Qisas is not applicable to manslaughter due
to a mistake or an accident. There, there would be no capital punishment.

³ “The brother”: the term is perfectly general; all men are brothers in Islam. In this, and in all questions of inheritance,
females have similar rights to males, and therefore the masculine gender imports both sexes.
4
The demand should be such as can be met by the party concerned, i.e., within his means, and reasonable according to justice
and good conscience. For example, a demand could not be made affecting the honour of a woman or a man. The whole
penalty can be remitted if the aggrieved party agrees, out of brotherly love. In meeting that demand the culprit or his friends
should equally be generous and recognise the good-will of the other side. There should be no subterfuges, no bribes, no
unseemly bye-play: otherwise the whole intention of mercy and peace is lost.

Bukhari- Volume 6, Book 60, Number 25:

Narrated Ibn Abbas:

The law of Qisas (i.e. equality in punishment) was prescribed for the children of Israel, but the Diya (i.e. blood money) was
not ordained for them. So Allah said to this Nation (i.e. Muslims):

"O you who believe! The law of Al-Qisas (i.e. equality in punishment) is prescribed for you in cases of murder: The free for
the free, the slave for the slave, and the female for the female. But if the relatives (or one of them) of the killed (person)
forgive their brother (i.e. the killers something of Qisas (i.e. not to kill the killer by accepting blood money in the case of
intentional murder)----then the relatives (of the killed person) should demand blood-money in a reasonable manner and the
killer must pay with handsome gratitude. This is an allevitation and a Mercy from your Lord, (in comparison to what was
prescribed for the nations before you). So after this, whoever transgresses the limits (i.e. to kill the killer after taking the
blood-money) shall have a painful torment." (2.178)

179 In the Law of Equality there is (saving of) Life to you, o ye men of
understanding; that ye may restrain yourselves.

180 It is prescribed, when death approaches any of you, if he leave any goods,
that he make a bequest to parents and next of kin, according to reasonable usage;
this is due from the God-fearing.

181 If anyone changes the bequest after hearing it, the guilt shall be on those who
make the change. For Allah hears and knows (all things).

182 But if anyone fears partiality or wrong-doing on the part of the testator, and
brings about a settlement among (the parties concerned), there is no wrong in
him: For Allah is Oft-Forgiving, Most Merciful.

183 O ye who believe! Fasting¹ is prescribed to you as it was prescribed2 to those

before you, that ye may (learn) self-restraint,-

¹ The Arabic word for fasting is Saum. During a fast, a person is not to eat, drink or have sexual relations with one’s spouse
from day-break till sunset. The extreme rigour and the long duration of the Islamic fast-which is incumbent on every healthy
adult, man or woman - fulfils, in addition to the general aim of spiritual purification, a threefold purpose: (1) to commemorate
the beginning of the Quranic revelation, which took place in the month of Ramadan about thirteen years before the Prophet's
exodus to Medina; (2) to provide an exacting exercise of self-discipline; and (3) to make everyone realize, through his or her
own experience, how it feels to be hungry and thirsty, and thus to gain a true appreciation of the needs of the poor.
2
“As it was prescribed”: this does not mean that the Muslim fast is like the other fasts previously observed, in the number of
days, in the time or manner of the fast, or in other incidents; it only means that the principle of self-denial by fasting is not a
new one.

184 (Fasting) for a fixed number of days; but if any of you is ill, or on a journey¹,
the prescribed number (should be made up) from days later. For those who can
do it (with hardship)², is a ransom, the feeding of one that is indigent. But he that
will give more, of his own free will,- it is better for him. And it is better for you
that ye fast, if ye only knew.

¹ Illness and journey must not be interpreted in an elastic sense: they must be such as to cause real pain or suffering if the fast
were observed. For journeys, a minimum standard of three marches is prescribed by some Commentators: others make it
more precise by naming a distance of 16 farsakhs, equivalent to 48 miles. A journey of 8 or 9 miles on foot is more tiring than
a similar one by bullock cart. There are various degrees of fatigue in riding a given distance on horseback or by camel or in a
comfortable train or by motor car or by steamer, aeroplane, or airship. In my opinion the standard must depend on the means
of locomotion and on the relative resources of the traveller. It is better to determine it in each case according to circumstances.
² Those who can do it with hardship: such as aged people, or persons specially circumstanced --- such people have the option
to either fast or if it proves hazardous for them, to feed a poor person for every fast missed. The opinion on this point is not
unanimous, some holding that they ought to put in the fasts later, when they can. The thumb rule to be followed is that those
who are temporarily disabled due to circumstancial problems such as sickness must make up for the fasts missed at a later
time. As for such a person for whom fasting can cause fatality or aggravate health problems such as aged people or terminally
ill patients, they must feed a poor person for every fast missed. The Sha’fis, in the latter case, would also include a woman
expecting a child, or one who is nursing a baby.

Bukhari-Volume 6, Book 60, Number 32:

Narrated 'Ata:

That he heard Ibn 'Abbas reciting the Divine Verse:--

"And for those who can fast with difficulty they had a choice either to fast, or feed a poor for every day.." (2.184) Ibn 'Abbas
said, "This Verse is not abrogated, but it is meant for old men and women who have no strength to fast, so they should feed
one poor person for each day of fasting (instead of fasting)."

185 Ramadhan is the (month) in which was sent down the Qur'an, as a guide to
mankind, also clear (Signs) for guidance and judgment (between right and
wrong). So every one of you who is present (at his home) during that month
should spend it in fasting, but if any one is ill, or on a journey, the prescribed
period (should be made up) by days later. Allah intends every facility for you; He
does not want to put to difficulties. (He wants you) to complete the prescribed
period, and to glorify Him in that He has guided you; and perchance ye shall be
grateful¹.

¹a) Bukhari-Volume 3, Book 31, Number 115:

Narrated Talha bin 'Ubaid-Ullah:

A bedouin with unkempt hair came to Allah's Apostle and said, "O Allah's Apostle! Inform me what Allah has made
compulsory for me as regards the prayers." He replied: "You have to offer perfectly the five compulsory prayers in a day and
night (24 hours), unless you want to pray Nawafil (additional or supererogatory)." The bedouin further asked, "Inform me
what Allah has made compulsory for me as regards fasting." He replied, "You have to fast during the whole month of
Ramadan, unless you want to fast more as Nawafil." The bedouin further asked, "Tell me how much Zakat Allah has enjoined
on me." Thus, Allah's Apostle informed him about all the rules (i.e. fundamentals) of Islam. The bedouin then said, "By Him
Who has honored you, I will neither perform any Nawafil nor will I decrease what Allah has enjoined on me. Allah's Apostle
said, "If he is saying the truth, he will succeed (or he will be granted Paradise)."

b) Bukhari-Volume 3, Book 31, Number 118:

Narrated Abu Huraira:

Allah's Apostle said, "Fasting is a shield (or a screen or a shelter). So, the person observing fasting should avoid sexual
relation with his wife and should not behave foolishly and impudently, and if somebody fights with him or abuses him, he
should tell him twice, 'I am fasting." The Prophet added, "By Him in Whose Hands my soul is, the smell coming out from the
mouth of a fasting person is better in the sight of Allah than the smell of musk. (Allah says about the fasting person), 'He has
left his food, drink and desires for My sake. The fast is for Me. So I will reward (the fasting person) for it and the reward of
good deeds is multiplied ten times."

c) Bukhari-Volume 3, Book 31, Number 127:

Narrated Abu Huraira:

The Prophet said, "Whoever does not give up forged speech and evil actions, Allah is not in need of his leaving his food and
drink (i.e. Allah will not accept his fasting.)"
186 When My servants ask thee concerning Me, I am indeed close (to them): I
respond to the prayer of every suppliant when he calleth on Me¹: Let them also,
with a will, listen to My call, and believe in Me: That they may walk in the right
way².

¹ One question that naturally arises in our minds is that why then does Allah not fulfill all our prayers. The reply to this
question is given in the Glorious Quran in Surah Baqarah chapter 2 verse 216:

“But it is possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you. But Allah knows,
and you know not.”

There may be a very pious person who prays to Allah for a motor cycle but the prayer is not answered. Allah knows very well
that if the person acquires a motor cycle he will have an accident and get crippled. The Quran rightly says you may love a
thing which is bad for you but Allah knows and you know not.

Another example is that of a rich businessman who is supposed to catch a flight in order to click a deal which would fetch him
billions of rupees. While going to the airport to catch the flight, there was an unusual traffic jam on the road, which prevented
him from reaching the airport on time. The businessman misses the flight and sorrowfully says “This is the worst thing that has
ever happened to me in my life.”

While returning back home he hears on the radio that the very flight that he was supposed to catch has crashed and all the
passengers have died. The businessman happily says: this is the best thing that has ever happened to me in my life.

Allah knew best that the life of the businessman was much more precious than the billions of rupees that he had lost. You may
dislike a thing which is good for you, but Allah knows and you know not.

Further, the Quran mentions in Surah Shura chapter 42 verse 27:

“If Allah were to enlarge the provision for His Servants, they would indeed transgress beyond all bounds through the earth;
but He sends (it) down in due measure as He pleases. For He is with His servants well-acquainted, watchful.”

And also in Surah Ghafir chapter 40 verse 60:

“And your Lord says: “Call on Me; I will answer your (Prayer): but those who are too arrogant to serve Me will surely find
themselves in Hell – in humiliation!”

The fact is that Allah answers your prayer by not answering. Allah says in the Quran that “you call on Me and I will answer
the prayer”. These verses of the Quran are not falsified when your prayers are not answered. In fact Allah in His Divine
Wisdom answers your prayers by not granting you what you, with your limited and finite knowledge, had asked for.

Some people wonder how is it that several unbelievers and impious people lead a luxurious life. They worship false gods and
pray to them for wealth. Allah has said in the Quran about anyone other than Allah who is called in invocations (Duaas) in
many places:

Surah Al Hajj 22:73 :

"O men! Here is a parable set forth! Listen to it! Those on whom besides Allah ye call cannot create (even) a fly if they all
met together for the purpose! And if the fly should snatch away anything from them they would have no power to release it
from the fly: feeble are those who petition and those whom they petition!"

Surah 13:14:

"For Him (alone) is prayer in Truth: any others that they call upon besides Him hear them no more than if they were to
stretch forth their hands for water to reach their mouth but it reaches them not: for the prayer of those without Faith is
nothing but (futile) wandering (in the mind)."

Surah 6:71:

"Say: "Shall we indeed call on others besides Allah things that can do us neither good nor harm and turn on our heels after
receiving guidance from Allah?"

Surah Yunus 10:18:

"They serve besides Allah things that hurt them not nor profit them and they say: "These are our intercessors with Allah."

Hence clearly ONLY Allah has the power to give anything. If their invocation gets fulfilled it is Allah who has fulfilled it.
Those other than Allah whom they call cannot do anything – they cannot cause harm nor cause any benefit. Question that
arises then is – "Why does Allah fulfill the prayers of even those who pray to other than Him? The answer of this is in the
Qur'anic verses of Surah Mulk 67:2:

"He Who created Death and Life that He may try which of you is best in deed"

This life is a test and Allah tests all people with good and bad. Allah gives them also from his bounties as a test. Whether they
follow the right path or follow the wrong path. Since these people worship false gods yet, Allah answers their prayers and
gives them wealth which further leads them away from Allah and thus in the long run it is harmful for them

Let us take the example of a thief and a hard working man. One man works hard for an entire month taking care of all Islamic
guidelines regarding work and finally gets a salary of Rs 3000 (Rupees three thousand). Who gave him that Rizq (sustenance)?
Surely it is Allah! Another man simply robs that money and gets three thousand rupees in 5 minutes. Who has given him that
Rizq (sustenance)? Surely again it is Allah.

It is Allah alone who provided. But one received Halaal and another got Haraam. Similarly it is Allah alone who provides but
one earns the pleasure of Allah by invoking Him and another earned the wrath of Allah by doing so! He may have got his wish
in this world but in the Hereafter he will be a big loser. This world is nothing but a test for the Hereafter. This act of seeking
help from other than Allah is "Shirk". Allah will never forgive Shirk as He has said in the Qur'an in Surah An-Nisa 4:48:

"Allah forgiveth not that partners should be set up with him; but He forgiveth anything else to whom He pleaseth; to set up
partners with Allah is to devise a sin most heinous indeed."

Allah says in the Qur'an in Surah Jinn 72:18:

"And the places of worship are for Allah (alone): so invoke not anyone along with Allah"

Allah says in the Qur'an in Surah Fatir 35:13:

" And those whom ye invoke besides Him have not the least power."

Allah says in the Qur'an in Surah al Hajj 22:62:

"That is because Allah He is the Reality: and those besides Him whom they invoke they are but vain Falsehood: verily Allah is
He Most High Most Great. "

Some times Duaas are not accepted by Allah as a punishment of some bad deeds. For instance, in the following cases, Allah
may not fulfill one's prayers:

a) Showing impatience:

Sahih Bukhari 8:352: "Allah's Apostle said, "The invocation of anyone of you is granted (by Allah) if he does not show
impatience (by saying, "I invoked Allah but my request has not been granted.")

b) Unlawful Earnings:

Sahih Muslim: "Then [the Messenger] mentioned a man who had traveled for a long time. Unkempt and covered in dust, he
raised his hands to the heavens (and cried): 'O my Lord! O my Lord!' His food was unlawful, his drink was unlawful, his
clothing was unlawful, and what he had provided to sustain himself with was also unlawful. How could his invocation be
accepted?" "

c) Not Enjoining what is right and forbidding what is wrong:

“By Him in Who’s Hand is my soul, you will enjoin good and prohibit evil or (else), Allah will soon send upon you a
punishment from Him, then you will call Him and He will not answer you.” [Ahmad Musnad, Saheeh At-Tirmidhee. No. 1712]

We should know that we don't have any help other than that from Allah . If Allah is unhappy with us and he does not Help
there is NONE who can help us! Allah says in the Qur'an in Surah Ale Imran 3:160:

"If Allah helps you none can overcome you: if He forsakes you who is there after that that can help you? In Allah then let
believers put their trust."
A true believer is a person who, irrespective of whether he is rich or poor, remembers Allah. Allah has described such people
in Surah Al Noor chapter 24 verse 37:

“By men whom neither traffic nor merchandise can divert from the remembrance of Allah nor from regular prayer, nor from
the practice of regular Charity: their (only) fear is for the Day when hearts and eyes will be transformed (in a world wholly
new)”

A true believer is a person who irrespective of what ever happens says, ‘Alhamdulillah’--- Praise be to Allah. Even when he
goes in loss he says Alhamdullillah, because he has faith in Allah that if Allah permitted the loss to be incurred it has to be
beneficial in the long run. In short he has faith in Allah, that whatever happens, happens for the best.

And Allah Knows Best.

² Bukhari-Volume 8, Book 76, Number 509:

Narrated Abu Huraira:

Allah's Apostle said, "Allah said, 'I will declare war against him who shows hostility to a pious worshipper of Mine. And the
most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on
coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I
become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he
grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (Refuge), I will protect
him; (i.e. give him My Refuge) and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates
death, and I hate to disappoint him."

187 Permitted to you, on the night of the fasts, is the approach to your wives.
They are your garments and ye are their garments¹. Allah knoweth what ye used
to do secretly among yourselves; but He turned to you and forgave you²; so now
associate with them, and seek what Allah hath ordained for you, and eat and
drink, until the white thread (of dawn) appear to you distinct from its black
thread³; then complete your fast till the night appears 4; but do not associate with
your wives while ye are in retreat in the mosques 5. Those are limits (set by) Allah:
Approach not nigh thereto. Thus doth Allah make clear His Signs to men: that
they may learn self-restraint.

¹ Men and women are each other's garments: i.e., they are for mutual support, mutual comfort, and mutual protection, fitting
into each other as a garment fits the body. A garment also is both for show and concealment. The question of sex is always
delicate to handle: here we are told that even in such matters a clear, open, and honest course is better than fraud or self-
deception. The sexual instinct is mentioned alongside eating and drinking to indicate that these are animal instincts that need to
be restrained but not to be ashamed of. The three things are prohibited during the fast by day, but permitted after the fast is
broken at night till the next fast commences.

² Bukhari-Volume 6, Book 60, Number 35:

Narrated Al-Bara:

When the order of compulsory fasting of Ramadan was revealed, the people did not have sexual relations with their wives for
the whole month of Ramadan, but some men cheated themselves (by violating that restriction). So Allah revealed: -- "Allah
is aware that you were deceiving yourselves but He accepted your repentance and for gave you." (2.187)

³ a) Bukhari-Volume 3, Book 31, Number 139:

Narrated Al-Bara:
It was the custom among the companions of Muhammad that if any of them was fasting and the food was presented (for
breaking his fast), but he slept before eating, he would not eat that night and the following day till sunset.

Qais bin Sirma-al-Ansari was fasting and came to his wife at the time of Iftar (breaking one's fast) and asked her whether
she had anything to eat. She replied, "No, but I would go and bring some for you." He used to do hard work during the day,
so he was overwhelmed by sleep and slept. When his wife came and saw him, she said, "Disappointment for you." When it
was midday on the following day, he fainted and the Prophet was informed about the whole matter and the following verses
were revealed: "You are permitted To go to your wives (for sexual relation) At the night of fasting." So, they were overjoyed
by it. And then Allah also revealed: "And eat and drink Until the white thread of dawn appears to you Distinct from the black
thread (of the night)." (2.187)

b) Bukhari-Volume 3, Book 31, Number 140:

Narrated 'Adi bin Hatim:

When the above verses were revealed: 'Until the white thread appears to you, distinct from the black thread,' I took two
(hair) strings, one black and the other white, and kept them under my pillow and went on looking at them throughout the
night but could not make anything out of it. So, the next morning I went to Allah's Apostle and told him the whole story. He
explained to me, "That verse means the darkness of the night and the whiteness of the dawn."

4
From the actual practice of the Prophet , this is rightly interpreted to mean: “Till sunset”

5
I’tikaf --- Confining oneself in a mosque for prayers and invocations leaving the world activities. It was the practice of the
Prophet to spend several days and nights during Ramadan-and occasionally also at other times - in the mosque, devoting
himself to prayer and meditation to the exclusion of all worldly activities; and since he advised his followers as well to do this
from time to time, seclusion in a mosque for the sake of meditation, or i'tikaf, has become a recognized though optional mode
of devotion among Muslims, especially during the last ten days of Ramadan.

188 And do not eat up your property among yourselves for vanities, nor use it as
bait for the judges, with intent that ye may eat up wrongfully and knowingly a
little of (other) people's property.

189 They ask thee concerning the New Moons. Say: They are but signs to mark
fixed periods of time in (the affairs of) men, and for Pilgrimage¹. It is no virtue if
ye enter your houses from the back:² It is virtue if ye fear Allah. Enter houses
through the proper doors: And fear Allah: That ye may prosper.

¹ The reference, at this stage, to lunar months arises from the fact that the observance of several of the religious obligations
instituted by Islam - like the fast of Ramadan, or the pilgrimage to Mecca (which is dealt with in verses 196-203) is based on
the lunar calendar, in which the months rotate through the seasons of the solar year. This fixation on the lunar calendar results
in a continuous variation of the seasonal circumstances in which those religious observances are performed (e.g., the length of
the fasting period between dawn and sunset, heat or cold at the time of the fast or the pilgrimage), and thus in a corresponding,
periodical increase or decrease of the hardship involved. In addition to this, reckoning by lunar months has a bearing on the
tide and ebb of the oceans, as well as on human physiology (e.g., a woman's monthly courses -a subject dealt with later on in
this surah).

² There were many superstitions connected with the New Moon, as there are to the present day. We are told to disregard such
superstitions. The Arabs, among other superstitions, had one which made them enter their houses by the back door during or
after the Pilgrimage. This is disapproved, for there is no virtue in any such artificial restrictions. All virtue proceeds from the
love and fear of God.

Bukhari-Volume 6, Book 60, Number 39:

Narrated Al-Bara:

In the Pre-lslamic Period when the people assumed Ihram, they would enter their houses from the back. So Allah revealed:--
"And it is not righteousness that you enter houses from the back, but the righteous man is he who fears Allah, obeys His
Orders and keeps away from what He has forbidden. So enter houses through their doors." (2.189)

190 Fight in the cause of Allah those who fight you, but do not transgress limits¹;
for Allah loveth not transgressors.

¹ War is only permissible in self-defence, and under well-defined limits.

When undertaken, it must be pushed with vigour, but
not relentlessly, but only to restore peace and freedom for the worship of God. In any case strict limits must not be
transgressed: women, children, old and infirm men should not be molested, nor trees and crops cut down, nor peace withheld
when the enemy comes to terms (see the verse 191-193 below).

Abdul Majid Daryabadi writes extensively on verse 2:190:

“And fight in the way of Allah those who fight you” – Violating the truce they themselves had signed. The Muslims, after
having borne untold persecution with almost superhuman fortitude for years and years at the hands of the pagans of Mecca, are
now for the first time enjoined to take to reprisals. ‘For a full thirteen years the Muslims were subjected to relentless
persecution in Mecca. The Prophet and his followers fled for life to Medina, but the enemy would not leave them alone in their
refuge. They came to attack them within a year, and the first three battles were fought in the very locality which will whether
the Prophet was an assailant or defendant’ (Headley, The Original Church of Jesus Christ and Islam, p. 155). The Meccans
had signed a truce and were the first to break it. The words ‘fight with those who fight you’ clearly show, firstly, that the
Muslims were not the aggressors, and secondly, that those of the enemy who were not actual combatants – children, women,
monks, hermits, the aged and the infirm, the maimed, and the like – had nothing at all to fear from the Muslim soldiery. It was
in light of this express Divine injunction that the great Abu Bakr, the first Caliph, charged his troops into Syria, ‘not to
mutilate the dead, nor to slay old men, women, and children, nor to cut down fruit-trees, nor to kill cattle unless they were
needed for food; and these humane precepts served like a code of laws of war during the career of Mohammadan conquest.’
(Bosworth Smith, Mohammed and Mohammedanism, p. 185). Has not Islam thus, in prescribing war against those who break
God’s law, who challenge His righteous authority, and who fill the world with violence and injustice, made every concession
short of the impossible? Has any code of military ethics been so chivalrous, so humane and so tender towards the enemy? ‘The
moral tone adopted by the Caliph Abu Bakr, in his instructions to the Syrian army, was, says a modern Christian historian, ‘so
unlike the principles of the Roman government, that it must have commanded profound attention from a subject people.
Such a proclamation announced to Jews and Christians’ sentiments of justice and principles of toleration which neither
Roman emperors nor orthodox bishops had ever adopted as the rule of their conduct’ (Finlay, Greece Under the Romans, pp.
367-368). (Daryabadi, The Glorious Qur’an)

Muhammad Asad explains verse 2:190 in the following manner:

This and the following verses lay down unequivocally that only self-defence (in the widest sense of the word) makes war
permissible for Muslims. Most of the commentators agree in that the expression la ta'tadu signifies, in this context, "do not
commit aggression"; while by al-mu'tadin "those who commit aggression" are meant. The defensive character of a fight "in
God's cause" - that is, in the cause of the ethical principles ordained by God - is, moreover, self-evident in the reference to
"those who wage war against you", and has been still further clarified in 22: 39 - "permission [to fight] is given to those
against whom war is being wrongfully waged" - which, according to all available Traditions, constitutes the earliest (and
therefore fundamental) Quranic reference to the question of jihad, or holy war (see Tabari and Ibn Kathir in their
commentaries on 22: 39). That this early, fundamental principle of self-defence as the only possible justification of war has
been maintained throughout the Quran is evident from 60: 8, as well as from the concluding sentence of 4: 91, both of which
belong to a later period than the above verse. (Asad, The Message of the Qur’an, emphasis added)

This extensive commentary on this verse should sufficiently address all confusion and misconceptions that might result from
misquoting this verse. For further details on the concept of Jihad refer Appendix 8 at the end of this chapter.

191 And slay them wherever ye catch them, and turn them out from where they
have turned you out¹; for Persecution is worse than slaughter; but fight them not
at the Sacred Mosque², unless they (first) fight you there; but if they fight you,
slay them. Such is the reward of those who suppress faith³.

¹ This passage is illustrated by the events that happened at Hudaibiya in the sixth year of the Hijra, though it is not clear that it
was revealed on that occasion. The Muslims were by this time a strong and influential community, many of them were exiles
from Mecca, where the Pagans had established an intolerant autocracy, persecuting Muslims, preventing them from visiting
their homes, and even keeping them out by force from performing the Pilgrimage during the universally recognised period of
truce. This was intolerance, oppression, and autocracy to the last degree, and the mere readiness of the Muslims to enforce
their rights as Arab citizens resulted without bloodshed in an agreement which the Muslims faithfully observed. The Pagans,
however, had no scruples in breaking the agreement.

² Bukhari-Volume 2, Book 26, Number 797:

Narrated Abu Bakar:

The Prophet delivered to us a sermon on the Day of Nahr. He said, "Do you know what is the day today?" We said, "Allah and
His Apostle know better." He remained silent till we thought that he might give that day another name. He said, "Isn't it the
Day of Nahr?" We said, "It is." He further asked, "Which month is this?" We said, "Allah and His Apostle know better." He
remained silent till we thought that he might give it another name. He then said, "Isn't it the month of Dhul-Hijja?" We
replied: "Yes! It is." He further asked, "What town is this?" We replied, "Allah and His Apostle know it better." He remained
silent till we thought that he might give it another name. He then said, "Isn't it the forbidden (Sacred) town of Mecca?" We
said, "Yes. It is." He said, "No doubt, your blood and your properties are sacred to one another like the sanctity of this day of
yours, in this month of yours, in this town of yours, till the day you meet your Lord. No doubt! Haven't I conveyed Allah's
message to you? They said, "Yes." He said, "O Allah! Be witness. So it is incumbent upon those who are present to convey it
(this information) to those who are absent because the informed one might comprehend it (what I have said) better than the
present audience, who will convey it to him. Beware! Do not renegade (as) disbelievers after me by striking the necks
(cutting the throats) of one another."

³ Suppress faith: The point made here is that if they forcibly want to prevent you from exercising your sacred rites, they have
declared war on your religion, and it would be cowardice to ignore the challenge or to fail in rooting out the tyranny.

Note:
There are many detractors of Islam who quote just the first part of the verse (And slay them wherever ye catch them…) to
present a bad picture of Islam. Let us read this verse together with the previous and the next two verses to get a more clear
picture:

(2:190-194) “Fight in the cause of God those who fight you, but do not transgress limits; for God loves not transgressors.
And kill them wherever ye catch them, and turn them out from where they have turned you out; for persecution and
oppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (first) fight you there; but if they
fight you, kill them. Such is the reward of those who reject faith. But if they cease, God is Oft-Forgiving, Most Merciful. And
fight them on until there is no more tumult or oppression, and there prevail justice and faith in God; but if they cease, let
there be no hostility except to those who practice oppression. The prohibited month, for the prohibited month, and so for all
things prohibited, there is the law of equality. If then any one transgresses the prohibition against you, transgress ye likewise
against him. But fear (the punishment of) God, and know that God is with those who restrain themselves.”

How many times do we see the above verse repeating the message to make it clear? These verses were revealed at a time when
Muslims of Madinah were under constant attack from the Meccans. An example would be when the Meccans conducted the
public crucifixion of the companion of the Prophet Muhammad (peace be upon him), Khubaib bin Adi. These would be
classified as 'terrorist activities' according to the modern usage of the term. So what does this verse say in this context? "Fight
in the cause of God those who fight you", "unless they (first) fight you there" - the context of this verse applies to those who
initiate the attack against Muslims. And even after they attack, the verse makes it clear: "But if they cease, God is Oft-
Forgiving, Most Merciful." And it also makes clear the purpose for what Muslims fight: "fight them on until there is no more
tumult or oppression, and there prevail justice and faith in God". It is the duty of Muslims to defend humanity from
oppression and persecution and to establish justice. Muslims believe that God has placed us here on earth as his deputy or
viceroy, and thus, it is our duty to enjoin the good and forbid the evil, to establish peace and justice in the land.

Dr. Maher Hathout writes the following on verses 2:190-194:

“These verses were applicable to a particular situation or if, hypothetically, the same situation was to be repeated…
Historically, fighting back against the aggressors was prohibited during the thirteen years of the Meccan period. After the
migration to Medina and the establishment of the Islamic state, Muslims were concerned with how to defend themselves
against aggression from their enemies. The aforementioned verses were revealed to enable them to protect the newly formed
state by fighting in self-defence against those who fought them. However, the Qur’an clearly prohibits aggression. The verses
explain that fighting is only for self-defence. Thus, a Muslim cannot commit aggression and kill innocent men, women,
children, the sick, the elderly, monks, priests, or those who do not wish to fight. A Muslim is also mandated not to destroy
plant life or livestock.” (Hathout, Jihad vs. Terrorism; US Multimedia Vera International, 2002, p.49, emphasis added)

The historical context is something that must always be considered where developing an understanding of Quranic verses.
Without knowing the circumstances behind the revelation, one cannot apply the verse as accurately. Shaykh Salman Al-Oadah
writes about the general principles in Jihad:
“Jihad can never be fought for worldly gain, for conquest, or even for revenge. Muslims must only fight to protect the lives,
property, and freedoms of people, especially their freedom to worship Allah when that freedom is forcibly attacked. They are
never allowed to attack innocent people, even when they are themselves attacked by the countrymen of those innocents. Any
people that go against this established principle of Islamic Law and murder civilians are fighting against Islam and everything
that it stands for. It is ludicrous for them to call this fighting a jihad, a word that means striving in the cause of Islam. They
are in fact murderers in the light of Islamic Law and should be treated as such.” (emphasis added)

There are strict and detailed laws in Islam, which Muslims must follow carefully. A military Jihad must be performed under
these regulations. In general, it may be said that Islam is the religion of peace, goodwill, mutual understanding, and good faith.
But it will not acquiesce in wrong-doing, and its men will hold their lives cheap in defence of honour, justice, and the religion
which they hold sacred. Their ideal is that of heroic virtue combined with unselfish gentleness and tenderness, such as is
exemplified in the life of the Apostle. They believe in courage, obedience, discipline, duty, and a constant striving by all the
means in their power, physical, moral, intellectual, and spiritual, for the establishment of truth and righteousness. This is the
true focus behind Jihad, and Muslims must never lose this focus. Jihad is solely for the purpose of aiding humanity and
bringing justice and freedom to the oppressed. Therefore, all actions must be in-line with this focus and the strict regulations
governing Jihad. The focus is to defend, not destroy. One who focuses on the betterment and aid of humanity will realize that
destruction will never achieve this.

Muhammad Asad explains verse 2:191 in the following manner:

In view of the preceding ordinance, the injunction "slay them wherever you may come upon them" is valid only within the
context of hostilities already in progress (Razi), on the understanding that "those who wage war against you" are the
aggressors or oppressors (a war of liberation being a war "in God's cause"). The translation, in this context, of fitnah as
"oppression" is justified by the application of this term to any affliction which may cause man to go astray and to lose his
faith in spiritual values (cf. Lisan al-Arab). (Asad, The Message of the Qur’an, emphasis added)

This extensive commentary on this verse should sufficiently address all confusion and misconceptions that resulted from
misquoting this verse. For further details on the concept of Jihad refer Appendix 8 at the end of this chapter.

192 But if they cease, Allah is Oft-Forgiving, Most Merciful.

193 And fight them on until there is no more persecution¹, and there prevail
justice and faith in Allah; but if they cease, let there be no hostility except to those
who practise oppression.

¹ Bukhari-Volume 1, Book 2, Number 24:

Narrated Ibn 'Umar:

Allah's Apostle said: "I have been ordered (by Allah) to fight against the people until they testify that none has the right to be
worshipped but Allah and that Muhammad is Allah's Apostle, and offer the prayers perfectly and give the obligatory charity,
so if they perform all that, then they save their lives an property from me except for Islamic laws and then their reckoning
(accounts) will be done by Allah." (See note below)

Note:
This hadith should not be misinterpreted. This narration lists some of the pillars of Islam that Muslims must adhere to. The
fighting being ordained here refers to the enforcement of laws and regulations within an Islamic state. Just as modern
governments enforce their legal policies, so too does the Islamic state. These legal policies refer to Muslims paying their Zakat
(charity tax) and abiding by the laws in an Islamic state. Those who understood the sayings of the Prophet Muhammad (peace
be upon him) the best, were his companions, and we can examine their application of the sayings of the Prophet Muhammad
(peace be upon him) to derive a better understanding. We find that after the death of the Prophet Muhammad (peace be upon
him), many hypocrites who had pretended to be Muslim began to turn away and leave their religious duties, one example was
Zakat (the charity tax). They wanted to compromise the commands of God. It was then that Abu Bakr, the First Caliph and the
Caliph of that time, cited this narration to make it clear that a compromise would not be tolerated and he would fight them
until they agreed to follow Islam in full. The fighting that resulted was known as the Riddah wars. Similarly, we can see that
today's governments would not tolerate it if a citizen refused to pay tax or abide by the laws of the country. If one lives in a
state or country they must abide by the regulations to ensure a secure and healthy society. We should note that the 'people'
referred to in this narration does not refer to all of humanity. As Shaykh Ahmed Ibn Taymiyyah says:
“It refers to fighting those who are waging war, whom Allah has permitted us to fight. It does not refer to those who have a
covenant with us with whom Allah commands us to fulfill our covenant.” (Majmu` al-Fatawa 19/20)

Clearly, this narration does not refer to imposing Islam upon non-Muslims, since the Qur'an explicitly states in

2:256: There is no compulsion in religion...

194 The prohibited month for the prohibited month,- and so for all things
prohibited,- there is the law of equality. If then any one transgresses the
prohibition against you, transgress ye likewise against him¹. But fear Allah, and
know that Allah is with those who restrain themselves².

¹ The month of Pilgrimage (Zul-hajj) was a sacred month, in which warfare was prohibited by Arab custom. The month
preceding (Zul-qad) and the month following (Muharram) were included in the prohibition, and Muharram was specially
called al-Haram. Possibly Muharram is meant in the first line, and the other months and other prohibited things in "all things
prohibited". In Rajab, also, war was prohibited. If the pagan enemies of Islam broke that custom and made war in the
prohibited months, the Muslims were free also to break that custom but only to the same extent as the other broke it. Similarly
the territory of Mecca was sacred, in which war was prohibited. If the enemies of Islam broke that custom, the Muslims were
free to do so to that extent. Any convention is useless if one party does not respect it. There must be a law of equality. Or
perhaps the word reciprocity may express it better.

² At the same time the Muslims are commanded to exercise self-restraint as much as possible. Force is a dangerous weapon.
It may have to be used for self-defence or self-preservation, but we must always remember that self-restraint is pleasing in the
eyes of God. Even when we are fighting, it should be for a principle, not out of passion.

195 And spend of your substance in the cause of Allah, and make not your own
hands contribute to (your) destruction; but do good; for Allah loveth those who
do good.

196 And complete the Hajj or 'umra in the service of Allah¹. But if ye are
prevented (from completing it), send an offering for sacrifice, such as ye may find,
and do not shave your heads until the offering reaches the place of sacrifice. And
if any of you is ill, or has an ailment in his scalp, (necessitating shaving), (he
should) in compensation either fast, or feed the poor, or offer sacrifice²; and when
ye are in peaceful conditions (again), if any one wishes to continue the 'umra on to
the hajj, he must make an offering, such as he can afford, but if he cannot afford it,
he should fast three days during the hajj and seven days on his return, making ten
days in all. This is for those whose household is not in (the precincts of) the
Sacred Mosque³. And fear Allah, and know that Allah is strict in punishment.

¹ See 2:158 and its commentary. The Hajj is the complete pilgrimage, of which the chief rites are during the first ten days of
the month of Zul-hajj. The umrah is a less formal pilgrimage at any time of the year. In either case, the intending pilgrim
commences by putting on a simple garment of unsewn cloth in two pieces when he is some distance yet from Mecca. The
putting on of the pilgrim garb (Ihram) is symbolical of his renouncing the vanities of the world. After this and until the end of
the pilgrimage he must not wear other clothes, or ornaments, anoint his hair, use perfumes, hunt, or do other prohibited acts.
The completion of the pilgrimage is symbolised by the shaving of the head for men, and the cutting off of a few locks of the
hair of the head for women, the putting off of the ihram and the resumption of the ordinary dress. The benefits of performing
Umrah and Hajj can be seen from the following hadiths:

a)Bukhari-Volume 3, Book 27, Number 1:

Narrated Abu Huraira:

Allah's Apostle said, "(The performance of) 'Umra is an expiation for the sins committed (between it and the previous one).
And the reward of Hajj Mabrur (the one accepted by Allah) is nothing except Paradise."

b)Bukhari-Volume 2, Book 26, Number 596:

Narrated Abu Huraira:

The Prophet (p.b.u.h) said, "Whoever performs Hajj for Allah's pleasure and does not have sexual relations with his wife,
and does not do evil or sins then he will return (after Hajj free from all sins) as if he were born anew."

² If any one is taken ill after putting on the ihram, so that he has to put on other clothes, or if he has trouble or skin disease in
his head or insects in his hair, and he has to shave his head before completion, he should fast (three days, say the
Commentators), or feed the poor, or offer sacrifice.

Bukhari-Volume 6, Book 60, Number 42:

Narrated 'Abdullah bin Maqal:

I sat with Ka'b bin Ujra in this mosque, i.e. Kufa Mosque, and asked him about the meaning of:--"Pay a Fidya (ransom or
compensation) of either fasting or …. (2.196). He said, "I was taken to the Prophet while lice were falling on my face. The
Prophet said, 'I did not think that your trouble reached to such an extent. Can you afford to slaughter a sheep (as a ransom
for shaving your head)?' I said, 'No.' He said, 'Then fast for three days, or feed six poor persons by giving half a Sa* of food
for each and shave your head.' So the above Verse was revealed especially for me and generally for all of you."

* A sâ` is a traditional measure of capacity roughly equivalent to the volume of four full double-handfuls of an average man
when both of his hands are placed together to form a scoop. [al-Nawawî, al-Majmû`].

³ When this verse was revealed, the city of Mecca was in the hands of the enemies of Islam, and the regulations about the
fighting and the pilgrimage came together and were interconnected. But the revelation provides, as always, for the particular
occasion, and also for normal conditions. Mecca soon passed out of the hands of the enemies of Islam. People sometimes
came long distances to Mecca before the pilgrimage season began. Having performed the umrah, they stayed on for the formal
Hajj. In case the pilgrim had spent his money, he is shown what he can do, rich or poor, and yet hold his head high among his
fellows, as having performed all rites as prescribed. For residents in Mecca the question does not arise. They are there every
day, and there is no question of umrah for them.

197 For Hajj are the months well known¹. If any one undertakes that duty therein,
Let there be no obscenity, nor wickedness, nor wrangling in the Hajj. And
whatever good ye do, (be sure) Allah knoweth it. And take a provision (With you)
for the journey, but the best of provisions is right conduct². So fear Me, o ye that
are wise.

¹ The months well known: The 10th, 11th, and the first ten days of the 12th month of the Islamic calendar i.e. the months of
Shawwal, Zul-qad, and Zul-hajj (up to the 10th or the 13th) are set apart for the rites of Hajj. That is to say, the first rites may
begin as early as the beginning of Shawwal, with a definite approach to Mecca, but the chief rites are concentrated on the first
ten days of Zul-hajj, and specially on the 8th, 9th and 10th of that month, when the concourse of pilgrims reaches its height.

The chief rites may be briefly enumerated:

(1) the wearing of the pilgrim garment (ihram) from certain points definitely fixed on all the roads to Mecca; after this the
pilgrimage prohibitions come into operation and the pilgrim is dedicated to worship and prayer and the denial of vanities;

(2) the going round the Kaaba seven times (tawaf), typifying activity, with the kissing of the little Black Stone built into the
wall, the symbol of concentration in the love of God;

(3) After a short prayer at the Station of Abraham (refer 2: 125), the pilgrim goes to the hills Safa and Marwa (refer 2: 158),
the symbols of patience and perseverance;
(4) the great Sermon (Khutbah) on the 7th of Zul-hajj, when the whole assembly listens to an exposition of the meaning of
Hajj;

(5) the visit on the eighth, of the whole body of pilgrims to the Valley of Mina (about six miles north of Mecca), where the
pilgrims halt and stay the night, proceeding on the ninth to the plain and hill of Arafat, about five miles further north, which
commemorates the reunion of Adam and Eve after their wanderings, and is also called the Mount of Mercy;

(6) the tenth day, the Id Day, the day of Sacrifice, when the sacrifice is offered in the Valley of Mina, and the symbolic
ceremony of casting seven stones at the Evil One is performed on the first occasion; it is continued on subsequent days; both
rites are connected with the story of Abraham; this is the Id-ul-Adhha; note that the ceremony is symbolically connected with
the rejection of evil in thought, word, and deed. This closes the Pilgrimage, but a stay of two or three days after this is
recommended, and this is called Tashriq.

² It is recommended that pilgrims should come with provisions, so that they should not be compelled to resort to begging. But,
as usual, our thought is directed at once from the physical to the spiritual. If provisions are required for a journey on earth,
how much more important to provide for the final journey into the future world? The best of such provisions is right conduct,
which is the same as the fear of God.

Note:
There are three ways of performing Hajj as follows:

1. Hajj At-Tamattu ‘ :It means you have no Hady (animal for sacrifice) with you and you assume Ihram only for Umrah first
and after Umrah you put off your Ihram and assume another Ihram for performing Hajj, from Mecca, but you have to
slaughter a Hady.

2. Hajj Al-Qiran : It means that one should have a Hady with him and should perform Umrah and then Hajj with the same
state of Ihram.

3. Hajj Al-Ifrad: It means that one assumes Ihram with the intention of performing Hajj only and does not perform the Umrah.

198 It is no crime in you if ye seek of the bounty of your Lord (during

pilgrimage)¹. Then when ye pour down from (Mount) Arafat², celebrate the
praises of Allah at the Sacred Monument 3, and celebrate His praises as He has
directed you, even though, before this, ye went astray 4.

¹ Bukhari-Volume 6, Book 60, Number 44:

Narrated Ibn 'Abbas:

'Ukaz, Mijanna and Dhul-Majaz were markets during the Pre-islamic Period. They (i.e. Muslims) considered it a sin to trade
there during the Hajj time (i.e. season), so this Verse was revealed:-- "There is no harm for you if you seek of the Bounty of
your Lord during the Hajj season." (2.198)

² Arafat: A well-known place near Mecca where the pilgrims have to spend the 9th day of Zull-Hijjah.
3
Mashar-il-Haram --- About midway between Arafat and Mina (see 2:197) is a place called Muzdalifa where the pilgrims
have to stop and stay for the whole night of the 10th of Zul-Hijjah, or a great part of it. This is the place where the Holy
Apostle offered up a long prayer. It has thus become a Sacred Monument and pilgrims are directed to follow that example on
their return.
4
Certain arrogant tribes living in Mecca used not to go to Arafat with the crowd but to stop short at Muzdalifa. They are
rebuked for their arrogance and told that they must perform all the rites like the rest of the pilgrims. There is equality in Islam.
199 Then return at a quick pace from the place whence it is usual for the
multitude so to do¹, and ask for Allah's forgiveness. For Allah is Oft-forgiving,
Most Merciful.

¹ Towards the end of the Pilgrimage the crowd is very great, and if any of the people loitered after Arafat, it would cause great
confusion and inconvenience. The pace has therefore to be quick for every one, a very salutary regulation. Every member of
the crowd must think of the comfort and convenience of the whole mass.

Bukhari-Volume 6, Book 60, Number 45:

Narrated 'Aisha:

The Quraish people and those who embraced their religion, used to stay at Muzdalifa and used to call themselves Al-Hums,
while the rest of the Arabs used to stay at 'Arafat. When Islam came, Allah ordered His Prophet to go to 'Arafat and stay at it,
and then pass on from there, and that is what is meant by the Statement of Allah:--"Then depart from the place whence all
the people depart......" (2.199)

200 So when ye have accomplished your holy rites, celebrate the praises of Allah,
as ye used to celebrate the praises of your fathers¹,- yea, with far more heart and
soul. There are men who say: "Our Lord! Give us (Thy bounties) in this world!"
but they will have no portion in the Hereafter².

¹ After the Pilgrimage, in Pagan times, the pilgrims used to gather in assemblies in which the praises of ancestors were sung.
As the whole of the pilgrimage rites were spiritualised in Islam, so this aftermath of the pilgrimage was also spiritualised. It
was recommended for pilgrims to stay on two or three days after the pilgrimage, but they must use them in prayer and praise to
God. See 2: 203 below.

² If you hasten to get all the good things of the world, and only think of them and pray for them, you would lose the higher
things of the future. The proper Muslim attitude is neither to renounce this would nor to be so engrossed in it as to forget the
spiritual future.

201 And there are men who say: "Our Lord! Give us good in this world and good
in the Hereafter, and save us from the torment of the Fire!"

202 To these will be allotted what they have earned; and Allah is quick in account.

203 Remember Allah during the Appointed Days¹. But if any one hastens to leave
in two days, there is no blame on him, and if any one stays on, there is no blame
on him, if his aim is to do right. Then fear Allah, and know that ye will surely be
gathered unto Him.

¹ The Appointed Days: the three days after the tenth, when the pilgrims stay on in the Valley of Mina for prayer and praise.
They are the days of Tashriq . It is optional for pilgrims to leave on the second or third day.

204 There is the type of man whose speech about this world's life may dazzle
thee, and he calls Allah to witness about what is in his heart; yet is he the most
contentious of enemies¹.
¹ Allah is speaking about the hypocrites here and warns the Prophet of their duality. Such people can charm anyone with their
speech and make out as if they are the most pious slaves of Allah. However, in their hearts they have evil plans and are the
most quarrelsome of the people.

Bukhari-Volume 3, Book 43, Number 637:

Narrated 'Aisha:

The Prophet said, "The most hated person in the sight of Allah is the most quarrelsome person."

205 When he turns his back, his aim everywhere is to spread mischief through the
earth and destroy crops and cattle. But Allah loveth not mischief.

206 When it is said to him, "Fear Allah", he is led by arrogance to (more) crime.
Enough for him is Hell;-An evil bed indeed (to lie on)!

207 And there is the type of man who gives his life to earn the pleasure of Allah:
And Allah is full of kindness to (His) devotees.

208 O ye who believe! Enter into Islam whole-heartedly; and follow not the
footsteps of Satan; for he is to you an avowed enemy.

209 If ye backslide after the clear (Signs) have come to you, then know that Allah
is Exalted in Power, Wise.

210 Will they wait until Allah comes to them in canopies of clouds, with angels (in
His train) and the question is (thus) settled? but to Allah do all questions go back
(for decision).

211 Ask the Children of Israel how many clear (Signs) We have sent them. But if
any one, after Allah's favour has come to him, substitutes (something else), Allah
is strict in punishment.

212 The life of this world is alluring to those who reject faith, and they scoff at
those who believe. But the righteous will be above them on the Day of
Resurrection; for Allah bestows His abundance without measure on whom He
will.

213 Mankind was one single nation, and Allah sent Messengers with glad tidings
and warnings; and with them He sent the Book in truth, to judge between people
in matters wherein they differed; but the People of the Book, after the clear Signs
came to them, did not differ among themselves, except through selfish
contumacy. Allah by His Grace guided the believers to the Truth, concerning that
wherein they differed. For Allah guided whom He will to a path that is straight.
214 Or do ye think that ye shall enter the Garden (of bliss) without such (trials) as
came to those who passed away before you? they encountered suffering and
adversity, and were so shaken in spirit that even the Messenger and those of faith
who were with him cried: "When (will come) the help of Allah?" Ah! Verily, the
help of Allah is (always) near!

215 They ask thee what they should spend (in charity). Say: Whatever ye spend
that is good, is for parents and kindred and orphans and those in want and for
wayfarers. And whatever ye do that is good, -Allah knoweth it well.

216 Fighting is prescribed upon you¹, and ye dislike it. But it is possible that ye
dislike a thing which is good for you, and that ye love a thing which is bad for
you. But Allah knoweth, and ye know not.

¹ Some translators have often mistranslated this verse to insert the concept of Jihad, even when there is no mention of it. Let
us take a look at one such translation by Muhammad Muhsin Khan:

2:216 Jihad (holy fighting in God's Cause) is ordained for you (Muslims), though you dislike it. But it is possible that you
dislike a thing which is good for you, and like a thing which is bad for you. But God knows, and you know not

The first mistake in this translation is that this Quranic verse actually does not use the word Jihad. For details on the concept
of Jihad refer Appendix 8 at the end of this chapter.This verse actually uses the word Qitaal, which refers to physical fighting.
Fighting is ordained for Muslims in order to defend themselves and their rights, as well as the rights of others.

It is sufficient to quote a verse from the Quran in this regard:

4:75. And why should ye not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)?- Men,
women, and children, whose cry is: "Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from
thee one who will protect; and raise for us from thee one who will help!"

It is most certainly a duty of all human beings to help each other from oppression and injustice. This is what Islam teaches.
Therefore, the fighting ordained by God in the Quran is the fighting to establish justice and security in the land, and this is a
duty upon all human beings. We will always hope for peace, but we must realize that without justice, freedom, rights and
equity, peace will never be able to survive. War, it has been truly said, is sanctioned by the law of nature – the constitution of
man and the constitution of society – and is at times a biological and sociological necessity. Islam, the ideal and practical
religion has allowed it, but only in cases of sheer necessity. Islam has designated war as the last resort and only in cases of
sheer necessity, in order for us to defend the rights of ourselves and others. Also, the picture becomes even more clear when
we take into consideration the historical context of the revelation. See the commentary to the next verse to know the historical
details. In light of the above quote, it becomes apparent that fighting has been especially ordained in conditions of severe
persecution and hardship. Consequently, the Muslims are required to defend themselves from oppression and establish justice.
To abstain from helping those under oppression is cowardice.

The commentary on this verse makes it very clear that Muslims have always understood this verse as the legal right to defend
one’s rights from the forces of oppression, but never to transgress limits in defence.

217 They ask thee concerning fighting in the Prohibited Month¹. Say: "Fighting
therein is a grave (offence); but graver is it in the sight of Allah to prevent access
to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and
drive out its members." Tumult and oppression² are worse than slaughter³. Nor
will they cease fighting you until they turn you back from your faith if they can.
And if any of you turn back from their faith and die in unbelief, their works will
bear no fruit in this life and in the Hereafter; they will be Companions of the Fire
and will abide therein.

¹ Prohibited Month: The 1st,7th, 11th and 12th months of the Islamic calendar. Refer to commentary of 2:194.
² The Arabic word Fitnah has various meanings depending on the context - trial, temptation, as in 2:102; or tumult, sedition,
oppression, as here; Some scholars translate "persecution" in this passage, which is also legitimate, seeing that persecution is
the suppression of some opinion by violence, force, or threats

³ The intolerance and persecution of the Pagan clique at Mecca caused untold hardships to the holy Messenger of Islam and
his early disciples. They bore all with meekness and long-suffering patience until the holy one permitted them to take up arms
in self-defence. Then they were twitted with breach of the custom about Prohibited Months, though they were driven to fight
during that period against their own feeling in self defence. But their enemies not only forced them to engage in actual
warfare, but interfered with their conscience, persecuted them and their families, openly insulted and denied God, kept out the
Muslim Arabs from the Sacred Mosque, and exiled them. Such violence and intolerance are deservedly called worse than
slaughter.

Note:
There are some people who try to manipulate the meaning of this verse and the next by presenting a distorted translation of the
verses. Let us analyse one such translation:

2:217-218 “They question you concerning fighting in the sacred month. Say: Fighting therein is a great/grave (matter); but
to prevent access to God, to deny Him, to prevent access to the Sacred Mosque, to expel its members and polytheism are
worse than slaughter. Nor will they cease fighting you until they make you renegades from your religion. If any of you turn
back and die in unbelief, your works will be lost and you will go to Hell. Surely those who believe and leave their homes to
fight in God's Cause have the hope of God's Mercy.”

We see now how detrimental it is for the Islam-haters to use authentic unaltered translations, as it exposes their methods of
deception. The context of these verses refers to an expedition of a group of the companions of Prophet Muhammad (peace be
upon him), under the lead of Abdullah bin Jahsh Asadi. The companions recognized a caravan from the Quraysh. Since the
Quraysh had openly declared war on the Muslims and had persecuted them to the extent that they drove them out of their
homes, and stole their property, the companions present, felt that they could retaliate. They killed one man of from the
caravan, and took two as prisoners. When they returned to Madinah, the Prophet Muhammad disapproved of their attack
during the Holy Month. But God revealed this verse as a reminder to the Muslims that while killing in the Holy Month was
bad, persecution and expelling people from their homes because of their faith is far worse. So the verses make it very clear that
in the face of the terrorist attacks of the polytheists, the Muslims should be brave and steadfast and turn to God for help rather
than giving in and leaving the truth.

As Shaykh Safiur Rahman Al-Mubarakpuri writes on verse 2:217:

“The Words of Allah were quite clear and said that the tumult created by the polytheists was groundless. The sacred
inviolable sanctities repeatedly violated in the long process of fighting Islam and persecuting its adherents. The wealth of the
Muslims as well as their homes had already been violated and their Prophet s.a.w.s. had been the target of repeated
attempts on his life…Shortly afterwards, the two captives were released and blood money (compensation) was given to the
killed man’s father.” (fn. For details see Zad Al-Ma’ad, 2/83-85; Ibn Hisham, 1/605; Rahmat-ul-lil’alameen, 1/115. 2/468.)
(Al-Mubarakpuri, Ar-Raheeq Al-Makhtum; Riyadh-Saudi Arabia, Dar-us-Salam Publications, 1996; pp. 205-206, emphasis
added)

218 Those who believed and those who suffered exile¹ and fought (and strove and
struggled) in the path of Allah,- they have the hope of the Mercy of Allah: And
Allah is Oft-Forgiving, Most Merciful.

¹ “those who suffered exile”—This phrase denotes, primarily, the early Meccan Muslims who migrated at the Prophet's
bidding to Medina - which was then called Yathrib - in order to be able to live in freedom and in accordance with the dictates
of Islam. After the conquest of Mecca by the Muslims in the year 8 A.H., this exodus (Hijrah) from Mecca to Medina ceased
to be a religious obligation.
219 They ask thee concerning wine and gambling¹. Say: "In them is great sin, and
some profit, for men; but the sin is greater than the profit." They ask thee how
much they are to spend; Say: "What is beyond your needs." Thus doth Allah Make
clear to you His Signs: In order that ye may consider-

¹ a) Bukhari-Volume 6, Book 60, Number 383:

Narrated Abu Huraira:

Allah's Apostle said, "Whomever takes an oath in which he mentions Lat and 'Uzza (forgetfully), should say: None has the
right to be worshipped but Allah, and whoever says to his companion. 'Come along, let us gamble’ must give alms (as an
expiation)."

b) Bukhari-Volume 7, Book 69, Number 483:

Narrated Anas:

I heard from Allah's Apostle a narration which none other than I will narrate to you. The Prophet, said, "From among the
portents of the Hour are the following: General ignorance (in religious affairs) will prevail, (religious) knowledge will
decrease, illegal sexual intercourse will prevail, alcoholic drinks will be drunk (in abundance), men will decrease and women
will increase so much so that for every fifty women there will be one man to look after them."

c) Bukhari-Volume 7, Book 69, Number 484:

Narrated Abu Huraira:

The Prophet said, "An adulterer, at the time he is committing illegal sexual intercourse is not a believer; and a person, at the
time of drinking an alcoholic drink is not a believer; and a thief, at the time of stealing, is not a believer." Ibn Shihab said:
'Abdul Malik bin Abi Bakr bin 'Abdur-Rahman bin Al- Harith bin Hisham told me that Abu Bakr used to narrate that narration
to him on the authority of Abu Huraira. He used to add that Abu Bakr used to mention, besides the above cases, "And he who
robs (takes illegally something by force) while the people are looking at him, is not a believer at the time he is robbing
(taking)

Note:

This verse is supplemented by the verses 4:43 which again is supplemented by verse 5:90. Some people feel that this is
abrogation. Even if it is accepted that this can be classified as abrogation in a special sense, it should not be misunderstood that
abrogation here implies contradiction or that God made a mistake and then sought to correct it as explained earlier in the
commentary to verse 2:106. The three verses can all be followed at the same time as we see:

The next verse to be revealed regarding intoxicants is the following verse from Surah Nisa:

"O ye who believe! approach not prayers with a mind befogged, until ye can understand all that ye say" [4:43]

The last verse to be revealed regarding intoxicants was the following verse from Surah Al-Maidah:

"O ye who believe! intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination of
Satan’s handiwork; eschew such (abomination), that ye may prosper."[5:90]

The Quran was revealed over a period of 22½ years. Many reforms that were brought about in the society were gradual. This
was to facilitate the adoption of new laws by the people. An abrupt change in society always leads to rebellion and anarchy.
The prohibition of intoxicants was revealed in three stages. The first revelation only mentioned that in the intoxicants there is
great sin and some profit but the sin is greater than the profit. The next revelation prohibited praying in an intoxicated state,
indicating that one should not consume intoxicants during the day, since a Muslim has to pray five times a day. This verse
does not state that when one is not praying at night one is allowed to consume intoxicants. It means one may have or one may
not have. The Quran does not comment on it. If this verse had mentioned that one is allowed to have intoxicants while not
praying then there would have been a contradiction. Allah chose words appropriately. Finally the total prohibition of
intoxicants at all times was revealed in Surah Maidah chapter 5 verse 90.
This clearly indicates that the three verses do not contradict each other. Had they been contradicting, it would not have been
possible to follow all the three verses simultaneously. Since a Muslim is expected to follow each and every verse of the Quran,
only by following the last verse i.e. of Surah Maidah (5:90), he simultaneously agrees and follows the previous two verses.

220 (Their bearings) on this life and the Hereafter. They ask thee concerning
orphans. Say: "The best thing to do is what is for their good; if ye mix their affairs
with yours, they are your brethren; but Allah knows the man who means mischief
from the man who means good¹. And if Allah had wished, He could have put you
into difficulties: He is indeed Exalted in Power, Wise."

¹ The implication is that if one shares the life of an orphan in his charge, one is permitted to benefit by such an association -
for instance, through a business partnership provided this does not damage the orphan's interests in any way.

221 Do not marry¹ unbelieving women (idolaters) ², until they believe: A slave
woman who believes is better than an unbelieving woman, even though she
allures you. Nor marry (your girls) to unbelievers until they believe: A man slave
who believes is better than an unbeliever, even though he allures you.
Unbelievers do (but) beckon you to the Fire. But Allah beckons by His Grace to
the Garden (of bliss) and forgiveness, and makes His Signs clear to mankind: That
they may celebrate His praise.

¹ Islam encourages the human beings to marry and if possible, at an early age. This is because marriage safeguards a person
from promiscuity and sexual perversions. There is no concept of celibacy in Islam unlike in modern day Christianity. Being a
practical religion and one which gives great importance to fidelity, Islam makes it mandatory for every person, who has the
means, to get married. Let us see some sayings of the Prophet regarding marriage:

a) Bukhari-Volume 7, Book 62, Number 27:

Narrated Abu Huraira:

The Prophet said, "A woman is married for four things, i.e., her wealth, her family status, her beauty and her piety. So you
should marry the pious woman (otherwise) you will be of the losers.

b) Muslim-Book 008, Number 3233:

Abdullah (b. Mas'ud) (Allah be pleased with him) reported that Allah's Messenger (may peace be upon him) said to us: 0!
young men, those among you who can support a wife should marry, for it restrains eyes (from casting evil glances) and
preserves one from immorality; but he who cannot afford It should observe fast for it is a means of controlling the sexual
desire.

The obvious reason is that an unmarried person can never truly remain a virgin all his life and is often forced by natural
instincts to engage in illicit sex or sex-related perversions. Every moment sex hormones are being introduced into a person’s
blood stream. This gives rise to sexual desires. Islam provides a practical and lawful output for these desires. Allah speaks of
the sexual aspect of life as being a need rather than something that is evil. The next two verses further elaborate on this aspect
of life.

² Literally --“pagan”

222 They ask thee concerning women's courses. Say: They are a hurt and a
pollution: So keep away from women in their courses, and do not approach them
until they are clean. But when they have purified themselves, ye may approach
them in any manner, time, or place ordained for you by Allah. For Allah loves
those who turn to Him constantly and He loves those who keep themselves pure
and clean. ¹

¹Muslim-Book 003, Number 0592:

Thabit narrated it from Anas: Among the Jews, when a woman menstruated, they did not dine with her, nor did they live with
them in their houses; so the Companions of the Apostle (may peace be upon him) asked The Apostle (may peace be upon
him), and Allah, the Exalted revealed:" And they ask you about menstruation; say it is a pollution, so keep away from woman
during menstruation" to the end (Qur'an, ii. 222). The Messenger of Allah (may peace be upon him) said: Do everything
except intercourse. The Jews heard of that and said: This man does not want to leave anything we do without opposing us in
it. Usaid b. Hudair and Abbad b. Bishr came and said: Messenger of Allah, the Jews say such and such thing. We should not
have, therefore, any contactwith them (as the Jews do). The face of the Messenger of Allah (way peace be upon him)
underwent such a change that we thought he was angry with them, but when they went out, they happened to receive a gift
of milk which was sent to the Apostle of Allah (may peace be upon him). He (the Holy Prophet) called for them and gave
them drink, whereby they knew that he was not angry with them.

In Islam, unlike in some other religions, a menstruating women is not treated as an impure person as a whole. The impurity is
believed to be restricted to the affected parts and not to the entire body. Hence there is nothing wrong with a menstruating
woman to cook food, enter the kitchen or carry out her other duties towards her husband and household, as long as it does not
involve any part of the body affected by the condition. Let us see some examples from the Prophet’s life in the way he treated
his wives during their periods:

1. A husband can fondle his wife above the waist as long as she ties a waist-wrapper :

Muslim-Book 003, Number 0578:

'A'isha reported: When anyone amongst us was menstruating the Messenger of Allah (may peace be upon him) asked her to
tie waist-wrapper daring the time when the menstrual blood profusely flowed and then embraced her; and she ('A'isha)
observed: And who amongst you can have control over his desires as the Messenger of Allah (may peace be upon him) had
over his desires.

2. The menstruating woman is permitted to wash the head of her husband, comb his hair, and her left-over as clean, and one is
permitted to recline in her lap and recite the Qur'an:

Muslim-Book 003, Number 0591:

'A'isha reported: The Messenger of Allah (may peace be upon him) would recline in my lap when I was menstruating, and
recite the Qur'an.

Muslim-Book 003, Number 0589:

Abu Huraira reported: While the Messenger of Allah (may peace be upon him) was in the mosque, he said: O 'A'isha, get me
that garment. She said: I am menstruating. Upon this he remarked: Your menstruation is not in your hand, and she,
therefore, got him that.

Muslim-Book 003, Number 0585:

'Urwa reported it from 'A'isha that she observed: The Messenger of Allah (may peace be upon him) inclined his head towards
me (from the mosque) while I was in my apartment and I combed it in a state of menstruation.

Muslim-Book 003, Number 0586:

Al-Aswad narrated it from 'A'isha that she observed: I used to wash the head of the Messenger of Allah (may peace be upon
him), while I was in a state of menstruation.

223 Your wives are as a tilth unto you; so approach your tilth when or how ye
will; but do some good act for your souls beforehand¹; and fear Allah. And know
that ye are to meet Him (in the Hereafter), and give (these) good tidings to those
who believe.
¹ Sex is not a thing to be ashamed of, or to be treated lightly, or to be indulged to excess.
It is as solemn a fact as any in life.
It is compared to a husbandman's tilth; it is a serious affair to him; he sows the seed in order to reap the harvest. But he
chooses his own time and mode of cultivation. He does not sow out of season nor cultivate in a manner which will injure or
exhaust the soul. He is wise and considerate and does not run riot. Coming from the simile to human beings, every kind of
mutual consideration is required, but above all, we must remember that even in these matters there is a spiritual aspect. We
must never forget our souls, and that we are responsible to God.

It was a carnal-minded man who invented the doctrine of original sin: “Behold.” Says the Psalmist. “I was shapen in iniquity,
and in sin did my mother conceive me.” This is entirely repudiated by Islam, in which the office of father and mother is held in
the highest veneration. Every child is born pure. Celibacy is not necessarily a virtue, and may be a vice.

Bukhari-Volume 6, Book 60, Number 51:

Narrated Jabir:

Jews used to say: "If one has sexual intercourse with his wife from the back, then she will deliver a squint-eyed child." So
this Verse was revealed:--

"Your wives are a tilth unto you; so go to your tilth when or how you will." (2.223)

It should however be borne in mind that the Prophet (Peace & Blessings of Allah be upon Him) said that a man may approach
his wife in any way he likes, from the front or the back, so long as intercourse takes place in the place through which a child is
born. Intercourse through the rectum is prohibited in Islam. There is no doubt that the rectum is the place from which waste
matter is expelled, not the place from which a child is born. This can be understood from the Prophet’s statement as reported
by al-Tirmidhi, no. 1/243:

"The one who has intercourse with a menstruating woman, or with a woman in her rectum, or who goes to a fortune-teller,
has disbelieved in what was revealed to Muhammad."

Sexual etiquette in Islam:

1. It is not permissible for a woman to abandon the bed of her husband. This is because it will make way for sexual perversions
for the husband and infidelity owing to his being sexually dissatisfied. The same applies for the husband, it is imperative for
him to keep his wife satisfied, as is observed from the practice of the Prophet:

Muslim-Book 008, Number 3368:

Abu Huraira (Allah he pleased with him) reported Allah's Messenger (may, peace be upon him) as saying: When a man
invites his wife to his bed and she does not come, and he (the husband) spends the sight being angry with her, the angels
curse her until morning.

2. Al azl (incomplete sexual intercourse): Coitus interruptus.--- There is a difference of opinion as to this practice for it is not
considered necessary since if the child has not been ordained to be born, it will not be born even if one does not practice family
planning, and if it is destined to be born then it surely will, some time or the other. However, the Prophet did not categorically
forbid it although some of his followers understood its undesirability to amount to prohibition.And Allah knows best.

Muslim-Book 008, Number 3377:

Abu Sa'id al-Khudri (Allah be pleased with him) reported that mention was made of 'azl in the presence of Allah's Apostle
(may peace be upon him) whereupon he said: Why do you practise it? They said: There is a man whose wife has to suckle
the child, and if that person has a sexual intercourse with her (she may conceive) which he does not like, and there is
another person who has a slave-girl and he has a sexual intercourse with her, but he does not like her to have conception so
that she may not become Umm Walad, whereupon he (the Holy Prophet) said: There is no harm if you do not do that, for
that (the birth of the child) is something pre- ordained. Ibn 'Aun said: I made a mention of this hadith to Hasan, and he said:
By Allah, (it seems) as if there is upbraiding in it (for 'azl).

Muslim-Book 008, Number 3376:

Abu Sa'id al-Khudri (Allah be pleased with him) reported that Allah's Apostle (may peace be upon him) was asked about 'azl,
whereupon he said: There is no harm if you do not do that, for it (the birth of the child) is something ordained. Muhammad
(one of the narrators) said: (The words) La 'alaykum (there is no harm) implies its Prohibition.
Muslim-Book 008, Number 3380:

Abu Sa'id al-Khudri (Allah be pleased with him) reported: Mention was made about al-'azl in the presence of Allah's
Messenger (may peace be upon him), whereupon he said: Why any one of you practises it? (He did not say: One of you
should not do it), for there is no created soul, whose creator is not Allah.

3. He who sees a woman, and his heart is affected, should come to his wife, and should have intercourse with her so as to
prevent him from going into wrong ways.

Muslim-Book 008, Number 3242:

Jabir heard Allah's Apostle (may peace be upon him) say: When a woman fascinates any one of you and she captivates his
heart, he should go to his wife and have an intercourse with her, for it would repel what he feels.

4. Permissibility of having intercourse in any way except in the rectum:

Muslim-Book 008, Number 3365:

This hadith has been reported on the authority of Jabir through another chain of transmitters, but in the hadith transmitted
on the authority of Zuhri there is an addition (of these words):" If he likes he may (have intercourse) being on the back or in
front of her, but it should be through one opening (vagina)."

5. It is permissible for a person to sleep after sexual intercourse (without a bath) and the desirability of ablution for him, and
washing of the sexual organ as he intends to eat, drink, or sleep or cohabit.

Muslim-Book 003, Number 0601:

Ibn 'Umar said: 'Umar asked the verdict of the Shari'ah from the Apostle (may peace be upon him) thus: Is it permissible for
any one of us to sleep in a state of impurity? He (the Holy Prophet said: Yes, he must perform ablution and then sleep and
take a bath when he desires.

6. Bathing is obligatory for a woman after experiencing orgasm in dream:

Muslim-Book 003, Number 0608:

Anas b. Malik reported that Umm Sulaim narrated it that she asked the Apostle of Allah (may peace be upon him) about a
woman who sees in a dream what a man sees (sexual dream). The Messenger of Allah (may peace be upon bi m) said: In
case a woman sees that, she must take a bath. Umm Sulaim said: I was bashful on account of that and said: Does it
happen? Upon this the Apostle of Allah (may peace be upon him) said: Yes (it does happen), otherwise how can (a child)
resemble her? Man's discharge (i. e. sperm) is thick and white and the discharge of woman is thin and yellow; so the
resemblance comes from the one whose genes prevail or dominate.

7. Bathing after sexual discharge is compulsory:

Muslim-Book 003, Number 0616:

'A'isha reported: When Allah's Messenger (may peace be upon him) bathed because of sexual intercourse, he first washed his
hands: he then poured water with his right hand on his left hand and washed his private parts. He then performed ablution
as is done for prayer'. He then took some water and put his fingers and moved them through the roots of his hair. And when
he found that these had been properly moistened, then poured three handfuls on his head and then poured water over his
body and subsequently washed his feet.

8. Husband and wife are allowed to take bath after sexual intercourse with the same vessel of water:

Muslim-Book 003, Number 0629:

'A'isha reported: I and the Messenger (may peace be upon him) took a bath from the same vessel and our hands alternated
into it in the state that we had had sexual intercourse.

224 And make not Allah's (name) an excuse in your oaths against doing good, or
acting rightly, or making peace between persons; for Allah is One Who heareth
and knoweth all things. ¹
¹ The Arabs had many special kinds of oaths, for each of which they had a special name in their language. Some of them
related to sex matters, and caused misunderstanding, alienation, division, or separation between husband and wife. This and
the following three verses refer to them. In 2:224 we are first of all told in perfectly general terms that we are not to make an
oath in the name of God an excuse for not doing the right thing when it is pointed out to us, or for refraining from doing
something which will bring people together. If we were swayed by anger or passion or mere caprice, God knows our inmost
hearts, and right conduct and not obstinacy or quibbling is what He demands from us.

Bukhari-Volume 8, Book 78, Number 621:

Narrated Abu Huraira:

The Prophet said, "We (Muslims) are the last in the world, but will be foremost on the Day of Resurrection." Allah's Apostle
also said, "By Allah, if anyone of you insists on fulfilling an oath by which he may harm his family, he commits a greater sin
in Allah's sight than that of dissolving his oath and making expiation for it."

225 Allah will not call you to account for thoughtlessness in your oaths¹, but for
the intention in your hearts; and He is Oft-Forgiving, Most Forbearing.

¹ It has been held that thoughtless oaths, if there is no intention behind them, can be expiated by an act of charity. Refer 5:89
for details of expiation.

226 For those who take an oath for abstention from their wives, a waiting for four
months is ordained¹; if then they return, Allah is Oft-Forgiving, Most Merciful.

¹ a) Bukhari-Volume 7, Book 63, Number 213:

Narrated Nafi:

Ibn 'Umar used to say about the Ila* (which Allah defined in the Holy Book), "If the period of Ila expires, then the husband
has either to retain his wife in a handsome manner or to divorce her as Allah has ordered." Ibn 'Umar added, "When the
period of four months has expired, the husband should be put in prison so that he should divorce his wife, but the divorce
does not occur unless the husband himself declares it. This has been mentioned by 'Uthman, 'Ali, Abu Ad-Darda, 'Aisha and
twelve other companions of the Prophet ."

* Al-Ila: It means the oath taken by a husband that he would not approach his wife for a certain period. After the prescribed
period is over, the husband must resume normal relations with the wife or else divorce her.

b) Muslim-Book 009, Number 3495:

Ibn Abbas (Allah be pleased with them) reported: When a man declares his wife unlawful for himself that is an oath which
must be atoned, and he said: There is in the Messenger of Allah (may peace be upon him) a noble pattern for you.

227 But if their intention is firm for divorce¹, Allah heareth and knoweth all
things.

¹ Verses 225-27 should be read together with verse 224. The latter, though it is perfectly general, leads up to the other three.

The Arabic word for divorce is Talaq which means" freeing or undoing the knot" (Imam Raghib). In the terminology of the
jurists, Talaq signifies the dissolution of marriage, or the annulment of its legality by the pronouncement of certain words. For
a complete understanding of the concept of Divorce in Islam one must also refer to Surah Nisaa as well as Surah At-Talaq. The
characteristics of divorce in Islam have been discussed in brief in Appendix 10.

228 Divorced women shall wait concerning themselves for three monthly periods.
Nor is it lawful for them to hide what Allah Hath created in their wombs, if they
have faith in Allah and the Last Day. And their husbands have the better right to
take them back in that period, if they wish for reconciliation¹. And women shall
have rights similar to the rights against them, according to what is equitable; but
men have a degree over them². And Allah is Exalted in Power, Wise.

¹ The primary purpose of this waiting-period is the ascertainment of possible pregnancy, and thus of the parentage of the as
yet unborn child. In addition, the couple are to be given an opportunity to reconsider their decision and possibly to resume the
marriage. Islam tries to maintain the married state as far as possible, especially where children are concerned, but it is against
the restriction of the liberty of men and women in such vitally important matters as love and family life. It will check hasty
action as far as possible and leave the door to reconciliation open at many stages. Even after divorce a suggestion of
reconciliation is made, subject to certain precautions (mentioned in the following verses) against thoughtless action. A period
of waiting (iddat) for three monthly courses is prescribed, in order to see if the marriage conditionally dissolved is likely to
result in issue. But this is not necessary where the divorced woman is a virgin: refer V. 33:49.

² It is definitively declared that women and men shall have similar rights against each other. The difference in economic
position between the sexes makes the man's rights and liabilities a little greater than the woman's ; verse 4:34 refers to the duty
of the man to maintain the woman, and to a certain difference in nature between the sexes. Subject to this, the sexes are on
terms of equality in law, and in certain matters the weaker sex is entitled to special protection. The divorced wife has the right
to refuse a resumption of marital relations even if the husband expresses, before the expiry of the waiting-period, his
willingness to have the provisional divorce rescinded; but since it is the husband who is responsible for the maintenance of the
family, the first option to rescind a provisional divorce rests with him

229 A divorce is only permissible twice: after that, the parties should either hold
together on equitable terms, or separate with kindness¹. It is not lawful for you,
(men), to take back any of your gifts (from your wives), except when both parties
fear that they would be unable to keep the limits ordained by Allah². If ye (judges)
do indeed fear that they would be unable to keep the limits ordained by Allah,
there is no blame on either of them if she give something for her freedom³. These
are the limits ordained by Allah; so do not transgress them if any do transgress
the limits ordained by Allah, such persons wrong (themselves as well as others).

¹ Where divorce for mutual incompatibility is allowed, there is danger that the parties might act hastily, then repent, and again
wish to separate. To prevent such capricious action repeatedly, a limit is prescribed. Two divorces (with a reconciliation
between) are allowed. After that the parties must definitely make up their minds, either to dissolve their union permanently, or
to live honourable lives together in mutual love and forbearance - to "hold together on equitable terms, neither party worrying
the other nor grumbling or evading the duties and responsibilities of marriage.

² If a separation is inevitable, the parties should not throw mud at each other, but recognise what is right and honourable on a
consideration of all the circumstances. In any case a man is not allowed to ask back for any gifts or property he may have
given to the wife. This is for the protection of the economically weaker sex. Lest that protective provision itself work against
the woman's freedom, an exception is made in the next clause. The gifts here refers to the Mahr or the bridal money given by
the husband to the wife during marriage.

³ All the prohibitions and limits prescribed here are in the interest of good and honourable lives for both sides, and in the
interests of a clean and honourable social life, without public or private scandals. If there is any fear that in safeguarding her
economic rights, her very freedom of person may suffer, the husband refusing the dissolution of marriage, and perhaps treating
her with cruelty, then, in such exceptional cases, it is permissible to give some material consideration to the husband, but the
need and equity of this should be submitted to the judgment of impartial judges, i.e., properly constituted courts. A divorce of
this kind is called khula. The hadith below explains the practical demonstration of this clause.

Bukhari-Volume 7, Book 63, Number 197:

Narrated Ibn 'Abbas:

The wife of Thabit bin Qais came to the Prophet and said, "O Allah's Apostle! I do not blame Thabit for defects in his
character or his religion, but I, being a Muslim, dislike to behave in un-Islamic manner (if I remain with him)." On that Allah's
Apostle said (to her), "Will you give back the garden which your husband has given you (as Mahr)?" She said, "Yes." Then
the Prophet said to Thabit, "O Thabit! Accept your garden, and divorce her once."

230 So if a husband divorces his wife (irrevocably), he cannot, after that, re-marry
her until after she has married another husband and he has divorced her. In that
case there is no blame on either of them if they re-unite, provided they feel that
they can keep the limits ordained by Allah. Such are the limits ordained by Allah,
which He makes plain to those who understand. ¹

¹ This is in continuation of the first sentence of 2:229.

Two divorces followed by re-union are permissible; the third time the
divorce becomes irrevocable, until the woman marries some other man and he divorces her. This is to set an almost
impossible condition. The lesson is: if a man loves a woman he should not allow a sudden gust of temper or anger to induce
him to take hasty action.

231 When ye divorce women, and they (are about to) fulfil the term of their
('Iddat), either take them back on equitable terms or set them free on equitable
terms¹; but do not take them back to injure them, (or) to take undue advantage; if
any one does that; he wrongs his own soul². Do not treat Allah's Signs as a jest,
but solemnly rehearse Allah's favours on you, and the fact that He sent down to
you the Book and Wisdom, for your instruction. And fear Allah, and know that
Allah is well acquainted with all things.

¹ If the man takes back his wife after two divorces, he must do so only on equitable terms, i.e., he must not put pressure on the
woman to prejudice her rights in any way, and they must live clean and honourable lives, respecting each other's personalities.
There are here two conditional clauses: (1) when ye divorce women, and (2) when they fulfil their Iddat: followed by two
consequential clauses, (3) take them back on equitable terms, or (4) set them free with kindness. The first is connected with
the third and the second with the fourth. Therefore if the husband wishes to resume the marital relations, he need not wait for
Iddat. But if he does not so wish, she is free to marry someone else after Iddat.

² Let no one think that the liberty given to him can be used for his own selfish ends. If he uses the law for the injury of the
weaker party, his own moral and spiritual nature suffers.

232 When ye divorce women, and they fulfil the term of their ('Iddat), do not
prevent them from marrying their (former) husbands¹, if they mutually agree on
equitable terms. This instruction is for all amongst you, who believe in Allah and
the Last Day. That is (the course making for) most virtue and purity amongst you
and Allah knows, and ye know not.

¹ The termination of a marriage bond is a most serious matter for family and social life. And every lawful divorce is approved
which can equitably bring back those who have lived together, provided only there is mutual love and they can live on
honourable terms with each other. If these conditions are fulfilled, it is not right for outsiders to prevent or hinder re-union.
They may be swayed by property or other considerations. This verse was occasioned by an actual case that was referred to the
holy Apostle in his life-time.

Bukhari-Volume 6, Book 60, Number 52:

Narrated Al-Hasan:
The sister of Ma'qal bin Yasar was divorced by her husband who left her till she had fulfilled her term of 'Iddat (i.e. the period
which should elapse before she can remarry) and then he wanted to remarry her but Maqal refused, so this Verse was
revealed:--

"Do not prevent them from marrying their (former) husbands." (2.232)

233 The mothers shall give suck¹ to their offspring for two whole years, for him
who desires to complete the term. But he shall bear the cost of their food and
clothing on equitable terms². No soul shall have a burden laid on it greater than it
can bear. No mother shall be treated unfairly on account of her child. Nor father
on account of his child, an heir shall be chargeable in the same way. If they both
decide on weaning, by mutual consent, and after due consultation, there is no
blame on them. If ye decide on a foster-mother for your offspring, there is no
blame on you, provided ye pay (the foster mother) what ye offered, on equitable
terms. But fear Allah and know that Allah sees well what ye do.

¹ As this comes in the midst of the regulations on divorce, it applies primarily to cases of divorce, where some definite rule is
necessary, as the father and mother would not, on account of the divorce, probably be on good terms, and the interests of the
children must be safeguarded. As, however, the wording is perfectly general, it has been held that the principle applies equally
to the father and mother in wedlock: each must fulfil his or her part in the fostering of the child. On the other hand, it is
provided that the child shall not be used as an excuse for driving a hard bargain on either side. By mutual consent they can
agree to some source that is reasonable and equitable, both as regards the period before weaning (the maximum being two
years) and the engagement of a wet-nurse, or (by analogy) for artificial feeding. But the mother's privileges must not be
curtailed simply because by mutual consent she does not nurse the baby. In a matter of this kind the ultimate appeal must be to
godliness, for all legal remedies are imperfect and may be misused.

² In case of divorce during that period.

234 If any of you die and leave widows behind, they shall wait concerning
themselves four months and ten days¹: When they have fulfilled their term, there
is no blame on you if they dispose of themselves in a just and reasonable manner.
And Allah is well acquainted with what ye do.

¹ The 'Iddat of widowhood (four months and ten days) is longer than the 'Iddat of divorce (three monthly courses, 2: 228). In
the latter the only consideration is to ascertain if there is any unborn issues of the marriage dissolved. This is clear from 33:49,
where it is laid down that there is no 'Iddat for virgin divorces. In the former there is in addition the consideration of mourning
and respect for the deceased husband. In either case, if it is proved that there is unborn issue, there is of course no question of
remarriage for the woman until it is born and for a reasonable time afterwards. Meanwhile here maintenance on a reasonable
scale is chargeable to the late husband or his estate. Also see commentary of verse 240.

235 There is no blame on you if ye make an offer of betrothal or hold it in your

hearts. Allah knows that ye cherish them in your hearts: But do not make a secret
contract with them except that you speak to them in terms honourable, nor
resolve on the tie of marriage till the term prescribed is fulfilled¹. And know that
Allah Knoweth what is in your hearts, and take heed of Him; and know that
Allah is Oft-forgiving, Most Forbearing.

¹ A definite contract of remarriage for the woman during her period of 'Iddat of widowhood is forbidden as obviously
unseemly, as also any secrecy in such matters. It would bind the woman at a time when she is not fit to exercise her best
judgment. But circumstances may arise when an offer (open for future consideration but not immediately decided), may be to
her interests, and this is permissible.
236 There is no blame on you if ye divorce women before consummation or the
fixation of their dower; but bestow on them (a suitable gift), the wealthy
according to his means, and the poor according to his means;- A gift of a
reasonable amount is due from those who wish to do the right thing.

237 And if ye divorce them before consummation, but after the fixation of a
dower for them, then the half of the dower (is due to them)¹, unless they remit it
or (the man's half) is remitted by him in whose hands is the marriage tie²; and the
remission (of the man's half) is the nearest to righteousness. And do not forget
liberality between yourselves. For Allah sees well all that ye do.

¹ The law declares that in such a case half the dower fixed shall be paid by the man to the woman. But it is open to the woman
to remit the half due to her or to the man to remit the half which he is entitled to deduct, and thus pay the whole.

² Him in whose hands is the marriage tie: According to most scholars, this is the husband himself, who can ordinarily by his
act dissolve the marriage. It therefore behoves him to be all the more liberal to the woman and pay her the full dower even if
the marriage was not consummated.

238 Guard strictly your (habit of) prayers, especially the Middle Prayer¹; and
stand before Allah in a devout (frame of mind).

¹ The Asr prayer is referred to here.

a) Bukhari-Volume 6, Book 60, Number 58:

Narrated Zaid bin Arqam:

We used to speak while in prayer. One of us used to speak to his brother (while in prayer) about his need, till the Verse was
revealed:--

"Guard strictly the (five obligatory) prayers, especially the middle (the Best) (Asr) Prayer and stand before Allah with
obedience (and not to speak to others during the prayers)." Then we were ordered not to speak in the prayers.

b) Bukhari-Volume 1, Book 10, Number 528:

Narrated Abu Al-Mahh:

We were with Buraida in a battle on a cloudy day and he said, "Offer the 'Asr prayer early as the Prophet said, "Whoever
leaves the 'Asr prayer, all his (good) deeds will be annulled."

239 If ye fear (an enemy), pray on foot, or riding¹, (as may be most convenient),
but when ye are in security, celebrate Allah's praises in the manner He has taught
you, which ye knew not (before).

¹ Bukhari-Volume 5, Book 59, Number 451:

Narrated Salih bin Khawwat:
Concerning those who witnessed the Fear Prayer that was performed in the battle of Dhat-ur-Riqa' in the company of Allah's
Apostle; One batch lined up behind him while another batch (lined up) facing the enemy. The Prophet led the batch that was
with him in one Rak'a, and he stayed in the standing posture while that batch completed their (two Rakat) prayer by
themselves and went away, lining in the face of the enemy, while the other batch came and he (i.e. the Prophet) offered his
remaining Rak'a with them, and then, kept on sitting till they completed their prayer by themselves, and he then finished his
prayer with Taslim along with them.

240 Those of you who die and leave widows should bequeath for their widows a
year's maintenance and residence; but if they leave (the residence), there is no
blame on you for what they do with themselves, provided it is reasonable¹. And
Allah is Exalted in Power, Wise.

¹ Opinions differ whether the provision (of a year's maintenance, with residence) for a widow is abrogated by the share which
the widow gets (one-eighth or one- fourth) as an heir (4:12). I do not think it is. The question of a widow's residence in her
dead husband's house arises, of course, only in the event that it has not been bequeathed to her outright under the provisions
stipulated in 4: 12.

241 For divorced women is a suitable Gift¹. This is a duty on the righteous.

¹ This obviously relates to women who are divorced without any legal fault on their part. A woman who has been divorced
irrevocably is not entitled to any maintenance allowance from the former husband as can be seen from the hadith below.

Muslim-Book 009, Number 3515:

Abu Salama reported that Fatima bint Qais, the sister of al-Dahhak b. Qais informed him that Abu Hafs b. Mughira al-
Makhzumi divorced her three times and then he proceeded on to the Yemen. The members of his family said to her: There is
no maintenance allowance due to you from us. Khalid b. Walid along with a group of persons visited Allah's Messenger (May
peace be upon him) in the house of Maimuna and they said: Abu Hafs has divorced his wife with three pronouncements; is
there any maintenance allowance due to her? Thereupon Allah's Messenger (may peace be upon him) said: No maintenance
allowance is due to her, but she is required to spend the 'Idda; and he sent her the message that she should not be hasty in
making a decision about herself and commanded her to move to the house of Umm Sharik, and then sent her the message
that as the first immigrants (frequently) visit the house of Umm Sharik, she should better go to the house of Ibn Umm
Maktum, the blind, (and further said: In case you put off your head-dress, he (Ibn Umm Makhtum) will not see you. So she
went to his house, and when the 'Idda was over, Allah's Messenger (may peace be upon him) married her to Usama b. Zaid
b. Haritha.

242 Thus doth Allah Make clear His Signs to you: In order that ye may
understand.

243 Didst thou not turn by vision to those who abandoned their homes, though
they were thousands (in number), for fear of death? Allah said to them: "Die":
Then He restored them to life. For Allah is full of bounty to mankind, but most of
them are ungrateful. ¹

¹ The Commentators differ as to the exact episode referred to in this verse ----
According to Ibn-Kathir, the noted historian
and commentator of the Quran , this verse refers to an incident from Ezekiel’s life, as stated in his book, Stories of the
Prophets (translated by Sk.M.Geme’ah and edited by E. Miescler). Let me quote an extract of the incident as mentioned in this
book:

“Mohammad Ibn Ishaaq stated of Wahab Ibn Munbah said that when Allah took Kalih Ibn Yofra (Jephtha) after Joshua,
Ezekiel Ibn Buzi succeeded him as the prophet to the Israelites. The people had fled from Palestine for fear of the plague and
settled on a plateau. Allah said to them: “Die you all” and they all perished. A few centuries passed, and then Ezekiel,
passing by, stopped over them, wondering. There came a voice: “Do you want Allah to resurrect them while you watch?” He
said: “Yes”. Then he was commanded to call those bones to join one to the other and to be covered with flesh. So he called
them by the power of Allah, and the people arose and glorified Allah in the voice of one man.
According to Ibn Abbas, this place was called “Damardan”. Its people were inflicted with plague, so they fled …. (And the
same story is narrated with a slight variation in language)…. Ibn Abbas reported that the dead who were resurrected were
four thousand, while Ibn Salih said they were nine thousand. ”

And Allah knows best.

244 Then fight in the cause of Allah¹, and know that Allah Heareth and knoweth
all things.

¹ For God's cause we must fight, but never to satisfy our own selfish passions or greed, for the warning is repeated: "God
heareth and knoweth all things" all deeds, words and motives are perfectly open before Him, however we might conceal them
from men or even from ourselves. This Verse is informing the believers not to transgress limits because they should know that
"God hears and knows all". So a true Muslim is God-conscious when defending the rights of others and does not overstep his
limits in applying justice.

245 Who is he that will loan to Allah a beautiful loan¹, which Allah will double
unto his credit and multiply many times? It is Allah that giveth (you) want or
plenty, and to Him shall be your return.

¹ Spending in the cause of God is called metaphorically "a beautiful loan". It is excellent in many ways: (1) it shows a
beautiful spirit of self-denial; (2) in other loans there may be a doubt as to the safety of your capital or any return thereon; here
you give in the Lord of All, in Whose hands are the keys of want or plenty; giving you may have manifold blessings, and
withholding you may even lose what you have. If we remember that our goal is God, can we turn away from His cause?

246 Hast thou not turned thy vision to the Chiefs of the Children of Israel after
(the time of) Moses¹? they said to a Prophet² (That was) among them: "Appoint
for us a king, that we may fight in the cause of Allah." He said: "Is it not possible,
if ye were commanded to fight, that that ye will not fight?" They said: "How could
we refuse to fight in the cause of Allah, seeing that we were turned out of our
homes and our families?" but when they were commanded to fight, they turned
back, except a small band among them³. But Allah Has full knowledge of those
who do wrong.

¹ The next generation after Moses and Aaron was ruled by Joshua, who crossed the Jordan and settled the tribes in Palestine.
His rule lasted for 25 years, after which there was a period of 320 years when the Israelites had a chequered history. They
were not united among themselves, and suffered many reverses at the hands of the Midianites, Amalekites and other tribes of
Palestine. They frequently lapsed into idolatry and deserted the worship of the true God. From time to time a leader appeared
among them who assumed dictatorial powers. Acting under a sort of theocratic commission from God, he pointed out their
backsliding, re-united them under His banner, and restored, from time to time and place to place, the power of Israel. These
dictators are called Judges in the English translation of the Old Testament. The last of their line was Samuel, who marks the
transition towards the line of Kings on the one hand and of the later Prophets on the other. He may be dated approximately
about the 11th century B.C.

² This was Samuel. In his time Israel had suffered from much corruption within and many reverses without. The Philistines
had made a great attack and defeated Israel with great slaughter. The Israelites, instead of relying on Faith and their own
valour and cohesion, brought out their most sacred possession, the Ark of the Covenant, to help them in the fight. But the
enemy captured it, carried it away, and retained it for seven months. The Israelites forgot that wickedness cannot screen itself
behind a sacred relic. Nor can a sacred relic help the enemies of faith. The enemy found that the Ark brought nothing but
misfortune for themselves, and were glad to abandon it. It apparently remained twenty years in the village (qarya) of Yaarim
(Kirjath-jeafim): I. Samuel, vii. 2. Meanwhile the people pressed Samuel to appoint them a king. They thought that a king
would cure all their ills, whereas what was wanting was a spirit of union and discipline and a readiness on their part to fight in
the cause of God.
³ The “turning out of homes” is a reference to the many invasions of their homelands by their perennial enemies, the
Philistines, Amorites, Amalekites and other Semitic and non-Semitic tribes living in and-around Palestine; Samuel knew as a
Prophet that the people were fickle and only wanted to cover their own want of union and true spirit by asking for a king.
They replied with spirit in words, but when it came to action, they failed. They hid themselves in caves and rocks, or ran
away, and even those who remained "followed him trembling": I. Samuel, xiii 6-7.

247 Their Prophet said to them: "Allah hath appointed Talut¹ as king over you."
They said: "How can he exercise authority over us when we are better fitted than
he to exercise authority, and he is not even gifted, with wealth in abundance?" He
said: "Allah hath chosen him above you, and hath gifted him abundantly with
knowledge and bodily prowess: Allah granteth His authority to whom He
pleaseth. Allah is All-Embracing, and He knoweth all things."

¹ Talut is the Arabic name for Saul, who was tall and handsome, but belonged to the tribe of Benjamin, the smallest tribe in
Israel. His worldly belongings were slender, and it was when he went out to search for some asses which had been lost from
his father's house that he met Samuel and was anointed king by him. The people's fickleness appeared immediately he was
named. They raised all sorts of petty objections to him. The chief consideration in their minds was selfishness: each one
wanted to be leader and king himself, instead of desiring sincerely the good of the people as a whole, as a leader should do.

248 And (further) their Prophet said to them: "A Sign of his authority is that there
shall come to you the Ark of the covenant¹, with (an assurance) therein of
security² from your Lord, and the relics left by the family of Moses and the family
of Aaron, carried by angels. In this is a symbol for you if ye indeed have faith."

¹Ark of the Covenant: The Arabic word is Tabut: a chest of acacia wood covered and lined with pure gold, about 6ft x 3ft x
3ft. See Exod xxv. 10-22. It was to contain the "testimony of God", or the Ten Commandments engraved on stone, with relics
of Moses and Aaron. Its Gold lid was to be the "Mercy Seat" with two cherubims of beaten gold, with wings outstretched.
This was a sacred possession to Israel. It was lost to the enemy in the early part of Samuel's ministry; when it came back, it
remained in a village for twenty years and was apparently taken to the capital when kingship was instituted. It thus became a
symbol of unity and authority.

² The Arabic word Sakina implies security, safety, tranquility and peace. Later Jewish writings use the same word for a
symbol of God's Glory in the Tabernacle or tent in which the Ark was kept, or in the Temple when it was built by Solomon.

Bukhari-Volume 6, Book 61, Number 531:

Narrated Al-Bara':

A man was reciting Surat Al-Kahf and his horse was tied with two ropes beside him. A cloud came down and spread over that
man, and it kept on coming closer and closer to him till his horse started jumping (as if afraid of something). When it was
morning, the man came to the Prophet, and told him of that experience. The Prophet said, "That was As-Sakina (tranquility)
which descended because of (the recitation of) the Qur'an."

249 When Talut set forth with the armies, he said: "Allah will test you at the
stream: if any drinks of its water, He goes not with my army: Only those who
taste not of it go with me: A mere sip out of the hand is excused." But they all
drank of it, except a few. When they crossed the river,- He and the faithful ones
with him,- they said: "This day We cannot cope with Goliath and his forces." but
those who were convinced that they must meet Allah, said: "How oft, by Allah's
will, Hath a small force vanquished a big one? Allah is with those who steadfastly
persevere."
250 When they advanced to meet Goliath and his forces, they prayed: "Our Lord!
Pour out constancy on us and make our steps firm: Help us against those that
reject faith."

251 By Allah's will they routed them; and David¹ slew Goliath; and Allah gave
him power and wisdom and taught him whatever (else) He willed. And did not
Allah check one set of people by means of another, the earth would indeed be full
of mischief: But Allah is full of bounty to all the worlds².

¹ David was not only a shepherd, a warrior, a king, a wise man, and a prophet, but was also endowed with the gifts of poetry
and music. His Psalms (Zabur) are still extant.

² Note how the whole story is compressed into a few words as regards narration, but its spiritual lessons are dwelt upon from
many points of view. The Old Testament is mainly interested in the narrative, which is full of detail, but says little about the
universal truths of which every true story is a parable. The Quran assumes the story, but tells the parable.

252 These are the Signs of Allah: we rehearse them to thee in truth: verily thou art
one of the Messengers¹.

¹ Let us view some sayings of the Prophet (pbuh) about other messengers and of the divine knowledge given to him:
a) Bukhari-Volume 1, Book 7, Number 331:

Narrated Jabir bin 'Abdullah:

The Prophet said, "I have been given five things which were not given to any one else before me.

1. Allah made me victorious by awe, (by His frightening my enemies) for a distance of one month's journey.

2. The earth has been made for me (and for my followers) a place for praying and a thing to perform Tayammum, therefore
anyone of my followers can pray wherever the time of a prayer is due.

3. The booty has been made Halal (lawful) for me yet it was not lawful for anyone else before me.

4. I have been given the right of intercession (on the Day of Resurrection).

5. Every Prophet used to be sent to his nation only but I have been sent to all mankind.

b) Bukhari-Volume 4, Book 56, Number 735:

Narrated Abu Huraira:

Allah's Apostle said, "My similitude in comparison with the other prophets before me, is that of a man who has built a house
nicely and beautifully, except for a place of one brick in a corner. The people go about it and wonder at its beauty, but say:
'Would that this brick be put in its place!' So I am that brick, and I am the last of the Prophets."

c) Volume 4, Book 56, Number 683:

Narrated 'Abdullah:

As if I saw the Prophet talking about one of the prophets whose nation had beaten him and caused him to bleed, while he
was cleaning the blood off his face and saying, "O Allah! Forgive my nation, for they have no knowledge."
d) Bukhari-Volume 4, Book 56, Number 660:

Narrated 'Aisha and Ibn 'Abbas:

On his death-bed Allah's Apostle put a sheet over his-face and when he felt hot, he would remove it from his face. When in
that state (of putting and removing the sheet) he said, "May Allah's Curse be on the Jews and the Christians for they build
places of worship at the graves of their prophets." (By that) he intended to warn (the Muslim) from what they (i.e. Jews and
Christians) had done.

e) Bukhari-Volume 4, Book 56, Number 661:

Narrated Abu Huraira:

The Prophet said, "The Israelis used to be ruled and guided by prophets: Whenever a prophet died, another would take over
his place. There will be no prophet after me, but there will be Caliphs who will increase in number." The people asked, "O
Allah's Apostle! What do you order us (to do)?" He said, "Obey the one who will be given the pledge of allegiance first. Fulfil
their (i.e. the Caliphs) rights, for Allah will ask them about (any shortcoming) in ruling those Allah has put under their
guardianship."

253 Those Messengers We endowed with gifts, some above others: To some of
them Allah spoke¹; others He raised to degrees (of honour)²; to Jesus the son of
Mary We gave clear (Signs), and strengthened him with the Holy Spirit³. If Allah
had so willed, succeeding generations would not have fought among each other,
after clear (Signs) had come to them, but they (chose) to wrangle, some believing
and others rejecting. If Allah had so willed, they would not have fought each
other; but Allah Does what He wills.

¹ This refers to Moses. God spoke to him directly --- Hence, in Arabic he is also known as Kalimullah.
² There is a two-fold sense: they were raised to high posts of honour, and they rose by degrees.
I take the reference to be to
David. David, though a mere shepherd boy, was chosen by God. He overthrew the greatest warrior of his time, Goliath,
became a king, and waged successful wars, being also a prophet, a poet, and a musician.

³ Jesus was "strengthened with the Holy Spirit" (supported by angel Gabriel); he was given no weapons to fight and his
mission was of a more limited character.

Different gifts and different modes of procedure are prescribed to God's Apostles in different ages, and perhaps their degrees
are different through it is not for us mortals, with our imperfect knowledge to make any difference between one and another of
God's Apostles (2:136). As this winds up the argument about fighting, three illustrations are given from the past and how it
affected God's Messengers. To Moses God spoke in clouds of glory; he led his men for forty years through the wilderness,
mainly fighting against the unbelief of his own people; he organised them to fight with the sword for Palestine, but was raised
to God's mercy before his enterprise ripened, and it fell to Joshua to carry out his plan. David is then spoken of and finally
Jesus. In Muhammad's mission these and other characters were combined. With the gentleness of Jesus, he organised on a
wider scale than Moses and from Medina he ruled and gave laws and the Quran has a wider scope than the Psalms of David.

254 O ye who believe! Spend out of (the bounties) We have provided for you,
before the Day comes when no bargaining (will avail), nor friendship nor
intercession. Those who reject Faith-they are the wrong-doers.

255 Allah! There is no god but He,-the Living, the Self-subsisting, Supporter of all.
No slumber can seize Him nor sleep. His are all things in the heavens and on
earth. Who is there can intercede in His presence except as He permitteth? He
knoweth what (appeareth to His creatures as) before or after or behind them. Nor
shall they compass aught of His knowledge except as He willeth. His Throne¹
doth extend over the heavens and the earth, and He feeleth no fatigue in guarding
and preserving them for He is the Most High, the Supreme (in glory)².

¹ The Arabic word used is Kursi which is literally a footstool or a chair. Yusuf Ali has translated it here as throne. Some
scholars make a distinction between Kursi and Arsh. The word Arsh means throne and is mentioned in verses 7:58, 10:3, 85:15
and elsewhere. Hence it maybe understood that this is a mistranslation on the part of Yusuf Ali. The scholars point out that the
Prophet (pbuh) said: “The Kursi compared to the Arsh is nothing but like a ring thrown out upon open space of the desert.” If
the Kursi extends over the entire universe, then how much greater is the Arsh. The reputed scholar Ibn Taymiyyah also makes
a distinction between the two and states in his book Fatawa Ibn Taimiyah vol.5, pgs.54-55 that it is narrated from Muhammad
bin Abdullah and from other religious scholars that the Kursi is in front of the Arsh and it is at the level of the feet.

² This is the Ayat-ul-Kursi commonly known as the “Verse of the Throne”. None can translate its glorious meaning, or
reproduce the rhythm of its well-chosen and comprehensive words with due justice. Even in the original Arabic the meaning
seems to be greater than can be expressed in words.

Bukhari-Volume 6, Book 61, Number 530:

Narrated Abu Huraira:

Allah 's Apostle ordered me to guard the Zakat revenue of Ramadan. Then somebody came to me and started stealing of the
foodstuff. I caught him and said, "I will take you to Allah's Apostle!" Then Abu Huraira described the whole narration and
said:) That person said (to me), "(Please don't take me to Allah's Apostle and I will tell you a few words by which Allah will
benefit you.) When you go to your bed, recite Ayat-al-Kursi, (2.255) for then there will be a guard from Allah who will protect
you all night long, and Satan will not be able to come near you till dawn." (When the Prophet heard the story) he said (to
me), "He (who came to you at night) told you the truth although he is a liar; and it was Satan."

256 Let there be no compulsion in religion¹: Truth stands out clear from Error:
whoever rejects Tagut² and believes in Allah hath grasped the most trustworthy
hand-hold, that never breaks. And Allah heareth and knoweth all things.

¹ Compulsion is incompatible with religion; because 1) religion depends upon faith and will, and these would be meaningless
if induced by force; 2) Truth and Error have been so clearly shown up by the mercy of God that there should be no doubt in the
minds of any persons of goodwill as to the fundamentals of faith; 3) God's protection is continuous and His Plan is always to
lead us from the depths of darkness into the clearest light. On the strength of the above categorical prohibition of coercion in
anything that pertains to faith or religion, all Islamic jurists , without any exception, hold that forcible conversion is under all
circumstances null and void, and that any attempt at coercing a non-believer to accept the faith of Islam is a grievous sin: a
verdict which disposes of the widespread fallacy that Islam places before the unbelievers the alternative of "conversion or the
sword".

² The word Taghut covers a wide range of meanings: It means anything worshipped other than the real God --- It includes all
false deities such as satan, devils, idols, stones, sun, stars, angels and human beings (Messengers of Allah who were wrongly
deified, saints, their graves, rulers, leaders etc.). Sometimes Taghut means a judge who gives false judgement as in verse 4:60.

257 Allah is the Protector of those who have Faith: from the depths of darkness
He will lead them forth into light. Of those who reject Faith the patrons are the
Tagut : from light they will lead them forth into the depths of darkness. They will
be Companions of the Fire, to dwell therein (for ever).

258 Hast thou not turned thy vision to one who disputed with Abraham about his
Lord, because Allah had granted him power? Abraham said: "My Lord is He Who
giveth life and death." He¹ said: "I give life and death". Said Abraham: "But it is
Allah that causeth the sun to rise from the East: Do thou then cause him to rise
from the West." Thus was he confounded who (in arrogance) rejected Faith. Nor
doth Allah Give guidance to a people unjust.

¹ The person who disputed with Abraham may have been Nimrod or some ruler in Babylonia, or indeed elsewhere. I name
Babylonia as it was the original home of Abraham (Ur of the Chaldees), and Babylon prided herself on her arts and sciences in
the ancient world. The mystery of Life baffled science then, as it continues to baffle science today, after many centuries of
progress. Abraham had faith and referred back everything to the true Cause of Causes. A sceptical ruler might jestingly say:
"I have the power of life and death". But Abraham confounded the claimer by going back to fundamentals. "If you had the
ultimate power, why could you not make the sun rise from the West?

This verse, verse 243 above and the next have been the subject of much controversy as to the exact meaning to be attached to
the incidents and the precise persons alluded to, whose names are not mentioned. In questions of learning, speculations are
often interesting. According to Ibn-Kathir, this verse refers to Nimrod as stated in his book, Stories of the Prophets (translated
by Sk. M. Geme’ah and edited by E. Miescler). Let me quote an extract of the incident as mentioned in this book:

“ When the king, Namrud (Nimrod), heard of Abraham’s safe exit from the fire he became very angry. He feared that the
status of godhead he had proclaimed for himself was not challenged by an ordinary human being. He summoned Abraham to
the palace and held a dialogue with him which Allah recounted:

Hast thou not Turned thy vision to one who disputed with Abraham About his Lord, because Allah had granted him power?
Abraham said: "My Lord is He Who Giveth life and death." He¹ said: "I give life and death". Said Abraham: "But it is Allah
that causeth the sun to rise from the east: Do thou then cause him to rise from the West." Thus was he confounded who (in
arrogance) rejected faith. Nor doth Allah Give guidance to a people unjust.”

259 Or (take) the similitude of one who passed by a hamlet, all in ruins to its
roofs. He said: "Oh! how shall Allah bring it (ever) to life, after (this) its death?"
but Allah caused him to die for a hundred years, then raised him up (again). He
said: "How long didst thou tarry (thus)?" He said: (Perhaps) a day or part of a
day." He said: "Nay, thou hast tarried thus a hundred years; but look at thy food
and thy drink; they show no signs of age; and look at thy donkey: And that We
may make of thee a sign unto the people, look further at the bones, how We bring
them together and clothe them with flesh." When this was shown clearly to him,
he said: "I know that Allah hath power over all things."¹

¹ This incident is referred variously (1) to Ezekiel's vision of dry bones (Ezekiel, xxxvii. 1-10) (2) to Nehemiah's visit to
Jerusalem in ruins after the Captivity, and to its re-building (Nehemiah, i. 12-20): and (3) to Uzair, or Ezra, or Esdras, the
scribe, priest, and reformer, who was sent by the Persian King after the Captivity to Jerusalem, and about whom there are
many Jewish legends.

According to Ibn-Kathir, this verse refers to Ezra as stated in his book, Stories of the Prophets (translated by Sk. M.Geme’ah
and edited by E. Miescler). Let me quote an extract of the incident as mentioned in this book:

“ Ishaaq Ibn Bishr reported, on the authority of Ibn Abbas and others, that Ezra was a saint and a wise man. He went out
one day to his farm, as was his custom about noon, he came to a deserted, ruined place and felt the heat. He entered the
ruined town and dismounted his donkey, taking figs and grapes in his basket. He went under the shade of the khaiba tree
and ate his food. Then he got up to look at what remained of the ruins. The people had long been lost, and he saw bones.

…He said this not out of doubt but out of curiosity. Allah sent the Angel of Death to take his life. He remained dead for one
hundred years.

After the hundred years had passed and there had been changes in Israelite affairs, Allah sent an angel upon Ezra to revive
his heart and his eyes in order for him to feel and see how Allah revives the dead. The angel said: “For how long did you
sleep?” He said: “A day or part of a day”. He said this because he knew he had slept early in the afternoon and woke up late
in the afternoon. The angel said: “You remained asleep for one hundred years”. He ate and drank the food which he had
prepared before he was overtaken by that long sleep. Then the angel revived his donkey.”

And Allah knows Best.

260 Behold! Abraham said: "My Lord! Show me how Thou givest life to the dead."
He replied: "Dost thou not then believe?" He said "Yea! but to satisfy my own
heart." Allah said, "Take four birds; tie them (cut their bodies into pieces), then
put a portion of them on every hill, and call to them: They will come to thee
(flying) with speed. Then know that Allah is Exalted in Power, Wise."

261 The parable of those who spend their substance in the way of Allah is that of a
grain of corn: it groweth seven ears, and each ear hath a hundred grains. Allah
giveth manifold increase to whom He pleaseth: And Allah careth for all and He
knoweth all things.

262 Those who spend their substance in the cause of Allah, and follow not up
their gifts with reminders of their generosity or with injury,-for them their reward
is with their Lord: on them shall be no fear, nor shall they grieve.

263 Kind words and the covering of faults are better than charity followed by
injury. Allah is free of all wants, and He is most Forbearing.

264 O ye who believe! cancel not your charity by reminders of your generosity or
by injury,- like those who spend their wealth to be seen of men, but believe
neither in Allah nor in the Last Day. They are in parable like a hard, barren rock,
on which is a little soil: on it falls heavy rain, which leaves it (just) a bare stone.
They will be able to do nothing with aught they have earned. And Allah guideth
not those who reject faith.

265 And the likeness of those who spend their wealth, seeking to please Allah and
to strengthen their souls, is as a garden, high and fertile: heavy rain falls on it but
makes it yield a double increase of harvest, and if it receives not heavy rain, light
moisture sufficeth it. Allah seeth well whatever ye do.

266 Does any of you wish that he should have a garden with date-palms and
vines and streams flowing underneath, and all kinds of fruit, while he is stricken
with old age, and his children are not strong (enough to look after themselves)-
that it should be caught in a whirlwind, with fire therein, and be burnt up? Thus
doth Allah make clear to you (His) Signs; that ye may consider¹.

¹ Bukhari-Volume 6, Book 60, Number 62:

Narrated Ubaid bin Umair:

Once 'Umar (bin Al-Khattab) said to the companions of the Prophet "What do you think about this Verse:--"Does any of you
wish that he should have a garden?" They replied, "Allah knows best." 'Umar became angry and said, "Either say that you
know or say that you do not know!" On that Ibn Abbas said, "O chief of the believers! I have something in my mind to say
about it." Umar said, "O son of my brother! Say, and do not under estimate yourself." Ibn Abbas said, "This Verse has been
set up as an example for deeds." Umar said, "What kind of deeds?" Ibn Abbas said, "For deeds." Umar said, "This is an
example for a rich man who does goods out of obedience of Allah and then Allah sends him Satan whereupon he commits
sins till all his good deeds are lost."
267 O ye who believe! Give of the good things which ye have (honourably)
earned, and of the fruits of the earth which We have produced for you, and do not
aim at anything which is bad, in order that out of it ye may give away something,
when ye yourselves would not receive it except with closed eyes. And know that
Allah is Free of all wants, and Worthy of all praise.

268 Satan threatens you with poverty and bids you to conduct unseemly. Allah
promiseth you His forgiveness and bounties. And Allah careth for all and He
knoweth all things.

269 He granteth wisdom¹ to whom He pleaseth; and he to whom wisdom is

granted receiveth indeed a benefit overflowing; but none will receive admonition
but men of understanding.

¹ The Arabic word is Hikmah which literally means wisdom, but here, in the Islamic context, it also means knowledge and
understanding of the Quran and the Sunnah and one’s ability to speak and act in the right way.

270 And whatever ye spend in charity or whatever vow you make, be sure Allah
knows it all. But the wrong-doers have no helpers.

271 If ye disclose (acts of) charity, even so it is well, but if ye conceal them, and
make them reach those (really) in need, that is best for you: It will remove from
you some of your (stains of) evil. And Allah is well acquainted with what ye do.

272 It is not for you (O Messenger), to guide them to the right path, but Allah
guides to the right path whom He pleaseth. Whatever of good ye give benefits
your own souls¹, and ye shall only do so seeking the "Face" of Allah². Whatever
good ye give, shall be rendered back to you, and ye shall not be dealt with
unjustly.

¹ In connection with charity this means that we must relieve those really in need, whether they are good or bad, on the right
path or not, Muslims or otherwise. It is not for us to judge in these matters. This was addressed in the first instance to the
Prophet in Medina. The people referred to in the first line of the verse are the needy spoken of in the preceding verses. It
appears that in the early days after his migration to Medina, the Prophet - faced by the great poverty prevalent among his own
community – advised his Companions that "charity should be bestowed only on the followers of Islam" - a view that was
immediately corrected by the revelation of the above verse (a number of Traditions to this effect are quoted by Tabari, Razi
and Ibn Kathir, as well as in Manor III, 82 f.). According to several other Traditions (recorded, among others, by Nasa'i and
Abil DR'ud and quoted by all the classical commentators), the Prophet thereupon explicitly enjoined upon his followers to
disburse charities upon all who needed them, irrespective of the faith of the person concerned. Consequently, there is full
agreement among all the commentators that the above verse of the Quran - although expressed in the singular and, on the face
of it, addressed to the Prophet- lays down an injunction binding upon all Muslims. Razi, in particular, draws from it the
additional conclusion that charity or the threat to withhold it must never become a means of attracting unbelievers to Islam:
for, in order to be valid, faith must be an outcome of inner conviction and free choice. This is in consonance with verse 256 of
this surah: "Let there be no compulsion in religion". For compulsion may not only be by force, but by economic necessity. In
matters of religion we must not even compel by a bribe of charity. The chief motive in charity should be God's pleasure and
our own spiritual good.

² The Arabic word Wajh means literally face or countenance .

273 (Charity is) for those in need, who, in Allah's cause are restricted (from
travel), and cannot move about in the land, seeking (for trade or work): the
ignorant man thinks, because of their modesty, that they are free from want. Thou
shalt know them by their (unfailing) mark: They beg not importunately¹ from all
and sundry. And whatever of good ye give, be assured Allah knoweth it well.

¹ The Arabic word Ilhafa literally means “to beg with importunity” but Imam Tabari in his Tafsir (commentary) and the
majority of the religious scholars agree that this verse means : “They do not beg of people at all”. Muhammad Muhsin Khan
has perhaps rightly translated as “They do not beg at all”.

Bukhari-Volume 6, Book 60, Number 63:

Narrated Abu Huraira:

The Prophet said, "The poor person is not the one for whom a date or two or a morsel or two of food is sufficient but the poor
person is he who does not (beg or) ask the people (for something) or show his poverty at all. Recite if you wish, (Allah's
Statement):

"They do not beg of people at all." (2.273)

274 Those who (in charity) spend of their goods by night and by day, in secret and
in public, have their reward with their Lord: on them shall be no fear, nor shall
they grieve¹.

¹ Bukhari-Volume 2, Book 24, Number 504:

Narrated Abu Huraira:

The Prophet (p.b.u.h) said, "Seven people will be shaded by Allah under His shade on the day when there will be no shade
except His. They are:

(1) a just ruler;

(2) a young man who has been brought up in the worship of Allah, (i.e. worship Allah (Alone) sincerely from his childhood),

(3) a man whose heart is attached to the mosque (who offers the five compulsory congregational prayers in the mosque);

(4) two persons who love each other only for Allah's sake and they meet and part in Allah's cause only;

(5) a man who refuses the call of a charming woman of noble birth for an illegal sexual intercourse with her and says: I am
afraid of Allah;

(6) a person who practices charity so secretly that his left hand does not know what his right hand has given (i.e. nobody
knows how much he has given in charity).

(7) a person who remembers Allah in seclusion and his eyes get flooded with tears."

275 Those who devour usury¹ will not stand except as stand one whom the Satan
by his touch Hath driven to madness. That is because they say: "Trade is like
usury," but Allah hath permitted trade and forbidden usury. Those who after
receiving admonition from their Lord, desist, shall be pardoned for the past; their
case is for Allah (to judge); but those who repeat (the offence) are Companions of
the Fire: They will abide therein (for ever).
¹ The Arabic word Riba means usury . It is of two major kinds: a) Riba An-Nasia --- interest on lent money; b) Riba Al-Fadl --
- taking a superior thing of the same kind of goods by giving more of the same kind of goods of inferior quality e.g. dates of
superior quality for dates of inferior quality in greater amounts. The passage dealing with the prohibition of riba, which
follows here, is believed to have been among the last revelations received by the Prophet. The subject of usury connects
logically with the preceding long passage on the subject of charity because the former is morally the exact opposite of the
latter: true charity consists in giving without an expectation of material gain, whereas usury is based on an expectation of gain
without any corresponding effort on the part of the lender.

276 Allah will deprive usury of all blessing, but will give increase for deeds of
charity: For He loveth not any ungrateful sinner.

277 Those who believe, and do deeds of righteousness, and establish regular
prayers and regular charity, will have their reward with their Lord: on them shall
be no fear, nor shall they grieve.

278 O ye who believe! Fear Allah, and give up what remains of your demand for
usury, if ye are indeed believers¹.

¹ This refers not merely to the believers at the time when the prohibition of usury was proclaimed, but also to people of later
times who may come to believe in the Quranic message. Let us view some of the sayings of the Prophet with regard to Usury:

a) Bukhari-Volume 3, Book 34, Number 299:

Narrated 'Aun bin Abu Juhaifa:

My father bought a slave who practiced the profession of cupping. (My father broke the slave's instruments of cupping). I
asked my father why he had done so. He replied, "The Prophet forbade the acceptance of the price of a dog or blood, and
also forbade the profession of tattooing, getting tattooed and receiving or giving Riba (usury), and cursed the picture-
makers."

b) Bukhari-Volume 7, Book 72, Number 845:

Narrated Abu Juhaifa:

that he had bought a slave whose profession was cupping. The Prophet forbade taking the price of blood and the price of a
dog and the earnings of a prostitute, and cursed the one who took or gave (Riba') usury, and the lady who tattooed others or
got herself tattooed, and the picture-maker.

279 If ye do it not, take notice of war from Allah and His Messenger¹: But if ye
repent, ye shall have your capital sums: Deal not unjustly, and ye shall not be
dealt with unjustly.

¹ a) Bukhari-Volume 3, Book 38, Number 506:

Narrated Abu Said al-Khudri:

Once Bilal brought Barni (i.e. a kind of dates) to the Prophet and the Prophet asked him, "From where have you brought
these?" Bilal replied, "I had some inferior type of dates and exchanged two Sas of it for one Sa of Barni dates in order to give
it to the Prophet; to eat." Thereupon the Prophet said, "Beware! Beware! This is definitely Riba (usury)! This is definitely Riba
(Usury)! Don't do so, but if you want to buy (a superior kind of dates) sell the inferior dates for money and then buy the
superior kind of dates with that money."

b) Bukhari-Volume 9, Book 87, Number 171:

Narrated Samura bin Jundub:

Allah's Apostle very often used to ask his companions, "Did anyone of you see a dream?" So dreams would be narrated to
him by those whom Allah wished to tell. One morning the Prophet said, "Last night two persons came to me (in a dream) and
woke me up and said to me, 'Proceed!' I set out with them and we came across a man Lying down, and behold, another man
was standing over his head, holding a big rock. Behold, he was throwing the rock at the man's head, injuring it. The rock
rolled away and the thrower followed it and took it back. By the time he reached the man, his head returned to the normal
state. The thrower then did the same as he had done before. I said to my two companions, 'Subhan Allah! Who are these two
persons?' They said, 'Proceed!' So we proceeded and came to a man Lying flat on his back and another man standing over
his head with an iron hook, and behold, he would put the hook in one side of the man's mouth and tear off that side of his
face to the back (of the neck) and similarly tear his nose from front to back and his eye from front to back. Then he turned to
the other side of the man's face and did just as he had done with the other side. He hardly completed this side when the
other side returned to its normal state. Then he returned to it to repeat what he had done before. I said to my two
companions, 'Subhan Allah! Who are these two persons?' They said to me, 'Proceed!' So we proceeded and came across
something like a Tannur (a kind of baking oven, a pit usually clay-lined for baking bread)." I think the Prophet said, "In that
oven t here was much noise and voices." The Prophet added, "We looked into it and found naked men and women, and
behold, a flame of fire was reaching to them from underneath, and when it reached them, they cried loudly. I asked them,
'Who are these?' They said to me, 'Proceed!' And so we proceeded and came across a river." I think he said, ".... red like
blood." The Prophet added, "And behold, in the river there was a man swimming, and on the bank there was a man who had
collected many stones. Behold. while the other man was swimming, he went near him. The former opened his mouth and the
latter (on the bank) threw a stone into his mouth whereupon he went swimming again. He returned and every time the
performance was repeated, I asked my two companions, 'Who are these (two) persons?' They replied, 'Proceed! Proceed!'
And we proceeded till we came to a man with a repulsive appearance, the most repulsive appearance, you ever saw a man
having! Beside him there was a fire and he was kindling it and running around it. I asked my companions, 'Who is this
(man)?' They said to me, 'Proceed! Proceed!' So we proceeded till we reached a garden of deep green dense vegetation,
having all sorts of spring colors. In the midst of the garden there was a very tall man and I could hardly see his head because
of his great height, and around him there were children in such a large number as I have never seen. I said to my
companions, 'Who is this?' They replied, 'Proceed! Proceed!' So we proceeded till we came to a majestic huge garden, greater
and better than I have ever seen! My two companions said to me, 'Go up and I went up' The Prophet added, "So we
ascended till we reached a city built of gold and silver bricks and we went to its gate and asked (the gatekeeper) to open the
gate, and it was opened and we entered the city and found in it, men with one side of their bodies as handsome as the
handsomest person you have ever seen, and the other side as ugly as the ugliest person you have ever seen. My two
companions ordered those men to throw themselves into the river. Behold, there was a river flowing across (the city), and its
water was like milk in whiteness. Those men went and threw themselves in it and then returned to us after the ugliness (of
their bodies) had disappeared and they became in the best shape." The Prophet further added, "My two companions (angels)
said to me, 'This place is the Eden Paradise, and that is your place.' I raised up my sight, and behold, there I saw a palace
like a white cloud! My two companions said to me, 'That (palace) is your place.' I said to them, 'May Allah bless you both! Let
me enter it.' They replied, 'As for now, you will not enter it, but you shall enter it (one day) I said to them, 'I have seen many
wonders tonight. What does all that mean which I have seen?' They replied, 'We will inform you: As for the first man you
came upon whose head was being injured with the rock, he is the symbol of the one who studies the Quran and then neither
recites it nor acts on its orders, and sleeps, neglecting the enjoined prayers. As for the man you came upon whose sides of
mouth, nostrils and eyes were torn off from front to back, he is the symbol of the man who goes out of his house in the
morning and tells so many lies that it spreads all over the world. And those naked men and women whom you saw in a
construction resembling an oven, they are the adulterers and the adulteresses;, and the man whom you saw swimming in
the river and given a stone to swallow, is the eater of usury (Riba) and the bad looking man whom you saw near the fire
kindling it and going round it, is Malik, the gatekeeper of Hell and the tall man whom you saw in the garden, is Abraham and
the children around him are those children who die with Al-Fitra (the Islamic Faith)." The narrator added: Some Muslims
asked the Prophet, "O Allah's Apostle! What about the children of pagans?" The Prophet replied, "And also the children of
pagans." The Prophet added, "My two companions added, 'The men you saw half handsome and half ugly were those persons
who had mixed an act that was good with another that was bad, but Allah forgave them.'"

c) Bukhari-Volume 1, Book 8, Number 449:

Narrated 'Aisha:

When the verses of Surat "Al-Baqara"' about the usury Riba were revealed, the Prophet went to the mosque and recited them
in front of the people and then banned the trade of alcohol.

280 If the debtor is in a difficulty, grant him time till it is easy for him to repay.
But if ye remit it by way of charity, that is best for you if ye only knew¹.

¹ Bukhari-Volume 4, Book 56, Number 687:

Narrated Abu Huraira:

Allah's Apostle said, "A man used to give loans to the people and used to say to his servant, 'If the debtor is poor, forgive
him, so that Allah may forgive us.' So when he met Allah (after his death), Allah forgave him."
281 And fear the Day when ye shall be brought back to Allah. Then shall every
soul be paid what it earned, and none shall be dealt with unjustly.

¹ According to the uncontested evidence of Ibn `Abbas. the above verse was the last revelation granted to the Prophet, who
died shortly afterwards (Bukhari: see also Fath al -Bari VIII. 164 i.).

Bukhari-Volume 6, Book 60, Number 67:

Narrated Ibn Abbas:

The last Verse (in the Quran) revealed to the Prophet was the Verse dealing with usury (i.e. Riba).

282 O ye who believe! When ye deal with each other, in transactions involving
future obligations in a fixed period of time¹, reduce them to writing. Let a scribe
write down faithfully as between the parties: let not the scribe refuse to write: as
Allah Has taught him, so let him write. Let him who incurs the liability dictate,
but let him fear His Lord Allah, and not diminish aught of what he owes. If they
party liable is mentally deficient, or weak, or unable himself to dictate, let his
guardian dictate faithfully, and get two witnesses, out of your own men, and if
there are not two men, then a man and two women², such as ye choose, for
witnesses, so that if one of them errs, the other can remind her. The witnesses
should not refuse when they are called on (for evidence). Disdain not to reduce to
writing (your contract) for a future period, whether it be small or big: it is juster in
the sight of Allah, more suitable as evidence, and more convenient to prevent
doubts among yourselves but if it be a transaction which ye carry out on the spot
among yourselves, there is no blame on you if ye reduce it not to writing. But take
witness whenever ye make a commercial contract; and let neither scribe nor
witness suffer harm. If ye do (such harm), it would be wickedness in you. So fear
Allah; For it is Allah that teaches you. And Allah is well acquainted with all
things.

¹ The above phrase embraces any transaction on the basis of credit, be it an outright loan or a commercial deal. It relates (as
the grammatical form taddyantum shows) to both the giver and taker of credit, and has been rendered accordingly.

² The stipulation that two women may be substituted for one male witness does not imply any reflection on woman's moral or
intellectual capabilities: it is obviously due to the fact that, as a rule women are less familiar with business procedures than
men and, therefore, more liable to commit mistakes in this respect.

283 If ye are on a journey, and cannot find a scribe, a pledge with possession (may
serve the purpose). And if one of you deposits a thing on trust with another, Let
the trustee (faithfully) discharge his trust, and let him fear his Lord. Conceal not
evidence¹; for whoever conceals it,- his heart is tainted with sin. And Allah
knoweth all that ye do.

¹ “Conceal not evidence”--- This relates not only to those who have witnessed a business transaction, but also to a debtor who
has been given a loan on trust - without a written agreement and without witnesses - and subsequently denies all knowledge of
his indebtedness.
284 To Allah belongeth all that is in the heavens and on earth. Whether ye show
what is in your minds or conceal it, Allah calleth you to account for it. He
forgiveth whom He pleaseth, and punisheth whom He pleaseth, for Allah hath
power over all things.¹

¹Muslim-Book 001, Number 0228:

It is reported on the authority of Abu Huraira that when it was revealed to the Messenger of Allah (may peace be upon him):
"To Allah belongeth all that is in the heavens and on earth. Whether ye show what is in your minds or conceal it, Allah Calleth
you to account for it. He forgiveth whom He pleaseth, and punisheth whom He pleaseth, for Allah hath power over all things."
(2:284). the Companions of the Messenger of Allah (may peace be upon him) felt it hard and severe and they came to the
Messenger of Allah (may peace be upon him) and sat down on their knees and said: Messenger of Allah, we were assigned
some duties which were within our power to perform, such as prayer, fasting, struggling (in the cause of Allah), charity. Then
this (the above-mentioned) verse was revealed unto you and it is beyond our power to live up to it. The Messenger of Allah
(may peace be upon him) said: Do you intend to say what the people of two books (Jews and Christians) said before you:
"We hear and disobey"? You should rather say:" We hear and we obey, (we seek) Thy forgiveness, our Lord! and unto Thee
is the return." And they said:" We hear and we obey, (we seek) Thy forgiveness, Our Lord! and unto Thee is the return."
When the people recited it and it smoothly flowed on their tongues, then Allah revealed immediately afterwards: " The
Messenger believeth in what hath been revealed to him from his Lord, as do the men of faith. Each one (of them) believeth in
Allah, His angels, His books, and His messengers. "We make no distinction (they say) between one and another of His
messengers." And they say: "We hear, and we obey: (We seek) Thy forgiveness, our Lord, and to Thee is the end of all
journeys." (2:285). When they did that, the Great, Majestic Allah revealed:" Allah burdens not a soul beyond its capacity. It
gets every good that it earns and it suffers every ill that it earns. Our Lord, punish us not if we forget or make a mistake."
(The Prophet said: ) Yes, our Lord! do not lay on us a burden as Thou didst lay on those before us. (The Prophet said: ) Yes,
our Lord, impose not on us (burdens) which we have not the strength to bear (The Prophet said: ) Yes, and pardon us and
grant us protection! and have mercy on us. Thou art our Patron, so grant us victory over the disbelieving people" (2:286). He
(the Lord) said: Yes.

285 The Messenger believeth in what hath been revealed to him from his Lord, as
do the men of faith. Each one (of them) believeth in Allah, His angels, His books,
and His messengers. "We make no distinction (they say) between one and another
of His messengers." And they say: "We hear, and we obey: (We seek) Thy
forgiveness, our Lord, and to Thee is the end of all journeys."

286 On no soul doth Allah place a burden greater than it can bear. It gets every
good that it earns, and it suffers every ill that it earns. (Pray:) "Our Lord!
Condemn us not if we forget or fall into error; our Lord! Lay not on us a burden
like that which Thou didst lay on those before us¹; Our Lord! Lay not on us a
burden greater than we have strength to bear. Blot out our sins, and grant us
forgiveness. Have mercy on us. Thou art our Protector; Grant us victory over the
unbelievers."²

¹ A reference to the heavy burden of rituals imposed by the Law of Moses upon the children of Israel, as well as the world-
renunciation recommended by Jesus to his followers.
 Appendix 1

The Abbreviated Letters or Al-Muqattat

Many of the surahs in the Quran begin with abbreviated letters. These abbreviated letters are known as Al-Muqattaat. There
are 29 letters in the Arabic Alphabet (if hamza and alif are considered as two letters) and there are 29 surahs (chapters) in the
Glorious Quran that have the abbreviated letters prefixed to them. These abbreviated letters some times occur alone,
sometimes in a combination of two letters and sometimes in a combination of three, four or five letters.

a) Three surahs are pre-fixed with only one letter:

1. Surah Sad chapter 38 with Sad

2. Surah Qaf chapter 50 with Qaf
3. Surah Nun or Qalam chapter 68 with Nun

b) The combination of two letters occurs in 10 surahs:

Three of them occur only once each:

1. Surah Ta Ha chapter 20 has Ta Ha

2. Surah Al Naml starting with chapter 27 has Ta Seen
3. Surah Ya Seen chapter 36 has Ya Seen

Ha Meem occurs in seven consecutive surahs from surah 40 to surah 46:

1. Surah Ghafir or Al-Mu’min chapter 40

2. Surah Fussilat or Ha Meem chapter 41
3. Surah Al-Shura chapter 42
4. Surah Al-Zukhruf chapter 43
5. Surah Ad-Dukhan chapter 44
6. Surah Al-Jathiyah chapter 45
7. Surah Al-Ahqaf chapter 46

c) There are three combinations of three letters each occurring in 14 surahs.

Alif Laam Meem occurs in six surahs:

1. Surah Al Baqarah chapter 2

2. Surah Ali ‘Imran chapter 3
3. Surah Al ‘Ankabut chapter 29
4. Surah Al Rum chapter 30
5. Surah Luqman chapter 31
6. Surah Al Sajdah chapter 32

Alif Laam Ra occurs in six consecutive surahs--Surah 10 to Surah 15:

1. Surah Yunus chapter 10

2. Surah Hud chapter 11
3. Surah Yusuf chapter 12
4. Surah Al Rad chapter 13
5. Surah Ibrahim chapter 14
6. Surah Al Hijr chapter 15

Ta Seen Meem occurs in two Surahs:

1. Surah Al-Shura chapter 26

2. Surah Al-Qasas chapter 28

d) Combination of four letters occurs twice:

1. Surah Aaraf chapter 7: Alif Laam Meem Sad
2. Surah Anfal chapter 8: Alif Laam Meem Ra

e) Combination of five letters occurs twice:

1. Surah Maryam chapter 19 begins with Kaf Ha Ya Ayn Sad

2. Surah Al-Shura chapter 42 begins with Ha Meem Ayn Seen Qaf

Surah Al-Shura chapter 42 has a double combination of abbreviated letters one set of two letters followed by one set of three
letters.

Meaning of these abbreviated letters

The meaning and purpose of these letters is uncertain. There have been a variety of explanations offered by Muslim scholars
through the ages. A few among them are:

4. These letters might be abbreviations for certain sentences and words for instance, Alif Laam Meem means Ana-Alahu -
a’Laam or Nun meaning Noor (light), etc.
5. These letters are not abbreviations but symbols and names of Allah or something else.
6. These letters were used for rhyming.
7. These letters have some numerical significance as the Semitic letters also have numerical values.
8. These letters were used to attract the attention of the Prophet (and later his audience).

Several volumes have been written on the significance of these abbreviations.

Best explanation of abbreviated letters

Of all the explanations given by various scholars, the one which is authentic and also supported by Tafsir of Ibn-Kathir,
Zamakshari and Ibn-Taiymiyah is the following:

The Quran addresses those people who reject its Divine authority. It tells them that this Quran, is in their own language, in
which the Arabs took pride. It is composed of the same letters that the Arabs used to express themselves most eloquently.

The Arabs were very proud of their language and Arabic was at its peak when the Quran was revealed. With the letters Alif
Laam Meem, Yaa Seen, Ha-Meem, etc., (in English we would say A, B, C, D) the Quran challenges mankind to produce a
Surah at least somewhat similar to the Quran in beauty and elegance, if they doubt its authenticity.

Initially, the Quran challenges all the men and jinn to produce a recital like the Quran and adds that they would not be able to
do it even if they backed each other. This challenge is mentioned in Surah Isra (17:88) and in Surah Tur (52:34).Later the
Quran repeats the challenge in Surah Hud (11:13) by saying produce ten surahs like it and later in Surah Yunus (10:38),
produce one surah like it and finally the easiest challenge is given in Surah Al-Baqarah (2 :23-24),

"And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Surah like thereunto;
and call your witnesses or helpers (if there are any) besides Allah if your doubts are true. But if ye cannot – and of a surety ye
cannot – then fear the fire whose fuel is men and stones – which is prepared for those who reject faith." (2:23-24)

To compare the skill of two artisans, they must be given samples of the same raw material and their performance evaluated in
performing the same task. If they are tailors they must be provided with the same fabrics. The raw materials of the Arabic
language are these letters Alif Laam Meem, Ya Seen (in English it is A, B, C, D, etc.) The miraculous nature of the language of
the Quran does not lie only in the fact that it is the Word of Allah, but also in the fact that although made up of the same letters
in which the pagan Arabs took pride, it has not been rivalled.

The Arabs are noted for their rhetoric ability, eloquence and meaningful expression. Just as the constituents of the human body
are known to us and can be obtained by us, the letters comprising the Quran, such as Alif Laam Meem are known to us, and
used frequently to formulate words. Life cannot be created by us, even if we possess knowledge of the constituents of the
human body. Similarly we cannot capture the same eloquence and beauty of expression that we find in the Quran, despite
knowing the letters that constitute the Quran. The Quran thus proves its Divine origin.

Therefore, immediately after these broken letters are mentioned in the Quran, the following verses speak about the miracle of
the Quran, and its authority e.g. in Surah Baqarah Chapter 2 verse 1-2:
"Alif Laam Meem.
This is the Book; in it is guidance sure, without doubt, to those who fear Allah." (2:1-2)

At first glance it might appear that three surahs (29, 30 and 68) are exceptions to this rule; but this assumption is misleading.
In the opening verse of surah 29 (Al-Ankabat), a reference to revelation is obviously implied in the saying, "We Believe"
(amanna), i.e., in God and His messages. In surah 30 (Ar-Rum), divine revelation is unmistakably stressed in the prediction of
Byzantine victory in verses 2-4. In verse l of surah 68 (Al-Qalam) the phenomenon of revelation is clearly referred to in the
evocative mention of "the pen". Thus, there are no "exceptions" in the surahs prefixed by one or more of the muqatt’at: each
of them opens with a reference to divine revelation. And Allah knows best.
 Appendix 2

The Gender of God Almighty

Throughout the Quran, Allah uses the male form to address Himself. However we should not misconstrue this to indicate that
Allah is male. The Arabic word “Allah” has no gender. The Arabic grammar has only two genders, male and female and male
gender is of two types:

a) Masculine Haqeeqi i.e. Real, which is used to denote the masculine gender in humans, animals.

b) Masculine Majazi i.e. Unreal, wherein it is used as Masculine but in reality it is not so e.g. Malak (Angels), Layl (Night),
Bab (door). The word Allah, too falls in the second category i.e. Masculine Majazi.

The English language has got three genders; male, female and neutral. So if we translate the Arabic word 'huwa' into English,
it can be translated as 'he' or 'it'. And the Arabic word 'hiya' can be translated as 'she' or 'it'.

Allah is unique and cannot be referred as 'it' in English, since Allah has no gender, neither male nor female or neutral.

Some people may argue that the Arabic word 'huwa' and 'hiya' both can be used for 'it' or neutral gender, then why Allah has
used 'huwa' and not ‘hiya’? The reason is that in Arabic grammar there are certain rules and criteria for feminine gender. First,
if it is female by nature, like the word mother (ummum), it becomes feminine in gender. Allah is not a female. Second, if it
ends with the third Arabic letter 'ta' like 'mirwahtun' (fan), it becomes feminine. The Arabic word 'Allah' doesn't end with 'ta'
so it cannot be feminine. Third, if the word ends with 'Alif Mamduda' (big Alif), it becomes feminine. But the Arabic word
'Allah' doesn't end with 'Alif Mamduda' so, it cannot be feminine. And lastly, if the object occurs in pairs, like pairs of the
body, e.g. 'Ainun' (eyes), 'yadun' (hands), they are considered feminine. But Allah says in the Glorious Quran in Surah Ikhlas,
chapter 112, verse 1:

"Say: He is Allah the ONE and only;"

So Allah is one and not a pair. Therefore, by default since it cannot be used as 'Hiya' i.e. she or it, Allah uses huwa i.e. He.
And Allah knows the best
 Appendix 3

Iblis --- Jinn or Angel ?

The story of Adam and Iblis is mentioned in the Quran in various places in which Allah says, "We said to the angels bow down
to Adam: and they bowed down: not so Iblis". This is mentioned in:

Surah Al Baqarah chapter 2 verse 43

Surah Al ‘Araf chapter 7 verse 17
Surah Al Hijr chapter 15 verses 28-31
Surah Al Isra chapter 17 verse 61
Surah Ta Ha chapter 20 verse 116
Surah Sad chapter 38 verses 71-74

But in Surah Al Kahf chapter 18 verse 50 the Quran says:

"Behold! We said to the angels, "Bow down to Adam." they bowed down except Iblis. He was one of the Jinns."

Arabic Rule Of Tagleeb

The English translation of the first part of the verse ‘We said to the angels bow down to Adam: they bowed down except Iblis’,
gives us the impression that Iblis was an angel. The Quran was revealed in Arabic. In Arabic grammar there is a rule known as
Tagleeb, according to which, if the majority is addressed, even the minority is included. If for example, I address a class
containing 100 students of whom 99 are boys and one is a girl, and if I say in Arabic that the boys should stand up, it includes
the girl as well. I need not mention her seperately.

Similarly in the Quran, when Allah addressed the angels, even Iblis was present, but it is not required that he be mentioned
separately. Therefore according to that sentence Iblis may be an angel or may not be an angel, but we come to know from
Surah Al Kahf chapter 18 verse 50 that Iblis was a Jinn. No where does the Quran say Iblis was an angel. Therefore there is no
contradiction in the Quran.

Jinns have free will and can disobey Allah

Secondly, Jinns have a free will and may or may not obey Allah, but angels have no free will and always obey Allah --- “They
do not disobey Allah in what He commands them, and do as they are commanded" [Surat at-Tahrim, verse 6] and also, "Nay!
they are honored servants. They speak not before He speaks, and they act (in all things) by His Command" [Surat al-Anbiyaa,
verses 26-27]. Therefore the question of an angel disobeying Allah does not arise. This further supplements that Iblis was a
Jinn and not an angel.
 Appendix 4

The “Holy Spirit” in the Quran

The Holy Spirit as mentioned in the Quran has a different meaning to what is believed by the modern day Christians. The Holy
Spirit is nothing but a creation of Allah. According to majority of the scholars, it refers to Archangel Gabriel and was a special
title bestowed by Allah in order to honour him above other angels. In this verse, the Arabic word used for Holy Spirit is Ruh-
ul-Qudus and the majority of the scholars are agreed upon the identification of the holy spirit as angel Gabriel, which also
supported by some of the authentic narrations of the Prophet. There is also ample proof in the Bible to show that the Holy
Ghost or Holy Spirit as mentioned therein also refers to Gabriel. For example, we find in the New Testament, Gospel of
Matthew 1: 18:

“Now the birth of Jesus Christ was on this wise; when as his mother Mary was espoused to Joseph, before they came
together, she was found with child of the Holy Ghost.”

If we compare this with a similar narration of Luke in 1:26-27:

“And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, to a virgin espoused to
a man whose name was Joseph, of the house of David; and the virgin’s name was Mary.”

We can readily see that the Holy Ghost mentioned in Matthew 1: 18 is himself the angel Gabriel. The Quran confirms the
same in Surah 19, verses 17 - 19:

“We sent to her [Mary] Our ruuh [angel Gabriel], and he appeared before her in the form of a man in all respects. … [The
angel] said: “I am only a messenger from your Lord, [to announce] to you the gift of a righteous son.”

The angel Gabriel is the same angel sent with divine messages and support of Allah to his prophets. The Quran says in Surah
16: 102 that:

“Say [O Muhammad]: Ruh-ul-Qudus (Spirit of Holiness, i.e. Gabriel) has brought it [the Qur’an] down from your Lord with
truth, that it may make firm and strengthen [the faith of] those who believe, and as a guidance and glad tidings to those who
have submitted [to Allah as Muslims].”

The same was the context of Surah 2, verse 87, which says that:

“And indeed, We gave Moses the Book and followed him with a succession of messengers. And We gave Jesus, the son of
Mary, clear signs and supported him with Ruh-ul-Qudus [Gabriel].”

Also Surah 2, verse 253 says that:

“And to Jesus the son of Mary, We gave clear proofs and evidences, and supported him with Ruh-ul-Qudus [Gabriel].”

Then Surah 5, verse 110 says that:

“[Remember] when Allah will say [on the Day of Resurrection], “O Jesus son of Mary! Remember My favor to you and to
your mother when I supported you with Ruh-ul-Qudus [Gabriel] so that you spoke to the people in the cradle and in maturity,
and when I taught you writing, al-hikmah (the power of understanding), the Tawrah (Torah) and the Injeel (Gospel).””

The same role of the Holy Spirit (Gabriel), as a messenger and a supporter from Allah, can be understood from Matthew 1: 18
and Luke 1: 26-27 above, as well as other biblical citations, e.g. in Hebrews 5: 7:

“And there appeared an angel unto him from heaven, strengthening him”.

Luke 1: 15 says :

“For he (John the Baptist) shall be great in the sight of the Lord, and he shall be filled with the Holy Ghost, whom God hath
given to them that obey him.”

Also Acts 11: 24 reads:

“For he (Barnabas) was a good man, and full of the Holy Ghost and of faith, and much people was added unto the Lord.”
Acts 5: 32 also says:

“And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him.”

Thus it is clear that the Holy Ghost in the Bible refers to Angel Gabriel. Islamic scholar Shaykh al-Shanqeeti said: “The words
of Allaah (interpretation of the meaning), ‘and [We] supported him with Rooh al-Qudus’ [al-Baqarah 2:87] refer to Jibreel
according to the most sound view. This is indicated by the words (interpretation of the meaning): ‘Which the trustworthy
Rooh has brought down’ [al-Shu’ara’ 26:193] and ‘then We sent to her our Rooh’ [Maryam 19:17].”

Ibn Abi Haatim narrated from Ahmad ibn Sinaan… Abu’l-Za’raa’ told us: ‘Abd-Allaah said: Rooh al-Qudus (“the Holy
Spirit”) is Jibreel, then he said: something similar was narrated from Muhammad ibn Ka’b al-Qurazi, Qutaadah, ‘Atiyah al-
‘Awfi, al-Saddi and al-Rabee’ ibn Anas.

This view is supported by the above and by the report narrated by the two Shaykhs [al-Bukhaari and Muslim] with their
isnaads from Abu Salamah ibn ‘Abd al-Rahmaan ibn ‘Awf, that he heard Hassaan ibn Thaabit al-Ansaari asking Abu
Hurayrah to bear witness, “ I ask you by Allaah, did you hear the Messenger of Allaah (peace and blessings of Allaah be upon
him) say, ‘O Hassaan, respond on behalf of the Messenger of Allaah. O Allaah, support him with Rooh al-Qudus’?” Abu
Hurayrah said, “Yes.”

Hence, we can see that there is conclusive evidence present in the scriptures of both Islam and Christianity that indicates that
the Holy Spirit is only a creation of Allah and is a special title bestowed on angel Gabriel by Allah.
 Appendix 5
Harut and Marut
The Quran mentions in 2:102 :

“They followed what the Satans recited over Solomon’s Kingdom. Solomon did not disbelieve but the Satans disbelieved,
teaching men magic, and such things as came down at Babylon to the angels Harut and Marut. But neither of these taught
anyone (such things) without saying: "We are only for trial; so do not blaspheme." They learned from them the means to sow
discord between man and wife. But they could not thus harm anyone except by Allah's permission. And they learned what
harmed them, not what profited them. And they knew that the buyers of (magic) would have no share in the happiness of the
Hereafter. And vile was the price for which they did sell their souls, if they but knew!”

Harut and Marut lived in Babylon, a very ancient seat of science, especially the science of astronomy. The period may be
supposed to anywhere about the time when the ancient Eastern Monarchies were strong and enlightened: probably even
earlier, as Ma-ru-tu or Madruk was a deified hero afterwards worshipped as a god of magic in Babylon. Being good men (or
perhaps, angels), Harut and Marut of course dabbled in nothing evil, and their hands were certainly clean of fraud. But
knowledge and the arts, if learned by evil men, can be applied to evil uses.The evil people, referred to as Satans, besides their
fraudulent magic, also learnt a little of this true science and applied it to evil uses. Harut and Marut did not withhold
knowledge, yet never taught anyone without plainly warning them of the trial and temptation of knowledge in the hands of evil
men. As to their identification whether they were angels or ordinary men, as well as their purpose for teaching magic, various
theories have been put forth by scholars.

Among the Jewish traditions in the Midrash (Jewish commentaries) was a story of two angels who asked Allah’s permission to
come down to earth but succumbed to temptation, and were hung up by their feet at Babylon for punishment. Such stories
about sinning angels who were cast down to punishment were believed in by the early Christians also. (See Second Epistle of
Peter ii.4 and the Epistle of Jude,verse 6). However, the Quran makes it clear in several verses that angels cannot disobey God
and are free from sins --- "They do not disobey Allah in what He commands them, and do as they are commanded" [Surat at-
Tahrim, verse 6] and also, "Nay! they are honored servants. They speak not before He speaks, and they act (in all things) by
His Command" [Surat al-Anbiyaa, verses 26-27]. As such, either the two were not angels or else they were following God’s
commands. In either case, they have been exonerated from the guilt of sin by Allah in the Quran.

So, there is a difference of opinion among the scholars as to the correct identification of Harut and Marut. Hence, I enumerate
in brief, the various theories put forth by various scholars:

1. Some commentators like Muhammad Asad argue that they should be understood as “angelic persons” which means
pious men and not as angels in the truest sense.

2. Other scholars have agreed that Harut and Marut were two angels sent by Allah who were obeying God’s commands
and were hence free from sin. As to their purpose for this act of teaching magic, again there are various theories.

1. There are some who consider that Allah had sent the two angels in order to test the faith of the people. They were
sent as a temptation and trial from Allah. Those who learned magic from them disbelieved, and those who did not,
believed. This is why the angels warned the people before teaching them magic. The angels said, "We are only a
trial; so do not disbelieve" (Quran 2:102). Allah had the two angels teaching people magic as a test for them, not that
magic is acceptable or that it is permissible. It was only to distinguish those who were going to disbelieve from those
who were going to believe and accept the advice.

2. Another theory is that Allah sent down to Babylon two angels, Harut and Marut, for informing the people as to the
true nature of magic and as to its different forms, so that they should distinguish it from the miracles of prophets, and
keep away from obeying magicians and practising magic themselves.

3. Other scholars feel that it is more likely that Harut and Marut were teaching magic for educational purposes, so that
the people could recognize its symptoms, properties and effects and avoid it. The reason the two of them were sent
down was to teach people what magic was so that they would know the difference between magic and prophethood,
and therefore that Sulayman was not a magician. It was to ensure complete understanding.

And Allah knows best.

 Appendix 6

Theory of Abrogation
The English word “abrogation” literally signifies annulment, nullification or cancellation. However, in Islamic terminology
that is used in Glorious Qu'ran, it means expiration of the period of the validity of a practical injunction. The occurrence of
Naskh (abrogation) is related only to injunctions that are not eternal and are equal with regard to the possibility of their
existence or non-existence.

The root of this theory is the verse 2: 106 which says:

“None of Our revelations do We abrogate or cause to be forgotten, but We substitute something better or similar: Knowest
thou not that Allah hath power over all things?”

Abrogation can never be taken to mean that Allah commanded or prohibited something and then thought better of it and
decided to cancel His former command. This is impossible because it involves attributing ignorance to Allah (Allah forbid).
Also it is not possible for Allah to command or prohibit something and then without any change in time, subject or conditions
to abrogate His injunction since that would lead to attributing imperfection to Allah. Allah is free of any imperfection
whatsoever.

What the Naskh/Mansookh signified is that Allah knows that a certain injunction will remain valid for people up to certain
time and then cease to be applicable. When that specific time is reached, a new command is sent which seems to either
abrogate or change the former injunction but which, in fact, does nothing but mark the expiration of its validity. Since the
former command did not have a specific period of validity attached to it, we take the new injunction as a cancellation of the
former.

Example:

An employer might command one of his employees to do certain task with the intention of asking him to do some other task
after one year, without, however, disclosing his intention to the employee. After the completion of the year, when employer
ask the employee to do the other job, the employee might think that employer have changed or amended his orders, even
though it is not the case, in fact, employer has not made any changes or amended his plans. Like all other changing phenomena
around us, these apparent changes or amendments in the divine injunction are part of Divine Wisdom, whether we know its
significance or not.

Therefore, the literal meaning of Naskh is replacement of one thing by another thing. Technical meaning from Islamic point of
view is “Lifting the Law of Shariah by reasons of Shariah.” Thus, Allah says in the Quran, in Surah An-Nahl in 16:101:

When We substitute one revelation for another, - and Allah knows best what He reveals (in stages), - they say, "Thou art but a
forger": but most of them understand not.

This verse is to be understood as:

And if We happen to exchange a revelation, which has already, served its purpose for another revelation which is appropriate
for the new circumstance, and Allah knows exactly what to reveal and when, they - the infidels - accuse you (O Muhammad)
of forgery. Indeed most of them do not know the facts nor do they reflect.

In both these cases (verses 2:106 and 16:101) the Arabic word mentioned is ayat which means ‘signs’ or ‘verses’ and which
can also mean ‘revelations’. Thus, verse 2:106 of the Quran can be interpreted in two different ways:

1. The revelations that are abrogated are those revelations that were revealed before the Quran, for example the
Torah, the Zaboor (Psalms) and the Injeel (Gospel).

Here Allah says that He does not cause the previous revelations to be forgotten but He substitutes them with something better
or similar, indicating that the Torah, the Zaboor and the Injeel were substituted by the Quran. Here, critics point to another
problem ---- The new revelation confirms the old [2:97] or substitutes it [16:101]?

Verses in question:

2:97. Say: "Whoever is an enemy to Jibrael (Gabriel) (let him die in his fury), for indeed he has brought it (this Qur'ân) down
to your heart by Allah's Permission, confirming what came before it, as guidance and glad tidings for the believers.
16:101. And when We substitute one revelation for another, and Allâh knows the best of what He sends down, they (the
disbelievers) say: "You (O Muhammad ) are but a forger!" Nay, but most of them know not.

The truth of the matter is that these two verses describe two totally seperate issues with regards to God's revelation. Verse 2:97
describes the fact that the Qur'an confirms the revelations delivered to previous nations, while verse 16:101 describes the
Qur'anic concept of abrogation. The following points clarify these two issues:

a) With regards to verse 2:97, Syed Qutb (d. 1966CE) writes the following in his prominent Fi Dhilalil Qur'an:

The Qur'an was lodged in Muhammad's heart, confirming

"the Scriptures revealed before it, and is a guidance and joyful tidings for the believers".

The Qur'an confirms and endorses in general terms all Divine revelations recieved before it. The religion of God, as
expounded and preached by all revealed Scriptures, is basically one and the same. All Divine revelations have come as
guidance to man and as a source of joyful tidings for all believing hearts that are receptive and willing to have faith in
God.(Qutb, In the Shade of the Qur'an, The Islamic Foundation 1999, vol. 1, p.95)

And Shaykh Abu Ammaar Yasir Qadhi writes:

However, as a manifestation of Allaah's mercy, mankind was not left without guidance in its social and political life. Rather,
their Creator provided for them a set of laws that would govern them in their mutual affairs, and instruct them concerning all
that was beneficial for them, and warn against all that was harmful to them. These code of laws varied from time to time,
and from place to place, for each set of peoples had their own specific problems and peculiar situations that needed to be
catered to……Since each prophet was sent to a different nation, it was possible for one messenger to abrogate the laws of a
previous messenger. (Qadhi, An Introduction to the Sciences of the Qur'aan, Al-Hidaayah Publishing and Distribution 1999,
p. 245)

Thus, the Qur'an confirms the laws, beliefs and stories found in previous scriptures while it also serves as a criterion in
identifying false notions and doctrines which have crept into previous scriptures through corruption. Although the Qur'an
confirms the message of the previous revelations it also contains some different laws which are more appropriate for the
Muslim nation than older laws such as the Mosaic laws.

b) With regards to verse 16:101, then this explains the concept of abrogation (naskh) in the Qur'an. See the next point for
details.

2. If we consider that the Arabic word ayat in the above verse refers to the verses of the Quran, and not previous
revelations, then it indicates that none of the verses of the Quran are abrogated by Allah but substituted with
something better or similar. This means that certain verses of the Quran, which were revealed earlier were substituted
by verses that were revealed later.

Since the Quran was revealed gradually over a period of twenty-three years, the legal rulings were not imposed on its
adherents all at once. Rather, it gave them time to grow in faith and become accustomed to Islam. As Shaykh Abu Ammaar
Yasir Qadhi mentions:

Among the blessings of Allaah to the Companions is that He revealed to them the laws of Islaam gradually, and thus made it
easier for them to adopt these laws. Initially, there were no specific laws of halaal and haraam. The Companions during the
Makkan stage were being trained spiritually so that they could form the nucleus of the future Muslim state in Madeenah. Once
they had passed this stage, Allaah then completed the revelation of the sharee'ah in gradual steps, so that they could adapt
to the lifestyle of Islaam. (Qadhi, An Introduction to the Sciences of the Qur'aan, Al-Hidaayah Publishing and Distribution
1999, p. 86)

And as Makkee ibn Abee Taalib (d. 1035CE) mentioned regarding abrogation:

And this (meaning naskh or abrogation) is from Allah, and is meant to be for the betterment of His worshippers. So, He
commands them with a ruling at a specific time, since He knows that it will be for their betterment for that particular time,
but He already knows that this command will be removed from them at a later time, since at this later time that particular
ruling will not be for their benefit. (An-Nahaas, p. 116.)

Thus, abrogation does not imply any imperfection whatsoever on the part of God, as critics allege. It does not mean that God
made a mistake or that he didn’t foresee an event. Rather, God knew in advance, and intended to send temporary laws for the
early Muslims that would later be abrogated once the Muslim society became established.

It is analogous to a Professor who asks his students to perform 30 minutes of studying everyday for the first week. During the
second week, he 'abrogates' his initial command and asks his students to perform 1 hour of studying every day. The Professor
did not make a mistake initially, nor did he react to an unforeseen event. Rather, he had always planned to give a lighter load
the first week to his students, and then increase the workload the next week because he knew they would be ready for it. In
fact, he had his plan for the entire course written down and recorded. So when he initially gave the order to perform 30
minutes of homework, he knew that he would later abrogate this command.

So the question that remains is, "Does the doctrine of abrogation contradict the verses stating that none can change the decrees
of God?" And the answer is no, because God had decreed right from the beginning that He would reveal temporary laws that
would be abrogated. He decreed right from the beginning that the Muslims would follow this law for this amount of time, and
then later it would be abrogated by this law. That was His decree, His word. Abrogation is not the changing of His words, but
it is the addition of a new ruling to be followed, as originally decreed. Going back to the example of the Professor, we could
say that:

The Professor told his class at the beginning of the course, "I've written down what we will do during this course. I've planned
it carefully, and written down everything we will do, word for word. No one can change my words." Then, during the second
week when the Professor changes the ruling from 30 minutes of homework to 1 hour, a student complains and says, "But sir,
you've changed your words!" The Professor responds by saying, "No, I haven't changed my words, I had planned this right
from the beginning." Evidently, he is referring to his plan as his words.

Similarly, Allah initially gave some rulings that were later abrogated, but He knew and intended them.

Thus, early Qur'anic verses may have contained a general or light directive which was later substituted for a specific ruling
laying down a concrete law. For instance, the Qur'an initially stated that there was much harm and some benefit in alcohol
(2:219) after which many Muslims began to abstain from alcohol more. Then the Qur'an forbade the believers to perform
prayer when intoxicated (4:43) and later on it declared alcohol to be categorically forbidden (5:90). In this manner, the Qur'an
gradually revealed laws through a process of substituting a few verses, which aided in establishing the Islamic practices. Had
alcohol been forbidden at once in a society where it was a firmly-rooted practice, the message would have been too difficult to
follow. Abrogation does not imply any imperfection on the part of God, as some crtics claim. It only illustrates the changing
condition of society and the need to provide laws relevant to a nation's context in the world.
 Appendix 7

Prohibition of Pork
The reason why pork is prohibited can be worked out easily from common sense and logic. The following points explain
various aspects of this prohibition:

a) Eating of pork can cause no less than seventy different types of diseases. A person can have various helminthes like
roundworm, pinworm, hookworm etc. One of the most dangerous is Taenia Solium, which is in lay man’s terms called
tapeworm. It harbours in the intestines and is very long. Its eggs enter the bloodstream and can reach almost all the organs of
the body. If it enters the brain it can cause loss of memory. If it enters the heart it can cause heart attack, if it enters the eye it
can cause blindness, if it enters the liver it can cause liver damage. It can damage almost all the organs of the body. Another
dangerous helminthes is Trichura Tichurasis. A common misconception about pork is that if it is cooked well, these eggs die.
In a research project undertaken in America, it was found that out of 24 people suffering from Trichura Tichurasis , 22 had
cooked the pork very well. This indicates that the eggs present in the pork do not die under normal cooking temperature.

b) Pork has very little muscle building material and contains excess of fat. This fat gets deposited in the blood vessels and can
cause hypertension and heart attack.

c) The pig is one of the filthiest animals on earth. It lives and thrives on muck, faeces and dirt. It is the best scavenger that I
know that God has produced. In villages they don’t have modern toilets and the villagers excrete in the open air. Very often
excreta is cleared by the pigs. Some may argue that in advanced countries like Australia, pigs are bred in clean and hygienic
conditions. No matter how hard you try to keep them clean, they are filthy by nature. They eat and enjoy their own as well as
their neighbours’ excreta.

d) The pig is the most shameless animal on the face of this earth. It is the only animal that invites its friends to have sex with
their mate. Considering the fact that whatever we eat has an effect on our nature, it is not surprising that wife-swapping has
become so common in such “advanced” countries.

Now if you ask me if pork causes so many diseases, why does Allaah (swt) create pork. What we believe is Atiullah wa Attiul
Rasool--- Obey Allaah and obey the Messenger. The Muslim position is that when Allah has prohibited it, there are surely
good reasons for it ---- Whether or not those reasons become apparent to us. Thus, God’s instruction itself is enough for the
faithful. Even the Jews and Christians have been forbidden to eat pork in their scriptures, as we can see below:

“And the swine, though he divide the hoof, and be clovenfooted, yet he cheweth not the cud; he is unclean to you.

Of their flesh shall ye not eat, and their carcass shall ye not touch; they are unclean to you” (Leviticus 11:7-8)

“And the swine, because it divideth the hoof, yet cheweth not the cud, it is unclean unto you: ye shall not eat of their flesh,
nor touch their dead carcass.” (Deuteronomy 14:8)
 Appendix 8

Jihad in Islam
The discussion that follows has been incorporated by me from an article by M. Amir Ali, Ph.D. Being a learned person, he
analyses this issue in a more complete manner than his contemporaries.

In the linguistic sense, the Arabic word "jihad" means struggling or striving and applies to any effort exerted by anyone. In this
sense, a student struggles and strives to get an education and pass course work; an employee strives to fulfill his/her job and
maintain good relations with his/her employer; a politician strives to maintain or increase his [1] popularity with his
constituents and so on. The term strive or struggle may be used for/by Muslims as well as non-Muslims; for example, Allah,
the One and Only True God says in the Qur'an:

“We have enjoined on people kindness to parents; but if they strive (jahadaka) to make you ascribe partners with Me that of
which you have no knowledge, then obey them not..." (29:8; also see 31:15)

In the above two verses of the Quran , it is non-Muslim parents who strive (jahadaka) to convert their Muslim child back to
their religion.

In the West, "jihad" is generally translated as "holy war," a usage the media has popularized. According to Islamic teachings, it
is unholy to instigate or start war; however, some wars are inevitable and justifiable. If we translate the words "holy war" back
into Arabic, we find "harbun muqaddasatu," or for "the holy war," "al-harbu al-muqaddasatu." I challenge any researcher or
scholar to find the meaning of "jihad" as holy war in the Quran or authentic Hadith collections or in early Islamic literature.
Unfortunately, some Muslim writers and translators of the Quran, the Hadith and other Islamic literature translate the term
"jihad" as "holy war," due to the influence of centuries-old Western propaganda. This could be a reflection of the Christian use
of the term "Holy War" to refer to the Crusades of a thousand years ago. However, the Arabic words for "war" are "harb" or
"qital," which are found in the Quran and Hadith.

For Muslims the term jihad is applied to all forms of striving and has developed some special meanings over time. The sources
of this development are the Quran (the Word of God revealed to Prophet Muhammad (S) [(S) denotes Sall-Allahu 'alayhi wa
sallam, meaning peace and blessings of Allah be upon him]. The Quran and the Hadith use the word "jihad" in several
different contexts which are given below:

1. Recognizing the creator and loving him most:

It is human nature to love what is seen with the eyes and felt with the senses more than the unseen reality. The Creator of the
Universe and the One God is Allah. He is the Unseen Reality which we tend to ignore and not recognize. The Qur'an addresses
those who claim to be believers:

"O you who believe! Choose not your fathers nor your brethren for protectors if they love disbelief over belief; whoever of you
takes them for protectors, such are wrong-doers. Say: if your fathers, and your children, and your brethren, and your spouses,
and your tribe, and the wealth you have acquired, and business for which you fear shrinkage, and houses you are pleased with
are dearer to you than Allah and His Messenger and striving in His way: then wait till Allah brings His command to pass.
Allah does not guide disobedient folk." (9:23, 24)

It is indeed a struggle to put Allah ahead of our loved ones, our wealth, our worldly ambitions and our own lives. Especially
for a non-Muslim who embraces Islam, it may be a tough struggle due to the opposition of his family, peers and society.

2. Resisting Pressure Of Parents, Peers, And Society:

Once a person has made up his mind to put the Creator of the Universe above all else, he often comes under intense pressures.
It is not easy to resist such pressures and strive to maintain dedication and love of Allah over all else. A person who has turned
to Islam from another religion may be subjected to pressures designed to turn him back to the religion of the family. We read
in the Qur'an:

"So obey not the rejecters of faith, but strive (jahidhum) against them by it (the Qur'an) with a great endeavor." (25:52)

3. Staying on the straight path steadfastly:

Allah says in the Quran:
"And strive (jadihu) for Allah with the endeavor (jihadihi) which is His right. He has chosen you and has not laid upon you in
the DEEN (religion) any hardship..." (22:78)

"And whosoever strives (jahada), strives (yujahidu) only for himself, for lo! Allah is altogether independent of the universe."
(29:6)

As for those who strive and struggle to live as true Muslims whose lives are made difficult due to persecution by their
opponents, they are advised to migrate to a more peaceful and tolerant land and continue with their struggle in the cause of
Allah. Allah says in the Qur'an:

"Lo! As for those whom the angels take (in death) while they wronged themselves, (the angels) will ask: 'In what you were
engaged?' They will way: 'We were oppressed in the land.' (The angels) will say: 'Was not Allah's earth spacious that you
could have migrated therein?'" (4:97)

"Lo! Those who believe, and those who emigrate (to escape persecution) and strive (jahadu) in the way of Allah, these have
hope of Allah's mercy..." (2:218)

Allah tests the believers in their faith and their steadfastness:

"Or did you think that you would enter Paradise while yet Allah knows not those of you who really strive (jahadu), nor knows
those (of you) who are steadfast." (3:142)

"And surely We shall try you with something of fear and hunger, and loss of wealth and lives and fruits; but give tidings to the
steadfast." (2:155)

We find that the Prophet Muhammad (S) and his clan were boycotted socially and economically for three years to force him to
stop his message and compromise with the pagans but he resisted and realized a moral victory [2].

4. Striving for righteous deeds:

Allah declares in the Qur'an:

"As for those who strive (jahadu) in Us (the cause of Allah), We surely guide them to Our paths, and lo! Allah is with the good
doers." (29:69)

When we are faced with two competing interests, it becomes jihad to choose the right one, as the following Hadith exemplify:

"Aisha, wife of the Prophet (S) asked, 'O Messenger of Allah, we see jihad as the best of deeds, so shouldn't we join it?' He
replied, 'But the best of jihad is a perfect Hajj (pilgrimage to Makkah).'" (Sahih Al-Bukhari #2784)

At another occasion, a man asked the Prophet Muhammad (S):

"'Should I join the jihad?' He asked, 'Do you have parents?' The man said, 'Yes!' The Prophet (S) said, 'Then strive by serving
them!'" (Sahih Al-Bukhari #5972)

Yet another man asked the Messenger of Allah (S):

"'What kind of jihad is better?' He replied, 'A word of truth in front of an oppressive ruler!'" (Sunan Al-Nasa'i #4209)

The Messenger of Allah (S) said: "...the mujahid (one who carries out jihad) is he who strives against himself for the sake
of Allah, and the muhajir (one who emigrates) is he who abandons evil deeds and sin." (Sahih Ibn Hibban #4862)

5. Having courage and steadfastness to convey the message of Islam:

The Quran narrates the experiences of a large number of Prophets and good people who suffered a great deal trying to convey
the message of Allah to mankind. For examples, see the Quran 26:1-190, 36:13-32. In the Quran, Allah specifically praises
those who strive to convey His message:

"Who is better in speech than one who calls (other people) to Allah, works righteous, and declares that he is from the
Muslims." (41:33)
Under adverse conditions it takes great courage to remain a Muslim, declare oneself to be a Muslim and call others to Islam.
We read in the Quran:

"The (true) believers are only those who believe in Allah and his messenger and afterward doubt not, but strive with their
wealth and their selves for the cause of Allah. Such are the truthful." (49:15)

6. Defending Islam and the community:

Allah declares in the Quran:

"To those against whom war is made, permission is given (to defend themselves), because they are wronged - and verily, Allah
is Most Powerful to give them victory - (they are) those who have been expelled from their homes in defiance of right - (for no
cause) except that they say, 'Our Lord is Allah'..." (22:39-40)

The Quran permits fighting to defend the religion of Islam and the Muslims. This permission includes fighting in self-defense
and for the protection of family and property. The early Muslims fought many battles against their enemies under the
leadership of the Prophet Muhammad (S) or his representatives. For example, when the pagans of Quraysh brought armies
against Prophet Muhammad (S), the Muslims fought to defend their faith and community [3]. The Quran adds:

"Fight in the cause of Allah against those who fight against you, but do not transgress limits. Lo! Allah loves not aggressors.
...And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except
against transgressors." (2:190, 193)

7. Helping allied people who may not be muslim:

In the late period of the Prophet Muhammad's (S) life, the tribe of Banu Khuza'ah became his ally. They were living near
Makkah which was under the rule of the pagan Quraysh, Prophet Muhammad's (S) own tribe. The tribe of Banu Bakr, an ally
of Quraysh, with the help of some elements of Quraysh, attacked Banu Khuza'ah invoked the treaty and demanded Prophet
Muhammad (S) to come to their help and punish Quraysh. The Prophet Muhammad (S) organized a campaign against Quraysh
of Makkah which resulted in the conquest of Makkah which occurred without any battle [4].

8. Banishing those who act treacherously:

Allah orders the Muslims in the Quran:

"If you fear treachery from any group, throw back (their treaty) to them, (so as to be) on equal terms. Lo! Allah loves not the
treacherous." (8:58)

Prophet Muhammad (S) undertook a number of armed campaigns to remove treacherous people from power and their
lodgings. He had entered into pacts with several Jewish tribes, however, some of them proved themselves treacherous. Prophet
Muhammad (S) launched armed campaigns against these tribes, defeated and exiled them from Medina and its surroundings
[5].

9. Defending through preemptive strikes:

Indeed, it is difficult to mobilize people to fight when they see no invaders in their territory; however, those who are charged
with responsibility see dangers ahead of time and must provide leadership. The Messenger of Allah, Muhammad (S), had the
responsibility to protect his people and the religion he established in Arabia. Whenever he received intelligence reports about
enemies gathering near his borders he carried out preemptive strikes, broke their power and dispersed them [6]. Allah ordered
Muslims in the Quran:

"Fighting is prescribed upon you, and you dislike it. But it may happen that you dislike a thing which is good for you, and it
may happen that you love a thing which is bad for you. And Allah knows and you know not." (2:216)

10.Gaining freedom to inform, educate and convey the message of Islam in an open and free
environment:
Allah declares in the Qur'an:

"They ask you (Muhammad) concerning fighting in the Sacred Month. Say, 'Fighting therein is a grave (offense) but graver is
it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive
out its inhabitants. Persecution is worse than killing. Nor will they cease fighting you until they turn you back from your faith,
if they can..." (2:217)

"And those who, when an oppressive wrong is inflicted on them, (are not cowed but) fight back." (42:39)

To gain this freedom, Prophet Muhammad (S) said:

"Strive (Jahidu) against the disbelievers with your hands and tongues." (Sahih Ibn Hibban #4708)

The life of the Prophet Muhammad (S) was full of striving to gain the freedom to inform and convey the message of Islam.
During his stay in Makkah he used non-violent methods and after the establishment of his government in Madinah, by the
permission of Allah, he used armed struggle against his enemies whenever he found it inevitable.

11. Freeing people from tyranny:

Allah admonishes Muslims in the Quran:

"And why should you not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)? - Men,
women, and children, whose cry is: 'Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from
You, one who will protect; and raise for us from You, one who will help.'" (4:75)

The mission of the Prophet Muhammad (S) was to free people from tyranny and exploitation by oppressive systems. Once
free, individuals in the society were then free to choose Islam or not. Prophet Muhammad's (S) successors continued in his
footsteps and went to help oppressed people. For example, after the repeated call by the oppressed people of Spain to the
Muslims for help, Spain was liberated by Muslim forces and the tyrant rulers removed. After the conquest of Syria and Iraq by
the Muslims, the Christian population of Hims reportedly said to the Muslims:

"We like your rule and justice far better than the state of oppression and tyranny under which we have been living." [7]

The defeated rulers of Syria were Roman Christians, and Iraq was ruled by Zoroastrian Persians.

What should muslims do when they are victorious?

Muslims should remove tyranny, treachery, bigotry, and ignorance and replace them with justice and equity. We should
provide truthful knowledge and free people from the bondage of 'associationism' (shirk, or multiple gods), prejudice,
superstition and mythology. Muslims remove immorality, fear, crime, exploitation and replace them with divine morality,
peace and education. The Qur'an declares:

"Lo! Allah commands you that you restore deposits to their owners, and if you judge between mankind that you judge justly.
Lo! It is proper that Allah admonishes you. Lo! Allah is ever Hearer, Seer." (4:58)

"O you who believe! Stand out firmly for Allah's witnesses to fair dealing, and let not the hatred of others to you make you
swerve to wrong and depart from justice. Be just: that is next to Piety and fear Allah. And Allah is well acquainted with all
that you do." (5:8)

"And of those whom We have created there is a nation who guides with the Truth and establishes justice with it." (7:181)

"Lo! Allah enjoins justice and kindness, and giving to kinsfolk, and forbids lewdness and abomination and wickedness. He
exhorts you in order that you may take heed." (16:90)

"Those who, if We give them power in the land, establish prescribed prayers (salah) and pay the poor-due (zakah) and enjoin
right conduct and forbid evil. And with Allah rests the end (and decision) of (all) affairs." (22:41)

Did Islam spread by force, swords or guns?

The unequivocal and emphatic answer is NO! The Quran declares:

"Let there be no compulsion (or coercion) in the religion (Islam). The right direction is distinctly clear from error." (2:256)

Here is a good study of the question of the spread of Islam by a Christian missionary, T. W. Arnold:
"...of any organized attempt to force the acceptance of Islam on the non-Muslim population, or of any systematic persecution
intended to stamp out the Christian religion, we hear nothing. Had the caliphs chosen to adopt either course of action, they
might have swept away Christianity as easily as Ferdinand and Isabella drove Islam out of Spain, or Louis XIV made
Protestantism penal in France, or the Jews were kept out of England for 350 years. The Eastern Churches in Asia were
entirely cut off from communion with the rest of Christiandom throughout which no one would have been found to lift a finger
on their behalf, as heretical communions. So that the very survival of these Churches to the present day is a strong proof of
the generally tolerant attitude of Mohammedan [sic] governments towards them" [8].

Islam does not teach, nor do Muslims desire, conversion of any people for fear, greed, marriage or any other form of coercion.

In conclusion, jihad in Islam is striving in the way of Allah by pen, tongue, hand, media and, if inevitable, with arms.
However, jihad in Islam does not include striving for individual or national power, dominance, glory, wealth, prestige or pride.

References

[1]. For the sake of simplicity and easy reading, masculine pronouns have been used throughout this brochure. No exclusion of
females is intended.

[2]. Haykal, M. H., THE LIFE OF MUHAMMAD, Tr. Ismail R. Faruqi, American Trust Publications, 1976, p. 132.

[3]. Haykal, pp. 216, 242, 299 and 414 for the Battles of Badr, Uhud, Al-Khandaq and Hunayn, respectively.

[4]. Haykal, p. 395 for the conquest of Makkah.

[5]. Haykal, pp. 245, 277, 311 and 326 for campaigns against the tribes of Banu Qaynuqa', Banu Al-Nadir, Banu Qurayzah and
Banu Lihyan, respectively. Also, see p. 283 for the Battle of Dhat Al-Riqa'.

[6]. Haykal, pp. 284, 327, 366, 387, 393, 443 and 515 for the Battles of Dawmat Al-Jandal, Banu Al-Mustaliq, Khayber,
Mu'tah, Dhat Al-Salasil, Tabuk and the Campaign of Usama Ibn Zayd, respectively.

[7]. Hitti, Philip K., HISTORY OF THE ARABS, St. Martin's Press, New York, 1970, p. 153.

[8]. Arnold, Sir Thomas W. THE PREACHING OF ISLAM, A HISTORY OF THE PROPAGATION OF THE MUSLIM
FAITH, Westminister A. Constable & Co., London, 1896, p. 80
 Appendix 9

The Law of Qisas

Qisas is the type of criminal punishment in Islam where the perpetrator of the crime is punished with the same injury that he
caused to the victim. If the criminal killed the victim, then he is killed. If he cut off or injured a limb of the victim, then his
own limb will be cut off or injured if it is possible without killing the criminal. Specialists are used to make this determination.

Important Rules Regarding Qisas (Law of Retribution)

1. Retribution is not lawful except where the killing or injury was done deliberately. There is no retribution for accidentally
killing or injuring someone. Allah says:

- “O you who believe, retribution is prescribed for you in the case of murder.”

- “There is retribution in wounds.”

2. In the crimes where the criminal directly transgresses against another, Islam has given the wish of the victim or his family
an important role in deciding whether or not the punishment should be carried out. Islam permits the victim to pardon the
perpetrator, because the punishment in these crimes is considered the right of the victim. Islam even encourages pardon,
promising a reward in the hereafter for the one who does. Allah says:

“If anyone waives the right to retaliation out of charity, it shall be an expiation for him.”

The pardon can either be to the payment of blood money, a fixed, monetary compensation, or can be total, where no worldly
compensation is demanded. Allah says:

“To forgive it is closer to piety.”

3. The punishment must be carried out by the government. The family of the victim cannot carry it out.

The wisdom behind Qisas:

With regard to Islamic punishments in general, and retribution in specific, we find that they have two complementary
characteristics. The first of these is the severity of the punishment. This is in order to discourage the crime and limit its
occurrence.

The second characteristic is the difficulty of establishing guilt, reducing the opportunities for carrying out the punishment, and
protecting the accused. In this vein, we see the principle that punishments are waived in the presence of doubt, and that the
benefit of the doubt is always given to the accused. Some prescribed punishments are even waived on the grounds of
repentance, as we can see in the case of highway robbery. This is also seen in the permissibility of pardon in the case of
retribution and the fact that pardon is encouraged and preferred.

These two elements complement each other in that crime is effectively discouraged, protecting society, and the rights of the
accused are safeguarded by the fact that speculation and accusations cannot be grounds for punishment, and that the accused
enjoys the greatest guarantee of justice and being spared the punishment whenever possible. Most people will abstain from
committing crime, because of the severity of the punishment, and the punishments for these crimes will rarely be carried out.
In this way, the general security of society and the rights of the individual are equally realized.

Capital Punishment in Islam

Although capital punishment has been around for thousands of years, its status has always been questioned. The human rights
groups discuss whether or not it is legally sound, the law enforcement agencies argue whether or not it is useful and effective,
and the Legislature discusses whether or not it is cost effective. However, it is hardly ever discussed as an issue of faith.

We must consider capital punishment from the aspect of a giver of life and death. "He who created life and death, that He may
test which of you is best in deed. He is the mighty, the forgiving." (Quran 67:2)
"No one can die except by God's permission, the terms being fixed as by writing." (Quran 3:145)

Life is sacred. "Do not take the life which God has made sacred except in (the course of) justice." (Quran 6:151)
Thus it is clear that the giver of life and death is God Himself alone, and anyone acting on His behalf must act according to His
principles. "We decreed for the children of Israel that whosoever kills a human being for other than man's slaughter or
corruption on earth, it would be as if he killed all mankind; and whosoever saves one life, it would be as if he had saved the
life of mankind." (Quran 5:32)

Capital punishment is mentioned in the Holy Quran as well as in the Old Testament as a form of retaliation (qisas).

"And we prescribe for them therein the life for a life, the eye for the eye, the nose for the nose, the ear for the ear, the tooth for
the tooth, and for wounds of retaliation. But whosoever forgives it (in the way of charity), it shall be expiation for him.
Whosoever judges not by that which God has revealed, such are wrongdoers." (Quran 5:45).

A similar verse is seen in the Old Testament (Exodus 21:23-25.) In the New Testament, the law of retaliation was omitted.
"You have heard it said, an eye for an eye and a tooth for a tooth, but I say to you, do not resist one who is evil but if
anyone strikes you on the right cheek, turn to him the other also." (Matthew 5:38-39).

However, these New Testament verses should be interpreted in the light of another of Jesus's statement, "Think not that I have
come to abolish the law and the prophets. I have come not to abolish them but to fulfill them." (Matthew 5:17). Capital
punishment was prescribed in the Old Testament, not only in lieu of murder, but 18 other crimes also including adultery,
blasphemy and homosexuality. In the Bible, the penalty is death for blasphemy. "When he blasphemeth in the name of the
Lord, he shall be put to death." (Leviticus 24:16)

Thus it is clear that Islam did not initiate the law of capital punishment; it was there in the Old Testament, and Islam added the
concept of blood money, which was practiced by Arabs before the Quran was revealed. The concept of blood money can be
compared with the modern concept of compensation to the victim or the wronged party.

There are three crimes for which the death penalty is justified: (a) In lieu of an unjust and proven murder, life for life; (b)
adultery (zina) committed by a married person, either confessed by him or her four times, or if the act is witnessed by four
people; (c)and apostasy from Islam after willingly accepting it, declaring an open revolt against Islam, threatening the
solidarity of the Muslim community.

The punishment for homicide in Islam could be either qisas (retaliation) or payment of diya (blood money). This is mentioned
in Quran as the punishment for homicide as either killing of the murderer or payment of compensation to the next of kin if they
do not insist on retaliation (qisas). Quran says, "O you who believe, retaliation is prescribed for you in the matter of murder,
the free man for the free man, the slave for the slave, the female for the female, but if any remission is met to him by his
brother (brother in faith), then grant any reasonable demand and compensate him with handsome gratitude. This is an
alleviation and mercy from your Lord, and whosoever transgresses after this for him, there will be a painful punishment. In
qisas, there is life for you, for men of understanding, in order that you may become God conscious." (Quran 2:17 )

For accidental homicide, there is a different law mentioned. "Never should a believer kill a believer unless by mistake, and
whoever kills a believer by mistake should free a believing slave and pay compensation to the family of the deceased, unless
they remit it freely." (Quran 4:92). Thus, taking these verses together, it is clear that no qisas or retaliation is owed for
accidental homicide, but compensation is allowed.

Islam's emphasis on the sanctity of life extends not only which it considers a living person. Thus, if a pregnant woman in the
stage of viable pregnancy is injured, for example, by a thief to the extent that she aborts or delivers a dead fetus, the thief can
be charged with murder of the fetus; and the law of qisas will apply unless the mother forgives him and accepts the blood
money.

Islamic laws are based on justice as one of the attributes of God Himself is Al-Adil ("The Just One"). Therefore, justice must
be applied to those to who have done injustice. The main question is who should apply the justice. Certainly, it cannot be an
individual taking the law into his own hands and applying capital punishment to the murderer. A Sharia court comprised of
judges who are familiar and expert in the Islamic laws is the best authority. An Islamic judge, however, may turn the case over
to the next of kin for a compassionate judgment.

The secular justice system is a questionable authority in Islam. Most of and justice system is flexible and changes according to
public opinion. Islam is not a religion of individuals or public opinion. We are told in Quran that "It is not fitting for a
believing man or believing woman to have an opinion in their affairs when God and His messenger have decided an affair for
them. And whoever is rebellious to God and His messenger, has gone astray in an error manifest." (Qur'an 33:36).

Islamic law of capital punishment cannot be hastily applied without investigation and proof. Circumstantial evidence alone
cannot be used to take away someone's life. Confession by the criminal himself four times is the best witness. However, other
witnesses can be used by the court. The eye-witnesses should have known high moral quality and standing in the community.
Usually two male witnesses or one male and two female witnesses are enough except in cases of adultery when four witnesses
are required to make it more difficult for conviction.

Once the capital punishment has been prescribed by the court of Sharia, it should be carried out in a public ceremony. The
purpose is to give a lesson to the witnesses present as a reminder and as a deterrent. There should be no sympathy in their
hearts or protest against a just, legal system, and the punishment prescribed for an evil crime. There should be no public
cheering or shouts of protest.

The emphasis in Islam is not on punishment itself but the reform of the criminal as well as a reminder to those who are
witnesses to the punishment. We believe that after receiving the due punishment in this world, the murderer in the life
hereafter will not be questioned about it, and will receive his due share of rewards for the good he might have done in this life.
For this reason, before the administration of capital punishment, he is advised to perform the ritual prayer and pray to God for
his forgiveness before he departs this world.
 Appendix 10
Divorce

According to Islam, marriage is a civil contract; yet the rights and responsibilities consequent upon it are of such importance to
the welfare of humanity that a high degree of sanctity is attached to it. But, in spite of the sacredness of the character of the
marriage tie, Islam recognises the eternity of divorce in cases when marital relations are poisoned to a degree which makes a
peaceful home life impossible. But Islam does not believe in unlimited opportunities for divorce on frivolous and flimsy
grounds, because any undue increase in the facilities for divorce would destroy the stability of family life. Therefore, while
allowing divorce even on genuine grounds, Islam has taken great care to introduce checks designed to limit the use of available
facilities. The French legalists Planiol and Ripert have explicitly emphasised Islam's point of view in regard to divorce in these
words: "Divorce is a mischief. However, it is a measure that cannot be avoided for the welfare of the community, because it
is the only remedy for another harm which may be more dangerous. The prohibition of divorce, whatever harm it may imply,
is like the prohibition of surgery, because the surgeon is compelled to amputate some of the limbs of the patient's body.
However, there is no danger whatsoever, in legislating for divorce (in accordance with the practice established by Islam)
since it is not divorce that spoils married life and dissolves its sacred tie, but the misunderstanding that arises between the
married couple and hinders the strengthening of this (union by marriage) and demolished it. Divorce alone puts an end to the
hatred that may occur between the husband and his wife before it is aggravated and becomes an intolerable mischief to
society" (quoted by Hasan Ibrihim Hasan, Islam, Religious, Political. Social and Economic Study, p. 274).

Divorce is of three kinds: the Ahsan, or most laudable, the Hasan, or laudable, and the Bid'a or irregular.

Talaq Ahsan
Talaq Ahsan or the most laudable divorce is where the husband repudiates his wife by making one pronouncement within the
term of Tahr (purity i.e. when the woman is not passing through the period of menses) during which he has not had sexual
intercourse with her, and she is left to observe her 'Idda (Waiting period within which she cannot remarry another man).

Talaq Hasan
Talaq Hasan or laudable divorce is where a husband repudiates an enjoyed wife by three sentences of divorce, in three Tuhrs.
According to the Islamic system, a divorce can be revoked and the marriage reinstated twice. In other words, a man may
divorce his wife once and then be reunited with her in marriage under certain conditions. This whole process of marriage,
divorce and remarriage may be done twice. If the marriage is re-established for the third time and then a third divorce takes
place, then that divorce is final and no reinstatement of the marriage can be effected unless certain conditions are met. These
provide for the woman to get married again first to another man. The marriage must be intended as permanent. When she has
lived with her husband for some time and both of them fully intended to stay married for the rest of their lives, the woman is
now in a new status. If it so happens in the normal course of life that she gets divorced by her new husband, or if he dies, then
when her waiting period is completed, she may be reunited in marriage with her first husband provided that both of them think
that they can make it this time. This marriage with another man is conditional after the third divorce. It must be approached as
a full marriage intended to last. It cannot be arranged for the particular purpose of making that woman lawful for her first
husband. If it is, then the marriage itself is not valid and it cannot produce any effect on her being unlawful to reunite with her
first husband.

The process of revocable divorce is an aspect of God's grace which He bestows on us in abundance. Problems may arise in
any marriage, and if the couple are not careful, a break may take place and a divorce is initiated. When the two of them
separate, they might realize that their loss by divorce is too great. They might have a special attachment to each other. They
may have young children and they may realize that the divorce is going to have a highly negative effect on them. They may
reflect and conclude that with an extra effort on the part of each of them, they could make their marriage successful. Hence,
God has allowed a reinstatement of the marriage. This can be done without the need of a fresh marriage contract, if the
reinstatement of the marriage takes place within the woman's waiting period. If the waiting period has lapsed, then a fresh
marriage contract and a fresh dower ( mahr or bridal gift which the husband gives the wife at the time of marriage) are needed.

Talaq Bid'a
Talaq Bid'a or irregular divorce is where a husband repudiates his wife by three divorces at once. According to the majority of
the jurists, the Talaq holds good, but it is against the spirit of the Shari'ah, and, therefore, the man who follows this course in
divorce is an offender in the eye of Islamic Law.

However, there are scholars who have reservations regarding the implementation of such a divorce. Giving talaaq (divorce)
three times at once is bid’ah (or innovation), and goes against the aayah (interpretation of the meaning): “… When you divorce
women, divorce them at their ‘iddah (prescribed periods)…” [al-Talaaq 65:1]. In fact, the Quran does not permit triple divorce
at all. Among other injunctions, the three talaqs have to be spaced out over a period of three months so that the couple gets
enough time for reconciliation through the intervention of relatives and friends. If a Muslim wants to divorce his wife, he
should divorce her according to the Sunnah, which is to give one talaaq at a time when his wife is taahir (not menstruating)
and he has not yet had intercourse with her following her period, or when it is clear that she is pregnant. According to the
Shaafi’i madhhab and the majority of other madhhabs, giving three talaaqs at once counts as three separate talaaqs and is
irrevocable, and the couple cannot remarry until the woman has been married to and divorced from another man. However,
there is a difference of opinion among modern day scholars as to the correct nature of such a divorce, whether revocable or
irrevocable.

Let us analyse the issue of triple talaq strictly on the basis of the Quran and Sahih Hadith without any bias towards any
particular school of thought or madhhab:

The Quran clearly lays down the rules for divorce. Now if a person divorces his wife three times in one sitting, or on the same
occasion, then he is actually trying to override certain provisions of Islamic law which make a remarriage possible. What many
people do not realize that divorce is initiated by a single pronouncement of the word of divorce. They mistakenly believe that
they have to say it three times. The fact is that a triple divorce on the same occasion, or in quick succession, is an affront to
Allah's law. It seeks to reach the position of "no marriage" at one stroke. That is not open to anyone. A man divorced his wife
three times in the same session and came to the Prophet to tell him of what he did. The Prophet was very angry. He addressed
his companions saying: "Is God's book to be trifled with when I am still living among you?" He then made it clear that the
triple divorce be counted as a single divorce, which meant that it was revocable. The Prophet's attitude and his description of
the triple divorce as "trifling with God's book" make it clear that such an action is forbidden. The Hanafi school of thought also
considers that a triple divorce in the same place and on the same occasion counts as three divorces. The scholars who share this
view base their arguments on the action of Caliph Umar ibn Al-Khattab who felt that people were increasingly resorting to a
triple divorce at the same time. He said: "People are precipitating something concerning which they have been given respite. It
may be wise to impose it on them."

Muslim-Book 009, Number 3491:

Ibn 'Abbas (Allah be pleased with them) reported that the (pronouncement) of three divorces during the lifetime of Allah's
Messenger (may peace be upon him) and that of Abu Bakr and two years of the caliphate of Umar (Allah be pleased with
him) (was treated) as one. But Umar b. Khattab (Allah be pleased with him) said: Verily the people have begun to hasten in
the matter in which they are required to observe respite. So if we had imposed this upon them, and he imposed it upon
them.

He proceeded to make that imposition. In other words, Umar wanted to punish those people who resorted to a triple divorce at
the same time by making it binding. He did not initiate a new ruling. He simply committed people to what they said. He made
their words binding on them. It is open to a ruler to impose such a punishment. That is the reason why the Prophet's
companions who were alive at the time did not object to Umar's action. They understood it as a punishment which would be
valid for a limited period of time. It was the acquiescence by the Prophet's companion that made the scholars like Abu Hanifah
adopt Umar's view as binding. They treated it as a verdict unanimously supported by the Prophet's companions. We come now
to the conclusion of this discussion by saying that if a man divorces his wife three times on the same occasion, he violates
God's law and commits something that is forbidden. His words count as a single divorce. Revoking the divorce and reinstating
the marriage requires a fresh marriage contract if the woman's waiting period is over. In any case, it requires a minimum of
two witnesses. Practically speaking, it is impossible to effect three divorces at the same time. A man can only divorce a
woman who is his wife. When a man says to his wife, "I divorce you", once, he starts a process which gives his wife a new
status. She is no longer his wife. Although the divorce process is only at the beginning, the woman is not married to him. How
can he, then, divorce her a second time? That is impossible.

Limitations
There are certain limitations to divorce --- A divorce (talaaq) uttered at a time of anger where a man has reached the point
where he is not aware of what he is saying and thus may be classified as (temporarily) insane, does not count as divorce. But if
he was aware of what he was saying, then it does count as divorce. But if he is uncertain as to whether he spoke the words of
divorce or not, then this does not count as divorce, because the basic principle is that she is his wife and is not divorced unless
it is certain.

Khula

The right of woman in demanding the dissolution of marriage is known as Khula' (meaning, literally, the putting off or taking
off a thing). It is a kind of facility provided to the wife in securing Talaq from her husband by returning a part or full amount
of the bridal gift (Mahr).
Rulings on divorce and connected matters in the Qur’aan

Allaah says (interpretation of the meanings):

“O Prophet! When you divorce women, divorce them at their ‘Iddah (prescribed periods) and count (accurately) their ‘Iddah
(periods). And fear Allaah your Lord (O Muslims). And turn them not out of their (husband’s) homes nor shall they
(themselves) leave, except in case they are guilty of some open illegal sexual intercourse. And those are the set limits of
Allaah. And whosoever transgresses the set limits of Allaah, then indeed he has wronged himself. You (the one who divorces
his wife) know not it may be that Allaah will afterward bring some new thing to pass (i.e. to return her back to you if that
was the first or second divorce)”. [al-Talaaq 65:1]

“O you who believe! When you marry believing women, and then divorce them before you have sexual intercourse with
them, no ‘Iddah [prescribed period following divorce] have you to count in respect of them. So give them a present, and set
them free (i.e. divorce) in a handsome manner” [al-Ahzaab 33:49]

“And divorced women shall wait (as regards their marriage) for three menstrual periods, and it is not lawful for them to
conceal what Allaah has created in their wombs, if they believe in Allaah and the Last Day. And their husbands have the
better right to take them back in that period, if they wish for reconciliation. And they (women) have rights (over their
husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to
what is reasonable, but men have a degree (of responsibility) over them. And Allaah is All-Mighty, All-Wise. The divorce is
twice, after that, either you retain her on reasonable terms or release her with kindness. And it is not lawful for you (men) to
take back (from your wives) any of your Mahr (bridal-money given by the husband to his wife at the time of marriage) which
you have given them, except when both parties fear that they would be unable to keep the limits ordained by Allaah (e.g. to
deal with each other on a fair basis). Then if you fear that they would not be able to keep the limits ordained by Allaah, then
there is no sin on either of them if she gives back (the Mahr or a part of it) for her Al-Khul‘ (divorce). These are the limits
ordained by Allaah, so do not transgress them. And whoever transgresses the limits ordained by Allaah, then such are the
Zaalimoon (wrongdoers). And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has
married another husband…” [al-Baqarah 2:228-230]

“And those of your women as have passed the age of monthly courses, for them the ‘Iddah (prescribed period), if you have
doubt (about their periods), is three months; and for those who have no courses [(i.e. they are still immature) their ‘Iddah
(prescribed period) is three months likewise, except in case of death]. And for those who are pregnant (whether they are
divorced or their husbands are dead), their ‘Iddah (prescribed period) is until they lay down their burden” [al-Talaaq 65:4]

“And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four
months and ten days” [al-Baqarah 2:234]

From these aayahs we learn many rulings on divorce, reconciliation and ‘iddah (waiting period). First and foremost, Allaah
urges men to keep their wives and to be patient with them, because there may be much good in that. This indicates that Allaah
loves harmony between spouses and dislikes separation. These aayahs indicate that divorce is permissible, and that it is one of
the blessings that Allaah bestows upon His slaves, for it wards off a great deal of harm and hardship when necessary.

At the same time, Allaah commands His slaves, if they want to divorce, to adhere to the limits of sharee’ah which are in their
best interests, both spiritual and worldly, and to divorce them at their ‘Iddah (prescribed periods). The Prophet SAWS (peace
and blessings of Allaah be upon him) interpreted this as meaning that they should be pure and not menstruating, and that no
intercourse should have taken place during that period of purity. Thus the divorced woman will be in her ‘iddah and it will be
known that divorce is permitted at that time.
The same applies if she is divorced after pregnancy has become apparent. This indicates that divorce when a woman is
menstruating or during a period of purity when intercourse has taken place but pregnancy is not apparent, is haraam. Also, it is
not permitted for a man to divorce a woman more than once (at one time), because Allaah says (interpretation of the meaning):

“And treat not the Verses (Laws) of Allaah as a jest” [al-Baqarah 2:231]

Allaah does not mention any specific phrases by which divorce takes place. This indicates that everything which could be
understood as meaning divorce, explicitly or implicitly, if the intentions or circumstances indicate that, means that divorce has
taken place. The aayah indicates that the divorce which is revocable is the first or second
talaaq (divorce); if the husband divorces his wife for the third time, she is no longer permissible for him, unless she marries
another husband, in a genuine marriage in which he has intercourse with her, then he divorces her and she waits out the ‘iddah
following that divorce. The phrase “until she has married another husband” [al-Baqarah 2:230 – interpretation of the
meaning] indicates that nikaah al-tahleel (a marriage of convenience to let a woman re-marry her former husband) is haraam,
because it is not a shar’i marriage and does not have the effect of making the woman permissible for her former husband.

The phrase “And their husbands have the better right to take them back in that period” [al-Baqarah 2:228 – interpretation of
the meaning] indicates that the divorced woman whose divorce is revocable (first or second talaaq) is a wife who comes under
the same rulings as other wives in all aspects, except that she does not have a share of her husband’s time [in the case of plural
marriage]. The husband may take her back whether she likes it or not, because he has the right to do so, but Allaah has set out
certain conditions for taking her back:

1- The divorce should be talaaq [not another kind of divorce]. If it is any kind of annulment, then he cannot take her back,
because Allaah says (interpretation of the meaning): “And divorced women [al-mutallaqaat, i.e.,women divorced by talaaq]…”
[al-Baqarah 2:228]

2- It should be a first or second talaaq, because Allaah says (interpretation of the meaning): “The divorce is twice” [al-Baqarah
2:229],i.e., revocable divorce. Then Allaah clearly states that if the husband divorces her again, she is not permissible for him
unless she marries another husband.

3- That it should take place within the ‘iddah, because Allaah says (interpretation of the meaning): “And their husbands have
the better right to take them back in that period” [al-Baqarah 2:228].

4- That by taking her back, the husband should not have the intention of harming her; he should be meaning to bring her back
to a real marriage.

5- Divorce (talaaq) should not be given in return for some compensation. If some compensation is given, then it is khul’ or
something similar. Allaah calls khul’ a ransom; if the husband has the right to take the wife back, then there is no ransom in
that case.

6- Divorce cannot take place before consummation, because Allaah says (interpretation of the meaning): “O you who believe!
When you marry believing women, and then divorce them before you have sexual intercourse with them, no ‘Iddah
[prescribed period following divorce] have you to count in respect of them” [al-Ahzaab 33:49]. This aayah indicates that
divorce (talaaq) can only take place after the nikaah (marriage). If a man lays down a condition that if he marries a woman he
will divorce her (immediately), this is not a real divorce. If a man divorces a woman to whom he is not married, this is not a
real divorce. This also indicates that if separation occurs before the marriage has been consummated, there is no ‘iddah in this
case. After the marriage has been consummated, if the woman menstruates, her ‘iddah is three complete menstrual cycles after
the divorce has taken place. The apparent meaning of the aayah is that this applies no matter how long or short her menstrual
cycle is. If the woman is very young or does not have periods, or if she is postmenopausal, then her ‘iddah is three months. If
she is pregnant, her ‘iddah lasts until she gives birth. If it is not clear whether she is pregnant or not, if she previously
menstruated and has not yet reached menopause, then she should wait for nine months to be on the safe side as far as
pregnancy is concerned, then she should wait out an ‘iddah of three months. In the case of a woman whose husband dies, if she
is pregnant, her ‘iddah lasts until she gives birth. If she is not pregnant, it is four months and ten days, to be on the safe side in
case she is pregnant. The phrase “there is no sin on you for that which they do of themselves” [al-Baqarah 2:240 –
interpretation of the meaning] refers to the grief felt by the woman whose husband has died. So during the period of her
‘iddah, she puts aside anything that has to do with married life, such as beautiful clothes, jewellery, perfume, kohl, henna etc.,
as is narrated in detail in the Sunnah.

Allaah says (interpretation of the meaning):

“And there is no sin on you if you make a hint of betrothal or conceal it in yourself…”[al-Baqarah 2:235]. The hinting to which
Allaah attaches no blame is only in cases where a woman is irrevocably separated, whether by her husband’s death or a third
talaaq or an annulment of the marriage. Clearly stating a marriage proposal is not permitted, but statements which may mean a
marriage proposal or may mean something else are OK. But if a woman has been divorced by revocable talaaq, then it is not
permissible to propose marriage to her, whether clearly or by hinting, because she still comes under the rulings of wives. This
aayah also indicates that it is haraam to enter into a marriage contract with a woman who is still in her ‘iddah, because if it is
haraam to propose to her, it is more so to draw up the marriage contract. If this takes place, the contract is invalid. With regard
to maintenance of the divorced woman during her ‘iddah, if it is a revocable divorce, then she is entitled to that, because
Allaah described her as a wife and her husband has more right to her. She has the same rights of maintenance, clothing and
accommodation as other wives. In cases where a woman is irrevocably separated from her husband, if she is pregnant then she
has the right to maintenance because of her pregnancy, because Allaah says (interpretation of the meaning):

“And if they are pregnant, then spend on them till they lay down their burden” [al-Talaaq 65:6]

If she is not pregnant, it is not obligatory to give her maintenance and clothing. Maintenance of a woman who is breastfeeding
is obligatory on the father of the child. If the mother is still married to the father, then the maintenance of the wife includes the
maintenance for breastfeeding, because Allaah says (interpretation of the meaning):

“but the father of the child shall bear the cost of the mother’s food and clothing on a reasonable basis” [al-Baqarah 2:233]
He is not obliged to provide anything else, but if she is not married to him, he has to pay her for breastfeeding, because Allaah
says (interpretation of the meaning):

“Then if they give suck to the children for you, give them their due payment” [al-Talaaq 65:6]

And Allaah commands that

“No mother shall be treated unfairly on account of her child, nor father on account of his child” [al-Baqrah 2:233 –
interpretation of the meaning].

This includes any kind of harm or unfair treatment. The aayah (interpretation of the meaning), “And on the (father’s) heir is
incumbent the like of that (which was incumbent on the father)” [al-Baqarah 2:233] indicates that that it is an obligation for
the relative of the father, who has a right to inheritance from him, to provide for the mother if necessary. The latter condition is
not affected by whether or not the relative will actually inherit from the father or not due to the rules of inheritance as affected
by children, etc.; it is determined only by whether or not the relative is of a relation that can inherit. If so, then they are obliged
to provide for the mother, in the case the father himself cannot.

The aayah (interpretation of the meaning):

“then there is no sin on either of them if she gives back (the Mahr or a part of it) for her Al-Khul‘ (divorce)” [al-Baqarah
2:229] includes permission for khul’ when there is the fear that the spouses will not adhere to the limits set by Allaah. It is
permitted whether the amount of money involved is large or small. It is a ransom, and is not a kind of talaaq (divorce), and
there is no possibility of going back to the husband (it is irrevocable).

The aayah (interpretation of the meaning):

“And for divorced women, maintenance (should be provided) on reasonable (scale)” [al-Baqarah 2:241] includes all divorced
women. Whoever divorces his wife (by talaaq) should maintain her as much as he can afford. This is the best kind of good
treatment and noble good manners, because in such cases the woman is likely to be broken-hearted and usually has little
wealth of her own. This is not obligatory except in cases where a man has divorced a woman before consummation of the
marriage and has not given her the mahr. Allaah commands the husband to either take them back on reasonable basis or set
them free on reasonable basis (cf. 2:231). This is so as to avoid any bad consequences and to keep peace between the two sides
and so that the in-laws may remain on friendly terms. Thus life will remain stable, free from upsets. Is there any better than
this ruling for a people who believe?

The two aayahs (interpretation of the meanings):

“The mothers shall give suck to their children for two whole years’ [al-Baqarah 2:233]and “and the bearing of him, and the
weaning of him is thirty months” [al-Ahqaaf 46:1] indicate that the shortest possible period of pregnancy is six months,
because if you take away two years from thirty months, you are left with six months of pregnancy.

Allaah says (interpretation of the meaning);

“Those who take an oath not to have sexual relation with their wives must wait for four months, then if they return (change
their idea in this period), verily,Allaah is Oft-Forgiving, Most Merciful. And if they decide upon divorce, then Allaah is All-
Hearer, All-Knower” [al-Baqarah 2:226-227]

This aayah contains the ruling on al-‘Eelaa’, which is an oath sworn by the husband never to have intercourse with his wife
again, or not to do so for a period that exceeds four months. If the wife demands her right to intercourse, and he refrains
because of his vow, she should set him a time limit of four months. Then he should either have intercourse with her and offer
expiation for his vow, or he should divorce her. It is understood from the meaning of the aayah that if the husband refrains
from doing his marital duty in bed, or intercourse, or (his duties of) maintaining, clothing, providing accommodation, etc.,
with no excuse for failing to do it, and his wife insists on this right, then she has the right to have the marriage annulled.

Allaah says (interpretation of the meaning]:

“And for those who accuse their wives, but have no witnesses except themselves, let the testimony of one of them be four
testimonies (i.e. testifies four times) by Allaah that he is one of those who speak the truth. And the fifth (testimony should
be) the invoking of the Curse of Allaah on him if he be of those who tell a lie (against her). But it shall avert the punishment
(of stoning to death) from her, if she bears witness four times by Allaah, that he (her husband) is telling a lie. And the fifth
(testimony) should be that the Wrath of Allaah be upon her if he (her husband) speaks the truth” [al-Noor 24:6-9]

Allaah states that whoever accuses anyone else of zinaa is subject to the punishment for slander, which is eighty lashes, if he
does not produce four witnesses. But He makes an exception in the case of the man who accuses his
wife of zinaa and she denies it. In this case he has to bear testimony four times that he is telling the truth in what he is accusing
her of, and when he bears testimony for the fifth time, he must invoke the curse of Allaah upon himself if he is lying. Then she
responds by bearing testimony four times by Allaah that he is lying in his accusation against her, and when she bears
testimony for the fifth time, she must invoke the wrath of Allaah upon herself if he is telling the truth. When this li’aan
between them has been completed, he is no longer subject to the punishment for slander, and she is no longer subject to the
punishment for zinaa or to detention. By virtue of this li’aan, any child involved does not belong to the husband, and the
couple is forever separated.

Allaah says (interpretation of the meaning):

“Indeed Allaah has heard the statement of her (Khawlah bint Tha‘labah) that disputes with you (O Muhammad) concerning
her husband (Aws bin As-Saamit), and complains to Allaah. And Allaah hears the argument between you both. Verily, Allaah
is All-Hearer, All-Seer. Those among you who make their wives unlawful to them by Zihaar (i.e., by saying to them “You are
like my mother’s back,”) they cannot be their mothers. None can be their mothers except those who gave them birth. And
verily, they utter an ill word and a lie. And verily, Allaah is Oft-Pardoning, Oft-Forgiving. And those who make unlawful to
them (their wives) by Zihaar and wish to free themselves from what they uttered, (the penalty) in that case is the freeing of a
slave before they touch each other. That is an admonition to you (so that you may not repeat such an ill thing). And Allaah is
All-Aware of what you do. And he who finds not (the money for freeing a slave) must fast two successive months before they
both touch each other. And he who is unable to do so, should feed sixty Masaakeen (poor). That is in order that you may have
perfect faith in Allaah and His Messenger. These are the limits set by Allaah. And for disbelievers, there is a painful torment.”
[al-Mujaadilah 58:1-4]

Here Allaah mentions the ruling on al-zihaar, and states that it is evil and false speech. If the husband wants to resume having
intercourse with his wife after forbidding it for himself in a clear statement or by saying that she is to him like the back of his
mother, he has to free a believing slave before they can have intercourse again. If he cannot do that, then he has to fast for two
consecutive months before they can have intercourse again. If he is not able to do that then he has to feed sixty poor persons.
Fath al-Raheem al-Malik al-‘Allaam fi ‘Ilm al-‘Aqaa’id wa’l-Tawheed wa’l-Akhlaaq wa’l-Ahkaam al-Mustanbatah min al-
Qur’aan by Shaykh ‘Abd al- Rahmaan ibn Naasir al-Sa’di, p. 147.
 Appendix 11

Some Disputed issues on Salaah

There are four schools of thought in Islam ---- Hanafi, Maliki, Sha’fi and Hanbali ---- named after the respective imaams who
established them. The need for such schools of thought arose when Islam spread to different countries and new problems and
queries came up amongst the new Muslims. The Prophet (pbuh) was no longer amongst them to solve their disputes and the
available traditions and narrations of the Prophet did not cater to those problems in a specific manner, thus leaving doubts in
the minds of the people as to the correct solutions. This led certain enlightened scholars (called Imams), well-versed in the
Quran and the Prophetic Sunnah, to analyse the established sunnah and traditions of the Prophet, and to use their analogy in
solving the new problems that had crept up in new Islamic societies.

Thus each of the Imams used the Quran and the Sunnah as their source to establish certain rules and regulations on everyday
issues of the common Muslims that had not been specifically mentioned by the Prophet. Since they derived most of their
judgements based on analogy and the available hadith (narrations of the Prophet and actions approved by him), there is found
a difference in their opinions on some common issues. These differences occurred because at the time, when means of
communication and travel were not very advanced, the scholars relied solely on the authentic hadiths of the Prophet that was
available to them, leaving out any such hadith on which there was even the slightest doubt as regards its authenticity. Thus it
might have been possible that a particular hadith which had been rejected by one Imam ( probably because it reached him
through a weak chain of narration) was accepted by another who was sure of its authenticity and had received the hadith
through a trusted chain of narrators; or perhaps a particular hadith had not reached the Imam, who then, being unaware of its
existence, passed a ruling quite contradictory to what the Prophet had proposed --- An unintentional error which may have
been rectified by another Imam who was aware of that hadith in his ruling. As a result, the judgement of the two Imams would
naturally differ.

However, the basic aim of every Muslim is to follow what has been established as correct in the light of the Quran and
Sunnah, even if it violates the principles of a particular school of thought (maddhab). Further, it is a misconception that a
Muslim should follow any one of these four schools of thoughts i.e. Hanafi, Shafi, Hanbali or Maliki. There is no proof
whatsoever in the Quran or any authentic Hadith that a Muslim should only follow one of these four Imams.In fact, all the four
great Imams said that if any of their Fatwas or teachings contradict Allah’s word, i.e. the Qur’an, or the sayings of the Prophet
(pbuh) i.e. authentic Hadith, then that particular Fatwa of theirs should be rejected, and the Sunnah of the Prophet should be
followed. For proof please refer:

1. Eeqaadh al-Himam, Al Fulaanee (Imam Abu Hanifa)

2. Al-Majmoo’ of an-Nawawee (1/63) (Imam Shafi)

3. Jaami ‘Bayan al-Ilm, Ibn Abdul-Barr (Imam Malik)

4. Eeqaadh al-Himam (Imam Hanbal)

To give you an example in this context – Imam Shafi said that when a women touches a man who is in a state of wudhu, the
wudhu of the man breaks. However, this ruling of Imam Shafi contradicts the authentic saying of the Prophet :

Narrated Aisha: The Prophet (may peace be upon him) kissed one of his wives and went out for saying prayer. He did not
perform ablution. (Sunan Abu Dawood Vol. 1 Chapter No. 70 Hadith No. 179)

Thus this particular teaching of Imam Shafi contradicts the authentic saying of the Prophet. So we should reject this specific
ruling of Imam Shafi who himself said , “ If I say something, then compare it to the Book of Allah and the Sunnah of His
messenger and if it agrees to them, then accept it and that which goes against them, then reject it and throw my saying
against the wall” – This is a saying of ash-Shafi’ee-rahimaullah. See Al-Majmoo’ of an-Nawawee (1/63).

Here I shall discuss two issues --- the first is the issue of raising the hands before and after rukoo’ and the second on the
correct position of the hands while reciting Surah Fatiha.

1. Raising of hands in between the prayer (Rafa’dayn)

In addition to raising one’s hands in prayer when pronouncing Takbir al-Ihraam (the first Takbir), it is Mustahab (i.e. a
recommended act) to raise one’s hands at three other times during Salaah (the Muslim prayer): (i) just before bowing in
Rukoo’, (ii) when rising from Rukoo’ and (iii) when standing up after the first Tashahhud. The reports of raising of the hands
are mutawaatir, which means they are reported by so many narrators to so many that it is inconceivable that they could all
have agreed on a lie. In fact, this dispute commonly occurs between followers of Imam Abu Hanifa who has not mentioned the
raising of hands. However, even according to the Imam himself, if any of his judgements contradict the established sunnah, the
latter is to be followed and his ruling is to be rejected. Let us see one of the numerous authentic hadiths avilable on this issue.

Whenever Ibn 'Umar started the prayer with Takbir, he used to raise his hands: whenever he bowed, he used to raise his
hands (before bowing) and he also used to raise his hands on saying, "Sami a-l-lahu Liman hamida", and he used to do the
same on rising from the second Rak'a (for the 3rd Rak'a). Ibn 'Umar said: "The Prophet used to do the same." [Sahih Al-
Bukhari Vol.1 Hadith No.739]

Imam al-Bukhari (may Allah have mercy on him) wrote a separate book on this issue, which he called ‘Juz’ fi Raf’ al-Yadayn’
(Section on Raising the Hands), in which he proved that the hands should be raised at these points in the prayer. Raising the
hands in prayer was a well-known practice amongst the companions of the Prophet (pbuh). Imam al-Bukhari said: “Al-Hasan
and Humayd ibn Hilaal said: ‘The Companions of the Messenger of Allah (pbuh) all used to raise their hands, without
exception.” [Juz’ raf’ al-yadayn, page 26].

About raising the hands on going into rukoo` and rising from it, many many ahaadeeth have been narrated from the Prophet :
they are actually mutawaatir in the eyes of the scholars; in fact, raising the hands with every takbeer is proven on his authority
in many ahadeeth ---- There are no less than four Ahadith in Sahih Al-Bukhari and six in Sahih Muslim with respect to raising
the hands before and after Rukoo’ (bowing), besides several other authentic traditions in other Ahadith compilations. On the
other hand, not raising the hands is not authentically-related from the Prophet, except once via `Abdullaah ibn Mas`ood (radi
Allaahu `anhu), but this is not suitable for putting into practice for it is naaf (negatory). According to the established rules of
interpreting the Sunnah, on which there is common consensus among the Scholars of Islam, it is firmly established that the
muthbit (affirmatory) takes precedence over the naaf (negatory); this is even when the affirmatory is on its own ( i.e. only one
narration), let alone the case when it is a multitude of narrations, as in this issue. On the basis of this principle, and in the
abscence of anything contrary, this renders it binding on all Muslims to adopt the raising of the hands, and not to stick to the
Madhhab after the establishment of proof. It is important for us to remind ourselves that once the Sunnah of the Prophet (pbuh)
becomes clear to a person, it is not permissible for him/her to ignore it in favour of the opinion of anyone, since we all are
Ummatis and followers of the Prophet (pbuh).

As regards a commonly propagated hadith ---

"He who raises his hands during the prayer, there is no prayer for him."

It has been classified as Mawdoo` (Fabricated) by the scholars of hadith. Ibn Taahir quoted it in Tadhkirah al-Mawdoo`aat (p.
87), and said, "The isnaad contains Ma'moon ibn Ahmad al-Harawi, an utter liar who used to fabricate ahadeeth."

Dhahabi said about him, "He brought calamities and disgraceful reports. He invented ahaadeeth, this being one of them, and
related them apparently on the authority of reliable narrators."

Apparently, Ma'moon al-Harawi was a faithful advocate of the Hanafi Madhhab, for all the ahaadeeth mentioned under his
descriptions (in books of narrators) revolve around supporting Imaam Abu Haneefah. Further, he was not even satisfied with
the position of his Madhhab that raising the hands was makrooh (discouraged) --- he even went to the extent of inventing this
hadeeth, in order to propagate amongst the people that raising the hands actually invalidates the prayer. Perhaps he also
intended to support Makhool's narration from Abu Haneefah that he said, "He who raises his hands during prayer, his prayer
is ruined", this narration from Abu Haneefah is utterly false, as `Allaamah Abul Hasanaat al-Luknawi has verified in al-
Fawa`id al-Bahiyyah fi Taraajum al-Hanafeeyyah (pp. 116, 216-7).

Shaikh `Ali al-Qaari quoted this hadeeth in al-Mawdoo`at and then said (p. 81), "This hadeeth was fabricated by Muhammad
b. `Ukaashah al-Kirmaani, may Allaah disgrace him." Later (p. 129), he quoted Ibn al-Qayyim as saying, "It is fabricated."

This is contrary to what has been established (above) that the fabricator was al-Harawi; if it is proved, than perhaps one of
them stole it from the other!

Hence, a Muslim should not fail to raise his hands at the points in prayer described in the Sunnah. Every Muslim should strive
to make his prayer like the prayer of the Prophet (pbuh) who said, “Pray as you have seen me praying.” [Sahih Al-Bukhari
Vol.1 Hadith No.631]. And Allah knows the best.
2. Placing the hands on the chest while reciting Surah Fatiha
As regards the placing of hands, whether on the chest or below the navel, the correct position is to place the hands on the chest.
This conclusion will be established a little later, first let us analyse the weakness of the hadeeth advocating the placing of
hands below the navel.

The weakness of the hadeeth about placing the hands below the Navel.

From Irwaa' al-Ghaleel (353) & Ahkaam al-Janaa'iz ( p. 118), by Shaykh al-Albaani, Abu Daawood (756), Daaraqutni (107),
Bayhaqee (2/310), Ahmad in his son 'Abdullaah's Masaa'il (62/2) and also in Zawaa'id al-Musnad (1/110), and Ibn Abi
Shaybah (1/156/1) transmitted:

'an 'Abd ar-Rahmaan ibn Ishaaq 'an Ziyaad ibn Zaid as- Siwaa'i 'an Abu Juhaifah 'an 'Ali (radi Allaahu 'anhu), who said, "It is
from the Sunnah during the prayer to place one palm on the other, below the navel."

This is a Da'eef (weak) sanad due to 'Abd ar-Rahmaan Ibn Ishaaq (al-Waasiti al-Koofi), who is weak (see below). On top of
that, it has Idrtiraab (shakiness) in it as regards the narrator:

(1) once 'an Ziyad 'an Abu Juhaifa 'an 'Ali (as above);
(2) once 'an Nu'man ibn Sa'd 'an 'Ali (transmitted by Daaraqutni and Baihaqi); and
(3) once 'an Siyaas Abul Hakam 'an Abu Waa'il, who said, "Abu Hurairah said: It is from the Sunnah ..." (transmitted by Abu
Dawood [758] and Daaraqutni).

The Weakness of 'Abd ar-Rahmaan Ibn Ishaaq al-Koofi in the eyes of the Imaams of Hadeeth

1) Abu Daawood said, "I heard Ahmad ibn Hanbal declaring 'Abd ar-Rahmaan ibn Ishaaq al-Koofi da'eef (weak)." [This is why
Imaam Ahmad did not accept this hadeeth of his, for his son 'Abdullaah said, "I saw that when praying, my father placed his
hands, one on the other, above the navel."]

2) Nawawi said in Majmoo' (3/313), and also in Sharh Saheeh Muslim and elsewhere, "They (the scholars of hadeeth) agree
in declaring this hadeeth weak, because it is a narration of 'Abd ar-Rahmaan ibn Ishaaq al-Waasiti, who is a da'eef (weak)
narrator, as agreed upon by the Imaams of Jarh and Ta'deel (Authentication and Disparagement of reporters)."

3) Zayla'i said in Nasb ar-Raayah (1/314), "Bayhaqee said in al-Ma'rifah: 'Its isnaad is not firm, for it is a unique narration of
'Abd ar-Rahmaan ibn Ishaaq al-Waasiti, who is matrook (abandoned)'."

4) Ibn Hajar said in Fath al-Baari (2/186), "It is a weak hadeeth."

What further points to its weakness is that contrary to it has been narrated on the authority of 'Ali with a better isnaad: the
hadeeth of Ibn Jareer al-Dabbi 'an his father, who said, "I saw 'Ali (radi Allaahu 'anhu) holding his left arm with his right on
the wrist, above the navel" - this isnaad is a candidate for the rank of Hasan; Bayhaqee (1/301) firmly designated it to be
Hasan, and Bukhaari (1/301) designated it with certainty while giving it in an abridged, ta'leeq form.

What is authentic from the Prophet (sallallaahu 'alaihi wa sallam) with respect to the position of the hands is that they
should be on the chest; there are many ahaadeeth about this, among them is one on the authority of Taawoos, who said, "The
Messenger of Allaah (sallallaahu 'alaihi wa sallam) used to place his right arm on his left arm, and clasp them firmly on his
chest during prayer" - Transmitted by Abu Daawood (759) with a saheeh isnaad. Although this is mursal, it is enough as proof
for all scholars, with all their various opinions regarding the Mursal Hadeeth, since it is saheeh as a mursal isnaad and has also
been related as mawsool in many narrations; hence, it is valid as proof for all. Some of the supporting narrations are as
follows:

1) From Waa'il Ibn Hujr: "That he saw the Prophet - sallallaahu 'alaihi wa sallam put his right hand upon his left and place
them upon his chest." Reported by Ibn Khuzaimah in his Saheeh (Nasb ar-Raayah, 1/314) and reported by Baihaqi in his
Sunan (2/30) with two chains of narration which support each other.

2) From Qabeesah Ibn Hulb, from his father who said: "I saw the Prophet (sallallaahu 'alaihi wa sallam), leave [after
completing the Prayer] from his right and his left, and I saw him place this upon his chest Yahyaa (Ibn Sa'eed) described the
right (hand) upon the left above the joint." Reported by Ahmad (5/226) with a chain of narrators who are of the standard set
by Muslim except for Qabeesah, but he is declared reliable by 'Ijli & Ibn Hibbaan; however, no one narrates from him except
Simaak ibn Harb about whom Ibn al- Madeeni and Nasaa'i say: "Unknown" and Ibn Hajar says in Taqreeb: "He is 'Maqbool'
[i.e. acceptable only if supported]." The hadeeth of one such as him are Hasan as supporting narrations, and therefore Tirmidhi
said after quoting the part of this hadeeth concerning taking the left hand with the right, "It is a Hasan hadeeth."

So these are three ahaadeeth which show that the Sunnah is to place the hands on the chest, and one who comes across
them will not doubt that together they are sufficient to prove this.
 Appendix 12

The Reality of Magic

1. Magic is Real
It has become popular in today's times to find many people denying the existence of Magic. But the Qur'an confirms the
existence of magic. The Qur'an says in Surah Al- Baqara 2:102:

"They (the Jews) followed what the evil ones gave out (falsely) against the power of Solomon: the blasphemers were, not
Solomon, but the evil ones, teaching men magic, and such things as came down at Babylon to the angels Harut and Marut. But
neither of these taught anyone (such things) without saying: "We are only for trial; so do not blaspheme." They learned from
them the means to sow discord between man and wife. But they could not thus harm anyone except by Allah's permission. And
they learned what harmed them, not what profited them. And they knew that the buyers of (magic) would have no share in the
happiness of the Hereafter. And vile was the price for which they did sell their souls, if they but knew!"

The Qur'an does confirm that magic does exist. With magic various kind of acts can be performed which in normal course are
considered beyond human power. But indulging in Magic is among the biggest sins in the sight of Allah. As Allah says in this
verse "the buyers of magic shall have no share in the happiness of the Hereafter" which means no share in Paradise. The
explanation of the verse is that the Jews who used to follow magic used to justify it by saying that it was taught by
Suleman(pbuh). Allah says it was not Suleman who did Kufr by teaching magic it was the devils who did Kufr by teaching
magic. This again points out the grave sin in magic that Allah calls teaching it as Kufr (rejection of truth). Further Allah says
that the Angels Harut and Marut were also sent down at Babylon to test those people. They would teach men some magic but
would say before doing that "We are only for trial; so do not do Kufr." Hence knowing magic is also Kufr.

2. Magic can harm only if Allah wills so

In the verse a very important fact is pointed out "But they could not thus harm anyone except by Allah's permission." Hence
even with magic a person can cause harm only if Allah allows a person to get harmed. If Allah does not will that the person
should get harmed then even with the whole world trying to harm the person cannot harm him. Just as if somebody wants to
harm another person with a knife. He will not be able to harm him unless Allah allows it to be happened. When a person gets
affected with magic it is as a test for him and his family members.

3. How does magic happen

Allah informs us in the Quran that along with the human creation there is another parallel creation with free will like humans
called the Jinns (51:56). The Jinns like men can either believe in Allah and follow the right way or disbelieve in Allah and
follow the wrong path. Hence even among them there are Believers and Disbelievers (72:1-15). However these Jinns are not
like humans in their physical aspects. They cannot be seen by the humans and they have been given by Allah the power to do
some things which cannot be even percieved by many humans. The example given in the Quran of their ability is that one
Ifreet (big Jinn) who said to Solomon (pbuh): "Said an Ifrit, of the Jinns: I will bring it to thee before thou rise from thy
council: indeed I have full strength for the purpose, and may be trusted." (27:39)

In magic various forms of acts can be performed with the help of these Jinns. The believers among the Jinns don't do such acts
as it constitutes 'Zulm' (oppression) on a human. However the disbelievers among the Jinns do such acts. Another act done at
times by these disbelievers among Jinns is that they take possession of the body of a human. This is called by various names
among people. All of this does happen. Even science realises that it does not have an explanation of everything that happens in
this world.

4. The Cure
There are broadly speaking two methods of curing a person of Magic and Possession:

1. UnIslamic ways

a) The bad effects of the Jinn or possession of the body by the Jinn is removed by taking the help of another Jinn. This is
expressly made Haraam in the Quran and the Sunnah. Allah says in Surah Jinn 72:6:

"True, there were persons among mankind who took help with persons among the Jinns, but they increased them in folly."
Allah has aid and we believe in it that whoever takes any help from any Jinn for whatever purpose they will increase the seeker
of such help in "Dalalah" i.e. misguidance. Also because taking such help involves doing acts of blasphemy in order to please
the helping Jinn. For example we find today people reading certain Zikr and doing sacrifice for the pleasure of certain Jinns.

b) The Jinn can also be removed by confirming Shirk (disbelief in Allah) in its presence. When the Jinn is satisfied with the
Shirk and Kufr of the person and his family members he leaves the victim. By doing this the faith in Shirk and Kufr of the
people doing it gets confirmed as they see the good results of it.

Today there are many Babas among Muslims and Non Muslims who are reputed to be very successful in curing people of
Magic and Possession. Also such cures are found at many Durgahs (tombs of saints), Mandirs (Hindu temples) and Christian
healing sessions. The method used by all of these is one of the two above methods. However by doing this a person is actually
selling his life of the Hereafter for the comfort of this life.

2. The guideline of the beloved Prophet Muhammed (pbuh)

Indeed the best guidelines are the guidelines of Muhammed (SAW). He has shown us the way of safeguarding and curing
ourselves from such harms. If going to Durgahs and doing prostrations over there and eating foods offered to other than Allah
was the solution he would have told us. On the contrary according to the guidelines of the Prophet all this is "Shirk".

Firstly the person should shield himself and seek Allah's help during both prevention and the cure with the words of Allah as is
proven from the authentic hadiths.

a) Saying "A'oozobillaahi minash-Shaiytanir-Rajeem" (7:200 , 16:98)

b) The Mu'aawdhataan (Surah Falaq 113 , Surah Nas 114).

"Allah's messenger(SAW) used to seek refuge from the Jinns until the Mu'aawdhataan(Surah Falaq 113 , Surah Nas 114)
were revealed. When they were revealed, he used them and left all besides them";(Tirmidhi – Declared Hasan Ghareeb by
Albani in Saheeh al Jaami vol 4 : p 255)

c) Ayat-ul-Kursi or Verse of the Throne (2:255)

Sahih Muslim vol 2: no 1768 : Allah's Messenger(SAW) confirmed that the verse of Allah's Book that is the greatest relative to
men is the Ayatul Kursi.

Sahih Bukhari vol 9 no 530:It was confirmed by Allah's Messenger(SAW) that whenever a person goes to sleep, if he reads
the Aayatul Kursi from beginning to end, a guardian from Allah will always be with him and Satan will not come near him
until the morning.

d) Last two verses of Surah Baqarah (2 :285-286)

"When the last two verses of Soorah Baqara are read in a home for three consecutive nights the shaitan will not come near
it" (Tirmidhi authenticated by Albani in Saheeh al Jaami vol2: p 123)

e) Adhaan

Sahih Bukhari vol 1: no 582: Allah's Messenger(SAW) said " When the Adhaan is made Satan runs away and breaks wind to
drown it out.

f) Surah Fatiha

Abu Dawood vol 3 no 3892: A sahabi read Surah Fatiha to cure a person possessed by a Jinn

These are some of the Azkaar (Remembrances) to be read while doing exorcism (Removing the Jinn out of the person).
Secondly the Jinn needs to be admonished and told to leave the persons body. This is in the spirit of "Enjoin what is right and
forbid what is wrong". The Jinn needs to be told to fear Allah and the Day of Resurrection and should be told not to do
oppression by continuing to harm the person affected. If the Jinn is disobedient and rebellious some blows can also be given to
the person possessed. In this case the blows don't fall on the person being hit. All this is proven from the example of Allah's
Messenger (SAW).