These verses are a direct commandment about the preservation and observance of prayers (Salah), with a specific ruling for the prayer during times of fear or danger.

---

Arabic Text (Verses 2:238-239)

حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَىٰ وَقُومُوا لِلَّهِ قَانِتِينَ

فَإِنْ خِفْتُمْ فَرِجَالًا أَوْ رُكْبَانًا ۖ فَإِذَا أَمِنْتُمْ فَاذْكُرُوا اللَّهَ كَمَا عَلَّمَكُمْ مَا لَمْ تَكُونُوا تَعْلَمُونَ

---

Translation (English – Approximate Meaning)

238. “Guard strictly your prayers, and the middle prayer, and stand before Allah in devout obedience.”
239. “But if you are in a state of fear, then [pray] on foot or riding. And when you are safe, then remember Allah as He taught you that which you did not know.”

---

Explanation & Commentary (Based on Tafheem-ul-Qan)

Verse 238: The Command to Guard the Prayers

This verse contains three weighty commands regarding Salah:

1. “Guard strictly your prayers (Hafidhoo ‘ala al-Salawat)…”
   · The word Hifdh (guarding) means much more than just performing the prayer. It encompasses:
   · Performing all prayers on time.
   · Performing them with their full conditions (ablution, facing the Qiblah, etc.).
   · Performing them with proper concentration (Khushoo’) and reverence.
   · Protecting the prayer from negligence, delay, or interruption by worldly affairs.
   · Maududi emphasizes that this command comes amidst family and social legislation (divorce, widowhood, etc.) as a reminder that all of life’s affairs must be built upon the foundation of constant connection with Allah.
2. “…and the middle prayer (al-Salat al-Wusta)…”
   · This phrase has been interpreted in several ways by scholars. The strongest opinions, as noted by Maududi, are that it refers to:
   · The ‘Asr prayer (the mid-afternoon prayer), based on numerous Prophetic narrations.
   · Or, it signifies the best/most excellent prayer, which is to be guarded with extra care.
   · In either case, the emphasis is on giving particular attention to this prayer, as it is the one most prone to neglect during the busyness of the day.
3. “…and stand before Allah in devout obedience (Qaniteen).”
   · Qunut here means complete submissive devotion, humility, and silent concentration in prayer.
   · It is the inner state that completes the outer act. One must stand before Allah not just physically, but with a heart fully present, obedient, and in awe of His Majesty.

Verse 239: The Prayer During Times of Fear (Salat al-Khawf)

This verse provides a crucial concession and instruction for performing prayer in a state of danger, such as during travel, war, or any situation of genuine fear.

1. “But if you are in a state of fear…”
   · This establishes that the obligation of prayer is not lifted due to fear or danger. However, its form is adapted to the circumstance.
2. “…then [pray] on foot or riding.”
   · This is the ruling of “Prayer of Fear” (Salat al-Khawf).
   · When it is impossible to pray in the normal, stationary manner (standing, bowing, prostrating), a Muslim is commanded to pray however they can:
   · Walking (Rijalan) if on foot.
   · Mounted (Rukban) if on an animal or in a vehicle.
   · The prayer is performed with gestures (nodding for bowing and prostration) in the direction of travel if the Qiblah cannot be faced. The primary goal is to fulfill the duty of remembrance and connection with Allah even in extreme difficulty.
3. “And when you are safe, then remember Allah as He taught you that which you did not know.”
   · Once safety returns, the normal, complete form of prayer must be resumed.
   · The phrase “as He taught you that which you did not know” is profound. It reminds the believers that the very knowledge of how to pray—its times, postures, and rulings—is a divine gift and mercy from Allah. Before revelation, humanity did not know this perfect way to worship.
   · This is a call to gratitude for the gift of Salah and to adhere to its complete form as a sign of that gratitude when circumstances allow.

---

Key Themes from Tafheem-ul-Qan in these Verses:

1. The Non-Negotiable Priority of Salah: Amidst all life’s rulings, prayer is the constant pillar that must be “guarded” above all else. It is the lifeline of faith.
2. Completeness in Worship: Guarding prayer means preserving both its external form (timing, postures) and its internal essence (devotion, concentration – Qunut).
3. Divine Concession with Wisdom: Islamic law is practical. It does not impose unbearable hardship. The concession for praying while walking or riding demonstrates that Allah desires to make worship accessible in all situations. The obligation remains, but the form is eased.
4. Prayer as a Taught Mercy: The method of prayer is not a human invention but a taught mercy from Allah. This should foster a sense of humble obedience when performing it.
5. Continuity of Worship: The sequence—guard prayers always, adapt in fear, return to full form in safety—teaches that the remembrance of Allah must be continuous, adapting to life’s conditions but never ceasing.

In essence, these two verses form a compact but powerful manifesto on Salah: it is to be protected with utmost care, performed with deep devotion, and maintained—even in a drastically simplified form—through every condition of life, reflecting Islam’s balance between unwavering principle and compassionate practicality.

These verses address a specific and delicate financial matter: the rights of a woman regarding the bridal gift (Mahr) when a marriage contract has been concluded but consummated (Dukhool) has not yet taken place and the husband initiates a divorce.

---

Arabic Text (Verses 2:236-237)

لَا جُنَاحَ عَلَيْكُمْ إِن طَلَّقْتُمُ النِّسَاءَ مَا لَمْ تَمَسُّوهُنَّ أَوْ تَفْرِضُوا لَهُنَّ فَرِيضَةً ۚ وَمَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدَرُهُ ۚ مَتَاعًا بِالْمَعْرُوفِ ۖ حَقًّا عَلَى الْمُحْسِنِينَ

وَإِن طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ مَا فَرَضْتُمْ إِلَّا أَن يَعْفُونَ أَوْ يَعْفُوَ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ ۚ وَأَن تَعْفُوا أَقْرَبُ لِلتَّقْوَىٰ ۚ وَلَا تَنسَوُا الْفَضْلَ بَيْنَكُمْ ۚ إِنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ

---

Translation (English – Approximate Meaning)

236. “There is no blame upon you if you divorce women while you have not yet touched them [consummated the marriage] or specified for them an obligation [of Mahr]. But give them [a gift of] compensation (Mata’) – on the wealthy according to his capability and on the poor according to his capability – a provision according to what is acceptable (Ma’ruf), a duty upon the doers of good.”
237. “And if you divorce them before you have touched them and you have already specified for them an obligation [of Mahr], then [give them] half of what you specified – unless they [the women] forego it, or he in whose hand is the marriage contract [the husband or guardian] foregoes it. And to forego is nearer to righteousness. And do not forget graciousness between you. Indeed, Allah, of what you do, is Seeing.”

---

Explanation & Commentary (Based on Tafheem-ul-Qan)

Verse 236: The Case Where No Specific Mahr Was Set

This verse covers a situation where a marriage contract (Aqd an-Nikah) is performed, but two things are absent:

1. Consummation (Lam Tamassoohunna).
2. A specific bridal gift/dower (Mahr) was not fixed (Lam Tafridoo).

· “There is no blame upon you if you divorce…” In this scenario, the marital bond is very light. Divorce is permissible, and no major financial penalty (Mahr) is incurred because none was agreed upon.
· “But give them [a gift of] compensation…” However, even in this minimal case, Islamic ethics mandate a token of goodwill and compensation called Al-Mata’ (literally, “a benefaction”). This is not the Mahr, but a consolatory gift to acknowledge the woman’s time, the social implications of the short-lived contract, and to part on good terms.
· The Scale of the Gift: It is based on the husband’s financial capacity:
· “On the wealthy according to his capability and on the poor according to his capability.” A rich man should give a generous gift; a poor man gives what he can. This prevents hardship and ensures the ruling is just for all.
· “A duty upon the doers of good.” This elevates the act from a mere legal requirement to a mark of moral character (Ihsan). The “doers of good” (Muhsineen) are those who go beyond the bare minimum in kindness.

Verse 237: The Case Where a Specific Mahr Was Set

This is the more common scenario: The marriage contract is done, a specific Mahr has been agreed upon and recorded, but divorce occurs before consummation.

· The Basic Rule: “Half of what you specified.” The woman is entitled to half of the stipulated Mahr. This balances rights:
· The husband is relieved of the full amount since the full relationship did not materialize.
· The woman receives compensation for the broken contract and the social/emotional impact.
· The Higher Path of Forgiveness & Grace:
· “Unless they [the women] forego it…” The woman (or her guardian) has the right to voluntarily give up her claim to the half, or even to the entire Mahr. This is an act of great virtue on her part.
· “…or he in whose hand is the marriage contract foregoes it.” The husband (or his guardian) can choose to pay more than the half, even the full Mahr, as an act of generosity.
· “And to forego is nearer to righteousness (Taqwa).” This is the core ethical message. While the law sets a minimum (half), the spirit of the law encourages mutual generosity, forgiveness, and gracious parting. Settling for the bare legal minimum is not the ideal Islamic conduct.
· The Ultimate Principle:
· “And do not forget graciousness (Al-Fadl) between you.” Al-Fadl means “bounty,” “grace,” “excellence.” It calls on both parties to remember their past relationship and part with excellence, not with legalistic haggling.
· “Indeed, Allah, of what you do, is Seeing.” The entire transaction is under divine observation, which should inspire fairness and magnanimity.

---

Key Themes from Tafheem-ul-Qan in these Verses:

1. Graduated Financial Responsibility: Islamic law proportionately links financial obligations to the level of commitment established. No consummation + no set Mahr = minimal gift. No consummation + set Mahr = half. Consummation = full rights. This is profoundly just.
2. The Distinction Between Mahr and Mata’: The verses clarify two different concepts: Al-Mata’ is a discretionary consolatory gift (V.236), while Al-Mahr is a stipulated, binding right (V.237).
3. Wealth as a Test of Character: The husband’s financial capacity directly determines his expected level of giving, making wealth a means to demonstrate generosity, not privilege.
4. Law as a Floor, Not a Ceiling: The “half” ruling is the legal minimum. The Qur’an explicitly directs believers toward a higher ethical ceiling: voluntary forgiveness and extra generosity. True piety (Taqwa) is found in going beyond one’s legal rights.
5. Preserving Social Goodwill: The overarching goal is to ensure that even failed marriages end with dignity and grace (Al-Fadl), preventing bitter disputes and preserving social harmony.

In summary, these verses masterfully handle a complex socio-financial issue by establishing a clear, fair legal baseline while powerfully calling the believers’ hearts toward the higher Islamic ideals of compassion, generosity, and gracious conduct—all under the watchful eye of Allah.

These verses deal with the waiting period (Iddah) for widows and the ethical guidelines for proposing marriage to them during that time, balancing respect for the deceased, the widow’s emotional state, and the social necessity of remarriage.

---

Arabic Text (Verses 2:234-235)

وَٱلَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَٰجًا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا ۖ فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلَا جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِىٓ أَنفُسِهِنَّ بِٱلْمَعْرُوفِ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُم بِهِۦ مِنْ خِطْبَةِ ٱلنِّسَآءِ أَوْ أَكْنَنتُمْ فِىٓ أَنفُسِكُمْ ۚ عَلِمَ ٱللَّهُ أَنَّكُمْ سَتَذْكُرُونَهُنَّ وَلَٰكِن لَّا تُوَاعِدُوهُنَّ سِرًّا إِلَّآ أَن تَقُولُوا۟ قَوْلًا مَّعْرُوفًا ۚ وَلَا تَعْزِمُوا۟ عُقْدَةَ ٱلنِّكَاحِ حَتَّىٰ يَبْلُغَ ٱلْكِتَابُ أَجَلَهُۥ ۚ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِىٓ أَنفُسِكُمْ فَٱحْذَرُوهُ ۖ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ غَفُورٌ حَلِيمٌ

---

Translation (English – Approximate Meaning)

234. “And those who die among you and leave wives behind—they (the wives) shall wait for four months and ten days. And when they have reached their term, there is no blame upon you for what they do with themselves in an acceptable way. And Allah is All-Aware of what you do.”
235. “And there is no blame upon you for what you hint concerning a proposal of marriage to women or what you conceal within yourselves. Allah knows that you will have them in mind. But do not make a secret promise with them—except that you speak in an acceptable manner. And do not resolve on the marriage contract until the prescribed term reaches its end. And know that Allah knows what is within yourselves, so beware of Him. And know that Allah is Forgiving and Forbearing.”

---

Explanation & Commentary (Based on Tafheem-ul-Qan)

Verse 234: The `Iddah (Waiting Period) for a Widow

1. The Prescribed Duration:

· “Four months and ten days.” This is the waiting period (Iddah) for a widow whose marriage was consummated. It is significantly longer than the Iddah of a divorced woman (three menstrual cycles) for several profound reasons Maududi explains:
· Respect for the Deceased Husband: It is a period of mourning and respect, allowing time for the final rites and for the immediate grief to settle.
· Certainty of Paternity: While pregnancy is possible, the longer period serves more as a social and emotional buffer, distinguishing this from a divorce scenario.
· Financial Security: During this period, the widow is entitled to full maintenance from her deceased husband’s estate, providing her with immediate financial stability while she adjusts.

2. The Conclusion of the `Iddah and Her Autonomy:

· “When they have reached their term, there is no blame upon you for what they do with themselves in an acceptable way (bil-Ma’ruf).”
· “No blame upon you” addresses the guardians and society: they must not object to her legitimate decisions.
· “What they do with themselves” refers to her right to remarry, choose her spouse, or arrange her life.
· “In an acceptable way (bil-Ma’ruf)” means her actions must be within the bounds of Islamic law and social propriety—not in secret or through dubious means.
· This clause empowers the widow. After fulfilling her duty (Iddah), she regains full autonomy over her personal life. It prevents guardians from forcing her into perpetual widowhood or controlling her choices.

3. Divine Oversight:

· “And Allah is All-Aware of what you do.” A reminder to society and guardians that they will be accountable for any pressure or injustice they impose on the widow.

Verse 235: Ethical Conduct During the Widow’s `Iddah

This verse provides nuanced guidance for men who may wish to propose to a widow during her waiting period—a sensitive situation requiring utmost propriety.

1. Permissible Indirect Indication:

· “There is no blame upon you for what you hint… or what you conceal within yourselves.”
· Hinting (Aradtum): It is permissible to give a subtle, indirect indication of interest, such as saying, “I am looking to marry,” or “May Allah grant you a good spouse,” without a direct proposal.
· Concealing in the Heart: Merely thinking about or intending to propose in the future is not a sin.
· This allowance recognizes human nature and social reality but requires it to be expressed with extreme discretion to respect the widow’s grief and the sanctity of the Iddah.

2. Strict Prohibitions:

· “But do not make a secret promise with them…” All secret engagements, clandestine meetings, or private understandings are strictly forbidden. They compromise the woman’s honor, disrespect the deceased, and violate the purpose of the waiting period.
· The only exception is “except that you speak in an acceptable manner (Qawlan Ma’ruf).” This refers to the kind of general, decent, and public conversation mentioned above as a “hint.”
· “And do not resolve on the marriage contract until the prescribed term reaches its end.” It is absolutely forbidden to formalize the marriage contract (‘Aqd an-Nikah) before her Iddah is completely over. The Iddah is a non-negotiable divine decree.

3. The Foundation in Consciousness of Allah (Taqwa):

· “And know that Allah knows what is within yourselves, so beware of Him.” The ultimate regulator is not social policing but the individual’s awareness that Allah knows every hidden intention. This internal moral compass should prevent misuse of the allowance for “hinting.”
· “And know that Allah is Forgiving and Forbearing.” This offers hope. If someone errs in their thoughts or words during this sensitive time but repents and corrects their conduct, Allah is Oft-Forgiving. His forbearance (Haleem) means He gives time for people to learn and adhere to these refined etiquettes.

---

Key Themes from Tafheem-ul-Qan in these Verses:

1. `Iddah as a Period of Multiple Dimensions: For a widow, it is not just about biological certainty but a legislated period of mourning, financial support, and psychological transition.
2. Respect for the Deceased and the Living: The laws protect the dignity of the deceased husband’s memory and the emotional space of the grieving widow.
3. Balancing Social Need with Propriety: Islam acknowledges the social necessity of remarriage but channels it through a process that prioritizes dignity, transparency, and public propriety over secret dealings.
4. Women’s Agency Protected: Verse 234 strongly affirms the widow’s right to self-determination after her Iddah, safeguarding her from coercive family control.
5. Law Rooted in Moral Consciousness: The detailed rules are underpinned by the call to Taqwa—the awareness that Allah knows both open actions and secret hearts. This makes the law self-enforcing for the believer.

Together, these verses demonstrate the exquisite balance and profound wisdom of Islamic law in guiding human relationships through life’s most difficult transitions—death and remarriage—with compassion, justice, and unwavering moral principle.

Following the universal call to worship the One Creator (v. 21-22), these verses directly address the primary opponents of this message—particularly the polytheists of Arabia and the People of the Book who doubted the Quran’s divine origin. They present the famous challenge of the Quran.

---

سورة البقرة (Surah Al-Baqarah)

آية 23

القرآن: وَإِن كُنتُمْ فِي رَيْبٍ مِّمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا بِسُورَةٍ مِّثْلِهِ وَادْعُوا شُهَدَاءَكُم مِّن دُونِ اللَّهِ إِن كُنتُمْ صَادِقِينَ
Translation: And if you are in doubt about what We have sent down upon Our Servant [Muhammad], then produce a single surah like it and call upon your witnesses other than Allah, if you should be truthful.

Explanation (Tafheemul Quran):
Maududi explains that this verse issues a direct and open challenge to those who claimed the Quran was the words of a man (Muhammad ﷺ) and not the word of God.

· “If you are in doubt…”: It addresses the core accusation of the disbelievers head-on, dismissing their claims as mere “doubt” in the face of clear evidence.
· “Then produce a single surah like it…”: The challenge is specific and scaled down to demonstrate its impossibility. They are not asked to produce a whole book like the Quran, but just one single chapter (surah) comparable to it—in its eloquence, wisdom, coherence, and profound impact. The shortest surahs (like Al-Kawthar, 3 verses) are included in this challenge.
· “…and call upon your witnesses other than Allah…”: They are told to muster all the help they can get—their gods, their poets, their intellectuals—to assist them in this task. This phrase underscores their helplessness; no false deity or human power can enable them to meet this challenge.
· “…if you should be truthful.”: This concludes the challenge by calling their bluff. Their claim that it is a human composition is empty, and this is the way to prove it.

آية 24

القرآن: فَإِن لَّمْ تَفْعَلُوا وَلَن تَفْعَلُوا فَاتَّقُوا النَّارَ الَّتِي وَقُودُهَا النَّاسُ وَالْحِجَارَةُ ۖ أُعِدَّتْ لِلْكَافِرِينَ
Translation: But if you do not – and you will never be able to – then fear the Fire, whose fuel is men and stones, prepared for the disbelievers.

Explanation:
This verse presents the consequence of failing the challenge, stated with absolute certainty.

· “But if you do not – and you will never be able to…”: Maududi notes the powerful rhetorical structure. First, it says “if you do not,” posing a conditional. Then, it immediately interjects with the definitive statement “and you will never be able to.” This is not a guess but a prophecy and a statement of fact about the Quran’s inimitable nature (I’jaz al-Quran). It confirms the miracle is everlasting.
· Logical Conclusion: Since they cannot meet the challenge, their original doubt and rejection are baseless and rebellious. Therefore, they must face the logical outcome of rejecting clear truth.
· “Then fear the Fire…”: The call shifts from intellectual challenge to a grave warning. Having established the proof, the responsibility now lies on them. They are commanded to develop Taqwa (fear) of the consequence—the Hellfire.
· “…whose fuel is men and stones…”: Maududi explains this as a vivid description of a fire so intense that even stones (which normally do not burn) will fuel it, alongside the disbelievers themselves.
· “…prepared for the disbelievers.”: Hell is not a haphazard punishment but a specific, prepared destination for those who persist in disbelief (Kufr) after the truth has been made manifest to them through such a clear sign as the Quran.

---

Summary from Tafheemul Quran Perspective:

Maududi’s commentary highlights that these two verses serve a critical function:

1. The Ultimate Proof: The Quran’s literary and spiritual uniqueness is presented as its decisive miracle. The challenge is meant to silence all false claims about its origin and force opponents into a logical corner.
2. A Prophetic Declaration: The statement “you will never be able to” is a bold divine guarantee that has stood the test of time, cementing the Quran’s status as a living miracle.
3. From Proof to Accountability: After presenting the proof, the discourse immediately establishes accountability. Failure to accept an undeniable truth is not an intellectual stance but a willful transgression with severe consequences in the Hereafter.
4. Connection to the Previous Call: This challenge directly supports the call in verses 21-22. It proves that the message to worship the One Lord alone is not a human idea but a revealed truth from the Creator Himself, demanding belief and obedience.

This passage is a critical segment of Islamic family law, primarily dealing with the sensitive and serious matter of oaths of abstention from wives (Ila’) and the detailed rulings on divorce (Talaq) and the waiting period (‘Iddah). It emphasizes justice, patience, and the preservation of family bonds.

---

Arabic Text (Verses 2:226-232)

لِّلَّذِينَ يُؤْلُونَ مِن نِّسَائِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ ۖ فَإِن فَاءُوا فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
وَإِنْ عَزَمُوا الطَّلَاقَ فَإِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ
وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ ۚ وَلَا يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ اللَّهُ فِي أَرْحَامِهِنَّ إِن كُنَّ يُؤْمِنَّ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَٰلِكَ إِنْ أَرَادُوا إِصْلَاحًا ۚ وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ ۚ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ ۗ وَاللَّهُ عَزِيزٌ حَكِيمٌ
الطَّلَاقُ مَرَّتَانِ ۖ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ ۗ وَلَا يَحِلُّ لَكُمْ أَن تَأْخُذُوا مِمَّا آتَيْتُمُوهُنَّ شَيْئًا إِلَّا أَن يَخَافَا أَلَّا يُقِيمَا حُدُودَ اللَّهِ ۖ فَإِنْ خِفْتُمْ أَلَّا يُقِيمَا حُدُودَ اللَّهِ فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ ۗ تِلْكَ حُدُودُ اللَّهِ فَلَا تَعْتَدُوهَا ۚ وَمَن يَتَعَدَّ حُدُودَ اللَّهِ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ
فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِن بَعْدُ حَتَّىٰ تَنكِحَ زَوْجًا غَيْرَهُ ۗ فَإِن طَلَّقَهَا فَلَا جُنَاحَ عَلَيْهِمَا أَن يَتَرَاجَعَا إِن ظَنَّا أَن يُقِيمَا حُدُودَ اللَّهِ ۚ وَتِلْكَ حُدُودُ اللَّهِ يُبَيِّنُهَا لِقَوْمٍ يَعْلَمُونَ
وَإِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ سَرِّحُوهُنَّ بِمَعْرُوفٍ ۚ وَلَا تُمْسِكُوهُنَّ ضِرَارًا لِّتَعْتَدُوا ۚ وَمَن يَفْعَلْ ذَٰلِكَ فَقَدْ ظَلَمَ نَفْسَهُ ۚ وَلَا تَتَّخِذُوا آيَاتِ اللَّهِ هُزُوًا ۚ وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ وَمَا أَنزَلَ عَلَيْكُمْ مِّنَ الْكِتَابِ وَالْحِكْمَةِ يَعِظُكُم بِهِ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ

---

Translation (English – Approximate Meaning)

226. For those who swear not to approach their wives [in anger], a waiting period of four months [is ordained]. Then if they return [to cohabitation], indeed, Allah is Forgiving and Merciful.
227. And if they decide on divorce, then indeed, Allah is All-Hearing, All-Knowing.
228. And divorced women shall wait for three menstrual cycles. And it is not lawful for them to conceal what Allah has created in their wombs, if they believe in Allah and the Last Day. And their husbands have more right to take them back during that [waiting] period, if they intend reconciliation. And women have rights similar to those [of men] over them in kindness (Ma’ruf), and men have a degree [of responsibility] above them. And Allah is Exalted in Might, Wise.
229. Divorce is [permissible] twice. Then, either keep [her] in an acceptable manner or release [her] with good treatment. And it is not lawful for you to take back anything of what you have given them [in dower] unless both fear that they will not be able to keep [within] the limits of Allah. But if you fear that they will not be able to keep [within] the limits of Allah, then there is no blame upon either of them concerning that by which she ransoms herself. These are the limits of Allah, so do not transgress them. And whoever transgresses the limits of Allah—it is those who are the wrongdoers.
230. And if he has divorced her [for the third time], then she is not lawful to him afterward until she marries a husband other than him. And if the latter husband divorces her [or dies], there is no blame on them for reuniting, if they think they can keep [within] the limits of Allah. These are the limits of Allah, which He makes clear to a people who know.
231. And when you divorce women and they have [nearly] fulfilled their term [of waiting], either retain them in kindness (Ma’ruf) or release them in kindness. And do not retain them to harm [them] and transgress [against them]. And whoever does that has wronged himself. And do not take the verses of Allah in jest. And remember the favor of Allah upon you and what He has sent down upon you of the Book and wisdom by which He instructs you. And fear Allah and know that Allah is Knowing of all things.
232. And when you divorce women and they have fulfilled their term, do not prevent them from remarrying their [former] husbands if they agree among themselves on an acceptable basis. That is instructed to whoever of you believes in Allah and the Last Day. That is better for you and purer. And Allah knows and you know not.

---

Explanation & Commentary (Based on Tafheem-ul-Qan)

Verses 226-227: Regulating the Oath of Abstention (Ila’)

· Pre-Islamic Context: A man could swear an oath (Yamin) to abstain from his wife indefinitely, leaving her in a state of marital limbo—neither a wife with full rights nor a divorcee free to remarry. This was a form of emotional coercion.
· The Islamic Reform: Allah sets a maximum time limit of four months for such an oath. During this period, the husband must decide:

1. “Faa’u” (Return): Resume normal marital relations. In this case, Allah is Forgiving and Merciful for the initial harsh oath.
2. “Azamut-Talaq” (Decide on divorce): Proceed to divorce. The verse reminds that “Allah is All-Hearing, All-Knowing”—He hears the oath and knows the intention behind it, ensuring justice.

Verse 228: The Waiting Period (‘Iddah) and its Wisdom

· “Three menstrual cycles (Quru’).” This is the ‘Iddah (waiting period) for a divorced woman who menstruates. Its primary purposes are:

1. Ascertaining Paternity: To confirm if she is pregnant.
2. A Cooling-Off Period: To provide time for emotional calm and potential reconciliation.
   · Prohibition of Concealing Pregnancy: A direct command based on faith—it is unlawful to hide a pregnancy as it violates the rights of the child and the father.
   · The Husband’s Right of Reconciliation: During the ‘Iddah, the husband has the primary right (ahaqq) to take his wife back if he desires reconciliation (Islah). This facilitates saving the marriage.
   · The Balanced Rights of Women: A landmark statement: “And women have rights similar to those [of men] over them in kindness (Ma’ruf).” This establishes equity in marital obligations. However, “men have a degree [of responsibility] above them”—Maududi explains this refers to the financial and protective responsibility (Qiwamah) that men bear, not a license for oppression.

Verses 229-230: The Graduated Process of Divorce (Talaq)

· “Divorce is [permissible] twice.” This institutes the revocable divorce (Talaq Raj’i). After the first or second pronouncement, the husband can take his wife back during her ‘Iddah without a new marriage contract.
· After each pronouncement, the options are: “Faimsakun bi ma’ruf” (Retain in a kind and proper manner) or “Tasrihun bi ihsan” (Release with good treatment and without harm).
· Prohibition of Extorting the Dower: A husband cannot take back the dower (Mahr) he gave, except in one scenario: if both spouses fear they cannot live within Allah’s limits (i.e., their marriage is irreparably toxic), the wife may offer a compensation (Khul’) to obtain the divorce. This is voluntary, not extortion.
· The Final, Irrevocable Divorce (Third Talaq):
· After a third pronouncement, the divorce becomes final and irrevocable (Talaq Ba’in).
· The wife is not lawful to him again until she marries another man of her own free will, consummates that marriage, and then it ends through divorce or the husband’s death.
· This severe restriction is a divine deterrent against treating divorce lightly and using it as a tool of manipulation. It forces serious reflection before the final step.

Verse 231: The Ethos of Kindness During Separation

· When the ‘Iddah is nearing its end, the husband must make a final, dignified decision: retain or release, but always with kindness (Ma’ruf).
· A powerful prohibition: “Do not retain them to harm [them] and transgress.” This forbids keeping a wife in marriage merely to inflict suffering or prevent her from moving on.
· The verse concludes with a solemn reminder not to mock Allah’s laws and to be grateful for the guidance of the Book and Wisdom (the Prophet’s teachings).

Verse 232: Removing Obstacles to Remarriage

· Once the ‘Iddah is complete after a final divorce, guardians or former husbands are forbidden from preventing the woman from remarrying her ex-husband if they mutually agree to reconcile on fair terms.
· This prevents families from imposing their will and obstructing reconciliation for petty reasons. The decision is returned to the two primary parties, provided it is done righteously.
· “That is better for you and purer.” Following these divine limits leads to societal purity, justice, and spiritual well-being.

---

Key Themes from Tafheem-ul-Qan:

1. Divorce as a Regulated, Last Resort: Islam permits divorce but surrounds it with stringent regulations, cooling-off periods, and multiple chances for reconciliation to discourage its casual use.
2. Justice and Kindness as Overarching Principles: Every stage—from the oath of abstention to the final separation—must be governed by Ma’ruf (known goodness) and Ihsan (benevolent treatment).
3. Protection of Women’s Rights: The laws prevent women from being left in ambiguous states (Ila’), ensure their financial rights (dower), grant them an equitable standing, and protect their freedom to remarry.
4. The Sanctity of Divine Limits (Hudud Allah): These rulings are not mere social guidelines but sacred boundaries. Transgressing them is an act of self-harm and injustice (Zulm).
5. Preservation of the Family: The entire system is designed to salvage marriages whenever possible and, if not, to ensure separation occurs with minimal harm and maximum dignity for all involved.

This passage demonstrates the profound wisdom of Islamic law in managing one of human society’s most delicate and potentially destructive issues—marital breakdown—by instituting a process that prioritizes reconciliation, justice, and human dignity.

These two verses form a crucial ruling on the ethics of oaths, correcting a prevalent pre-Islamic superstition and establishing the primacy of righteous action over empty verbal prohibitions.

---

Arabic Text (Verses 2:224-225)

وَلَا تَجْعَلُوا اللَّهَ عُرْضَةً لِّأَيْمَانِكُمْ أَن تَبَرُّوا وَتَتَّقُوا وَتُصْلِحُوا بَيْنَ النَّاسِ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ

لَّا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَٰكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّمُ الْأَيْمَانَ ۖ فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ ۖ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ ۚ ذَٰلِكَ كَفَّارَةُ أَيْمَانِكُمْ إِذَا حَلَفْتُمْ ۚ وَاحْفَظُوا أَيْمَانَكُمْ ۚ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَشْكُرُونَ

---

Translation (English – Approximate Meaning)

224. And do not make Allah an excuse in your oaths (swearing by Him) to prevent you from being righteous, fearing Allah, and making peace among people. And Allah is All-Hearing, All-Knowing.
225. Allah will not hold you accountable for what is unintentional in your oaths, but He will hold you accountable for the oaths you have taken seriously. The expiation for breaking such an oath is to feed ten needy people from the average of what you feed your own families, or to clothe them, or to free a slave. But whoever cannot afford must fast for three days. This is the expiation for your oaths when you have sworn (and broken them). But guard your oaths. Thus Allah makes clear to you His verses that you may be grateful.

---

Explanation & Commentary (Based on Tafheem-ul-Qan)

Verse 224: Correcting a Perverse Misuse of Oaths

· The Pre-Islamic Practice (Jahiliyyah): As Maududi explains, a common custom among the pre-Islamic Arabs was to swear oaths by Allah to refrain from doing good deeds or to cut off family ties. For example, a man might swear, “By Allah, I will not speak to my brother,” or “By Allah, I will not help so-and-so,” or “By Allah, I will not reconcile between these two.” They considered such oaths sacred and binding, leading them to persist in harmful, unjust, or socially disruptive behavior to avoid breaking their vow.
· The Islamic Correction:
· “And do not make Allah an excuse in your oaths…” The verse condemns this practice. Using Allah’s name to swear against righteousness is a gross misuse of His sanctity.
· It lists three fundamental goods that must never be hindered by an oath:
1. “أن تبروا” (An Tabarroo): To be righteous and dutiful (especially to family).
2. “وتتقوا” (Wa Tattaqoo): To be conscious of Allah and avoid sin.
3. “وتصلحوا بين الناس” (Wa Tuslihoo baynan-naas): To make peace and reconciliation between people.
· The core principle is: An oath that prevents a greater good or enjoins a greater evil is invalid and must be broken. The obligation to do good and maintain social harmony takes precedence over a wrongly sworn oath.
· “And Allah is All-Hearing, All-Knowing.” This is a warning. Allah hears the frivolous oath and knows the corrupt intention behind it. One cannot hide behind such oaths.

Verse 225: The Law of Binding Oaths and Their Expiation

This verse provides the legal and practical framework for handling serious oaths.

· Distinguishing Two Types of Oaths:
· “اللَّغْو فِي أَيْمَانِكُمْ” (Al-Laghw fi Aymanikum) – “Unintentional (or frivolous) speech in your oaths.” These are oaths sworn habitually, thoughtlessly, or in exaggeration without a serious intent to bind oneself. For example, common expressions like “No, by Allah!” or “Yes, by Allah!” in casual conversation. Allah does not hold one accountable for these. They carry no sin and require no expiation.
· “مَا عَقَّدتُّمُ الْأَيْمَانَ” (Ma ‘Aqqadtumul Aymana) – “What you have made binding in your oaths.” These are deliberate, solemn oaths taken with full intention to affirm a statement or bind oneself to a future action (e.g., “I swear by Allah I will do this” or “I swear by Allah this is true”). These are binding and accountable.
· The Expiation (Kaffarah) for Breaking a Binding Oath:
If one breaks a solemn oath (either by not doing what one swore to do, or by doing what one swore not to do), an expiation is required. The options, in order of preference, are:

1. Feeding ten needy people with the average quality of food one serves one’s own family.
2. Providing them with clothing.
3. Freeing a believing slave.
   · If one cannot afford any of the above, the alternative is to fast for three consecutive days.
   · The Overarching Command: “وَاحْفَظُوا أَيْمَانَكُمْ” – “But guard your oaths.”
   · This is the ultimate wisdom. The best course is to be cautious and deliberate in swearing oaths. Do not swear lightly. If you must swear, take it seriously and fulfill it. This prevents the need for expiation and cultivates a character of truthfulness and reliability.
   · “Thus Allah makes clear to you His verses that you may be grateful.”
   · The ruling is presented as a mercy and a clarification from Allah. It removes the burden of frivolous oaths and provides a clear, manageable path to atonement for broken serious oaths, freeing believers from the superstitions and hardships of the pre-Islamic era.

---

Key Themes from Tafheem-ul-Qan in these Verses:

1. The Primacy of Substantive Good over Ritualistic Form: Islam prioritizes acts of righteousness, piety, and social harmony over the blind adherence to verbal formulas, even if they involve Allah’s name.
2. Psychological and Legal Realism: The law recognizes human speech patterns (distinguishing casual from serious oaths) and provides a proportional, feasible means of atonement.
3. The Sanctity of Intentional Commitment: A deliberate oath is a serious covenant that must be honored, reflecting the Islamic value of keeping one’s word.
4. The Spirit of the Law is Prevention: The ultimate goal is to cultivate mindfulness (Taqwa) in speech, encouraging people to “guard their oaths” and avoid the need for expiation altogether.

These verses, therefore, reform a key aspect of Arab social conduct, replacing a superstitious and often harmful practice with a rational, ethical, and merciful legal system centered on real piety and social welfare.

This section transitions from the principles of charity to a set of diverse legal and social injunctions covering oaths, intoxicants, gambling, orphans’ wealth, menstruation, and marital relations—all aimed at building a clean, just, and pious society.

---

Arabic Text (Verses 2:215-223)

(Presented in segments for clarity)

(215) يَسْأَلُونَكَ مَاذَا يُنفِقُونَ ۖ قُلْ مَا أَنفَقْتُم مِّنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ

(216) كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ ۖ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ ۖ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ ۗ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ

(217) يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ ۖ قُلْ قِتَالٌ فِيهِ كَبِيرٌ ۚ وَصَدٌّ عَن سَبِيلِ اللَّهِ وَكُفْرٌ بِهِ وَالْمَسْجِدِ الْحَرَامِ وَإِخْرَاجُ أَهْلِهِ مِنْهُ أَكْبَرُ عِندَ اللَّهِ ۚ وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْلِ ۗ وَلَا يَزَالُونَ يُقَاتِلُونَكُمْ حَتَّىٰ يَرُدُّوكُمْ عَن دِينِكُمْ إِنِ اسْتَطَاعُوا ۚ وَمَن يَرْتَدِدْ مِنكُمْ عَن دِينِهِ فَيَمُتْ وَهُوَ كَافِرٌ فَأُولَٰئِكَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ ۖ وَأُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ

(218) إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ أُولَٰئِكَ يَرْجُونَ رَحْمَتَ اللَّهِ ۚ وَاللَّهُ غَفُورٌ رَّحِيمٌ

(219) يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ ۖ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِن نَّفْعِهِمَا ۗ وَيَسْأَلُونَكَ مَاذَا يُنفِقُونَ قُلِ الْعَفْوَ ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ

(220) فِي الدُّنْيَا وَالْآخِرَةِ ۗ وَيَسْأَلُونَكَ عَنِ الْيَتَامَىٰ ۖ قُلْ إِصْلَاحٌ لَّهُمْ خَيْرٌ ۖ وَإِن تُخَالِطُوهُمْ فَإِخْوَانُكُمْ ۚ وَاللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ ۚ وَلَوْ شَاءَ اللَّهُ لَأَعْنَتَكُمْ ۚ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ

(221) وَلَا تَنكِحُوا الْمُشْرِكَاتِ حَتَّىٰ يُؤْمِنَّ ۚ وَلَأَمَةٌ مُّؤْمِنَةٌ خَيْرٌ مِّن مُّشْرِكَةٍ وَلَوْ أَعْجَبَتْكُمْ ۗ وَلَا تُنكِحُوا الْمُشْرِكِينَ حَتَّىٰ يُؤْمِنُوا ۚ وَلَعَبْدٌ مُّؤْمِنٌ خَيْرٌ مِّن مُّشْرِكٍ وَلَوْ أَعْجَبَكُمْ ۗ أُولَٰئِكَ يَدْعُونَ إِلَى النَّارِ ۖ وَاللَّهُ يَدْعُو إِلَى الْجَنَّةِ وَالْمَغْفِرَةِ بِإِذْنِهِ ۖ وَيُبَيِّنُ آيَاتِهِ لِلنَّاسِ لَعَلَّكُمْ تَذَكَّرُونَ

(222) وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ ۖ قُلْ هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ وَلَا تَقْرَبُوهُنَّ حَتَّىٰ يَطْهُرْنَ ۖ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ ۗ إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ

(223) نِسَاؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُوا حَرْثَكُمْ أَنَّىٰ شِئْتُمْ ۖ وَقَدِّمُوا لِأَنفُسِكُمْ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّكُم مُّلَاقُوهُ ۗ وَبَشِّرِ الْمُؤْمِنِينَ

---

Translation (English – Approximate Meaning)

215. They ask you what they should spend. Say, “Whatever you spend of good is [to be] for parents, relatives, orphans, the needy, and the traveler. And whatever you do of good – indeed, Allah is Knowing of it.”
216. Fighting has been enjoined upon you while it is hateful to you. But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah knows, while you know not.
217. They ask you about the Sacred Month and fighting therein. Say, “Fighting therein is great [sin], but averting [people] from the way of Allah and disbelief in Him and [preventing access to] the Sacred Mosque and expelling its people therefrom are greater [evil] in the sight of Allah. And oppression (persecution) is greater than killing.” And they will continue to fight you until they turn you back from your religion if they are able. And whoever of you reverts from his religion and dies while he is a disbeliever – for those, their deeds have become worthless in this world and the Hereafter, and those are the companions of the Fire; they will abide therein eternally.
218. Indeed, those who have believed and those who have emigrated and fought in the cause of Allah – those hope for the mercy of Allah. And Allah is Forgiving and Merciful.
219. They ask you about wine and gambling. Say, “In them is great sin and [yet, some] benefit for people. But their sin is greater than their benefit.” And they ask you what they should spend. Say, “The excess [beyond needs].” Thus Allah makes clear to you the verses [of revelation] that you might give thought.
220. To this world and the Hereafter. And they ask you about orphans. Say, “Improvement for them is best. And if you mix your affairs with theirs – they are your brothers. And Allah knows the corrupter from the improver. And if Allah had willed, He could have put you in difficulty. Indeed, Allah is Exalted in Might and Wise.”
221. And do not marry polytheistic women until they believe. And a believing slave woman is better than a polytheist, even though she might please you. And do not marry polytheistic men [to your women] until they believe. And a believing slave is better than a polytheist, even though he might please you. Those invite [you] to the Fire, but Allah invites to Paradise and to forgiveness, by His permission. And He makes clear His verses to the people that perhaps they may remember.
222. And they ask you about menstruation. Say, “It is harm, so keep away from women during menstruation. And do not approach them until they are pure. And when they have purified themselves, then come to them from where Allah has ordained for you. Indeed, Allah loves those who are constantly repentant and loves those who purify themselves.”
223. Your wives are a place of cultivation for you; so come to your cultivation as you wish and send forth [good deeds] for yourselves. And fear Allah and know that you will meet Him. And give good tidings to the believers.

---

Explanation & Commentary (Based on Tafheem-ul-Qan)

Verse 215: The Code of Charity (Reviewed)

· Establishes a prioritized hierarchy for voluntary spending: Family first (parents, relatives), then the most vulnerable (orphans, needy, stranded traveler).
· Concludes with the principle that Allah’s knowledge of the deed matters more than its public recognition.

Verse 216: The Principle of Jihad (Struggle)

· Introduces the obligation of fighting (qital) in Allah’s cause when necessary for defense and establishing justice.
· Acknowledges the natural human aversion to war but establishes a higher wisdom: what we dislike may contain good (e.g., fighting to end oppression) and what we desire may contain evil (e.g., peace with tyranny).
· Core Lesson: Human judgment is limited; divine command is based on absolute knowledge.

Verse 217: Clarifying Sacred Limits & The Greater Evil

· Addresses a critical question: Is fighting in the sacred months (when fighting was traditionally prohibited) allowed?
· Provides a moral calculus: While fighting in a sacred month is a major sin, the greater evils perpetrated by the disbelievers of Mecca justify a defensive response. These greater evils are:

1. Obstructing the path to Allah (persecuting believers).
2. Disbelief in Allah and His Messenger.
3. Expelling believers from the Sacred Mosque (Al-Masjid Al-Haram).
   · Declares “Al-Fitnah is greater than killing”: Fitnah here means systematic religious persecution aimed at destroying faith. This is a worse crime than individual killing.
   · Issues a grave warning against apostasy (riddah) in the face of such persecution.

Verse 218: The Promise for the Strivers

· Affirms that true believers, emigrants (Muhajireen), and those who strive (Mujahideen) are the ones who can rightly hope for Allah’s mercy and forgiveness.

Verse 219: The Verdict on Intoxicants and Gambling

· This is the first step in the gradual prohibition of alcohol and gambling.
· Presents a rational, comparative analysis: They contain some perceived worldly benefits (profit, pleasure) but the sin (ithm) and societal harm they cause are overwhelmingly greater. The Quran instructs believers to use their reason to see this imbalance.
· Repeats the question on charity, answering: Spend your “aff”—what is surplus to your essential needs. This promotes moderation and constant, manageable giving.

Verse 220: Managing Orphans’ Wealth

· Provides a flexible yet ethical guideline for guardians of orphans’ wealth: The overarching goal is “Islah” (improvement, reform)—managing it to benefit the orphan.
· Permits mixing (business partnership) with the orphan’s wealth if done with pure intention and transparency (“they are your brothers”), but warns that Allah knows the corrupt from the sincere.
· The principle: Avoid complexity and potential injustice; aim for clear, beneficial management.

Verse 221: The Foundation of the Muslim Family

· Prohibits interfaith marriage with polytheists (Mushrikeen) for both Muslim men and women.
· The reason is spiritual, not ethnic or racial: The Mushrik invites to Hellfire (through false beliefs), while Allah invites to Paradise. A shared faith in Tawheed (monotheism) is the non-negotiable bedrock of a Muslim family.
· Elevates faith over social status: A believing slave is better than a free polytheist.

Verse 222: Regulations Regarding Menstruation

· Treats menstruation as a natural state requiring temporary sexual abstinence out of respect for the woman’s comfort and for hygiene.
· Establishes the principle of “purification” (taharah) as a prerequisite for marital intimacy, linking physical cleanliness to spiritual purity.
· Affirms that Allah loves those who repent and purify themselves, making this a spiritual act.

Verse 223: Marital Intimacy and Its Purpose

· Uses the metaphor of “cultivation” (harth) for wives. The “field” can be approached from any direction (a refutation of unnatural restrictions), but the goal is cultivation—implying love, progeny, and mutual comfort.
· The crucial command: “Send forth good for yourselves” – meaning, approach intimacy with a righteous intention, as it is an act that can carry reward.
· Concludes with the overarching principle of all conduct: Consciousness of Allah (Taqwa) and the certainty of meeting Him.

---

Key Themes from Tafheem-ul-Qan in this Section:

1. From Personal Piety to Social Order: The verses move from individual charity to laws governing war, social vices, family, and marriage—building a complete societal framework.
2. The Primacy of Intent and Wisdom: Behind each ruling is a divine wisdom (avoiding greater harm, preserving faith, maintaining purity) that believers are encouraged to understand.
3. Gradualism in Legislation: The approach to intoxicants and war shows how Islamic law was revealed progressively, considering the social context.
4. The Family as the Core Unit: Strong regulations on marriage, marital relations, and orphans’ wealth aim to protect and strengthen the family, the foundation of society.
5. The Constant Reminder: Every topic returns to the core principles: Taqwa, the Hereafter, and Allah’s all-encompassing knowledge.

This passage exemplifies how Surah Al-Baqarah provides a comprehensive constitution for Muslim life, addressing spiritual, social, economic, and personal dimensions with balanced wisdom.

After concluding the description of the three categories of people—the believers (1-5), the stubborn disbelievers (6-7), and the hypocrites (8-20)—the discourse now turns to address all of humanity with its fundamental message. These verses present the primary call of Islam in its most basic and universal form.

---

سورة البقرة (Surah Al-Baqarah)

آية 21

القرآن: يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
Translation: O mankind, worship your Lord, who created you and those before you, that you may become righteous.

Explanation (Tafheemul Quran):
Maududi explains that this verse marks a pivotal shift. The call is no longer to specific groups but to the entirety of “An-Nas” (mankind), breaking all barriers of tribe, nation, or time. The foundation of the call is the most fundamental and undeniable fact accessible to human reason: Creation.

· “Worship your Lord (Rabb)”: The term Rabb is comprehensive, meaning the Creator, Sustainer, Nourisher, and Sovereign Lord. Worship (Ibadah) here means to acknowledge His lordship in its entirety—through belief, obedience, devotion, and submission in all aspects of life.
· “Who created you and those before you”: The argument is irrefutable. Since He is the Creator of all generations, He alone has the right to be worshipped. Worship is the natural and logical consequence of creation.
· “That you may become righteous (Tattaqun)”: Maududi states that the ultimate purpose of this worship is to develop Taqwa (God-consciousness, piety). True righteousness is not possible without recognizing and submitting to the Creator. Worship is the means to cultivate the very Taqwa that was described as the key trait of the successful believers in verse 2.

آية 22

القرآن: الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ
Translation: [He] who made the earth a resting place for you and the sky a canopy and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know [that there is nothing similar to Him].

Explanation:
This verse elaborates on the blessings of the Lord, moving from the act of creation to the ongoing grace and design in the universe that sustains humanity.

· “Made the earth a resting place (Firash)…”: Maududi highlights the imagery. The earth is not just created but made perfectly habitable, stable, and spread out like a bed for our comfort and settlement.
· “…and the sky a canopy (Bina’)”: The sky is like a protective dome, beautifully constructed and raised high above, providing atmosphere, climate, and cosmic order.
· “Sent down from the sky, rain…”: This describes the divine system that connects the heavens and the earth for human survival. Rain is a direct blessing from God.
· “…brought forth thereby fruits as provision for you”: The singular source of water produces an astonishing variety of foods, colors, and tastes as a universal provision (Rizq).

The Core Command & Conclusion:

· “So do not attribute to Allah equals (Andad) while you know”: After presenting these clear, observable proofs of a singular, benevolent, and intelligent Creator-Sustainer, the conclusion is compelling. To set up rivals or partners (Andad) with Him—whether idols, deities, false authorities, or worldly pursuits that take His place in the heart—is an act of intellectual and moral dishonesty. Maududi emphasizes “while you know”—human intuition and innate nature (Fitrah) inherently recognize the absurdity of equating the creation with the Creator. Shirk (associating partners with God) is, therefore, not just a theological error but a rebellion against one’s own innate knowledge and the evidence in the universe.

---

Summary from Tafheemul Quran Perspective:

Verses 21-22 constitute the fundamental invitation of Islam to all humanity. Maududi’s commentary underscores that it is:

1. Universal: Addressed to all people, everywhere.
2. Rational: Based on the self-evident truth of creation and design, appealing to human intellect and observation.
3. Purpose-Oriented: Worship is prescribed as the means to achieve true righteousness (Taqwa).
4. A Direct Call to Tawhid: After establishing the Lordship and Benevolence of God through tangible blessings, it logically condemns polytheism and all forms of associating rivals with God as an act of willful disobedience against known truth. This sets the stage for the subsequent discussions on the consequences of rejecting this clear call.

---

سورة البقرة (Surah Al-Baqarah)

آية 204

القرآن: وَمِنَ النَّاسِ مَن يُعْجِبُكَ قَوْلُهُ فِي الْحَيَاةِ الدُّنْيَا وَيُشْهِدُ اللَّهَ عَلَىٰ مَا فِي قَلْبِهِ وَهُوَ أَلَدُّ الْخِصَامِ
Translation: And of the people is he whose speech pleases you in worldly life, and he calls Allah to witness as to what is in his heart, yet he is the fiercest of opponents.

Explanation (Tafheemul Quran):
Maududi explains that this verse begins the description of a specific type of hypocrite or worldly person, perhaps exemplified by figures like Akhnas ibn Shurayq or others known for their deceptive eloquence.

· Outward Charm: This individual’s speech is impressive, pleasing, and seemingly wise regarding worldly affairs. He can discuss religion, ethics, and politics in a captivating way.
· Profession of Sincerity: To add credibility, he “calls Allah to witness as to what is in his heart,” swearing that his intentions are pure and his words are sincere.
· The Hidden Reality: Despite this facade, he is “the fiercest of opponents (aladd al-khisam).” When his interests are challenged or his true motives are exposed, he becomes the most stubborn, hostile, and quarrelsome adversary. His pleasant speech is a tool for manipulation, not a reflection of a virtuous character.

آية 205

القرآن: وَإِذَا تَوَلَّىٰ سَعَىٰ فِي الْأَرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ وَاللَّهُ لَا يُحِبُّ الْفَسَادَ
Translation: And when he leaves [you], he goes throughout the land to cause corruption therein and destroy crops and animals. And Allah does not like corruption.
Explanation: This verse reveals his true actions when he is away from public scrutiny (“when he leaves”).

· Active Corruption: His life’s mission becomes to “cause corruption (yufsid) in the earth.” Maududi explains this includes spreading falsehood, creating social strife, undermining justice, and working against the community’s welfare.
· Concrete Destruction: The corruption is not abstract. It involves tangible harm: “destroy crops and animals (al-harth wa al-nasl).” This symbolizes the destruction of livelihoods, economic sabotage, and the ruination of societal foundations—peace, trust, and productivity.
· Divine Disapproval: The verse concludes by stating God’s unambiguous stance: “And Allah does not like corruption.” This person is engaged in work that is hateful to God.

آية 206

القرآن: وَإِذَا قِيلَ لَهُ اتَّقِ اللَّهَ أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ ۚ فَحَسْبُهُ جَهَنَّمُ ۚ وَلَبِئْسَ الْمِهَادُ
Translation: And when it is said to him, “Fear Allah,” pride (izzah) seizes him in sin. Then Hell will suffice him, and how wretched is the resting place.
Explanation: This verse exposes his internal disease when confronted with the truth.

· Rejection of Counsel: If someone advises him to fear God and mend his ways, he does not accept it humbly.
· Pride in Sin: Instead, “pride seizes him in sin.” He considers such advice beneath him. His arrogance (izzah) becomes intertwined with his sinful behavior; he takes pride in his rebellious independence and sees submission to God’s command as weakness.
· The Sufficient Punishment: For such a person, “Hell will suffice him.” His arrogance and active corruption have earned him his fitting abode, described as “how wretched is the resting place.”

آية 207

القرآن: وَمِنَ النَّاسِ مَن يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاتِ اللَّهِ ۗ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ
Translation: And of the people is he who sells himself, seeking the pleasure of Allah. And Allah is kind to [His] servants.
Explanation: Immediately after the portrait of corruption, the Quran presents its polar opposite: the model of ultimate sincerity and sacrifice.

· “Sells Himself”: This is a metaphor for one who dedicates his entire existence, sacrificing all his desires, comforts, and even his life, in obedience to God.
· The Pure Motive: The sole objective is “seeking the pleasure of Allah.” This is the defining trait of the true believer, like the companions who emigrated, fought, and gave everything for the faith.
· Divine Kindness: Such supreme sacrifice is met with God’s supreme kindness (“And Allah is kind to [His] servants”). His pleasure and eternal reward are the return on this priceless transaction.

آية 208

القرآن: يَا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ
Translation: O you who have believed, enter into Islam completely and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.
Explanation: Maududi explains this is a direct call to the believers after the contrasting examples.

· “Enter into Islam completely”: The word “as-Silm” here means Islam (submission) and also carries the meaning of peace. The command is to embrace Islam in its entirety (kaaffah)—accepting all its beliefs, laws, and morals without reservation or selective adherence. It is a call to total commitment.
· Avoid Satan’s Footsteps: Partial acceptance or compromise on principles is a following of Satan’s path, who always aims to lead people away from complete submission. He is again identified as the “clear enemy.”

آية 209

القرآن: فَإِن زَلَلْتُم مِّن بَعْدِ مَا جَاءَتْكُمُ الْبَيِّنَاتُ فَاعْلَمُوا أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
Translation: But if you slip back after clear proofs have come to you, then know that Allah is Exalted in Might and Wise.
Explanation: This is a solemn warning to the believers themselves.

· “If you slip back”: Refers to deviation, hesitation, or retreat from the comprehensive commitment after having received the clear signs (al-bayyinat) of the Quran and the Prophet’s message.
· The Consequence: For those who do so, they must “know that Allah is Exalted in Might (Aziz) and Wise (Hakim).” Maududi explains that His Might means He can punish those who turn away, and His Wisdom means His judgment and plan are perfect; He will not let such deviation go unchecked. It is a reminder of divine power and justice.

آية 210

القرآن: هَلْ يَنظُرُونَ إِلَّا أَن يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ وَالْمَلَائِكَةُ وَقُضِيَ الْأَمْرُ ۚ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ
Translation: Do they [then] wait for anything except that Allah should come to them in covers of clouds and the angels [as well] and the matter is [then] decided? And to Allah [all] matters are returned.
Explanation: This verse addresses the obstinate disbelievers and doubters, questioning their arrogance.

· Their False Expectation: The rhetorical question asks: Are these people (who reject the clear signs) waiting for some spectacular, overwhelming sign—like God Himself appearing in clouds with angels—before they will believe?
· The Reality: By the time such a direct manifestation occurs, “the matter is [then] decided.” It will be the Day of Judgment, and the time for faith and choice will be over. It will be too late.
· The Ultimate Return: The verse concludes with the fundamental truth: “And to Allah [all] matters are returned.” All affairs—judgment, decisions, and outcomes—ultimately go back to Him. The wise course is to submit to His clear signs now, not to demand impossible proofs and risk eternal loss.

---

Summary from Tafheemul Quran Perspective (Verses 204-210):

This passage, according to Maududi, serves as a powerful moral and psychological lesson:

1. Beware of Deceptive Eloquence: It warns believers not to be fooled by pleasing speech and oaths, but to judge people by their actions, especially when unsupervised, and by their reaction to divine counsel.
2. The Two Ultimate Transactions: Humanity is divided between those who “sell” themselves for God’s pleasure (the highest success) and those who sell their souls for worldly corruption and pride (the ultimate loss).
3. The Call to Total Submission: Believers are commanded to embrace Islam fully, without compromise, and to avoid any step towards Satanic influence.
4. The Final Warning: For those who hesitate or turn back after clear guidance, there is a severe warning of God’s mighty punishment. For the rejecters, their demand for spectacular signs will only be met on the Day of Decision when it is too late. The message is to accept and act on the clear truth that has already been revealed.

Xxxxxx

Compiled by grok

Surah Al-Baqarah (2:204-210) from Tafheem-ul-Quran by Maulana Maududi

Verse 2:204

Arabic:
وَمِنَ النَّاسِ مَنْ يُعْجِبُكَ قَوْلُهُ فِي الْحَيَاةِ الدُّنْيَا وَيُشْهِدُ اللَّهَ عَلَىٰ مَا فِي قَلْبِهِ وَهُوَ أَلَدُّ الْخِصَامِ

Translation:
Among people there is a kind whose sayings on the affairs of the world fascinate you: he calls Allah again and again to bear testimony to his sincerity; yet he is most fierce in enmity.

Explanation:
Such a person tends to claim again and again that he was merely a well-wisher and was simply striving to uphold what is true and right, and to promote the welfare of the people rather than doing things for the sake of personal aggrandizement. The words aladd al-khisam mean ‘the most fierce in enmity’. This would apply to someone who concentrates all his energies on opposing truth, and who resorts to whatever falsehood, dishonesty, treachery and breach of faith he thinks necessary to achieve his ends. 10

Verse 2:205

Arabic:
وَإِذَا تَوَلَّىٰ سَعَىٰ فِي الْأَرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ ۗ وَاللَّهُ لَا يُحِبُّ الْفَسَادَ

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

Explanation:
The expression idha tawalla can be translated in two ways. First, in the manner of our translation of the text. It can also be translated to make the verse mean that when such people return from sweet and apparently genuine talk, they engage in arrogant and destructive action. 10

Verse 2:206

Arabic:
وَإِذَا قِيلَ لَهُ اتَّقِ اللَّهَ أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ ۖ فَحَسْبُهُ جَهَنَّمُ ۖ وَلَبِئْسَ الْمِهَادُ

Translation:
Whenever he is told: “Fear Allah,” his vainglory seizes him in his sin. So Hell shall suffice for him; what a wretched resting place!

Explanation:
There are no additional footnotes or notes specific to this verse in the provided content. 10

Verse 2:207

Arabic:
وَمِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاتِ اللَّهِ ۗ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ

Translation:
On the other hand, among men there is a kind who dedicates his life seeking to please Allah; Allah is Immensely Kind to such devoted servants.

Explanation:
There are no additional footnotes or notes specific to this verse in the provided content. 10

Verse 2:208

Arabic:
يَا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً ۖ وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۖ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ

Translation:
Believers! Enter wholly into Islam and do not follow in the footsteps of Satan for he is your open enemy.

Explanation:
God demands that man should submit, without reservation, the whole of his being to His will. Man’s outlook, intellectual pursuits, behaviour, interaction with other people and modes of endeavour should all be completely subordinate to Islam. God does not accept the splitting up of human life into separate compartments, some governed by the teachings of Islam and others exempt. 10

Verse 2:209

Arabic:
فَإِنْ زَلَلْتُمْ مِنْ بَعْدِ مَا جَاءَتْكُمُ الْبَيِّنَاتُ فَاعْلَمُوا أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ

Translation:
And if you stumble in spite of the clear instructions which have come to you, then know well that Allah is Most Mighty, Most Wise.

Explanation:
The point is that God has enormous power and knows well how to punish criminals. 10

Verse 2:210

Arabic:
هَلْ يَنْظُرُونَ إِلَّا أَنْ يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِنَ الْغَمَامِ وَالْمَلَائِكَةُ وَقُضِيَ الْأَمْرُ ۚ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ

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

Explanation:
These words are indicative of an important fact. Man’s test lies in showing whether he accepts reality even though he cannot perceive it directly through his senses; and whether, after having accepted it, he has the required moral stamina to obey God even though he is endowed with the capacity to disobey Him. In sending the Prophets, in revealing the Scriptures, indeed, even in performing miracles, God has always taken care to leave scope for testing man’s power of judgement and his moral stamina. He has never disclosed reality to such a degree that man would be inevitably compelled to accept it. For if that were done, nothing would remain to be tested and the very idea of man’s success or failure would be meaningless. It is pointed out, therefore, that people should not keep waiting for God and the angels – the devoted servants of His realm – to appear before them. If that were to happen, it would mark the end of everything and there would be no occasion left for man to decide anything. To believe and to bow in submission and obedience to God are of value only so long as the reality is presented in such a way as to make its rejection possible. For, if the Truth were to be fully disclosed and if men were to see with their own eyes God on His Throne of Majesty with the entire universe acting according to His command, what would be the worth of their faith and obedience? If all these things were physically observable not even the most stubborn unbelievers and the worst sinners would dare either to disbelieve or disobey. Acceptance of faith and obedience has value only as long as there remains a veil over reality. The moment when reality is totally unveiled would mark the end of the period granted to man to decide, and of the testing period for him. It would, in fact, be the Day of Judgement. 10

This passage warns the believers against the deceptive charm of eloquent but hypocritical or worldly individuals and strongly affirms the definitive nature of the divine message.

---

Arabic Text (Verses 2:204-210)

وَمِنَ النَّاسِ مَن يُعْجِبُكَ قَوْلُهُ فِي الْحَيَاةِ الدُّنْيَا وَيُشْهِدُ اللَّهَ عَلَىٰ مَا فِي قَلْبِهِ وَهُوَ أَلَدُّ الْخِصَامِ
وَإِذَا تَوَلَّىٰ سَعَىٰ فِي الْأَرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ ۗ وَاللَّهُ لَا يُحِبُّ الْفَسَادَ
وَإِذَا قِيلَ لَهُ اتَّقِ اللَّهَ أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ ۚ فَحَسْبُهُ جَهَنَّمُ ۚ وَلَبِئْسَ الْمِهَادُ
وَمِنَ النَّاسِ مَن يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاتِ اللَّهِ ۗ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ
يَا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ
فَإِن زَلَلْتُم مِّن بَعْدِ مَا جَاءَتْكُمُ الْبَيِّنَاتُ فَاعْلَمُوا أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
هَلْ يَنظُرُونَ إِلَّا أَن يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ وَالْمَلَائِكَةُ وَقُضِيَ الْأَمْرُ ۚ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ

---

Translation (English – Approximate Meaning)

204. And of the people is he whose speech pleases you in worldly life, and he calls Allah to witness as to what is in his heart, yet he is the fiercest of opponents.
205. And when he goes away, he strives throughout the land to cause corruption therein and destroy crops and animals. And Allah does not like corruption.
206. And when it is said to him, “Fear Allah,” pride in sin seizes him. Sufficient for him is Hellfire, and how wretched a resting place.
207. And of the people is he who sells himself, seeking the pleasure of Allah. And Allah is kind to [His] servants.
208. O you who have believed, enter into Islam completely [and perfectly] and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.
209. But if you slip back after clear proofs have come to you, then know that Allah is Exalted in Might and Wise.
210. Do they [the hypocrites and disbelievers] await but that Allah should come to them in coverings of clouds, with the angels, and the matter is [then] decided? And to Allah [all] matters are returned.

---

Explanation & Commentary (Based on Tafheem-ul-Qan)

Verses 204-206: The Portrait of a Hypocritical Corruptor

· The Deceiver: This describes a specific type of person (understood by commentators to be like some hypocritical leaders in Medina or figures like Al-Akhnas ibn Shurayq from Mecca) whose eloquent speech and oaths by Allah are profoundly impressive and convincing. He presents himself as a friend.
· The Reality: Inwardly, he is “the fiercest of opponents”—harboring deep hostility. When he leaves the company of believers, he actively works to spread corruption (fasad) on earth. Maududi explains “corruption” here as undermining the social, moral, and political order based on Islam. “Destroying crops and animals” is both literal (like scorched-earth tactics) and metaphorical—destroying the means of livelihood and future generations of a community.
· The Ultimate Arrogance: When counseled to fear Allah (Taqwa), he is seized not by remorse, but by “pride in sin” (izzah bil-ithm). His arrogance is fueled by his transgression. For such a person, Hell is the fitting and inevitable end.

Verse 207: The Contrast – The True Believer

· In sharp contrast to the one who “sells” his soul for worldly gain (like the deceiver above), here is one who “sells” or dedicates his very self in the marketplace of life, seeking only the pleasure of Allah. This is the ultimate transaction—trading one’s life for divine approval. The archetype is someone like Suhaib ar-Rumi or other early Muslims who sacrificed everything for their faith.
· “And Allah is kind to [His] servants.” This is a reassurance that such supreme sacrifice does not go unnoticed; Allah is Ra’oof (Extremely Kind, Compassionate) to those who serve Him.

Verse 208: The Call to Total Commitment

· This verse addresses all believers with a comprehensive command: “Enter into Islam completely (kaaffah).” Maududi emphasizes this means embracing Islam in its entirety—accepting all its laws, principles, and codes for individual and collective life without reservation or cherry-picking.
· The opposite of this is to “follow the footsteps of Satan,” which means to fall into the partial acceptance, doubts, and compromises that Satan insinuates.

Verse 209: A Warning Against Backsliding

· Given the comprehensive command, a warning follows: If believers—after receiving clear proofs (Al-Bayyinat) in the form of the Quran and the Prophet’s teachings—stumble or slide back into old ways or partial faith, they must know the consequence.
· “Allah is Exalted in Might (Aziz) and Wise (Hakeem).”
· Aziz: His might means He will enforce His law and cannot be defeated. He will punish those who turn away.
· Hakeem: His wisdom means His law is perfect. To reject any part of it is to reject wisdom itself, leading to loss.

Verse 210: The Futility of Demanding More Proof

· This verse addresses the lingering disbelievers and hypocrites who, despite clear proofs, mockingly demanded to see Allah and the angels as a condition for belief (as mentioned in 2:55, 4:153).
· The Quran responds: Are they waiting for a terrifying, final theophany—for Allah to appear in canopies of clouds with angels—for their faith to be forced upon them? By that time, “the matter is decided”—it will be the Day of Judgment, and faith will be useless. The time for voluntary acceptance is now.
· “And to Allah [all] matters are returned.” This is a profound conclusion: All affairs, all decisions, all outcomes ultimately revert to Allah for final judgment. It is a reminder of accountability that bookends the warning against hypocrisy and the call to complete submission.

---

Key Themes from Tafheem-ul-Qan in these Verses:

1. Discernment of Character: Believers must look beyond eloquent speech and oaths to judge people by their actions and their impact on society—whether they build or corrupt.
2. The Two Transactions of the Soul: A soul can be “sold” for worldly corruption or “sold” for Allah’s pleasure. These are the two fundamental paths.
3. Islam as a Comprehensive System: Faith is not a partial selection of rituals but a total way of life (ad-deen) that must be embraced fully.
4. The Danger of Arrogance (Izzah bil-ithm): The worst form of arrogance is that which is fueled by and proud of its own sinfulness, closing the door to repentance.
5. Finality of Divine Communication: The proofs have been given. Demanding more spectacular signs is mere evasion; the next “appearance” will be the inescapable Final Judgment.

This passage, therefore, serves as a crucial ethical and spiritual directive within the legislative context of Surah Al-Baqarah, urging complete sincerity, warning against deceptive enemies, and calling for wholehearted submission to the complete code of life revealed by Allah.