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Surah Al-Baqarah (Chapter 2), Verses 196-203 from Tafheem-ul-Quran by Abul Ala Maududi

Verse 196:

Arabic:
وَأَتِمُّواْ ٱلۡحَجَّ وَٱلۡعُمۡرَةَ لِلَّهِۚ فَإِنۡ أُحۡصِرۡتُمۡ فَمَا ٱسۡتَيۡسَرَ مِنَ ٱلۡهَدۡيِۖ وَلَا تَحۡلِقُواْ رُءُوسَكُمۡ حَتَّىٰ يَبۡلُغَ ٱلۡهَدۡيُ مَحِلَّهُۥۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوۡ بِهِۦٓ أَذٗى مِّن رَّأۡسِهِۦ فَفِدۡيَةٞ مِّن صِيَامٍ أَوۡ صَدَقَةٍ أَوۡ نُسُكٖۚ فَإِذَآ أَمِنتُمۡ فَمَن تَمَتَّعَ بِٱلۡعُمۡرَةِ إِلَى ٱلۡحَجِّ فَمَا ٱسۡتَيۡسَرَ مِنَ ٱلۡهَدۡيِۚ فَمَن لَّمۡ يَجِدۡ فَصِيَامُ ثَلَٰثَةِ أَيَّامٖ فِي ٱلۡحَجِّ وَسَبۡعَةٍ إِذَا رَجَعۡتُمۡۗ تِلۡكَ عَشَرَةٞ كَامِلَةٞۗ ذَٰلِكَ لِمَن لَّمۡ يَكُنۡ أَهۡلُهُۥ حَاضِرِي ٱلۡمَسۡجِدِ ٱلۡحَرَامِۚ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ

Translation:
When you make up your mind to perform Hajj and Umrah, accomplish these to please Allah. But if you are hemmed in somewhere, then offer to Allah whatever sacrifice you can afford. And do not shave your heads until the sacrifice reaches its place. But whoever among you is sick or has an ailment of the head and has his head shaved shall atone for this either by fasting or by alms-giving or by offering a sacrifice. However, when you are secure (and you reach Makkah before the Hajj season begins), whoever takes advantage of this opportunity to performUmrah shall offer the sacrifice that he can afford. But if he cannot afford a sacrifice, he shall fast three days during the Hajj season and seven days after reaching home, that is, ten days in all. This concession is only for those whose homes are not near the Masjid Haram, refrain from transgressing these Commandments of Allah and know it well that Allah is very severe in punishment.

Explanation:
Complete Hajj and ‘Umrah for Allah. And if you are prevented from doing so, then make the offering which is available to you, and do not shave your heads until the offering reaches its appointed place. If any of you should have to shave your head before that because of illness, or injury to the head, then you should make redemption by fasting, or almsgiving, or ritual sacrifice. And when you are secure, then he who avails of ‘Umrah before the time of Hajj shall give the offering he can afford; and if he cannot afford the offering, he shall fast for three days during Hajj and for seven days after he returns home; that is, ten days in all. This privilege is for those whose families do not live near the Holy Mosque. Guard against violating these ordinances of Allah and be mindful that Allah is severe in chastisement. If any obstruction prevents a person from proceeding with the Pilgrimage and he is forced to stay behind, he should make a sacrificial offering to God of whatever is available – for example, either a camel, a cow, a goat or a sheep. The statement: ‘until the offering reaches its appointed place’ has been variously interpreted by the jurists. The Hanafi jurists consider this to signify the area which lies within the boundaries of the Haram. In their view this injunction means that if a man has been prevented from Pilgrimage he ought to send to the Haram either the animal itself or the money to purchase it, and have a sacrificial offering made on his behalf. According to Malik and al-Shafi’i this verse enjoins one to perform a sacrifice at the very spot where one is prevented from going any further. The injunction regarding ‘shaving the head’ means that one may not have one’s hair cut until a sacrificial offering has been made. According to the Hadith, in such a situation the Prophet (peace be on him) ordered three days of fasting, or the feeding of six poor people, or the slaughter of one sheep or goat. This refers to the change in the situation when the obstacle to proceeding with the Pilgrimage has been removed. Since, in those days, the circumstances which most commonly prevented people from proceeding with their Pilgrimage was the danger of armed attack from tribes hostile to Islam, the removal of that circumstance is described by the words: ‘when you are secure’. ‘To become secure’ refers not only to the removal of the danger of armed attack but to the removal of all such dangers. In pre-Islamic Arabia it was considered a serious sin to perform Hajj and ‘Umrah in one and the same journey. According to the self-made law of the pre-Islamic Arabs, each of these Pilgrimages required a separate journey. God declared this law void for those coming from abroad and who were granted the privilege of performing both types of pilgrimage in the same journey. This privilege, however, was not extended to those living in the environs of Makka, within the miqat, since it is not difficult for them to proceed separately for the major and minor Pilgrimages. Then you who take advantage of ‘Umrah before the time of Hajj’ means that a person may perform ‘Umrah (minor Pilgrimage) and then may interrupt the state of consecration (ihram) and free himself of the prohibitions and limitations incumbent upon him in that state. Later, when the time for the Hajj (major Pilgrimage) arrives, he should once again assume the state of consecration (ihram). 18

Verse 197:

Arabic:
ٱلۡحَجُّ أَشۡهُرٞ مَّعۡلُومَٰتٞۚ فَمَن فَرَضَ فِيهِنَّ ٱلۡحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي ٱلۡحَجِّۗ وَمَا تَفۡعَلُواْ مِنۡ خَيۡرٖ يَعۡلَمۡهُ ٱللَّهُۗ وَتَزَوَّدُواْ فَإِنَّ خَيۡرَ ٱلزَّادِ ٱلتَّقۡوَىٰۖ وَٱتَّقُونِ يَـٰٓأُوْلِي ٱلۡأَلۡبَٰبِ

Translation:
The months for Hajj are well known to all; whoever makes up his mind to perform Hajj during these fixed months, let him totally abstain from all sorts of sexual indulgence, wickedness and wrangling during the Hajj and remember that Allah knows whatever good you do. Take necessary provisions for Hajj, and piety is the best of all provisions: so refrain from disobeying Me, O men of understanding!

Explanation:
The months of Hajj are well known. Whoever intends to perform Pilgrimage in these months shall abstain from sensual indulgence, wicked conduct and quarrelling; and whatever good you do, Allah knows it. Take your provisions for the Pilgrimage; but, in truth, the best provision is piety. Men of understanding, beware of disobeying Me. In the state of consecration (ihram) the husband and wife are required to refrain not only from sexual intercourse but also from lascivious conversation (and, for that matter, from any act which either stems from or is likely to stimulate sexual desire – Ed). Even though all sinful acts are evil, the sinfulness of such acts is aggravated when they are committed in the state of consecration (ihram). In this state it is not even permitted to rebuke one’s servant. In the pre-Islamic Age of Ignorance it was considered an act of gross worldliness for anyone to carry provisions while on the Pilgrimage. A pious man was expected to go to the House of God without any worldly goods. This misconception is removed here and it is pointed out that abstention from carrying provisions is not necessarily an act of righteousness. True righteousness lies in the fear of God, in abstaining from violating His commands, and in leading a pure and decent life. If a pilgrim’s conduct is not good and he resorts to wickedness the mere fact of not carrying provisions, thus parading his detachment from worldly goods, will do him no good. For his wickedness he will suffer humiliation both in the sight of God and man, and his action will be a desecration of the religious duty for which he undertook the journey. On the other hand, if a person’s heart is full of the fear of God, and his moral conduct is good, he will be exalted by God and will be held in high esteem by human beings on his return from the Pilgrimage, regardless of the amount of provisions he carried. 15

Verse 198:

Arabic:
لَيۡسَ عَلَيۡكُمۡ جُنَاحٌ أَن تَبۡتَغُواْ فَضۡلٗا مِّن رَّبِّكُمۡۚ فَإِذَآ أَفَضۡتُم مِّنۡ عَرَفَٰتٖ فَٱذۡكُرُواْ ٱللَّهَ عِندَ ٱلۡمَشۡعَرِ ٱلۡحَرَامِۖ وَٱذۡكُرُوهُ كَمَا هَدَىٰكُمۡ وَإِن كُنتُم مِّن قَبۡلِهِۦ لَمِنَ ٱلضَّآلِّينَ

Translation:
And there is nothing wrong if you also seek the bounty of your Lord during the pilgrimage. Moreover, when you return from ‘Arafat, stay at Mash’aril-Haram (Muzdalifah) and remember Allah. And remember Him just as He has enjoined you, for you had gone astray before this.

Explanation:
It is no offence for you to seek the bounty of your Lord during Pilgrimage. When you hasten back from [Arafat then remember Allah at al- Mash[ar al-Haram (i.e. al-Muzdalifah), and remember Him in the manner He has directed you, for before this you were surely in error. This was another misconception entertained by the pre-Islamic Arabs. They considered it objectionable to do anything relating to one’s livelihood during the Pilgrimage. In their view earning one’s living was an act of pure worldliness and hence it was bad to indulge in it while engaged in the performance of a religious duty. The Qur’an refutes this and expounds the view that if a person strives to earn his living while observing fully the laws of God his action is tantamount to seeking God’s grace and bounty. It is no sin if a man sets out to seek God’s good pleasure and during the same journey tries to combine that purpose with the quest for permissible worldly benefits. The Muslims were asked to give up all those polytheistic and pagan practices that had arisen among the Arabs during the Age of Ignorance and which ran alongside the worship of God thereby adulterating the latter. They were required to consecrate their worship and adoration to God alone according to the guidance He had now revealed through the Prophet. 14

Verse 199:

Arabic:
ثُمَّ أَفِيضُواْ مِنۡ حَيۡثُ أَفَاضَ ٱلنَّاسُ وَٱسۡتَغۡفِرُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٞ

Translation:
Then return from where others return and ask Allah’s forgiveness. Most surely He is Forgiving and Merciful.

Explanation:
Then press on even as others press on and implore Allah’s forgiveness; Allah is Most Forgiving, Most Merciful. Since the time of Abraham and Ishmael the recognized practice of the Arabs with regard to Hajj was that on the 9th, Dhu al-Hijjah, they went from Mina to ‘Arafat, returning on the morning of the 10th to stay at Muzdalifah. Later, as the priestly monopoly of the Quraysh became well established, they claimed that it was below their dignity to go to ‘Arafat with the ordinary people of Arabia. As a mark of what they called their distinction, they went to Muzdalifah only (without going to ‘Arafat) and returned from there, leaving it to the commoners to go to ‘Arafat. Subsequently Banu Khuza’ah, Banu Kananah and those tribes which were linked by marriage with the Quraysh acquired the same privilege. Eventually, the status of the tribes allied to the Quraysh came to be considered higher than that of the ordinary Arabs, and these tribes too abandoned the practice of going to ‘Arafat. It is this pride and vainglory which the present verse seeks to undermine. It is addressed to the Quraysh and the tribes associated with them either through marriage or alliance, and to all those who might be inclined to claim for themselves special privileges and distinctions in the future. Such people are asked to go to the place to which all others go, to stay with them, to return with them and to seek pardon from God for the fact that they violated the way of Abraham. 20

Verse 200:

Arabic:
فَإِذَا قَضَيۡتُم مَّنَٰسِكَكُمۡ فَٱذۡكُرُواْ ٱللَّهَ كَذِكۡرِكُمۡ ءَابَآءَكُمۡ أَوۡ أَشَدَّ ذِكۡرٗاۗ فَمِنَ ٱلنَّاسِ مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِي ٱلدُّنۡيَا وَمَا لَهُۥ فِي ٱلۡأٓخِرَةِ مِنۡ خَلَٰقٖ

Translation:
And when you have performed your Hajj rites, remember Allah as you had been remembering your own forefathers, or even with greater zeal. (Even those who remember Allah do it in different ways). Some say, “Our Lord, give us all the good things here in this world. ” Such people shall have no share in the Hereafter.

Explanation:
And when you have performed your rites remember Allah as you remember your fathers; or remember Him even more. There are some (among those that remember Allah) who say: “Our Lord, grant us what is good in this world;” such shall have no share in the Hereafter. After the Hajj the Arabs used to hold rallies at Mina. At these rallies people from different tribes proudly narrated the achievements of their forefathers and indulged in much extravagant self-praise. Here they are asked to renounce all such things and devote the time which they formerly spent on trivialities to remembering and celebrating God. Dhikr refers to the remembrance of God at Mina. 17

Verse 201:

Arabic:
وَمِنۡهُم مَّن يَقُولُ رَبَّنَآ ءَاتِنَا فِي ٱلدُّنۡيَا حَسَنَةٗ وَفِي ٱلۡأٓخِرَةِ حَسَنَةٗ وَقِنَا عَذَابَ ٱلنَّارِ

Translation:
Then there are others who say, “Our Lord, give us what is good in this world and also what is good in the Hereafter and save us from the torment of Fire.”

Explanation:
There are others who say: “Our Lord, grant us what is good in this world and what is good in the World to Come, and protect us from the chastisement of the Fire.” 16

Verse 202:

Arabic:
أُوْلَـٰٓئِكَ لَهُمۡ نَصِيبٞ مِّمَّا كَسَبُواْۚ وَٱللَّهُ سَرِيعُ ٱلۡحِسَابِ

Translation:
Such people shall have their due share (in both the worlds) according to what they earn. And Allah is swift at settling accounts.

Explanation:
They shall have a portion from what they earned; Allah is quick in reckoning. 22

Verse 203:

Arabic:
۞وَٱذۡكُرُواْ ٱللَّهَ فِيٓ أَيَّامٖ مَّعۡدُودَٰتٖۚ فَمَن تَعَجَّلَ فِي يَوۡمَيۡنِ فَلَآ إِثۡمَ عَلَيۡهِ وَمَن تَأَخَّرَ فَلَآ إِثۡمَ عَلَيۡهِۖ لِمَنِ ٱتَّقَىٰۗ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّكُمۡ إِلَيۡهِ تُحۡشَرُونَ

Translation:
So pass these few appointed days in remembering Allah; then there is nothing wrong if one hastens on (from Mina) after two days or stays there (a day) longer, provided that he spends these days in piety. Do not disobey Him and remember that one day you shall be mustered before Him.

Explanation:
And remember Allah through the appointed days. It is no sin for him who hastens off and returns in two days, and it is no sin for him who delays the return provided he has spent the days in piety. Beware of disobeying Allah and know well that to Him you all shall be mustered. Whether a person returned on the 12th or on the 13th of Dhu al-Hijjah from Mina to Makka during the day of tashriq (i.e. from the 10th to 13th of Dhu al-Hijjah) was immaterial. What was of real importance was not the number of days spent at Mina but the intensity of one’s devotion to God during the period of one’s stay. 21

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آية 196

القرآن: وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ ۚ فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ ۖ وَلَا تَحْلِقُوا رُءُوسَكُمْ حَتَّىٰ يَبْلُغَ الْهَدْيُ مَحِلَّهُ ۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِ أَذًى مِّن رَّأْسِهِ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ ۚ فَإِذَا أَمِنتُمْ فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ ۚ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ ۗ تِلْكَ عَشَرَةٌ كَامِلَةٌ ۗ ذَٰلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِي الْمَسْجِدِ الْحَرَامِ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ
Translation: And complete the Hajj and Umrah for Allah. But if you are prevented, then [offer] what can be obtained with ease of sacrificial animals. And do not shave your heads until the sacrificial animal has reached its place of slaughter. And whoever among you is ill or has an ailment of the head [making shaving necessary] must offer a ransom of fasting, charity, or sacrifice. And when you are secure, then whoever performs Umrah [during the Hajj months] followed by Hajj [offers] what can be obtained with ease of sacrificial animals. And whoever cannot find [or afford such an animal] – then a fast of three days during Hajj and seven when you have returned [home]. Those are ten complete [days]. This is for those whose family is not in the area of al-Masjid al-Haram. And fear Allah and know that Allah is severe in penalty.

Explanation (Tafheemul Quran):
Maududi explains this long verse contains several key rulings for Hajj and Umrah.

· Completion of the Rites: The command “complete the Hajj and Umrah for Allah” means to perform all their rituals correctly and solely for God’s sake, purifying them from pagan customs.
· If Prevented (Uhsirtum): If a pilgrim is prevented from completing Hajj/Umrah by an enemy, illness, or other valid reason, they are to offer a sacrificial animal (hady) that is easily obtainable, marking the end of their Ihram.
· Prohibition of Shaving in Ihram: A key restriction of Ihram is: “do not shave your heads until the sacrificial animal has reached its place of slaughter.” This signifies that the state of consecration remains until the rites are fully completed.
· Concession for Illness: If one needs to shave their head due to illness or lice, they must offer a “ransom (fidyah)” of fasting, charity, or a sacrifice.
· The Tamattu’ Hajj: The verse legislates for the “whoever performs Umrah [during the Hajj months] followed by Hajj” – known as Hajj al-Tamattu’ (enjoyment Hajj). For this type, offering a sacrificial animal is obligatory.
· Alternative for Those Unable to Afford a Sacrifice: If one cannot afford the animal, they must fast three days during Hajj and seven days after returning home, making ten complete days.
· Applicability: This ruling is for those “whose family is not in the area of al-Masjid al-Haram” – i.e., pilgrims coming from outside Mecca (afaqi). Residents of Mecca (hills) have different rules.
· Concluding Admonition: The verse ends with a call to Taqwa and a reminder of God’s severe punishment, underscoring the seriousness of these divine ordinances.

آية 197

القرآن: الْحَجُّ أَشْهُرٌ مَّعْلُومَاتٌ ۚ فَمَن فَرَضَ فِيهِنَّ الْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ يَعْلَمْهُ اللَّهُ ۗ وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَىٰ ۚ وَاتَّقُونِ يَا أُولِي الْأَلْبَابِ
Translation: Hajj is [during] well-known months. So whoever has made Hajj obligatory upon himself therein [by entering the state of Ihram], there is [to be for him] no sexual relations, no disobedience, and no disputing during Hajj. And whatever good you do – Allah knows it. And take provisions, but indeed, the best provision is righteousness. And fear Me, O you of understanding.

Explanation:
This verse defines the spiritual and moral conduct required during Hajj.

· Fixed Months: Hajj must be performed in the “well-known months” – Shawwal, Dhul-Qa’dah, and the first ten days of Dhul-Hijjah.
· The Three Prohibitions in Ihram: Upon entering the state of Ihram, a pilgrim must abstain from:

1. Rafath: Lewd speech, sexual relations, and all erotic talk.
2. Fusuq: All acts of disobedience, sin, and wickedness.
3. Jidal: Vain disputes, quarreling, and arguments.
   Hajj is a time for spiritual purification, not worldly conflict.
   · Divine Knowledge of Good Deeds: “And whatever good you do – Allah knows it.” This encourages extra acts of worship and kindness during Hajj.
   · Material and Spiritual Provision: The command “take provisions” means to take sufficient worldly supplies for the journey. But immediately, it is elevated: “but indeed, the best provision is righteousness (Taqwa).” The ultimate provision for the journey to the Hereafter is piety.
   · Address to the Wise: The call to “fear Me, O you of understanding” appeals to the intellect of the pilgrims to grasp the profound wisdom behind these rituals and prohibitions.

آية 198

القرآن: لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا فَضْلًا مِّن رَّبِّكُمْ ۚ فَإِذَا أَفَضْتُم مِّنْ عَرَفَاتٍ فَاذْكُرُوا اللَّهَ عِندَ الْمَشْعَرِ الْحَرَامِ ۖ وَاذْكُرُوهُ كَمَا هَدَاكُمْ وَإِن كُنتُم مِّن قَبْلِهِ لَمِنَ الضَّالِّينَ
Translation: There is no blame upon you for seeking bounty from your Lord [during Hajj]. But when you depart from Arafat, remember Allah at al-Mashar al-Haram. And remember Him, as He has guided you, for indeed, you were before that among those astray.

Explanation:
This verse corrects a misconception and highlights a core ritual.

· Permissibility of Trade: It clarifies that “there is no blame upon you for seeking bounty from your Lord” – meaning engaging in lawful trade and business during the Hajj season is permitted. This removed a pagan taboo against commerce during pilgrimage.
· The Ritual at Arafat and Muzdalifah: After standing at Arafat (the climax of Hajj), pilgrims proceed to “al-Mashar al-Haram” (Muzdalifah). There, they are commanded to “remember Allah” abundantly.
· A Reminder of Guidance: This remembrance is to be done with the awareness that “He has guided you, for indeed, you were before that among those astray.” The pilgrim is to contrast their current state of guided worship with the pre-Islamic ignorance (Jahiliyyah), fostering immense gratitude.

آية 199

القرآن: ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُوا اللَّهَ ۚ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
Translation: Then depart from the place from where [all] the people depart and ask forgiveness of Allah. Indeed, Allah is Forgiving and Merciful.
Explanation:
Maududi states this verse abolished a privilege claimed by the Quraysh tribe. In pre-Islamic times, they would not go to Arafat with other pilgrims, considering themselves superior. The command “depart from the place from where [all] the people depart” establishes the equality of all pilgrims before God—all must perform the same rites at the same places. It is followed by the command to “ask forgiveness of Allah,” with the reassurance of His forgiveness and mercy.

آية 200

القرآن: فَإِذَا قَضَيْتُم مَّنَاسِكَكُمْ فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آبَاءَكُمْ أَوْ أَشَدَّ ذِكْرًا ۗ فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ
Translation: And when you have completed your rites, remember Allah as you remember your forefathers or with a much greater remembrance. But of the people, there are some who say, “Our Lord, give us in this world,” and they will have no share in the Hereafter.
Explanation:

· Remembrance After the Rites: Upon completing the Hajj rituals, pilgrims are commanded to engage in the remembrance of God (Dhikr). The standard is set high: “as you remember your forefathers or with a much greater remembrance.” In pre-Islamic times, pilgrims would boast about their tribal lineages after Hajj. Now, that energy is to be redirected towards glorifying God.
· A Warning About Worldly-Minded Supplication: The verse then contrasts two types of people. Some, in their prayers, only ask “give us in this world,” focusing solely on material gain. Such people, warns the Quran, “will have no share in the Hereafter.” Their aspirations are limited to this transient life. The true pilgrim’s supplication should encompass both worldly good and, more importantly, the eternal good of the Hereafter.

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Summary from Tafheemul Quran Perspective (Verses 196-200):

According to Maududi, these verses:

1. Legislate the Core Rites: They provide specific rulings on sacrifices, Ihram restrictions, and types of Hajj.
2. Define the Spiritual Atmosphere: They transform Hajj from a tribal gathering into an act of universal worship by prohibiting sin, dispute, and pride, and mandating God’s remembrance.
3. Establish Equality: They break down tribal privileges (like the Quraysh’s exception at Arafat), making all pilgrims equal before God.
4. Redirect Devotion: They channel post-Hajj fervor from ancestral boasting to divine glorification.
5. Warn Against Materialism: They caution pilgrims not to let the spiritual journey devolve into mere worldly pursuit.

This sets the stage for the subsequent verses which conclude the Hajj discourse with more spiritual counsel. Would you like me to continue with verses 201-203 to complete this section?

Context from Tafheem: Having established the core principles of fighting in self-defense (190-193), these verses now address specific rules governing hostilities and the spirit of sacrifice required. They deal with the sacred months and the principle of equivalence in combat, and then transition to the virtue of spending one’s wealth in the cause of this just defense.

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سورة البقرة (Surah Al-Baqarah)

آية 194

القرآن: الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ ۚ فَمَنِ اعْتَدَىٰ عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدَىٰ عَلَيْكُمْ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ
Translation: The sacred month for the sacred month, and for violation [of sacred ordinances] is legal retribution. So whoever has assaulted you, then assault him in the same way that he has assaulted you. And fear Allah and know that Allah is with those who fear Him.

Explanation (Tafheemul Quran):
Maududi explains that this verse clarifies the rules of engagement during the sacred months (al-ashhur al-hurum: Dhul-Qa’dah, Dhul-Hijjah, Muharram, and Rajab), when fighting was traditionally prohibited by Arab custom.

· The Principle of Reciprocity: “The sacred month for the sacred month” means: if the enemy violates the sanctity of a sacred month by attacking you during it, you are permitted to retaliate during a sacred month as well. This is not a transgression but a proportional response to their initial violation.
· The General Rule of Equivalence: This principle is then generalized: “and for violation [of sacred ordinances] is legal retribution (qisas).” Any sacred boundary they violate permits you to respond in kind to deter them. The core command is: “So whoever has assaulted you, then assault him in the same way that he has assaulted you.”
· Maududi clarifies this is not a call to personal vengeance but a collective, legal principle for warfare. It means the response should be proportional to the aggression. If they kill, you may fight to stop them; if they desecrate a sanctuary, you may respond to secure it. It forbids excessive retaliation.
· The Governing Principle is Taqwa: Both the permission to respond and its limitation are governed by the command to “fear Allah.” The believer’s conduct, even in war, is restrained by God-consciousness. The verse concludes with immense reassurance: “and know that Allah is with those who fear Him.” God’s support and help are assured for those who fight justly within these ethical bounds.

آية 195

القرآن: وَأَنفِقُوا فِي سَبِيلِ اللَّهِ وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ ۛ وَأَحْسِنُوا ۛ إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ
Translation: And spend in the cause of Allah and do not throw [yourselves] with your [own] hands into destruction. And do good; indeed, Allah loves the doers of good.

Explanation (Tafheemul Quran):
Maududi explains this verse connects the physical struggle with the financial and moral sacrifice required to sustain it.

· Spending in God’s Cause: The command “And spend in the cause of Allah” follows naturally from the command to fight. It refers to financing the defense effort: providing weapons, supplies, transport, and support for the fighters and their families. This spending (Infaq) is an act of worship equal to fighting itself, as it enables the struggle for justice.
· The Dual Meaning of “Do not throw yourselves into destruction”: This phrase is crucial and has two interpretations Maududi highlights:

1. In the Context of War: Do not, out of cowardice or negligence, fail to spend in the cause of defense. Withholding funds when the community is under threat leads to collective military weakness and eventual destruction. It is a self-inflicted ruin.
2. The Broader Spiritual Meaning: Do not, by clinging to your wealth and refusing to spend for righteous causes, bring about your own spiritual and moral destruction. Greed and miserliness in the face of a divine command lead to the ruin of the soul.
   · The Call to Excellence (Ihsan): The verse concludes with the command “And do good” – that is, excel in your spending. Do it willingly, generously, and seeking only God’s pleasure, not praise or worldly gain. The ultimate motivation is provided: “indeed, Allah loves the doers of good (al-muhsinin).” Ihsan (excellence in doing good) is the highest standard, and God’s love is its reward.

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Summary from Tafheemul Quran Perspective (Verses 194-195):

These verses complete the initial legislation on Qital (fighting) by adding specific rules and the dimension of financial sacrifice:

1. The Rule of Proportionality: Warfare is governed by the principle of measured, equivalent response to aggression, even regarding sacred times. It is not a license for unlimited violence.
2. Taqwa as the Ultimate Constraint: Even in the heat of conflict, the believer’s actions are guided and restrained by the fear of God, who is on the side of the righteous.
3. The Obligation of Financial Jihad: Supporting a just defensive war with one’s wealth is a compulsory and integral part of the effort. Neglecting this duty is a path to collective and spiritual ruin.
4. The Standard of Ihsan: In fighting and spending, Muslims are called to the highest level of excellence and sincerity, motivated by the desire to attain God’s love.

Together, verses 190-195 provide a complete, ethical framework for defensive warfare in Islam, balancing the necessity of force with strict moral limits, and linking military effort with financial and spiritual sacrifice.

Context from Tafheem: This is a pivotal passage. After establishing the pillars of personal worship (fasting, prayer, charity) and social ethics, the Quran now addresses the critical issue of collective self-defense and the establishment of justice. Revealed in Medina when the Muslim community faced existential military threat from the pagan Quraysh and other hostile tribes, these verses provide the foundational ethical framework for fighting (Qital) in God’s cause. They transition the community from a persecuted group to one entrusted with upholding justice, while imposing strict moral constraints.

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سورة البقرة (Surah Al-Baqarah)

آية 190

القرآن: وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ وَلَا تَعْتَدُوا ۚ إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ
Translation: Fight in the way of Allah those who fight you but do not transgress. Indeed, Allah does not like transgressors.

Explanation (Tafheemul Quran):
Maududi explains this as the primary, governing principle of Islamic warfare. It contains both a permission and a severe restriction.

· The Permission to Fight: The command “Fight in the way of Allah those who fight you” grants the right of self-defense. It is not a call to aggression. Fighting is permitted only against those who initiate aggression against the Muslim community to persecute them for their faith or drive them from their homes.
· The Absolute Restriction: The immediate, emphatic prohibition: “but do not transgress (la ta’tadu).” Maududi states that I’tidal (transgression) in this context means:

1. Initiating Aggression: Starting hostilities without just cause.
2. Fighting Non-Combatants: Such as women, children, the elderly, monks, and peasants who are not engaged in fighting.
3. Committing Atrocities: Mutilation, torture, excessive killing, or destroying crops, livestock, and places of worship.
   · Divine Disapproval: The verse concludes with a powerful deterrent: “Indeed, Allah does not like transgressors.” This places the ethical conduct of war under divine scrutiny.

آية 191

القرآن: وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُم مِّنْ حَيْثُ أَخْرَجُوكُمْ ۚ وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ ۚ وَلَا تُقَاتِلُوهُمْ عِندَ الْمَسْجِدِ الْحَرَامِ حَتَّىٰ يُقَاتِلُوكُمْ فِيهِ ۖ فَإِن قَاتَلُوكُمْ فَاقْتُلُوهُمْ ۗ كَذَٰلِكَ جَزَاءُ الْكَافِرِينَ
Translation: And kill them wherever you overtake them and expel them from wherever they have expelled you. And persecution (fitnah) is worse than killing. And do not fight them at al-Masjid al-Haram until they fight you there. But if they fight you, then kill them. Such is the recompense of the disbelievers.

Explanation (Tafheemul Quran):
This verse elaborates on the scope and justification of the defensive war.

· Active Defense: The commands “kill them wherever you overtake them” and “expel them from wherever they have expelled you” are not for aggression but for actively pursuing and repelling an attacking enemy until the threat is neutralized. It authorizes driving out invaders from Muslim lands just as Muslims were driven out of Mecca.
· The Greater Evil – Fitnah: The key moral justification is stated: “And persecution (fitnah) is worse than killing.” Maududi explains that Fitnah here means “religious persecution”—a systematic effort to force people to renounce their faith through torture, murder, exile, and oppression. This state of Fitnah is declared worse than the killing that occurs in a defensive war to end it. Fighting is sanctioned to eliminate this greater evil and establish freedom of belief.
· Sanctity of the Sacred Mosque: Even in this context, a special restriction is imposed: “do not fight them at al-Masjid al-Haram until they fight you there.” The Ka’bah’s sanctity is so great that Muslims must not initiate fighting within its precincts. However, if the enemy violates this sanctity and attacks there first, then self-defense is permitted even in that sacred space.
· A Consequence, Not a Goal: The final statement, “Such is the recompense of the disbelievers,” clarifies that this defensive fighting is a consequence the aggressors have brought upon themselves by their persecution. It is not a desired end in itself.

آية 192

القرآن: فَإِنِ انتَهَوْا فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
Translation: And if they cease, then indeed, Allah is Forgiving and Merciful.
Explanation: This crucial verse establishes that the objective of fighting is not annihilation but to make the aggression cease. Maududi emphasizes that if the enemy stops fighting and ends its persecution, hostilities must end immediately. At that point, God’s attributes of Forgiveness and Mercy come to the fore, and the door to peace and reconciliation is opened. The war is purely defensive and remedial.

آية 193

القرآن: وَقَاتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ لِلَّهِ ۖ فَإِنِ انتَهَوْا فَلَا عُدْوَانَ إِلَّا عَلَى الظَّالِمِينَ
Translation: Fight them until there is no persecution (fitnah) and [until] the religion is for Allah. But if they cease, then there is no aggression except against the wrongdoers.
Explanation:
This verse states the ultimate objective of the fighting that has been permitted.

· The Twofold Goal: Muslims are to fight until:

1. “There is no persecution (fitnah)”—meaning the organized effort to destroy the Muslim community and force apostasy is completely eliminated.
2. “And [until] the religion is for Allah”—Maududi explains this means until the system where people are persecuted for their faith is replaced by one where people have the freedom to worship God according to their conscience without coercion. It is about establishing a just political order where God’s sovereignty in matters of belief is recognized, not about forcing individuals to convert.
   · The Condition for Peace Reiterated: The verse concludes by reinforcing the principle from verse 192: “But if they cease, then there is no aggression except against the wrongdoers.” Once the enemy stops its aggression and persecution, all hostility must stop. The only ones against whom action can be taken after that are those “wrongdoers” (zalimun) who continue to commit aggression. This makes peace the default state once the defensive cause is removed.

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Summary from Tafheemul Quran Perspective (Verses 190-193):

According to Maududi, these verses lay down the immutable ethics of war in Islam:

1. Purely Defensive: Fighting is only permitted in response to active aggression and religious persecution.
2. Proportional and Ethical: There must be no transgression—no aggression against non-combatants, no cruelty, no initiating fight in sacred places.
3. Objective-Driven: The sole aims are to end persecution (fitnah) and establish a system where faith is free from coercion.
4. Peace as the Priority: Hostilities must cease the moment the enemy stops its aggression. The ultimate desire is for peace and reconciliation under justice.

This framework distinguishes Islamic Jihad from unrestrained warfare, grounding it in the defense of fundamental human rights (life and belief) and strict moral boundaries. Would you like me to continue with the next section (verses 194-195), which further elaborates on the principles of fighting and spending in God’s cause?

Context from Tafheem: Having established the obligation, wisdom, and basic concessions for the fast of Ramadan, these concluding verses of the passage provide essential details regarding the conduct of the fast. They define its duration, what is permissible during the nights, and offer profound reassurance about God’s closeness to those who call upon Him.

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سورة البقرة (Surah Al-Baqarah)

آية 186

القرآن: وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ
Translation: And when My servants ask you concerning Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me and believe in Me that they may be guided.

Explanation (Tafheemul Quran):
Maududi explains that this verse, while placed within the fasting passage, carries a universal and profound message, prompted perhaps by questions about how to worship and pray during this sacred month.

· Divine Proximity: In response to questions about God’s nature and accessibility, the declaration is made: “Indeed I am near.” This negates any notion that God is distant or unconcerned. His nearness is not spatial but pertains to His knowledge, attention, and responsiveness.
· The Promise of Response: God assures that He “responds to the invocation of the supplicant when he calls upon Me.” Maududi emphasizes that this is a guaranteed promise. The response may come in the form of granting what was asked, averting a harm, granting something better, or storing the reward for the Hereafter—but a response is certain.
· The Human Obligation: This divine guarantee imposes a duty on the believers: “So let them respond to Me and believe in Me.” To “respond” to God means to obey His commands (like fasting) and to submit to His will. Coupled with sincere belief, this is the path to true guidance (“that they may be guided”).
· Connection to Fasting: This verse imbues the fasting experience with a special spiritual quality. The fasting person, in a state of heightened God-consciousness (Taqwa), is reminded that their Lord is exceptionally close and responsive to their prayers, especially during the breaking of the fast and the night prayers of Ramadan.

آية 187

القرآن: أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَىٰ نِسَائِكُمْ ۚ هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ ۗ عَلِمَ اللَّهُ أَنَّكُمْ كُنتُمْ تَخْتَانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ ۖ فَالْآنَ بَاشِرُوهُنَّ وَابْتَغُوا مَا كَتَبَ اللَّهُ لَكُمْ ۚ وَكُلُوا وَاشْرَبُوا حَتَّىٰ يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ ۖ ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ ۚ وَلَا تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ ۗ تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ
Translation: It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations]. They are clothing for you and you are clothing for them. Allah knows that you used to deceive yourselves, so He accepted your repentance and forgave you. So now, have relations with them and seek that which Allah has decreed for you. And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until the night [i.e., sunset]. And do not have relations with them while you are in retreat in the mosques. These are the limits [set by] Allah, so do not approach them. Thus does Allah make clear His verses to the people that they may become righteous.

Explanation (Tafheemul Quran):
Maududi explains this verse provides the detailed rules for the fasting day and corrects an initial, overly strict practice.

· Permissibility During the Nights of Ramadan: Initially, after the fast was prescribed, Muslims were forbidden from eating, drinking, and marital relations for the entire 24-hour period of a fast day, from sunset to sunset. This proved excessively difficult.
· Divine Mercy and Correction: God, knowing they were “deceiving yourselves” (perhaps by trying to adhere but finding it unbearable, or by secret violations), “accepted your repentance and forgave you.” He then eased the rule: all these things are now permissible during the nights of Ramadan, from sunset to dawn.
· The Beautiful Metaphor: Spouses are described as “clothing” for each other. Maududi explains this signifies intimacy, mutual protection, comfort, and adornment—highlighting the goodness and permissibility of marital relations.
· The Clear Temporal Boundaries:

1. The Start of the Fast: “And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night].” This means dawn (Fajr), not first light (false dawn). The fast begins at the true dawn.
2. The End of the Fast: “Then complete the fast until the night [i.e., sunset].” The fast ends at sunset (Maghrib).
   · Special Rule for I’tikaf: An exception is stated: “And do not have relations with them while you are in retreat in the mosques.” I’tikaf (spiritual retreat) requires complete devotion; therefore, marital relations are suspended during its duration.
   · The Principle of Divine Limits: The verse concludes by emphasizing that these are “the limits [set by] Allah.” They are not arbitrary but divinely ordained boundaries for human conduct. The command “so do not approach them” means do not even come close to transgressing them.
   · The Purpose of Clarification: God makes these limits clear “that they may become righteous (la’allahum yattaqun).” Adhering to these clear commandments in matters of physical desire is a direct training in Taqwa—exercising self-restraint within the divinely prescribed bounds.

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Summary from Tafheemul Quran Perspective (Verses 186-187):

These concluding verses complete the legislation on fasting by:

1. Infusing the Fast with Spiritual Intimacy: Verse 186 reminds the fasting believer of God’s ever-present nearness and responsiveness, turning the month into a special time for heartfelt supplication (du’a).
2. Establishing Practical, Merciful Rules: Verse 187 replaces an initial hardship with a balanced, manageable regulation, defining the clear timeline of the fast (from dawn to sunset) and permitting all normal marital and physical comforts during the night. This embodies the principle of ease mentioned in verse 185.
3. Reinforcing the Concept of Hudud (Limits): The fast is framed as an exercise in recognizing and respecting the divine boundaries that govern human life, which is the essence of Taqwa.
4. Integrating Physical and Spiritual Discipline: The passage as a whole (183-187) shows that Islamic worship seamlessly integrates the physical act of abstention with the spiritual goals of closeness to God, gratitude, self-purification, and moral guidance.

Context from Tafheem: This passage introduces one of the five pillars of Islam: the obligatory fasting (Siyam) in the month of Ramadan. Revealed in the second year after the Hijrah, it established a central act of worship that cultivates Taqwa (God-consciousness), unites the community, and commemorates the revelation of the Quran.

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سورة البقرة (Surah Al-Baqarah)

آية 183

القرآن: يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
Translation: O you who have believed, decreed upon you is fasting as it was decreed upon those before you, that you may become righteous.

Explanation (Tafheemul Quran):
Maududi explains that this verse establishes fasting as a divine prescription (“decreed upon you” – kutiba ‘alaykum) for the believers.

· Continuity of the Practice: The phrase “as it was decreed upon those before you” links Islamic fasting to the fasting practiced by previous righteous communities (Jews, Christians, etc.). This shows it is not a novel burden but part of a universal spiritual discipline.
· The Ultimate Objective: The sole purpose stated is “that you may become righteous” – la’allakum tattaqun. Maududi elaborates that fasting is a comprehensive training program for achieving Taqwa (God-consciousness). By voluntarily abstaining from lawful pleasures (food, drink, sexual relations) during daylight hours solely for God’s sake, a person:

1. Strengthens their willpower against all unlawful desires.
2. Develops empathy for the poor and hungry.
3. Accustoms the soul to obedience and patience.
4. Breaks the habits of animalistic gratification, allowing spiritual faculties to flourish.
   The entire exercise is meant to build a defensive wall (Taqwa) against sin.

آية 184

القرآن: أَيَّامًا مَّعْدُودَاتٍ ۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ ۗ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ ۖ فَمَن تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَّهُ ۚ وَأَن تَصُومُوا خَيْرٌ لَّكُمْ ۖ إِن كُنتُمْ تَعْلَمُونَ
Translation: [Fasting for] a limited number of days. So whoever among you is ill or on a journey [during them] – then an equal number of days [are to be made up] later. And for those who are able [to fast, but with hardship] – a redemption of feeding a poor person [for each day]. But whoever volunteers good [i.e., excess] – it is better for him. And to fast is better for you, if you only knew.

Explanation (Tafheemul Quran):
This verse outlines the practical rules and concessions, which Maududi notes were initially revealed before the final form was set in verse 185.

· Limited Duration: Fasting is for “a limited number of days” (the month of Ramadan), not a perpetual hardship.
· Concessions for Hardship:

1. The Ill and The Traveler: They are exempt and must make up the missed days later (“an equal number of days [are to be made up] later”).
2. Those Who Find it Extremely Difficult: The phrase “those who are able [to fast, but with hardship]” (al-ladhina yutiqunahu) refers to the very old, the chronically ill, or those for whom fasting poses extreme difficulty (not mere discomfort). Their option was “a redemption (fidyah) of feeding a poor person” for each missed day.
   · Abrogation of the Fidyah Option: Maududi clarifies that the concession of fidyah (feeding a poor person instead of fasting) for those who find it hard was abrogated (mansukh) by the final part of this same verse and by the Sunnah. The continuation of the verse states: “But to fast is better for you.” The Prophet Muhammad (ﷺ) later specified that only those who are genuinely incapable of fasting at all (like the very elderly or terminally ill) may give fidyah. For everyone else who can fast, even with difficulty, fasting remains the obligatory and superior act. The initial ruling provided a temporary ease during the transition.

آية 185

القرآن: شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْقَانِ ۚ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ ۖ وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ ۗ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ
Translation: The month of Ramadan [is that] in which the Quran was revealed, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the new moon of] the month, let him fast it; and whoever is ill or on a journey – then an equal number of other days. Allah intends for you ease and does not intend for you hardship, and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you, and perhaps you will be grateful.

Explanation (Tafheemul Quran):
This is the culminating verse that finalizes the legislation.

· The Sanctity of Ramadan: The month is specified as “the month of Ramadan,” uniquely honored because it is the month “in which the Quran was revealed.” Maududi states this refers to the beginning of the revelation to Prophet Muhammad (ﷺ) on the Night of Decree (Laylat al-Qadr). Fasting is thus intrinsically linked to commemorating and venerating the divine guidance.
· The Final Obligation: The command is definitive: “So whoever sights [the new moon of] the month, let him fast it.” This applies to every adult, sane, and capable Muslim who witnesses the beginning of the month.
· Reiteration of Concessions: The exemptions for the ill and the traveler are reiterated, emphasizing the make-up days.
· The Philosophy of Islamic Law: The verse then articulates a fundamental principle: “Allah intends for you ease and does not intend for you hardship.” Maududi explains that the concessions are not loopholes but integral parts of the divine law, reflecting God’s mercy. The law is designed to be practicable, not burdensome.
· The Threefold Purpose of the Legislation:

1. “To complete the period”: To fulfill the worship properly by completing the fast or making up the days.
2. “To glorify Allah for that [to] which He has guided you”: To magnify and praise God at the completion (during Eid al-Fitr) for the blessing of guidance, exemplified by the Quran and the fast itself.
3. “And perhaps you will be grateful”: The ultimate aim is to cultivate a state of constant gratitude (shukr) to God for His countless blessings, with fasting being a direct means to appreciate the bounties often taken for granted.

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Summary from Tafheemul Quran Perspective (Verses 183-185):

Maududi’s commentary establishes that the fast of Ramadan is:

1. A Universal Spiritual Discipline: Prescribed for all believing communities to cultivate Taqwa.
2. A Commemorative Act: Inextricably linked to the revelation of the Quran, the source of guidance.
3. A Balanced Obligation: Combining firm obligation with compassionate concessions, reflecting the Islamic principle of ease and removal of hardship.
4. A Means to Cultivate Gratitude: The entire exercise is designed to make the believer more conscious of God’s blessings and more thankful.

These verses lay the foundation for the detailed rules of fasting that follow in the subsequent verses (186-187). Would you like me to continue with verses 186-187 to complete the passage on fasting?

Context from Tafheem: Following the laws of retaliation (Qisas), this section addresses another critical social institution: inheritance and wills. These verses establish the initial, obligatory command for writing a will, which was later abrogated (mansukh) in favor of the detailed, fixed shares of inheritance outlined in Surah An-Nisa (4:11-12). However, the core principles of justice for parents and relatives, and the prohibition of altering a will with harmful intent, remain eternally valid.

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سورة البقرة (Surah Al-Baqarah)

آية 180

القرآن: كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ إِن تَرَكَ خَيْرًا الْوَصِيَّةُ لِلْوَالِدَيْنِ وَالْأَقْرَبِينَ بِالْمَعْرُوفِ ۖ حَقًّا عَلَى الْمُتَّقِينَ
Translation: Prescribed for you, when death approaches one of you and he leaves wealth, is to make a bequest for his parents and near relatives according to what is acceptable – a duty upon the righteous.

Explanation (Tafheemul Quran):
Maududi explains that this was the first injunction regarding inheritance in Islam, revealed in Mecca before the detailed laws were established in Medina.

· The Obligation: The verse uses the strong term “prescribed for you” (kutiba ‘alaykum) making it an incumbent duty when two conditions are met: 1) death is approaching, and 2) one is leaving behind some wealth (“khayr”).
· The Beneficiaries: The obligation is to make a bequest (“wasiyyah”) for parents and near relatives. The phrase “according to what is acceptable” (bil-ma’ruf) means it should be fair, reasonable, and in line with recognized good conduct, not harmful to other heirs.
· A Marker of Piety: This duty is described as “a duty upon the righteous (al-muttaqin).” Caring for one’s family’s welfare after one’s death is an act of God-consciousness and responsibility.

Important Note from Tafheem: Maududi clarifies that this general commandment was abrogated (mansukh) by the later, specific verses in Surah An-Nisa’ (4:11-12, 176) which fixed the shares for parents, spouses, children, and other relatives. After that revelation, a Muslim must distribute their wealth according to those divine shares. They cannot write a will that alters these fixed shares for the designated heirs. A will is now only for bequests to non-heirs (e.g., charities, distant relatives not included in the fixed shares), and even then, it must not exceed one-third of the total estate (as established by the Prophet’s Sunnah).

آية 181

القرآن: فَمَن بَدَّلَهُ بَعْدَ مَا سَمِعَهُ فَإِنَّمَا إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ
Translation: But whoever alters it after he has heard it, then its sin is only upon those who alter it. Indeed, Allah is Hearing and Knowing.
Explanation: This verse establishes the sanctity and inviolability of a will once it has been duly witnessed and declared. “Whoever alters it” refers to anyone—the testator who changes it unjustly, a witness who tampers with it, or an heir who conceals it.

· Personal Accountability: The sin falls solely “upon those who alter it.” The one who wrongfully changes a valid will bears the full burden of the sin.
· Divine Awareness: The conclusion, “Indeed, Allah is Hearing and Knowing,” is a severe warning. God hears the original will and knows the intention behind its alteration. No deception is possible.

آية 182

القرآن: فَمَنْ خَافَ مِن مُّوصٍ جَنَفًا أَوْ إِثْمًا فَأَصْلَحَ بَيْنَهُمْ فَلَا إِثْمَ عَلَيْهِ ۚ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
Translation: But if one fears from the testator some injustice or sin, and he makes peace between them, then there is no sin upon him. Indeed, Allah is Forgiving and Merciful.
Explanation:
Maududi elucidates this as an exception to the previous rule, dealing with a situation of preventive justice.

· The Scenario: A person (likely a witness or a wise family member) realizes that the testator is about to make a bequest that involves “injustice (janafan)” (bias, deviation from fairness) or “sin (ithm)” (e.g., depriving a rightful heir, or bequeathing to causes that promote sin).
· The Permitted Intervention: In such a case, that person is allowed to “make peace between them”—meaning to counsel the testator, mediate among the parties, and rectify the situation before the will is finalized and witnessed, to ensure it is just and lawful.
· No Sin for the Reformer: For someone who intervenes to correct an unjust will before it is cemented, “there is no sin upon him.” This action is praised as reform (islah).
· The Nature of God: The verse ends by reaffirming God’s attributes of Forgiveness and Mercy, indicating He approves of such actions that prevent wrongdoing and promote fairness within the framework of His law.

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Summary from Tafheemul Quran Perspective (Verses 180-182):

While the specific injunction of verse 180 was abrogated, Maududi’s commentary draws out these enduring principles:

1. The Spirit of the Law: The primary concern is justice and provision for family and relatives. This spirit is preserved and perfected in the later laws of fixed shares.
2. Sanctity of Legal Declarations: A duly executed will is a sacred trust. Knowingly altering it is a major sin bearing personal accountability.
3. Preventive Justice and Reform: There is a place and a reward for wise, discreet intervention to prevent an injustice from being legally codified, as long as it is done to establish fairness according to divine guidelines.
4. Evolution of Legislation: These verses show the gradual, wisdom-based revelation of Islamic law, where initial general commands were later specified and perfected, with the ultimate aim of establishing a just and merciful social order.

Context from Tafheem: After the comprehensive definition of righteousness in verse 177, the Quran now transitions to specific legal and social injunctions for the nascent Muslim community in Medina. These verses introduce the Islamic law of retaliation (Qisas) for murder and physical injury. This marked a revolutionary reform, replacing the chaotic, tribal system of unlimited vengeance with a principle of strict, proportional justice that protects societal life.

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سورة البقرة (Surah Al-Baqarah)

آية 178

القرآن: يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى ۖ الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ وَالْأُنثَىٰ بِالْأُنثَىٰ ۚ فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَاءٌ إِلَيْهِ بِإِحْسَانٍ ۗ ذَٰلِكَ تَخْفِيفٌ مِّن رَّبِّكُمْ وَرَحْمَةٌ ۗ فَمَنِ اعْتَدَىٰ بَعْدَ ذَٰلِكَ فَلَهُ عَذَابٌ أَلِيمٌ
Translation: O you who have believed, prescribed for you is legal retribution for those murdered – the free for the free, the slave for the slave, and the female for the female. But if there is a remission from the victim’s brother, then grant a fair follow-up and payment to him with good conduct. This is an alleviation from your Lord and a mercy. But whoever transgresses after that will have a painful punishment.

Explanation (Tafheemul Quran):
Maududi explains that this verse establishes Qisas (retaliation) not as a recommendation, but as a divinely “prescribed” obligation (kutiba ‘alaykum) upon the Muslim community to uphold justice.

· The Principle of Proportionality: The law states: “the free for the free, the slave for the slave, and the female for the female.” Maududi clarifies that this establishes the fundamental equality of human life in the sight of the law. A free man cannot be killed for a slave, nor a man for a woman. The value is equivalent. This was a radical departure from the pre-Islamic Arab custom where the death of a tribesman could lead to the massacre of an entire clan.
· The Door to Mercy and Compensation: The verse immediately introduces an alternative to execution: “But if there is a remission (‘ufiya) from the victim’s brother [or heir]…” The heirs of the victim have the right to forgive the murderer entirely, or to accept “blood money” (diyyah) instead of retaliation. The verse commands that if they choose compensation, it must be pursued “fairly” and paid “with good conduct,” without harassment or undue delay.
· Divine Alleviation and Mercy: This option of forgiveness or compensation is described as “an alleviation from your Lord and a mercy.” It tempers strict justice with compassion, allowing for reconciliation and healing within society.
· Warning Against Transgression: A severe warning is issued: “But whoever transgresses after that will have a painful punishment.” Maududi explains this refers to:

1. The heir who, after accepting blood money, later seeks to kill the murderer anyway.
2. The murderer who, after being pardoned, kills again or harms the heir.
3. Any authority that fails to enforce the law justly after a settlement.
   Such transgression invites a painful punishment, both legal and divine.

آية 179

القرآن: وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ يَا أُولِي الْأَلْبَابِ لَعَلَّكُمْ تَتَّقُونَ
Translation: And there is for you in legal retribution [the saving of] life, O you of understanding, that you may become righteous.

Explanation (Tafheemul Quran):
Maududi presents this verse as the profound philosophical and social wisdom behind the law of Qisas.

· The Paradox of Life in Retaliation: The verse addresses people of intellect (“O you of understanding”), presenting a seeming paradox: how can a law that mandates taking a life “save life”?
· The Deterrent Effect: Maududi explains that Qisas is the ultimate deterrent. When a potential murderer knows with certainty that if he kills, he will be killed in return (unless the heirs choose mercy), he is far less likely to commit the crime. This certainty of equal consequence protects countless innocent lives.
· Contrast with Chaos: Without this law, society descends into endless cycles of tribal vengeance, where one killing leads to many more, destroying communal life. Qisas contains the violence by making it a matter of state-administered, proportionate justice, thereby securing life for the entire society.
· The Ultimate Goal – Taqwa: The verse concludes by stating the purpose: “that you may become righteous (la’allakum tattaqun).” By establishing a system where life is sacred and justice is certain, the law cultivates a society where people fear the consequences of transgression and develop God-consciousness (Taqwa). It transforms the administration of justice into an act of collective piety.

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Summary from Tafheemul Quran Perspective (Verses 178-179):

Maududi’s commentary highlights that these verses institute a cornerstone of Islamic social justice:

1. From Vengeance to Justice: They replace unlimited tribal revenge with a state-enforced, proportional legal retribution.
2. Equality Before the Law: They establish the equal value of all human lives, regardless of social status or gender.
3. Balance of Justice and Mercy: They mandate strict justice while strongly encouraging and facilitating forgiveness and compensation, which is praised as divine mercy.
4. A Life-Saving Deterrent: The wisdom of Qisas is that its strict application deters murder, thereby preserving the sanctity and security of life for all members of society.
5. A Path to Taqwa: A just social order is not separate from spirituality; it is a means for the community to achieve righteousness and God-consciousness. This law is presented as rational and life-giving for those who possess intellect.

Context from Tafheem: This section continues the theme of distinguishing divine truth from human corruption. Having just warned against following Satan’s footsteps of declaring the unlawful and speaking about God without knowledge, the passage now provides specific examples of those who corrupt scripture for worldly gain. It culminates in the stark image of those who have “bartered guidance for error”—the archetype of spiritual bankruptcy.

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سورة البقرة (Surah Al-Baqarah)

آية 168

القرآن: يَا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَلَالًا طَيِّبًا وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ
Translation: O mankind, eat from whatever is on earth [that is] lawful and good and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.

Explanation (Tafheemul Quran):
Maududi explains this is a universal call. God’s provision is broadly permissible (halal) and wholesome (tayyib). Satan’s “footsteps” include declaring lawful things forbidden, promoting impure things, and instigating ingratitude. He is humanity’s declared enemy.

آية 169

القرآن: إِنَّمَا يَأْمُرُكُم بِالسُّوءِ وَالْفَحْشَاءِ وَأَن تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ
Translation: He only orders you to evil and immorality and to say about Allah what you do not know.
Explanation: Satan’s commands are twofold: 1) moral corruption (evil and immorality), and 2) religious corruption—”to say about Allah what you do not know.” This includes fabricating religious laws and attributing falsehoods to God, which is the graver sin.

آية 170

القرآن: وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنزَلَ اللَّهُ قَالُوا بَلْ نَتَّبِعُ مَا أَلْفَيْنَا عَلَيْهِ آبَاءَنَا ۚ أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْقِلُونَ شَيْئًا وَلَا يَهْتَدُونَ
Translation: And when it is said to them, “Follow what Allah has revealed,” they say, “Rather, we will follow that which we found our fathers doing.” Even though their fathers understood nothing, nor were they guided?
Explanation: Maududi identifies this as the mentality of the polytheists. When called to revealed truth, they retreat to blind imitation of ancestors (taqlid), even if those ancestors were devoid of reason and guidance. This highlights the irrationality of custom overriding clear revelation.

آية 171

القرآن: وَمَثَلُ الَّذِينَ كَفَرُوا كَمَثَلِ الَّذِي يَنْعِقُ بِمَا لَا يَسْمَعُ إِلَّا دُعَاءً وَنِدَاءً ۚ صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لَا يَعْقِلُونَ
Translation: And the example of those who disbelieve is like that of one who shouts at what hears nothing but calls and cries. [They are] deaf, dumb and blind, so they do not understand.
Explanation: This powerful simile describes the disbelievers’ response to the Prophet’s call. Like a shepherd shouting at sheep that only hear meaningless noise, the Prophet’s profound message reaches their ears but not their hearts. They are spiritually deaf to truth, dumb in speaking it, and blind to its signs, thus incapable of true understanding.

آية 172

القرآن: يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَاشْكُرُوا لِلَّهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ
Translation: O you who have believed, eat from the good things which We have provided for you and be grateful to Allah, if it should be Him that you worship.
Explanation: The address shifts to the believers. The command is similar to verse 168 but with a crucial addition: “and be grateful to Allah.” Gratitude (shukr) is the proper response to provision. The condition “if it should be Him that you worship” links lawful consumption and gratitude to true worship. One cannot claim to worship God while being ungrateful or rejecting His lawful provisions.

آية 173

القرآن: إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنزِيرِ وَمَا أُهِلَّ بِهِ لِغَيْرِ اللَّهِ ۖ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَلَا إِثْمَ عَلَيْهِ ۚ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
Translation: He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah. But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit], there is no sin upon him. Indeed, Allah is Forgiving and Merciful.
Explanation: Maududi explains this verse defines the specific, limited prohibitions set by God Himself, contrasting them with the arbitrary restrictions invented by humans (as warned against in v. 168-169). The prohibitions are:

1. Carrion (unslaughtered dead meat)
2. Flowing blood
3. Pork
4. Animals sacrificed in the name of any being other than Allah
   The verse also establishes the principle of necessity (darurah): in life-threatening hunger, these prohibitions are lifted, provided one does not desire the forbidden nor transgress beyond absolute need. This demonstrates the law’s practicality and divine mercy.

آية 174

القرآن: إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلَ اللَّهُ مِنَ الْكِتَابِ وَيَشْتَرُونَ بِهِ ثَمَنًا قَلِيلًا ۙ أُولَٰئِكَ مَا يَأْكُلُونَ فِي بُطُونِهِمْ إِلَّا النَّارَ وَلَا يُكَلِّمُهُمُ اللَّهُ يَوْمَ الْقِيَامَةِ وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ
Translation: Indeed, those who conceal what Allah has sent down of the Book and exchange it for a small price – those consume not into their bellies except the Fire, and Allah will not speak to them on the Day of Resurrection, nor will He purify them. And they will have a painful punishment.
Explanation: This verse returns to the grave sin of the People of the Book’s scholars: concealing scripture’s truth for petty worldly gain. Maududi elaborates on the terrifying consequences:

· “They consume not into their bellies except the Fire”: Their ill-gotten gains are not sustenance but fuel for Hell.
· God will not speak to them: They are deprived of any word of mercy or attention; total abandonment.
· Nor will He purify them: They remain in their filthy state of sin.
· A painful punishment awaits: This is their comprehensive fate.

آية 175

القرآن: أُولَٰئِكَ الَّذِينَ اشْتَرَوُا الضَّلَالَةَ بِالْهُدَىٰ وَالْعَذَابَ بِالْمَغْفِرَةِ ۚ فَمَا أَصْبَرَهُمْ عَلَى النَّارِ
Translation: Those are the ones who exchange guidance for error and forgiveness for punishment. How patient they are for the Fire!
Explanation: This verse, as Maududi states, summarizes their spiritual trade with biting irony. They deliberately chose:

· Error over Guidance.
· Punishment over Forgiveness.
The rhetorical question “How patient they are for the Fire!” mocks their foolish endurance in pursuing a path they know leads to Hell, all for transient worldly gain.

آية 176

القرآن: ذَٰلِكَ بِأَنَّ اللَّهَ نَزَّلَ الْكِتَابَ بِالْحَقِّ ۗ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِي الْكِتَابِ لَفِي شِقَاقٍ بَعِيدٍ
Translation: That is because Allah has sent down the Book in truth. And indeed, those who differ over the Book are in extreme dissension.
Explanation: Maududi explains the conclusion: their wretched fate is “because Allah has sent down the Book in truth.” The Book is clear and decisive. Therefore, those who create differences and disputes about it—concealing parts, distorting meanings—are not engaged in honest scholarship but are in “extreme dissension” (shiqaq ba’id), meaning they have deviated far from the truth and are in profound, contentious error.

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Summary from Tafheemul Quran Perspective (Verses 168-176):

This passage, according to Maududi, contrasts two ways of life:

1. The Divine Way: Characterized by grateful enjoyment of lawful provisions, adherence to clear, limited prohibitions, and submission to revealed truth.
2. The Corrupted Way: Characterized by blind ancestral tradition, spiritual deafness and blindness, and—most condemnably—the concealment and distortion of divine scripture for petty worldly gain, which is a direct following of Satan’s footsteps.

The core lesson is that truth is clear, and deviations from it—whether through ignorant custom or learned corruption—lead to spiritual ruin and a “bankrupt trade” of eternity for this world. The passage reinforces the believers’ path while serving as a severe warning against any form of religious exploitation.

Context from Tafheem: Having vividly described the eternal regret of those who followed false gods and leaders into Hellfire, the discourse now turns to address all of humanity with a fundamental command. It calls people to abandon the corrupt practices and prohibitions invented by misguided leaders and to partake freely and lawfully of the pure provisions God has created.

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سورة البقرة (Surah Al-Baqarah)

آية 168

القرآن: يَا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَلَالًا طَيِّبًا وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ
Translation: O mankind, eat from whatever is on earth [that is] lawful and good and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.

Explanation (Tafheemul Quran):
Maududi explains that this is a universal address (“O mankind”) breaking all barriers of nation or creed. It contains a positive command and a negative warning.

1. The Positive Command:
   · “Eat from whatever is on earth…”: This grants a general permission for all wholesome things God has provided. It asserts the original principle: the gifts of creation are for human benefit.
   · “…[that is] lawful (halalan) and good (tayyiban)…”: This sets the two conditions. Halal means permitted by divine law (not prohibited like carrion, blood, pork, etc.). Tayyib means wholesome, pure, and obtained through legitimate means (not through theft, fraud, or usury). This connects material consumption to moral and spiritual purity.
2. The Negative Warning:
   · “…and do not follow the footsteps of Satan.” Maududi states that Satan’s “footsteps” include all the ways he leads humanity astray. In this context, it refers specifically to:
   · Declaring the lawful (halal) as forbidden (haram) without divine authority.
   · Encouraging indulgence in the impure and unlawful.
   · Instigating extravagance, wastefulness, and ingratitude for God’s provisions.
   · “…Indeed, he is to you a clear enemy.” This reminds humanity that Satan’s goal is their ruin. Following his suggestions in matters of consumption and morality is to side with an open adversary against one’s own well-being.

آية 169

القرآن: إِنَّمَا يَأْمُرُكُم بِالسُّوءِ وَالْفَحْشَاءِ وَأَن تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ
Translation: He only orders you to evil and immorality and to say about Allah what you do not know.

Explanation (Tafheemul Quran):
This verse details the specific nature of Satan’s commands, explaining what “following his footsteps” entails:

1. “He only orders you to evil (al-su’)…”: This refers to all forms of sin, corruption, and wrongdoing that harm oneself and society.
2. “…and immorality (al-fahsha’)…”: This denotes particularly shameful, obscene, and lewd acts that violate public decency and modesty.
3. “…and to say about Allah what you do not know.”: Maududi emphasizes this as the gravest of Satan’s prompts. It includes:
   · Inventing lies about God: Attributing false sons or partners to Him.
   · Fabricating religious laws: Declaring things lawful or forbidden without divine proof, which is a form of speaking on God’s behalf without knowledge. This was a common practice of pagan priests and Jewish rabbis criticized earlier in the surah.
   · Superstition and baseless rituals: Attributing false powers or divine sanctions to invented practices.

Maududi concludes that this verse exposes Satan’s strategy. He not only pushes people toward blatant sin but, more insidiously, corrupts religion itself by encouraging people to legislate in God’s name without revelation. This leads to the oppression of human conscience and the burdening of people with man-made restrictions on God’s lawful provisions—the very opposite of the permission granted in verse 168.

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Summary from Tafheemul Quran Perspective (Verses 168-169):

These two verses establish a core Islamic principle for human life:

1. Freedom within Divine Limits: Humanity is granted a wide range of permissible, good things to enjoy. The default position is permissibility, not restriction.
2. War against Artificial Restrictions: They condemn the human tendency (inspired by Satan) to create unnecessary religious taboos and burdens, and to mix pure provision with immorality.
3. The Comprehensive Enemy: Satan is identified as the source of both moral depravity and religious corruption. True well-being requires rejecting his whispers in both spheres—by avoiding clear sins and by not speaking about religion without divine knowledge.
   This passage liberates the believer’s mindset: live a life of grateful, lawful enjoyment of God’s blessings, free from self-imposed or culturally imposed shackles that have no basis in divine revelation.

Context from Tafheem: Following the severe warning to those who die in a state of disbelief, the discourse now returns to the foundational, positive creed of Islam. These verses reassert the core of Tawhid (the Oneness of God) in a powerful, declarative manner, and then paint a vivid picture of the ultimate regret and helplessness that will define the relationships between misguided leaders and their followers in the Hellfire.

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سورة البقرة (Surah Al-Baqarah)

آية 163

القرآن: وَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ لَّا إِلَٰهَ إِلَّا هُوَ الرَّحْمَٰنُ الرَّحِيمُ
Translation: And your god is one God. There is no deity [worthy of worship] except Him, the Entirely Merciful, the Especially Merciful.
Explanation (Tafheemul Quran): Maududi explains that this is a clear, concise, and definitive declaration of Islamic monotheism. It serves as the unshakeable foundation upon which all other beliefs and laws are built. The verse emphasizes both God’s oneness and His mercy—He is the only being worthy of worship precisely because He is the source of all compassion and grace. This statement directly opposes polytheism and the Christian concept of the Trinity.

آية 164

القرآن: إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنفَعُ النَّاسَ وَمَا أَنزَلَ اللَّهُ مِنَ السَّمَاءِ مِن مَّاءٍ فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَابَّةٍ وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَاءِ وَالْأَرْضِ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ
Translation: Indeed, in the creation of the heavens and the earth, and the alternation of the night and the day, and the ships which sail through the sea with that which benefits people, and what Allah has sent down from the heavens of rain, giving life thereby to the earth after its lifelessness and dispersing therein every kind of moving creature, and the directing of the winds and the clouds controlled between the heaven and the earth are signs for a people who use reason.
Explanation: This magnificent verse, as Maududi describes, provides the rational proof for the declaration made in verse 163. It invites humanity to observe and reflect upon the “signs” (ayat) in the universe—the flawless design, intricate systems, and purposeful creation—all of which point inevitably to a single, all-wise, all-powerful Creator. The list covers cosmic order, temporal cycles, maritime transport, the water cycle, revival of land, zoological diversity, and meteorological systems. These are not random occurrences but coherent evidence for “a people who use reason.”

آية 165

القرآن: وَمِنَ النَّاسِ مَن يَتَّخِذُ مِن دُونِ اللَّهِ أَندَادًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ ۖ وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِّلَّهِ ۗ وَلَوْ يَرَى الَّذِينَ ظَلَمُوا إِذْ يَرَوْنَ الْعَذَابَ أَنَّ الْقُوَّةَ لِلَّهِ جَمِيعًا وَأَنَّ اللَّهَ شَدِيدُ الْعَذَابِ
Translation: And [yet], among the people are those who take other than Allah as equals [to Him]. They love them as they should love Allah. But those who believe are stronger in love for Allah. If only the wrongdoers could see, when they see the punishment, that all power belongs to Allah and that Allah is severe in punishment.
Explanation: Maududi explains that this verse diagnoses the spiritual disease of Shirk (associating partners with God). The polytheists love their false deities—idols, saints, desires, leaders—with the intensity of love that is due to God alone. In contrast, the believers’ love for God is stronger and exclusive. The verse then provides a terrifying glimpse of the Day of Judgment: if the wrongdoers could only see the punishment at that moment, they would realize two truths: 1) “all power belongs to Allah” alone, and their false gods are powerless, and 2) “Allah is severe in punishment” for the sin of Shirk.

آية 166

القرآن: إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا وَرَأَوُا الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الْأَسْبَابُ
Translation: [And they should consider] when those who were followed will disown those who followed them, and they will see the punishment, and cut off from them will be their means [of escape].
Explanation: This verse begins a graphic portrayal of the mutual betrayal and despair in Hell. The “those who were followed”—the arrogant leaders, false prophets, and inventors of misguidance—will utterly disown their followers. They will deny any responsibility for leading them astray.

آية 167

القرآن: وَقَالَ الَّذِينَ اتَّبَعُوا لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّءُوا مِنَّا ۗ كَذَٰلِكَ يُرِيهِمُ اللَّهُ أَعْمَالَهُمْ حَسَرَاتٍ عَلَيْهِمْ ۖ وَمَا هُم بِخَارِجِينَ مِنَ النَّارِ
Translation: And those who followed will say, “If only we had another chance to return, we would disown them as they have disowned us.” Thus will Allah show them their deeds as regrets upon them. And they will never get out of the Fire.
Explanation: The followers, witnessing this betrayal, will be filled with bitter regret. Their wish will be: if only they could return to life, they would in turn disown and reject their leaders. But this wish is futile. Maududi concludes that “thus will Allah show them their deeds as regrets upon them.” All their actions in life will appear before them as nothing but causes of loss and remorse. The final, devastating sentence underscores the permanence of their fate: “And they will never get out of the Fire.”

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Summary from Tafheemul Quran Perspective (Verses 163-167):

This passage, according to Maududi, masterfully contrasts two realities:

1. The Reality of Truth: The absolute oneness and merciful sovereignty of God, supported by overwhelming evidence in creation for those who reflect.
2. The Reality of Falsehood’s End: The ultimate consequence of worshipping or following anything besides God: a scene of mutual hatred, betrayal, irreversible regret, and eternal punishment.

The lesson is clear: the only bond that will endure is the bond with God. All other allegiances, if they contravene divine truth, will end in blame and abandonment on the Day when “all power belongs to Allah.” This serves as a severe warning against blind following and polytheism in all its forms.