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.

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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.

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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.

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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

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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.

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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.

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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.

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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

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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.

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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.

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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.

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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

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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

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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.

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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.

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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.

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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?