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

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سورة البقرة (Surah Al-Baqarah)

آية 186

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

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

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

آية 187

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

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

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

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

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

These concluding verses complete the legislation on fasting by:

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

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

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سورة البقرة (Surah Al-Baqarah)

آية 183

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

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

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

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

آية 184

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

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

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

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

آية 185

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

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

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

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

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

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

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

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

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

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سورة البقرة (Surah Al-Baqarah)

آية 180

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

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

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

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

آية 181

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

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

آية 182

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

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

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

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

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

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

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سورة البقرة (Surah Al-Baqarah)

آية 178

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

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

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

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

آية 179

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

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

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

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

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

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

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

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سورة البقرة (Surah Al-Baqarah)

آية 168

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

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

آية 169

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

آية 170

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

آية 171

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

آية 172

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

آية 173

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

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

آية 174

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

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

آية 175

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

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

آية 176

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

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

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

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

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

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

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سورة البقرة (Surah Al-Baqarah)

آية 168

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

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

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

آية 169

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

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

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

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

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

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

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

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

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سورة البقرة (Surah Al-Baqarah)

آية 163

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

آية 164

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

آية 165

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

آية 166

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

آية 167

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

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

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

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

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

Context from Tafheem: These verses conclude the discourse on the severe sin of concealing divine guidance. Having outlined the punishment and the path to repentance, they now describe the ultimate, irrevocable fate of those who persist in disbelief and die in that state—specifically those who not only rejected truth but actively opposed it and led others astray.

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سورة البقرة (Surah Al-Baqarah)

آية 161

القرآن: إِنَّ الَّذِينَ كَفَرُوا وَمَاتُوا وَهُمْ كُفَّارٌ أُولَٰئِكَ عَلَيْهِمْ لَعْنَةُ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ
Translation: Indeed, those who disbelieve and die while they are disbelievers – upon them is the curse of Allah and of the angels and of all mankind.

Explanation (Tafheemul Quran):
Maududi explains that this verse describes the finalized, eternal state of those who have sealed their own fate.

· The Defining Condition: The subject is those who “disbelieve (kafaru) and die while they are disbelievers.” This refers to persistent, willful rejection of the truth that was made clear to them, carrying this denial to their graves. Their chance for repentance has passed with their death.
· The Comprehensive Curse: Their punishment is a curse (la’nah), which means being cast out and away from all mercy. This curse is universal and all-encompassing:

1. From Allah: They are expelled from His grace.
2. From the Angels: The angels, who are the agents of divine mercy and recorders of deeds, also curse them.
3. From All Mankind (an-nas ajma’in): Maududi clarifies that this does not mean every single human will curse them, but rather that all righteous people—the believers from all nations and times—will, in principle, condemn their disbelief and opposition to truth. They stand condemned by the collective conscience of righteous humanity.

آية 162

القرآن: خَالِدِينَ فِيهَا ۖ لَا يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُنظَرُونَ
Translation: They will abide therein eternally. The punishment will not be lightened for them, nor will they be reprieved.
Explanation:
This verse details the nature of the punishment in the Hereafter, emphasizing its permanence and severity.

· Eternal Abode: “They will abide therein eternally”—the curse translates into an eternal existence in Hellfire. There is no end or escape.
· No Mitigation: “The punishment will not be lightened for them”—there will be no reduction in intensity, no periods of respite. The full force of the punishment is constant.
· No Respite: “Nor will they be reprieved”—there is no delay or temporary halt. The punishment begins and continues without interruption.

Maududi adds that this description is especially for the most hardened rejecters, such as the leaders of Kufr who not only disbelieved themselves but also strove to prevent others from believing. Their punishment is commensurate with the magnitude of their crime against the truth and their misguidance of others.

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Summary from Tafheemul Quran Perspective (Verses 161-162):

Together, these verses serve as a grave and solemn warning:

1. Finality of the Rejecter’s Fate: They depict the conclusive outcome for those who choose disbelief as their permanent state until death. The opportunity for change ends with life.
2. Universal Condemnation: Such individuals are not only punished by God but are also morally repudiated by the entire universe of righteous beings (God, angels, and righteous humans).
3. Absolute and Eternal Punishment: The punishment is unending, unmitigated, and immediate. It is the ultimate consequence of turning away from the source of all mercy after clear guidance has come.
   This warning stands in stark contrast to the hope offered in the previous verse (160) for those who repent, underscoring the critical importance of choosing the path of truth and repentance in this life before it is too late.

Context from Tafheem: These verses return to the theme of the People of the Book, specifically their religious scholars, and condemn a specific, grave sin: the deliberate concealment of divine guidance after it has been made clear to them. This contrasts with the previous verse’s validation of open, sincere worship.

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سورة البقرة (Surah Al-Baqarah)

آية 159

القرآن: إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ
Translation: Indeed, those who conceal what We have sent down of clear proofs and guidance after We have made it clear for the people in the Scripture – those are cursed by Allah and cursed by those who curse.

Explanation (Tafheemul Quran):
Maududi explains that this verse targets the religious scholars (Ahbar) of the Jews (and by implication, any learned people) who were guilty of a profound betrayal.

· The Sin of Concealment: The crime is not ignorance, but the deliberate concealment (kitman) of the clear proofs and guidance God has revealed. This refers to hiding the prophecies about Prophet Muhammad (ﷺ) found in the Torah and the Gospel, as well as distorting other clear commandments to suit their interests.
· The Aggravating Factor: This is done “after We have made it clear for the people in the Scripture.” They are not hiding ambiguous texts; they are suppressing evidence that is explicit and undeniable. This makes it an act of willful disobedience and deception.
· The Double Curse: The punishment is severe:

1. “Cursed by Allah”: They are expelled from God’s mercy and grace.
2. “Cursed by those who curse”: Maududi explains that this means they become deserving of condemnation by all right-thinking people, including the angels, the prophets, and the believers. They are universally condemned.

آية 160

القرآن: إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَبَيَّنُوا فَأُولَٰئِكَ أَتُوبُ عَلَيْهِمْ ۚ وَأَنَا التَّوَّابُ الرَّحِيمُ
Translation: Except for those who repent, reform, and make clear. I will accept their repentance, and I am the Accepting of Repentance, the Merciful.

Explanation (Tafheemul Quran):
This verse provides the path of redemption, even for this grave sin. Maududi outlines the three conditions for repentance that must be met together:

1. “Those who repent” (tabu): This is the internal act: feeling genuine remorse and regret in the heart for the sin of concealment, and turning back to God with sincerity.
2. “And reform” (wa aslahu): This is the corrective action in behavior. It means ceasing the act of concealment and aligning one’s future conduct with the truth.
3. “And make clear” (wa bayyanu): This is the crucial, active step of restitution. It is not enough to stop hiding the truth; one must actively disclose and proclaim the very truths they had previously concealed. They must now work to spread the clear guidance they once hid.

The Divine Promise: For those who fulfill these three conditions, God promises: “I will accept their repentance.” This is affirmed by His attributes: “I am the Accepting of Repentance (al-Tawwab), the Merciful (al-Rahim).” Even for the sin of corrupting religious knowledge, the door of mercy remains open for genuine, comprehensive repentance.

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Summary from Tafheemul Quran Perspective (Verses 159-160):

Maududi’s commentary highlights the grave responsibility of religious scholars and those with knowledge:

1. The Ultimate Betrayal: The most severe sin in matters of faith is to possess divine truth and then hide it from people, especially for worldly gain, status, or partisan pride.
2. Universality of the Principle: While addressed to the Jewish scholars, the principle applies to any learned person, including Muslims, who might conceal known truths from the Quran and Sunnah.
3. The Nature of True Repentance: Repentance for a public, damaging sin is not private. It requires public rectification—actively spreading the truth one once suppressed. This restores the benefit to the community.
4. Boundless Mercy: The conclusion reinforces God’s attribute of mercy, showing that no sin is beyond forgiveness if followed by sincere, corrective repentance. This offers hope while establishing a stern warning.

Context from Tafheem: Following the establishment of the new Qiblah and the distinct identity of the Muslim community, this section introduces the core spiritual disciplines required for the believers’ journey. The central theme here is the necessity of patience (Sabr) and prayer (Salah) as the primary means to navigate the inevitable trials, hardships, and sacrifices that come with upholding the truth in a hostile world. It offers profound consolation for times of loss and suffering.

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سورة البقرة (Surah Al-Baqarah)

آية 153

القرآن: يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ
Translation: O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.

Explanation (Tafheemul Quran):
Maududi explains that this verse provides the essential toolkit for the believer’s life, especially in the face of the upcoming struggles.

· The Dual Aid: Believers are commanded to seek help through two means:

1. Patience (Sabr): This is not passive endurance, but an active, steadfast perseverance in adhering to truth and righteousness despite all hardships, temptations, and delays. It includes restraining oneself from panic, despair, and wrongdoing.
2. Prayer (Salah): This is the direct spiritual connection with God. It is the means to draw strength, solace, and guidance from the Divine Source.
   · The Divine Alliance: The conclusion is a powerful promise: “Indeed, Allah is with the patient.” Maududi emphasizes that this means God’s special support, help, and mercy envelop those who steadfastly persevere. It is not mere sympathy but active assistance.

آية 154

القرآن: وَلَا تَقُولُوا لِمَن يُقْتَلُ فِي سَبِيلِ اللَّهِ أَمْوَاتٌ ۚ بَلْ أَحْيَاءٌ وَلَٰكِن لَّا تَشْعُرُونَ
Translation: And do not say about those who are killed in the way of Allah, “They are dead.” Rather, they are alive, but you perceive [it] not.
Explanation:
This verse addresses a profound spiritual reality in the context of potential martyrdom (Shahadah) in God’s cause.

· Correcting the Perception: The natural human perception is to see death as the end. The Quran corrects this: those killed for upholding God’s truth are not dead in the ultimate sense.
· The State of the Martyrs: They are “alive”—enjoying a special, blessed existence with their Lord, receiving provision and witnessing the rewards promised to them. This is a metaphysical truth beyond ordinary human sensation (“but you perceive [it] not”).
· Purpose: This belief is meant to fortify the hearts of the living, removing the fear of death and transforming the concept of sacrifice from a tragic loss into a transition to a higher, eternal life.

آية 155

القرآن: وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَاتِ ۗ وَبَشِّرِ الصَّابِرِينَ
Translation: And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits. But give good tidings to the patient.
Explanation:
Maududi states this verse declares the universal law of trial for the believing community.

· The Certainty of Trial: The test is not a possibility but a certainty (“We will surely test you”). It is part of the divine plan to sift and strengthen the believers.
· Forms of Trial: The tests are comprehensive, touching every aspect of human concern:
· Fear: Apprehension for safety, from enemies or circumstances.
· Hunger: Scarcity and hardship.
· Loss of Wealth and Fruits: Economic and agricultural setbacks.
· Loss of Lives: The death of loved ones, including martyrs.
· The Command to Give Glad Tidings: Despite listing these hardships, the Prophet is told to “give good tidings to the patient.” Their patience in the face of these trials guarantees a great reward.

آية 156

القرآن: الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ
Translation: Who, when disaster strikes them, say, “Indeed we belong to Allah, and indeed to Him we will return.”
Explanation:
This verse defines who “the patient” are by describing their characteristic response to calamity (Musibah).

· The Statement of Reality: Their patience is rooted in a deep intellectual and spiritual conviction expressed in the words “Inna lillahi wa inna ilayhi raji’un” (Indeed we belong to Allah, and indeed to Him we will return).
· Meaning of the Phrase: Maududi elaborates:

1. “We belong to Allah”: Everything we have—our lives, wealth, families—is a trust from God. He is the true Owner; we are merely temporary possessors. A calamity is the recall of a loan by its Owner.
2. “To Him we will return”: This life is a journey. Our ultimate destination is to return to God and be accountable before Him. This perspective makes worldly losses seem transient.
   · This is Sabr: This utterance is not a mere slogan but the verbal manifestation of a heart that has internalized the sovereignty of God and the temporality of this world. It is the essence of patient acceptance.

آية 157

القرآن: أُولَٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ ۖ وَأُولَٰئِكَ هُمُ الْمُهْتَدُونَ
Translation: Those are the ones upon whom are blessings from their Lord and mercy. And it is they who are the [truly] guided.
Explanation:
This verse describes the magnificent rewards for those who embody this patient, God-conscious response.

· Divine Blessings and Mercy: Upon them are “blessings (Salawat)”—which Maududi explains signifies Allah’s commendation, forgiveness, and ennoblement before the angels—and His “Mercy.” This is the immediate spiritual reward.
· The True Guided: They are declared to be “the [truly] guided.” This means their patience is proof that they have internalized the guidance of Islam. They are not merely people who have received guidance, but people who live by it in the most difficult moments, which in turn secures their continued guidance. Their path is sure and straight.

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Summary from Tafheemul Quran Perspective (Verses 153-157):

Maududi’s commentary presents this passage as the spiritual and psychological preparation for the Muslim community:

1. The Methodology for Struggle: Patience and prayer are the twin engines for the believer’s journey through trials.
2. Redefining Loss: It transforms the understanding of death in God’s cause from an end to a promotion, and worldly losses as a recall of divine loans.
3. Normalizing Hardship: It prepares believers by declaring tests to be an inevitable and necessary part of their development.
4. The Creed of the Patient: It provides the specific, faith-based utterance that encapsulates acceptance and redirects the heart towards God in moments of pain.
5. The Ultimate Outcome: It promises that those who respond with this conscious patience are enveloped in divine grace and are the true success stories of guidance. This passage equips the believer with the mindset to face the upcoming commandments involving sacrifice, such as fasting and jihad.