will not cease fighting against you till they turn you from your religion if they can. (So remember well) that who- ever from amongst you turns away from his religion and dies in the state of unbelief their work will go to waste in this world and in the Next. They are destined for the Fire and it is there that they will abide. (218) (On the contrary) those who believed, and forsook their hearth and home and strove in the Way of Allah,71 such may rightly hope for the mercy of Allah: for Allah is All- Forgiving, All-Merciful.
information about their plans, but not to engage in fighting. In the course of this journey they came across a trade caravan belonging to the Quraysh and ambushed it. They killed one person and captured the rest along with their belongings and took them to Madinah. They did this at a time when the month of Rajab was approaching its end and Sha[ban was about to begin. It was, therefore, doubtful whether the attack was actually carried out in one of the sacred months, that is, Rajab, or not. But the Quraysh, and the Jews who were secretly in league with them, as well as the hypocrites played up this affair and used it as a weapon in their propaganda campaign against the Muslims. They pointed out the contradiction between the claims of the Muslims to follow true faith on the one hand, and their not hesitating to shed blood in a sacred month on the other. This verse is addressed to these objections.
71 Jihad denotes exerting one’s utmost to achieve something. It is not an equivalent of war, for which the Arabic word is qital. Jihad has a wider connotation and embraces every kind of striving in God’s cause.
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Al-Baqarah 2: 219–20
(219) They ask you about wine and games of chance. Say: “In both these there is great evil, even though there is some benefit for people, but their evil is greater than their benefit.”72
They ask: “What should we spend in the Way of Allah?” Say: “Whatever you can spare.”73 In this way Allah clearly expounds His injunc- tions to you that you may reflect upon them, (220) both in regard to this world and the Next.
They question you concern- ing orphans. Say: “To deal with them in the way which is to their good, that is best. And if you intermix (your expenses and living) with them, (there is no harm for) they are your brothers.” ▶
72 This is the first injunction concerning intoxicating drinks and gambling, and here the matter has been left merely at the expression of disapproval. The injunction commanding not to perform Prayer when one is in a state of intoxication came later, and ultimately alcohol, gambling and the like were categorically prohibited (see al-Nisa’ 4: 43 and al-Ma’idah 5: 90).
73 What is being asked is how much of one’s resources should be spent in charity so that Allah be pleased. The answer provided is that one should fulfil one’s needs and whatever is beyond one’s needs should be spent in the Way of Allah. Such spending to earn God’s grace is voluntary rather than mandatory.
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Al-Baqarah 2: 221–2
Allah knows the mischievous from the righteous, and had Allah willed, He would indeed have imposed on you exacting conditions; but He is All- Powerful, Most Wise.
(221) Marry not the women who associate others with Allah in His Divinity until they believe; for a believing slave-girl is better than a (free, respectable) woman who associates others with Allah in His Divinity, even though she might please you. Likewise, do not give your women in marriage to men who associate others with Allah in His Divinity until they believe; for a believing slave is better than a (free, respectable) man who associates others with Allah in His Divinity, even though he might please you. Such people call you towards the Fire, and Allah calls you, by His leave, towards Paradise and forgiveness; and He makes His injunctions clear to people so that they may take heed.
(222) They ask you about menstruation. Say: “It is a state of impurity; so keep away from women in the state of menstruation, ▶
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Al-Baqarah 2: 223–5
and do not approach them74 until they are cleansed. And when they are cleansed, then come to them as Allah has commanded you.” Truly, Allah loves those who abstain from evil and keep themselves pure. (223) Your wives are your tilth; go, then, into your tilth as you wish but take heed of your ultimate future and avoid incurring the wrath of Allah.75 Know well that one Day you shall face Him. Announce good tidings to the believers.
(224) Do not swear by Allah in your oaths if they are intended to hinder you from virtue, piety and promoting the good of mankind. Surely Allah is All-Hearing, All- Knowing. (225) Allah will not take you to task for the oaths you utter in vain, but will certainly take you to task for the oaths you utter in earnest. Allah is All-Forgiving, All- Forbearing.
74 During this period people are only required to abstain from sexual intercourse; no change is postulated in other relationships.
75 These words admit of two meanings. First, that one should try to maintain the continuity of the human race so that when one departs from this world there should be others to replace in performing one’s tasks. Second, that one should be concerned with the quality of the coming generation, i.e., how far it is endowed with religious devotion, moral excellence and humanity.
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Al-Baqarah 2: 226–8
(226) For those who vow abstinence from their wives there is a respite of four months.76 Then, if they go back on their vow they will find that Allah is All-Forgiving, All-Compassionate. (227) And if they resolve on divorce, surely Allah is All-Hearing, All-Knowing.77
(228) Divorced women shall keep themselves in waiting for three menstrual courses and it is unlawful for them, if they believe in Allah and the Last Day, to hide whatever Allah might have created in their wombs.▶
76 In the legal terminology of Islam this is known as ila’. It is obvious that harmony and cordiality do not always prevail in matrimonial life. There are occasions when strains and tensions develop, leading to discord and estrangement.
But the Law of God does not approve of that discord which causes a husband and wife, who are legally tied to one another in matrimony, to remain for long alienated from one another for all practical purposes as if they had ceased to be spouses. For this kind of abnormal discord and estrangement God has fixed a limit of four months during which the spouses are required either to settle their differences, or to break the tie of wedlock so that each becomes free to contract marriage with someone with whom a harmonious matrimonial relationship appears more likely.
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