SECOND QUARTER OF PARA 2

This verse is called آية البر – the verse of piety. All the laws and masâ’il mentioned thereafter are called أبواب البر – the chapters of piety. First, the principles (usûl) of good acts are mentioned briefly and thereafter the finer details and laws have been mentioned. These laws pertain to a Muslim’s commercial, social, economical and marital life and as well as matters relating to Jihâd (warfare). Briefly, we will mention these laws (two have already been mentioned before the verse of بر ).

(1) During the days of ignorance, two idols were placed on Safa and Marwa, which the idol-worshippers used to worship. Due to this, the Sahâbah-e-Kirâm رَضِيَ اللهُ عَنْهُ after accepting Islâm, used to abstain from making tawâf of Safâ and Marwâ. Thus Allaah سُبْحَانَهُ وَتَعَالَى informed them that there was no harm in making tawâf there. (158)

(2) The mushrikîn used to, of their own accord brand certain things as halâl (permissible) and harâm of their own accord. In refutation of this, Allaah سُبْحَانَهُ وَتَعَالَى revealed “(Harâm is not that which you people regard as harâm but) Allaah سُبْحَانَهُ وَتَعَالَى has only made harâm upon you carrion, flowing blood, the meat of swine and those animals upon which name of any deity or being besides Allaah سُبْحَانَهُ وَتَعَالَى is called out. However, that person who is forced to do so (due to extenuating circumstances like severe hunger), then there is no sin on him (if he eats a portion of it) on condition that his intention is not to obtain enjoyment and he does not consume more than necessary. Verily Allaah سُبْحَانَهُ وَتَعَالَى is Most Forgiving, Most Merciful.” (173)

(3) The basis of Islâm is justice. For this reason qisâs (retaliation) has been ordained on the Muslims i.e. in lieu of the murdered one, the murderer can be killed no matter how much difference there is between the two with regards to social standing, status, wealth and physical appearance. In qisâs, there is life, for both the one who intends to commit murder and the potential victim of murder. When a person who intends to murder has conviction that he will be punished for his crime, then inspite of his severe anger, he will restrain himself from killing. Due to this, these two, in fact both families will be saved from killing and fighting. In handing out punishment for murder, Islâm has combined both mercy and justice. If the inheritors and guardians of the murdered one demand qisâs, then this will be justice. If they forgive, or are happy to accept diyat (blood money), then it will be kindness and mercy from their side. (178-179)

(4) When a person who possesses wealth, perceives that his death is imminent, then it is compulsory for him to make a bequest regarding his wealth. (186)

(5) Fasting is compulsory on every sane and mature Muslim. If a person fasts, keeping in mind all its etiquettes, then together with developing taqwâ in man, it also stirs up feelings for humanity. The month in which fasting had been declared compulsory (i.e. Ramadân), also holds the speciality and virtue that such a great and honourable book as the Qur’ân, had also been revealed in it.

(6) During the nights of Ramadân, it is permissible to engage in sexual relations with ones wife, but this is not permissible whilst in i’tikâf. (186, 187)

(7) Earning wealth in any impermissible and wrongful manner is not allowed whether it be by means of gambling, stealing, usurping the wealth and property of others, bribery or buying and selling through impermissible methods. (188)

(8) The lunar calendar is one of the shi’âr (distinguishing factors) of Islâm and its usage is fardhe-kifâyah. (If some use it, the responsibility will fall off the others. If completely left out, all will be sinful). Many forms of worship are based on having knowledge of it. (189)

(9) Jihâd and fighting in the path of Allaah سُبْحَانَهُ وَتَعَالَى are compulsory upon Muslims. The purpose of jihâd is i’lâ-e-kalimatullah (raising the name of Allaah سُبْحَانَهُ وَتَعَالَى ). Since the conflict between truth and falsehood, good and evil has always existed and will always exist, therefore jihâd was always there and will always remain. It is necessary for the Muslims to be ready for jihâd at all times. Muslims should not make apparent their weakness in front of the enemy, because the punishment for weakness is nothing but a sudden death. (190-195)
(10) From amongst the fundamentals of Islâm, one important fundamental is that of Hajj. Allaah سُبْحَانَهُ وَتَعَالَى desires that Muslims from all over the whole world should gather together in the blessed land once a year, to practically demonstrate the concept of equality. Here, they should carry out the acts of Hajj according to the method which Allaah سُبْحَانَهُ وَتَعَالَى has shown. The ihrâm of Hajj can be tied only during the specific months of Hajj. However, umrah can be performed at any time during the year. During the period of Hajj, business and trade is permissible. During the era of ignorance, the mushrikîn had added many customs and innovations. One of them was that the Quraish would stay in Muzdalifah and would regard going to Arafât as below their dignity. They were commanded that like the other people, they should also go to Arafât and return, and should not have a separate identity. Also, the mushrikîn would gather at Minâ and speak of the achievements of their forefathers. Here a command is given that instead of ones forefathers, the remembrance (zikr) of Allaah سُبْحَانَهُ وَتَعَالَى should take place. (196-200)

(11) Under the topic of spending in the path of Allaah سُبْحَانَهُ وَتَعَالَى , we are shown that what is spent is not important, rather the important thing is where it is spent (and with which intention it is spent). Therefore, it is imperative that we spend the life and wealth given to us by Allaah سُبْحَانَهُ وَتَعَالَى in correct avenues. (215)

(12) The actions of that person who becomes a murtad (turns apostate from Islâm), become null and void. He is worthy of Jahannum (Hell) (In this world, the punishment is that if he does not return to Islâm, after being explained to, then he will be killed.) (217)

(13) Even though there are outward and material benefits in consuming alcohol and gambling, but the physical, intellectual, monetary, moral and social harms far outweigh the benefits. Nabi صَلَّى اللهُ عَلَيْهِ وَسَلَّم has proclaimed alcohol as أمَّ الخبائث – the mother and root of all evils and sin. (219)

(14) After mentioning some social sicknesses, certain family problems have been mentioned, since the family structure is the foundation for a good society. This starts with the relationship of marriage. In this regard, the first command given is that marriage to mushrik males and females is no way permissible. (221). However, a muslim male’s marriage to a woman from the people of the book (Jews and Christians) will be valid, but instead of this it is better to get married to a Muslim woman. From this Qur’ânic injunction, we understand this point, that the basis of marriage should be character and religion, and not lineage, wealth and beauty since all these things are temporary. These will not guarantee one true peace and tranquillity, nor will they be a means of happiness.

During the journey of marriage, a pious and Allaah سُبْحَانَهُ وَتَعَالَى fearing partner will facilitate an easy journey through the many stages of ones journey (towards the hereafter). For this reason, Nabi صَلَّى اللهُ عَلَيْهِ وَسَلَّم has likened a pious wife to a valuable treasure. (Tirmizî)

(15) Sexual intercourse with ones wife during her menses is not permissible, since many impurities and germs are found in menstrual blood, which can cause harm to the health of both the husband and wife. However touching, kissing, eating and drinking with each other is permissible. On the contrary the Jews do not give permission for this and the Christians do not even regard intercourse (in this condition) as reprehensible. As in many other matters, Islâm has also in this matter, taken the path of moderation instead of exceeding the limits or being too lax. (222-223)

(16) If a person takes an oath that he will not have relations with his wife for four months (or more), then as soon as four months pass, a divorce will automatically take effect. However, if he revokes it before this period, then the marriage will remain intact, but he will have to give kaffârah (expiation, recompense) for breaking his oath. (226-227)

(17) The depth and detail in which the masâ’il of divorce, iddat (waiting period for women after divorce or death of husband) and breast-feeding have not been mentioned in any other sûrah like they have been mentioned in Sûrah Baqarah. In this regard, it is necessary to know that inspite of divorce being disliked in the sight of Allaah سُبْحَانَهُ وَتَعَالَى , permission has been given for it due to specific cases and extenuating circumstances, since sometimes one of the two spouses can make the house a spectacle of hell due to their evil character, ways and rebellious habits, where there is no trace of peace and tranquillity. In such a case, there is no way out besides divorce. Together with allowing divorce, Islâm has brought about many reforms in this regard. During the days of ignorance, there was no fixed limit for divorce. People would give hundreds of divorces and then take their wives back. Islâm has not given permission for more than three divorces. After two divorces one can still take back his wife, but after the third divorce, he now cannot take her back. (229)

(18) Whatever the husband has given to the wife in the form of dowry cannot be taken back. However, there is permission for khulâ’. Khulâ’ is when the woman is prepared to return all her dowry or part of it on condition that she is granted a divorce. The consent of both spouses is necessary for khulâ’ to take place. (230)

(19) If a divorced woman (even if three divorces have taken place) gets married to another man, but for some reason the marriage does not last, then after getting a divorce from the second husband, she can marry the first husband again. This is called halâlah. Today in the name of halâlah, great evil is perpetrated. The one who does so and the one who requests someone to do it are both cursed in the hâdîth.

(20) After divorce, to take back the wife (rujû), just to make life difficult for her, is not permissible. (231)

(21) Islâm is a religion of justice and kindness. It does not allow one to oppress another, whether it be a child or an elderly person, man or woman. Therefore, it has also mentioned the rights of a suckling child. Today, there is such a fuss in the whole world that there is no substitute for breast milk, but Islâm commanded mothers to breastfeed their children at that time when the whole world was drowning in ignorance, and none knew the benefit of the mother’s milk. Assuming that there is separation between husband and wife, then too the mother has the first right to bring up and breastfeed the child. It is not permissible to inflict the punishment of divorce and separation on this innocent child. (233)

(22) If divorce occurs, or one’s husband passes away, then in both these instances the woman has to sit in iddat (confinement). The iddat of divorce is the passing of three haidh (menstrual periods), whereas the iddat for the death of one’s husband is four months and ten days. (228-234)

(23) To take a promise of marriage from that woman who is in iddat, is prohibited. However, there is permissibility to entertain the idea in the heart and to make this desire apparent by means of allusions or signs. (235)

(24) The reformation of one’s family and society at large holds great importance. For this, the preservation of truth and the upholders of truth are also necessary. The purpose of jihâd is for the preservation of truth and the standard-bearers of truth. Therefore, the Qur’ân-e-Karîm has laid a lot of emphasis on jihâd and has severely reprimanded those who flee from jihâd due to fear of death. In several places, the narrations of the past nations have been mentioned regarding this. Here at the end of the second pâra, two such incidents have been mentioned. The first incident is of those people who, due to fear of death, left their homes after the outbreak of a plague. However, their fleeing could not save them from death. From this incident, we learn that no planning can save a person from taqdîr (pre-destination).

The second incident is of the Banî-Isrâ’îl and Hadhrat Tâlût عَلَيْهِ السَّلَام under whose leadership, a small army defeated an army many times larger. This incident was such that only a few special people of the Banî Isrâ’îl knew about it. The general masses were unaware of it. The blessed tongue of Nabi صَلَّى اللهُ عَلَيْهِ وَسَلَّم mentioning this forgotten piece of history is a proof that his connection was with such a Being whose gaze was not unaware of any link of history and that he was definitely a truthful Rasûl (messenger). Therefore, at the end of this incident Allaah سُبْحَانَهُ وَتَعَالَى states, “These are the verses of Allaah سُبْحَانَهُ وَتَعَالَى , which we recite to you completely correct. And verily you are from amongst (Our) messengers.” (The second pâra terminates on this verse).

PARA 3

In Sûrah Baqarah, together with Shar’î injunctions, the subject of nubuwwat and risâlat has also been mentioned. At the end of the second pâra, you have read that Allaah سُبْحَانَهُ وَتَعَالَى Himself gives testimony to the risâlat of Nabi صَلَّى اللهُ عَلَيْهِ وَسَلَّم. Here, at the beginning of the third pâra, those specialities are mentioned which were granted to some Ambiyâ. One was granted leadership, another was granted the honour of speaking to Allaah سُبْحَانَهُ وَتَعَالَى without any means and one was assisted by clear and manifest miracles. Despite all these Ambiyâ occupying a very lofty status, all were not the same in rank and honour. Some had been given virtue over others. Just as some Ambiyâ have been given virtue over others, similarly their nations have been given virtue over others. Due to many specialities and outstanding characteristics, our Nabî  was given virtue over all other Ambiyâ. Therefore his ummat (nation) has also been blessed with virtue over all other nations.

While mentioning the virtues and different ranks of the Ambiyâ, this sûrah presents to us such a verse which is the most virtuous verse of the Book of Allaah سُبْحَانَهُ وَتَعَالَى . This is Âyatul-Kursî which comprises of fifty words and ten verses. The name of Allaah سُبْحَانَهُ وَتَعَالَى is mentioned seventeen times, sometimes clearly and sometimes by allusion.

In the third para, the incident of Hadhrat Ibrâhîm عَلَيْهِ السَّلَام is also mentioned, when he debated with the rebellious and proud king, Namrûd Ibn Kan’ân. Also mentioned is the incident when he requested Allaah سُبْحَانَهُ وَتَعَالَى to show him a spectacle of how the dead are brought back to life. Likewise, when Uzair عَلَيْهِ السَّلَام saw a ruined city, and the thought passed his mind that I do not know how the people of this city will be resurrected, death then overtook him and after one hundred years, he was brought back to life.

A study of Sûrah Baqarah shows that the subject of the dead being brought back to life is mentioned in five places.
(1) The incident of the murdered person who came back to life after the meat of the cow was placed on his body.
(2) The incident of those obstinate people of the Banî Isrâ’îl who asked to see Allaah سُبْحَانَهُ وَتَعَالَى .
(3) The incident of those people who ran away from their homes trying to save themselves from a plague.
(4) Hadhrat Uzair عَلَيْهِ السَّلَام.
(5) The incident of Hadhrat Ibrâhîm عَلَيْهِ السَّلَام.

Besides the above-mentioned, the other important subjects which are mentioned , in Sûrah Baqarah, (in the 3rd pâra) are as follows :
(1) The religion of Islâm is a religion of humanity, spending in the path of Allaah سُبْحَانَهُ وَتَعَالَى , brotherhood, love, kindness and goodness. There is no aspect pertaining to the success and salvation of mankind towards which the Qur’ân has not invited, and there is no act of goodness towards which Islâm has not given encouragement. In Sûrah Baqarah, the virtue of spending in the path of Allaah سُبْحَانَهُ وَتَعَالَى has been mentioned in many different ways, together with its etiquettes.

Firstly, a person spending in the path of Allaah سُبْحَانَهُ وَتَعَالَى with sincerity and earning the reward thereof, is likened to a farmer who plants one seed in a field, from which seven ears emerge. In each ear, there are one hundreds seeds. Thus, planting one seed in a fertile land produces hundreds of seeds. This is the same condition of that person who spends one rand in the path of Allaah سُبْحَانَهُ وَتَعَالَى and earns not hundreds, but thousands and millions of rewards. (261)

On the other hand is that person who gives charity for show. He has been likened to that farmer who grows his crops on such a stone which is covered by a thin layer of sand. If there is a strong rain, then the seed as well as the sand flows away, thus destroying all his efforts. (264)
In mentioning the conditions and etiquettes of charity, Allaah سُبْحَانَهُ وَتَعَالَى states, “Saying a kind word and overlooking the indiscretions of others is better than that charity which is followed by causing hurt (to the beggar).” (263)

The second command given, “O People of Îmân! Spend of the pure things that you have earned, and of that which We produce for you from the earth. Do not intend (to spend in charity) the inferior things which you yourself would not have taken except with closed eyes.” (267)

The third command given is, “If you give charity openly, then this is very commendable, and if you give the needy secretly, then this is better for you.” (271)

(2) Amongst the sharî masâ’îl mentioned in Sûrah Baqarah, one of the important mas’alas of our era i.e. the prohibition of interest is mentioned. The interest-taker is likened to that person who has become mad and has lost his senses due to the effects of Shaytân. In this world, the condition of interest-takers is just like that of mad people. On the Day of Judgement, they will arise in this condition from their graves. After this, such a warning is sounded regarding interest, that such a warning has not been sounded for any other major sins in the Qur’ân-e-Majîd. The following is stated, “O People of Îmân! Fear Allaah سُبْحَانَهُ وَتَعَالَى and forgo whatever interest remains on the people, if you are (indeed true) believers. If you will not do this, then (O Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم) announce a proclamation of war by Allaah سُبْحَانَهُ وَتَعَالَى and His Rasûl صَلَّى اللهُ عَلَيْهِ وَسَلَّم.” (278-279)

At this juncture, a point worthy of consideration is that after mentioning the virtues and etiquettes of charity, the Qur’ân immediately mentions the harms and destructiveness of interest. In reality, charity and interest are two opposing systems. In charity, there is kindness, purity and the desire to assist, whereas interest has stinginess, filth and selfishness concealed in it. In charity, one does not have the intention to get back the wealth he has given whereas in interest, a condition is made of getting back more than one has given. In charity, mutual love grows whereas by interest, there is an increase in hatred. For the person giving charity, there is the announcement of Allaah سُبْحَانَهُ وَتَعَالَى ’s love for him and a promise of forgiveness, whereas for the one taking interest, there is a warning of being far from Allaah سُبْحَانَهُ وَتَعَالَى ’s mercy and a proclamation of war (with Allaah سُبْحَانَهُ وَتَعَالَى and His Rasûl صَلَّى اللهُ عَلَيْهِ وَسَلَّم). The psychological, moral, economical and social harms of interest are now so clear that even the advocates of interest have begun to acknowledge it, albeit with a suppressed voice.

(3) After mentioning the prohibition of interest, the laws of loans, business, mutual transactions and mortgages have been mentioned. The verse in which these laws are mentioned is the longest verse in the Qur’ân-e-Karîm which shows how much of importance is given to monetary matters in the Qur’ân and that Islâm takes care of dîn (religious matters) and dunyâ (worldy matters); worship and business; and the body and soul.

Some of the laws mentioned in this verse are :
(1) In matters of credit, a written document should be prepared.
(2) When credit is given, the due-date should be stipulated and there should be no ambiguity in it.
(3) During a journey, if one cannot prepare a document, then a loan can be given by taking something as mortgage.
(4) In cash transactions, there is no need for a written document.

Because Sûrah Baqarah has mentioned many laws e.g. salâh, zakât, Hajj, fasting, charity, interest, iddat etc., at the end of this sûrah, this point is clearly mentioned, “Allaah سُبْحَانَهُ وَتَعَالَى does not burden any person more than he can bear.” (285)

The sûrah ends with a comprehensive du’â in which Muslims are taught that they should supplicate in this manner in the court of Allaah سُبْحَانَهُ وَتَعَالَى , “O Allaah سُبْحَانَهُ وَتَعَالَى ! If we have made any error in fulfilling Your commands, then forgive us.” As long as the Muslims try to practise on the commands of Allaah سُبْحَانَهُ وَتَعَالَى according to their ability, together with seeking forgiveness for their weaknesses and shortcomings; and they continue turning to Allaah سُبْحَانَهُ وَتَعَالَى and making du’â to Him, then Inshâ-Allaah سُبْحَانَهُ وَتَعَالَى , they will continue to be saved from the evil end result of people like the Jews.