Surah 2. Al-Baqara

And if anyone alters such a provision after having come to know it, the sin of acting thus shall fall only upon those who have altered it.¹⁵³ Verily, God is all-hearing, all-knowing.

  - Mohammad Asad

Lit., "and as for him who alters it" - i.e., after the testator's death - "after having heard it, the sin thereof is only upon those who alter it": that is, not on anyone who may have unwittingly benefited by this alteration. It is to be noted that the verb sami'a (lit., "he heard") has also the connotation of "he came to know".

If anyone changes the bequest after hearing it, the sin of it then is on those who make the change. Allah hears and knows everything.

  - Muhammad Farooq-i-Azam Malik

And whoso changeth (the will) after he hath heard it the sin thereof is only upon those who change it. Lo! Allah is Hearer, Knower.

  - Marmaduke Pickthall

If, however, one has reason to fear that the testator has committed a mistake or a [deliberate] wrong, and thereupon brings about a settlement between the heirs,¹⁵⁴ he will incur no sin [thereby]. Verily, God is much-forgiving, a dispenser of grace.

  - Mohammad Asad

Lit., "between them" - i.e., a settlement overriding the testamentary provisions which, by common consent of the parties concerned, are considered unjust.

But there is no blame on the one who suspects an error or an injustice on the part of the testator and brings about a settlement among the parties. Allah is Forgiving, Merciful.

  - Muhammad Farooq-i-Azam Malik

But he who feareth from a testator some unjust or sinful clause, and maketh peace between the parties, (it shall be) no sin for him. Lo! Allah is Forgiving, Merciful.

  - Marmaduke Pickthall

O YOU who have attained to faith! Fasting is ordained for you as it was ordained for those before you, so that you might remain conscious of God:

  - Mohammad Asad

O believers! Fasting is prescribed for you as it was prescribed for those before you so that you may learn self-restraint.

  - Muhammad Farooq-i-Azam Malik

O ye who believe! Fasting is prescribed for you, even as it was prescribed for those before you, that ye may ward off (evil);

  - Marmaduke Pickthall

[fasting] during a certain number of days.¹⁵⁵ But whoever of you is ill, or on a journey, [shall fast instead for the same] number of other days; and [in such cases] it is incumbent upon those who can afford it to make sacrifice by feeding a needy person.¹⁵⁶ And whoever does more good than he is bound to do¹⁵⁷ does good unto himself thereby; for to fast is to do good unto yourselves - if you but knew it.

  - Mohammad Asad

I.e., during the twenty-nine or thirty days of Ramadan, the ninth month of the Islamic lunar calendar (see next verse). It consists of a total abstention from food, drink and sexual intercourse from dawn until sunset. As the Qur'an points out, fasting has been widely practiced at all times of man's religious history. The extreme rigour and the long duration of the Islamic fast - which is incumbent on every healthy adult, man or woman - fulfils, in addition to the general aim of spiritual purification, a threefold purpose: (1) to commemorate the beginning of the Qur'anic revelation, which took place in the month of Ramadan about thirteen years before the Prophet's exodus to Medina; (2) to provide an exacting exercise of self-discipline; and (3) to make everyone realize, through his or her own experience, how it feels to be hungry and thirsty, and thus to gain a true appreciation of the needs of the poor.

This phrase has been subject to a number of conflicting and sometimes highly laboured interpretations. My rendering is based on the primary meaning of alladhina yutiqunahu ("those who are capable of it" or "are able to do it" or "can afford it"), with the pronoun hu relating to the act of "feeding a needy person".

Some commentators are of the opinion that this refers to a voluntary feeding of more than one needy person, or to feeding the needy for more than the number of days required by the above ordinance. Since, however, the remaining part of the sentence speaks of the benefits of fasting as such, it is more probable that "doing more good than one is bound to do" refers, in this context, to supererogatory fasting (such as the Prophet sometimes undertook) apart from the obligatory one during the month of Ramadan.

Fast the prescribed number of days; except if any of you is ill or on a journey, let him fast a similar number of days later. For those who can not endure it for medical reasons, there is a ransom: the feeding of one poor person for each missed day. But if he feeds more of his own free will, it is better for him. However, if you truly understand the rationale of fasting, it is better for you to fast.

  - Muhammad Farooq-i-Azam Malik

(Fast) a certain number of days; and (for) him who is sick among you, or on a journey, (the same) number of other days; and for those who can afford it there is a ransom: the feeding of a man in need. But whoso doeth good of his own accord, it is better for him: and that ye fast is better for you if ye did but know--

  - Marmaduke Pickthall

It was the month of Ramadan in which the Qur'an was [first] bestowed from on high as a guidance unto man and a self-evident proof of that guidance, and as the standard by which to discern the true from the false. Hence, whoever of you lives to see¹⁵⁸ this month shall fast throughout it; but he that is ill, or on a journey, [shall fast instead for the same] number of other days. God wills that you shall have ease, and does not will you to suffer hardship; but [He desires] that you complete the number [of days required], and that you extol God for His having guided you aright, and that you render your thanks [unto Him].

  - Mohammad Asad

Lit., "witnesses" or "is present in".

It is the month of Ramadhan in which the Qur'an was revealed, a guidance for mankind with clear teachings showing the Right Way and a criterion of truth and falsehood. Therefore, anyone of you who witnesses that month should fast therein, and whoever is ill or upon a journey shall fast a similar number of days later on. Allah intends your well-being and does not want to put you to hardship. He wants you to complete the prescribed period so that you should glorify His Greatness and render thanks to Him for giving you guidance.

  - Muhammad Farooq-i-Azam Malik

The month of Ramadan in which was revealed the Qur'an, a guidance for mankind, and clear proofs of the guidance, and the Criterion (of right and wrong). And whosoever of you is present, let him fast the month, and whosoever of you is sick or on a journey, (let him fast the same) number of other days. Allah desireth for you ease; He desireth not hardship for you; and (He desireth) that ye should complete the period, and that ye should magnify Allah for having guided you, and that peradventure ye may be thankful.

  - Marmaduke Pickthall

AND IF My servants ask thee about Me - behold, I am near; I respond to the call of him who calls, whenever he calls unto Me: let them, then, respond unto Me, and believe in Me, so that they might follow the right way.

  - Mohammad Asad

When my servants question you about Me, tell them that I am very close to them. I answer the prayer of every suppliant when he calls Me; therefore, they should respond to Me and put their trust in Me, so that they may be rightly guided.

  - Muhammad Farooq-i-Azam Malik

And when My servant question thee concerning Me, then surely I am nigh. I answer the prayer of the suppliant when he crieth unto Me. So let them bear My call and let them trust in Me, in order that they may be led aright.

  - Marmaduke Pickthall

IT IS lawful for you to go in unto your wives during the night preceding the [day's] fast: they are as a garment for you, and you are as a garment for them. God is aware that you would have deprived yourselves of this right,¹⁵⁹ and so He has turned unto you in His mercy and removed this hardship from you. Now, then, you may lie with them skin to skin, and avail yourselves of that which God has ordained for you,¹⁶⁰ and eat and drink until you can discern the white streak of dawn against the blackness of night,¹⁶¹ and then resume fasting until nightfall; but do not lie with them skin to skin when you are about to abide in meditation in houses of worship.¹⁶² These are the bounds set by God: do not, then, offend against them - [for] it is thus that God makes clear His messages unto mankind, so that they might remain conscious of Him.

  - Mohammad Asad

Lit., "deceived" or "defrauded yourselves [in this respect]": an allusion to the idea prevalent among the early Muslims, before the revelation of this verse, that during the period of fasting all sexual intercourse should be avoided, even at night-time, when eating and drinking are allowed (Razi). The above verse removed this misconception.

Lit., "and seek that which God has ordained for you": an obvious stress on the God-willed nature of sexual life.

Lit., "the white line of dawn from the black line [of night]". According to all Arab philologists, the "black line" (al-khayt al-aswad) signifies "the blackness of night" (Lane II, 831); and the expression al-khaytan ("the two lines" or "streaks") denotes "day and night" (Lisan al-'Arab).

It was the practice of the Prophet to spend several days and nights during Ramadan - and occasionally also at other times - in the mosque, devoting himself to prayer and meditation to the exclusion of all worldly activities; and since he advised his followers as well to do this from time to time, seclusion in a mosque for the sake of meditation, called i'tikaf, has become a recognized - though optional - mode of devotion among Muslims, especially during the last ten days of Ramadan.

It is made lawful for you to approach your wives during the night of the fast; they are an apparel for you and you for them. Allah knows that you were committing dishonesty to your souls. So He has relented towards you and pardoned you. Now, you may approach your wives and seek what Allah has written for you. Eat and drink until the white thread of dawn appears to you distinct from the black thread of night, then complete your fast till nightfall. Do not approach your wives during I'htikaf (retreat in the mosques in last ten days of Ramadhan). These are the limits set by Allah: do not ever violate them. Thus Allah makes His revelations clear to mankind so that they may guard themselves against evil.

  - Muhammad Farooq-i-Azam Malik

It is made lawful for you to go unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelations to mankind that they may ward off (evil).

  - Marmaduke Pickthall

AND DEVOUR NOT one another's possessions wrongfully, and neither employ legal artifices¹⁶³ with a view to devouring sinfully, and knowingly, anything that by right belongs to others.¹⁶⁴

  - Mohammad Asad

Lit., "and do not throw it to the judges" - i.e., with a view to being decided by them contrary to what is right (Zamakhshari, Baydawi).

Lit., "a part of [other] people's possessions".

Do not misappropriate one another's property unjustly, nor bribe the judges, in order to misappropriate a part of other people's property, sinfully and knowingly.

  - Muhammad Farooq-i-Azam Malik

And eat not up your property among yourselves in vanity, nor seek by it to gain the hearing of the judges that ye may knowingly devour a portion of the property of others wrongfully.

  - Marmaduke Pickthall

THEY WILL ASK thee about the new moons. Say: "They indicate the periods for [various doings of] mankind, including the pilgrimage."¹⁶⁵ However, piety does not consist in your entering houses from the rear, [as it were,] but truly pious is he who is conscious of God.¹⁶⁶ Hence, enter houses through their doors, and remain conscious of God, so that you might attain to a happy state.

  - Mohammad Asad

The reference, at this stage, to lunar months arises from the fact that the observance of several of the religious obligations instituted by Islam - like the fast of Ramadan, or the pilgrimage to Mecca (which is dealt with in verses {196-203}) - is based on the lunar calendar, in which the months rotate through the seasons of the solar year. This fixation on the lunar calendar results in a continuous variation of the seasonal circumstances in which those religious observances are performed (e.g., the length of the fasting-period between dawn and sunset, heat or cold at the time of the fast or the pilgrimage), and thus in a corresponding, periodical increase or decrease of the hardship involved. In addition to this, reckoning by lunar months has a bearing on the tide and ebb of the oceans, as well as on human physiology (e.g., a woman's monthly courses - a subject dealt with later on in this surah).

I.e., true piety does not consist in approaching questions of faith through a "back door", as it were - that is, through mere observance of the forms and periods set for the performance of various religious duties (cf. 2:177 ). However important these forms and time-limits may be in themselves, they do not fulfil their real purpose unless every act is approached through its spiritual "front door", that is, through God-consciousness. Since, metonymically, the word bab ("door") signifies "a means of access to, or of attainment of, a thing" (see Lane I, 272), the metaphor of "entering a house through its door" is often used in classical Arabic to denote a proper approach to a problem (Razi).

They question you about the new moon. Tell them: it is to determine the periods of time for the benefit of mankind and for the Hajj (pilgrimage). It is not righteous to enter your houses from the back doors during Hajj times. Righteousness is to fear Allah. Enter your houses through the proper doors and fear Allah so that you may prosper.

  - Muhammad Farooq-i-Azam Malik

They ask thee, (O Muhammad), of new moons. Say: They are fixed seasons for mankind and for the pilgrimage. It is not righteousness that ye go to houses by the backs thereof (as do the idolaters at certain seasons), but the righteous man is he who wardeth off (evil). So go to houses by the gates thereof, and observe your duty to Allah, that ye may be successful

  - Marmaduke Pickthall

AND FIGHT in God's cause against those who wage war against you, but do not commit aggression - for, verily, God does not love aggressors.¹⁶⁷

  - Mohammad Asad

This and the following verses lay down unequivocally that only self-defence (in the widest sense of the word) makes war permissible for Muslims. Most of the commentators agree in that the expression la ta'tadu signifies, in this context, "do not commit aggression"; while by al-mu'tadin "those who commit aggression" are meant. The defensive character of a fight "in God's cause" - that is, in the cause of the ethical principles ordained by God - is, moreover, self-evident in the reference to "those who wage war against you", and has been still further clarified in 22:39 - "permission [to fight] is given to those against whom war is being wrongfully waged" - which, according to all available Traditions, constitutes the earliest (and therefore fundamental) Qur'anic reference to the question of jihad, or holy war (see Tabari and Ibn Kathir in their commentaries on 22:39 ). That this early, fundamental principle of self-defence as the only possible justification of war has been maintained throughout the Qur'an is evident from 60:8 , as well as from the concluding sentence of 4:91 , both of which belong to a later period than the above verse.

Fight in the cause of Allah with those who fight against you, but do not exceed the limits. Allah does not like transgressors.

  - Muhammad Farooq-i-Azam Malik

Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loveth not, aggressors.

  - Marmaduke Pickthall

And slay them wherever you may come upon them, and drive them away from wherever they drove you away - for oppression is even worse than killing.¹⁶⁸ And fight not against them near the Inviolable House of Worship unless they fight against you there first;¹⁶⁹ but if they fight against you, slay them: such shall be the recompense of those who deny the truth.

  - Mohammad Asad

In view of the preceding ordinance, the injunction "slay them wherever you may come upon them" is valid only within the context of hostilities already in progress (Razi), on the understanding that "those who wage war against you" are the aggressors or oppressors (a war of liberation being a war "in God's cause"). The translation, in this context, of fitnah as "oppression" is justified by the application of this term to any affliction which may cause man to go astray and to lose his faith in spiritual values (cf. Lisan al-'Arab).

This reference to warfare in the vicinity of Mecca is due to the fact that at the time of the revelation of this verse the Holy City was still in the possession of the pagan Quraysh, who were hostile to the Muslims. However - as is always the case with historical references in the Qur'an - the above injunction has a general import, and is valid for all times and circumstances.

Kill them wherever they confront you in combat and drive them out of the places from which they have driven you. Though killing is bad, creating mischief is worse than killing. Do not fight them within the precincts of the Sacred Mosque unless they attack you there; but if they attack you put them to the sword; that is the punishment for such unbelievers.

  - Muhammad Farooq-i-Azam Malik

And slay them wherever ye find them, and drive them out of the places whence they drove you out, for persecution is worse than slaughter. And fight not with them at the Inviolable Place of Worship until they first attack you there, but if they attack you (there) then slay them. Such is the reward of disbelievers.

  - Marmaduke Pickthall

But if they desist - behold, God is much-forgiving, a dispenser of grace.

  - Mohammad Asad

If they cease hostility, then surely Allah is Forgiving, Merciful.

  - Muhammad Farooq-i-Azam Malik

But if they desist, then lo! Allah is Forgiving, Merciful.

  - Marmaduke Pickthall

Hence, fight against them until there is no more oppression and all worship is devoted to God alone;¹⁷⁰ but if they desist, then all hostility shall cease, save against those who [wilfully] do wrong.

  - Mohammad Asad

Lit., "and religion belongs to God [alone]" - i.e., until God can be worshipped without fear of persecution, and none is compelled to bow down in awe before another human being. (See also 22:40 .) The term din is in this context more suitably translated as "worship" inasmuch as it comprises here both the doctrinal and the moral aspects of religion: that is to say, man's faith as well as the obligations arising from that faith.

Fight against them until there is no more disorder and Allah's supremacy is established. If they desist, let there be no hostility except against the oppressors.

  - Muhammad Farooq-i-Azam Malik

And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against wrongdoers.

  - Marmaduke Pickthall

Fight during the sacred months if you are attacked:¹⁷¹ for a violation of sanctity is [subject to the law of] just retribution. Thus, if anyone commits aggression against you, attack him just as he has attacked you - but remain conscious of God, and know that God is with those who are conscious of Him.¹⁷²

  - Mohammad Asad

This is a free rendering of the phrase "the sacred month for the sacred month", which is interpreted by all commentators in the sense given above. The "sacred months" during which, according to ancient Arab custom, all fighting was deemed utterly wrong, were the first, seventh, eleventh and twelfth months of the lunar calendar.

Thus, although the believers are enjoined to fight back whenever they are attacked, the concluding words of the above verse make it clear that they must, when fighting, abstain from all atrocities, including the killing of non-combatants.

The Sacred month, in which fighting is prohibited, is to be respected if the same is respected by the enemy: sacred things too are subject to retaliation. Therefore, if anyone transgresses a prohibition and attacks you, retaliate with the same force. Fear Allah, and bear in mind that Allah is with the righteous.

  - Muhammad Farooq-i-Azam Malik

The forbidden month for the forbidden month, and forbidden things in retaliation. And one who attacketh you, attack him like manner as he attacked you. Observe your duty to Allah, and know that Allah is with those who ward off (evil).

  - Marmaduke Pickthall

And spend [freely] in God's cause, and let not your own hands throw you into destruction;¹⁷³ and persevere in doing good: behold, God loves the doers of good.

  - Mohammad Asad

I.e., "you might bring about your own destruction by withholding your personal and material contribution to this common effort".

Give generously for the cause of Allah and do not cast yourselves into destruction by your own hands. Be charitable: Allah loves those who are charitable.

  - Muhammad Farooq-i-Azam Malik

Spend your wealth for the cause of Allah, and be not cast by your own hands to ruin; and do good. Lo! Allah loveth the beneficent.

  - Marmaduke Pickthall