SURAH AL-BAQARAH (AYAH 181 to 190)

فَمَنْ بَدَّلَهُ بَعْدَمَا سَمِعَهُ فَإِنَّمَا إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ {2:181}

[Q2:181] Famam baddalahoo ba'da maa sami'ahoo fa innamaaa ismuhoo 'alallazeena yubaddi loonah; innallaha Samee'un 'Aleem.

[Q2:181] Whoever then alters it after he has heard it, the sin of it then is only upon those who alter it; surely ALLAH (SWT) is Hearing, Knowing.

[Q2:181] Kemudian sesiapa yang mengubah mana-mana wasiat sesudah ia mendengarnya, maka sesungguhnya dosanya hanya ditanggung oleh orang-orang yang mengubahnya; sesungguhnya ALLAH (SwT) Maha Mendengar, lagi Maha Mengetahui.

(see commentary for verse 180)

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(2:181) Then if those, who heard the will, change it, they themselves shall bear the sin of this. Allah hears everything and knows everything.

فَمَنْ خَافَ مِنْ مُوصٍ جَنَفًا أَوْ إِثْمًا فَأَصْلَحَ بَيْنَهُمْ فَلَا إِثْمَ عَلَيْهِ ۚ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ {2:182}

[Q2:182] Faman khaafa mim moosin janafan aw isman fa aslaha bainahum falaaa ismaa 'alayh; innal laaha Ghafooru Raheem.
[Q2:182] But he who fears an inclination to a wrong course or an act of disobedience on the part of the testator, and effects an agreement between the parties, there is no blame on him. Surely ALLAH (SWT) is Forgiving, Merciful.

[Q2:182] Tetapi sesiapa yang mengetahui bahawa orang yang berwasiat itu tidak adil atau melakukan dosa (dalam wasiatnya), lalu ia mendamaikan antara mereka (waris-waris, dengan membetulkan wasiat itu menurut aturan ugama), maka tidaklah ia berdosa. Sesungguhnya ALLAH (SwT) Maha Pengampun, lagi Maha Mengasihani.

(see commentary for verse 180)

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(2:182) If, however. one apprehends genuinely that the testator had intentionally or unintentionally done some injustice, and then alters the will to set things right between the parties concerned, in that case he does not incur any sin. Allah is Forgiving and Merciful.

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ {2:183}

[Q2:183] Yaa ayyuhal lazeena aamanoo kutiba 'alaikumus Siyaamu kamaa kutiba 'alal lazeena min qablikum la'allakum tattaqoon.
[Q2:183] O’ you who believe! Fasting is prescribed for you, as it was prescribed for those before you, so that you may guard (against evil).

[Q2:183] Wahai orang-orang yang beriman! Kamu diwajibkan berpuasa sebagaimana diwajibkan atas orang-orang yang dahulu daripada kamu, supaya kamu bertaqwa.

FASTING IS A MEANS OF RESTRAINING AND CONTROLLING THE NAFS, SO THAT CONTENTMENT (RIDA), AND ALL THE OTHER BLESSINGS OF THIS GREAT DISCIPLINE MAY BE EXPERIENCED.

§  The fasting of the ordinary man is to withhold only from food and drink.

§  The fasting of the pious man is to curb sensory desires, to refrain from looking at the unlawful, hearing the harmful, and thinking about the distasteful, or about what stimulates the lower nature.

§  The fasting of a true believer is to seal the heart from paying any attention to other-than-ALLAH (SWT) (ghayrallah), and safeguard himself with thorough awareness of the divine laws.

FASTING (SAWM) IS ONE OF THE OBLIGATORY FUNCTIONS OF THE FAITH, NEXT ONLY TO THE PRESCRIBED 5 TIMES A DAY PRAYERS (SALAT), IN IMPORTANCE. It trains the Muslims to guard themselves against evil as well as conditions them to suffer physical affliction and exercise self control in the defence of faith and the faithful.

µ  Fasting, although not as perfectly regulated and decisive as in Islam, was prescribed for the followers of the previous prophets also, and was also in vogue, in varying forms, in different parts of the world. Among the Jews it was done in times of sorrow and affliction. Among the Hindus in India, fasting is undertaken as a penance or to achieve spiritual power. The Sabians were also prescribed fasting for one full month and the object of fasting among them was almost identical to Islamic fasting.

THIS VERSE IS WRONGLY STATED to be abrogated by the next verse, WHICH, IN FACT, deals with some of the details of the conditions to be observed during the fasting.

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(2:183) O Believers, the Fast has been made obligatory on you just as it was prescribed for the followers of the Prophets before you. It is expected that this will produce piety in you. *183

*183. Like most other injunctions of Islam those relating to fasting were revealed gradually. In the beginning the Prophet (peace be on him) had instructed the Muslims to fast three days in every month, though this was not obligatory. When the injunction in the present verse was later revealed in 2 A.H., a degree of relaxation was introduced: it was stipulated that those who did not fast despite their capacity to endure it were obliged to feed one poor person as an expiation for each day of obligatory fasting missed (see verse 184). Another injunction was revealed later (see verse 185) and here the relaxation in respect of able-bodied persons was revoked. However, for the sick, the traveller, the pregnant, the breast-feeding women and the aged who could not endure fasting, the relaxation was retained. (See Bukhari, 'Tafsir al-Qur'an', 25; Tirmidhi, 'Sawm', 21; Nasai, 'Siyam', 51, 62, 64; Ibn Majah, 'Siyam', 12; Ahmad b. Hanbal, Musnad, vol. 3, p. 104; vol. 4, pp. 347 and 418; vol. 5, p. 29 - Ed.) 

أَيَّامًا مَعْدُودَاتٍ ۚ فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ ۚ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ ۖ فَمَنْ تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَهُ ۚ وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ ۖ إِنْ كُنْتُمْ تَعْلَمُونَ {2:184}

[Q2:184] Ayyaamam ma'doodaat; faman kaana minkum mareedan aw'alaa safarin fa'iddatum min ayyaamin ukhar; wa 'alal lazeena yuteeqoonahoo fidyatun ta'aamu miskeenin faman tatawwa'a khairan fahuwa khairulo lahoo wa an tasoomoo khairul lakum in kuntum ta'lamoon.

[Q2:184] For a certain number of days; but whoever among you is sick or on a journey, then (he shall fast) a (like) number of other days; and those who are not able to do it may effect a redemption by feeding a poor man; so whoever does good spontaneously it is better for him; and that you fast is better for you if you know.

[Q2:184] (Puasa yang diwajibkan itu ialah beberapa hari yang tertentu; maka sesiapa di antara kamu yang sakit, atau dalam musafir, (bolehlah ia berbuka), kemudian wajiblah ia berpuasa sebanyak (hari yang dibuka) itu pada hari-hari yang lain; dan wajib atas orang-orang yang tidak terdaya berpuasa (kerana tua dan sebagainya) membayar fidyah iaitu memberi makan orang miskin. Maka sesiapa yang dengan sukarela memberikan (bayaran fidyah) lebih dari yang ditentukan itu, maka itu adalah suatu kebaikan baginya; dan (walaupun demikian) berpuasa itu lebih baik bagi kamu daripada memberi fidyah), kalau kamu mengetahui.

Fasting is prescribed "for a certain number of days" - and as per the next verse they are the days of the month of Ramadan. The deeper benefits of fasting are gained when one is in good health. HOWEVER, both in sickness and travel, these benefits are unlikely to be realised, therefore, exemption from fasting is provided,

Ä  BUT a number of other days should be selected to fast *in lieu of the obligatory fasts that have not been observed due to sickness or travel, AND ALSO *a redemption (fidyah) should be effected by feeding a poor man for every missed fast.

Ä  Aged people, nursing mothers and other cases in which the health is sure to be harmed by fasting can forego fasting altogether, but feed the poor instead, giving away the equivalent of one man's food daily for each fast missed.

It is better to fast as well as feed the poor to obtain a greater return from ALLAH (SWT). The fidyah is a concession allowed to the *sick and the *old BUT IF they know the deeper benefits of fasting they must fast instead of availing the concession.

The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and the holy Imams used to give away whatever they had in the way of ALLAH (SWT) BUT IN the month of Ramadan, they were more liberal and open-handed, BECAUSE the month of Ramadan is the month of ALLAH (SWT).

Ì  Yutiquna means the ability to do something with great difficulty. The old and the sick come in this category. It is unreasonable to say that "so whoever witness this month (Ramadan) shall fast in it" (see next verse) cancels this passage. According to the holy Ahlul Bayt this passage has not been abrogated. 

Ì  Tawaqa means ability with hardship, and tawa-a means ability with ease. This subtle difference was pointed out by Imam Jafar bin Muhammad al Sadiq. This passage applies to those who are able to fast BUT DUE to some weakness it is very difficult for them to do so.

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(2:184) The Fast is to be observed for a fixed number of days. If, however, anyone of you be sick or on a journey, he should fast the same number of other days. As for those who can fast (but do not), the expiation of this shall be the feeding of one needy person for one fast day, and whoso does more than this *184 with a willing heart does it for his own good. But if you understand the thing, it is better for you to observe the Fast. *185

*184. This act of extra merit could either be feeding more than the one person required or both fasting and feeding the poor.
*185. Here ends the early injunction with regard to fasting which was revealed in 2 A.H. prior to the Battle of Badr. The verses that follow were revealed about one year later and are linked with the preceding verses since they deal with the same subject. 

شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَىٰ وَالْفُرْقَانِ ۚ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ ۖ وَمَنْ كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ ۗ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ {2:185}

[Q2:185] Shahru Ramadaanallazeee unzila feehil Qur'aanu hudal linnaasi wa baiyinaatim minal hudaa wal furqaan; faman shahida minkumush shahra falyasumhu wa man kaana mareedan aw 'alaa safarin fa'iddatum min ayyaamin ukhar; yureedul laahu bikumul yusra wa laa yureedu bikumul 'usra wa litukmilul 'iddata wa litukabbirul laaha 'alaa maa hadaakum wa la'allakum tashkuroon.
[Q2:185] The month of Ramazan is that in which the Qur’an was revealed, a guidance to men and clear proofs of the guidance and the distinction; therefore whoever of you is present in the month, he shall fast therein, and whoever is sick or upon a journey, then (he shall fast) a (like) number of other days; ALLAH (SWT) desires ease for you, and He does not desire for you difficulty, and (He desires) that you should complete the number and that you should exalt the greatness of ALLAH (SWT)  for His having guided you and that you may give thanks.

[Q2:185] (Masa yang diwajibkan kamu berpuasa itu ialah) bulan Ramadan yang padanya diturunkan Al-Quran, menjadi petunjuk bagi sekalian manusia, dan menjadi keterangan-keterangan yang menjelaskan petunjuk dan (menjelaskan) perbezaan antara yang benar dengan yang salah. Oleh itu, sesiapa dari antara kamu yang menyaksikan anak bulan Ramadan (atau mengetahuinya), maka hendaklah ia berpuasa bulan itu; dan sesiapa yang sakit atau dalam musafir maka (bolehlah ia berbuka, Kemudian wajiblah ia berpuasa) sebanyak hari yang ditinggalkan itu pada hari-hari yang lain. (Dengan ketetapan yang demikian itu) ALLAH (SwT) menghendaki kamu beroleh kemudahan, dan Ia tidak menghendaki kamu menanggung kesukaran. Dan juga supaya kamu cukupkan bilangan puasa (sebulan Ramadan), dan supaya kamu membesarkan ALLAH (SwT) kerana mendapat petunjukNya, dan supaya kamu bersyukur.

THE MONTH OF RAMADAN IS THAT IN WHICH THE COMPLETE QUR’AN WAS REVEALED TO THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) IN THE NIGHT OF QADR (Dukhan 44:3; Qadr 97:1). THEREAFTER he was intimated to deliver it gradually to the people as and when ALLAH (SWT) deemed it suitable.

ALL SCHOOLS OF ISLAM AGREE THAT THE WHOLE QUR’AN WAS SENT TO BAYTUL MA-MUR AND THEREAFTER IT WAS REVEALED TO THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) ON SUITABLE OCCASIONS DURING A PERIOD OF 23 YEARS. BAYTUL MA-MUR is said to be the celestial counterpart of the holy kabah. It is an allegorical term used for the heart of the holy prophet (allahuma sali ala muhammad wa ala ali muhammad).

Ø  The book of ALLAH (SWT) and its connection with the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) has been explained in detail in the commentary of verse 2 of this surah. The readers are requested to please study it carefully to know that THE DIVINELY CHOSEN HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was commissioned to guide the whole mankind till eternity AFTER he had received the whole guidance and wisdom (the Qur’an), AND THAT he delivered it to the people gradually whenever he received the divine command.

Ø  The Qur’an is a guidance to mankind, and the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) according to Nisa 4:79; A-raf 7:158, Anbiya 21:107, had been sent as a messenger to all mankind; THEREFORE, ISLAM is a universal religion.

According to Matthew 15: 24 prophet Isa had said:

"I was sent to the lost sheep of the house of Israel, and to them alone."

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(2:185) Ramadan is the month in which the Qur'an was sent down : this Book is a perfect guidance for mankind and consists of clear teachings which show the right way and are a criterion of Truth and falsehood. Therefore from now on whoever witnesses it, it is obligatory on hire to fast the whole month, but if one be ill or on a journey, he should make up for the same number by fasting on other days. *186 Allah desires to show leniency to you and does not desire to show any hardship. "therefore this method is being shown to you so that you may complete the number of Fast days and glorify Allah for the Guidance He has shown to you and be grateful to Him. *187

*186. Whether a person should or should not fast while on a journey is left to individual discretion. We find that among the Companions who accompanied the Prophet on journeys some fasted whereas others did not; none objected to the conduct of another. The Prophet himself did not always fast when travelling. On one journey a person was so overwhelmed by hunger that he collapsed; the Prophet disapproved when he learned that the man had been fasting. During wars the Prophet used to prevent people from fasting so that they would not lack energy for the fight. It has been reported by 'Umar that two military expeditions took place in the month of Ramadan. The first was the Battle of Badr and the second the conquest of Makka. On both occasions the Companions abstained from fasting, and, according to Ibn 'Umar, on the occasion of the conquest of Makka the Prophet proclaimed that people should not fast since it was a day of fighting. In other Traditions the Prophet is reported to have said that people should not fast when they had drawn close to the enemy, since abstention from fasting would lead to greater strength. (See Ahmad b. Hanbal, Musnad, vol. 3, p. 329, and vol. 5, pp. 205 and 209: Darimi, ' Sawm', 41; Muslim, 'Siyarn', 92; Nasai, 'Siyam', 47; Bukhari, 'Maghazi', 71; Muslim, 'Siyam', 102; Ahmad b. Hanbal, Musnad, vol. 3, pp. 21, 35, 46; Tirmidhi, 'Sawm', 18, Nasa'i. 'Siyam', 52; Bukhari , 'Jihad', 29; Muslim, 'Siyam', 98; Abu Da'ud, 'Sawm' 42; Muslim, 'Siyam', 102, 103, 105; Ahmad b. Hanbal, Musnad vol. 2, 99; Tirmidhi, : 'Sawm', 19 - Ed.)
The duration of a journey for which it becomes permissible for a person to abstain from fasting is not absolutely clear from any statement of the Prophet, (cf. relevant Traditions Abu Da'ud, 'Sawm', 46, 47; Nasai , 'Siyam', 54, 55; Malik, Muaatta', 'Siyam', 21, 27 - Ed.) In addition the practice of the Companions was not uniform. It would seem that any journey which is commonly regarded as such, and which is attended by the circumstances generally associated with travelling, should be deemed sufficient justification for not fasting.
Jurists agree that one does not have to fast on the day of commencing a journey; one may eat either at the point of departure or after the actual journey has commenced. Either course is sanctioned by the practice of the Companions. Jurists, however, are not agreed as to whether or not the residents of a city under attack may abstain from fasting even though they are not actually travelling. Ibn taymiyah favours the permissibility of abstention from fasting and supports his view with vcry forceful arguments. 
*187. This indicates that fasting need not be confined, exclusively, to Ramadan. For those who fail to fast during that month owing to some legitimate reason God has kept the door of compensation open during other months of the year so that they need not be deprived of the opportunity to express their gratitude to Him for His great bounty, in revealing the Qur'an.
It should he noted here that fasting in Ramadin has not only been declared an act of worship and devotion and a means to nourish piety but has also been characterized as an act of gratefulness to God for His great bounty of true guidance in the form of the Qur'an. In fact, the best way of expressing gratitude for someone's bounty or benevolence is to prepare oneself, to the best of one's ability, to achieve the purpose for which that bounty has been bestowed. The Qur'an has been revealed so that we may know the way that leads to God's good pleasure, follow that way ourselves and direct the world along it. Fasting is an excellent means by which to prepare ourselves for shouldering this task. Hence fasting during the month of the revelation of the Qur'an is more than an act of worship and more than an excellent course of moral training; it is also an appropriate form for the expression of our thankfulness to God for the bounty of the Qur'an.

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ {2:186}

[Q2:186] Wa izaa sa alaka 'ibaadee 'annnee fa innee qareebun ujeebu da'wataddaa'i izaa da'aani falyastajeeboo lee walyu minoo beela 'allahum yarshudoon.
[Q2:186] And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.

[Q2:186] Dan apabila hamba-hambaKu bertanya kepadamu mengenai Aku maka (beritahu kepada mereka): sesungguhnya Aku (ALLAH (SwT)) sentiasa hampir (kepada mereka); Aku perkenankan permohonan orang yang berdoa apabila ia berdoa kepadaKu. Maka hendaklah mereka menyahut seruanku (dengan mematuhi perintahKu), dan hendaklah mereka beriman kepadaKu supaya mereka menjadi baik serta betul.

ALLAH (SWT) is very near, nearer than the jugular vein. AWARENESS OF THIS FACT SERVES TWO PURPOSES –FIRSTLY it stops man from drifting towards evil, and SECONDLY it gives him heart and confidence to rely upon ALLAH (SWT) alone, independent of all created beings, making him understand the ever-living reality of ALLAH (SWT) who alone controls the whole universe and that which takes place in it.

©  He answers the prayer of every sincere supplicant when he calls on Him. ALLAH (SWT) hears every cry of help and gives to His devotee that which is best in his interest, known to His infinite wisdom alone. Acceptance of prayer does not mean immediate fulfilment of whatever is sought.

"So they should answer My call" means man should carry out ALLAH (SWT)'s will expressed through His commandments to regulate and discipline the life of this world.

"And believe in Me" means awareness of the ever-living presence of the almighty and all-knowing Lord creator, equal to or like unto whom is no one.

TO GET THAT WHICH IS DESIRED MAN [1]has to make efforts and [2]employ all the means at his disposal, arranged and provided by ALLAH (SWT), and [3]then invoke Him to let the labour bear fruit. [*]To use the available means properly, [*]to apply the native faculties, and [*]to pay close attention he needs guidance for which he invokes the highest authorities from whom nothing is hidden and for whom nothing is impossible. THROUGH PRAYERS GUIDANCE IS RECEIVED AS TO HOW THE EFFORTS SHOULD BE MADE TO FULFIL THE DESIRES.

»    The merciful Lord who is also All-wise knows what is profitable (An-am 6:41).

»    Sometimes ALLAH (SWT) puts His devoted servants to test and trial (Baqarah 2:155). In this sense man's efforts and his prayers are inseparable.

THE ACT OF INVOCATION HAS BEEN RECOMMENDED BY ALLAH (SWT) HIMSELF, because it helps to make the efforts of man fruitful. This passage dismisses the fatalist view that man's destiny is predetermined, regardless of his actions; this verse not only recommends prayer but also promises a response, showing that prayer which is a human action, has its effect on determining the destiny. THE PRAYER TO WHICH RESPONSE IS PROMISED SHOULD BE A SINCERE CRY FROM THE DEPTH OF THE HEART. IF THERE IS PREDESTINATION AS THE FATALISTS SAY, THEN THIS VERSE AND VERSE 1:5 OF AL FATIHAH BECOME MEANINGLESS.

v  Imam Ali ibne Abi Talib says:

Put faith in ALLAH (SWT). Seek His protection.

Direct your prayers, requests, solicitations and supplications to Him and Him alone.

To give as well as to withhold lies in His (only in His) power.

Ask as much of His favours as you can.

Know that ALLAH (SWT) owns the treasures of the heavens and the earth. Not only He has given permission to ask for His mercy and favours, but also has promised to listen to your prayers. He has not appointed guards to prevent your prayers reaching Him. Invoke His help in difficulties and distress. Implore Him to grant you long life and sound health. Pray to Him for prosperity.

Think over it that by simply granting you the privilege of praying for His favours and mercy, He has handed over the keys of His treasures to you. Whenever you are in need, pray, and He gives His favours and blessings.

Sometimes you find requests are not immediately granted. Do not be disappointed. Fulfilment of desires rests with the true purpose or intention of the prayer. More often fulfilment is delayed because the merciful Lord wants to bestow upon you suitable rewards. In the meantime bear patiently hardships, believing sincerely in His help. You will get better favours, because, unknowingly, you may ask for things which are really harmful to you. Many of your requests, if granted, may bring eternal damnation.

So, at times, withholding fulfilment is a blessing in disguise.

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(2:186) And if My servants ask you, O Prophet. concerning Me, tell them that I am quite near to them. I hear and answer the prayer of the suppliant, when he calls to Me. So let them respond to My call and believe in Me. *188 Convey this to them, O Prophet; perhaps they may be guided aright. *189

*188. Even though people can neither see God nor subject Him to any other form of sense perception this should not make them feel that God is remote from them. On the contrany, He is so close to each and every person that whenever any person so wishes he can communicate with his Lord. So much so that God hears and responds even to the prayers which remain within the innermost recesses of the heart.
People exhaust themselves by approaching false and powerless beings whom they foolishly fancy to be their deities but who have neither the power to hear nor to grant their prayers. But God, the omnipotent Lord and the absolute Master of this vast universe, Who wields all power and authority, is so close to human beings that they can alway's approach Him without the intercession of any intermediaries, and can put to Him ther prayers and requests. 
*189. This announcement of God's closeness to man may open his eyes to the Truth, may turn him to the right way wherein lies his success and well-being.

أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَىٰ نِسَائِكُمْ ۚ هُنَّ لِبَاسٌ لَكُمْ وَأَنْتُمْ لِبَاسٌ لَهُنَّ ۗ عَلِمَ اللَّهُ أَنَّكُمْ كُنْتُمْ تَخْتَانُونَ أَنْفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنْكُمْ ۖ 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 وَأَنْتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ ۗ تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ {2:187}

[Q2:187] Uhilla lakum laylatas Siyaamir rafasu ilaa nisaaa'ikum; hunna libaasullakum wa antum libaasullahunn; 'alimal laahu annakum kuntum takhtaanoona anfusakum fataaba 'alaikum wa 'afaa 'ankum fal'aana baashiroo hunna wabtaghoo maa katabal laahoo lakum; wa kuloo washraboo hattaa yatabaiyana lakumul khaitul abyadu minal khaitil aswadi minal fajri summa atimmus Siyaama ilal layl; wa laa tubaashiroo hunna wa antum 'aakifoona fil masaajid; tilka hudoodul laahi falaa taqraboohaa; kazaalika yubaiyinul laahu aayaatihee linnaasi la'allahum yattaqoon.

[Q2:187] It is made lawful to you to go into your wives on the night of the fast; they are an apparel for you and you are an apparel for them; ALLAH (SWT) knew that you acted unfaithfully to yourselves, so He has turned to you (mercifully) and removed from you (this burden); so now be in contact with them and seek what ALLAH (SWT) has ordained for you, and eat and drink until the whiteness of the day becomes distinct from the blackness of the night at dawn, then complete the fast till night, and have not contact with them while you keep to the mosques; these are the limits of ALLAH (SWT), so do not go near them. Thus does ALLAH (SWT) make clear His communications for men that they may guard (against evil).

[Q2:187] Dihalalkan bagi kamu, pada malam hari puasa, bercampur (bersetubuh) dengan isteri-isteri kamu. Isteri-isteri kamu itu adalah sebagai pakaian bagi kamu dan kamu pula sebagai pakaian bagi mereka. ALLAH (SwT) mengetahui bahawasanya kamu mengkhianati diri sendiri, lalu Ia menerima taubat kamu dan memaafkan kamu. Maka sekarang setubuhilah isteri-isteri kamu dan carilah apa-apa yang telah ditetapkan oleh ALLAH (SwT) bagi kamu; dan makanlah serta minumlah sehingga nyata kepada kamu benang putih (cahaya siang) dari benang hitam kegelapan malam), iaitu waktu fajar. Kemudian sempurnakanlah puasa itu sehingga waktu malam (maghrib); dan janganlah kamu setubuhi isteri-isteri kamu ketika kamu sedang beriktikaf di masjid. Itulah batas-batas larangan ALLAH (SwT), maka janganlah kamu menghampirinya. Demikian ALLAH (SwT) menerangkan ayat-ayat hukumNya kepada sekalian manusia supaya mereka bertaqwa.

DURING THE FAST, EATING AND DRINKING, AFTER THE WHITENESS OF THE DAY BECOMES DISTINCT FROM THE BLACKNESS OF THE NIGHT, IS PROHIBITED UNTIL NIGHT. (For other conditions see books of fiqh).

Ü  IN THE BEGINNING cohabitation between man and wife was not allowed for those who observed fast, whether night or day, BUT the future second caliph and some other companions confessed to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) that they had transgressed this prohibition (Tafsir Baydawi). Through this verse cohabitation between man and wife during the night was made lawful.

Man's actions must follow certain patterns, starting with the gross, and gradually ascending to the subtlest of the subtle. There were very few truly obedient devotees of ALLAH (SWT) (the Ahlul Bayt) who observed every command of ALLAH (SWT), BUT the merciful Lord also takes into consideration the wishes of the "not so careful Muslims."

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(2:187) It has been made lawful for you to go to your wives during the nights of the fast days. They are as a garment to you and you are as a garment to them. *190 Though Allah knew that you were secretly dishonest to yourselves, He has pardoned your guilt and forgiven you. NOW you are permitted to have intercourse with your wives and enjoy what Allah has made lawful for you. *191 You are also pemitted to eat and drink during the nights of the Fast months. *192 until you can discern the white streak of dawn from the blackness of night. *193 " Then (abstain from all these things and) complete your fast till night-fall. *194 But you should not have intercourse with your wives while you confine yourselves to mosques. *195 These are the bounds set by Allah; so do nut go near them. *196 In this way Allah makes His Commands clear to mankind. It is expected that they will guard themselves against wrong ways.

*190. Just as nothing intervenes between a person's body and his clothes, so nothing can intervene between a man and his wife; it is a relationship of inalienable intimacy. 
*191. Although there was no categorical ordinance in the early days prohibiting sexual intercourse between husband and wife during the nights of Ramadan, people generally assumed that this was not permissible. Despite the feeling that their action was either not permitted or was at least disapproved of, they did at times approach their wives. Such a betrayal of conscience can encourage a sinful disposition. God, therefore, first reproaches them with their lack of integrity, for this is what was objectionable. As for the act itself, God makes it clear that it is quite permissible. Henceforth they might engage in sexual intercourse as a perfectly lawful act unencumbered by feelings of guilt.
*192. In this connection, too, there was a misapprehension at first. Some thought that eating and drinking were absolutely prohibited after the performance of the 'Isha' (Night) Prayer. Others thought that one could eat and drink so long as one had not fallen asleep, but that if one had it was not permissible to eat on reawakening. These were people's own fancies and often caused great inconvenience. This verse seeks to remove all such misconceptions. It clearly lays down the duration of the fast: from dawn until sunset. Between sunset and dawn it is permissible to eat, to drink, and to indulge in the legitimate gratification of sexual desires. At the same time the Prophet introduced the pre-fasting repast, recommending a good meal just before dawn. 
*193. In fixing the time of obligatory rites, Islam has been mindful that these timings should be so clear and simple that people, at all stages of development, should be able to follow them. This is why Islam bases its timing on conspicuous natural phenomena and not on the clock.
Some people object that this principle of timing is untenable in areas close to the poles, where night and day each last for about six months. This objection is based on a very superficial knowledge of geography. In point of fact neither day nor night lasts for six months in those areas - not in the sense in which people living near the Equator conceive of night and day. The signs of morning and evening appear at the poles with unfailing regularity and it is on this basis that people time their sleeping and waking, their professional work, their play and recreation. Even in the days before watches were common, the people of countries like Finland, Norway and Greenland used to fix the hours of the day and night by means of various signs that appeared on the horizon. Just as those signs helped them to determine their schedules in other matters, so they should enable them to time their various Prayers, the pre-fast meal and the breaking of the fast.
*194. 'Complete your fasting until night sets in' means that the time of fasting ends with nightfall, i.e. sunset marks the breaking of the fast. The precise time of the end of the pre-dawn repast is when a lean strip of aurora appears at the eastern end of the horizon and begins to grow. The time to break one's fast starts when the darkness of night seems to have begun to appear over the eastern horizon.
In our own time, some people have adopted an attitude of extreme caution with regard to the time of both the end and start of fasting. The Law has not fixed these schedules with rigid precision. If a person wakes up just at the crack of dawn it is proper for him to eat and drink hastily. According to a Tradition the Prophet said: 'If anyone of you hears the call for [the morning] Prayer while he is eating he should not stop immediately, but should finish eating to the extent of his bare need.' (Abu Da'ud. Siyam', 14 - Ed.) Similarly, one need not wait for the light of day to disappear fully before breaking the fast. The Prophet, for instance, used to ask Bilil to bring him something to drink as soon as the sun had set. Bilil expressed his astonishment, pointing out that the light of day could still be observed. To this the Prophet replied that the time of fasting came to an end when the darkness of night began to rise from the east. (Muslim, 'Siyam', 10; Abu Da'ud, 'Siyam', 15; etc. - Ed.)
*195. 'On retreat in the mosque' refers to the religious practice of spending the last ten days of Ramadan in the mosque, consecrating this time to the remembrance of God. In this state, known as i'tikaf, one may go out of the mosque only for the absolutely necessary requirements of life, but one must stay away from gratifying one's sexual desire. 
*196. The directive here is neither to exceed nor draw near the limits set by God. This means that it is dangerous for a man to skirt the boundaries of disobedience; prudence demands that one should keep some distance from these lest one's steps inadvertent lead one to cross them. The same principle has been enunciated in a Tradition in which the Prophet said: 'Even sovereign has an enclosed pasture and the enclosed pasture of God consists of His prohibitions. So, whosoever keeps grazing around that pasture is likely to fall into it.' (Bukhari, 'lman', 36; 'Buyu'', 3; Muslim, 'Musaqah', 107; Abu Da'd, 'Buyu", 3; Tirmidhi, 'Buyu", 1; Nasa'i, 'Buyu?, 3; 'Ashribah', 50; Ibn Majah, 'Fitan', 14 - Ed.)
It is a pity that many people. who are not conversant with the spirit of the Shari'ah (Islamic law), insist on using these boundaries to the limits. Many religious scholars exert themselves in finding out arguments to justify this attitude, and a point is thus reached where only a hair's breadth separates obedience from disobedience. Consequently many people fall prey to disobedience, even to downright error and wrong-doing. For once a man arrives at this point he is seldom capable of discerning between right and wrong, and maintaining the absolute self-control needed to keep within the lawful limits.

وَلَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ وَتُدْلُوا بِهَا إِلَى الْحُكَّامِ لِتَأْكُلُوا فَرِيقًا مِنْ أَمْوَالِ النَّاسِ بِالْإِثْمِ وَأَنْتُمْ تَعْلَمُونَ {2:188}

[Q2:188] Wa laa taakuloo amwaalakum bainakum bilbaatili wa tudloo bihaaa ilal hukkaami litaakuloo fareeqam min amwaalin naasi bil ismi wa antum ta'lamoon.

[Q2:188] And do not swallow up your property among yourselves by false means, neither seek to gain access thereby to the judges, so that you may swallow up a part of the property of men wrongfully while you know.

[Q2:188] Dan janganlah kamu makan (atau mengambil) harta (orang-orang lain) di antara kamu dengan jalan yang salah, dan jangan pula kamu menghulurkan harta kamu (memberi rasuah) kepada hakim-hakim kerana hendak memakan (atau mengambil) sebahagian dari harta manusia dengan (berbuat) dosa, padahal kamu mengetahui (salahnya).

IT IS INCUMBENT UPON EACH ONE OF THE FAITHFUL TO SEEK THE *ROOTS OF JUSTICE AND *RIGHT BALANCE DEEPLY. The purpose of sawm is to curb mean and lower tendencies such as wrongfully consuming even things lawfully possessed and letting greed dominate every aspect of life.

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(2:188) Do not usurp one another's property by unjust means nor offer it to the judges so that you may devour knowingly and unjustly a portion of the goods of others. *197

*197. One meaning of this verse is that people should not try to seek illegitimate benefits by bribing magistrates. Another meaning is that when a person is aware that the property, he claims rightfully belongs to someone else, he should not file a judicial petition either because the other party lacks the evidence to support their case or because by trickery and cunning the petitioner can usurp that property. It is possible that the judicial authority would decide the case in favour of the false claimant on the basis of the formal strength of the claim, but as this judicial verdict would merely be the result of the chicanery to which the claimant had resorted he would not become its rightful owner. In spite of the judgement of the court the property would remain unlawful for him in the sight of God. It has been reported in a Tradition that the Prophet said: 'I am merely a human being and you bring to me your disputes. It is possible that some of you will be more impressive in argument than others, so that 1 may give judgement in favour of one on the basis of what 1 hear. Beware that if 1 award to someone what belongs to his brother, I will have assigned to him a lump of Fire.' (Bukhari, 'Shahadat', 27; Muslim, 'Aqdiayah', 4; Abu Da'ud , 'Aqdiayah', 7; Tirmidhi, 'Ahkam', 11, 18; Nasai 'Qudat', 12, 33; 1bn Majah, 'AhkAm', 5, etc. - Ed.) 

يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ ۖ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ ۗ وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُيُوتَ مِنْ ظُهُورِهَا وَلَٰكِنَّ الْبِرَّ مَنِ اتَّقَىٰ ۗ وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ {2:189}

[Q2:189] Yas'aloonaka 'anil ahillati qul hiya mawaaqeetu linnaasi wal Hajj; wa laisal birru bi an taatul buyoota min zuhoorihaa wa laakinnal birra manit taqaa; waatul buyoota min abwaa bihaa; wattaqullaaha la'allakum tuflihoon.
[Q2:189] They ask you concerning the new moon. Say: They are times appointed for (the benefit of) men, and (for) the pilgrimage; and it is not righteousness that you should enter the houses at their backs, but righteousness is this that one should guard (against evil); and go into the houses by their doors and be careful (of your duty) to ALLAH (SWT), that you may be successful.

[Q2:189] Mereka bertanya kepadamu (wahai Muhammad) mengenai (peredaran) anak-anak bulan. Katakanlah: “(peredaran) anak-anak bulan itu menandakan waktu-waktu (urusan dan amalan) manusia, khasnya ibadat Haji. Dan bukanlah perkara kebajikan: kamu memasuki rumah dari bahagian belakangnya (ketika kamu berihram) akan tetapi kebajikan itu ialah perbuatan orang yang bertaqwa; dan masuklah ke rumah (Kamu) itu melalui pintunya, serta bertaqwalah kamu kepada ALLAH (SwT) supaya kamu berjaya.”

SWALLOWING UP OTHER PEOPLE'S RIGHTS AND USURPING UNJUSTLY THE POSSESSIONS OF OTHERS HAVE BEEN DECLARED UNLAWFUL (also see Nisa 4:29).

IN ISLAM religious duties and other prescribed actions like *fasts, *festivals and *pilgrimage, are carried out according to the lunar calculation. The reasons are given below:

1)       Even an illiterate person can determine the day of the month and the month of the year according to the different shapes and forms of the moon, which cannot be calculated from the sun.

2)       Man can experience the joy and satisfaction of fulfilment in every type of season, which is not possible if solar calendar is followed.

3)       Acts of worship do not become seasonal rituals.

4)       The lunar year is shorter than the solar year. So the devotee gets more opportunities, in his lifetime, to turn to ALLAH (SWT), and obtain more benefits.

The inclination of some to adopt the solar calendar, with reference to acts of worship, under the influence of Christian propaganda, should be discouraged, BECAUSE it was Paul, who, in order to please the pagan Romans, introduced the solar calendar.

µ  On account of superstitious customs before Islam, the Arabs, after putting the 'Ihram' did not enter their houses through the regular doors, but made new back entrances to get into their abodes. This verse put an end to this false belief.

THE TRUE INTERPRETATION OF THIS VERSE is that every occasion has its own door of approach. *EVERY ARENA, *PHYSICAL, *INTELLECTUAL, OR *SPIRITUAL, HAS ITS NATURAL POINT OF ENTRY. The intelligent man recognises the right door, unsuperstitiously, and in order to enter depends on knowledge.

±  Entering from behind is a figurative expression for rejecting the right course, AND **entering through the (regular) door means following the right path. **The house is the "house of guidance".

±  Righteousness is this that one should approach the "house of guidance" through its door, the right path. "I am the city of knowledge and Ali is its gate", said the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). To know the true guidance one has to turn to Ali as the Shia school (Islam original) rightly does.

The [*] Mutazali sect of Sunni school and [*] the sufis also follow the teachings of Imam Ali ibne Abi Talib.

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(2:189) They ask you about the phases of the moan. Say, "These are signs for the people to reckon dates and fix the periods for hajj." *198 Also tell them, "It is no virtue to enter your houses from their backs during the Hajj days); real virtue is that one should refrain from incurring the displeasure of Allah; so enter your houses by their proper doors. and fear Allah so that you may gain (true) success. *199

*198. The waxing and waning of the moon has attracted men's attentions throughout the ages and all kinds of fanciful ideas, superstitions and rituals have been, and are still today, associated with it. The moon was considered the basis of good and bad omens. Certain dates were considered auspicious and others inauspicious for starting journeys, for beginning new tasks, for weddings and so on on the ground that the rising and setting of the moon, its waxing and waning and its eclipse affect human destiny. The Arabs too had their share of such superstitions. It was therefore natural that enquiries regarding such matters should be addressed to the Prophet.
In response, God says that the waxing and waning of the moon is nothing more than a physical phenomenon. By its appearance in the firmament the moon enables man to divide his year and it can thus be considered nature's own calendar. Particular reference is made to Hajj because it occupied the position of highest importance in the religious, cultural and economic life of the Arabs. Four months of the year were specified since they were the months of major and minor Pilgrimage (Hajj and 'Umrah). During these months there was to be no warfare and the routes were completely safe for travelling. Thanks to the peace and tranquillity thus established, trade and commerce prospered. 
*199. One superstitious custom of the Arabs was that once they entered the state of consecration for Pilgrimage they did not enter their houses by the door. Instead, they either leapt over the walls from the rear or climbed through windows which they had specially erected for that purpose. On returning from journeys, too, they entered their houses from the rear. In this verse this superstitious custom is denounced, as are all superstitious customs; it is pointed out that the essence of moral excellence consists of fearing God and abstaining from disobeying His commands. Those meaningless customs by which people felt bound, out of blind adherence to the traditions of their forefathers, and which had no effect at all on man's ultimate destiny, had nothing to do with moral excellence.

وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ وَلَا تَعْتَدُوا ۚ إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ {2:190}

[Q2:190] Wa qaatiloo fee sabeelillaahil lazeena yuqaatiloonakum wa laa ta'tadooo; innal laaha laa yuhibbul mu'tadeen.
[Q2:190] And fight in the way of ALLAH (SWT) with those who fight with you, and do not exceed the limits, surely ALLAH (SWT) does not love those who exceed the limits.

[Q2:190] Dan perangilah kerana (menegakkan dan mempertahankan) ugama ALLAH (SwT) akan orang-orang yang memerangi kamu, dan janganlah kamu menceroboh (dengan memulakan peperangan); kerana sesungguhnya ALLAH (SwT) tidak suka kepada orang-orang yang menceroboh.

THE MESSAGE OF ISLAM IS UNIVERSAL. FROM EARLY TIMES THE MUSLIMS WERE ONLY PERMITTED TO FIGHT IN SELF DEFENCE. When there is no option, and in the face of persecution, HOWEVER, the Muslims must fight. THE STRENGTH OF ISLAM LIES IN ITS CERTAINTY OF ULTIMATE VICTORY OVER AGGRESSION, TRANSGRESSION, AND ASCRIBING FALSEHOOD TO ALLAH (SWT) AND HIS LAST PROPHET. 

r  Fitna can mean oppression, persecution, seduction - all implying the "discord" that attachment with ghayrallah (other-than-ALLAH (SWT)) brings about. It is used as in verse 2:217 of this surah - WAR IS DETESTABLE BUT FITNA IS WORSE THAN SLAUGHTER.

ISLAM PROMOTES PEACE, ORDER AND HARMONY IN THE HUMAN SOCIETY AND KEEPS MAN ON THE RIGHT PATH. When the enemies of Islam found that the light of this message was sweeping darkness from every corner, the disbelievers vowed to annihilate it. It was only then that, no recourse being left for the believers, they had to resolutely take up the sword in defence.

Ä  Verses 22:39 and 22:40 of al Hajj also give permission to fight when any people is wronged, oppressed and persecuted.

If Numbers 25: 1 to 3 and 31: 7 to 18 in the Old Testament are read carefully one comes to the conclusion that when the Israelites, in Shitim, began to worship the ALLAH (SWT)’s of Moab the Lord ALLAH (SWT) asked Moses to "take all the leaders of the people and hurl them down to their death before the Lord."

    And they made war on Midians as the Lord has commanded Moses, and slew all the men. The Israelites took captive the Madianite women and children, and carried off all their cattle, their flocks and their property. They burnt all their cities. Moses asked them to kill every male child and every women who has had intercourse with a man.

SO IN THE WAY OF ALLAH (SWT), the prophets were commanded to put an end to the activities of the disbelievers who wanted to destroy the true devotees of ALLAH (SWT)  in order to stop the advancement and progress of the religion of ALLAH (SWT). THE QUR’AN COMMANDS THE MUSLIMS NOT TO EXCEED THE LIMITS BUT TO FIGHT EVIL UNTIL ITS POWER BASE IS DISLODGED, AND IF THE KAFIRS DESIST THEN TO SHOW MERCY. Compared to what the other prophets did, as commanded by ALLAH (SWT), to destroy the unbelievers, the role assigned to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) as the "mercy unto the worlds" was the most benign of all the campaigns undertaken by His messengers to liberate mankind from the clutches of the enemies of ALLAH (SWT). He fought and killed the enemy whenever war was imposed on him.

NOBODY WHO HAS ANY IDEA OF THE MISERABLE CONDITIONS OF THE EARLY MUSLIMS, would for a moment imagine that this handful of people could have wantonly set themselves to provoke the active hostility of the whole world about them. They would quietly have borne any provocation rather than take the risk of fighting numberless hordes. If they did engage themselves in this way, one would presume that circumstances had forced them to it; unless their very existence was in peril, they could not possibly have thought to plunge themselves into a mortal struggle. This is so clear a priori that even if the initiative did appear to be taken by Muslims, no sane minded person would for a moment suppose that they were really offensive wars - they must have been offensive with a defensive import. The circumstances had forced them to take action, AND IF the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had not been quick to it and had waited for a formal assault from the other side, he would only have given the enemy time to collect their forces; and who can doubt that in that case, the world would soon have heard the last of this little band of Muslims.

     Yet such is the perversity of prejudice that no such considerations, obvious as they are, are allowed to have any weight with writers like Muir, Sale, Neoldeke and others. All they can see is that in *the battle of Badr and its prelude, *the raid of Abdullah bin Jahsh, it was the Muslims that began the quarrel with the infidels. What the infidels had been doing all the time before is, as a matter of principle, ignored and forgotten.

     How deep-rooted was the acrimony which drove the infidels on against the new converts, may be easily judged from their pursuing them down even to Abyssinia, to where the Muslims had fled to avoid the horrible tortures they were suffering at their hands. The infidels would not let them live in peace even in other lands. Could it be imagined that they could all complacently see them flourish and develop their mission from a centre only 70 miles away from themselves? What are the facts?

     Soon after the emigration of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), they wrote to the chief of Madina, Abdullah ibna Obay, as follows: You have given protection to our man. We have sworn by ALLAH (SWT) that you either kill him or expel him, otherwise we will come upon you with all of us and kill your fighting men and take hold of your women as lawful for us"

Obay bin Kab says, "When the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his people came to Madina and the Ansars took them under their protection, all the Arabs were united to make an assault upon them. They never lay down to sleep except with their weapons with them."

        This is not the place to give an account of the various wars and battles that were fought. They will be described under the various verses relating to them.

This is merely an introduction that may help us to understand the true state of things at the time. All this is quietly passed over by European critics of Islam.

Ë  FINALLY IT SHOULD BE NOTED that as without jihad correspondence of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to the career of prophet Musa would fail to be perfect, ISLAM would also fail to be a complete and perfect religion for the world. Fighting has well been said to be the direct necessity of human nature, a religion that did not provide for it, did not regulate its principles and define its rightful limits, would not be a perfect religion, much less a final religion for the world.

IN SPITE OF ALL THAT HAS BEEN SAID THAT ISLAM PREFERS PEACEFUL METHODS OF PREACHING THE TRUTH, and that it never took any initiative in waging wars against its opponents, the fact is that Islam recognises the right of taking the initiative in using force against those who persist in ungodly activities causing human degradation or social and moral deterioration. **BUT THIS MEASURE CAN ONLY BE ADOPTED BY THE PROPHET OF ALLAH (SWT) OR HIS VICEGERENTS, AUTHORISED BY HIM, AND NONE ELSE.

»    As Imam Muhammad bin Ali al Baqir says: "A war may be termed as holy or godly (jihad) if the object is to make people give up submission to the ghayrallah and to submit only to ALLAH (SWT)'s authority and the divine will. BUT IF the purpose is to make them give up submission to one creature in order to submit to any other, it is the usual war waged for selfish and worldly gain. HENCE it is unholy and thus condemned by Islam."

TAKING THIS DEFINITION IN VIEW, IT IS OBVIOUS THAT NO WAR IS HOLY UNLESS IT IS SANCTIONED AND ALLOWED BY THE PERSON WHO IS PERFECTLY PURE FROM EVERY KIND OF UNGODLINESS AND IS CONSTANTLY IN COMMUNION WITH THE UNIVERSAL WILL OF THE ABSOLUTE.

HOWEVER, Islam enjoins on Muslims [*] to be always ready, [*] well prepared and [*] well equipped to meet all exigencies, or an eventuality which may unexpectedly develop against them, THEN THEY should gather as much strength as they can, so that their opponents, the opponents of the divine cause, may refrain from any unprovoked aggression. (Anfal 8:60).

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(2:190) And fight in the way of Allah with those who fight against you *200 but do not commit aggression because AIIah does not like aggressors. *201

*200. The believers are asked to fight those who hindered their efforts in the cause of God, and acted with hostility towards them merely because they sought to fashion human life according to the revealed guidance of God. Earlier, when they were weak and scattered, the Muslims were asked merely to preach and be patient with the wrongful repression meted out to them by their opponents. However, now that a small city state had been established in Madina they were commanded for the first time to unsheathe their swords against those who had resorted to armed hostility against their movement of reform. It was some time after this injunction that the Battle of Badr took place, to be followed by several other battles. 
*201. The believers are told that material interests should not be the motivation for their fighting, that they should not take up arms against those who were not in opposition to the true faith, that they should not resort to unscrupulous methods or to the indiscriminate killing and pillage which characterized the wars of the pre-Islamic era, the Age of Ignorance. The excesses alluded to in this verse are acts such as taking up arms against women and children, the old and the injured, mutilation of the dead bodies of the enemy, uncalled-for devastation through the destruction of fields and livestock, and other similar acts of injustice and brutality. In the Hadith all these acts have been prohibited. The real intent of the verse is to stress that force should be used only when its use is unavoidable, and only to the extent that is absolutely necessary.