SURAH AL-BAQARAH (AYAH 211 to 220)

سَلْ بَنِي إِسْرَائِيلَ كَمْ آتَيْنَاهُمْ مِنْ آيَةٍ بَيِّنَةٍ ۗ وَمَنْ يُبَدِّلْ نِعْمَةَ اللَّهِ مِنْ بَعْدِ مَا جَاءَتْهُ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ {2:211}

[Q2:211] Sal Banee Israaa'eela kam aatainaahum min aayatim baiyinah; wa mai yubaddil ni'matal laahi mim ba'di maa jaaa'athu fa innallaaha shadeedul'iqaab.

[Q2:211] Ask the Israelites how many a clear sign have We given them; and whoever changes the favor of ALLAH (SWT) after it has come to him, then surely ALLAH (SWT) is severe in requiting (evil).

[Q2:211] Bertanyalah kepada Bani Israil, berapa banyak keterangan-keterangan yang telah Kami berikan kepada mereka (sedang mereka masih ingkar)? Dan sesiapa menukar nikmat keterangan ALLAH (SwT) (dengan mengambil kekufuran sebagai gantinya) sesudah nikmat itu sampai kepadaNya, maka (hendaklah ia mengetahui) sesungguhnya ALLAH (SwT) amat berat azab seksaNya.

Ni-mat means bounty or grace.

In this verse it means THE WORD OF ALLAH (SWT), THE QUR’AN. Those who change its wording (or its meaning) after it has been [*]revealed to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) (and [*]duly explained by him) shall be severely punished.

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(2:211) Ask the children of Israel how many a clear sign We have shown to them: (also ask them) what a severe chastisement Allah inflicts on the community that, after receiving Allah's favour exchanges it (for wretchdness). *229

*229. There are two reasons why this query is addressed to the Children of Israel. In the first place, a group of living human beings provide a better source of instruction and admonition than mute archaeological findings. In the second place, the Israelites were a people who, having been endowed with Scripture and prophethood, were entrusted with the leadership of the world. By falling prey to worldliness, hypocrisy and other errors of belief and conduct they subsequently lost God's favour. A people entrusted with the task of universal leadership could derive no better lesson from another people than this one. 

زُيِّنَ لِلَّذِينَ كَفَرُوا الْحَيَاةُ الدُّنْيَا وَيَسْخَرُونَ مِنَ الَّذِينَ آمَنُوا ۘ وَالَّذِينَ اتَّقَوْا فَوْقَهُمْ يَوْمَ الْقِيَامَةِ ۗ وَاللَّهُ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ {2:212}

[Q2:212] Zuyyina lillazeena kafarul hayaatud dunyaa wa yaskharoona minal lazeena aamanoo; wallazeenat taqaw fawqahum yawmal Qiyaamah; wallaahu yarzuqu mai yashaaa'u bighairi hisaab;

[Q2:212] The life of this world is made to seem fair to those who disbelieve, and they mock those who believe, and those who guard (against evil) shall be above them on the day of resurrection; and ALLAH (SWT) gives means of subsistence to whom he pleases without measure.

[Q2:212] Kehidupan dunia (dan kemewahannya) diperhiaskan (dan dijadikan amat indah) pada (pandangan) orang-orang kafir, sehingga mereka (berlagak sombong dan) memandang rendah kepada orang-orang yang beriman. Padahal orang-orang yang bertaqwa (dengan imannya) lebih tinggi (martabatnya) daripada mereka (yang kafir itu) pada hari kiamat kelak. Dan (ingatlah), ALLAH (SwT) memberi rezeki kepada sesiapa yang dikehendakiNya dengan tidak terkira (menurut undang-undang peraturanNya).

The rich Jews who, through usury, had multiplied their wealth, USED TO JEST at those believers who had migrated into Madina with the intention of settling in it. SINCE they had to leave behind everything they possessed in Makka, they were reduced to a state of extreme poverty.

Ø  According to this verse, THE TRUE WORTH OF A MAN IS DETERMINED BY HIS PIETY, INDEPENDENT OF HIS WEALTH.

Material possessions shall be of no use on the day of resurrection. PIETY [TAQWA] WILL REIGN SUPREME.

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(2:212) This worldly life has been made very charming and alluring for those who have adopted the way of disbelief. So they mock at those who have adopted the way of belief ,but (they forget that) the pious people will rank above them on the Day of Resurrection. As to the wordly provisions, Allah has full authority and power to bestow these without measure on anyone He wills.

كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ وَأَنْزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ ۚ وَمَا اخْتَلَفَ فِيهِ إِلَّا الَّذِينَ أُوتُوهُ مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ بَغْيًا بَيْنَهُمْ ۖ فَهَدَى اللَّهُ الَّذِينَ آمَنُوا لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ ۗ وَاللَّهُ يَهْدِي مَنْ يَشَاءُ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ {2:213}

[Q2:213] Kaanan naasu ummatanw waahidatan fab'asal laahun Nabiyyeena mubashshireena wa munzireena wa anzala ma'ahumul kitaaba bilhaqqi liyahkuma bainan naasi feemakh talafoo feeh; wa makh talafa feehi 'illallazeena ootoohu mim ba'di maa jaaa'athumul baiyinaatu baghyam bainahum fahadal laahul lazeena aamanoo limakh talafoo feehi minal haqqi bi iznih; wallaahu yahdee mai yashaaa'u ilaa Siraatim Mustaqeem.

[Q2:213] (All) people are a single nation; so ALLAH (SWT) raised prophets as bearers of good news and as warners, and He revealed with them the Book with truth, that it might judge between people in that in which they differed; and none but the very people who were given it differed about it after clear arguments had come to them, revolting among themselves; so ALLAH (SWT) has guided by His will those who believe to the truth about which they differed and ALLAH (SWT) guides whom He pleases to the right path.

[Q2:213] Pada mulanya manusia itu ialah umat yang satu (menurut ugama ALLAH (SwT) yang satu, tetapi setelah mereka berselisihan), maka ALLAH (SwT) mengutuskan Nabi-nabi sebagai pemberi khabar gembira (kepada orang-orang yang beriman dengan balasan Syurga, dan pemberi amaran (kepada orang-orang yang ingkar dengan balasan azab neraka); dan ALLAH (SwT) menurunkan bersama Nabi-nabi itu Kitab-kitab Suci yang (mengandungi keterangan-keterangan yang) benar, untuk menjalankan hukum di antara manusia mengenai apa yang mereka perselisihkan dan (sebenarnya) tidak ada yang melakukan perselisihan melainkan orang-orang yang telah diberi kepada mereka Kitab-kitab Suci itu, iaitu sesudah datang kepada mereka keterangan-keterangan yang jelas nyata, – mereka berselisih semata-mata kerana hasad dengki sesama sendiri. Maka ALLAH (SwT) memberikan petunjuk kepada orang-orang yang beriman ke arah kebenaran yang diperselisihkan oleh mereka (yang derhaka itu), dengan izinNya. Dan ALLAH (SwT) sentiasa memberi petunjuk hidayahNya kepada sesiapa yang dikehendakiNya ke jalan yang lurus (menurut undang-undang peraturanNya).

MANKIND WAS IGNORANT, closely associated with each other in waywardness and lack of knowledge, before the revelation of divine wisdom.

±  THEREFORE, prophets were sent to enable people to distinguish between good and evil, right and wrong. It agrees with verse 10:19 of Yunus.

SO THE PURPOSE OF THE DIVINE MISSION WAS not to bring unity among the people who differed in their religious ideologies, BUT TO DEVELOP THEIR APTITUDE FOR CHOOSING THE RIGHT PATH BY PINPOINTING EVIL AND EVILDOERS.

r  "And only those to whom the scriptures were given differed concerning it, after clear proofs had come to them, through hatred of one another", refers to the Jews and the Christians who profusely corrupted their scriptures.

IT ALSO REFERS TO THE MUSLIMS WHO MISINTERPRET THE VERSES OF THE QUR’AN.

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(2:213) In the beginning all the people followed the same way. (Afterwards there came a change and differences arose). Then Allah sent Prophets to give good tidings to those who followed the Right Way and warnings to those who swerved from it. And He sent down with them the Book based on the Truth so that it should judge between the people concerning their differences. (Differences arose not because people were not given the knowledge of the Truth in the beginning, nay), differences arose between those very people who had been given clear teachings, and (for no other reasons than that) they wanted to tyrannize over one another. *230 So Allah, by His leave, guided those who believed in the Prophets to the Truth about which they had differed; AIIah guides whomever He pleases to the Right Way.

*230. When ignorant people attempt to trace the history of 'religion' they tend to the view that man began his life in the darkness of polytheisrn and that in the course of time, corresponding to man's progress, this darkness gradually receded and light increased till man arrived at monotheism.
The Qur'anic version, however, proclaims that man began his life in full light of the Truth. God revealed this Truth to the very first man He created, one to whom He intimated the right way of life for man. Thereafter the human race remained on the Right Way for some time and lived as one community. Later, however, people invented deviating ways. This did not happen because Truth had not been communicated to them. The cause was rather that some people wilfully sought to acquire privileges, benefits and advantages beyond their legitimate limits, and thus subjected others to injustices. It was in order to enable people to overcome this corruption that God sent His Prophets. These Prophets were not sent to found separate religions in their own names and bring new religious communities into existence. Rather the purpose of the Prophets was to illuminate before people the Truth which they had allowed to be lost, and once again make them into one community. 

أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُمْ مَثَلُ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ ۖ مَسَّتْهُمُ الْبَأْسَاءُ وَالضَّرَّاءُ وَزُلْزِلُوا حَتَّىٰ يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَىٰ نَصْرُ اللَّهِ ۗ أَلَا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ {2:214}

[Q2:214] Am hasibtum an tadkhulul jannata wa lammaa yaa-tikum masalul lazeena khalaw min qablikum massathumul baasaaa'u waddarraaaa'u wa zulziloo hattaa yaqoolar Rasoolu wallazeena aamanoo ma'ahoo mataa nasrul laah; alaaa inna nasral laahi qareeb.

[Q2:214] Or do you think that you would enter the garden while yet the state of those who have passed away before you has not come upon you; distress and affliction befell them and they were shaken violently, so that the Messenger and those who believed with him said: When will the help of ALLAH (SWT) come? Now surely the help of ALLAH (SWT) is nigh!

[Q2:214] Adakah patut kamu menyangka bahawa kamu akan masuk syurga, padahal belum sampai kepada kamu (ujian dan cubaan) seperti yang telah berlaku kepada orang-orang yang terdahulu daripada kamu? Mereka telah ditimpa kepapaan (kemusnahan hartabenda) dan serangan penyakit, serta digoncangkan (oleh ancaman bahaya musuh), sehingga berkatalah Rasul dan orang-orang yang beriman yang ada bersamanya: Bilakah (datangnya) pertolongan ALLAH (SwT)?” Ketahuilah sesungguhnya pertolongan ALLAH (SwT) itu dekat (asalkan kamu bersabar dan berpegang teguh kepada ugama ALLAH (SwT)).

This verse is reported to have been revealed at the time of the battle of Khandaq, when the restless Muslims kept on asking: "When comes ALLAH (SWT)'s help?"

BEFORE them the famous Arab warrior, Amr bin Abdwud, astride on his horse, was proudly repeating his challenge for a man-to-man combat. The Muslims were on the brink of losing faith in ALLAH (SWT) and His prophet as they had done in the battle of Uhad.

F  Every one, among them, was hiding his head, lest the messenger of ALLAH (SWT) might command him to accept the challenge. Some, among them, began to narrate the daring acts of the dare-devil in order to discourage their friends.

F  Though they are held as great heroes of Islam by their ignorant followers, they refused to go to fight the challenger when asked by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), because they relied more upon the advice of their comrades than on ALLAH (SWT)'s help.

F  After that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) wanted to know who would go to meet the enemy? He repeatedly asked this question. Every time only Ali came forward. At last Ali, "the total faith," as aptly described by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), went to fight against Amar bin Abdwud, "the total disbelief". Ali, in no time, killed the formidable champion of the invaders.

F  WHEN THE TOTAL FAITH OF ALI IN ALLAH (SWT) AND HIS MESSENGER, through his matchless bravery, was established, there came a violent storm which ruined the enemy camp and routed their fighting forces. They dispersed in chaos and disorder and ran all the way to Makka in utter disappointment and defeat.

"Now surely ALLAH (SWT)'s help is near" was revealed in praise of the faith, strength and bravery of Ali. Then the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) declared:

"The one strike of Ali on the day of Khandaq is superior to the prayers of both the worlds."

Also refer to verses 33:9, 10 and 25 of al Ahzab.

This verse confirms the saying of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) [*]that his companions would follow in the footsteps of the Jews and the Christians in deviating from the right path and wavering in faith. Verse 213 and 214 of this surah also confirm [*]that the prophets came to develop the aptitude of man for distinguishing between right and wrong and test his ability to choose the right path.

                        Reaction to the prophetic mission varies according to the receptibility of an individual.

THEREFORE, the followers of the last prophet are not an exception to this general rule. [1] THEY CANNOT BE SAID TO BE EQUAL IN FAITH. [2] SOME WERE CERTAIN. [3] SOME WERE DOUBTFUL. [4] SOME WERE SINCERE. [5] SOME WERE HYPOCRITES.

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(2:214) Do *231 you think that you will enter Paradise without undergoing such trials as were experienced by the believers before you? They met with adversity and affliction and were so shaken by trials that the Prophet of the time and his followers cried out: "When will Allah's help come"? (Then they were comforted with the good tidings): "Yes, Allah's help is near."

*231. In between this verse and the one above comes a whole story which has been left untold, a story which is alluded to in the present verse and which is mentioned in some detail in the Makkan surahs of the Our'an (these were revealed earlier than the present surah). The point emphasized here is that whenever the Prophets came into the world they, and their followers, were confronted with severe resistance from those in rebellion against God. At grave risk to themselves they strove to establish the hegemony of the true religion over the false ways of life. To follow this religion has, therefore, never been easy; it is not merely a matter of declaring one's faith and then sitting back in ease and comfort. On the contrary, the profession of faith has always demanded that one should strive to establish the religion, which one has adopted as one's faith, as a living reality and that one should spare no effort in undermining the power of the Devil who seeks to resist it.

يَسْأَلُونَكَ مَاذَا يُنْفِقُونَ ۖ قُلْ مَا أَنْفَقْتُمْ مِنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ {2:215}

[Q2:215] Yas'aloonaka maazaa yunfiqoona qul maaa anfaqtum min khairin falil waalidaini wal aqrabeena walyataamaa wal masaakeeni wabnis sabeel; wa maa taf'aloo min khairin fa innal laaha bihee 'Aleem.

[Q2:215] They ask you as to what they should spend. Say: Whatever wealth you spend, it is for the parents and the near of kin and the orphans and the needy and the wayfarer, and whatever good you do, ALLAH (SWT) surely knows it.

[Q2:215] Mereka bertanya kepadamu (wahai Muhammad): apakah yang akan mereka belanjakan (dan kepada siapakah)? Katakanlah: “Apa jua harta benda (yang halal) yang kamu belanjakan maka berikanlah kepada: Kedua ibu bapa, dan kaum kerabat, dan anak-anak yatim, dan orang-orang miskin, dan orang-orang yang terlantar dalam perjalanan. Dan (ingatlah), apa jua yang kamu buat dari jenis-jenis kebaikan, maka sesungguhnya ALLAH (SwT) sentiasa mengetahuiNya (dan akan membalas dengan sebaik-baiknya).

ISLAM IS THE ONLY RELIGION WHICH MAKES SPENDING (IN THE WAY OF ALLAH (SWT) OBLIGATORY. Every Muslim must follow the divine commandments as to how the bounties of ALLAH (SWT), given to him, should be shared with his less fortunate relatives and fellow-creatures.

THIS VERSE TELLS US THE ORDER IN WHICH CHARITY SHOULD BE GIVEN. FIRST, in the list, [1] are the parents, [2] then the near kindred, [3] the orphans, [4] the needy and the wayfarer. THERE IS NO REWARD IF PARENTS AND THE NEARER KINDRED ARE OVERLOOKED in order to meet the demands of others. The needs of the parents should be cared for as a duty without the embarrassment of their having to ask for the same.

Ä  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) advised his followers to take care of the parents, brothers and sisters, and the nearest relatives first, and then the others.

It must also be noted that wars (in self-defence) require funds. To finance such wars is as important as spending for the helpless relatives, BECAUSE it is in the interest of the whole community that the invaders should not be allowed to destroy the polity of the faithful.

Ë  WHAT SHOULD BE SPENT IN THE WAY OF ALLAH (SWT)? Whatever good that may benefit others is the answer. As Zakat (the poor-tax) is compulsory, it cannot be made a part of "whatever good you do", which has no connection with Zakat. ALSO, ZAKAT CANNOT BE SPENT ON THE MEMBERS OF THE FAMILY.

Ë  The word afwa in verse 219 of this surah makes it clear that only surplus should be given. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) has defined the surplus, and how much and to whom it should be given. In all events moderation is the guideline.

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(2:215) The people ask, "What should we spend?" Tell them, "Whatever you spend, spend for your parents, your relatives, orphans, the needy and the wayfarer; and whatever good you do, Allah has knowledge of it.

كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَكُمْ ۖ وَعَسَىٰ أَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ ۖ وَعَسَىٰ أَنْ تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَكُمْ ۗ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ {2:216}

[Q2:216] Kutiba alaikumul qitaalu wa huwa kurhullakum wa 'asaaa an takrahoo shai'anw wa huwa khairullakum wa 'asaaa an tuhibbo shai'anw wa huwa sharrullakum; wallaahu ya'lamu wa antum laa ta'lamoon.
[Q2:216] Fighting is enjoined on you, and it is an object of dislike to you; and it may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is evil for you, and ALLAH (SWT) knows, while you do not know.

[Q2:216] Kamu diwajibkan berperang (untuk menentang pencerobohan) sedang peperangan itu ialah perkara yang kamu benci; dan boleh jadi kamu benci kepada sesuatu padahal ia baik bagi kamu, dan boleh jadi kamu suka kepada sesuatu padahal ia buruk bagi kamu. Dan (ingatlah), ALLAH (SwT) jualah Yang mengetahui (semuanya itu), sedang kamu tidak mengetahuinya.

THERE CANNOT BE PEACE WITHOUT BATTLE AGAINST EVIL. Islam dislikes war, AND YET without war against *corruption and *injustice, the by-products of aggressive infidelity, peaceful existence and freedom of worship of One ALLAH (SWT) cannot be preserved.

ä  Love of peace, harmony and freedom is rooted in the hatred of injustice, hypocrisy and chaos, which should be isolated and kept at bay by those who believe in ALLAH (SWT) and submit to Him (Hajj 22:40).

ä  Please refer to the commentary of 2:190 to 194 of this surah, and verse 22:39 of al Hajj. Permission to fight has been given to put an end to persecution and mischief-making, in order to establish freedom of worship.

THE MISSION OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) WAS BASED UPON RATIONAL DOCTRINES to establish the (divine) rule of law for the welfare of the whole human race.

ê  To stop this universal movement, the pagans, the Jews and the Christians left no stone unturned, BECAUSE they wanted to maintain the status quo of the exploitation of man by man, to serve the interests of the wicked, devilish and brutal ruling classes. BUT THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) COULD NOT GIVE UP HIS DIVINELY COMMISSIONED MISSION, SO HE DID NOT. HE HAD TO TAKE STEPS TO LIQUIDATE KUFR IN ORDER TO SERVE THE CAUSE OF TRUTH.

Before him the other messengers of ALLAH (SWT) did the same. Even the followers of Christ and Buddha could not do without pre-emptive strike to forestall hostile actions. Of course, this may give licence to the mischief-makers to guise their personal interests in the garb of "the larger interest of the humanity"; THEREFORE, to cancel the misuse of this principle, the Qur’an has prescribed certain qualifications in a person, or group of persons, who alone are entitled to resort to the right of a pre-emptive strike.

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(2:216) You have been enjoined to go to war, and you dislike it; it may be that you dislike a thing and the same is good for you, and you love a thing and the same is bad for you: Allah knows but you do not.

يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ ۖ قُلْ قِتَالٌ فِيهِ كَبِيرٌ ۖ وَصَدٌّ عَنْ سَبِيلِ اللَّهِ وَكُفْرٌ بِهِ وَالْمَسْجِدِ الْحَرَامِ وَإِخْرَاجُ أَهْلِهِ مِنْهُ أَكْبَرُ عِنْدَ اللَّهِ ۚ وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْلِ ۗ وَلَا يَزَالُونَ يُقَاتِلُونَكُمْ حَتَّىٰ يَرُدُّوكُمْ عَنْ دِينِكُمْ إِنِ اسْتَطَاعُوا ۚ وَمَنْ يَرْتَدِدْ مِنْكُمْ عَنْ دِينِهِ فَيَمُتْ وَهُوَ كَافِرٌ فَأُولَٰئِكَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ ۖ وَأُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ {2:217}

[Q2:217] Yas'aloonaka 'anish Shahril Haraami qitaalin feehi qul qitaahun feehi kabeerunw wa saddun 'an sabeelil laahi wa kufrum bihee wal Masjidil Haraami wa ikhraaju ahlihee minhu akbaru 'indal laah; walfitnatu akbaru minal qatl; wa laa yazaaloona yuqaatiloonakum hatta yaruddookum 'an deenikum inis tataa'oo; wa mai yartadid minkum 'an deenihee fayamut wahuwa kaafirun fa ulaaa'ika habitat a'maaluhum fid dunyaa wal aakhirati wa ulaaa'ika ashaabun Naari hum feehaa khaalidoon.

[Q2:217] They ask you concerning the sacred month about fighting in it. Say: Fighting in it is a grave matter, and hindering (men) from ALLAH (SWT)'s way and denying Him, and (hindering men from) the Sacred Mosque and turning its people out of it, are still graver with ALLAH (SWT), and persecution is graver than slaughter; and they will not cease fighting with you until they turn you back from your religion, if they can; and whoever of you turns back from his religion, then he dies while an unbeliever-- these it is whose works shall go for nothing in this world and the hereafter, and they are the inmates of the fire; therein they shall abide.

[Q2:217] Mereka bertanya kepadamu (wahai Muhammad), mengenai (hukum) berperang dalam bulan yang dihormati; katakanlah: “Peperangan dalam bulan itu adalah berdosa besar, tetapi perbuatan menghalangi (orang-orang Islam) dari jalan ALLAH (SwT) dan perbuatan kufur kepadaNya, dan juga perbuatan menyekat (orang-orang Islam) ke Masjid Al-Haraam (di Makka), serta mengusir penduduknya dari situ, (semuanya itu) adalah lebih besar lagi dosanya di sisi ALLAH (SwT). Dan (ingatlah), angkara fitnah itu lebih besar (dosanya) daripada pembunuhan (semasa perang dalam bulan yang dihormati). Dan mereka (orang-orang kafir itu) sentiasa memerangi kamu hingga mereka (mahu) memalingkan kamu dari ugama kamu kalau mereka sanggup (melakukan yang demikian); dan sesiapa di antara kamu yang murtad (berpaling tadah) dari ugamanya (ugama Islam), lalu ia mati sedang ia tetap kafir, maka orang-orang yang demikian, rosak binasalah amal usahanya (yang baik) di dunia dan di akhirat, dan mereka itulah ahli neraka, kekal mereka di dalamnya (selama-lamanya).

This verse should be read in continuation of the commentary of the above verse. Also refer to the commentary of verse 2:194 of this surah. For fitna see commentary of verse 2:190 and 191 of this surah.

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(2:217) They ask you (O Muhammad) concerning warfare in the prohibited month. Say, "Fighting is a heinous offence in this month, but in the sight of Allah it is far worse to hinder people from the Way of Allah and to deny Him and to prevent His worshippers from visiting the Masjidal-Haram, and to expel the dwellers of the sacred place from it; and persecution is far worse than bloodshed. *232 As for them, they will go on fighting with you till they succeed in turning you away from your Faith, if they can. But (note it well that) whosoever renounces his Faith and dies a renegade, all his works shall be fruitless both in this world and in the Hereafter. All such people deserve the Fire and shall abide in Hell for ever. *233

*232. THIS RELATES TO A CERTAIN INCIDENT. IN RAJAB 2 A. H. the Prophet sent an expedition of eight persons to Nakhlah (which lies between Makka and Ta'if). He directed them to follow the movements of the Quraysh and gather information about their plans, but not to engage in fighting. On their way they came across a trade caravan belonging to the Quraysh and ambushed it. They killed one person and captured the rest along with their belongings and took them to Madina. They did this at a time when the month of Rajah was approaching its end and Sha'ban was about to begin. It was, therefore, doubtful whether the attack was actually carried out in one of the sacred months, that is, Rajab, or not. But the Quraysh, and the Jews who were secretly in league with them, as well as the hypocrites made great play of this and used it as a weapon in their propaganda campaign against the Muslims. (For this expedition see Ibn Hisham, Sirah. vol. 1, pp. 601 ff; Ibn Ishaq, Life of Muhammad, tr. A. Guillaume. pp. 286 ff.) They pointed out the contradiction between the claims of the Muslims to true religion on the one hand, and their not hesitating to shed blood in a sacred month on the other.
This verse aims to answer these objections. The essence of what is said here is that fighting during the sacred months is without doubt an evil act. It points out that those people who had continually subjected their kith and kin to untold wrong for thirteen years merely because they believed in the One God were not competent to make such an objection. Not only had the Muslims been driven from their homes, they had had the way to the Holy Mosque closed to them, a bar which had not been imposed by anyone during the course of some two thousand years. With this record of mischief and misconduct it was not for them to raise such an outcry at a minor ambush, and especially so when the incident had taken place without the approval of the Prophet. The whole incident was in fact no more than an irresponsible act on the part of some members of the Islamic community.
It should be remembered that when on their return those people went, with captives and booty, to visit the Prophet, he expressly pointed out to them that he had not permitted them to fight. Not only that, he declined to receive the public exchequer's share of their booty, which indicated that their booty was considered unlawful. The Muslims, in general, also severely reproached the people responsible for the incident, and in fact nobody in Madina applauded what they had done. 
*233. A few simple-hearted Muslims, whose minds were seized by a mistaken concept of righteousness and pacifism, were influenced by the above objections which had been raised by the polytheists of Makka and the Jews. In this verse the believers are being asked not to entertain the hope that they might clear the air and promote understanding and goodwill by adopting an over-lenient stance towards their opponents. The objections of the latter were not motivated by the desire to find out the Truth; their true purpose was nothing but vilification. What particularly irked the adversaries of the Muslims was that they believed in a religion of their own and were inviting the whole world to accept it. Hence, as long as the Muslims continued to believe in Islam and as long as their opponents remained stubborn in their disbelief, the existing chasm between the two groups was bound to remain.
Moreover, the enemies whom they confronted were not to be considered ordinary enemies. Those who wanted to deprive a person of his belongings or land were in fact enemies of a relatively much less dangerous kind than those who sought to turn him away from his faith; while the former sought to harm his worldly interests, the latter were bent upon hurling him into the eternal torment in the Hereafter. 

إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ أُولَٰئِكَ يَرْجُونَ رَحْمَتَ اللَّهِ ۚ وَاللَّهُ غَفُورٌ رَحِيمٌ {2:218}

[Q2:218] Innal lazeena aamanoo wallazeena haajaroo wa jaahadoo fee sabeelil laahi ulaaa’ika yarjoona rahmatal laah; wallaahu Ghafoorur Raheem.
[Q2:218] Surely those who believed and those who fled (their home) and strove hard in the way of ALLAH (SWT) these hope for the mercy of ALLAH (SWT) and ALLAH (SWT) is Forgiving, Merciful.

[Q2:218] Sesungguhnya orang-orang yang beriman, dan orang-orang yang berhijrah serta berjuang pada jalan ALLAH (SwT) (untuk menegakkan ugama Islam), mereka itulah orang-orang yang mengharapkan rahmat ALLAH (SwT). Dan (ingatlah), ALLAH (SwT) Maha Pengampun, lagi Maha Mengasihani.

Jihad (from jahada) means TO STRIVE, TAKE GREAT PAINS, and TO GIVE AWAY LIFE, PROPERTY AND EVERYTHING IN THE WAY OF ALLAH (SWT) (see commentary of verse 216 of this surah).

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(2:218) In contrast to them, those, who have believed And left their homes in the way of Allah and exerted their utmost in His cause, *234 rightly look forward to His mercy: and Allah is Forgiving and full of mercy.

*234. Jihad denotes doing one's utmost to achieve something. It is not the equivalent of war, for which the Arabic word is qital. Jihad has a wider connotation and embraces every kind of striving in God's cause. A mujahid is a person who is single-mindedly devoted to his cause, who uses his mental capacity to reflect how best he can achieve it, propagates it by word of mouth and by the pen, uses his physical energy in striving to serve it, spends all the resources at his disposal to promote it, employs all the force he commands in confronting any power which might stand in its way, and, whenever necessary, does not shirk risking his very life for it. All this is Jihad. 'Jihad in the way of God' is that strife in which man engages exclusively to win God's good pleasure, to establish the supremacy of His religion and to make His word prevail. 

يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ ۖ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِنْ نَفْعِهِمَا ۗ وَيَسْأَلُونَكَ مَاذَا يُنْفِقُونَ قُلِ الْعَفْوَ ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ {2:219}

[Q2:219] Yas'aloonaka 'anilkhamri walmaisiri qul feehimaaa ismun kabeerunw wa manaafi'u linnaasi wa ismuhumaa akbaru min naf'ihimaa; wa yas'aloonaka maaza yunfiqoona qulil-'afw; kazaalika yubaiyinul laahu lakumul-aayaati la'allakum tatafakkaroon.
[Q2:219] They ask you about intoxicants and games of chance. Say: In both of them there is a great sin and means of profit for men, and their sin is greater than their profit. And they ask you as to what they should spend. Say: What you can spare. Thus does ALLAH (SWT) make clear to you the communications, that you may ponder;

[Q2:219] Mereka bertanya kepadamu (Wahai Muhammad) mengenai arak dan judi. Katakanlah: “Pada keduanya ada dosa besar dan ada pula beberapa manfaat bagi manusia tetapi dosa keduanya lebih besar daripada manfaatnya dan mereka bertanya pula kepadamu: Apakah yang mereka akan belanjakan (dermakan)? Katakanlah: “Dermakanlah – apa-apa) yang berlebih dari keperluan (kamu). Demikianlah ALLAH (SwT) menerangkan kepada kamu ayat-ayatNya (keterangan-keterangan hukumNya) supaya kamu berfikir:

ACTIONS such as [1] TAKING INTOXICANTS, or [2] SEEKING QUICK AND EASY WEALTH THROUGH GAMBLING, draw us away from reality and dull our sense of comprehending and distinguishing things. MAN'S REASON FOR EXISTENCE IS TO GRASP REALITY. ALL INTOXICATING SUBSTANCES have been defined by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and the holy Imams of his Ahlul Bayt.

·         Abu Hanifah, the founder of the Hanafi School, says that any liquor, not prepared by grapes, is not prohibited.

·         Mawlvi Muhammad Ali, a Sunni scholar, in his translation of the Qur’an says:

"Those who think that the verse under discussion does not contain a prohibition have failed to understand the language of the Qur’an. When the harm of a thing is stated to be greater than its advantage, it is sufficient indication of its prohibition, for no sensible person would take a course which is sure to bring him a much greater loss than an advantage."

Even after the revelation of this verse some of the companions of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) used to drink non-grape wines and come to pray salat in the masjid, on account of which verse 4:43 of al Nisa and verses 5:90 and 91 of al Ma-idah were revealed to prohibit intoxicants and gambling.

µ  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

"Curse of ALLAH (SWT) be on liquor, its maker and he who assists him, bearer, loader, distributor, seller, purchaser, consumer and whoever uses its sale proceeds and profit."

µ  Imam Ali ibne Abi Talib said:

If a drop of liquor falls into a well and a minaret is built on its nearby land I will not recite azan from it; and if it falls into a river and in its dry bed grows grass, I will not let my horse graze on it.

LIQUOR IS UMMUL KHABA-ITH, THE MOTHER OF ALL VICES. An intoxicated person ceases to be a human being, becomes a brute and loses the ability to distinguish between good and evil, right and wrong.

The effect of these verses worked wonders with the Arab Muslims. In the opinion of the social reformers who labour, day and night to put an end to the drinking habits of non-Muslim communities it is a miracle. Drinking was second nature to the heathen Arabs. The Jews and the Christians were also sunk deep into this wicked addiction.

»         Yasara, the root of maysir, means to divide a thing into parts or portions. 

»         Maysir means a game of chance to seek quick and easy wealth, an unearned profit. Gain or loss is a matter of chance. This verse prohibits all games of chance and gambling.

»         For al afwa see commentary of verse 215 of this surah.

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(2:219) They ask you about drinking and gambling. Say, "There is great harm in both, though there is some benefit also for the people. But the harm of the sin thereof is far greater than their benefit." *235

*235. This is the first injunction concerning intoxicating drinks and gambling, and here the matter has been left merely as an expression of disapproval. This was a preliminary step designed to prepare the minds of people for the acceptance of their prohibition. The injunction prohibiting the performance of Prayer when in a state of intoxication came later, and ultimately alcohol, gambling and the like were categorically prohibited (see 4: 43 and 5: 90).

فِي الدُّنْيَا وَالْآخِرَةِ ۗ وَيَسْأَلُونَكَ عَنِ الْيَتَامَىٰ ۖ قُلْ إِصْلَاحٌ لَهُمْ خَيْرٌ ۖ وَإِنْ تُخَالِطُوهُمْ فَإِخْوَانُكُمْ ۚ وَاللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ ۚ وَلَوْ شَاءَ اللَّهُ لَأَعْنَتَكُمْ ۚ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ {2:220}

[Q2:220] Fid dunyaa wal aakhirah; wa yas'aloonaka 'anil yataamaa qul islaahullahum khayr, wa in tukhaalitoohum fa ikhwaanukum; wallaahu ya'lamul mufsida minalmuslih; wa law shaaa'al laahu la-a'natakum; innal laaha 'Azeezun Hakeem.

[Q2:220] On this world and the hereafter. And they ask you concerning the orphans Say: To set right for them (their affairs) is good, and if you become co-partners with them, they are your brethren; and ALLAH (SWT) knows the mischief-maker and the pacemaker, and if ALLAH (SWT) had pleased, He would certainly have caused you to fall into a difficulty; surely ALLAH (SWT) is Mighty, Wise.

[Q2:220] Mengenai (urusan-urusan kamu) di dunia dan di akhirat dan mereka bertanya lagi kepadamu (wahai Muhammad), mengenai (masalah) anak-anak yatim. Katakanlah: “Memperbaiki keadaan anak-anak yatim itu amatlah baiknya”, dan jika kamu bercampur gaul dengan mereka (maka tidak ada salahnya) kerana mereka itu ialah saudara-saudara kamu (yang seugama); dan ALLAH (SwT) mengetahui akan orang yang merosakkan (harta benda mereka) daripada orang yang hendak memperbaikinya. Dan jika ALLAH (SwT) menghendaki tentulah Ia memberatkan kamu (dengan mengharamkan bercampur gaul dengan mereka). Sesungguhnya ALLAH (SwT) Maha Kuasa, lagi Maha Bijaksana.

ACTING RIGHTLY AND GENEROUSLY TOWARDS *THE ORPHANS AND *THOSE WITHOUT GUARDIANS WILL NOT ONLY DIRECTLY BENEFIT THE GIVER AS WELL AS THE RECEIVER, but also be reflected in an improved human society. Therefore there are several verses, such as Baqarah 2:177 and al Balad 9:11 to 16, revealed to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to provide the basis for doing good to fellowmen.

Islam allows partnership with an orphan, and guardianship and trusteeship of an orphan, with strict injunctions to maintain correct separate accounts in order to safeguard the orphans's interest at all events.

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(2:220) And they ask"What ought we to spend (in the way of Allah)"? Say"Spend whatever you can spare." Thus Allah makes His commands clear to you so that you may think about the good of both this world and the Hereafter. They ask you about the right way of dealing with orphans. Say "The right way is that which is for their good." *236 Then there is no harm if you live a common life with them for they are after all your own brethren. Allah knows well the one who means harm and also the one who means good. If Allah had willed He would have been hard upon you in this matter for He is All-Powerful but He is at the same time AlI-Wise.

*236. Before this verse was revealed many severe injunctions had already been revealed regarding the protection of orphans' property. It had been ordained that ' people should not even draw near to the property of the orphan' (6:152; 17:34) and that 'those who wrongfully eat the properties of orphans only, fill their bellies with fire' (4: 10). Because of these severe injunctions the orphans' guardians were so over awed that they even separated the food and drink of the orphans from their own; they felt anxious lest anything belonging to the orphans became mixed with their own. It is for this reason that they enquired of the Prophet (peace he on him) what the proper form of their dealings with orphans should be.