Long questions (25 topics)

How Section C works

Section C carries 16 marks: two long questions (Q.3 and Q.4) of 8 marks each, and every question has an OR. You attempt one from each pair, so you choose from four questions. All come from the 25 selected topics of the Assessment Framework. The 8 marks may be split as 6+2, 4+4, 2+2+2+2 or asked as a single 8. In the 2026 papers and the model paper most were 6+2 (a main part and a guidance part), one was 4+4, one 2+2+2+2 and one a single 8.

The structure of an 8-mark answer

FBISE marks content, organisation and the guidance part. Every model answer in this unit follows this structure.

1. Introduction (3 to 4 lines): place the topic in the surah: where it is, which ayat, and its background.
2. Main body (6 marks): numbered headings with 2 to 4 lines each, at least 8 distinct points in the order of the Quran, each with its ayah number.
3. Guidance for us (2 marks): a separate heading with 4 to 6 short, practical points connected to today. Add benefits and harms if asked.
4. Conclusion (2 to 3 lines): sum up the topic and its message.

A worked skeleton

Question: "What signs of the hypocrites are mentioned in Surah Al-Baqarah? Also state the harms of hypocrisy." (6+2). Skeleton of the answer:

• Introduction: the three groups in Al-Baqarah: 2 to 20; the hypocrites in 8 to 20; who they were.
• Part 1 (6 marks), heading "Signs of the hypocrites": 1. Claim of faith (8). 2. Deceit (9). 3. Disease of the heart (10). 4. Mischief called reform (11 and 12). 5. Mocking the believers (13 and 14). 6. Exchanging guidance for error (16). 7. The parables of fire and rain (17 to 20). One ayah block: 2:8-12.
• Part 2 (2 marks), heading "Harms of hypocrisy": loss of guidance, growing disease, self-deception, loss of the light of faith, corruption of society, painful punishment.
• Conclusion: two lines.

Presentation tips

• Write each heading on a new line and underline it; number the points.
• Give the ayah reference in brackets after the point, in the form (البقرہ: 282) or (Al-Baqarah: 282), with the correct number.
• Underline key words, names and numbers (for example 313, 17 Ramadan 2 AH).
• Write the Arabic of the key ayah only if you remember it exactly; a correct translation with the reference is enough.
• Spend about 20 minutes on each long question: 2 minutes planning, 15 writing, 3 checking. Aim for 1.5 to 2 pages.
• Answer exactly what is asked: if the question says "harms of interest" or "how can we adopt it", give that part its own heading.

Common mistakes

The 25 topics

Learn first the topics marked as set. The examiner often repeats a topic with a new wording, such as asking for the harms, benefits or lessons, so learn every topic with its ayah numbers and guidance points.

Introduction

In the first twenty ayat of Surah Al-Baqarah, the Quran divides people into three groups according to how they receive its guidance. Ayat 2 to 5 describe the muttaqin (the God-fearing), ayat 6 and 7 the open disbelievers, and ayat 8 to 20, thirteen ayat, the hypocrites in detail with their signs and parables. This passage tells us who benefits from the Quran and who is deprived of it.

1. The muttaqin: their qualities (Al-Baqarah: 2 to 5)

The muttaqin are those who protect themselves from Allah's displeasure by obeying Him. The Quran is guidance for them (Al-Baqarah: 2). Their qualities are:

• Faith in the unseen: Allah, the angels, the Hereafter, Paradise and Hell (Al-Baqarah: 3).
• Establishing salah with its etiquette (Al-Baqarah: 3).
• Spending from what Allah has given them (Al-Baqarah: 3).
• Belief in the Quran and in the books revealed before it (Al-Baqarah: 4).
• Firm certainty of the Hereafter (Al-Baqarah: 4).

2. The end of the muttaqin (Al-Baqarah: 5)

They are on guidance from their Lord and they are the successful ones. Their faith is both a belief of the heart and a visible practice.

3. The disbelievers: their signs and end (Al-Baqarah: 6 and 7)

The disbelievers openly reject the truth and persist in it. Warning them or not warning them is the same, as they will not believe (Al-Baqarah: 6).

• Allah has sealed their hearts and hearing, as a result of their own stubborn refusal (Al-Baqarah: 7).
• A covering lies over their eyes, so they cannot see the truth (Al-Baqarah: 7).
• For them is a great punishment (Al-Baqarah: 7).

4. The hypocrites: who they are (Al-Baqarah: 8 to 20)

The munafiq confesses faith with the tongue while hiding disbelief in the heart. They appeared in Madinah after the Hijrah, and their chief was Abdullah bin Ubayy. They lived among the Muslims and even joined the prayer, but inwardly they were enemies of Islam.

5. The signs of the hypocrites

1. Claim without belief. They say, "We believe in Allah and the Last Day," but they are not believers (Al-Baqarah: 8).
2. Deceiving Allah and the believers. They think they deceive, but they deceive only themselves and do not realise it (Al-Baqarah: 9).
3. A disease in the heart. Their hearts are diseased with doubt and hypocrisy, and Allah lets the disease increase. Their punishment is painful because they lie (Al-Baqarah: 10).
4. Mischief called reform. They spread corruption on earth, yet when told not to, they say, "We are only reformers." Allah says they are the real mischief-makers (Al-Baqarah: 11 and 12).
5. Mocking the believers. Told to believe as the people believe, they say, "Shall we believe as the fools believe?" Allah says they are the fools (Al-Baqarah: 13).
6. Two faces. With the believers they say, "We believe," but alone with their devils (their leaders) they say, "We were only mocking" (Al-Baqarah: 14).
7. Trading guidance for error. They bought misguidance at the price of guidance, so their trade brought no profit (Al-Baqarah: 16).
8. The Prophet (ﷺ) also gave the well-known signs of a hypocrite: when he speaks he lies, when he promises he breaks it, and when trusted he betrays (Sahih Bukhari, Sahih Muslim).

6. Three parables for the hypocrites (Al-Baqarah: 17 to 20)

• The fire (Al-Baqarah: 17). A man kindles a fire in the dark and it lights up all around him, then Allah takes away their light and leaves them in darkness. The hypocrite sees the light of truth for a moment, but does not keep it.
• Deaf, dumb and blind (Al-Baqarah: 18). They do not listen to the truth, speak it or see it, so they will not return to the right path.
• The rainstorm (Al-Baqarah: 19 and 20). In a storm of dark clouds, thunder and lightning, people put their fingers in their ears for fear of death. When it flashes they walk, when it darkens they stand still. So the hypocrite moves with Islam in ease and stops in hardship.

7. Difference between the disbelievers and the hypocrites

• The disbeliever denies openly; the hypocrite shows faith and hides denial.
• The hearts of the disbelievers are sealed (Al-Baqarah: 7); the hearts of the hypocrites are diseased and the disease grows (Al-Baqarah: 10).
• For the disbelievers is a great punishment (Al-Baqarah: 7); for the hypocrites a painful punishment (Al-Baqarah: 10).
• The hypocrite is more dangerous, as he spreads mischief from inside the Muslim community (Al-Baqarah: 11 and 12).

8. Comparison of the three groups

9. The Quran and the people of taqwa (Al-Baqarah: 2)

The Quran is a guide for all, but only the muttaqin benefit practically. A heart full of prejudice, stubbornness and double dealing cannot benefit from its light.

Guidance for us

• Faith is not a claim of the tongue; it is belief in the heart shown in deeds.
• Be the same in public and in private: truthful, trustworthy and true to promises.
• Never call a wrong practice "reform"; honestly test our actions against the Quran.
• Do not mock believers or the truth; mockery takes away guidance.
• Hold firm to faith in hardship as well as in ease, and be wary of those who show one face to everybody.
• Make taqwa our own: faith in the unseen, salah, spending and belief in the Hereafter (Al-Baqarah: 3 and 4).

Benefits and harms

• In this world: the muttaqin gain guidance, peace of heart, trust of people through truthfulness and a balanced society through salah and charity.
• In the Hereafter: success and eternal Paradise (Al-Baqarah: 5).
• Harms of neglect: the disease of the heart grows, a person falls into lies and mischief (Al-Baqarah: 10) and ends in a painful punishment (Al-Baqarah: 7, 10).

Conclusion

These ayat give a test to recognise people. The muttaqin have a heart lit with faith and good deeds, the disbelievers persist in open denial, and the hypocrites have faith on the tongue and denial in the heart. The parables of fire and rain show the wavering state of the hypocrite.

Introduction

The creation of Hazrat Adam (AS) and his appointment as khalifah on earth is the first chapter of human history. It is told in Al-Baqarah: 30 to 39. It includes Allah's address to the angels, the gift of knowledge to Adam (AS), the refusal of Iblis out of pride, the exit from Paradise, the acceptance of repentance and the start of human life on earth with guidance.

1. The announcement of a khalifah (Al-Baqarah: 30)

Allah told the angels, "I am going to place a khalifah (successor) on earth." The angels asked whether He would place one who would spread corruption and shed blood, while they glorify Him and declare His holiness. Allah replied, "I know what you do not know." Elsewhere the Quran says Adam (AS) was created from clay (Al-Hijr: 28).

2. Knowledge of the names (Al-Baqarah: 31 to 33)

Allah taught Adam (AS) the names of all things and then showed them to the angels, asking them to name them if they were truthful (31). The angels admitted, "Glory be to You, we have only the knowledge You have given us" (32). Adam (AS) told the names, and Allah said that He knows the unseen of the heavens and earth, and what they show and hide (33). This proved the superiority of Adam (AS) through knowledge.

3. Prostration of the angels and the refusal of Iblis (Al-Baqarah: 34)

Allah ordered the angels to prostrate to Adam (AS). All obeyed except Iblis, who refused out of arrogance and became one of the disbelievers. This was a prostration of respect, not of worship. Iblis claimed he was better, being made of fire while Adam (AS) was of clay (Al-A'raf: 12). According to the Quran, he was one of the jinn (Al-Kahf: 50).

4. Life in Paradise and the forbidden tree (Al-Baqarah: 35)

Allah told Adam (AS) and his wife (Hazrat Hawwa) to live in Paradise and eat freely from wherever they wished, but not to go near "this tree", or they would be among the wrongdoers. The Quran does not name the tree, so we should not claim to know its kind.

5. The slip and the descent to earth (Al-Baqarah: 36)

Satan made them slip and they were taken out of the comfort they were in. Allah said, "Go down, some of you enemies to others. On earth is a dwelling place and provision for a time." Thus the enmity between man and Satan is clear, and earthly life is a test.

6. The repentance of Adam (AS) (Al-Baqarah: 37)

Adam (AS) received words from his Lord and turned to Him, and Allah accepted his repentance. He is the Accepter of repentance, the Merciful. The scholars say these are the words of Al-A'raf: 23: "Our Lord, we have wronged ourselves." Adam (AS) admitted his fault and gave no excuse.

7. Guidance for the children of Adam (Al-Baqarah: 38 and 39)

Allah said, "Go down all of you. When guidance comes to you from Me, those who follow it will have no fear and will not grieve (38). Those who reject it and deny Our signs are the people of the Fire, abiding in it (39)." So the story leaves two roads: follow guidance or reject it.

8. Adam (AS) and Iblis compared

Guidance for us

• Value knowledge: man's honour lies in knowledge, and it must be used as Allah's gift (Al-Baqarah: 31).
• Avoid pride: arrogance made Iblis an outcast, so adopt humility (Al-Baqarah: 34).
• Satan is an open enemy: seek Allah's refuge from his whispers and stay within Allah's limits (Al-Baqarah: 36).
• Repent at once after a sin, admit the fault and do not make excuses (Al-Baqarah: 37).
• Fulfil the duty of khilafah: justice, knowledge and reform on earth (Al-Baqarah: 30).
• Follow Allah's guidance for freedom from fear and grief (Al-Baqarah: 38).

Benefits and harms

• In this world: the honour of khilafah gives a duty to reform the earth; using knowledge as Allah's gift brings progress and justice; following guidance brings peace.
• In the Hereafter: no fear or grief for followers of guidance (Al-Baqarah: 38) and forgiveness for those who repent (Al-Baqarah: 37).
• Harms of neglect: pride and denial lead to Iblis's fate; crossing Allah's limit cost man the comfort of Paradise (Al-Baqarah: 36); the deniers will abide in the Fire (Al-Baqarah: 39).

Conclusion

The story of Adam (AS) teaches man's status as khalifah, the enmity of Satan and the importance of repentance. Adam (AS) admitted his fault and was forgiven, while Iblis was proud and was expelled. Following Allah's guidance is the way to peace.

Introduction

The Children of Israel (Bani Israil) are the descendants of Hazrat Yaqub (AS), who was also called Israel. In Al-Baqarah: 40 to 61 (rukus 5 to 7) Allah reminds them of His many favours and also records their ingratitude, breach of covenant and disobedience. The purpose is to warn the Muslim Ummah what neglect of blessings leads to.

1. The reminder (Al-Baqarah: 40 and 47)

Allah says, "O Children of Israel, remember My favour which I bestowed upon you and fulfil My covenant, I will fulfil your covenant" (40), and repeats that He preferred them over the worlds (47). Remembering the favour is the basis of gratitude and obedience.

2. The favours (Al-Baqarah: 47 to 60)

1. Deliverance from Pharaoh (Al-Baqarah: 49). Pharaoh's people afflicted them with severe punishment, killing their sons and sparing their women, and Allah saved them. In this was a great trial from the Lord.
2. Splitting the sea (Al-Baqarah: 50). Allah parted the sea to make a path for them, saved them and drowned Pharaoh's people while they were watching.
3. The Book and the Criterion (Al-Baqarah: 53). Hazrat Musa (AS) was given the Torah, the criterion between right and wrong, after a promise of forty nights (Al-Baqarah: 51).
4. Forgiveness after the calf (Al-Baqarah: 51, 52 and 54). They took the calf as a god in Musa's absence, which was a wrong; Allah still pardoned them so they might be grateful. When they repented, Allah accepted it.
5. Life after the thunderbolt (Al-Baqarah: 55 and 56). When they said they would not believe until they saw Allah openly, a thunderbolt seized them; then Allah raised them after their death so that they would give thanks.
6. Shade of the clouds (Al-Baqarah: 57). In the desert, Allah shaded them with clouds.
7. Manna and salwa (Al-Baqarah: 57). He sent down for them pure food, manna (a sweet food) and salwa (quails), as commentators explain.
8. Twelve springs (Al-Baqarah: 60). When Musa (AS) prayed for water, Allah told him to strike the rock with his staff; twelve springs burst out and each tribe knew its drinking place.
9. Entry into the town with the promise of forgiveness (Al-Baqarah: 58). They were told to enter bowing and say "hittah" (forgive us), and their sins would be forgiven.
10. Preference over the worlds (Al-Baqarah: 47). Allah preferred them over the people of their time.

3. Their ingratitude and its result (Al-Baqarah: 51 to 61)

• They made the calf their god (Al-Baqarah: 51).
• They demanded to see Allah openly (Al-Baqarah: 55).
• They changed the word they were told to say, and a punishment from heaven came on the wrongdoers (Al-Baqarah: 59; Sahih Bukhari records that they entered mockingly, dragging themselves).
• They were tired of manna and salwa and asked for vegetables, cucumbers, garlic or wheat, lentils and onions; they exchanged the better for the worse, so humiliation and poverty were laid upon them and they incurred Allah's anger, as they used to deny His signs and unjustly kill prophets (Al-Baqarah: 61).

Guidance for us

• Remember Allah's favours and thank Him with the tongue and in action (Al-Baqarah: 40).
• Keep the covenant with Allah: He fulfils His covenant when we fulfil ours (Al-Baqarah: 40).
• Do not change Allah's commands or mock them with clever excuses (Al-Baqarah: 59).
• In hardship, turn to patience, prayer and repentance (Al-Baqarah: 45 and 54).
• Do not look down on Allah's blessings or ask for the lower in place of the better; ingratitude brings humiliation (Al-Baqarah: 61).
• Learn from the earlier nations and do not repeat their mistakes.

Benefits and harms

• In this world: freedom and honour after Pharaoh, the Book and law, and provision of water, shade and food in the desert.
• In the Hereafter: forgiveness through accepted repentance (Al-Baqarah: 54) and a reward with the Lord for those who believe and do good (Al-Baqarah: 62).
• Harms of ingratitude: humiliation and poverty and Allah's anger (Al-Baqarah: 61); punishment for changing His command (Al-Baqarah: 59); and a severe punishment for one who changes Allah's favour after it comes to him (Al-Baqarah: 211).

Conclusion

The favours on the Children of Israel were countless: deliverance from Pharaoh, a path through the sea, the Book, forgiveness, shade, manna and springs. Yet their ingratitude and disobedience made them deserve humiliation and Allah's anger. The lesson is that blessings are valued through gratitude, obedience and keeping the covenant.

Introduction

The surah is named Al-Baqarah (The Cow) in connection with this incident, in which the Children of Israel were commanded to slaughter a cow. It is told in Al-Baqarah: 67 to 73. It speaks of a murder, the needless questions of the people, the replies of Hazrat Musa (AS), the slaughter and the revival of the dead man. It is a practical lesson of Allah's power, obedience to His command and the harm of needless questions.

1. Background: the murder and the dispute (Al-Baqarah: 72)

According to the commentators, a rich man of the Children of Israel was murdered and the body was thrown at another group's door, and each side blamed the other. The Quran says only, "You killed a person and disputed over it, and Allah was to bring out what you were hiding" (Al-Baqarah: 72).

2. The command to slaughter a cow (Al-Baqarah: 67)

Musa (AS) told his people that Allah commands them to slaughter a cow. They said, "Do you take us in mockery?" He replied, "I seek refuge in Allah from being among the ignorant." To take a prophet's command as a joke was a serious fault.

3. First question: the age of the cow (Al-Baqarah: 68)

They asked what kind of cow it should be. The reply: neither old nor young, but middle aged between the two. Had they obeyed at once, any cow would have done.

4. Second question: the colour (Al-Baqarah: 69)

They asked its colour. The reply: a bright yellow cow, pleasing to those who look at it.

5. Third question: more description (Al-Baqarah: 70 and 71)

They said that all cows look alike to them and asked for more detail. The reply: a cow not trained to plough the earth or irrigate the field, sound and without any mark. Then they said, "Now you have brought the truth."

6. The slaughter was done with difficulty (Al-Baqarah: 71)

"So they slaughtered it, though they almost did not." Their hearts were not ready to obey, and they were slow to act.

7. The dead man is given life (Al-Baqarah: 73)

They were told to strike the dead body with a part of the cow. Allah gave him life, as the narrations say, and he named his killer. Allah says, "Thus does Allah bring the dead to life and show you His signs that you may understand."

8. Wisdoms of the incident

• Allah's power to raise the dead, a clear proof of the Day of Resurrection (Al-Baqarah: 73).
• There is blessing in obeying the command.
• What is hidden is brought out by Allah (Al-Baqarah: 72).

9. The harm of needless questions

Had they slaughtered any cow at once, it would have been easy. By asking again and again they made it hard for themselves. In a well-known hadith (Sahih Bukhari, Sahih Muslim), the Prophet (ﷺ) said that the greatest offender among the Muslims is one who asks about something that was not forbidden and it is then forbidden because of his question.

Guidance for us

• Obey Allah's and the Messenger's command quickly, without excuses.
• Avoid needless questioning and extra complications in religion; act on what is clear.
• Respect Allah's command and His messenger; never treat them as a joke (Al-Baqarah: 67).
• Do not hide a crime; stand for justice and truth, since Allah brings out what is hidden (Al-Baqarah: 72).
• Believe firmly in the life after death, as Allah can raise the dead (Al-Baqarah: 73).

Benefits and harms

• In this world: quick obedience removes difficulty and disputes; justice is established when the truth comes out; Allah's power strengthens faith.
• In the Hereafter: belief in resurrection becomes firm (Al-Baqarah: 73) and the obedient deserve mercy and reward.
• Harms of neglect: needless questions make a command harder (Al-Baqarah: 71); mocking a command endangers faith (Al-Baqarah: 67); hiding the truth ends in disgrace (Al-Baqarah: 72).

Conclusion

The incident shows the mind of the Children of Israel and the power of Allah. Joking and needless questions made their task hard, while the revival of the dead man showed Allah's sign. We should obey commands at once, avoid needless complication and stand for the truth.

Introduction

Hazrat Ibrahim (AS) was a great prophet and a champion of Tawhid. Allah tried him with certain commands and he fulfilled them all. With his son Hazrat Ismail (AS), he raised the foundations of Baytullah (the Kaaba). Al-Baqarah: 124 to 129 speak of the trials of Ibrahim (AS), the Kaaba as a place of security, Maqam-e-Ibrahim, the prayer for a secure city and the prayer for the last Prophet (ﷺ).

1. The trials and leadership (Al-Baqarah: 124)

Allah tried Ibrahim (AS) with commands and he completed them, so Allah said, "I will make you a leader (imam) for the people." He asked for it for his descendants too, and Allah replied, "My covenant does not reach the wrongdoers." Leadership comes through righteousness and justice, not descent.

2. The Kaaba: a place of return and security (Al-Baqarah: 125)

Allah made the House a place of return for the people and a place of security. Ibrahim (AS) and Ismail (AS) were commanded to purify it for those who circle it (tawaf), those who stay in devotion (itikaf) and those who bow and prostrate.

3. Maqam-e-Ibrahim (Al-Baqarah: 125)

Maqam-e-Ibrahim is the stone on which Ibrahim (AS) stood as he raised the walls of the Kaaba; the narrations say his footprints remained on it. Allah commanded, "Take the station of Ibrahim as a place of prayer." So after tawaf two rakat of prayer are offered near it. The Quran calls it a clear sign (Aal-e-Imran: 97).

4. Background of the building (Al-Baqarah: 127)

By Allah's command Ibrahim (AS) settled his wife Hajirah and son Ismail (AS) in the valley of Makkah (Ibrahim: 37). Later the father and son raised the foundations of the House together (Al-Baqarah: 127). The Quran calls the Kaaba the first house set up for mankind (Aal-e-Imran: 96).

5. The prayer while building (Al-Baqarah: 127)

"Our Lord, accept this from us. You are the Hearing, the Knowing." A good deed needs the prayer of acceptance, because the aim is Allah's pleasure.

6. The prayer for a secure city and for provision (Al-Baqarah: 126)

Ibrahim (AS) prayed, "My Lord, make this a secure city and provide its people with fruits, those of them who believe in Allah and the Last Day." Allah replied that He will give the disbeliever a little enjoyment, then drive him to the punishment of the Fire. Worldly wealth is no proof of faith.

7. The prayer for submission and for the Ummah (Al-Baqarah: 128)

"Our Lord, make us submissive to You and from our descendants a nation submissive to You. Show us our rites of worship and accept our repentance." It includes Tawhid, obedience, protection of faith and guidance for the children. Commentators say the rites include those of Hajj.

8. The prayer for the last Prophet (ﷺ) (Al-Baqarah: 129)

Ibrahim (AS) prayed for a messenger from their descendants who would recite Allah's verses, teach the Book and wisdom and purify them. The prayer was answered in the Prophet Muhammad (ﷺ), who came from the line of Ismail (AS).

9. Summary of the prayers of Ibrahim (AS)

1. A secure city (Al-Baqarah: 126).
2. Provision of fruits for its believing people (Al-Baqarah: 126).
3. Acceptance of the service of building (Al-Baqarah: 127).
4. To be made Muslims (submissive) and to raise from their children a Muslim nation (Al-Baqarah: 128).
5. To be shown the rites of worship and for the acceptance of repentance (Al-Baqarah: 128).
6. To send a messenger from among their descendants (Al-Baqarah: 129).

10. The Kaaba and the qibla

The Kaaba is the qibla of Muslims in prayer and the centre of Hajj and Umrah. The change of qibla towards it is described later in Al-Baqarah: 142 to 150. So the building of the Kaaba is the basis of the Muslim Ummah's signs of faith.

Guidance for us

• Tawhid: all worship is for Allah alone, the Lord of this House.
• Join action with the prayer for acceptance (Al-Baqarah: 127).
• Pass Allah's trials as Ibrahim (AS) did, for honour comes through them (Al-Baqarah: 124).
• Avoid wrongdoing: Allah's covenant of leadership does not reach the wrongdoers (Al-Baqarah: 124).
• Parents should train their children in faith and pray for them (Al-Baqarah: 128).
• Respect and keep clean the House of Allah (Al-Baqarah: 125).

Benefits and harms

• In this world: the Kaaba became a centre of peace and unity of Muslims; Makkah received provision as prayed; the righteous get leadership (Al-Baqarah: 124, 126).
• In the Hereafter: reward for the accepted deed and success for those firm on Tawhid and obedience.
• Harms of neglect: the wrongdoers lose Allah's covenant (Al-Baqarah: 124), the persistent disbelievers face the Fire (Al-Baqarah: 126) and neglecting the sanctity of the House loses reward (Al-Baqarah: 125).

Conclusion

The building of the Kaaba is a model of Tawhid, obedience and prayer. Ibrahim (AS) and Ismail (AS) built it with sincerity and prayed for acceptance. Their prayers for peace, provision, a Muslim Ummah and the last Prophet (ﷺ) were all answered. We should respect the centre of worship and pray for acceptance of our deeds.

Introduction

After the Hijrah to Madinah the Muslims prayed facing Baitul Maqdis (Jerusalem) for about sixteen or seventeen months. The Prophet (ﷺ) wished from the heart that the qiblah should be the Kaabah, the house built by Hazrat Ibrahim (AS). Allah fulfilled this wish in the second year after the Hijrah. The event is described in Surah Al-Baqarah, ayat 142 to 150, together with the objections of the opponents, the wisdom of the change, the status of the Ummat-e-Wasat and the stubbornness of the People of the Book.

Main body: the event, the objections and the wisdom

1. Baitul Maqdis as the first qiblah

In Madinah the Muslims faced Baitul Maqdis in prayer for sixteen or seventeen months, as Hazrat Bara bin Azib (RA) reports (Sahih Bukhari). It was sacred to the Jews and Christians as well.

2. The wish of the Prophet (ﷺ) (Al-Baqarah: 144)

The Prophet (ﷺ) longed for the Kaabah, the qiblah of Hazrat Ibrahim (AS), and kept turning his face towards the sky waiting for the command. Allah said that He saw this and would turn him to a qiblah with which he would be pleased.

3. The command to face the Masjid al-Haram (2:144)

The command came in the second year after the Hijrah: turn your face towards the Masjid al-Haram, and wherever you are, face it in prayer. According to the reports, the Muslims turned during the prayer itself. The mosque in Madinah where this happened is called Masjid Qiblatain (the mosque of the two qiblahs).

4. The objection of the foolish people (2:142)

The Jews, the hypocrites and the polytheists said: what has turned the Muslims away from the qiblah they used to face? The Quran calls them «السُّفَهَاء» (the foolish), because their objection came from stubbornness and prejudice, not from knowledge.

5. Allah's answer: east and west belong to Allah (2:142)

Say: to Allah belong the east and the west; He guides whom He wills to a straight path. A direction is not the aim in itself. The aim is obedience to Allah's command.

6. The Ummat-e-Wasat (2:143)

Allah said: thus We have made you a «أُمَّةً وَسَطًا» (a just and balanced community), so that you may be witnesses over the people and the Messenger a witness over you. Wasat means the middle, the just and the best. This Ummah avoids both extremes: the Jews distorted the truth and killed prophets, while the Christians exaggerated in honouring their prophet and raised him to divinity. The Muslims took the middle path of justice and balance.

7. The wisdom: a test and a way to distinguish (2:143)

The previous qiblah was appointed only so that Allah might make evident who follows the Messenger and who turns back on his heels. The change was heavy except for those whom Allah had guided. Allah will never let the faith of the believers be lost, and their earlier prayers towards Baitul Maqdis were not wasted.

8. The People of the Book know the truth but hide it (2:144, 146)

Those who were given the Scripture know that the change is the truth from their Lord (2:144). They recognise the Prophet (ﷺ) as they recognise their own sons, yet a group of them knowingly conceals the truth (2:146).

9. Steadfastness against their stubbornness (2:145)

Even if every sign were brought to them they would not follow the Muslims' qiblah, nor would the Prophet (ﷺ) follow theirs; they do not even follow one another's qiblah. If he followed their desires after the knowledge that had come to him, he would be among the wrongdoers.

10. No doubt, compete in good, face the Haram everywhere (2:147 to 150)

The truth is from your Lord, so do not be among the doubters (147). Every community has a direction to which it turns, so compete in good deeds (148). From wherever you set out, face the Masjid al-Haram, so that people have no argument against you, except the wrongdoers among them; do not fear them, fear Me (149, 150). This completes Allah's favour on you and leads you to guidance (150).

Objections and answers at a glance

Guidance for us

• Obey Allah's command without argument, because the real aim is His pleasure and not a particular direction.
• Be a balanced community: avoid extremes in religion, in spending and in behaviour (2:143).
• Do not give up the truth because of the taunts and propaganda of enemies (2:145).
• Keep faith free from doubt in what is clearly the truth (2:147).
• Compete in good deeds and keep the Ummah united on one qiblah (2:148).

Benefits and harms

• Worldly benefits: the Ummah gained one centre and unity, the rank of the Ummat-e-Wasat as witnesses to justice (2:143), and the sincere were clearly distinguished from the hesitant.
• Hereafter: reward for those who race in good deeds (2:148), and the completion of Allah's favour and guidance (2:150).
• Harms of neglect: following the desires of others makes one a wrongdoer (2:145), doubting the truth harms faith (2:147), and hiding the truth leads to misguidance (2:146).

Conclusion

The change of the qiblah shows that the identity of a Muslim lies in following Allah's command. Turning from Baitul Maqdis to the Kaabah was a test that separated the sincere from the hesitant. It also gave the Ummah the rank of Ummat-e-Wasat and silenced the objectors. The lesson for us is to submit fully to the command of Allah.

Introduction

Fasting and Hajj with Umrah are among the great acts of worship of Islam. Surah Al-Baqarah explains the rulings of fasting in ayat 183 to 187 and the rulings of Hajj and Umrah in ayat 189 and 196 to 203. Fasting builds taqwa (piety and self-restraint), while Hajj and Umrah are a practical show of obedience, patience and sincerity to Allah.

Part A: Fasting (Al-Baqarah: 183 to 187)

1. Fasting is prescribed (2:183)

Allah addressed the believers: fasting is prescribed for you as it was prescribed for those before you, so that you may become mindful of Allah («تَتَّقُونَ»). Fasting was made obligatory in the second year after the Hijrah. The Quran gives its purpose as taqwa, which means saving oneself from disobeying Allah.

2. Concessions and fidya (2:184)

Fasting is for a fixed number of days. A sick person or a traveller may fast the same number of days later. Those who are not able to fast, such as the very old or the chronically ill, must feed one poor person for each day (fidya). Whoever does more good willingly, it is better for him, and fasting is better for you, if you only knew.

3. Ramadan and the Quran (2:185)

Ramadan is the month in which the Quran was revealed as guidance for mankind, with clear proofs of guidance and the criterion between right and wrong. Whoever is present in the month must fast it. Allah wants ease for you, not hardship, so that you complete the number, glorify Allah for guiding you and become thankful.

4. Allah is near and answers prayer (2:186)

Between the rulings of fasting Allah says that He is near and answers the call of the one who calls Him. This shows that Ramadan is also a season of prayer.

5. Time, night concession and itikaf (2:187)

At the start fasting restrictions continued into the night. Some companions broke them unknowingly, and Allah forgave them and permitted marital relations on the nights of fasting; husband and wife are a garment for each other. Eating and drinking are allowed until the white thread of dawn becomes clear from the black thread of night. Then complete the fast until night. Marital relations are forbidden while in itikaf in the mosque.

6. Aims of fasting

• Taqwa and piety (2:183).
• Self-control, patience and discipline.
• Feeling the hunger of the poor and sympathy for them.
• Thanks for the guidance of the Quran and glorifying Allah (2:185).

Part B: Hajj and Umrah (Al-Baqarah: 189, 196 to 203)

7. Introduction to Hajj and Umrah

Hajj is obligatory once in a lifetime on everyone who is able (Aal-e-Imran: 3:97). Umrah is a visit to the House of Allah with ihram, tawaf and sai; scholars differ on its status, but all agree on its importance. The months of Hajj are Shawwal, Dhul Qadah and the first ten days of Dhul Hijjah (2:197). Ayat 196 begins: complete the Hajj and Umrah for Allah.

8. The new moon and the etiquette of ihram (2:189)

People asked the Prophet (ﷺ) about the waxing and waning moon. Allah said that the moon is for people to know dates and the times of Hajj. In the Days of Ignorance people in ihram entered their houses from the back; Allah said righteousness is not that, but righteousness is taqwa, and houses should be entered by their doors.

9. Kinds of Hajj, Hajj-e-Tamattu, hady and fidya (2:196)

Hajj is of three kinds: Ifrad, Qiran and Tamattu. In Hajj-e-Tamattu the pilgrim performs Umrah in the months of Hajj, leaves ihram, and enters ihram again on 8 Dhul Hijjah for Hajj. The ayah says that whoever benefits by combining Umrah with Hajj must offer whatever sacrifice (hady) is easy. If he cannot afford it, he fasts three days during Hajj and seven days when he returns home: ten in all. This applies to one whose family does not live near the Masjid al-Haram.

• Do not shave the head until the sacrifice reaches its place (2:196).
• If a person in ihram is ill or has a head ailment and must shave, the fidya is fasting three days, or feeding six poor people, or a sacrifice (2:196).
• If one is prevented from completing the pilgrimage, he sends the offering that is easy (2:196).

10. Rafath, fusuq and jidal (2:197)

Whoever intends Hajj must avoid three things: «رَفَث» (marital relations and talk about it), «فُسُوق» (all sin and disobedience) and «جِدَال» (quarrelling). Whatever good you do Allah knows it. Take provision for the journey, and the best provision is taqwa; fear Me, O people of understanding.

11. Trade, Arafat and Muzdalifah (2:198 to 199)

There is no sin in seeking Allah's bounty (trade) during Hajj; this corrected the Days of Ignorance when people thought it wrong. When you return from Arafat, remember Allah at the Mash'ar al-Haram (Muzdalifah). A hadith says Hajj is Arafah, so standing at Arafat on 9 Dhul Hijjah is the main pillar of Hajj (Tirmidhi, Abu Dawud). Ayah 199 commands everyone to return from where the other people return.

12. Remembrance and prayer at Mina (2:200 to 202)

After completing the rites remember Allah as you used to remember your fathers, or even more. Some people ask only for this world and have no share in the Hereafter. Others pray for good in this world and in the Hereafter and for protection from the Fire, and for them is a share of what they earned.

13. The numbered days (2:203)

Remember Allah during the numbered days: 11, 12 and 13 Dhul Hijjah, the days of Tashriq at Mina. Whoever hastens in two days has no sin, and whoever stays longer has no sin, for the one who fears Allah.

Guidance for us

• Fasting trains taqwa, so avoid lying, backbiting and rude speech with fasting.
• Allah wants ease, so use the concession in illness and travel (2:185).
• Hajj teaches equality: rich and poor stand in the same ihram dress.
• Taqwa is the best provision, and we should ask for good in this world and the Hereafter (2:197, 201).
• Worship needs sincere intention, not only outward rites.

Benefits and harms

• Worldly benefits: self-control, patience and discipline; feeling for the poor and more charity; the unity, brotherhood and equality of the world gathering of Hajj; permitted trade at Hajj gives economic activity.
• Hereafter: a hadith qudsi says fasting is for Allah and He Himself rewards it (Bukhari, Muslim); whoever fasts Ramadan with faith and seeking reward is forgiven his past sins (Bukhari, Muslim); the reward of an accepted Hajj is Paradise, and whoever avoids rafath and fusuq returns as on the day his mother bore him (Bukhari, Muslim).
• Harms of neglect: leaving fasting without excuse is a sin and a loss of its blessings; lying and backbiting reduce the reward of fasting; rafath, fusuq and jidal spoil the reward of Hajj (2:197); show-off worship loses its reward.

Conclusion

Fasting and Hajj with Umrah teach taqwa, patience, discipline and obedience to Allah. The ayat of Surah Al-Baqarah explain the aim of fasting, its concessions, and the pillars and etiquette of Hajj. The main aim of every act of worship is taqwa and sincerity.

Introduction

Islam makes the family the basic unit of society. To keep it strong, Surah Al-Baqarah (ayat 221 to 242) gives clear rulings on marriage, mahr, ila, divorce, khula, breastfeeding and iddah. Their aim is to protect the rights of husband and wife, the upbringing of children, the dignity and financial security of women, and justice in society.

Main body

1. Faith as the basis of marriage (2:221)

Do not marry polytheist women until they believe; a believing slave woman is better than a polytheist woman even if she pleases you. Likewise do not give believing women in marriage to polytheist men until they believe; a believing slave is better than a polytheist even if he pleases you. The reason given: they invite to the Fire, while Allah invites to Paradise and forgiveness. The chaste women of the People of the Book are permitted by Al-Maidah 5:5.

2. Rules during menstruation (2:222 to 223)

People asked about menstruation. Allah said it is a harm, so keep away from wives during it and do not approach them until they are clean. A hadith adds that everything other than intercourse is permitted (Sahih Muslim). Ayah 223 calls wives a tilth (field) for the husbands. This refuted the Jewish belief that relations from the back give a squint-eyed child (Sahih Muslim).

3. Ila (2:226 to 227)

Ila means that a husband swears not to go near his wife. For such men Allah fixed a waiting period of four months. If they return, Allah is Forgiving and Merciful; if they decide on divorce, Allah is Hearing and Knowing. According to the Hanafis, when four months pass one irrevocable divorce falls; according to the majority, the judge makes the husband either return or divorce.

4. Iddah of a divorced woman (2:228)

A divorced woman waits for three «قُرُوء». It is not lawful for her to hide what Allah created in her womb. During this time the husband has the better right to take her back if both want reconciliation. Imam Abu Hanifah takes qur as menstrual periods, Imam Shafii takes it as periods of purity. A pregnant woman waits until delivery (At-Talaq: 4). The ayah also says wives have rights similar to those against them in a fair manner, though men have a degree over them.

5. Divorce twice, and khula (2:229)

Divorce is twice; after it, either keep her in kindness or release her with good treatment. It is not lawful for husbands to take back anything they gave as mahr. But if the couple fear that they cannot keep within the limits of Allah, there is no sin on either if she gives something to be freed. This is khula. It is based on the case of the wife of Hazrat Thabit bin Qais (RA) (Sahih Bukhari). The best way of divorce is ahsan: one divorce in a period of purity, then letting the iddah pass.

6. The third divorce (2:230)

If he divorces her a third time, she is not lawful for him until she marries another husband. If that husband divorces her, there is no sin if the two return to each other, provided they think they can keep within Allah's limits. A marriage made only to make her lawful for the first husband (halalah) is forbidden; the Prophet (ﷺ) cursed the one who does it and the one for whom it is done (Tirmidhi).

7. No harm to women, no stopping their remarriage (2:231 to 232)

Do not keep women to harm them; whoever does so wrongs himself. Do not make Allah's ayat a joke. After the iddah ends, do not prevent women from marrying their former husbands when they agree between themselves in a fair way. This ayah came down about the sister of Hazrat Maqil bin Yasar (RA) (Sahih Bukhari).

8. Breastfeeding (2:233)

Mothers should nurse their children for two full years for those who want to complete the period. The father must provide for the nursing mother food and clothing in a fair manner. No soul is burdened beyond its capacity. A mother must not be harmed through her child, nor a father. With mutual consent and consultation they may wean the child earlier, and they may hire a nurse if they pay her what is customary. A hadith says what is forbidden by blood is forbidden by breastfeeding (Bukhari, Muslim).

9. Iddah of widowhood (2:234 to 235)

A widow waits four months and ten days. During it she avoids adornment. When the term is over, there is no blame on her for what she does in a fair way. A pregnant widow waits until she delivers (At-Talaq: 4). Ayah 235 allows an indirect hint of marriage proposal during the iddah, but forbids a firm promise or the marriage contract before the term ends.

10. Rulings of mahr (2:236 to 237)

Mahr is the property that a husband gives to his wife as her right. If a divorce takes place before consummation and no mahr was fixed, the husband gives a fair provision: the wealthy according to his means and the poor according to his means (2:236). If mahr was fixed and divorce comes before consummation, half of it is due, unless the woman forgives or the husband gives the whole; to forgive is nearer to taqwa (2:237).

11. Maintenance and the rights of widows (2:240 to 241)

Ayah 241 says divorced women have a right to fair provision, a duty on the God-fearing. Ayah 240 speaks of a bequest of a year's maintenance and residence for widows. Most scholars say the one-year ruling was replaced by the iddah of four months and ten days (2:234).

12. The status of divorce

Divorce is lawful but it is the last resort. The Quran stresses reconciliation, fair treatment and not harming the woman (2:229, 231).

Guidance for us

• Choose a spouse by religion and character, not by looks or wealth only (2:221).
• Husband and wife should give each other their rights in a fair way and avoid ego and stubbornness (2:228).
• Divorce is the last resort; prefer reconciliation and consultation.
• Never trouble women, take back mahr, or turn iddah into a punishment (2:229, 231).
• Both parents share the responsibility of bringing up children, and neither should be harmed (2:233).

Benefits and harms

• Worldly benefits: a strong family system; economic and social security for women through mahr, maintenance and iddah; better health and upbringing of children; protection of lineage through iddah.
• Hereafter: Allah loves those who repent and purify themselves (2:222); success for those who keep Allah's limits (2:229).
• Harms of neglect: harming women or keeping them unjustly wrongs oneself (2:231); crossing Allah's limits is wrongdoing (2:229); treating divorce or halalah as a game ruins families.

Conclusion

Ayat 221 to 242 of Surah Al-Baqarah are a complete code for family life. They base marriage on faith, fix the rights of women (mahr, maintenance, iddah, nursing) and teach divorce and return in a way that puts justice and reconciliation first. The aim of the whole system is love, justice and the fulfilment of rights between husband and wife.

Introduction

The word «رِبَا» means increase. In the Shariah it means the extra amount taken in return for time on a loan, or an unjust extra in an exchange, where one side gains without right. In Surah Al-Baqarah, ayat 275 to 281, Allah declares interest forbidden, describes its bad end and orders it to be given up. According to some narrations ayah 281 is among the last ayat of the Quran to be revealed.

Main body: the rulings on riba

1. Meaning and kinds of riba

There are two main kinds. Riba al-nasiah is the extra amount taken on a loan for the delay in time, which is the most common form. Riba al-fadl is excess in the exchange of goods of the same kind, such as gold for gold or wheat for wheat. Both are forbidden.

2. Interest in the Days of Ignorance

Interest was common among the Arabs. When the fixed term passed and the debtor could not pay, the creditor extended the time and increased the amount. Poor debtors stayed under debt for life, and wealth gathered in a few hands.

3. The end of the interest-eater (2:275)

Those who consume interest will rise on the Day of Judgement like one whom Satan has driven to madness by his touch. They said that trade is just like interest, but Allah has made trade lawful and interest unlawful.

4. The declaration of prohibition and the door of repentance (2:275)

Whoever receives the advice of his Lord and stops, what he took before is his, and his matter is with Allah. But whoever returns to it after the command, those are the people of the Fire, abiding in it.

5. Interest is wiped out, charity grows (2:276)

Allah destroys interest and increases charity, and Allah does not love every sinful ungrateful person. Interest seems to grow but has no blessing; charity seems to decrease but grows with blessing.

6. The reward of faith and good deeds (2:277)

Those who believe, do good deeds, establish prayer and give zakat have their reward with their Lord, and they will have no fear nor will they grieve. The alternative to interest is good deeds and financial sympathy.

7. War from Allah and His Messenger (2:278 to 279)

Believers are told to fear Allah and give up what remains of interest. If they do not, they should be ready for war from Allah and His Messenger. This is the strongest warning in the Quran about any sin. A hadith says the Prophet (ﷺ) cursed the one who takes interest, the one who gives it, the one who writes it and the two witnesses (Sahih Muslim). In his farewell sermon he cancelled all interest of the days of ignorance.

8. Only the principal is due (2:279)

If they repent, they have their principal, without wronging and without being wronged. This is justice: the creditor does not lose his capital, and the debtor is not crushed.

9. Ease for the debtor in hardship (2:280)

If the debtor is in difficulty, give him time until ease, and to forgive the debt as charity is better for you, if you only knew. In an Islamic society a loan is for help, not for pressure.

10. Fear of the Day of Return (2:281)

Fear the day when you will be returned to Allah; then every soul will be paid in full what it earned, and they will not be wronged. The injustice of interest is set against the justice of the Hereafter.

Harms of interest

• Economic exploitation of the poor and needy.
• Wealth gathers in a few hands and the gap between rich and poor grows.
• It kills the spirit of kindness and loans of goodwill (qard hasan).
• It brings hatred, jealousy and enmity between people.
• It takes away blessing from wealth (2:276) and brings war from Allah and His Messenger (2:279) and the Fire in the Hereafter (2:275).

Islamic alternatives to interest

Islam shows other ways: partnership (mudarabah and musharakah), buying and selling, leasing (ijarah) and qard hasan (an interest-free loan). Profit in trade is lawful on the basis of sharing both gain and loss, which keeps justice clear. Aal-e-Imran 3:130 also forbids eating interest doubled and multiplied.

Guidance for us

• Avoiding interest is a demand of faith, because the warning is war from Allah and His Messenger (2:279).
• Be gentle with a debtor in hardship and give him time (2:280).
• Be honest, fair and transparent in trade and investment.
• The door of repentance is open: the past is with Allah, and from now on leave interest completely (2:275).
• Put religion first in economic decisions, since unlawful earnings have no blessing.

Benefits and harms

• Worldly benefits of leaving interest: economic justice and fair distribution of wealth; protection of borrowers from exploitation; sympathy and brotherhood through charity and qard hasan; freedom from the burden of debt.
• Hereafter: those who avoid it and do good will have their reward with their Lord, with no fear and no grief (2:277); Allah increases charity (2:276).

Conclusion

The prohibition of interest is one of the clearest commands of the Quran. Ayat 275 to 281 give its punishment, its prohibition, the door of repentance, ease for the poor debtor and the justice of the Hereafter. Islam replaces interest with justice, partnership, charity and qard hasan.

Introduction

Infaq means spending wealth for the pleasure of Allah. It includes zakat and also voluntary charity. Surah Al-Baqarah explains its excellence, etiquette, parables and results in ayat 261 to 274, and gives related rulings in ayat 195, 215 and 219.

Main body

1. Meaning and importance

In language infaq is spending something. In the Shariah it is using wealth and ability for the good of others to please Allah. The Quran repeatedly encourages it and makes it a sign of the believers.

2. What to spend and on whom (2:215, 219)

They ask what to spend. Say: whatever good you spend is for parents, relatives, orphans, the needy and the traveller, and Allah knows whatever good you do (2:215). In 2:219 the answer is the surplus, what remains beyond your need.

3. The parable of sincere spending (2:261)

Those who spend in the way of Allah are like a grain that grows seven ears, in each ear a hundred grains; Allah multiplies for whom He wills. One good deed can grow to 700 times.

4. No reminders of favour and no hurt (2:262 to 263)

Those who spend and do not follow it with reminders of their favour or injury have their reward with their Lord, with no fear and no grief. A kind word and forgiveness are better than charity followed by injury.

5. The charity of show-off (2:264)

Do not cancel your charity by reminders and injury, like one who spends to be seen by people and does not believe in Allah and the Last Day. His parable is a smooth rock with a little soil on it: a heavy rain strikes it and leaves it bare. They gain nothing from what they earned.

6. Two more parables (2:265 to 266)

The charity of those who spend seeking Allah's pleasure and firmness of soul is like a garden on high ground: heavy rain doubles its fruit, and if no heavy rain falls, a drizzle is enough. In 2:266 the garden of a man in old age with weak children is burned by a fiery whirlwind. Some scholars say it is the person who did good deeds all his life but lost them when he needed them most.

7. Spend good and lawful wealth (2:267)

Spend from the good of what you have earned and of what We brought out of the earth for you. Do not aim at the bad to spend from it, which you yourselves would take only with closed eyes. Hazrat Bara bin Azib (RA) reports that the Ansar gave poor dates as charity, and the ayah came down (Tirmidhi).

8. Satan frightens with poverty (2:268)

Satan threatens you with poverty and orders you to indecency, while Allah promises forgiveness from Him and bounty. A believer trusts Allah's promise, not Satan's whisper.

9. Open and secret charity (2:271)

If you show your charity it is good, but if you hide it and give it to the needy, it is better for you, and it removes some of your sins. A hadith says seven people will be in Allah's shade on the Day of Judgement, among them one who gives charity so secretly that his left hand does not know what his right hand gave (Bukhari, Muslim).

10. Guidance is with Allah, intention and reward (2:272)

Guiding them is not your duty; Allah guides whom He wills. Whatever good you spend is for yourselves, and you spend only seeking Allah's face. What you spend will be repaid in full and you will not be wronged.

11. The self-respecting needy (2:273)

Charity is for the poor restricted in the way of Allah, who cannot move about in the land. The ignorant think them rich because of their modesty, but you know them by their mark. They do not beg people with urgency. Some scholars say this refers to Ashab-e-Suffah.

12. Night and day, secret and open (2:274)

Those who spend their wealth by night and day, secretly and openly, have their reward with their Lord, and they have no fear nor grief.

13. Do not throw yourselves into destruction (2:195)

Spend in the way of Allah and do not throw yourselves into destruction, and do good, for Allah loves the doers of good. Hazrat Abu Ayyub Ansari (RA) explained that destruction is leaving spending and jihad and being busy with property and farms (Tirmidhi, Abu Dawud).

Guidance for us

• Wealth is a favour of Allah; spending it in His way is thanks.
• Keep the intention pure: avoid show and reminders of favour.
• Give good, lawful wealth, not worn-out things.
• Secret charity is better, though open charity can encourage others (2:271).
• Prefer poor relatives and the self-respecting needy, and protect their dignity (2:215, 273).

Benefits and harms

• Worldly benefits: blessing and growth in wealth (2:261); sympathy and brotherhood and less poverty; secret charity removes sins (2:271); freedom from the fear of poverty and peace of heart (2:268).
• Hereafter: many times more reward (2:261); no fear and no grief (2:262, 274); shade of Allah's Throne for the one who gives in secret (Bukhari, Muslim); forgiveness and bounty (2:268).
• Harms of neglect: reminders of favour and hurt destroy charity (2:264); show-off charity brings no reward (2:264); giving bad things is disliked (2:267); obeying Satan's threat of poverty breeds miserliness (2:268).

Conclusion

Infaq fi sabilillah is the practical sign of faith. Ayat 261 to 274 explain its excellence, etiquette, parables and end. Its spirit is sincerity, purity of wealth, no reminders of favour, and care for the dignity of the needy.

Introduction

Loans and credit are a necessary part of social life, and they often cause disputes. So Surah Al-Baqarah, ayah 282, called Ayat al-Dayn (the verse of the loan), gives detailed instructions on writing, witnessing and settling a loan with justice. It is the longest ayah of the Quran. Ayat 280 and 283 add the rulings on respite, pledge and trust.

Main body: the rulings of Ayat al-Dayn

1. Write down the loan (2:282)

Believers are addressed: when you contract a debt for a fixed term, write it down. The document protects the rights of both sides.

2. The scribe must write justly (2:282)

Let a scribe write it between you with justice. The scribe should not refuse to write as Allah has taught him, and he must not favour either party.

3. The debtor dictates (2:282)

The one who owes the debt should dictate, fear Allah his Lord and not reduce anything from it. If the debtor is of weak mind, weak or unable to dictate, his guardian should dictate with justice.

4. Witnesses (2:282)

Call two witnesses from among your men. If two men are not available, then one man and two women whom you accept as witnesses, so that if one of them errs, the other can remind her. Witnesses must not refuse when they are called.

5. Do not be lazy in writing, small or large (2:282)

Do not be weary of writing it, whether small or large, up to its term. That is more just in the sight of Allah, stronger as evidence, and nearer to removing doubt.

6. Cash trade needs no document, but take witnesses (2:282)

If it is an immediate transaction that you carry out between yourselves, there is no sin in not writing it. But take witnesses when you trade.

7. No harm to the scribe or witness (2:282)

Neither scribe nor witness should be harmed; if you do that, it is disobedience. Fear Allah, and Allah teaches you, and Allah knows all things.

8. Pledge when travelling (2:283)

If you are on a journey and cannot find a scribe, a pledge taken in hand is enough. The Prophet (ﷺ) bought grain on credit from a Jew of Madinah and pledged his armour with him (Sahih Bukhari).

9. Trust and not hiding testimony (2:283)

If one trusts another without a pledge, the trusted one must fulfil his trust and fear Allah his Lord. Do not hide testimony; whoever hides it, his heart is sinful.

10. Time and kindness for the one in hardship (2:280)

If the debtor is in difficulty, give him time until he is at ease, and to forgive the debt as charity is better for you. The Quran prefers mercy to harshness in recovering a loan.

11. Hadith on loans

• The delay of a rich person in paying a debt is injustice (Bukhari, Muslim).
• The soul of the believer stays tied to his debt until it is paid (Tirmidhi).
• Whoever takes people's property intending to repay it, Allah repays it for him (Bukhari).

Guidance for us

• Write down dealings and take witnesses: this gives justice and protects against doubt (2:282).
• Scribes and witnesses should stand for justice and not favour anyone.
• A debtor should be honest, intend to repay and fear Allah (2:283).
• A creditor should be gentle with the one in hardship (2:280).
• Hiding testimony is a sin; truthful testimony is a demand of faith (2:283).

Benefits and harms

• Worldly benefits: fewer doubts, quarrels and court cases; rights are protected by document and witness; mutual trust and honesty in business; a pledge protects the lender and makes lending easy.
• Hereafter: the one who gives respite or forgives a debtor in hardship has great reward (2:280); one who pays his trust and gives true testimony will be successful before Allah.
• Harms of neglect: hiding testimony makes the heart sinful (2:283); harming a scribe or witness is disobedience (2:282); delaying repayment is injustice and breaks trust; laziness in writing brings doubt and disputes.

Conclusion

Ayat al-Dayn is the foundation of honesty, justice and mutual trust in the Islamic economic order. Ayat 282 and 283 give the rulings on the document, testimony, the duty of the scribe, pledge and trust. Writing it down, taking witnesses, being truthful and being kind to the debtor are basic teachings of Islam.

Introduction

Surah Aal-e-Imran describes two great battles. Badr was fought on 17 Ramadan 2 AH and Uhud in Shawwal 3 AH. The Quran tells them not as history but to train faith and to give a lesson. Badr made the difference between truth and falsehood clear. Uhud taught that victory and defeat depend on obeying Allah and His Messenger (ﷺ), on patience, taqwa and unity (ayat 121 to 175).

Part 1: The battle of Badr

1. Background (3:123)

Badr was fought on 17 Ramadan 2 AH near Badr, a place south-west of Madinah. A big Quraish trade caravan under Abu Sufyan was returning from Syria. The Prophet (ﷺ) set out with his companions (RA) to intercept it, but Quraish came out with a full army. The Muslims were about 313 and Quraish about 1,000. The Muslims had very few mounts and weapons. The Quran reminds them of this weakness: Allah helped you at Badr while you were weak (3:123).

2. A clear sign for the people of insight (3:13)

Two groups met: one fought in the way of Allah and the other was disbelieving. The disbelievers saw the Muslims as twice their own number, and Allah supports with His help whom He wills. In this there is a lesson for those who have eyes to see.

3. The promise of help and the angels (3:124 to 125)

When hearts were anxious, the Prophet (ﷺ) gave the good news that Allah would help the Muslims with three thousand angels (3:124). Then it was said that if they stayed patient and kept taqwa, Allah would help with five thousand marked angels (3:125). Surah Al-Anfal (8:9) mentions a thousand angels at Badr. The angels were sent only as good news and to calm the hearts, because victory is from Allah alone.

4. The result (3:126 to 127)

The Muslims won by the help of Allah. About 70 Quraish leaders and fighters were killed, among them Abu Jahl, and about 70 were taken prisoner. Fourteen Muslims were martyred. The Quran says that victory is only from Allah (3:126) and that its purpose was to cut off a part of the disbelievers or to humble them so that they return disappointed (3:127).

5. Importance of Badr

The Quran calls the day of Badr Yaum al-Furqan, the day of decision between truth and falsehood (8:41). It was the first decisive battle of Islam. It strengthened the Islamic state in Madinah, broke the pride of Quraish and made the Arab tribes respect the Muslims.

Part 2: The battle of Uhud

1. Background (3:121)

To take revenge for Badr, Quraish prepared a large army. In Shawwal 3 AH Abu Sufyan marched on Madinah with about 3,000 men. The Muslims were about 700 (after about 300 hypocrites under Abdullah bin Ubayy turned back on the way). The Prophet (ﷺ) preferred to defend inside Madinah, but most of the young companions insisted on going out, so he accepted their opinion and drew up the lines at the foot of Mount Uhud. The Quran recalls that morning when he left his family and settled the believers at their positions for battle (3:121).

2. Two groups nearly lose heart (3:122)

Two groups among the Muslims (Banu Salimah and Banu Harithah, according to the commentators) were about to lose heart, but Allah was their protector. The believers must put their trust in Allah alone (3:122).

3. The archers leave their post (3:152)

The Prophet (ﷺ) posted fifty archers under Abdullah bin Jubair (RA) on the mountain pass and ordered them strictly not to leave it whatever the result of the battle (Sahih Bukhari). At first the Muslims clearly won and Quraish fell back. Seeing this, most of the archers thought the battle was over and left the pass to collect the spoils. Abdullah bin Jubair (RA) and a few men tried to stop them, but only a handful remained. Khalid bin Walid, who was not yet a Muslim, saw the gap, attacked from behind with his cavalry, and the victory turned into a setback.

The Quran describes it: some of you wanted this world and some wanted the Hereafter, then Allah turned you away from them to test you, and He has pardoned you (3:152).

4. Causes of the defeat (3:152, 155, 165)

• Disobeying the order of the Prophet (ﷺ): the archers left their post (3:152).
• Love of spoils and of this world, which pushed the real aim aside (3:152).
• Quarrelling and disagreement among themselves, which broke their courage (3:152).
• Shaitan made them slip because of some of their earlier deeds (3:155).
• When the Muslims asked in surprise why this happened, the answer was: it is from yourselves, the result of your own fault (3:165).

Even so, the Quran adds that Allah pardoned them (3:155).

5. Losses and the martyrs (3:169)

About 70 companions were martyred, among them Hazrat Hamza (RA), the uncle of the Prophet (ﷺ), who is known as Sayyid-ush-Shuhada (chief of the martyrs), and Hazrat Mus'ab bin Umair (RA), the standard-bearer. The blessed face of the Prophet (ﷺ) was wounded and a tooth of his was broken. The Quran comforts the Muslims: do not think of those killed in the way of Allah as dead, they are alive with their Lord and provided for (3:169).

6. The rumour of the martyrdom of the Prophet (ﷺ) (3:144)

During the fighting a rumour spread that the Prophet (ﷺ) had been killed. Some Muslims lost heart and some left the field. The Quran reminded them that Muhammad (ﷺ) is only a Messenger and many Messengers passed away before him; if he dies or is killed, will you turn back on your heels? Whoever turns back cannot harm Allah at all, and Allah will reward the grateful (3:144). According to the seerah accounts, Hazrat Ka'b bin Malik (RA) recognised the Prophet (ﷺ) and called out loudly that he was alive, and the companions gathered around him again.

7. Calm after grief (3:154)

After this grief Allah sent down calm upon the believers, a light sleep that covered a group of them (3:154). It strengthened their hearts, while the hypocrites remained worried only about themselves.

8. The hypocrites withdraw (3:166 to 168)

Abdullah bin Ubayy bin Salul went back on the way with about 300 companions, saying that Muhammad (ﷺ) had not followed their opinion. The Quran exposed them: on that day they were nearer to disbelief than to belief, saying with their mouths what was not in their hearts (3:167). When they said that their brothers would not have been killed if they had listened to them, the reply was: then ward off death from yourselves if you are truthful (3:168).

9. Do not lose heart (3:139 to 140)

Allah consoled the believers: do not weaken and do not grieve, you will be superior if you are true believers (3:139). If a wound has touched you, a similar wound has touched the other people, and Allah makes the days alternate among people (3:140). So a setback is a test and not the end.

10. Hamra al-Asad and the trust in Allah (3:172 to 174)

The next day the Prophet (ﷺ), though wounded, went out with the companions after Quraish as far as Hamra al-Asad, to keep the pressure on the enemy. Quraish saw the determination of the Muslims and decided to return. The Quran praises those who answered Allah and the Messenger after being wounded (3:172). When people tried to frighten them, their faith increased and they said: Allah is sufficient for us and the best Disposer of affairs (3:173). So they returned with a favour and bounty from Allah (3:174).

Guidance for us

1. Obedience to the Messenger (ﷺ) is a must at all times, above all when he gives an order for a plan of action (3:152).
2. Discipline and unity are the base of success, and disagreement brings weakness (3:152).
3. Greed for worldly gain pulls a person away from the real aim.
4. Do not lose heart in hard times, the believers will finally prevail (3:139).
5. Faith is tied to Allah and His religion, not to a person alone (3:144).
6. After a setback, look at your own mistakes and turn to Allah (3:165).
7. Badr shows that help of Allah can give victory even with few resources.
8. Believe that the martyrs are alive and honoured (3:169).

Benefits of following these lessons

Worldly benefits:

• Obedience and unity bring social and political victory, as at Badr.
• Patience and organisation keep honour against the enemy.
• Learning from a setback gives a better plan for the future.
• Firm faith keeps courage in hard times.

Benefits in the Hereafter:

• The high rank of martyrdom and high places in Paradise (3:169).
• Forgiveness and mercy from Allah (3:157).
• Great reward for patience, for Allah loves the patient (3:146).

Harms of neglecting these teachings

• Disobeying the Messenger (ﷺ) takes the blessing of victory away, as at Uhud.
• Love of this world leads to great loss.
• Quarrels and disagreement bring weakness and defeat (3:152).
• Hypocrisy and turning back from the field destroy religion and character (3:167).

Conclusion

Badr and Uhud are two important chapters of Surah Aal-e-Imran. At Badr the help of Allah and the patience and faith of the Muslims gave victory despite few men and few means; at Uhud lack of obedience, love of the world and disagreement opened the way to defeat. The real message of the Quran is that success lies not in numbers or equipment but in obedience to Allah and His Messenger (ﷺ), patience, taqwa and unity.

Introduction

Surah Aal-e-Imran gives a detailed account of Hazrat Maryam (AS), Hazrat Zakariyya (AS), Hazrat Yahya (AS) and Hazrat Isa (AS) (ayat 33 to 63). The surah is named after the family of Imran, to which Hazrat Maryam (AS) belonged. Allah chose Adam, Nuh, the family of Ibrahim and the family of Imran above all the worlds (3:33). Within this chosen family come the birth, the prophethood, the miracles and the raising of Hazrat Isa (AS), a clear answer to the wrong beliefs of Christians and Jews.

Part 1: Birth

1. Birth and vow of Hazrat Maryam (AS) (3:35 to 36)

The wife of Imran prayed that she vowed to Allah what was in her womb, freed for His service (3:35). When a girl was born she named her Maryam and asked Allah to protect her and her children from Shaitan, the rejected (3:36). In Sahih Bukhari and Sahih Muslim the Prophet (ﷺ) said that every child is touched by Shaitan at birth and cries, except Maryam and her son. This shows their special protection.

2. Guardianship by Hazrat Zakariyya (AS) (3:37)

Allah accepted Maryam (AS) with good acceptance and made her grow well, and Hazrat Zakariyya (AS) became her guardian. Whenever he entered the prayer chamber he found provision with her. When he asked where it came from she said: it is from Allah. Seeing this, Hazrat Zakariyya (AS) prayed for a righteous child, though he was old and his wife was barren (3:38 to 40).

3. Good news of Hazrat Yahya (AS) (3:39, 41)

While he was praying, the angels gave him the good news of Yahya (AS), who would confirm a word from Allah (Hazrat Isa, AS), be a noble leader, chaste and a Prophet (3:39). As a sign he could not speak to people for three days except by gesture, and he was to remember Allah much (3:41).

4. Maryam (AS) chosen above the women (3:42 to 43)

The angels told her that Allah had chosen her, purified her and preferred her over the women of the worlds, and told her to be obedient, to prostrate and to bow.

5. Good news of Hazrat Isa (AS) (3:45 to 46)

The angels gave her good news of a word from Allah, whose name would be the Messiah, Isa son of Maryam, honoured in this world and the Hereafter and among those near to Allah (3:45). He would speak to people in the cradle and in old age and be among the righteous (3:46).

6. Birth without a father (3:47 and 3:59)

Maryam (AS) asked in wonder how she could have a child when no man had touched her. Allah said that He creates what He wills: when He decides a matter He only says 'Be' and it is (3:47). The Quran also gives the example of Adam: the likeness of Isa with Allah is that of Adam, whom He created from dust and then said 'Be', and he was (3:59). So the birth shows the power of Allah, who needs no means, and it does not prove that Isa (AS) is divine.

Part 2: Mission and miracles

7. Book, wisdom and mission to Bani Israel (3:48 to 49)

Allah would teach him the Book, wisdom, the Torah and the Injil (3:48), and make him a Messenger to the Children of Israel, who said to them: I have come to you with a sign from your Lord (3:49).

8. The miracles (3:49)

1. He made a shape of a bird from clay, breathed into it and it became a living bird by Allah's permission.
2. He healed the one born blind by Allah's permission.
3. He healed the leper (the one with leprosy).
4. He gave life to the dead by Allah's permission.
5. He told them what they ate and what they stored in their houses.
6. He spoke in the cradle (3:46).

All these were by the permission of Allah and not by his own power; in them is a sign for you if you are believers (3:49).

9. Confirming the Torah and calling to tawhid (3:50 to 51)

He declared that he came confirming the Torah before him and to make lawful some things that had been forbidden to the Children of Israel (3:50). He called: fear Allah and obey me, for Allah is my Lord and your Lord, so worship Him; this is the straight path (3:51).

10. The disciples (3:52 to 53)

When Isa (AS) sensed disbelief from them he asked: who will be my helpers for Allah? The disciples said: we are the helpers of Allah, we believe in Allah, bear witness that we are Muslims (3:52). They prayed: we follow what You sent down and the Messenger, so write us among the witnesses (3:53).

Part 3: The plot and the raising

11. The plot and the raising (rafa) (3:54 to 55)

The disbelievers among the Jews plotted to kill him, and Allah also planned, and Allah is the best of planners (3:54). Allah said: O Isa, I will take you in full (complete your term) and raise you to Myself, clear you from those who disbelieved, and make those who follow you above the disbelievers until the Day of Resurrection (3:55). The Quran also says that they did not kill him nor crucify him (4:157 to 158). Most Ahl as-Sunnah commentators say that he was raised alive to the heavens and that he will descend near the end of time and kill the Dajjal, as the authentic ahadith in Sahih Bukhari and Sahih Muslim report.

Guidance for us

1. From Hazrat Maryam (AS): worship, chastity and trust in Allah bring a person near to Him.
2. Allah does not depend on means: He creates whatever He wills by 'Be' (3:47).
3. The basic call of all Prophets is tawhid; Isa (AS) also called people to worship his Lord (3:51).
4. The disciples are a model of helping the truth (3:52).
5. Avoid exaggeration in belief: neither make Isa (AS) a god nor insult him (3:59).
6. In hardship trust the plan of Allah, for His plan is the best (3:54).
7. Respect all Prophets and keep the pure teaching of tawhid.

Benefits of following these teachings

Worldly benefits:

• Worship and chastity bring respect in society, as in the case of Maryam (AS).
• Dua and trust make seemingly impossible things possible, as Yahya (AS) was born in answer to the dua of Zakariyya (AS).
• Helping the truth brings honour, as the disciples gained.

Benefits in the Hereafter:

• To be among the honoured and those near to Allah (3:45).
• Full reward from Allah for the believers who do good (3:57).

Harms of neglecting these teachings

• Raising a Prophet to the rank of god, or changing his teaching, is a great misguidance.
• Plotting and envy, like the Jews', cannot save a person from the plan of Allah (3:54).
• Exaggeration in belief takes a person away from the straight path.

Conclusion

Surah Aal-e-Imran explains the story of Hazrat Isa (AS) from birth to raising. His birth without a father showed the power of Allah, his miracles were by Allah's permission, his call was tawhid and the confirmation of the Torah, and Allah raised him to Himself and promised that his true followers would stay above the disbelievers. Likening him to Adam (AS), the Quran rejects every false idea of divinity. The lesson is to respect the Prophets, follow their tawhid and avoid excess and neglect in belief.

Introduction

A large part of Surah Aal-e-Imran speaks to the People of the Book (Jews and Christians) and refutes their beliefs. When a delegation of Christians from Najran came to Madinah (about 9 AH), they argued about the divinity of Hazrat Isa (AS). The Quran answered with the call to tawhid, the explanation of the religion of Hazrat Ibrahim (AS) and, at last, the order of Mubahala. This part is the best model of calling to the truth with proof, justice and goodwill.

1. The delegation of Najran and the argument (3:59)

A delegation of Christians from Najran (in Yemen) came to Madinah and argued with the Prophet (ﷺ) about the divinity of Hazrat Isa (AS). The Quran refuted this: the likeness of Isa with Allah is that of Adam, whom He created from dust, then said 'Be', and he was (3:59). When the truth became clear and they still refused, Allah ordered Mubahala.

2. The order and event of Mubahala (3:61)

The ayah orders the Prophet (ﷺ) to say: come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then let us pray earnestly and invoke the curse of Allah upon the liars (3:61). It is a decisive method in which one's closest family is put at stake. According to the narration in Sahih Muslim the Prophet (ﷺ) took Hazrat Ali, Hazrat Fatima, Hazrat Hasan and Hazrat Husain (RA) with him. The delegation avoided Mubahala and agreed to a settlement.

3. The call to the common word (3:64)

The Quran offered the People of the Book a common word acceptable to both sides: that we worship none but Allah, associate nothing with Him, and do not take one another as lords besides Allah. If they turn away, the Muslims say: bear witness that we are Muslims (3:64).

4. Hazrat Ibrahim (AS): neither a Jew nor a Christian (3:65 to 68)

Both Jews and Christians claimed Hazrat Ibrahim (AS). The Quran said that the Torah and the Injil were sent down after him, so to quarrel about him is foolish (3:65), and that they argue about what they have no knowledge of (3:66). Ibrahim (AS) was neither a Jew nor a Christian but a Hanif (turned to Allah alone) and a Muslim, and not one of the polytheists (3:67). The people nearest to him are those who follow him, this Prophet (ﷺ) and the believers (3:68).

5. Their plots (3:69 to 72)

A group of them wished to lead the Muslims astray, but they only mislead themselves without knowing it (3:69). They were rebuked for mixing truth with falsehood and hiding the truth (3:70 to 71). Another group said: believe in the morning and disbelieve in the evening, so that the Muslims may fall into doubt (3:72).

6. Distortion of the Book and false claims (3:75, 78)

Some of them twisted their tongues with the Book to make you think it was from the Book, while it was not, and they ascribed it to Allah, knowing it was a lie (3:78). This is tahrif, changing words and meaning. They also claimed that they would not be questioned for taking the rights of the unlettered (the ummiyyin, non-Jews) (3:75). They also said that the Fire would not touch them except for a few days (3:24). Hiding the truth knowingly and lying against Allah is the worst crime.

7. Islam is the accepted religion (3:19, 85, 89)

The religion with Allah is Islam (3:19). Whoever seeks a religion other than Islam, it will never be accepted from him and in the Hereafter he will be among the losers (3:85). But those who repent after disbelief and mend their ways will find Allah Forgiving and Merciful (3:89).

8. Foods and the House of Allah (3:93 to 97)

Before the Torah was sent down all food was lawful for the Children of Israel except what Israel (Hazrat Yaqub, AS) had forbidden for himself (3:93). They were challenged: bring the Torah and read it if you are truthful (3:93), and whoever invents a lie against Allah after that is a wrongdoer (3:94). Follow the religion of Ibrahim, the Hanif (3:95). The first House built for people is the one at Makkah, the Kaaba, with clear signs such as the Station of Ibrahim, and Hajj is due to Allah from whoever is able to make the journey (3:96 to 97).

9. Warning, and justice (3:98 to 99, 113 to 114)

The People of the Book were asked: why do you reject the verses of Allah while Allah is a witness over what you do (3:98), and why do you turn the believers away from the path of Allah seeking to make it crooked (3:99)? But the Quran is just: among them are people who recite the verses of Allah at night and prostrate, believe in Allah and the Last Day, enjoin good and hurry to good deeds, and they are among the righteous (3:113 to 114).

10. The Islamic method of dialogue

• Start from the common ground (3:64).
• Give proof and make the facts clear (3:59, 65).
• If they refuse, leave the matter to Allah (3:64).
• Mubahala is the last step, when the truth is clear and the other side will not accept (3:61).
• Be fair to the good among them and careful of their tricks (3:69, 113 to 114).

Guidance for us

1. Call to the truth with proof, wisdom and common ground, not with harshness or stubbornness.
2. Hiding the truth after knowing it is the greatest crime (3:71).
3. Hold your belief by proof and research, not by blind following.
4. Tawhid is the common teaching of all Prophets (AS).
5. Do not abandon justice towards the People of the Book; value those who believe (3:113 to 114).
6. Protect the Quran and Sunnah from any change; keep the original text safe.

Benefits of following these teachings

Worldly benefits:

• Safety of belief and clear thinking.
• A clear message of truth makes the call effective.
• Co-operation and peaceful living on shared matters on the basis of the common word.

Benefits in the Hereafter:

• Forgiveness for those who accept Islam and repent (3:85 to 89).
• The reward of the righteous with faith is safe with Allah (3:114 to 115).

Harms of neglecting these teachings

• Distortion and hiding the truth lead a person astray (3:78).
• Adding one's own desires to the religion takes one away from the real religion.
• Going on in disbelief after disbelief deprives one of the chance to repent (3:90).
• Choosing any religion other than Islam means loss in the Hereafter (3:85).

Conclusion

Surah Aal-e-Imran refutes the beliefs of the People of the Book with proof and justice. Its main points are the denial of the divinity of Hazrat Isa (AS), the explanation of the religion of Hazrat Ibrahim (AS), the condemnation of tahrif and the declaration that Islam is the accepted religion. Mubahala shows that when the truth is clear, the believers ask Allah to decide for the truth. We learn to call with wisdom and justice, protect our belief and present tawhid as the common ground.

Introduction

Enjoining good (amr bil maruf) and forbidding evil (nahy anil munkar) is a base of the Islamic society. Surah Aal-e-Imran speaks of this duty again and again: ayah 104 states the responsibility of the Ummah, ayah 110 names the conditions for being the best Ummah, and ayah 114 describes the qualities of the righteous. «المعروف» is what Islam and sound nature accept as good, and «المنکر» is what they reject as evil.

1. The collective responsibility of the Ummah (3:104)

Allah says: let there be among you a group inviting to good, enjoining what is right and forbidding what is wrong, and those are the successful (3:104). According to the scholars it is a collective duty (fard kifayah): there must always be a knowledgeable and active group that invites and reforms, while every Muslim takes part as far as he is able.

2. The three levels in the hadith

In Sahih Muslim the Prophet (ﷺ) said: whoever of you sees an evil, let him change it with his hand; if he cannot, then with his tongue; if he cannot, then with his heart, and that is the weakest of faith. So everyone does this duty according to his power, authority and situation.

3. The best Ummah and its conditions (3:110)

Allah says: you are the best nation brought out for mankind: you enjoin what is right, forbid what is wrong and believe in Allah (3:110). The reasons for the excellence are three: enjoining good, forbidding evil and faith in Allah. So the excellence of the Ummah depends on action and invitation, not on name or lineage. The same ayah says that some of the People of the Book believed, but most of them were disobedient.

4. Qualities of the righteous (3:113 to 115)

• Faith in Allah and the Last Day.
• Enjoining good and forbidding evil.
• Hurrying to good deeds.
• Reciting the verses of Allah and prostrating at night (3:113 to 114).

Allah says that they are among the righteous and no good they do will be denied (3:115). So enjoining good is joined with faith, worship and sincerity.

5. Unity and avoiding division (3:105)

The duty is strongest in unity. Allah forbids us to be like those who divided and differed after clear proofs came to them, and for them is a great punishment (3:105). Splitting into groups after the truth is known weakens the power of the call.

6. Wisdom, gentleness and goodwill (3:159)

The way of the Prophet (ﷺ) was gentleness, wisdom and goodwill. The Quran says that it was by the mercy of Allah that he was gentle with them, and if he had been harsh and hard-hearted they would have scattered from around him (3:159). In enjoining good the same rule applies: advice must come from well-wishing, not from personal enmity or show.

7. The fate of earlier nations (5:78 to 79 and 3:112)

Surah Al-Maidah (5:78 to 79) says that the disbelievers among the Children of Israel were cursed because they did not stop one another from the evil they did. Ayah 3:112 says that humiliation and poverty were put on them because they disbelieved in the verses of Allah, killed the Prophets without right, disobeyed and transgressed. The lesson is that keeping silent over sin and hiding the truth brings nations to ruin.

8. Manners of the one who calls

• Act first yourself, because a gap between word and deed makes the call useless (see 2:44).
• Speak with proof and wisdom and avoid taunting.
• Be gentle and well-wishing (3:159).
• Take up patience and taqwa, for they are matters of great resolve (3:186).
• Keep to your limits: the right to stop by hand belongs to the one with authority, while the ordinary Muslim does his duty by tongue and invitation.

9. Trial and patience (3:186)

Allah says that you will be tested in your wealth and your lives, and you will hear much hurtful speech from the People of the Book and the polytheists; if you are patient and fear Allah, that is among matters of firm resolve (3:186). The way of the call is full of thorns, and patience is the key to success.

Guidance for us

1. Every Muslim should invite to good and stop evil as far as he is able.
2. The excellence of the Ummah lies in its action and call (3:110).
3. Do not stay silent for personal gain; silence over evil is a sign of weak faith.
4. Be gentle, wise and patient in giving advice (3:159, 186).
5. Keep united and avoid sects (3:105).

Benefits of this duty

Worldly benefits:

• Justice, peace and moral values grow in the society.
• Evils end and the society is safe from disorder.
• Progress, mutual trust and brotherhood develop.
• Reform of individuals improves the home and the neighbourhood.

Benefits in the Hereafter:

• The promise of success (3:104).
• To be counted in the best Ummah (3:110).
• Reward for good deeds and a place among the righteous (3:114).

Harms of neglecting it

• Silence over evil can bring a general punishment (5:78 to 79).
• Hiding the truth brings the anger of Allah and disgrace (3:71).
• Division and disagreement bring weakness and a great punishment (3:105).
• Turning away from the truth after knowing it is a cause of punishment (3:105 to 106).

Conclusion

Enjoining good and forbidding evil is the identity of the Muslim Ummah and the means of its survival. Ayat 104, 110 and 114 of Surah Aal-e-Imran show that this duty is joined with faith, worship and sincerity, and it is by this that the Ummah becomes the best Ummah. The way of calling must rest on wisdom, gentleness and patience, and unity must never be broken. If the Ummah leaves this duty, the way to disorder and decline opens, as the earlier nations show.

Introduction

«الاعتصام» means to hold firmly, and «حبل اللہ» is the rope of Allah, which a person holds to stay on the path of guidance. In ayat 100 to 105 of Surah Aal-e-Imran the believers are told to avoid division, to be careful of the plots of the People of the Book, to keep taqwa and to hold the rope of Allah together. This is the central lesson of the surah and the base of the unity and salvation of the Ummah.

1. Warning against the plots of the People of the Book (3:100)

Allah warns the believers that if they obey a group of the People of the Book, they would turn them back to disbelief after their belief (3:100). According to the commentators this refers to a plot of a Jewish man, Shas bin Qais, to revive the old Aus and Khazraj war. These enemies try to divide the Muslims by doubt, trouble and enmity, so the Muslims must protect their faith.

2. The sources of guidance: the verses and the Messenger (ﷺ) (3:101)

How can you disbelieve while the verses of Allah are being recited to you and His Messenger is among you? Whoever holds firmly to Allah has been guided to a straight path (3:101). So guidance comes through revelation and the guidance of the Messenger (ﷺ).

3. Taqwa: the base of i'tisam (3:102)

Allah commands: fear Allah as He should be feared, and do not die except as Muslims (3:102). Without taqwa, unity is only a slogan, because the true base of unity is fear of Allah and obedience to Him.

4. The meaning of the rope of Allah (3:103)

Allah says: hold firmly to the rope of Allah all together and do not become divided (3:103). According to the commentators the rope of Allah is the Quran and the religion of Allah, which includes following the Book and the Sunnah and the unity of the Muslim community. In Sahih Muslim the Prophet (ﷺ) said, in the narration of Zayd bin Arqam (RA), that the Book of Allah is the rope of Allah, and whoever follows it is on guidance and whoever leaves it is astray.

5. The blessing of unity: Aus and Khazraj (3:103)

Allah reminds them of His favour: you were enemies, then He joined your hearts, and by His favour you became brothers. This means the tribes of Madinah, Aus and Khazraj, who fought for years, the most famous war being the war of Bu'ath before Islam. After they accepted Islam their hearts were joined, and after the Hijrah the Prophet (ﷺ) made brotherhood (muakhat) between the Muhajirun and the Ansar.

6. Rescue from the edge of the Fire (3:103)

The same ayah says: you were on the edge of a pit of the Fire and He saved you from it. This points to the state of disbelief and the wars of the Jahiliyyah. Islam brought the Arab society out of bloody division and made it one Ummah, and the blessing can be thanked only by unity.

7. The duty of the Ummah (3:104)

Let there be among you a group inviting to good, enjoining what is right and forbidding what is wrong (3:104). When the Ummah does this duty, unity and order remain; when it is neglected, division is born. So i'tisam and enjoining good are joined together.

8. The prohibition of division (3:105)

Do not be like those who divided and differed after the clear proofs had come to them; for them is a great punishment (3:105). The cause of division is often stubbornness, envy and desire even after the truth is clear.

9. White and black faces on the Day of Resurrection (3:106 to 107)

On the Day some faces will turn white and some black. To those whose faces are black it will be said: did you disbelieve after your belief? Taste the punishment (3:106). Those whose faces are white will be in the mercy of Allah, abiding there for ever (3:107). This is the clear picture of the end of those who leave the rope of Allah and break unity, and of those who hold it.

10. Practical requirements: how we can adopt it

1. Recite the Quran, understand its meaning and act on it.
2. Keep away from sects, group prejudice and personal ego.
3. Wish well for your Muslim brothers, reform them and pray for them (Sahih Bukhari and Sahih Muslim: the believers are like one body).
4. Keep with the community and accept the guidance of the people of knowledge.
5. In disagreement, refer to the Quran and the Sunnah for the decision (4:59).
6. Do not listen to rumours and trouble-makers who sow enmity (3:100).

Guidance for us

1. Holding fast to the Quran and Islam is the way to salvation (3:103).
2. Taqwa is the base of unity; unity is not lasting without it (3:102).
3. Remember the blessing of Islamic brotherhood and thank Allah for it.
4. Be careful of the plots and trouble-making advice of enemies (3:100).
5. After the truth is clear, do not fall into division (3:105).

Benefits of i'tisam bi-hablillah

Worldly benefits:

• Unity gives the Muslims honour, strength and peace.
• Protection from the trouble of sects.
• Quarrels end and mutual love grows.
• The plots of the enemy fail (3:100).

Benefits in the Hereafter:

• Remaining on guidance and the straight path (3:101).
• Salvation and hope of Paradise.
• White faces and everlasting stay in the mercy of Allah (3:107).

Harms of leaving it

• Division and disagreement bring weakness and disgrace (3:105).
• The danger of returning from faith to disbelief (3:100).
• Falling for the temptation of Shaitan lets the enemy dominate.
• A great punishment and black faces in the Hereafter (3:105, 106).

Conclusion

Holding fast to the rope of Allah is the central message of Surah Aal-e-Imran. Ayat 100 to 105 show that the strength of the Ummah lies in unity, and the base of unity is taqwa, following the Quran and mutual love of the believers. The event of Aus and Khazraj proves that by the mercy of Allah even enemies can become brothers. So the Muslims must hold the Book of Allah firmly, avoid division and thank Allah for His blessing.

Introduction

The last ayat of Surah Aal-e-Imran (190 to 200) speak of the creation of the heavens and the earth, the alternation of night and day and the qualities of people of understanding. The Quran again and again calls man to reflect on the universe so that he may know his Creator. Ayat 190 to 195 join reflection, remembrance of Allah and dua in a beautiful picture of the life of a believer.

1. The signs in the universe (3:190)

Allah says that in the creation of the heavens and the earth and the alternation of night and day there are signs for people of understanding (3:190). The ordered system of the universe, the movement of the sun, moon and stars and the succession of seasons are clear signs of the power and wisdom of Allah.

2. The mark of Ulul-Albab: dhikr and fikr (3:191)

They are those who remember Allah standing, sitting and lying on their sides, and reflect on the creation of the heavens and the earth (3:191). Dhikr and fikr go together: dhikr joins the heart to Allah and fikr guides the mind to knowledge of Him. This balance makes the personality of a believer complete.

3. The result of reflection: the universe has a purpose (3:191)

The one who reflects says: our Lord, You did not create this in vain; glory be to You, so protect us from the punishment of the Fire (3:191). So there is wisdom in creation, and man must give an account of his deeds, which gives him a sense of responsibility.

4. Protection from the disgrace of Hell (3:192)

They pray: our Lord, whoever You admit to the Fire, You have disgraced him, and the wrongdoers have no helpers (3:192). The believer cares for his Hereafter, because worldly honour and disgrace are temporary but disgrace in the Hereafter is everlasting.

5. Answering the caller to faith (3:193)

They say: we heard a caller calling to faith, so we believed. Our Lord, forgive our sins, remove our evil deeds and let us die with the righteous (3:193). This dua shows sincere need and the longing of good servants.

6. The prayer for the promise of Allah (3:194)

Our Lord, give us what You promised us through Your Messengers, and do not disgrace us on the Day of Resurrection; You never break the promise (3:194). It joins firm belief in the promises of Allah with the wish for success in the Hereafter.

7. The answer of Allah (3:195)

Their Lord responded to them: I will not waste the work of any worker among you, male or female, you are of one another. Those who migrated, were driven out of their homes, were harmed in My way, fought and were killed, I will remove their evil deeds and admit them to gardens beneath which rivers flow, as a reward from Allah (3:195).

8. The night of the Prophet (ﷺ)

In Sahih Bukhari and Sahih Muslim, Hazrat Abdullah bin Abbas (RA) spent a night with the Prophet (ﷺ). He woke in the night, looked at the sky and recited these ayat from the end of Surah Aal-e-Imran, then used the miswak, made wudu and prayed. This is the practical picture of reflection, dhikr and worship together.

9. Knowledge, faith and action

The aim of reflection is not only to look at the universe but to recognise the greatness of the Creator and to correct one's deeds accordingly. Scientific research and observation are meaningful when they lead to faith and action. The way of the Quran is that knowledge should teach humility and turning to Allah, not pride.

10. Qualities of Ulul-Albab

• Remembering Allah standing, sitting and lying down, and keeping vigil at night.
• Reflecting on the system of the universe (3:190 to 191).
• Admitting their faults and asking forgiveness (3:193).
• Concern for the Hereafter and seeking refuge from the Fire (3:191 to 192).
• Answering the call to the truth (3:193).

Guidance for us

1. See the signs of Allah in everything and reflect on them (3:190).
2. Keep dhikr and fikr together: this is the balance of a believer's life (3:191).
3. Do not think of the universe as purposeless; man must account for his deeds.
4. Put success in the Hereafter first in dua (3:192 to 194).
5. The promise of accepting good deeds is for both men and women (3:195).

Benefits of reflection and dhikr

Worldly benefits:

• Encouragement to knowledge and research, and love to know the secrets of the universe.
• Peace and calm of heart through the remembrance of Allah (13:28).
• Right and positive use of human abilities.
• A sense of responsibility and order in society.

Benefits in the Hereafter:

• Hope of safety from the punishment of the Fire (3:191).
• Forgiveness of sins and removal of evil deeds (3:193).
• Entry into Paradise and company of the righteous (3:193, 195).

Harms of neglecting it

• Thinking the universe is purposeless throws man into heedlessness and straying.
• Forgetting Allah hardens the heart.
• Disgrace in the Fire and no helpers for the wrongdoers (3:192).
• Knowledge without faith can lead to pride and misguidance.

Conclusion

Ayat 190 to 195 of Surah Aal-e-Imran give the believer a complete plan of fikr and dhikr. Reflection on the signs of the universe leads to knowledge of the Creator, dhikr joins the heart to Him and dua leads to success in the Hereafter. Allah promised to accept the dua of such servants and not to waste their deeds. For the student the lesson is not to separate knowledge, faith and action, but to make every observation a means of knowing the greatness of Allah.

Introduction

Surah Al-Anfal was revealed in Madinah soon after the Battle of Badr, and most of it speaks about that battle, its lessons and the rules for the spoils of war. Badr was fought on 17 Ramadan 2 AH at a place called Badr. On one side stood about 313 Muslims with very few resources, and on the other a well-armed Quraish army of about 1,000. Allah named that day «يَوْمَ الْفُرْقَانِ» (the Day of Criterion) because truth and falsehood were clearly separated on it (Al-Anfal 8:41).

1. Background: the caravan and the Quraish army

The Quraish had persecuted the Muslims for years, and the Muhajirun had left their homes and property in Makkah. A large Quraish trade caravan under Abu Sufyan was returning from Syria and passing close to Madinah. The Prophet (ﷺ) set out with about 313 men, who had only two horses and about seventy camels between them, to intercept it. Abu Sufyan learnt of this, changed his route, saved the caravan and called for help from Makkah. Abu Jahl marched out with about 1,000 men. When Abu Sufyan sent word that the caravan was safe and the army should return, Abu Jahl proudly insisted on going on to Badr, and so a trade mission became a decisive battle (Al-Anfal 8:5 to 7).

2. Consultation and the spirit of the Companions

Near Badr the Prophet (ﷺ) consulted his Companions. Hazrat Abu Bakr (RA) and Hazrat Umar (RA) spoke bravely. Hazrat Miqdad bin Amr (RA) said, 'We will not say what the Children of Israel said to Musa (AS), "You and your Lord go and fight". We will fight on your right and left, before you and behind you.' Hazrat Sa'd bin Mu'adh (RA) spoke for the Ansar: 'We believe in you; take us wherever you wish.' The Prophet (ﷺ) was pleased. The Quran also mentions that some believers disliked the march at first (Al-Anfal 8:5 to 6).

3. Allah's promise and the real wisdom

Allah had promised that one of the two parties, the caravan or the army, would fall to the Muslims (Al-Anfal 8:7). The Muslims preferred the lightly guarded caravan with its wealth, but Allah willed to establish the truth by His words and to cut off the roots of the disbelievers, so that truth is shown to be true and falsehood to be false, even if the criminals dislike it (Al-Anfal 8:8).

4. The Prophet's prayer and the help of angels

When the two armies faced each other, the Prophet (ﷺ) prayed earnestly to Allah, as reported in Sahih Muslim. Allah accepted the prayer and promised help with a thousand angels coming one after another (Al-Anfal 8:9). The Quran explains that this was only good news and a means of reassurance for the hearts, for victory comes only from Allah (Al-Anfal 8:10).

5. Slumber and rain

Before the fighting Allah covered the Muslims with light slumber that gave them calm and security. Rain also fell, which let them purify themselves, removed the uneasiness put in their hearts by Satan, strengthened their hearts and made their feet firm on the sandy ground (Al-Anfal 8:11). The commentators report that the same rain made the ground on the Quraish side slippery and muddy.

6. Orders to the angels

Allah revealed to the angels that He was with them, and told them to keep the believers firm, while He would cast terror into the hearts of the disbelievers (Al-Anfal 8:12).

7. The positions of the armies and the dream

The Muslims were on the near side of the valley towards Madinah, the Quraish on the far side, and the caravan was on lower ground (Al-Anfal 8:42). Allah arranged matters so that the battle took place, so that whoever perished would perish after clear proof and whoever lived would live after clear proof. The Prophet (ﷺ) was shown the enemy as few in his dream, which strengthened the Companions' courage (Al-Anfal 8:43). On the field Allah made each side appear few in the eyes of the other, so that His decision would be carried out (Al-Anfal 8:44).

8. Satan's deception and flight

Satan made the deeds of the Quraish look attractive and said, 'No one can overcome you today, and I am your protector.' But when the two armies came in sight of each other he turned on his heels and said, 'I am free of you; I see what you do not see; I fear Allah' (Al-Anfal 8:48). The commentators report that he came in the form of Suraqah bin Malik.

9. The handful of pebbles

At the start of the fighting the Prophet (ﷺ) threw a handful of dust and pebbles towards the enemy, and the books of tafsir and sirah report that it reached the eyes of the Quraish. The Quran says that this was in truth Allah's act: 'You did not throw when you threw, but Allah threw', and it was a good test for the believers from Him (Al-Anfal 8:17). Abu Jahl was struck down by two young Ansar, Mu'adh bin Amr and Mu'adh bin Afra (RA), and finished off by Hazrat Abdullah bin Mas'ud (RA).

10. Results and the Day of Criterion

• About 70 Quraish were killed, among them leaders such as Abu Jahl, Utbah and Shaybah (sons of Rabi'ah), Umayyah bin Khalaf and Walid bin Utbah.
• About 70 were taken prisoner.
• 14 Muslims were martyred, 6 of the Muhajirun and 8 of the Ansar.
• Quraish pride was broken, and the Islamic state of Madinah became a recognised power in Arabia. The Quran calls the day «يَوْمَ الْفُرْقَانِ» (Al-Anfal 8:41).

11. The dispute over the spoils and their distribution

After the battle the fighters disagreed about the spoils: those who gathered them, those who pursued the enemy and those who guarded the Prophet (ﷺ) each felt they deserved more. Allah declared that the spoils belong to Allah and the Messenger, so the believers should fear Allah and settle matters among themselves (Al-Anfal 8:1). The rule of distribution was then given: one fifth is for Allah and the Messenger, the relatives, the orphans, the needy and the traveller, and the rest goes to the fighters (Al-Anfal 8:41). In pre-Islamic Arabia the victor took everything; Islam made the distribution just and orderly.

12. The prisoners of war

The Prophet (ﷺ) consulted his Companions about the prisoners. Hazrat Abu Bakr (RA) advised taking ransom and releasing them, while Hazrat Umar (RA) advised executing them (Sahih Muslim). The Prophet (ﷺ) accepted ransom. Allah then gently warned that a Prophet should not take captives until he has thoroughly subdued the enemy in the land, and that the Muslims wanted the goods of this world while Allah wants the Hereafter; had a decree from Allah not already gone before, a great punishment would have touched them (Al-Anfal 8:67 to 68). Afterwards the spoils were declared lawful and good (8:69), and the captives were told that if Allah found good in their hearts, He would give them better than what was taken from them (8:70), while if they intended betrayal they had already betrayed Allah before (8:71). The sirah books report that captives who could write but could not pay were set free after teaching Muslim children.

Guidance for us

1. Help comes with effort, faith, patience, prayer and trust in Allah together, not from numbers alone (8:9, 10, 45).
2. Prayer is the believer's strongest weapon, as the Prophet's acceptance at Badr shows (8:9).
3. Consultation, obedience to the Messenger (ﷺ) and unity are the basis of collective success (8:1, 46).
4. Avoid pride, showing off and Satan's whispers, which destroyed the Quraish (8:47, 48).
5. In matters of wealth and prisoners put justice, piety and the Hereafter first (8:41, 67).
6. After success be grateful and humble; victory is Allah's gift (8:10, 17).

Worldly and Hereafter benefits

Worldly

• Truth prevailed and the foundations of the Islamic state of Madinah were strengthened.
• The honour, dignity and political standing of the Muslims rose.
• Piety, patience and unity bring success.

In the Hereafter

• Allah's mercy, forgiveness and the fulfilment of His promises.
• The martyrs receive high ranks and reward in the Hereafter.
• Allah is with those who pray and trust in Him.

Harms of neglecting this teaching

• Disobedience and quarrelling bring weakness and defeat (8:46).
• Pride and showing off, urged on by Satan, destroy success (8:47, 48).
• Craving worldly gain loses the good of the Hereafter (8:67).
• Greed or haste in deciding about prisoners risks a great punishment (8:68).

Conclusion

The Battle of Badr is a milestone in Islamic history. It proved that victory depends not on numbers and equipment but on faith, trust in Allah, obedience to the Messenger (ﷺ) and Allah's help. After success, the believer should follow the path of gratitude, humility and piety.

Introduction

Islam does not treat war as an aim but as a last resort, whose purpose is to end oppression, defend against persecution and establish peace. Surah Al-Anfal was revealed after the Battle of Badr (2 AH) and lays down the conduct of the battlefield, the way to deal with treaty-breakers, military preparation, accepting an offer of peace and the treatment of prisoners. These rules show that Islamic jihad is bound by morality, justice and piety.

1. The aim of fighting: to end persecution

The believers are told to fight until there is no more persecution (fitnah) and the religion is wholly for Allah; if the enemy stops, Allah sees what they do (Al-Anfal 8:39). So fighting is meant to free the oppressed and give people freedom to choose the truth. It is not a means of forcing anyone to become Muslim, for the Quran also says there is no compulsion in religion (Al-Baqarah 2:256).

2. Do not turn your backs in battle

When the believers meet the disbelievers advancing in battle, they must not turn their backs (Al-Anfal 8:15). Whoever does so on that day incurs Allah's anger and his refuge is Hell (8:16). Two cases are excepted: moving back as a war tactic in order to attack again, and joining another company of the Muslim army. These are strategy, not flight.

3. Steadfastness and remembrance of Allah

When the believers meet a company of the enemy they must stand firm and remember Allah much, so that they may succeed (Al-Anfal 8:45). Courage on the field is joined to a living link with Allah.

4. Obedience, unity and patience

The believers must obey Allah and His Messenger (ﷺ), must not dispute, for dispute causes cowardice and the loss of strength and awe, and must be patient, for Allah is with the patient (Al-Anfal 8:46). No army can succeed without obedience to its leader, discipline and harmony.

5. Avoid pride and showing off

The believers must not be like those who came out of their homes insolently and to be seen by people, and who turned others from Allah's way (Al-Anfal 8:47). A believer fights to uphold the truth and protect the weak, not for fame or display.

6. Treaty-breakers

The worst of creatures in Allah's sight are those who disbelieve and persist in it, especially those who break their treaty every time and do not fear Allah (Al-Anfal 8:55 to 56). If such people are met in war, they are to be dealt with firmly enough that those behind them take a lesson (8:57).

7. Ending a treaty openly and fairly

If the Muslims fear betrayal from a people, they must throw the treaty back to them on equal terms, openly, because Allah does not like traitors (Al-Anfal 8:58). The disbelievers should not think they have escaped; they cannot defeat Allah (8:59). So Islam demands loyalty to agreements, yet does not allow weakness before treachery.

8. Military preparation

The Muslims are commanded to prepare whatever force they can and steeds of war, so that they may deter the enemy of Allah and their own enemy, and others they do not know (Al-Anfal 8:60). The aim is not to seek war but to deter attack and keep the peace. Whatever is spent in Allah's cause will be repaid in full (8:60). The principle of national defence applies in every age, with the weapons and technology of that age.

9. Inclining to peace and trusting Allah

If the enemy inclines to peace, the Muslims too must incline to it and rely on Allah, for He is the Hearing, the Knowing (Al-Anfal 8:61). If they intend deception, Allah is sufficient for the Muslims, who has supported them with His help and with the believers (8:62). Islam prefers peace, but remains alert and trusts Allah.

10. Faith and the ratio of strength

At first twenty steadfast Muslims were to overcome two hundred, and a hundred to overcome a thousand, because the disbelievers do not understand (Al-Anfal 8:65). Then Allah lightened the burden, knowing their weakness: a hundred steadfast would overcome two hundred, and a thousand would overcome two thousand by Allah's permission (8:66). Faith and steadfastness can make up for fewer numbers, and Allah eases the command when people are weak.

11. Prisoners of war and the spoils

It is not fitting for a Prophet to hold captives until he has thoroughly subdued the enemy in the land (Al-Anfal 8:67). After ransom the spoils were declared lawful and good (8:69), and the captives were told that if Allah finds good in their hearts He will give them better (8:70). So prisoners are met with justice, kindness and the hope of reform.

Guidance for us

1. War is a last resort, and its purpose is to end oppression and establish peace (8:39).
2. Keep agreements faithfully, yet stay alert against treachery (8:58).
3. Prepare and keep defences strong, but put your trust in Allah (8:60).
4. Accept honourable peace when it is offered (8:61).
5. Even in war keep to moral limits, justice and kindness to prisoners (8:67 to 70).
6. Remembrance of Allah, patience and unity are the basis of success (8:45, 46).

Worldly and Hereafter benefits

Worldly

• Oppression ends and peace is established in society.
• Strong defence keeps enemies in awe and protects national honour.
• Honouring treaties builds trust between peoples.

In the Hereafter

• Allah's company and help with the patient and the pious.
• Full reward for spending in Allah's cause (8:60).
• Forgiveness and mercy from Allah.

Harms of neglecting this teaching

• Turning back in battle brings Allah's anger and Hell (8:16).
• Disputes bring cowardice and loss of awe (8:46).
• Breaking treaties destroys trust and spreads disorder.
• Neglecting preparation encourages the enemy and shows Muslim weakness.

Conclusion

The guidance of Surah Al-Anfal on war and peace is a balanced system. Fighting is only to end oppression and defend against persecution, steadfastness and obedience are the conditions of success, honouring treaties is the rule, and inclining to peace is Islam's preferred course. Following these brings peace and honour in this world and Allah's pleasure and reward in the Hereafter.

Introduction

Linguistically «هِجْرَة» means leaving one's homeland and breaking away from something. In the Shariah it means leaving a place where one cannot practise the religion freely for the sake of Allah and His Messenger (ﷺ). The Prophet (ﷺ) and the Companions migrated from Makkah to Madinah in 1 AH (622 CE), and the people of Madinah, the Ansar, gave them shelter and help (Nusrah) in a matchless way. The last four ayat of Surah Al-Anfal (8:72 to 75) speak about the relationship, virtues and reward of the Muhajirun and the Ansar.

1. Faith, Hijrah and jihad with life and wealth

The Quran says that those who believed, emigrated and strove with their wealth and lives in the cause of Allah hold the highest rank (Al-Anfal 8:72). Hijrah is not only leaving home; it is a sacrifice to protect faith and raise Allah's religion. The Muhajirun gave up their homeland, wealth, trade and relatives.

2. The Ansar who gave shelter and help

Those who gave the emigrants a place and supported them are equally honoured in Allah's sight (Al-Anfal 8:72). The Ansar of Madinah shared their houses, lands and wealth with the Muhajirun. The Prophet (ﷺ) established brotherhood (Mu'akhat) between each Muhajir and an Ansari. In Sahih Bukhari, Hazrat Sa'd bin Rabi' (RA) offered half of his wealth to his brother Hazrat Abdur Rahman bin Awf (RA), who only asked to be shown the market and soon stood on his own feet. History has few such examples of sacrifice.

3. They are allies of one another

The Muhajirun and the Ansar are «أَوْلِيَاءُ بَعْضٍ», friends, helpers and protectors of one another (Al-Anfal 8:72). In early Madinah this bond was so close that brotherhood even gave a right of inheritance for a time.

4. Believers who did not emigrate

There is no wilayah (guardianship and alliance) with believers who did not emigrate, until they emigrate. But if they ask for help in matters of religion, the Muslims must help them, except against a people with whom the Muslims have a treaty (Al-Anfal 8:72). This keeps the order of the Muslim community and respects agreements.

5. Unity of believers prevents fitnah

The disbelievers are allies of one another, and if the believers do not form the same bond of mutual support, there will be fitnah on earth and great corruption (Al-Anfal 8:73). The believers must therefore stay one community in order to face falsehood and keep peace and justice.

6. The true believers

Those who believed, emigrated, fought in Allah's cause, gave shelter and helped are declared «الْمُؤْمِنُونَ حَقًّا», the believers in truth (Al-Anfal 8:74). Faith is proved by sacrifice for its sake.

7. Forgiveness and noble provision

For them is forgiveness and «رِزْقٌ كَرِيمٌ», noble provision (Al-Anfal 8:74). Commentators explain that this means the lasting, ever-fresh blessings of Paradise, without any shortage. Allah thus joins the pardon of faults with honourable sustenance.

8. Those who joined later

Those who believed afterwards, emigrated and strove together with the earlier Muslims are also counted as part of the same community (Al-Anfal 8:75). The door of this honour stays open to every sincere believer.

9. The rights of relatives

The same ayah ends by saying that blood relatives are nearer to one another in Allah's Book (Al-Anfal 8:75). According to Ibn Kathir, this ended the early practice of inheritance through brotherhood and gave inheritance rights to relatives. So the new bond of faith does not cancel family rights.

10. The importance of intention

Sahih Bukhari reports that deeds are judged by intentions, and every person will get what he intended. Whoever emigrated for Allah and His Messenger (ﷺ) is rewarded for that, and whoever emigrated for worldly gain or to marry a woman receives only that. After the conquest of Makkah the duty of migrating to Madinah ended, but jihad and good intention remained (Sahih Bukhari). Sincerity is the soul of Hijrah.

Guidance for us

1. Do every act of Hijrah and help sincerely, for Allah alone.
2. Show the Ansar's selflessness and hospitality: help the needy, the displaced and refugees today.
3. Build brotherhood, unity and mutual support among Muslims (8:72, 73).
4. Hijrah also means leaving sin, evil and harmful company, as the Prophet (ﷺ) taught: the Muhajir is one who abandons what Allah has forbidden (Sahih Bukhari).
5. Stay in a good, religious environment, which protects faith.
6. Do not forget family rights and relatives' claims (8:75).

Worldly and Hereafter benefits

Worldly

• The Muslim community becomes strong through unity and brotherhood.
• Fitnah and corruption end, and freedom to practise the religion is gained.
• Cooperation between helpers and those helped opens ways to economic and social progress.

In the Hereafter

• Forgiveness of sins (8:74).
• Honourable provision in Paradise and high ranks (8:74).
• Allah's pleasure and His special company.

Harms of neglecting this teaching

• Staying away from Hijrah when it is due loses the brotherhood and protection of the community (8:72).
• Without mutual support among the believers, fitnah and great corruption spread (8:73).
• Neglecting relatives' rights brings social decay (8:75).
• Without sincere intention the reward of Hijrah is lost (Sahih Bukhari).

Conclusion

Surah Al-Anfal 8:72 to 75 shows the greatness of Hijrah and Nusrah. The Muhajirun gave up everything for Allah, and the Ansar shared their homes and wealth, setting an unmatched example of selflessness. The strength of this bond between believers still teaches us unity, sacrifice, sincerity and religious brotherhood.

Introduction

Surah At-Tawbah was revealed in Madinah, among the last surahs to be revealed. It begins with a declaration of disassociation (Bara'ah) and so is also called Al-Bara'ah; it is the only surah that does not begin with Bismillah. It speaks of treaties with the polytheists and their breaking, the exposure of the hypocrites and the rules of jihad. In 9 AH the Prophet (ﷺ) sent Hazrat Abu Bakr (RA) as leader of the Hajj, and then sent Hazrat Ali (RA) to announce these opening ayat to the people at Mina.

1. Background of the declaration

After the Treaty of Hudaybiyyah many tribes were bound by treaties. But some polytheists broke their agreements and attacked the allies of the Muslims, and the Quraish also broke the treaty, which led to the conquest of Makkah in 8 AH. Even afterwards some tribes kept violating treaties while others kept them. So in 9 AH, at the Hajj, the declaration was made known to the people. According to Sahih Bukhari, Hazrat Abu Bakr's announcers proclaimed on the Day of Sacrifice that after that year no polytheist would perform Hajj and no one would circle the Ka'bah naked.

2. The declaration of disassociation

This is a declaration of disassociation from Allah and His Messenger (ﷺ) to those polytheists with whom the Muslims had made treaties but who did not keep them (At-Tawbah 9:1). Allah's announcement was made to all people on the Day of the Greater Pilgrimage (Hajj al-Akbar): Allah and His Messenger are free of the polytheists. If they repent it is better for them, and if they turn away they cannot escape Allah (9:3). The aim was to tell the polytheists plainly where they stood and give them a chance to think.

3. Four months' respite

The polytheists were told to move freely in the land for four months (At-Tawbah 9:2) so that they could decide for themselves. This shows that Islam does not force conversion, but gives time to decide.

4. Keeping treaties with those who kept them

Those polytheists who had not failed the Muslims in anything and had not supported anyone against them were to have their treaties completed until the end of their term, because Allah loves the righteous (At-Tawbah 9:4). Those with whom a treaty was made near al-Masjid al-Haram were also to be treated rightly for as long as they stayed upright (9:7).

5. After the sacred months: the Ayah of the Sword

When the sacred months have passed, the polytheists who had broken their treaties and were preparing for war were to be seized and besieged; but if they repent, establish prayer and give zakah, they are to be left alone, for Allah is Forgiving and Merciful (At-Tawbah 9:5). This is called the «آيَةُ السَّيْفِ». The commentators explain that it concerns those who broke treaties and fought the Muslims, so it must be understood with the whole surah, which also commands keeping treaties, giving protection and accepting repentance.

6. The right of asylum

If any polytheist asks for protection, he is to be given it so that he may hear the words of Allah, and then escorted to his place of safety (At-Tawbah 9:6). This is a clear example of Islam's humane conduct.

7. The treaty-breakers' character

How can the polytheists have a treaty with Allah and His Messenger when, if they overcome the Muslims, they respect neither kinship nor covenant (At-Tawbah 9:7 to 8)? They exchanged Allah's signs for a small price and barred people from His way (9:9), and they respect no pact with any believer (9:10).

8. The door of repentance is open

If they repent, establish prayer and give zakah, they are the Muslims' brothers in religion (At-Tawbah 9:11). Past enmity does not close the way for a person who reforms.

9. Fighting those who broke their oaths

If they break their oaths after the treaty and attack the religion, the leaders of disbelief are to be fought (At-Tawbah 9:12). The Quran asks whether the Muslims will not fight a people who broke their oaths, intended to expel the Messenger (ﷺ) and were the first to begin (9:13). Allah will punish and disgrace them by the Muslims' hands, give the Muslims victory and heal the believers' hearts (9:14), and will remove the anger from their hearts (9:15).

10. Fighting as a test of sincerity

Do the believers think they will be left alone before Allah has made known those who strove and took no one as an intimate friend besides Allah, His Messenger (ﷺ) and the believers (At-Tawbah 9:16)? Jihad separates the true from the false.

11. The polytheists and al-Masjid al-Haram

The polytheists are unclean in belief, so after that year they must not approach al-Masjid al-Haram. If the Muslims fear loss of income, Allah will enrich them from His bounty if He wills (At-Tawbah 9:28).

12. The People of the Book and jizyah

Those among the People of the Book who do not believe in Allah and the Last Day, do not hold forbidden what Allah and His Messenger (ﷺ) have forbidden and do not adopt the religion of truth are to be fought until they pay the jizyah willingly while humbled (At-Tawbah 9:29). Jizyah was a tax paid by non-Muslim citizens in return for the protection of life and property, and it exempted them from military service. Women, children, the old and the disabled were generally exempt. The scholars connect the command to the war conditions of that time, and the Islamic state may not oppress those under its protection.

13. The sacred months and the manners of fighting

The number of months with Allah is twelve since the day He created the heavens and the earth, and four of them are sacred (Dhul-Qa'dah, Dhul-Hijjah, Muharram and Rajab). People must not wrong themselves in them. The Muslims are to fight the polytheists collectively as they fight the Muslims collectively, and Allah is with the righteous (At-Tawbah 9:36). Thus fighting is kept within rules and moral limits.

Guidance for us

1. Be loyal to Allah and His Messenger (ﷺ) and obey them.
2. Keep promises and treaties; fulfilment of covenants is a basic Islamic principle (9:4, 7).
3. Meet oppression with justice and mercy, and never exceed limits (9:6, 36).
4. The door of repentance is always open, and a reformed person is a brother (9:11).
5. Beware of hypocrisy and treachery, and recognise a sincere believer (9:16).
6. Protect the religion and invite to it with unity.

Worldly and Hereafter benefits

Worldly

• Keeping covenants preserves the trust and dignity of the Islamic state.
• Ending oppression and fitnah brings peace and security.
• Allah promises enrichment from His bounty even if one fears poverty (9:28).

In the Hereafter

• Allah loves the righteous (9:4).
• Those who repent receive Allah's forgiveness and mercy (9:5).
• Allah is with the righteous (9:36).

Harms of neglecting this teaching

• Breaking covenants ends trust and ruins a person's reputation.
• Treachery and hypocrisy spread disorder and grieve the believers (9:14).
• Refusing repentance and turning away from the truth risks punishment in the Hereafter (9:3).
• Violating the sacred months and the Haram opens the door to oppression (9:36).

Conclusion

The central message of Surah At-Tawbah here is that keeping a covenant is a principle, the door of repentance is always open, and fighting against oppression and treachery is lawful only within rules and moral limits. The declaration of Bara'ah was meant not for hatred but to make the truth clear, to honour treaties and to protect the honour and freedom of the believers.

Introduction

The battle of Hunayn took place in Shawwal 8 AH, a few weeks after the conquest of Makkah, in the valley of Hunayn between Makkah and Taif. The tribes of Hawazin and Thaqif gathered a large army to crush the growing power of Islam. Surah At-Tawbah (9:25 to 27) recalls the battle: the Muslims were proud of their numbers, they were scattered by the first attack, and then Allah sent down His tranquillity and unseen soldiers and gave them victory.

1. Background: the enemy gathers

After the conquest of Makkah, Hawazin and Thaqif feared that Islam would now overcome all Arabia. Their chief, Malik bin Awf an-Nasri, gathered the tribes and, to stop anyone retreating, brought their women, children, cattle and wealth to the battlefield. Hawazin were famous archers. When the Prophet (ﷺ) heard of this, he marched out to meet them.

2. The Muslim army and pride in numbers (9:25)

The Muslim army was about 12,000: 10,000 who had come from Madinah and 2,000 new Muslims of Makkah. Seeing such numbers, some said, "We shall not be defeated today for want of numbers." Allah pointed to this attitude: "when your great number pleased you, but it did not avail you at all." Victory comes from Allah, not from numbers.

3. The ambush in the valley and the retreat (9:25)

The army entered the valley in the early morning light. Hawazin archers were hidden in the narrow gorges and shot a rain of arrows at the Muslims coming down into the low ground. The ranks broke, and many turned and fled. The Quran describes it: "the earth was confining for you with its vastness; then you turned back, fleeing."

4. The steadfastness of the Prophet (ﷺ)

At this moment the Prophet (ﷺ) stayed firm on his white mule. He neither feared nor left the field, with a few devoted Companions around him, among them his uncle Hazrat Abbas (RA). He declared: "I am the Prophet, there is no lie in it; I am the son of Abdul Muttalib" (Sahih Bukhari and Sahih Muslim).

5. The call of Hazrat Abbas (RA)

Hazrat Abbas (RA) had a powerful voice. At the Prophet's command he called out to the Ansar and to the Companions who had pledged allegiance under the tree (Bay'at ar-Ridwan). Hearing him, the scattered Muslims answered "Labbayk" and rushed back. They re-formed their ranks and advanced, and the tide of the battle turned.

6. The handful of dust and the retreat of the enemy

The Prophet (ﷺ) took a handful of dust and small stones, threw it towards the enemy and said, "May their faces be disfigured" (Sahih Muslim). The enemy was overwhelmed and began to withdraw.

7. Tranquillity and unseen soldiers (9:26)

«Sakinah» is the calm and firmness that Allah puts into believing hearts. Allah sent it down on His Messenger (ﷺ) and the believers, and sent down soldiers "whom you did not see", that is, angels, who restored the courage of the Muslims and put fear into the enemy. The disbelievers were punished. So victory depends on Allah's help, not only on men and weapons.

8. Victory and the spoils

The Muslims won; most of the enemy fled and Hawazin's wealth fell into Muslim hands. The reports mention about 6,000 captives, 24,000 camels, many thousands of sheep and goats and 4,000 awqiyah of silver. The Prophet (ﷺ) gave larger shares to new Muslims and some Quraish chiefs to win their hearts. Some Ansar felt hurt, and he asked them, "Are you not pleased that people take camels and sheep while you take the Messenger of Allah (ﷺ) home with you?" The Ansar wept and said they were pleased.

9. The delegation of Hawazin and repentance (9:27)

Later a delegation of Hawazin came, accepted Islam and asked for their captives. The Prophet (ﷺ), whose foster mother Hazrat Halimah (RA) belonged to Banu Sa'd, a branch of Hawazin, accepted. He asked the Companions to free their captives willingly and promised compensation to the rest. Even Malik bin Awf later became a Muslim and his family and property were returned. The Quran says, "Then Allah will accept repentance after that for whom He wills" (9:27): a fine example of mercy opening the door of repentance.

10. The siege of Taif

After Hunayn the Muslims besieged the fort of Taif, but the siege did not succeed and the army returned after some time. This shows that the aim of jihad is Allah's pleasure and the victory of His religion, not worldly success.

Guidance for us

• Do not trust numbers, wealth or strength; success comes from Allah's help (9:25).
• Use all lawful means and then rely on Allah (tawakkul), as the Prophet (ﷺ) re-formed the army wisely.
• A leader's courage and steadfastness hold a whole community together; answer the call of the leader and of unity at once.
• Plan carefully: scouting, ranks and expecting the enemy's moves are needed in every field.
• Be merciful after victory, keep the door of repentance open and be just in sharing rewards.
• Bad habits such as pride and indiscipline lead to defeat in exams, work and national life too.

Benefits of the teaching and harms of neglecting it

• Worldly: the Muslims learnt their weakness and became stronger; the power of the major Arab tribes broke; kind treatment of captives drew many to Islam.
• Hereafter: reward for the steadfast, and Allah's forgiveness and mercy for those who repent (9:27).
• Harms of neglect: pride in numbers and trust in one's own strength bring defeat; indiscipline turns an early advantage into a loss; disbelief ends in disgrace and punishment (9:26).

Conclusion

Hunayn proves that success depends on faith, trust in Allah, discipline and Allah's help, not on numbers or weapons. The early setback taught the Muslims humility, and the steadfastness of the Prophet (ﷺ) re-formed the army and led it to victory.

Introduction

The battle of Tabuk took place in Rajab 9 AH and was the last major expedition of the Prophet (ﷺ). News came that the Roman Empire was massing a large army on the Syrian border. The march was made in fierce heat, with few mounts and little money, so the army is called «Jaish al-Usrah», the army of hardship. Surah At-Tawbah describes it in ayat 38 to 59, 81 to 96 and 117 to 122: the trials of the Muslims, their patience and sincerity, and the excuses of the hypocrites.

1. The cause of the expedition

Traders and farmers from Syria reported that the Romans, with the Arab Christian tribe of Ghassan, were gathering to attack the Muslims. The young Islamic state had to defend its border and its mission, so the Prophet (ﷺ) called the Muslims to march to Tabuk. Allah urged them: "What is [the matter] with you that, when you are told to go forth in the cause of Allah, you adhere heavily to the earth? Are you satisfied with the life of this world instead of the Hereafter?" (9:38 to 39).

2. Severe heat (9:81)

The expedition fell in the hottest season. The scorching desert sun, shortage of water and long distances made the journey extremely hard. The hypocrites told others, "Do not go forth in the heat." The Quran answered: "The fire of Hell is more intense in heat, if they only understood" (9:81).

3. The ripe harvest and attachment to the world

The dates in the orchards of Madinah were ripening, and many people were drawn to their gardens, shade and families. This was the worldly attachment that the Quran corrected: "the enjoyment of the worldly life is but little compared to the Hereafter" (9:38).

4. The long journey and the lack of mounts (9:42)

Tabuk lay far to the north, and the journey took weeks on camels and horses. Mounts were so few that several men took turns on one camel; food and water were short. The hypocrites used the distance as an excuse: "Had it been an easy gain and a moderate trip, they would have followed you" (9:42). Sincere Muslims did not let distance or hardship stop them.

5. Jaish al-Usrah (9:117)

The army was prepared in great want of food, water, mounts and equipment, so history calls it «Jaish al-Usrah». The Quran calls it «Sa'at al-Usrah», the hour of difficulty, and says Allah forgave the Prophet (ﷺ), the Muhajireen and the Ansar who followed him in it (9:117). The army numbered about 30,000.

6. The financial sacrifices of the Companions

The Prophet (ﷺ) urged the Muslims to give, and the Companions gave without limit:

• Hazrat Uthman (RA) gave a huge amount of equipment; the reports say 300 camels with their gear and 1,000 dinars (Tirmidhi).
• Hazrat Abu Bakr (RA) brought all his wealth; asked what he had left for his family, he said, "Allah and His Messenger" (Abu Dawud, Tirmidhi).
• Hazrat Umar (RA) brought half of his wealth (Abu Dawud, Tirmidhi).
• Hazrat Abdur Rahman bin Awf (RA) and many others gave large sums, and every class of Companions gave what it could.

7. The weeping Companions (9:91 to 92)

Some poor Companions came asking for mounts so that they could join. The Prophet (ﷺ) said he had nothing to carry them on, and they went back with eyes overflowing with tears, grieved that they had nothing to spend. The Quran blamed them not at all but praised their sincerity: they are called «Bakka'in», the weepers. Sincerity is what counts, even without means.

8. Excuses of the hypocrites (9:42, 49, 81)

The hypocrites tried to stay behind by many excuses. They were glad to remain behind the Messenger of Allah (ﷺ) and disliked striving (9:81). Jadd bin Qais said, "Permit me [to remain] and do not put me to trial" (9:49), though they had already fallen into trial. Others swore false oaths that they would have gone if they had been able, but Allah knew they were liars (9:42).

9. The trial of the three sincere Companions (9:118 to 119)

Hazrat Kab bin Malik, Hazrat Murarah bin Rabi and Hazrat Hilal bin Umayyah (RA) stayed behind without a valid excuse, but they told the truth and made no false excuse. The Prophet (ﷺ) ordered the Muslims not to speak to them. This lasted fifty days until "the earth was confining for them with its vastness" and they knew there was no refuge from Allah except in Him. Then Allah accepted their repentance (9:118) and told the believers to be with the truthful (9:119). The story of Kab (RA) is told in full in Sahih Bukhari and Sahih Muslim.

10. The return and the results

The Prophet (ﷺ) reached Tabuk but no battle took place, because the Romans did not come out. He stayed about twenty days and made treaties with the neighbouring rulers: the ruler of Aylah agreed to pay jizyah, and Ukaydir, the ruler of Dumat al-Jandal, also made a treaty. The prestige of the Islamic state grew, its borders were safer, and the expedition proved to be a test of faith in which the true were separated from the false.

11. The reward of every hardship (9:120 to 121)

Allah counted every hardship as a good deed: thirst, fatigue, hunger, every step that enraged the disbelievers, and every gain from the enemy are written as righteous deeds, and Allah does not waste the reward of the doers of good (9:120). Every expense, small or large, and every valley crossed is recorded so that Allah rewards them for the best of what they did (9:121).

Guidance for us in the present era

• Bear hardship for the sake of faith and truth; this is the real test of belief.
• Spend for religion and for the nation according to your means, as the Companions did, and give priority to the cause over comfort.
• A genuine excuse is accepted, but making excuses is hypocrisy; admit your fault and speak the truth.
• Keep company with the truthful (9:119) so that faith and steadfastness remain.
• Do not prefer comfort, property and family over the Hereafter; today this means not putting jobs, business and entertainment before duty.
• Stay ready to defend the nation and help in disasters with time, money and effort; no hardship in Allah's way is wasted (9:120).

Benefits of the teaching and harms of neglecting it

• Worldly: faith and sincerity were tested and the hypocrites were exposed; the Roman border was secured and the state's prestige rose; the giving of the Companions showed co-operation and brotherhood.
• Hereafter: every thirst, effort and hunger in Allah's way is written as a good deed (9:120), forgiveness for sincere repentance (9:118) and the promise of Paradise.
• Harms of neglect: love of the world cost some people the honour of jihad; false excuses and oaths harden the heart (9:81 to 82); laziness wastes the chance of good (9:38 to 39); persistent disobedience brings a painful punishment and replacement by another people (9:39).

Conclusion

Tabuk was the hardest test of the Muslims' faith. In spite of heat, distance and poverty, the sincerity and spending of the Companions brought them success, while the excuses of the hypocrites were exposed. It teaches that hardships for the pleasure of Allah must be borne, for He rewards every pain.

Introduction

A hypocrite («munafiq») declares Islam with the tongue but hides disbelief and enmity in the heart. In the Madinan period there were many such people in Madinah and the villages around it. They stayed among the Muslims, plotted secretly, weakened morale and mocked the Prophet (ﷺ). Surah At-Tawbah exposes their character in detail, so it was also called «Al-Fadihah», the exposer (Sahih Bukhari, from Ibn Abbas).

1. Meaning and real mark of hypocrisy

The hypocrite's inside and outside are not the same: he claims faith but his heart is empty of it. The Quran says the hypocrite men and women are of one kind (9:67). Hypocrisy is hidden disbelief. Allah mentions the hypocrites of Madinah and of the desert villages, and says, "you do not know them; We know them" (9:101). So they are recognised by their words and deeds, not by their appearance.

2. Qualities of the hypocrites (9:67)

• They order what is wrong and forbid what is right (9:67).
• They close their hands and do not spend in Allah's way (9:67).
• They forgot Allah, so He forgot them (9:67).
• They claim to be Muslims but are cowardly people (9:56).
• They are disobedient (fasiq) and their end is Hell (9:67 to 68).

3. Excuses and tricks (9:42, 46, 49, 66, 81, 90)

At Tabuk they said, "Do not go in the heat" (9:81) and used the distance as an excuse (9:42). The Quran says that if they had wanted to go, they would have prepared, but Allah disliked their going (9:46). Jadd bin Qais asked for leave, giving the fear of the Roman women as a reason (9:49). Some desert Arabs also made false excuses (9:90). The Quran told them, "Make no excuse; you have disbelieved after your belief" (9:66).

4. False oaths (9:56, 62, 74, 96, 107)

False oaths were their main weapon. They swore by Allah that they were of you (9:56). They swore to please the Muslims (9:62). They swore that they had not spoken the word of disbelief, though they had (9:74). When the army returned they swore to excuse themselves, but Allah is not pleased with the disobedient (9:96). The builders of Masjid Dirar swore that they meant only good, but Allah bears witness that they are liars (9:107).

5. Mocking the religion (9:64 to 66)

They mocked the Quran, the Messenger (ﷺ) and the religion in their gatherings, fearing that a surah might reveal their secrets (9:64). When questioned they said, "We were only conversing and playing." Allah replied, "Is it Allah and His verses and His Messenger that you were mocking? Make no excuse; you have disbelieved after your belief." So mocking the religion is disbelief, even if said as a joke.

6. Taunting over charity (9:58, 75 to 79)

They found fault with the distribution of charity: if given, they were pleased, and if not, they were angry (9:58). Some promised Allah that if He gave them wealth they would give charity, but when He did, they became stingy and broke the promise, so Allah put hypocrisy in their hearts (9:75 to 77). (Some commentators connect this with Tha'labah bin Hatib, but there is disagreement about it.) They taunted generous believers and mocked the poor who gave only what their labour earned, and Allah said He will repay their mockery and they will have a painful punishment (9:79).

7. Hurting the Prophet (ﷺ) (9:61)

Some of them hurt the Prophet (ﷺ) by saying, "He is only an ear", that is, he listens to everyone and believes everyone. Allah replied that his listening is a good for them, for he believes in Allah and trusts the believers. Those who hurt the Messenger of Allah (ﷺ) will have a painful punishment.

8. The story of Masjid Dirar (9:107 to 110)

Near Madinah the hypocrites built a mosque to harm the Muslims, to strengthen disbelief, to divide the believers and to be an ambush for one who had fought Allah and His Messenger before (Abu Amir the monk). They asked the Prophet (ﷺ) to pray in it. On his return from Tabuk, Allah revealed its reality and told him never to stand in it (9:108). The Prophet (ﷺ) sent Malik bin Dukhshum and Ma'n bin Adi (RA), who burned and demolished it. In contrast the mosque founded on taqwa from the first day, where people love to purify themselves, is worthy of prayer (9:108).

9. No funeral prayer for hypocrites (9:84)

The Prophet (ﷺ) was forbidden to pray over any of them who died or to stand at his grave, because they disbelieved in Allah and His Messenger and died disobedient. It is reported that he had prayed over Abdullah bin Ubayy, the chief of the hypocrites, and then this ayah came down (Sahih Bukhari, Sahih Muslim); after that he did not do so.

10. The end of the hypocrites (9:68, 69, 73, 101)

Allah promised the hypocrite men and women and the disbelievers the fire of Hell, to remain in it for ever, and cursed them (9:68). Their deeds are wasted in this world and the Hereafter (9:69). The Prophet (ﷺ) was told to strive against the disbelievers and hypocrites and be firm with them (9:73). They will be punished twice, according to commentators in this world and in the grave, and then be returned to a great punishment (9:101).

Guidance for us

• Make the inside and outside the same; hypocrisy must be avoided (9:67).
• Never mock any command of religion or the Messenger (ﷺ); it leads to disbelief (9:65 to 66).
• Do not be impressed by oaths and smooth talk; judge by deeds.
• Encourage those who do good and never taunt their intention (9:79).
• Keep away from bad company and gatherings of hypocrisy; believers enjoin good and forbid evil (9:67, 71).
• Remember Allah in every matter, because Allah forgets those who forget Him (9:67). Do not use places of worship for harm or show.

Benefits of the teaching and harms of neglecting it

• Worldly: knowing the hypocrites keeps society safe from plots; the unity of the Muslims and the safety of the religion stay firm; people correct their intention and deeds.
• Hereafter: safety from Hell, and the promise of gardens for sincere believers (9:72).
• Harms of hypocrisy: disgrace in this world (9:63), wasted deeds (9:69), doubt and unrest in the heart (9:110) and Hell and curse in the Hereafter (9:68).

Conclusion

The character of the hypocrites shows that a claim of the tongue cannot replace faith of the heart. Surah At-Tawbah exposed their excuses, false oaths, mockery and the plot of Masjid Dirar, so that Muslims adopt sincerity, respect for religion and the remembrance of Allah.

Introduction

Zakat is one of the five pillars of Islam. Literally it means purity, growth and blessing; in Shariah it is giving a fixed part of one's wealth to the deserving for Allah's pleasure. Surah At-Tawbah explains the heads of expenditure of zakat (9:60), joins zakat with prayer, takes zakat to purify the wealth and heart (9:103), and warns against hoarding wealth (9:34 to 35).

1. The meaning and purpose of zakat (9:103)

Allah told the Prophet (ﷺ) to take charity from the wealth of the Muslims, by which he purifies them and makes them grow, and to pray for them, for his prayer is a comfort for them. So zakat purifies both the wealth and the heart of the giver.

2. Zakat is obligatory and goes with prayer (9:5, 11, 18, 71)

Zakat is a fixed duty, whose detailed rules were laid down in the Madinan period. The Quran joins it with prayer again and again, so both are marks of faith. If the polytheists repent, establish prayer and give zakat, leave their way (9:5). Those who do so are brothers in religion (9:11). Only those who believe in Allah and the Last Day, establish prayer and give zakat can maintain Allah's mosques (9:18). Believing men and women are friends of each other, and they establish prayer and give zakat (9:71).

3. The eight heads of expenditure (9:60)

Allah fixed eight heads of zakat, and it cannot be spent outside them. It is "an obligation [imposed] by Allah".

1. «Al-Fuqara» (the poor): those who have less than the nisab or not enough for their basic needs.
2. «Al-Masakin» (the needy): those who are in even greater need, having almost nothing; according to the Hanafi view they have nothing at all. The jurists differ slightly in defining the two, but both are needy.
3. «Al-'Amilina 'alayha»: the workers who collect, keep and distribute zakat; their pay can be given from it.
4. «Al-Mu'allafah qulubuhum»: those whose hearts are to be won, such as new Muslims or influential people near to Islam. Some jurists hold that this head has ended now that Islam is strong; others hold it can continue as needed.
5. «Fi ar-riqab»: freeing slaves; some scholars include freeing prisoners.
6. «Al-Gharimin»: debtors who cannot pay their debts, or who took a debt to settle a dispute.
7. «Fi sabilillah»: in Allah's cause, jihad and service to religion; some scholars include religious education and preaching.
8. «Ibn as-sabil»: the traveller in need, even if he is rich at home.

4. The wisdom of the heads (9:60)

The ayah ends, "And Allah is Knowing and Wise." The heads are fixed by Allah, not by human desire. They cover the weak, the workers, debtors, slaves and travellers, so wealth moves from the rich to the poor.

5. Hoarding wealth is forbidden (9:34 to 35)

The Quran warns that many scholars and monks of the People of the Book eat people's wealth wrongly and turn people from Allah's way. Those who hoard gold and silver and do not spend it in Allah's way are given news of a painful punishment (9:34). On the Day their treasure will be heated in the fire of Hell and their foreheads, sides and backs branded with it, and they will be told, "This is what you hoarded for yourselves" (9:35). Wealth kept without paying its zakat and dues becomes a cause of punishment.

6. Refusing zakat: the stand of Hazrat Abu Bakr (RA)

Whoever refuses zakat refuses a duty of Islam. After the death of the Prophet (ﷺ), some tribes refused to pay it, and Hazrat Abu Bakr (RA) took a firm stand: he would fight anyone who separated prayer from zakat (Sahih Bukhari, Sahih Muslim). Breaking a promise to give charity brought hypocrisy into the heart (9:75 to 77). So refusing zakat shows weak faith.

7. Spiritual wisdom

Zakat cleans the soul of its love of wealth and builds generosity, gratitude and trust in Allah (9:103). The giver should know that he is paying a right of the poor, not doing them a favour.

8. Social benefits (9:11, 71)

Zakat is the economic system of an Islamic society: it lessens poverty, keeps wealth circulating and builds brotherhood between rich and poor (9:11, 71). It is a means of unity and social security, not only a payment.

9. Nisab and rate

Zakat is due on wealth that reaches the nisab and has been held for one lunar year. By the well-known juristic view the nisab is 52.5 tola of silver or 7.5 tola of gold, and the rate is 2.5 per cent, on gold, silver, cash and trade goods. On farm produce the rule is ushr (one-tenth) or half of it (half of one-tenth). (These details come from the Hadith and fiqh, not from Surah At-Tawbah.)

10. Zakat and voluntary charity

Zakat is an obligatory act with fixed amount and heads; voluntary charity can be of any amount to anyone in need. The Quran uses the word «sadaqat» for the heads of zakat (9:60). A Muslim should also love spending beyond zakat for Allah's pleasure.

11. Manners of giving zakat

• Give with sincerity and willingly; the hypocrites' spending was not accepted because they disbelieved and spent unwillingly (9:54).
• Find out who deserves it so that the real needy are not deprived.
• Do not remind the receiver of your favour or hurt him.
• Zakat cannot be given to one's own parents, children or spouse; other needy relatives are the best receivers, as it also keeps family ties.

Guidance for us

• Pay zakat on time and honestly; refusing it is a departure from the demands of faith.
• Spend wealth according to right, because that makes it pure and blessed (9:103).
• Help the poor, debtors, travellers and the weak as a duty of the whole society; in our time through organised zakat funds and trusted institutions.
• Do not hoard wealth without paying dues (9:34 to 35).
• Keep prayer and zakat together as marks of faith (9:71).
• Give with sincerity, quietly and without reminding of favour.

Benefits of the teaching and harms of neglecting it

• Worldly: the wealth is purified and blessed; poverty and deprivation decrease and wealth circulates; love and brotherhood grow; the welfare system of the state grows strong.
• Hereafter: great reward from Allah, a pure heart free from miserliness (9:103), and Allah's mercy (9:71).
• Harms of neglect: a painful punishment for hoarding and withholding zakat (9:34 to 35); wealth concentrated in few hands, with hatred between rich and poor; hypocrisy takes root in the heart (9:75 to 77); the reward of good is wasted through miserliness.

Conclusion

Zakat purifies wealth, teaches the heart generosity and establishes justice and brotherhood in society. Surah At-Tawbah fixed its eight heads, stressed it with prayer and warned those who withhold wealth. We should pay it with sincerity and responsibility.