Surah 2. Al-Baqara

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

  - Mohammad Asad

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

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

  - Muhammad Farooq-i-Azam Malik

But whoever changes the will after hearing it,¹ the blame will only be on those who made the change. Indeed, Allah is All-Hearing, All-Knowing.

  - Mustafa Khattab

 After the death of the one who made the will.

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

  - Marmaduke Pickthall

If anyone changes the bequest after hearing it the guilt shall be on those who make the change. For Allah hears and knows all things.

  - Abdullah Yusuf Ali

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

  - Mohammad Asad

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

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

  - Muhammad Farooq-i-Azam Malik

Whoever suspects an error or an injustice in the will and brings about a 'fair' settlement among the parties will not be sinful. Surely Allah is All-Forgiving, Most Merciful.

  - Mustafa Khattab

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

  - Marmaduke Pickthall

But if anyone fears partiality or wrong-doing on the part of the testator and makes peace between (the parties concerned) there is no wrong in him; for Allah is Oft-Forgiving Most Merciful. ¹⁸⁷

  - Abdullah Yusuf Ali

A verbal will is allowed, but it is expected that the testator will be just to his heirs and not depart from what is considered equitable. For this reason definite shares were laid down for heirs later (see Q. iv. 11, etc.). These define or limit the testamentary power, but do not abrogate it. For example, amongst kin there are persons, e.g., an orphan grandson in the presence of surviving sons) who would not inherit under the intestate scheme, and the testator might like to provide for them. Again, there may be outsiders for whom he may wish to provide, and jurists have held that he has powers of disposition up to one-third of his property. But he must not be partial to one heir at the expense of another, or attempt to defeat lawful creditors. If he tries to do this, those who are witnesses to his oral disposition may interfere in two ways. One way would be to persuade the testator to change his bequest before he dies. The other way would be after death, to get the interested parties together and ask them to agree to a more equitable arrangement. In such a case they are acting in good faith, and there is no fraud. They are doing nothing wrong. Islam approves of every lawful device for keeping brethren at peace, without litigation and quarrels. Except for this, the changing of the provisions of a Will is a crime, as it is under all Law.

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

  - Mohammad Asad

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

  - Muhammad Farooq-i-Azam Malik

O believers! Fasting is prescribed for you- as it was for those before you¹- so perhaps you will become mindful 'of Allah'.

  - Mustafa Khattab

 i.e., the followers of previous prophets.

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

  - Marmaduke Pickthall

O ye who believe! fasting is prescribed to you as it was prescribed to those before you that ye may (learn) self-restraint. ¹⁸⁸

  - Abdullah Yusuf Ali

As it was prescribed: this does not mean that the Muslim fast is like the other fasts previously observed, in the number of days, in the time or manner of the fast, or in other incidents; it only means that the principle of self-denial by fasting is not a new one.

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

  - Mohammad Asad

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

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

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

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

  - Muhammad Farooq-i-Azam Malik

'Fast a' prescribed number of days.¹ But whoever of you is ill or on a journey, then 'let them fast' an equal number of days 'after Ramadan'. For those who can only fast with extreme difficulty,² compensation can be made by feeding a needy person 'for every day not fasted'. But whoever volunteers to give more, it is better for them. And to fast is better for you, if only you knew.

  - Mustafa Khattab

 i.e., the month of Ramaḍân, the 9 th  month in the Islamic calendar.

 In the case of old age or chronic disease.

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

  - Marmaduke Pickthall

(Fasting) for a fixed number of days; but if any of you is ill or on a journey the prescribed number (should be made up) from days later. For those who can do it (with hardship) is a ransom the feeding of one that is indigent. But he that will give more of his own free will it is better for him and it is better for you that ye fast if ye only knew. ^{189 190 191}

  - Abdullah Yusuf Ali

This verse should be read with the following verses, 185-88, in order that the incidents of the physical fast may be fully understood with reference to its spiritual meaning.

Illness and journey must not be interpreted in an elastic sense: they must be such as to cause real pain or suffering if the fast were observed. For journeys, a minimum standard of three marches is prescribed by some Commentators: others make it more precise by naming a distance of 16 farsakhs, equivalent to 48 miles. A journey of 8 or 9 miles on foot is more tiring than a similar one by bullock cart. There are various degrees of fatigue in riding a given distance on horseback or by camel or in a comfortable train or by motor car or by steamer, aeroplane, or airship. In my opinion the standard must depend on the means of locomotion and on the relative resources of the traveller. It is better to determine it in each case according to circumstances.

Those who can do it with hardship: such as aged people, or persons specially circumstanced. The Shafiis would include a woman expecting a child, or one who is nursing a baby, but on this point opinion is not unanimous, some holding that they ought to put in the fasts later, when they can.

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

  - Mohammad Asad

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

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

  - Muhammad Farooq-i-Azam Malik

Ramadan is the month in which the Quran was revealed as a guide for humanity with clear proofs of guidance and the standard 'to distinguish between right and wrong'. So whoever is present this month, let them fast. But whoever is ill or on a journey, then 'let them fast' an equal number of days 'after Ramadan'. Allah intends ease for you, not hardship, so that you may complete the prescribed period and proclaim the greatness of Allah for guiding you, and perhaps you will be grateful.

  - Mustafa Khattab

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

  - Marmaduke Pickthall

Ramadan is the (month) in which was sent down the Qur'an as a guide to mankind also clear (Signs) for guidance and judgment (between right and wrong). So everyone of you who is present (at his home) during that month should spend it in fasting but if anyone is ill or on a journey the prescribed period (should be made up) by days later. Allah intends every facility for you He does not want to put you to difficulties. (He wants you) to complete the prescribed period and to glorify Him in that He has guided you; and perchance ye shall be grateful. ^{192 193}

  - Abdullah Yusuf Ali

Judgment (between right and wrong): Furqan - the criterion or standard by which we judge between right and wrong. See ii. 53 n.

The regulations are again and again coupled with an insistence on two things: (a) the facilities and concessions given, and (b) the spiritual significance of the fast, without which it is like an empty shell without a kernel. If we relise this, we shall look upon Ramadhan, not as a burden, but as a blessing, and shall be duly grateful for the lead given to us in this matter.

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

  - Mohammad Asad

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

  - Muhammad Farooq-i-Azam Malik

When My servants ask you 'O Prophet' about Me: I am truly near. I respond to one's prayer when they call upon Me. So let them respond 'with obedience' to Me and believe in Me, perhaps they will be guided 'to the Right Way'.

  - Mustafa Khattab

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

  - Marmaduke Pickthall

When my servants ask thee concerning Me I am indeed close (to them); I listen to the prayer of every suppliant when he calleth on Me; let them also with a will listen to My call and believe in Me; that they may walk in the right way. ¹⁹⁴

  - Abdullah Yusuf Ali

These verses 186 and 188 are not foreign to the subject of Ramadhan, but emphasise its spiritual aspect. Here we are told of Prayer and the nearness of God, and in 188 we are asked not to "eat up" other people's substance.

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

  - Mohammad Asad

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

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

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

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

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

  - Muhammad Farooq-i-Azam Malik

It has been made permissible for you to be intimate with your wives during the nights preceding the fast. Your spouses are a garment¹ for you as you are for them. Allah knows that you were deceiving yourselves.² So He has accepted your repentance and pardoned you. So now you may be intimate with them and seek what Allah has prescribed for you.³ 'You may' eat and drink until you see the light of dawn breaking the darkness of night, then complete the fast until nightfall. Do not be intimate with your spouses while you are meditating in the mosques. These are the limits set by Allah, so do not exceed them. This is how Allah makes His revelations clear to people, so they may become mindful 'of Him'.

  - Mustafa Khattab

 “Garment” (libâs) is a metaphor for comfort, chastity, and protection.

 Initially, intimate relations during the night of Ramaḍân were not permissible. Since some Muslims could not resist not having intercourse with their spouses, this verse was revealed allowing intimacy during the nights preceding the fast.

 This implies offspring.

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

  - Marmaduke Pickthall

Permitted to you on the night of the fasts is the approach to your wives. They are your garments. And ye are their garments. Allah knoweth what ye used to do secretly among yourselves; but He turned to you and forgave you; so now associate with them and seek what Allah hath ordained for you and eat and drink until the white thread of dawn appear to you distinct from its black thread; then complete your fast till the night appears; but do not associate with your wives while ye are in retreat in the mosques. Those are limits (set by) Allah; approach not nigh thereto. Thus doth Allah make clear His signs to men that they may learn self-restraint. ^{195 196 197 198 199 200}

  - Abdullah Yusuf Ali

Men and women are each other's garments: i.e., they are for mutual support, mutual comfort, and mutual protection, fitting into each other as a garment fits the body. A garment also is both for show and concealment. The question of sex is always delicate to handle: here we are told that even in such matters a clear, open, and honest course is better than fraud or self-deception. The sex instinct is classed with eating and drinking, an animal thing to be restrained, but not to be ashamed of. The three things are prohibited during the fast by day, but permitted after the fast is broken at night till the next fast commences.

There is difference of opinion as to the exact meaning of this. I would connect this as a parallel clause with the clause "eat and drink", which follows, all three being governed by "until the white thread", etc. That is, all three things must stop when the fast begins again in the early morning. Or it may mean: What is permitted is well enough, but seek the higher things ordained for you.

Those in touch with Nature know the beautiful effects of early dawn. First appear thin white indefinable streaks of light in the east; then a dark zone supervenes; followed by a beautiful pinkish white zone clearly defined from the dark. This is the true dawn; after that the fast begins.

Till the night appears: From the actual practice of the Holy Apostle, this is rightly interpreted to mean: "Till sunset."

Retreat to the Mosques by night after the fast is broken is specially recommended towards the end of Ramadham, so that all carnal temptations may be avoided.

I construe these limits as applying to the whole of the regulations about fasts.

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

  - Mohammad Asad

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

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

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

  - Muhammad Farooq-i-Azam Malik

Do not consume one another's wealth unjustly, nor deliberately bribe authorities in order to devour a portion of others' property, knowing that it is a sin.

  - Mustafa Khattab

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

  - Marmaduke Pickthall

And do not eat up your property among yourselves for vanities nor use it as bait for the judges with intent that ye may eat up wrongfully and knowingly a little of (other) people's property. ²⁰¹

  - Abdullah Yusuf Ali

Besides the three primal physical needs of man, which are apt to make him greedy, there is a fourth greed in society, the greed of wealth and property. The purpose of fasts is not completed until this fourth greed is also restrained. Ordinarily honest men are content if they refrain from robbery, theft, or embezzlement. Two more subtle forms of the greed are mentioned here. One is where one uses one's own property for corrupting others - judges or those in authority - so as to obtain some material gain even under the cover and protection of the law. The words translated "other people's property" may also mean "public property". A still more subtle form is where we use our own property or property under our own control - "among yourselves" in the Text - for vain or frivolous uses. Under the Islamic standard this is also greed. Property carries with it its own responsibilities. If we fail to understand or fulfil them, we have not learnt the full lesson of self-denial by fasts.

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

  - Mohammad Asad

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

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

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

  - Muhammad Farooq-i-Azam Malik

They ask you 'O Prophet' about the phases of the moon. Say, 'They are a means for people to determine time and pilgrimage.' Righteousness is not in entering your houses from the back doors.¹ Rather, righteousness is to be mindful 'of Allah'. So enter your homes through their 'proper' doors, and be mindful of Allah so you may be successful.

  - Mustafa Khattab

 Before Islam, there was a superstitious practice for pilgrims to enter their homes through the back door upon returning from the pilgrimage. The verse suggests that being devoted to Allah wholeheartedly is more important than blindly following old traditions.

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

  - Marmaduke Pickthall

They ask thee concerning the new moons. Say: they are but signs to mark fixed periods of time in (the affairs of) men and for pilgrimage. It is no virtue if ye enter your houses from the back; it is virtue if ye fear Allah. Enter houses through the proper doors and fear Allah that ye may prosper. ^{202 203}

  - Abdullah Yusuf Ali

There were many superstitions connected with the New Moon, as there are to the present day. We are told to disregard such superstitions. As a measure of time, where the lunar calendar is used, the New Moon is one great sign, for which people watch with eagerness. Muslim festivals, including the Pilgrimage, are fixed by the appearance of the New Moon. The Arabs, among other superstitions, had one which made them enter their houses by the back door during or after the Pilgrimage. This is disapproved, for there is no virtue in any such artificial restrictions. All virtue proceeds from the love and fear of God.

This is a Muslim proverb now, and much might be written about its manifold meanings. A few may be notes here. (1) If you enter a society, respect its manners and customs. (2) If you want to achieve an object honourably, go about it openly and not "by a backdoor". (3) Do not beat about the bush. (4) If you wish success in an undertaking, provide all the necessary instruments for it.

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

  - Mohammad Asad

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

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

  - Muhammad Farooq-i-Azam Malik

Fight in the cause of Allah 'only' against those who wage war against you, but do not exceed the limits.¹ Allah does not like transgressors.

  - Mustafa Khattab

 “Do not exceed the limits” refers to Islamic warfare guidelines set by the Prophet. In an authentic saying collected by Abu Dawûd, he (ﷺ) is reported to have instructed the Muslim army, “Depart in the Name of Allah and with His help—following the way of the Messenger of Allah. Do not kill an old man, a child, or a woman. Do not mutilate dead bodies of the enemy. Be gracious and courteous, for Allah loves those who act with grace.” The Prophet (ﷺ) also says, “Do not wish to meet your enemy in battle but always pray for well-being. If fighting is a must, then be steadfast.”

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

  - Marmaduke Pickthall

Fight in the cause of Allah those who fight you but do not transgress limits; for Allah loveth not transgressors. ²⁰⁴

  - Abdullah Yusuf Ali

War is only permissible in self-defence, and under well-defined limits. When undertaken, it must be pushed with vigour, but not relentlessly, but only to restore peace and freedom for the worship of God. In any case strict limits must not be transgressed: women, children, old and infirm men should not be molested, nor trees and crops cut down, nor peace withheld when the enemy comes to terms.

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

  - Mohammad Asad

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

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

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

  - Muhammad Farooq-i-Azam Malik

Kill them wherever you come upon them¹ and drive them out of the places from which they have driven you out. For persecution² is far worse than killing. And do not fight them at the Sacred Mosque unless they attack you there. If they do so, then fight them- that is the reward of the disbelievers.

  - Mustafa Khattab

 This is probably the most misquoted verse from the Quran. To properly understand the verse, we need to put it into context. Misquoting verses and taking them out of context can be applied to any scripture. For example, in the Bible, Jesus says, “Do not think that I came to bring peace on earth. I did not come to bring peace but a sword!” (Matthew 10:34). He also says, “But as for these enemies of mine who did not want me to be their king—bring them here and slaughter them in my presence!” (Luke 19:27). And Moses says, “The Lord is a man of war, the Lord is his name.” (Exodus 15:3). For more details, see the Introduction.

 Persecuting Muslims to abandon their faith.

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

  - Marmaduke Pickthall

And slay them wherever ye catch them and turn them out from where they have turned you out; for tumult and oppression are worse than slaughter; but fight them not at the Sacred Mosque unless they (first) fight you there; but if they fight you slay them. Such is the reward of those who suppress faith. ^{205 206}

  - Abdullah Yusuf Ali

This passage is illustrated by the events that happened at Hudaibiya in the sixth year of the Hijra, though it is not clear that it was revealed on that occasion. The Muslims were by this time a strong and influential community. Many of them were exiles from Mecca, where the Pagans had established an intolerant autocracy, persecuting Muslims, preventing them from visiting their homes, and even keeping them out by force from performing the Pilgrimage during the universally recognised period of truce. This was intolerance, oppression, and autocracy to the last degree, and the mere readiness of the Muslims to enforce their rights as Arab citizens resulted without bloodshed in an agreement which the Muslims faithfully observed. The Pagans, however, had no scruples in breaking faith, and it is unnecessary here to go into subsequent events.

Suppress faith: in the narrower as well as the larger sense. If they want forcibly to prevent you from exercising your sacred rites, they have declared war on your religion, and it would be cowardice to ignore the challenge or to fail in rooting out the tyranny.

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

  - Mohammad Asad

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

  - Muhammad Farooq-i-Azam Malik

But if they cease, then surely Allah is All-Forgiving, Most Merciful.

  - Mustafa Khattab

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

  - Marmaduke Pickthall

But if they cease Allah is Oft-Forgiving Most Merciful.

  - Abdullah Yusuf Ali

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

  - Mohammad Asad

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

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

  - Muhammad Farooq-i-Azam Malik

Fight against them 'if they persecute you' until there is no more persecution, and 'your' devotion will be to Allah 'alone'. If they stop 'persecuting you', let there be no hostility except against the aggressors.

  - Mustafa Khattab

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

  - Marmaduke Pickthall

And fight them on until there is no more tumult or oppression and there prevail justice and faith in Allah; but if they cease let there be no hostility except to those who practice oppression. ^{207 208}

  - Abdullah Yusuf Ali

Justice and faith. The Arabic word is Din, which is comprehensive. It implies the ideas of indebtedness, duty, obedience, judgment, justice, faith, religion, customary rites, etc. The clause means: "until there is Din for God."

If the opposite party cease to persecute you, your hostility ends with them as a party, but it does not mean, that you become friends to oppression. Your fight is against wrong; there should be no rancour against men.

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

  - Mohammad Asad

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

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

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

  - Muhammad Farooq-i-Azam Malik

'There will be retaliation in' a sacred month for 'an offence in' a sacred month,¹ and all violations will bring about retaliation. So, if anyone attacks you, retaliate in the same manner. 'But' be mindful of Allah, and know that Allah is with those mindful 'of Him'.

  - Mustafa Khattab

 The sacred months are the 1 st , 7 th , 11 th , and 12 th  months of the Islamic calendar.

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

  - Marmaduke Pickthall

The prohibited month for the prohibited month and so for all things prohibited there is the law of equality. If then anyone transgresses the prohibition against you transgress ye likewise against him. But fear Allah and know that Allah is with those who restrain themselves. ^{209 210}

  - Abdullah Yusuf Ali

Haram - prohibited, sacred. The month of Pilgrimage (Zul-hajj) was a sacred month, in which warfare was prohibited by Arab custom. The month preceding (Zul-qad) and the month following (Muharram) were included in the prohibition, and Muharram was specially called al-Haram. Possibly Muharram is meant in the first line, and the other months and other prohibited things in "all things prohibited". In Rajab, also, war was prohibited. If the pagan enemies of Islam broke that custom and made war in the prohibited months, the Muslims were free also to break that custom but only to the same extent as the other broke it. Similarly the territory of Mecca was sacred, in which war was prohibited. If the enemies of Islam broke that custom, the Muslims were free to do so to that extent. Any convention is useless if one party does not respect it. There must be a law of equality. Or perhaps the word reciprocity may express it better.

At the same time the Muslims are commanded to exercise self-restraint as much as possible. Force is a dangerous weapon. It may have to be used for self-defence or self-preservation, but we must always remember that self-restraint is pleasing in the eyes of God. Even when we are fighting, it should be for a principle, not out of passion.

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

  - Mohammad Asad

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

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

  - Muhammad Farooq-i-Azam Malik

Spend in the cause of Allah and do not let your own hands throw you into destruction 'by withholding'. And do good, for Allah certainly loves the good-doers.

  - Mustafa Khattab

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

  - Marmaduke Pickthall

And spend of your substance in the cause of Allah and make not your own hands contribute to your destruction but do good; for Allah loveth those who do good. ²¹¹

  - Abdullah Yusuf Ali

Every fight requires the wherewithals for the fight, the "sinews of war". If the war is just and in the cause of God, all who have wealth must spend it freely. That may be their contribution to the Cause, in addition to their personal effort, or if for any reason they are unable to fight. If they hug their wealth, perhaps their own hands are helping in their own self destruction. Or if their wealth is being spent, not in the Cause of God, but in something which pleases their fancy, it may be that the advantage goes to the enemy, and they are by their action helping their own destruction. In all things, their standard should be, not selfishness, but the good of their brethren, for such good is pleasing to God.