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Al-Baqarah 2: 187
I hear and answer the call of the caller whenever he calls Me. Let them listen to My call and believe in Me; perhaps they will be guided aright.
(187) It has been made lawful for you to go in to your wives during the night of the fast. They are your garment, and you are theirs. Allah knows that you used to betray yourselves and He mercifully relented and pardoned you. So you may now associate intimately with your wives and benefit from the enjoyment Allah has made lawful for you, and eat and drink at night until you can discern the white streak of dawn against the blackness of the night; then (give up all that and) complete your fasting until night sets in. But do not associate intimately with your wives during the period when you are on retreat in the mosques. These are the bounds set by Allah; do not, then, even draw near them. Thus does Allah make His Signs clear to mankind that they may stay away from evil.
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Al-Baqarah 2: 188–9
(188) Do not usurp one another ’s possessions by false means, nor proffer your possessions to the authorities so that you may sinfully and knowingly usurp a portion of another’s possessions.57
(189) People question you concerning the phases of the moon. Say: “They are signs to determine time for the sake of people and for the Pilgrim- age.” Also tell them: “True righteousness is not that you enter your houses from the back; righteousness lies in fearing Allah. So, enter your houses by their doors, and fear Allah that you might attain true success.”58
57 One meaning of this verse is that people should not try to seek illegitimate benefits by bribing magistrates. Another meaning is that when a person is aware that the property to which he lays a claim rightfully belongs to someone else, he should not file a judicial petition simply because the other party lacks the evidence to support their case or because, by trickery and cunning, the petitioner can usurp that property. It is possible that the judicial authority would decide the case in favour of the false claimant on the basis of the formal strength of the claim, but as this judicial verdict would merely be the result of the chicanery to which the claimant had resorted he would not be its rightful owner.
58 One superstitious custom of the Arabs was that once they entered the state of consecration for Pilgrimage they did not enter their houses by the door. Instead, they either leapt over the walls from the rear or climbed through windows which they had especially erected for that purpose. On returning from journeys, too, they entered their houses from the rear. In this verse this superstitious custom is denounced, as are other superstitious customs. It is emphatically pointed out
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Al-Baqarah 2: 190–3
(190) Fight in the way of Al lah against those who fight against you but do not transgress, for Allah does not love transgressors. (191) Kill them whenever you confront them and drive them out from where they drove you out. (For though killing is sinful) wrongful persecution is even worse than killing.59 Do not fight against them near the Holy Mosque unless they fight against you; but if they fight against you kill them, for that is the reward of such unbelievers. (192) Then if they desist, know well that Allah is Ever-Forgiving, Most Compassionate.
(193) Keep on fighting against them until mischief ends and the way prescribed by Allah prevails. But if they desist, then know that hostility is directed only against the wrong-doers.
that the essence of moral excellence consists of fearing God and abstaining from disobeying His commands.
59 Here the word fitnah is used in the sense of “persecution”. It refers to a situation whereby either a person or a group is subjected to harassment and intimidation for having accepted what is right and rejected what is wrong.
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Al-Baqarah 2: 194–6
(194) The sacred month for the sacred month; sanctities should be respected alike (by all concerned).60 Thus, if someone has attacked you, attack him just as he attacked you, and fear Allah and remain conscious that Allah is with those who guard against violating the bounds set by Him.
(195) Spend in the Way of Allah and do not cast yourselves into destruction with your own hands; do good, for Allah loves those who do good.
(196) Complete Hajj and [Umrah for Allah. And if you are prevented from doing so, then make the offering which is available to you,61 and do not shave your heads until the offering reaches its appointed place. ▶
60 From the time of Abraham three months – Dhu al-Qa[dah, Dhu al-Hijjah and Muharram – were consecrated for Hajj, and the month of Rajab was consecrated for [Umrah. For the duration of these four months warfare, killing and pillage were prohibited so that people could perform Pilgrimage and return home safely. For this reason these months were called the “sacred months”.
61 If any obstruction prevents a person from proceeding with the Pilgrimage and he is forced to stay behind, he should make a sacrificial offering to God of whatever is available – for example, either a camel, a cow, a goat or a sheep.
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Al-Baqarah 2: 197
If any of you should have to shave your head before that because of illness, or injury to the head, then you should make redemption by fasting, or alms- giving, or ritual sacrifice.62 And when you are secure,63 then he who avails of [Umrah before the time of Hajj shall give the offering he can afford; and if he cannot afford the offering, he shall fast for three days during Hajj and for seven days after he returns home; that is, ten days in all. This privilege is for those whose families do not live near the Holy Mosque. Guard against violating these ordinances of Allah and be mindful that Allah is severe in chastisement.
(197) The months of Hajj are well known. Whoever intends to perform Pilgrimage in these months shall abstain from sensual indulgence, wicked conduct and quarrelling; and whatever good you do, Allah knows it. ▶
62 According to the Hadith, in such a situation the Prophet (peace be on him) ordered three days of fasting, or the feeding of six poor people, or the slaughter of one sheep or goat.
63 This refers to the change in the situation when the obstacle to proceed with the Pilgrimage has been removed.
58
Al-Baqarah 2: 198–200
Take your provisions for the Pilgrimage; but, in truth,