196- AND COMPLETE THE HAJJ AND OMRAH FOR ALLAH, BUT IF YOU ARE PREVENTED, THEN OFFER WHAT YOU CAN OF SACRIFICE, BUT DO NOT SHAVE YOUR HEAD UNTIL THE OFFERING REACHS IT’S DESTINATION.  WHOEVER IS SICK OR SUFFERS FROM AN AILMENT OF HIS HEAD (NECESSITATES SHAVING SOONER); THEY THEN OFFER A RANSOM OF EITHER FASTING, CHARITY OR SACRIFICE.  WHEN YOU ARE SAFE AND IN PEACE, THOSE WHO WISH TO HAVE A BREAK OF IHRAM BETWEEN OMRAH AND HAJJ, THEY MUST MAKE WHATEVER SACRIFICE POSSIBLE, BUT FOR THOSE WHO CAN NOT AFFORD IT, THEY SHOULD FAST THREE DAYS DURING HAJJ THEN SEVEN WHEN YOU RETURN, THESE ARE TOTAL OF TEN.  THIS APPLIES TO THOSE WHO’S FAMILIES DO NOT LIVE BY THE SITE OF THE SACRED MOSQUE.  AND GUARD YOURSELVES FROM ALLAH’S DISPLEASURE, FOR ALLAH IS STERN IN PUNISHMENT.

 

Allah the Highest commands us to complete the rites of the Hajj and Omrah for the cause of Allah the Highest only, as all kinds of worship should be.  Never should they be done for any earthly gain including reputation.

This Ayah was sent down when the Allah’s messenger prayer and peace upon him and the Muslims went on Omrah, and they stopped at Hudaibya, and prevented from performing Omrah.  The Muslims were already in Ihram when they were prevented.  Allah’s messenger prayer and peace upon him made the agreement of Hudaibya them, one of it’s terms was that the Muslims do not enter Makah for Omrah that year, but go for Omrah the year after.  In such instance, the Muslims were considered to having been prevented from going to Omrah by hostile action, and this Ayah was sent down carrying the rule for such situation.

Allah’s command is to do as if one completed the Omrah, and shave the head, or cut it.  One should also sacrifice an animal, either a sheep per person, or camel or cow for up to 7 individuals.

When the Muslims were prevented from doing the Omrah, they were very upset and some wanted to fight.  They were also upset by the terms of the treaty.  When this Ayah was sent down, Allah’s messenger prayer and peace upon him commanded the Muslims to sacrifice their animals then shave their heads, but very few responded.  He went into his tent and spoke to his wife Om Salama who accompanied him.  She advised him to go out, not to speak to any one, sacrifice his offering then shave his head.  When Allah’s messenger prayer and peace upon him did that, the Muslims followed his example.  (B: Hajj; 127 & M: Hajj; 316-318)

There is a license for the person who is in Ihram, who suffers from an ailment requiring him or her to shave their head before time, and then they should shave their head and ransom it by sacrifice, fasting 3 days, or feeding 6 poor.  A Muslim man called Kaab Ibn Agza said: “I went to the prophet while the fleas were scattered over my face, he said: ‘I see that you are distressed, can you afford a sheep?’ he said: “No”.  Allah’s messenger said: “Fast three days or feed six poor, give every one half a Saa (measure) of food”.  (B: Tafseer Sorah 2; 32 & M: Hajj; 80 & D: Manasek; 42)

One should normally go to Omrah, then Hajj.  If one is to break his Ihram between Omrah and Hajj (called Tamato), then he should sacrifice a sheep.  For those who can not afford the sacrifice, they should fast 10 days, 3 during Hajj time, and seven when they return home.  The three during Hajj time should be before and not including the Day of Arafat. 

The above rule does not apply to the residents of Makah. They may break Ihram without a sacrifice or fast.  This is the meaning of “THIS APPLIES TO THOSE WHO’S FAMILIES DO NOT LIVE BY THE SITE OF THE SACRED MOSQUE”

At the end of the Ayah Allah the Highest warns us about disobeying him and commands us to observe piety and righteousness.  There is no time where one should observe piety and righteousness more than the times of Omrah and Hajj.

 

B: Bukhari   M: Muslim    Mal: Malek   A: Ahmed   D: Abu Dawood     

 Da: Daremy       Ma: Ibn Magah            N: Nesae          T: Termezi  

 

195- AND SPEND IN THE CAUSE OF ALLAH AND DO NOT LET YOUR OWN HANDS CAST YOU INTO DESTRUCTION, AND GIVE FOR CHARITY FOR ALLAH LOVES THE CHARITABLE.

 

When the Muslims were fighting for Constantinople, a Muslim man from the Muhajeren (Migrants to medina) attacked and penetrated the enemy lines, then returned safely.  Some people said: “He casted himself into destruction with his own hands”.  Abu Ayoub El-Ansari Allah’s messenger companion said: “We know the meaning of this Ayah better, it was sent about us (meaning the Ansar).  When Islam spread, we the Ansar (original people of Medina) met, for we had love for each other, and said: “Allah blessed us with the company of His messenger and supporting him, until Islam spread and our numbers increased.  We favored him to our families, wealth and children.  Now as wars have settled down, we ought to return home and settle with our families and children.  Allah the Highest sent this Ayah concerning us then “AND SPEND IN THE CAUSE ………” the destruction was to stay back with our families and children”.  (T: tafseer sorah, 2, 19 & D: Jihad; 22 & a: 4; 281)

This means that Jihad is a form of spending in the cause of Allah, of course it is.  In Jihad, one spends of his money, time, effort, and life.  Not to spend in the cause of Allah, that is what is good for the whole Muslim Nation, its welfare and the welfare of the Muslims, its safety and security, will eventually cast us all into destruction, in this life and in the Hereafter.

Not spending weakens the whole Muslim Nation, inside and towards its enemies.  Inside, through weakening the bond between the Muslims, when the rich withholds what Allah gave him of wealth from the needy poor.  After all, we give charity out of Allah’s charity upon us, for Allah the Highest said: “AND BE CHARITABLE AS ALLAH HAS BEEN CHARITABLE TO YOU” (S: 28 A: 77)

It weakens the Muslim Nation towards its enemies by weakening its power, both from the material side and from the side of the spirit.  Nothing weakens the nation more than loving and fearing for one’s life and material possessions more than any thing.

Allah the Highest promises the charitable a great reward, and a very special one, His Love “ALLAH LOVES THE CHARITABLE”.

When Allah the Highest loves one of His of the believers, Allah commands those in the Heavens and Earth to love him, Allah becomes his Ally, Supporter and Mentor.  The Muslim will then find guidance, peace and tranquility.

We ask Allah the Highest for His Love.   Amen

 

B: Bukhari   M: Muslim    Mal: Malek   A: Ahmed   D: Abu Dawood     

 Da: Daremy       Ma: Ibn Magah            N: Nesae          T: Termezi  

 

 

190- AND FIGHT IN THE CAUSE OF ALLAH THOSE WHO FIGHT YOU, BUT DO NOT TRANSGRESS, FOR ALLAH DOES NOT LOVE THE TRANSGRESSORS.

191- AND KILL THEM WHEREVER YOU FIND THEM, AND TURN THEM OUT FROM WHERE THEY TURNED YOU OUT, FOR PERSECUTION IS WORSE THAN KILLING.  AND DO NOT FIGHT THEM BY THE SACRED MOSQUE UNTIL THEY FIGHT YOU THERE, IF THEY FIGHT YOU, SLAY THEM, THIS IS THE RECOMPENSE OF THE DISBELIEVERS.

192- BUT IF THEY STOP, ALLAH IS MOST FORGIVING, MOST MERCIFUL.

193- AND FIGHT THEM UNTIL THERE IS NO PERSECUTION, AND FAITH BECOMES ALL FOR ALLAH, BUT IF THEY STOP, THERE SHOULD BE NO HOSTILITY EXCEPT AGAINST THE UNJUST.

194- A SACRED MONTH FOR A SACRED MONTH AND FOR ALL THINGS SACRED THRER IS RETRIBUTION.  THEREFORE WHOEVER ATTACKS YOU; ATTACK THEM LIKEWISE, AND BE PIOUS AND GUARD YOURSELF FROM ALLAH’S DISPLEASURE.   KNOW THAT ALLAH IS WITH THOSE WHO ARE PIOUS.

 

Allah the Highest commands the Muslims to fight in His Cause.  What does this mean?  Allah’s messenger prayer and peace upon him said: “Whoever fights to make Allah’s Word Supreme, he is in the cause of Allah”.  (B: Jehad; 15 & M: Emarah; 149 & D: Jihad; 24 & N: Jihad; 21)

 This fighting to defend Islam and the Muslims is a duty upon us.  It is necessary to defend the nation, do defend our faith and our way of life.  No one likes to fight, but it is necessary for the protection, integrity and welfare of the Muslim nation.  Allah the Highest said: “FIGHTING HAS BEEN MADE A DUTY UPON YOU, WHILE YOU DISLIKE IT.   MAY BE YOU DISLIKE SOMETHING WHILE IT IS GOOD FOR YOU AND MAY BE YOU LIKE SOMETHING WHILE IT IS BAD FOR YOU”.  (S: 2 A: 216)

There are rule and limits in this fighting.  We should fight those who fight us first of all.  Those who fight us are those who fight us as people, fight our faith, our security and safety.  There are limits and rules however.  In the course of fighting, the Muslims should not kill women, children, priests and people of the cloth, farmers and old people.  Should not destroy plants, places of worship and homes, should not take things from people without paying.  If they kill, they should not mutilate.

Abd Allah Ibn Abas, Allah’s messenger companion said that “Allah’s messenger prayer and peace upon him found a woman killed in battle, then he forbad the Muslims killing women and children”  (Mal:Jihad;9 & D:Jihad;111 & Ma:Jihad;30 & Da:Serah;25 & A:2;22,23)

Also Allah’s messenger prayer and peace upon him said: “Go out in the name of Allah, fight in the cause of Allah those who disbelieve in Allah.  Do not transgress over Allah’s limits, do not betray, do not mutilate, do not steal, and do not kill children or hermits”.  (D & A: 1; 300)

“PERSECUTION IS WORSE THAN KILLING” Persecuting people and forcing them to change their faith or preventing them from practicing their faith is ruining their life and Hereafter.  Killing ruins the victim’s life only.  Therefore, Allah the Highest is commanding us to fight those who persecute the Muslims anywhere until they stop.

Because of this persecution, the early Muslims had to leave their homes in secret, leaving all or most of their possessions behind.  This was in order that they do not give any sign or hint that they are leaving, and then they would have been stopped and hurt.

“AND DO NOT FIGHT THEM BY THE SACRED MOSQUE UNTIL THEY FIGHT YOU THERE”

It has been mentioned before that Allah the Highest and His messenger prayer and peace upon him forbad us from fighting at the site of the sacred mosque.  This means the whole of Makah.  We can fight in the Sacred Mosque only in cases of self defense. 

This means defending the Muslims in this part in general from any threat or attack. 

This does not mean that criminals or murderers can hide there or use the sacred mosque as a sanctuary.  They can be attacked and taken from there to be brought to justice, as mentioned in the Hadith before.

THE SACRED MONTHS:

Out of the twelve lunar months, there are four sacred months.  They are Rajab, Zo Al-Qedah, Zo Al-Hejah and Moharam.  Allah’s messenger prayer and peace upon him said: “The year is twelve month, four of them are sacred, and three of them are in sequence; Zo Al-Qedah, and Zo Al-Hejah then Moharam”.  (Taw heed; 34 & M: Qesamah; 29 & D: Manasek; 67 & A: 5; 37)

The Arabs had a rule of never fight or kill during these four months.  This allowed reconciliation, trade, and general peace and tranquility. 

Allah the Highest commands us to observe this rule.  However, we are allowed to retaliate if attacked during the sacred month, and to treat those who attacked us the same way they treated us.  This applies to whether it is attacking in the sacred months or attacking any thing we consider sacred, like places or worship, children, women, old people, etc.  Allah the Highest warns the disbelievers and gives us this license to use only if we attached and assaulted in such fashion.  It is a license for special circumstances which we should not misuse.

“AND BE PIOUS AND GUARD YOURSELF FROM ALLAH’S DISPLEASURE.   KNOW THAT ALLAH IS WITH THOSE WHO ARE PIOUS”

Allah the Highest reminds us that the most important thing for the believer is his or her relationship with Allah the Highest, his only and greatest supporter.  What matters most of all in order to maintain their strength and to fight all evil is their righteousness and piety. 

The Muslims throughout their history were not strong because of their numbers or weapons.  The Muslims did not have victory because of their superior force, but because of their righteousness and piety.  When we lost these two most powerful weapons, we weakened and were overcome by the weak.  Allah was with us when we were pious “KNOW THAT ALLAH IS WITH THOSE WHO ARE PIOUS”

 

B: Bukhari   M: Muslim    Mal: Malek   A: Ahmed   D: Abu Dawood     

 Da: Daremy       Ma: Ibn Magah            N: Nesae          T: Termezi  

 

189- THEY ASK YOU ABOUT THE CRESCENTS (OF THE MOON0, SAY: “THEY ARE SIGNS FOR TIMES FOR PEOPLE AND FOR HAJJ”.  AND IT IS NOT RIGHTEOUS TO ENTER THE HOUSES THROUGH THEIR BACKS, BUT IT IS RIGHTEOUSNESS TO BE PIOUS, AND ENTER THE HOUSES THROUGH THEIR DOORS, AND BE PIOUS SO THAT YOU MAY SUCCEED. 

 

There are two issues to discuss in this Ayah:  First;

The Muslims asked Allah’s messenger prayer and peace upon him about the moon and its phases.  Although there are many scientific facts in the Quran, Allah the Highest did not answer them with a lesson in Astronomy, but just mentioned the benefits of these phases to them, and knowing the times of the year and the time for Hajj.

Some of us at the present day might have wished for a more detailed account of and astronomical explanation.  After all, there are many scientific statements in the Quran, which were not well understood at the time the Quran was sent down.  Why not this time when people asked?  This is Allah’s decision, and who are we to pretend to know why.

The Quran was not sent down as an Encyclopedia however.  The Quran is a Book of Guidance in our life on this Earth.  The scientific facts mentioned in the Quran which could not have been known at the time the Quran was sent down, are but a proof of the authenticity of the Quran, that it could not have been written by human but by Allah the Highest.   

No book, books, or billions of encyclopedias could contain Allah’s knowledge, for He said: “SAY: ‘IF THE SEA WAS TO BE INK FOR MY LORD’S WORDS, THE SEA WILL RUN OUT, BEFORE MY LORD’S WORDS RUN OUT, EVEN IF AS MUCH AS THE SEA IS SUPPLIED AGAIN”.  (S: 18 A: 109)

Second:

The Arabs used to go on Hajj and Omrah before the prophecy of Mohamed prayer and peace upon him.  They had some strange practices relating to them also, introduced through the times of Idolatry.  One of them was that if a person leaves his home to go to Omrah, should he need to go back to his home or any other person’s home for any reason, it was considered righteous not to go through the front door, but the back of the house.  We do know why.

Allah’s messenger prayer and peace upon him as going on Omrah, and after leaving his house, he went back in through the front door.  He was asked bout this. 

Allah the Highest tells us that such practices mean nothing to him in terms of our righteousness and piety.  Piet is our true observance of Allah’s commands, not whatever strange practices we invent then make a mark of our piety, while it means nothing to Allah the Highest.  People did, and we still do that.

Abd Allah Ibn Abas reported: “Allah’s messenger prayer and peace upon him passed by a man in Makah what was standing in the hot sun (not shading himself), he said: “What is this?”  He was told: “Allah’s messenger, this man made a nazr to fast, never to shad himself, never to speak, and to be always standing” He said: “Tell him to speak, shad himself, site down and end his fast”.  (B:Eman;31 & D:Eman;19 & Ma:karafat;21 & Mal:Nozor;6 & A:4;168)

Piety and righteousness are achieved through worshiping Allah the Highest sincerely and observing his commands, not through any other actions.  Particularly if such actions are not commanded by Allah.

 

B: Bukhari   M: Muslim    Mal: Malek   A: Ahmed   D: Abu Dawood     

 Da: Daremy       Ma: Ibn Magah            N: Nesae          T: Termezi  

 

 

188- AND DO NOT EAT UP YOUR WEALTH AMONGST YOURSELVES THROUGH FALSEHOOD AND PUT IT IN FRONT OF THE JUDGES AND GOVERNORS IN ORDER TO EAT UP A PORTION OF THE WEALTH OF SOME OF YOU WRONGFULLY, WHILE YOU KNOW.

This Ayah states some very important principles in Islamic Law.  The Most important of which is that Allah the Highest is the final and ultimate judge and will rule according to the truth which is not hidden from Him. 

Allah the Highest warns us against taking others money by false means, even if this is through courts or governors; this does not make the wrong into right.

Eating up our wealth amongst ourselves through falsehood can be by:

1-    Stealing, Fraud, robbery, deception and other means.

2-    One might go to court in order to take others money or property by presenting false evidence, or any thing which proves to him a write which is not his.  Such judgment by a court does not make the wrong right or the right wrong. 

Allah’s messenger prayer and peace upon him said to a group of Muslims who went to him in dispute: “You come to me to judge between you; it may be that one of you is better in presenting his case than the other, then I judge for him.  He to whom I give a portion of his brother’s right, he should not take it, for what I am giving him is but a portion the Fire”.  (B: Shahadat, 27 & M: Aqdiah; 4 & D: Aqdiah; 7 & T: Ahkam; 11)

 

This Hadith shows that: first; the judge should rule according to the evidence presenting to him, second; the wrong ruling by the judge does not legalize the wrong before Allah the Highest, even if it is legalized in this world.

3-    Bribing those in Authority to take others money, property or rights. 

Bribery is very sadly rife in our nation.  It ruins the society, leads to injustice and bad feelings between people, when some feel that others have taking what they do not deserve, or what is not rightfully theirs because they were able to bribe. 

Abd Allah Ibn Amro narrated: “Allah’s messenger prayer and peace upon him cursed the person who bribes and the person who takes the bribe”.  (D: Aqdiah; 4 & T: Ahkam; 9 & Ma: Ahkam; 2 & A: 2; 164)

And Allah’s messenger prayer and peace upon him said: “Whenever usury spreads among people, they will be afflicted by hard time, and whenever Bribery spread among people, they will be afflicted by Fear” (A: 4; 205)

 

There are times however when a Muslim will not want, indeed hates to give bribes, but because of corrupt official he has to, otherwise will loose out, or suffer.  In this case he is compelled, and the one who forces him is the sinner.

 

4-    One might give False Testimony or even just hide his testimony, both are great sins.  False testimony is much worse than lying, for it is lying leading to injustice.  More detailed discussion of the subject will come near the end of the Sorah.

 

In brief, any thing or way by which one wrongfully takes something which belongs to someone else, Muslim or non-Muslim, is Haram (Prohibited).  Even if all of our legalities are correct, as long as it is truly right before Allah the Highest Who knows well the right from the wrong, and see all we do.

 

 

B: Bukhari   M: Muslim    Mal: Malek   A: Ahmed   D: Abu Dawood     

 Da: Daremy       Ma: Ibn Magah            N: Nesae          T: Termezi