Interpretation of verse 216:220 of Surat Al-Baqarah

 

 

 

 

https://youtu.be/1YH0cQS_KWY?si=plozy6h8X9qTVv5V

 

https://youtu.be/xwc1NzqKCJQ?si=RztRWxriGOyaHV2e

 

https://youtu.be/AGwhh7DDjtE?si=GmWQoL5fTtXvitcv

 

 

https://youtu.be/Yzk5faL-TXo?si=hHrl3mSqV6vfR7cG

 

 

verse 216 of Surat Al-Baqarah

 

Fighting has been enjoined upon you while it is hateful to you.

But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you.

And Allah knows, while you know not.

verse 217 of Surat Al-Baqarah

 

They ask you about the sacred month - about fighting therein.

 Say, "Fighting therein is great [sin], but averting [people] from the way of Allah and disbelief in Him and [preventing access to] al-Masjid al-Haram and the expulsion of its people therefrom are greater [evil] in the sight of Allah.

And fitnah is greater than killing."

And they will continue to fight you until they turn you back from your religion if they are able.

And whoever of you reverts from his religion [to disbelief] and dies while he is a disbeliever - for those, their deeds have become worthless in this world and the Hereafter, and those are the companions of the Fire; they will abide therein eternally.

verse 218 of Surat Al-Baqarah

 

Indeed, those who have believed and those who have emigrated and fought in the cause of Allah - those expect the mercy of Allah.

and Allah is Forgiving and Mercif

 

verse 219 of Surat Al-Baqarah

 

They ask you about wine and gambling. Say, "In them is great sin and [yet, some] benefit for people.

But their sin is greater than their benefit."

And they ask you what they should spend. Say,

 “The excess [beyond needs].”

Thus Allah makes clear to you the verses [of revelation] that you might give thought.

verse 220 of Surat Al-Baqarah

To this world and the Hereafter.

And they ask you about orphans. Say, "Improvement for them is best.

And if you mix your affairs with theirs - they are your brothers.

And Allah knows the corrupter from the amender.

And if Allah had willed,

 He could have put you in difficulty.

Indeed, Allah is Exalted in Might and Wis

 

Interpretation of verse 216:220 of Surat Al-Baqarah

 

Interpretation of verse 216 of Surat Al-Baqarah

The verse talks about jihad in the way of Allah

The verse explains to us that Allah Almighty has imposed on the believer fighting in the way of Allah Almighty, and before we complete the interpretation of the verse, 

We must clarify an important matter so that we can respond to those who wronged the Muslims, that Islam spread by the sword or by fighting,

 And we must know that fighting in the way of Allah comes in defense of the self and in defense of the religion because 

The believer wants to spread the religion that calls for the monotheism of Allah Almighty, and because spreading the religion is what governs society and controls its behavior, we must unify Allah because it is Allah’s right over the servants to believe in Allah because He is their Creator, 

So whoever confronts the spread of Allah’s religion and attacks the believers, Allah has given the believer the right to respond to this aggression and fight in the way of supporting the religion and defending the self, and we always find the infidel is the first to start the aggression, so Allah made it permissible for the believer to defend himself and his religion, 

As the infidels used to torture the believers who converted to Islam until they apostatized from their religion, even those who did not torture the believers used to make the believers doubt the oneness of Allah and Islam and the commands of Allah  

And his Messenger, so it is from Allah's mercy that Allah gave the believer the right to defend himself and his religion, and this clarification is so that we know that Islam is mercy and not war, and it is not the one who defends himself and his religion who starts the aggression, the disbeliever is the one who starts the torture and doubts about the religion. 

Then we come to the interpretation of the noble verse, where Allah the Almighty tells the believer that this fighting is from Allah's mercy to the believers, and that not

 Everything that a person hates is evil, and not everything that a person loves is good, so we find that many of the things that we love bring evil, and many of the things that we hate bring good, because Allah the Almighty knows evil 

And knows good. Among the things that a believer does not like is fighting, because it is difficult and tiring for the believer because he exposes himself to being killed,

 But Allah the Almighty from His mercy tells the believer that this fighting, even if it is difficult, tiring and hateful for you, is good, because whoever dies in the way of Allah attains martyrdom with Allah and Paradise that Allah has promised the believers, and therefore if a believer hates fighting because it is a burden on the believer, 

He accepts it out of love because it brings the believer into Paradise, because whoever dies enters Paradise, and whoever lives attains the reward of jihad and victory for the religion of Allah

 

Interpretation of verse 217 of Surat Al-Baqarah

Reason for the revelation of the verse

This verse was revealed before the verses of repelling aggression with aggression, which is that the polytheists took advantage of the fact that Allah had forbidden the believers to fight in the sacred months and in the Sacred Mosque, 

And they used to torture and fight the believers in the sacred months and in the Sacred Mosque. And from the mercy of Allah, Allah has prescribed for the believers to respond to aggression with aggression if the polytheists attack them, so the believers must respond to aggression in defense of themselves and their religion. 

And this verse was because of the Muslims fighting in one of the sacred months, as the polytheists attacked the believers, but this ended with fighting one of the polytheists in the month of Rajab, and the believers did not know that it was the first of Rajab, so they thought that they were in the last of Jumada. 

And as I said at the beginning of the interpretation, this verse was before the verse of repelling aggression, so at that time it was not permissible for a Muslim to fight in the sacred months even if a polytheist attacked him.

To clarify, 

I will mention to you the event that was the reason for the revelation of the verse. The Messenger of God, may God bless him and grant him peace, sent out expeditions to reconnoiter the Quraysh. 

They were eight mujahidin in the way of God, led by Abdullah bin Jahsh. He gave him a letter and ordered him to open it after two days. After two days, he read what was in the letter, and it was as follows: Go to Batn Nakhal and do not force anyone to go with you. He left them free to go if they wanted to or not. 

They all said: We hear and we obey.  But on the way, the camel of Saad bin Abi Waqqas and Uqbah bin Ghazwan got lost, and they went looking for them, and six remained with Abdullah, and they went to Batn Nakhal and found Amr bin Al-Hadrami with three of them, 

So Amr bin Al-Hadrami attacked them and entered into a battle with the Muslims, which led to the Muslims killing Amr bin Al-Hadrami and capturing two of those with him, and one escaped. 

This day was thought by the Muslims to be the last day of Jumada Al-Akhira, but it later became clear to them that it was the first of Rajab, and it is known that Rajab is one of the sacred months in which fighting is forbidden. God has forbidden fighting in the sacred months and in the Sacred Mosque even if the polytheists attacked, because as I said at the beginning of the interpretation of the verse, this event came before the revelation of the verse of repelling aggression with aggression, and fighting was forbidden even if the polytheists attacked first.

 As for the one who fled from them, he informed the polytheists of what had happened, 

 

and  in this event this verse was revealed to respond to the polytheists who exploited this mistake in the timing of the fighting, as the Muslims thought that this day was  The last of Jumada and not the first of Rajab.

 The polytheists considered fighting the Muslims to be a violation of the sanctity of the month of Rajab. They said: Muhammad claims that he respects the sacred months, and he is the one who fought in Rajab, which is one of the sacred months in which fighting is forbidden. 

The Prophet, may God bless him and grant him peace, paid the blood money to the polytheists, and the Messenger of God, may God bless him and grant him peace, refrained from the spoils and prisoners and waited until God decided the matter. 

This verse was revealed, and it is the judgment of heaven with this wise statement from God, that the Prophet, may God bless him and grant him peace, should respond to them by saying: Fighting in the sacred month is indeed a great matter, but look, O infidels of Quraysh, at what you have done to the servants of God, and compare the greatness of this with the greatness of that. You say: Fighting in the sacred months is great, but preventing them from the path of God and their disbelief in Him, 

And preventing the Muslims from the Sacred Mosque, and expelling the people of Mecca from it are greater in the sight of God than fighting in the sacred month, and the fitnah is greater than killing, for you used to torture the believers until they apostatized from Islam.  Allah increases the resolve of the believers to remain steadfast in their position, 

And to let them know that what the disbelievers did is more severe and that it is a greater injustice, and a crime committed by the disbeliever, and He informs them that they will insist and fight you until you renounce Islam if they are able, and the word if they are able indicates a challenge from Allah 

to them that they will not be able, 

So Allah warns the believers so that they remain steadfast in their faith and strengthens their resolve and they know that whoever among them renounces his religion, all of his deeds are as if they did not exist, even if they were good, because they were not for Allah as long as he is a disbeliever, meaning he loses what he did and whatever deeds he does, he will not be rewarded for them while he is a disbeliever, meaning he will not benefit from them in this world and will not be rewarded for them in the Hereafter, and he will enter the Fire as if he is its owner.

Interpretation of verse 218 of Surat Al-Baqarah

The verse shows us that the believers who are sincere in all their actions, meaning that their intentions in every action are purely for the sake of Allah Almighty. 

These believers, whether they are those who leave their homes to defend the Messenger of Allah, follow him, and strive in the way of Allah, or the believers who were unable to strive in the way of Allah, all of them follow the path of Allah Almighty and do what Allah has commanded and avoid what Allah has forbidden and follow the Sunnah of the Messenger of Allah, may Allah bless him and grant him peace.

 Despite all of this, they hope for Allah’s mercy and forgiveness, because actions bring them closer to Allah, with Allah’s pleasure, mercy, and forgiveness.

 The Messenger of Allah, may Allah bless him and grant him peace, taught us that entering Paradise is not by actions alone, but by Allah’s grace, mercy, and forgiveness. 

The believer directs his actions with a pure intention for Allah, hoping for acceptance, forgiveness, and mercy, and all of that is by Allah’s grace..

 

Interpretation of verse 219 of Surat Al-Baqarah

Allah the Almighty tells His noble Messenger that they will be asked about many things, and the verse mentioned among them wine, gambling, and spending, and Allah the Almighty told His noble Messenger how to answer them, that wine and gambling are a sin and that the sin in them is greater than the benefit of wine and gambling. 

As for wine, the beginning of the ruling on the matter of wine is that a Muslim drank wine before it was completely forbidden, and he came to pray, and he read the surah in prayer incorrectly, so a verse came to explain to Muslims that they should not approach prayer while they are drunk, meaning they should not drink wine while they are about to pray. 

Then the last verse came with the prohibition of wine. In this, it is training for those who are accustomed to wine not to approach it even if there is benefit in it, because its sin, that is, its guilt, is greater than its benefit.  

They used to forget their worries by losing their minds as a result of drinking alcohol, but worries must be faced by solving problems and not by forgetting them, because as soon as they wake up, they find themselves facing the same problems, and they even increase because instead of solving them, they used to escape from their problems by drinking alcohol, Which makes you lose your mind, 

As for the prohibition of gambling, even though its pleasure is earning money, its sin is greater than its benefit. Gambling in its simple form is represented by two people sitting in front of each other, each of them keen to take what is in the other's pocket, so what brotherhood 

Or friendship remains between these people? It is strange to see those who play gambling in the form of friends, each of them keen to meet the other, and the greatest strangeness is the deception

 And theft between those who are accustomed to gambling. In this verse that we are contemplating, Allah has combined alcohol and gambling, and the Almighty wanted to protect people from heedlessness, then the verse moves to another question, which is spending, what do they spend?  

The answer was: (Pardon), and what is meant by the answer is that pardon is everything that exceeds the need, spent and given in charity with a pure intention for God Almighty, 

And spending leads to affection and mercy between people, and the greatest thing that people offer each other is forgiveness and tolerance, because spending and giving charity with money and everything that exceeds a person’s need, even the blessing of forgiveness, 

which is tolerance between people, all of that achieves affection and mercy between people and achieves prosperity in society and populates the earth with goodness, 

And all of this is loved by God Almighty because this leads to populating the earth with goodness, and these verses are for us to contemplate, reflect upon, and act upon.

.

Interpretation of verse 220 of Surat Al-Baqarah

The verse explains to us that the reward is not only in this world, but that the reward is in this world and the hereafter. God wants us not to look at the superficial aspects of things. 

We must not be deceived by the adornments of this worldly life about the hereafter, because the life of this world is short, and we must measure the life of this world by our lives in it, and our lives in it are short, because some of us die old and some of us die young.

 The believer does what Allah has commanded of good and avoids what Allah has forbidden of evil. 

This is the fear of Allah, by making the implementation of Allah’s commands a protection from Allah’s punishment in the Hereafter. 

This is the world in which we do what pleases Allah. It is the abode of work that qualifies the believer for the Hereafter in the eternal Paradise. 

Then the verses completed the questions that the believers asked. In the previous verses, they asked about wine, gambling, and spending. 

The verses complete the questions of the believers, which is that the believers ask the Messenger of Allah about orphans.

 It is from Allah’s mercy upon us that He commands us to be kind to one another and to be merciful to one another. 

The one among us who is unable to do something is good to him. 

The one who is able to do something, meaning the rich, gives charity to the poor with his money

.

 The one who has health is good to the sick with his health and meets his needs. 

The one upon whom Allah bestows knowledge teaches those who need it, and so on. It is from Allah’s mercy that Allah the Almighty commanded us to take care of orphans. 

An orphan is the one whose father died before reaching the age of maturity. He must find 

The orphan: All believers are fathers to him, so he feels the compensation for the father’s tenderness, and that whoever’s father dies, he has been entrusted with a guardian over his money and his upbringing. 

He must be a brother to him and take care of him as if he were his son, and he must mix the orphan’s money with his money wisely, meaning that he preserves his money until he grows up, so that when the time comes for adulthood, he gives him his money. 

This is from reform, because God holds the guardian accountable for the orphan’s money. 

And because some people are righteous, and if God wants them to be guardians over an orphan, we find that some of them fear God in the orphan and preserve his money and raise him well, and all of this is reform for them and good. 

And some people are corrupt and do not fear God Almighty and take the orphan’s money unjustly, and God likens these people to having eaten fire in their bellies, 

Because God informs people that He knows the corrupter from the reformer, and the verse shows that if God had not permitted you to mix with them, then the guardians of the believers over the orphans would have suffered hardship and suffering, but God Almighty made it easy for the believing guardians

 

So Allah ordered them to mix with the orphans, and the meaning of mixing is that he is from his family as if he were a brother or son, 

Because before the revelation of the verse they did not mix with them, and all the orphan’s tools of food and clothing were separate, and this led to harm and misery for the guardian as well as harm 

And misery for the orphan, and if Allah had not ordered mixing, the guardian and the orphan would have been .harmed and miserable.