4/23/2020 0:00:01
{The month of Ramadan in which was revealed the Qur’an, a guidance for the people and clear proofs of guidance. Forkan: So whoever of you witnesses the month, let him fast it; and whoever is sick or on a journey, let him fast a number of other days.}
I am the truth……… For a long time, I have felt that there is something illogical in my head, and I am contemplating the readers’ speech in these lines, and I feel that there is some confusion in my mind, or something incomprehensible, or contradictory meanings, and there are those who want to It deceives my mind while understanding the Quran.
But first, let us make an important note.
It is a mistake to impose your logic on the Qur’an’s speech… and say that it is logical for a speech to be in a different form, and then say that it is a logical error in the Qur’an’s speech…. Why?!
Many people fall into this problem, especially researchers. For example, there is a researcher named (Sami Al-Deeb), who is a Christian, and he has a book studying the Qur’an. In his two-part book, he reviews some of the linguistic, grammatical, spelling, and logical errors found in the Qur’an… and he presented suggestions for writing other verbal sentences instead of sentences. The verbal language in the Qur’an, which is believed to be the most correct logically, linguistically and grammatically.
Of course, this researcher did a great study and a great effort based on the legacy of the printer and on the Western Roman era that created its Christianity and the book of the Old and New Testaments that he believed in, or he believed in according to his words, and this unscientific approach that was not subjected to sufficient criticism, was It was an entry point for many researchers in understanding the discourse of the Qur’an, and it caused problems for them that prevented them from understanding the discourse of the Qur’an as it is. Indeed, this entrance caused some Muslims to have doubts about the Qur’an, and they began to believe that the magnitude of any intellectual production is a measure of the validity of any idea that comes out, and they began to believe That people, especially cultural stars, are a measure of the validity of any idea they express……and the mere existence of a single iota of doubt will prevent any Muslim person from understanding the Qur’an.
So let’s address this point.
First – the story of the spelling errors… is incorrect… because the Qur’an is read from a book written in a different script than the one in our hands… and it was preserved in people’s hearts… and after the entry of the Ottoman occupation, what was written was dropped. In people’s chests today, there is the Qur’an inside the Qur’an, which was written in the Uthmani script. Therefore, the story of spelling errors is not true… because people rely on the inherited metaphysical memorization and do not rely on the Qur’an, and the metaphysical memorization is arbitrary and not the Uthmanic script.
Secondly – The story of grammatical errors….is not true…because the Qur’an came before grammar and grammar……..The rules and grammar were placed after the Qur’an.
So, with reason…….. How do I create grammar rules after the Qur’an, and then impose these rules on a speech that preceded my grammar?!. This is not a scientific or logical approach at all.
Third – The story of logical errors… is incorrect… because the Qur’an is a revelation that carries a certain meaning and is closely linked in large parts to the Messenger… and the revelation has parallels to a different message and logic. The logic that you want to impose on a speech has its own logic and will only be understood by those who believe in it.
In other words… For Allah’s sake, do you want to impose your logic on a speech that carries a message that has its own meaning and logic and was delivered in this way, and you want to impose your logic on it?!
The question is… How do you understand the Qur’an’s speech as it is from within?!
———————
now
I will review for you the things that I found and still find illogical when reading the Qur’an, and when I say illogical, I do not mean the Qur’an, but rather I mean the meaning that was imposed on us in understanding the Qur’an.
■ {O you who have believed, fasting is prescribed for you as it was prescribed for those before you that you may become righteous (183) a number of days, and whoever of you is sick or on a journey then a number of other days, and for those who are able to do it a ransom of feeding a poor person. Whoever volunteers good, it is better for him, and that you fast is better for you. you knew}
We agree that fasting was prescribed for us, just as it was prescribed for those before us.
The phrase (before you) here means…. (Our early ancestors)… They used to fast for a number of days.
And here… the heritage books have led the Muslim into the temporal trap that was deliberately drawn for him… and made him believe that the word “by you” means (Judaism and Christianity), and because there is fasting in these religions, so the idea became firmly established. For a Muslim, it means other religions, and the Muslim does not know that the revelation is speaking to him about the ancestors of the first Muslims and that they used to fast for a number of days.
The logical question: Why did the Qur’an talk about fasting for a few days and not during the month of Ramadan?!
I will put the clearest and safest statement in parentheses
I mean, he used to say, for example: {O you who have believed, fasting is prescribed for you as it was prescribed for those before you that you may become righteous. (183) (In the month of Ramadan) And whoever of you is sick or on a journey, then a number of other days, and for those who are able to do it, a ransom is required by feeding a poor person, so whoever volunteers good, it is It is better for him, and that you fast is better for you, if you only knew.
Wasn’t it better and more logical?!
■ {The month of Ramadan in which was revealed the Qur’an, a guidance for the people and clear proofs of guidance. Forkan. So whoever of you witnesses the month, let him fast it, and whoever is sick or on a journey, then a number of other days. Allah desires ease for you and does not desire hardship for you, and that you may complete the period and glorify Allah for having guided you, and that you may be thankful.}
Shahada in the Qur’an means the present……the world of the unseen, and the testimony means the world of the unseen and the present.
Shahid means present, martyrs, that is, present………and from it came the word martyr, present with Allah… Therefore, the meaning of the verse (whoever of you witnesses the month) is: whoever of you attends the month.
How does a person attend the month?!
Wouldn’t it be better to say:
[Whoever among you witnesses the month should fast it]
Because the word (witness) seems to me better than the word (witness)… So witness indicates something that is past or must be done only once, but the word bear witness indicates continuous continuation of fasting during the month, whatever comes.
Of course, my words…may not be logical….the speech could be in the past tense and means continuation, and there are expressions we say in this way that indicate continuation.
but
Wouldn’t it be safer to say:
[Whoever has the month come upon him, let him fast it]
Doesn’t the word (solution) seem safer than the word (witness), because can we say:
[So whoever of you witnesses the year 2020, let him stay at home] or the saying [If the year 2020 comes upon you, stay at home.]
Also, wouldn’t it have been better for the speech to be in the plural and not the singular?
For example, it means saying, “When you witness the month, fast it.”
Also, what is the meaning of {let him fast}?!
Wouldn’t it be better to say, “Let them fast”?! …The meaning seems to be that fasting is an act associated with a place…or that there is a place that requires fasting.
That means we have three things that seem to have meanings other than what we had in mind
Past tense… testified… correct… testified
The word Shahd…. Shahd…. is correct… solved
Singular form… Who among you testified… The correct one is… If you witness the month.
These things indicate that the speech is talking about something different with a high probability
The past tense… indicates only one event that will not be repeated.
The word witness… indicates the presence of a place, not the presence of time.
The singular form… indicates something by chance and that not all people will witness the month… but rather some people will witness the month.
now
{And whoever is sick or on a journey, then a number of other days. Allah desires ease for you, and does not desire hardship for you. And that you may complete the number and glorify Allah for having guided you, and that you may be grateful.}
Doesn’t it seem logical to say:
[And whoever is sick or traveling]
(a traveler) instead of a sentence (on a trip)
Because (sick and travelling) are characteristics that accompany people during the fasting of the month of Ramadan.
My words may be illogical…but I think that the word (on a journey) suggests to me that the topic is related to attending a place by chance, and at that time he was on a journey near this place, which those of you witnessed.
Evidenced by the fact that the end of the line says {And glorify Allah for having guided you, and perhaps you will be grateful}… as if we were in error and our arrival at the true meaning is a guidance for us that requires us to glorify Allah.
Takbir…it seems to me a sentence that only occurs in a place of pilgrimage.
I believe that the month here is not the eighth month of the Hijri month.
Because….. How can one understand the meaning of (Whoever witnesses the month among you)?!, and how do you understand the sentence (Let him fast during it)?! Evidenced by… that the verse after it… says: {So whoever of you is sick or on a journey}
This means…………….. Whoever attended the month of Ramadan (place) at the time of the revelation of the Qur’an… but at that time he was sick or on a travel, then a number of other days.
This does not mean at all… I deny that there are 30 days in the year that were called the month of Ramadan… because the issue is a conjunction between the two, as the temporal month takes its name from the physical month and its name (Ramadan).
Because the physical month (building) was used to calculate time (times).
{It is lawful for you on the night of fasting to have sexual intercourse with your women. They are a garment for you and you are a garment for them. Allah knows that you used to circumcise yourselves, but He turned to you and pardoned you. So now have intercourse with them and seek what Allah has ordained for you, and eat and drink until the white thread becomes distinct to you from the black thread of dawn. Then complete the fast until the night. Communicate with them while you are devoted to the mosques. These are the limits of Allah, so do not approach them. Thus Allah makes clear His signs to the people that they may fear.}
Why was only the night of fasting permissible, and what about the rest of the nights of fasting?!
Wasn’t it the first thing to say?
[Permissible for you are the nights of fasting that are within a number of days]
Then how can the black thread be different from the white thread of dawn?!
Has anyone seen….a black and white thread?!
How can the readers talk to us about threads when we have no knowledge of them?!
Or in other words……I do not claim the phrase “the white thread from the black.” It seems an insignificant addition in my view, given the most important issue, because as long as there is a sign, which is dawn, then once dawn comes, it is sufficient, regardless of how people measure dawn.
Then what does this have to do with the people in their homes on the night of fasting, with the sentence {And do not come into close contact with them while you are secluded in the mosques}?!
Where are we located now during the Qur’an’s address to us… Are we at home or in the mosque?!
Of course, the interpretations of the Qur’an say that this is a jurisprudential ruling among the rulings on fasting, which is that when a Muslim secludes himself in the mosque, he is prohibited from having his family enter the mosque.
Allah is very strange…and completely illogical
If the Qur’an’s speech is concerned with clarifying the rulings on fasting, then it would be better for the Qur’an to start his speech from the beginning by explaining fasting, the meaning of fasting, and many things related to fasting.
But the speech begins the topic… with what is permissible, which is sexual intercourse with women in the homes, then by specifying the time for fasting… with the white thread from the black at dawn… then it moves in a clear qualitative shift to the forbidden things. Do not interact with them in the mosques and not in the mosques. Your homes?!
Also, how is the speech busy specifying the start date of fasting (dawn) with the point of a black thread from the white… but it did not specify for us the date of the end of fasting?!
Then how do women seclude themselves in mosques?! … Since when have women been secluding themselves in mosques?! ………. Then how could the Qur’an descend in Mecca and talk about mosques there when there were no mosques yet in Mecca at that time?! …Who were the people the Qur’an was addressing at that time when people did not have mosques, unless the addressee knew in advance that there would come a time in the future when Muslims would build mosques throughout the region in every city or village, and here he ordered them not to attend the mosques during seclusion? !
But how do the Qur’an address us directly and quickly about not staying in the mosques when in i’tikaf, when he did not give us before that the meaning of i’tikaf or what i’tikaf is? Rather, how did he talk to Muslims in Mecca about i’tikaf directly and without explanation when the people of Mecca at that time did not know about mosques or Meaning of itikaf.
A huge, illogical qualitative shift.
All of these meanings seem to me completely illogical… There are very large and very rapid transitions in space, time and idea, and transgressions in discourse while talking about one small topic… and there is an illogical focus. About details on topics that go beyond previous points, and need those details.
Let us try to provide a framework for a more logical meaning:
When the Qur’an talks about the night of fasting, he is talking about the night of the day that some people witnessed in some place (the month of Ramadan) and in which the Qur’an was revealed………..and on this day, whoever attended this place should fast for a few days. And whoever was sick at that time or passed by the place and was traveling, then a number of other days.
And on the night of that day… some of you witnessed the month in which the Qur’an was revealed… then those of you who decided to fast it… it was permissible for those of you who decided to fast to have sexual intercourse with their wives… but when… Be in the place where the Qur’an was revealed (the month of Ramadan), in which there are several mosques… so eat and drink… until you see a timing mark made by the month appearing at dawn, which is a white thread from a black thread… and do not touch them. You are attending the mosques located in the place where the Qur’an was revealed… These are the limits of Allah.
Why ?!
If you pay attention to the word (religious people)… you will find that it does not occur except in connection with Al-Masjid Al Haram and in the context of a connection with Hajj…… That is, the Qur’an is talking about seclusion in Al-Masjid Al Haram in a holy place…… and He does not talk about the mosques that exist in all the cities of the region.
Iqra
{And when We made the House a place of rest for the people and a security, and they made the place of Ibrahim a place of prayer, and We covenanted with Ibrahim and Ismail, “Purify My House for those who circle around it, and those who seclude themselves, and those who kneel and prostrate.” {Indeed, those who disbelieve and turn away from the path of Allah, and Al-Masjid Al Haram which We made for mankind, equal to the one who secludes in it and the one who perishes, and whoever reverts therein with apostasy and injustice, We will make him taste a painful punishment. (25) And when We appointed for Ibrahim the place of the House, that you should not associate anything with Me, and purify My House for those who circle around, and those who stand and those who kneel and prostrate, (26) And proclaim among the people the Hajj. They will come to you on foot and on every lean body. They will come from every deep valley (27) that they may witness benefits for them and mention the name of Allah on known days according to what He provided them with livestock, so they ate from it and fed the needy and the poor. (28) {They are the ones who disbelieved and turned you away from Al-Masjid Al Haram, while the sacrificial animal was withheld until it reached its place.}
Also, when the Qur’an talks about mosques… he is talking about specific mosques and in a holy place, and he never talks about the mosques that exist in all the cities of the region.
{And who is more unjust than he who prevents the mosques of Allah from being mentioned in them and strives to destroy them? Those are not to enter them except in fear. For them in this world is disgrace, and for them in the Hereafter is a great punishment.}
Also notice how the Qur’an’s speech talks about attending (those of you who testified) to the place of the month of Ramadan, where there are the mosques of Allah, including Al-Masjid Al Haram, and that the night of fasting is linked to Hajj and that fasting is linked to the ritual of Hajj… and in this same context of the topic. .. Because after this topic (the night of fasting and women) comes a hadith in the same context.
{And complete the Hajj and the Umrah for the sake of Allah, and if you are restricted, whatever sacrificial animal is feasible of offering, and do not shave your heads until the sacrificial animal reaches its place. Whoever among you is sick or has an injury to his head, then a ransom of fasting, charity, or ritual rituals. When you are secure, whoever enjoys the Umrah until the Hajj, whatever sacrificial animal is feasible of offering, and whoever does not find it, then fasting for three days. days during the Hajj and seven when you return. That is a full ten. That is for those whose family were not present at Al-Masjid Al Haram. And fear Allah and know that Allah is severe in punishment.}
[This is for those whose family are not present at Al-Masjid Al Haram.]
The parents are women
permission
Whoever of you witnesses the month should fast it = and whoever’s family is not present at Al-Masjid Al Haram
We have almost reached the logical meaning of the word witness, which is presence
So the sentence (Whoever of you witnesses the month should fast it) = (Whoever of you attends Al-Masjid Al Haram should fast it)
And the sentence (for those whose family was not present at Al-Masjid Al Haram) = (for those whose family was not present at Al-Masjid Al Haram)
This means that there are two types of people who will witness the month of Ramadan:
1- There are those who attended the month of Ramadan with their family, and the conversation with them on the night of fasting in the place of the mosques was about (not being intimate with them).
2- There are those who attended the month of Ramadan alone, without their family, so the hadith for them in the place of the mosques in which Al-Masjid Al Haram is located is as follows: {That is for those whose family are not present at Al-Masjid Al Haram}
Here it becomes logical… that when he talks about not having sex with them, he is talking about the location of the mosques, where Al-Masjid Al Haram is located.
Also, the topic… talks about fasting during Hajj, and this indicates that the night of fasting is fundamentally linked to the ritual of Hajj.
Read the context of the speech:
{So whoever does not find it, then fast for three days during the Hajj and seven when you return. That is ten in full. That is for those whose family were not present at Al-Masjid Al Haram. And fear Allah, and know that Allah is severe in punishment.}
In another context, he says:
{And proclaim among the people the Hajj. They will come to you on foot and on every lean burden. They will come from every deep valley. (27) That they may witness benefits for themselves and mention the name of Allah in known days.}
Fasting is a number of days… and Hajj is a number of days… and there is fasting in a number of days.
Therefore, the talk about fasting is linked to a ritual related to Hajj, as evidenced by the fact that fasting is a number of days, and Hajj involves fasting a number of days, according to the context of the speech.
Also note….what confirms that the white thread of the black thread of dawn is linked to a timing mark made by the place in which it is located (the month of Ramadan), the place in which there are mosques, including Al-Masjid Al Haram. And that the issue is related to something related to timing and Hajj at the same time.
The speech moves directly to talking about the point of timing and Hajj:
{They ask you about the new moons. Say, “They are appointed times for the people and for Hajj. And righteousness is not that you approach houses from their backs, but righteousness is from being pious. And approach houses from their doors and fear Allah that you may succeed.}
Now look…how the word crescent moon is used…and that they are times for people and Hajj, meaning that we are in the context of a speech that is talking about a topic purely and purely related to Hajj, and he is telling us from the beginning about a specific spot on earth designated for fasting and Hajj. .
Also… see how the word “crescent” is used… and that it is related to timings for people, and we saw this timing in the previous speech… about the white thread from the black one at dawn… the crescents create a black thread and a white thread next to it before dawn. ….and it is a timing mark.
Also notice……. how the Qur’an’s speech now, when he talks about the crescent moon, is speaking in the context of his talk about the houses through whose doors they must come. These houses are located in this particular spot designated for Hajj during the month of Ramadan… where people who have fasted are asked to come into the houses through their doors.
These houses are the same houses that Allah permitted to be raised and His name mentioned in them, and they are the same mosques that Allah forbade them to enter on the night of fasting while they were devoted to them, the mosques in which, and who is more unjust than he who prevents the mosques of Allah from mentioning his name in them.
Also, which confirms… that the topic of fasting in the month of Ramadan is linked to Hajj and spatial presence, not temporal presence, and that the month here is a place. The Qur’an’s speech speaks in the same context of the topic as follows:
{Hajj is the most well-known and well-known. So whoever imposes Hajj on it, there shall be no obscenity, no immorality, and no quarreling during Hajj. And whatever good you do, Allah knows it. And provide for yourself, for the best provision is piety, and beware of yourselves, O people of understanding.}
Hajj is the most famous month of information… and these most famous months of information include the month of Ramadan, in which the Qur’an was revealed, and whoever of you attends this month with his family must fast a number of days, and whoever is sick or on a journey at that time must fast a number of other days, and the night of fasting. It is permissible for you to have sexual intercourse with your women who have attended with you, but do not interact with them in the mosques of Allah. These are Allah’s limits. And when the new moons in this place, which are times for people and Hajj, mark the dawn with the white thread from the black, then abstain from eating and drinking, and… Whoever attends the month of Ramadan (where the mosques are) without his family, he must fast for three days and seven if he returns.
Also, which confirms that fasting is linked to Hajj, the Qur’an’s speech in the same context talks about Hajj in a few days:
{And proclaim among the people the Hajj. They will come to you on foot and on every lean burden. They will come from every deep valley. (27) That they may witness benefits for themselves and mention the name of Allah in known days.}
Fasting is for a number of days and Hajj is for specific days.
One last important point remains: Was the Qur’an revealed on the Night of Destiny in the month of Ramadan, that is, the 27th of Ramadan, or on the night of fasting?!
Iqra
{Indeed, We sent it down on the Night of Destiny (1) and how do you know what the Night of Destiny is (2) The Night of Destiny is better than a thousand months (3) the angels and the spirit descend therein by the permission of their Allah for every matter (4) peace it is until the beginning of the dawn (5)}
The Qur’an was revealed in the Night of Destiny, which is better than a thousand months. It is peace until the beginning of dawn
And with us too
{The month of Ramadan in which was revealed the Qur’an, a guidance for the people and clear proofs of guidance. Forkan: So whoever of you witnesses the month, let him fast it; and whoever is sick or on a journey, then a number of other days. Allah desires ease for you and does not desire hardship for you, and that you should complete the period and glorify Allah for having guided you, and that you may be grateful. (185) And when He asks you. My servants, I am near. I respond to the call of the supplicant when he calls. So let them respond to Me and believe in Me that they may be guided. (186) It is lawful for you on the night of fasting to have sexual intercourse with your women. They are clothing for you and you are clothing for them. Allah knows that you used to circumcise yourselves, so He turned to you and pardoned you. So now engage in intercourse with them and seek what Allah has ordained for you, and eat and drink. Until the white thread becomes distinct to you from the black thread of dawn, then complete the fast until the night and do not associate with them while you are secluded in the mosques. These are the limits of Allah, so do not approach them. Thus Allah makes clear His signs to the people that they may fear.}
The Qur’an was revealed in the month of Ramadan, which includes the night of fasting that ends at dawn.
Yes
Laylat al-Qadr, which is peace until the dawn, is the same as the night of fasting in which the white thread will be distinguished from the black of dawn, and it is the night in which the Qur’an will send down a guidance for the people and clear proofs of guidance and criterion.
Which Qur’an will be revealed?!
Readers of the Clear Book…..the Book that Musa brought and the devils disagreed about it, so they forged it, distorted it, and concealed and taught people magic instead of the truth contained in it, and after concealing it, the devils were able to build a harmful mosque for the Muslims as an alternative to Al-Masjid Al Haram.
{And We gave Musa the Book, but they disagreed about it, and had it not been for a word that had preceded from Your Allah, it would have been decided between them, and they are in doubt about it, doubtful.}
Now… Read how the Qur’an’s speech, which is in the context of talking about the month of Ramadan in which the Qur’an was revealed, speaks at the end of the speech about the book whose verses were detailed by our Qur’an in Arabic for a people who knew this truth, but they disagreed about it out of spite among themselves and made it a book to teach people. Magic .
{The people were one nation, so Allah sent the prophets as bearers of good tidings and warnings, and sent down with them the Book with the truth, that He might judge between the people in that in which they differed, and none differed in it except those who were given it, after the clear proofs had come to them, out of envy among themselves. So Allah guided those who believed to the truth to the truth, with His permission, Allah guides whom He wills to a straight path. }
The book containing the old archive of Muslims contains their rituals that were written for previous Muslims, and which was hidden by the devils…and after that the devils were able to create the Dirar Mosque as a new qibla for the Muslims to make the pilgrimage to, instead of Al-Masjid Al Haram, the first house built for the people and founded on Piety from the first day, so they turned people away from the path of Allah and from Al-Masjid Al Haram. The Muslim rituals and their first mosque were lost.
Evidenced by… the context of the speech about the month of Ramadan speaks at the end of those who kept people away from Al-Masjid Al Haram.
So the speech now……… takes place in this context, as it addresses the Muslims about their ancient rituals that they will know after the Qur’an descends, after the Muslims become acquainted with their Sacred Mosque and their first rituals, among which is the fasting that was decreed upon them as it was decreed upon the first Muslims. Before them and what is found in the book.
That is, the speech…addresses a nation about the ancient ritual of fasting and Hajj found in the Book and which the early Muslims followed (it was written for the first ones) before the Muslims were subjected to occupation. A new mosque was built for them to which they would perform Hajj.. Therefore, the two readers of the Book are guidance and criterion. For the people… after Muslims learned the true location of Al-Masjid Al Haram.
That is, the Qur’an is talking about the first rituals that the early Muslims performed at Al-Masjid Al Haram… and this explains the reason for the speech with the word {Fasting is prescribed for you as it was prescribed for those before you}, which is linked to Al-Masjid Al Haram and not to the Dirar Mosque, which contains the Black Stone. And the devil set up.
Now…read the Qur’anic lines from beginning to end:
{O you who have believed, fasting is prescribed for you as it was prescribed for those before you that you may become righteous (183) a number of days, and whoever of you is sick or on a journey then a number of other days. And for those who are able to do it, a ransom is required by feeding a poor person. Whoever volunteers good, it is better for him, and that you fast is better for you, if you are. You know (184) the month of Ramadan in which was revealed the Qur’an, a guidance for the people and clear proofs of guidance. Forkan: So whoever of you witnesses the month should fast it, and whoever is sick or on a journey – a number of other days. Allah desires ease for you and does not desire hardship for you, and that you may complete the period and glorify Allah for having guided you, and that you may give thanks. (185) And when My servants ask you about Me, I am near. I respond to the call of the supplicant when he calls upon them. So let them respond to Me and believe in Me that they may be guided. (186) Permissible for you on the night of fasting is sexual intercourse with your women. They are clothing for you and you are clothing for them. Allah knows that you used to circumcise yourselves, so He turned to you and pardoned you. So now have intercourse with them and seek what Allah has written. And eat and drink until the white thread of dawn becomes distinct to you from the black thread. Then complete the fast until the night, and do not associate with them while you are secluded in the mosques. These are the limits of Allah, so do not approach them. Thus Allah makes clear His signs to the people that they may fear (187) And do not consume your wealth among yourselves unjustly and lead it to the rulers so that you may eat a party. Of people’s wealth for sin while you know (188) They ask you about the new moons. Say, “They are appointed times for the people and for the Hajj, and righteousness is not that you approach homes from their backs, but righteousness is he who is pious, and approach homes from their doors, and fear Allah that you may succeed (189) And fight in the name of Allah those who fight you, and do not aggress. Indeed, Allah does not He loves the aggressors (190) And kill them wherever you find them and expel them from wherever they expelled you, and strife is worse than killing, and do not fight them at Al-Masjid Al Haram until they fight you there. If they fight you, then kill them. Thus is the reward of the disbelievers (191) But if they desist, then Allah is Forgiving and Merciful (192) And fight them until there is no strife and the religion is Allah’s. If they desist, then there is no aggression except against the wrongdoers (193) Al-Shaher Al-Haram for Al-Shaher Al-Haram, and sacred things are qisas. So whoever attacks you, attack him in the same way as he attacked you, and fear Allah, and know that Allah is with the righteous (194) And spend in the path of Allah, and do not throw yourself into destruction with your own hands, and do good. Indeed, Allah loves the doers of good. 195) And complete the Hajj and Umrah for the sake of Allah, but if you are confined, then whatever sacrifice is feasible of offering, and do not shave your heads until the sacrifice reaches its place. Whoever among you is sick or has an injury to his head, then he must pay a ransom of fasting, charity, or ritual rituals. When you are secure, whoever enjoys the Umrah until the Hajj, whatever sacrifice he is able to do, and whoever does not find it, then fasting. Three days during the Hajj and seven when you return. That is a full ten. That is for those whose family are not present at Al-Masjid Al Haram. And fear Allah and know that Allah is severe in punishment (196). For the best provision is piety, and fear Him, O people of understanding. (197) There is no blame on you if you seek bounty from your Allah. So when you depart from Arafat, remember Allah at the Sacred Landmark, and remember Him as He has guided you, even though before it you were among those who went astray. (198) Then depart from where the people departed, and seek forgiveness from Allah. Indeed, Allah Forgiving, Most Merciful (199) And when you have performed your rituals, remember Allah as you remember your fathers, or more intensely. Among the people are those who say, “Our Allah, give us” in this world, but he has no share in the Hereafter. (200) And among them are those who say, “Our Allah, give us good in this world and good in the Hereafter, and protect us from the torment of the Fire.” (201) Those They will have a share of what they have earned. Allah is quick in reckoning. (202) And remember Allah in numbered days. So whoever hastens in two days, there is no sin on him, and whoever delays, there is no sin on him. For those who fear Allah, and fear Allah, and know that to Him you will be gathered. (203) And among the people are those whose speech pleases you in the life of this world, and Allah bears witness to what in his heart, and he is the most bitter of adversaries. (204) And when he takes charge, he strives throughout the land to spread corruption therein and destroy the crops and the offspring. Allah does not like corruption. (205) And when it is said to him, “Beware of Allah,” pride takes him to sin. Hell is enough for him, and wretched is the resting place. (206) And among the people is he who sells himself seeking the pleasure of Allah. Allah is Most Merciful. By servants (207) O you who have believed, enter into peace entirely and do not follow in the footsteps of Shaytan. Indeed, he is your clear enemy. (208) And if you slip after clear proofs have come to you, know that Allah is Mighty, Wise. (209) Do they wait except for Allah to come to them in shades of clouds and angels and decree? The command and to Allah will matters return (210) Ask the children of Israel how many clear signs We have given them. And whoever changes the blessing of Allah after it has come to him, then Allah is severe in punishment. (211) The life of this world has been made pleasing to those who disbelieve, and they mock those who believe, and those who fear them will be above them on the Day of Resurrection. Allah provides whomever He wills without Account (212) The people were one nation, so Allah sent the prophets as bearers of good tidings and warnings, and sent down with them the Book with the truth, that He might judge between the people in that in which they differed. And they did not differ in it except those who were given it, after the clear proofs had come to them, out of envy among themselves. So Allah guided those who believed to the truth in what they differed in, with His permission. Allah guides whom He wills. To a straight path (213)} [Al-Baqarah: 183-213]
{Or did you think that you would enter Paradise when the likeness of those who passed before you came to you? Affliction and adversity afflicted them and they were shaken until the Messenger and those who believed with him said, “When will Allah give victory?” Indeed, Allah’s victory is near. (214) They will ask you what they should spend. Say, “Whatever good you spend, it is for the parents, and the relatives, and the orphans, and the needy, and the wayfarer, and what you do.” Whoever is good, Allah is All-Knowing of it. (215) Fighting has been decreed for you, but it is hateful to you, and it may be that you hate a thing and it is good for you, and it may be that you love a thing and it is bad for you. Allah knows and you do not know. (216) They ask you about Al-Shaher Al-Haram. Fighting in it. Say, fighting in it is great and obstruction from the path. Allah and disbelieved in it, and Al-Masjid Al Haram and expelling its people from it is greater in the sight of Allah, and sedition is greater than murder, and they will continue to fight you until they turn you away from your religion if they are able. And whoever among you turns away from his religion and dies while he is an unbeliever – those have had their deeds in vain in this world and the hereafter, and they are the companions of the Fire, they will abide therein. (217) Indeed, those who believe And those who emigrated and strived for the sake of Allah – those hope for the mercy of Allah, Allah is Forgiving, Most Merciful} [Al-Baqarah]