Sahih al-Bukhari

"O you who believe! Al- Qisas (the Law of Equality in punishment) is prescribed for you..." (V.2:178)

Narrated Anas: The Prophet (ﷺ) said, "The prescribed Law of Allah is the equality in punishment (i.e. Al-Qisas)." (In cases of murders, etc.)

"O you who believe! Al- Qisas (the Law of Equality in punishment) is prescribed for you..." (V.2:178)

Narrated Anas: That his aunt, Ar-Rubai' broke an incisor tooth of a girl. My aunt's family requested the girl's relatives for forgiveness but they refused; then they proposed a compensation, but they refused. Then they went to Allah's Messenger (ﷺ) and refused everything except Al-Qisas (i.e. equality in punishment). So Allah's Messenger (ﷺ) passed the judgment of Al-Qisas (i.e. equality of punishment). Anas bin Al-Nadr said, "O Allah's Messenger (ﷺ) ! Will the incisor tooth of Ar-Rubai be broken? No, by Him Who sent you with the Truth, her incisor tooth will not be broken." Allah's Messenger (ﷺ) said, "O Anas! The prescribed law of Allah is equality in punishment (i.e. Al-Qisas.)" Thereupon those people became satisfied and forgave her. Then Allah's Messenger (ﷺ) said, "Among Allah's Worshippers there are some who, if they took Allah's Oath (for something), Allah fulfill their oaths."

“O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you that you, may become Al- Muttaqun (V.2:183).

Narrated Ibn `Umar: Fasting was observed on the day of 'Ashura' (i.e. 10th of Muharram) by the people of the Pre-lslamic Period. But when (the order of compulsory fasting) in the month of Ramadan was revealed, the Prophet (ﷺ) said, "It is up to one to fast on it (i.e. day of 'Ashura') or not."

“O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you that you, may become Al- Muttaqun (V.2:183).

Narrated `Aisha: The people used to fast on the day of 'Ashura' before fasting in Ramadan was prescribed but when (the order of compulsory fasting in) Ramadan was revealed, it was up to one to fast on it (i.e. 'Ashura') or not.

“O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you that you, may become Al- Muttaqun (V.2:183).

Narrated `Abdullah: That Al-Ash'ath entered upon him while he was eating. Al-Ash'ath said, "Today is 'Ashura." I said (to him), "Fasting had been observed (on such a day) before (the order of compulsory fasting in) Ramadan was revealed. But when (the order of fasting in) Ramadan was revealed, fasting (on 'Ashura') was given up, so come and eat."

“O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you that you, may become Al- Muttaqun (V.2:183).

Narrated Aisha: During the Pre-lslamic Period of ignorance the Quraish used to observe fasting on the day of 'Ashura', and the Prophet (ﷺ) himself used to observe fasting on it too. But when he came to Medina, he fasted on that day and ordered the Muslims to fast on it. When (the order of compulsory fasting in ) Ramadan was revealed, fasting in Ramadan became an obligation, and fasting on 'Ashura' was given up, and who ever wished to fast (on it) did so, and whoever did not wish to fast on it, did not fast.

The Statement of Allah "[Observing Saum (fasts)] for a fixed number of days but if any of you is ill, or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty (e.g., an old man, etc.) they have (a choice, either to fast or) to feed a Miskin (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast is better for you, if only you know." (V.2:184)

Narrated 'Ata: That he heard Ibn `Abbas reciting the Divine Verse:-- "And for those who can fast they had a choice either fast, or feed a poor for every day.." (2:184) Ibn `Abbas said, "This Verse is not abrogated, but it is meant for old men and old women who have no strength to fast, so they should feed one poor person for each day of fasting (instead of fasting).

"So whoever of you sights (the crescent on the first night of) the month (of Ramadan, i.e., is present at his home), he must observe Saum (fast) that month... (V.2:185)

Narrated Nafi`: Ibn `Umar recited: "They had a choice, either fast or feed a poor for every day.." and added, "This Verse is abrogated."

"So whoever of you sights (the crescent on the first night of) the month (of Ramadan, i.e., is present at his home), he must observe Saum (fast) that month... (V.2:185)

Narrated Salama: When the Divine Revelation: "For those who can fast, they had a choice either fast, or feed a poor for every day," (2:184) was revealed, it was permissible for one to give a ransom and give up fasting, till the Verse succeeding it was revealed and abrogated it.

"It is made lawful for you to have sexual relation with your wives on the night of As-Saum (the fasts) ... (till) ... and seek that which Allah has ordained for you (offspring).. ." (V.2:187)

Narrated Al-Bara': When the order of compulsory fasting of Ramadan was revealed, the people did not have sexual relations with their wives for the whole month of Ramadan, but some men cheated themselves (by violating that restriction). So Allah revealed: "Allah is aware that you were deceiving yourselves but He accepted your repentance and forgave you.." (3:187)

"...And eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of the night).. ." (V.2:187)

Narrated Ash-Shu`bi: `Adi took a white rope (or thread) and a black one, and when some part of the night had passed, he looked at them but he could not distinguish one from the other. The next morning he said, "O Allah's Messenger (ﷺ) ! I put (a white thread and a black thread) underneath my pillow." The Prophet (ﷺ) said, "Then your pillow is too wide if the white thread (of dawn) and the black thread (of the night) are underneath your pillow! "

"...And eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of the night).. ." (V.2:187)

Narrated `Adi bin Hatim: I said, "O Allah's Messenger (ﷺ) ! What is the meaning of the white thread distinct from the black thread? Are these two threads?" He said, "You are not intelligent if you watch the two threads." He then added, "No, it is the darkness of the night and the whiteness of the day.''

"...And eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of the night).. ." (V.2:187)

Narrated Sahl bin Sa`d The Verse "And eat and drink until the white thread appears to you distinct: from the black thread." was revealed, but: '... of dawn' was not revealed (along with it) so some men, when intending to fast, used to tie their legs, one with white thread and the other with black thread and would keep on eating till they could distinguish one thread from the other. Then Allah revealed' ... of dawn,' whereupon they understood that meant the night and the day.

"...It is not A1-Birr (piety, righteousness) that you enter the houses from the back, but A1-Birr (is the quality of the one) who fears Allah." (V.2:189)

Narrated Al-Bara: In the Pre-lslamic Period when the people assumed Ihram, they would enter their houses from the back. So Allah revealed:-- "And it is not righteousness that you enter houses from the back, but the righteous man is he who fears Allah, obeys His Orders and keeps away from what He has forbidden. So enter houses through their doors." (2:189)

Allah's Statement: "And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allah) and (all and every kind of) worship is for Allah (Alone). But if they cease, let there be no transgression except against Az-Zalimün (the polytheists and wrong-doers) ." (V.2:193)

Narrated Nafi`: During the affliction of Ibn Az-Zubair, two men came to Ibn `Umar and said, "The people are lost, and you are the son of `Umar, and the companion of the Prophet, so what forbids you from coming out?" He said, "What forbids me is that Allah has prohibited the shedding of my brother's blood." They both said, "Didn't Allah say, 'And fight then until there is no more affliction?" He said "We fought until there was no more affliction and the worship is for Allah (Alone while you want to fight until there is affliction and until the worship become for other than Allah." Narrated Nafi` (through another group of sub-narrators): A man came to Ibn `Umar and said, "O Abu `Abdur Rahman! What made you perform Hajj in one year and Umra in another year and leave the Jihad for Allah' Cause though you know how much Allah recommends it?" Ibn `Umar replied, "O son of my brother! Islam is founded on five principles, i.e. believe in Allah and His Messenger, the five compulsory prayers, the fasting of the month of Ramadan, the payment of Zakat, and the Hajj to the House (of Allah)." The man said, "O Abu `Abdur Rahman! Won't you listen to why Allah has mentioned in His Book: 'If two groups of believers fight each other, then make peace between them, but if one of then transgresses beyond bounds against the other, then you all fight against the one that transgresses. (49:9) and:--"And fight them till there is no more affliction (i.e. no more worshiping of others along with Allah)." Ibn `Umar said, "We did it, during the lifetime of Allah's Messenger (ﷺ) when Islam had only a few followers. A man would be put to trial because of his religion; he would either be killed or tortured. But when the Muslims increased, there was no more afflictions or oppressions." The man said, "What is your opinion about `Uthman and `Ali?" Ibn `Umar said, "As for `Uthman, it seems that Allah has forgiven him, but you people dislike that he should be forgiven. And as for `Ali, he is the cousin of Allah's Messenger (ﷺ) and his son-in-law." Then he pointed with his hand and said, "That is his house which you see."

Allah's Statement: "And spend in the Cause of Allah (i.e., Jihad of all kinds), and do not throw yourselves into destruction (by not spending your wealth in the Cause of Allah), and do good. Truly, Allah loves A1-Muhsinun (the good-doers) ." (V.2:195)

Narrated Abu Wail: Hudhaifa said, "The Verse:-- "And spend (of your wealth) in the Cause of Allah and do not throw yourselves in destruction," (2:195) was revealed concerning spending in Allah's Cause (i.e. Jihad).

The Statement of Allah "And whosoever of you is ill or has an ailment in his scalp..." (V.2:196)

Narrated `Abdullah bin Maqal: I sat with Ka`b bin Ujra in this mosque, i.e. Kufa Mosque, and asked him about the meaning of: "Pay a ransom (i.e. Fidya) of either fasting or . . . . (2:196)" He said, "I was taken to the Prophet (ﷺ) while lice were falling on my face. The Prophet (ﷺ) said, 'I did not think that your trouble reached to such an extent. Can you afford to slaughter a sheep (as a ransom for shaving your head)?' I said, 'No.' He said, 'Then fast for three days, or feed six poor persons by giving half a Sa of food for each and shave your head.' So the above Verse was revealed especially for me and generally for all of you."

"...And whosoever performs the 'Umra in the months of Hajj before (performing) the Hajj (i.e., Hajj At.Tamattu' and AI-Qiran) ." (V.2:196)

Narrated `Imran bin Husain: The Verse of Hajj-at-Tamatu was revealed in Allah's Book, so we performed it with Allah's Messenger (ﷺ) , and nothing was revealed in Qur'an to make it illegal, nor did the Prophet (ﷺ) prohibit it till he died. But the man (who regarded it illegal) just expressed what his own mind suggested.

"There is no sin on you if you ask the Bounty of your Lord (during pilgrimage by trading)..." (V.2:198)

Narrated Ibn `Abbas: `Ukaz, Mijanna and Dhul-Majaz were markets during the Pre-islamic Period. They (i.e. Muslims) considered it a sin to trade there during the Hajj time (i.e. season), so this Verse was revealed:-- "There is no harm for you if you seek of the Bounty of your Lord during the Hajj season." (2:198)

"Then depart from the place whence all the people depart..." (V.2:199)

Narrated `Aisha: The Quraish people and those who embraced their religion, used to stay at Muzdalifa and used to call themselves Al-Hums, while the rest of the Arabs used to stay at `Arafat. When Islam came, Allah ordered His Prophet (ﷺ) to go to `Arafat and stay at it, and then pass on from there, and that is what is meant by the Statement of Allah:--"Then depart from the place whence all the people depart......" (2:199)

"Then depart from the place whence all the people depart..." (V.2:199)

Narrated Ibn `Abbas: A man who wants to perform the Hajj (from Mecca) can perform the Tawaf around the Ka`ba as long as he is not in the state of Ihram till he assumes the Ihram for Hajj. Then, if he rides and proceeds to `Arafat, he should take a Hadi (i.e. animal for sacrifice), either a camel or a cow or a sheep, whatever he can afford; but if he cannot afford it, he should fast for three days during the Hajj before the day of `Arafat, but if the third day of his fasting happens to be the day of `Arafat (i.e. 9th of Dhul-Hijja) then it is no sin for him (to fast on it). Then he should proceed to `Arafat and stay there from the time of the `Asr prayer till darkness falls. Then the pilgrims should proceed from `Arafat, and when they have departed from it, they reach Jam' (i.e. Al-Muzdalifa) where they ask Allah to help them to be righteous and dutiful to Him, and there they remember Allah greatly or say Takbir (i.e. Allah is Greater) and Tahlil (i.e. None has the right to be worshipped but Allah) repeatedly before dawn breaks. Then, after offering the morning (Fajr) prayer you should pass on (to Mina) for the people used to do so and Allah said:-- "Then depart from the place whence all the people depart. And ask for Allah's Forgiveness. Truly! Allah is Oft-Forgiving, Most Merciful." (2:199) Then you should go on doing so till you throw pebbles over the Jamra.

"And of them there are some who say: 'Our Lord! Give us in this world that which is good and in the Hereafter that which is good...'" (V.2:201)

Narrated Anas: The Prophet (ﷺ) used to say, "O Allah! Our Lord! Give us in this world that, which is good and in the Hereafter that, which is good and save us from the torment of the Fire." (2:201)

"...Yet he is the most quarrelsome of the opponents." (V.2:204)

Narrated `Aisha: The Prophet (ﷺ) said, "The most hated man in the Sight of Allah is the one who is the most quarrelsome."

"Or think you that you will enter Paradise without such (trials) as came to those who passed away before you?" (V.2:214)

Narrated Ibn Abu Mulaika: Ibn `Abbas recited: "(Respite will be granted) until when the Messengers gave up hope (of their people) and thought that they were denied (by their people). There came to them Our Help ...." (12:110) reading Kudhibu without doubling the sound 'dh', and that was what he understood of the Verse. Then he went on reciting: "..even the Messenger and those who believed along with him said: When (will come) Allah's Help? Yes, verily, Allah's Help is near." (2:214) Then I met `Urwa bin Az-Zubair and I mentioned that to him. He said, "Aisha said, 'Allah forbid! By Allah, Allah never promised His Messenger anything but he knew that it would certainly happen before he died. But trials were continuously presented before the Messengers till they were afraid that their followers would accuse them of telling lies. So I used to recite:-- "Till they (come to) think that they were treated as liars." reading 'Kudh-dhibu with double 'dh.'

"Your wives are a tilth for you; so go to your tilth (have sexual relations with your wives in any manner as long as it is in the vagina and not in the anus) when or how you will..." (V.2:223)

Narrated Nafi`: Whenever Ibn `Umar recited the Qur'an, he would not speak to anyone till he had finished his recitation. Once I held the Qur'an and he recited Surat-al-Baqara from his memory and then stopped at a certain Verse and said, "Do you know in what connection this Verse was revealed? " I replied, "No." He said, "It was revealed in such-and-such connection." Ibn `Umar then resumed his recitation. Nafi` added regarding the Verse:--"So go to your tilth when or how you will" Ibn `Umar said, "It means one should approach his wife in .."