FASTING

2. Surah Al Baqarah

The Quranic Text & Ali’s Version:

يَا أَيُّهَا الَّذِينَ آمَنُواْ...

2: 183. O ye who believe!

... كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ ﴿١٨٣﴾

fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint.

C188. As it was prescribed: this does not mean that the Muslim fast is like the other fasts previously observed, in the number of days, in the time or manner of the fast, or in other incidents; it only means that the principle of self-denial by fasting is not a new one.

أَيَّامًا مَّعْدُودَاتٍ ...

2: 184. (Fasting) for a fixed number of days;

C189. This verse should be read with the following verses, 185-88, in order that the incidents of the physical fast may be fully understood with reference to its spiritual meaning.

The Muslim fast is not meant for self-torture. Although it is stricter than other fasts, it also provides alleviations for special circumstances. If it were merely a temporary abstention from food and drink, it would be salutary, to many people, who habitually eat and drink to excess.

The instincts for food, drink, and sex are strong in the animal nature, and temporary restraints from all these enables the attention to be directed to higher things. This is necessary through prayer, contemplation and acts of charity, not of the showy kind, but by seeking out those really in need.

Certain standards are prescribed, but much higher standards are recommended.

... فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ...

but if any of you is ill, or on a journey, the prescribed number (should be made up) from days later.

C190. For journeys, a minimum standard of three marches is prescribed by some Commentators: others make it more precise by naming a distance of 16 farsakhs, equivalent to 48 miles. A journey of 8 or 9 miles on foot is more tiring than a similar one by bullock cart. There are various degrees of fatigue in riding a given distance on horseback or by camel or in a comfortable train or by motor car or by steamer, aeroplane, or airship.

In my opinion the standard must depend on the means of locomotion and on the relative resources of the traveler. It is better to determine it in each case according to circumstances. (R).

... وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ فَمَن تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَّهُ...

For those who can do it (with hardship), is a ransom, the feeding of one that is indigent. But he that will give more, of his own free will, it is better for him,

C191. Those who can do it with hardship: such as aged people, or persons specially circumstanced.

The Shafi'is would include a woman expecting a child, or one who is nursing a baby, but on this point opinion is not unanimous, some holding that they ought to put in the fasts later, when they can.

... وَأَن تَصُومُواْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ ﴿١٨٤﴾

and it is better for you, that ye fast, if ye only knew.

شَهْرُ رَمَضَانَ الَّذِيَ أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَى وَالْفُرْقَانِ...

2: 185. Ramadan is the (month) in which was sent down the Qur'án, as a guide to mankind, also clear (Signs) for guidance and judgment (between right and wrong).

C192. Judgment (between right and wrong):

Furqan: the criterion or standard by which we judge between right and wrong. See 2:53 n. 68.

... فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ...

So everyone of you who is present (at his home) during that month should spend it in fasting,

... وَمَن كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ...

but if anyone is ill or on a journey, the prescribed period, (should be made up) by days later.

... يُرِيدُ اللّهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ...

Allah intends every facility for you, He does not want to put you to difficulties.

... وَلِتُكْمِلُواْ الْعِدَّةَ وَلِتُكَبِّرُواْ اللّهَ عَلَى مَا هَدَاكُمْ ...

(He wants you) to complete the prescribed period, and to glorify Him in that He has guided you;

C193. The regulations are again and again coupled with an insistence on two things:

- the facilities and concessions given, and

- the spiritual significance of the fast, without which it is like an empty shell without a kernel.

If we realise this, we shall look upon Ramadhan, not as a burden, but as a blessing, and shall be duly grateful for the lead given to us in this matter.

... وَلَعَلَّكُمْ تَشْكُرُونَ ﴿١٨٥﴾

and perchance ye shall be grateful.

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ...

2: 186. When my servants ask thee concerning Me, I am indeed close (to them);

... أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ...

I listen to the prayer of every suppliant when he calleth on Me;

... فَلْيَسْتَجِيبُواْ لِي وَلْيُؤْمِنُواْ بِي لَعَلَّهُمْ يَرْشُدُونَ ﴿١٨٦﴾

let them also, with a will, listen to My call, and believe in Me; that they may walk in the right way.

C194. These verses 186 and 188 are not foreign to the subject of Ramadhan, but emphasize its spiritual aspect.

- Here we are told of Prayer and the nearness of Allah, and

- in 188 we are asked not to "eat up" other people's substance.

أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَآئِكُمْ...

2: 187. Permitted to you, on the night of the fasts, is the approach to your wives.

... هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ ...

They are your garments. And ye are their garments.

C195. Men and women are each other's garments: i.e., they are for mutual support, mutual comfort, and mutual protection, fitting into each other as a garment fits the body.

A garment also is both for show and concealment.

The question of sex is always delicate to handle: here we are told that even in such matters a clear, open, and honest course is better than fraud or self-deception. The sex instinct is classed with eating and drinking, an animal thing to be restrained, but not to be ashamed of. The three things are prohibited during the fast by day, but permitted after the fast is broken at night till the next fast commences.

... عَلِمَ اللّهُ أَنَّكُمْ كُنتُمْ تَخْتانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ...

Allah knoweth what ye used to do secretly among yourselves; but He turned to you and forgave you;

... فَالآنَ بَاشِرُوهُنَّ وَابْتَغُواْ مَا كَتَبَ اللّهُ لَكُمْ...

so now associate with them, and seek what Allah hath ordained for you,

C196. There is difference of opinion as to the exact meaning of this. I would connect this as a parallel clause with the clause "eat and drink", which follows, all three being governed by "until the white thread", etc.

That is, all three things must stop when the fast begins again in the early morning.

Or it may mean: What is permitted is well enough, but seek the higher things ordained for you.

... وَكُلُواْ وَاشْرَبُواْ حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ مِنَ الْفَجْرِ...

and eat and drink, until the white thread of dawn appear to you distinct from its black thread;

C197. Those in touch with Nature know the beautiful effects of early dawn.

First appear thin white indefinable streaks of light in the east; then a dark zone supervenes; followed by a beautiful pinkish white zone clearly defined from the dark.

This is the true dawn; after that the fast begins.

... ثُمَّ أَتِمُّواْ الصِّيَامَ إِلَى الَّليْلِ...

then complete your fast till the night appears;

C198. Till the night appears: From the actual practice of the Holy Prophet, this is rightly interpreted to mean: "Till sunset."

... وَلاَ تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ ...

but do not associate with your wives while ye are in retreat in the mosques.

C199. This verse refers to the known Islamic practice called i'tikaf which means retreating to Mosques for devotion and worship. The Prophet (peace be on him) used to retreat to the mosque during the last ten days of Ramadan. [Eds].

... تِلْكَ حُدُودُ اللّهِ فَلاَ تَقْرَبُوهَا...

Those are limits (set by) Allah; approach not nigh thereto.

C200. I construe these limits as applying to the whole of the regulations about fasts.

... كَذَلِكَ يُبَيِّنُ اللّهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ ﴿١٨٧﴾

Thus doth Allah make clear His signs to men, that they may learn self-restraint.

Other versions:

2: 183 Asad …………….so that you might remain conscious of God:

Pickthall O ye who believe! Fasting is prescribed for you, even as it was prescribed for those before you, that ye may ward off (evil);

Transliteration Ya_ ayyuhal lazina a_manu_ kutiba 'alaikumus siya_mu kama_ kutiba 'alal lazina min qablikum la'allakum tattaqu_n(a).

2: 184

Asad [fasting] during a certain number of days [note 155]. But whoever of you is ill, or on a journey, [shall fast instead for the same] number of other days; and [in such cases ] it is incumbent upon those who can afford it to make sacrifice by feeding a needy person.

And whoever does more good than he is bound to do does good unto himself thereby; for to fast is to do good unto yourselves – if you but know it.

Pickthall (Fast) a certain number of days; and (for) him who is sick among you, or on a journey, (the same) number of other days; and for those who can afford it there is a ransom: the feeding of a man in need. But whoso doeth good of his own accord, it is better for him: and that ye fast is better for you if ye did but know--

Transliteration Ayya_mam ma'du_da_t(in), faman ka_na minkum maridan au 'ala_ safarin fa 'iddatum min ayya_min ukhar(a), wa 'alal lazina yutiqu_na_ fidyatun ta'a_mu miskin(in), faman tatawwa'a khairan fa huwakhairul lah(u_), wa an tasu_mu_ khairul lakum in kuntum ta'lamu_n(a).

2: 185

Asad It was the month of Ramadan in which the Quran was [first] bestowed from on high as a guidance unto man and a self- evident proof of that guidance, and as the standard by which to discern the true from the false. Hence, whoever of you lives to see this month shall fast throughout it; but he that is ell, or on a journey, [shall fast instead for the same] number of other days. God wills that you shall have ease, and does not will you suffer hardship; but [He desires] that you complete the number [of days required], and that you extol God for His having guided you aright, and that you render your thanks [unto Him].

Pickthall The month of Ramadan in which was revealed the Qur'an, a guidance for mankind, and clear proofs of the guidance, and the Criterion (of right and wrong). And whosoever of you is present, let him fast the month, and whosoever of you is sick or on a journey, (let him fast the same) number of other days. Allah desireth for you ease; He desireth not hardship for you; and (He desireth) that ye should complete the period, and that ye should magnify Allah for having guided you, and that peradventure ye may be thankful.

Transliteration Syahru ramada_nal lazi unzila fihil qur'a_nu hudal lin na_si wa bayyina_tim minal huda_ wal furqa_n(i), faman syahida minkumusy syahra fal yasumh(u), wa man ka_na maridan au 'ala_ safarin fa'iddatum min ayya_min ukhar(a), yuridulla_hu bikumul yusra wa la_ yuridu bikumul'usr(a), wa litukmilul 'iddata wa litukabbirulla_ha'ala_ ma_ hada_kum wa la'allakum tasykuru_n(a).

[ Ruby’s Note – The exhorting about fasting. It is starting with a reminder that fasting was prescribed for all bygone people as it is prescribed now for the contemporary community and for tomorrow. This emphasis conveys that there is some inherent good in fasting. I think it is not only denial of a basic nourishment of body for a limited time and the hardship, but through this one attains a higher objective of spiritual uplifting if done with right intention and mindset. Hardship and suffering has its role to take one to a higher plane by helping directing one towards consciousness of God, reliance on God and the real purpose of life. ]

[Asad’s note 155 – I.e., during the twenty-nine or thirty days of Ramadan, the ninth month of the Islamic lunar calendar (see next verse). It consists of a total abstention from food, drink and sexual intercourse from dawn until sunset. As the Quran points out, fasting has been widely practiced at all times of man’s religious history. The extreme rigor and the long duration

of the Islamic fast – which is incumbent on every healthy adult, man or woman – fulfils, in addition to the general aim of spiritual purification, a threefold purpose: 1. to commemorate the beginning of the Quranic revelation, which took place in the month of Ramadan about thirteen years before the Prophet’s exodus to Medina; (2) to provide an exacting exercise of self-discipline; and (3) to make everyone realize, through his or her own experience, how it feels to be hungry and thirsty, and thus to fain a true appreciation of the needs of the poor. ]

[ Ali’s notes - 188 As it was prescribed: this does not mean that the Muslim fast is like the other fasts previously observed, in the number of days, in the time or manner of the fast, or in other incidents; it only means that the principle of self-denial by fasting is not a new one. (2.183)

189 This verse should be read with the following verses, 185-88, in order that the incidents of the physical fast may be fully understood with reference to its spiritual meaning. (2.184)

190 Illness and journey must not be interpreted in an elastic sense: they must be such as to cause real pain or suffering if the fast were observed. For journeys, …………..It is better to determine it in each case according to circumstances. (2.184)

191 Those who can do it with hardship: such as aged people, or persons specially circumstanced. The Shafiis would include a woman expecting a child, or one who is nursing a baby, but on this point opinion is not unanimous, some holding that they ought to put in the fasts later, when they can. (2.184)

192 Judgment (between right and wrong): Furqan - the criterion or standard by which we judge between right and wrong. See ii. 53 n. (2.185)

193 The regulations are again and again coupled with an insistence on two things: (a) the facilities and concessions given, and (b) the spiritual significance of the fast, without which it is like an empty shell without a kernel. If we relise this, we shall look upon Ramadhan, not as a burden, but as a blessing, and shall be duly grateful for the lead given to us in this matter. (2.185)

194 These verses 186 and 188 are not foreign to the subject of Ramadhan, but emphasise its spiritual aspect. Here we are told of Prayer and the nearness of God, and in 188 we are asked not to "eat up" other people's substance. (2.186)

2: 187

Asad It is lawful for you to go in unto your wives during the night preceding the [day’s] fast: they are as a garment for you, and you are a garment for them. God is aware that you would have deprived yourselves of this right, and so He has turned unto you in His mercy and removed this hardship from you. Now, then you may lie with them skin to skin, and avail yourselves God has ordained for you, and eat and drink until you can discern the white streak of dawn against the blackness of night [161], and then resume fasting until nightfall; but do not lie with them skin to skin when you are abut to abide in meditation in houses of worship [note 162].

These are the bounds set by God: do not, then, offend against them – [for] it is thus that God makes clear Hid messages unto mankind, so that they might remain conscious of Him.]

Pickthall It is made lawful for you to go unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelations to mankind that they may ward off (evil).

Transliteration Uhilla lakum lailatas siya_mir rafasu ila_ nisa_'ikum, hunna liba_sul lakum wa antum liba_sul lahunn(a), 'alimalla_hu annakum kuntum takhta_nu_na anfusakum fa ta_ba 'alaikum wa 'afa_ 'ankum, fal a_na ba_syiru_hunna wab tagu_ ma_ kataballa_hu lakum wa kulu_ was rabu_ hatta yatabayyana lakumul khaitul abyadu minal khaitil aswadi minal fajr(i), summa atimmus siya_ma ilal lail(i), wa la_ tuba_syiru_hunna wa antum 'a_kifu_n(a), fil masa_jid(i), tilka hudu_dulla_hi fala_ taqrabu_ha_, kaza_lika yubayyinulla_hu a_ya_tihi lin na_si la'allahum yattaqu_n(a).

[ Asad’s note 161 – Lit., “the white line of dawn from the black line [of night]”. According to all Arab philologists, the “black line” ( al-khayt al-aswad) signifies “the darkness of night”……………]

[ Ali’s note - 195 Men and women are each other's garments: i.e., they are for mutual support, mutual comfort, and mutual protection, fitting into each other as a garment fits the body. A garment also is both for show and concealment. The question of sex is always delicate to handle: here we are told that even in such matters a clear, open, and honest course is better than fraud or self-deception. The sex instinct is classed with eating and drinking, an animal thing to be restrained, but not to be ashamed of. The three things are prohibited during the fast by day, but permitted after the fast is broken at night till the next fast commences. (2.187)

196 There is difference of opinion as to the exact meaning of this. I would connect this as a parallel clause with the clause "eat and drink", which follows, all three being governed by "until the white thread", etc. That is, all three things must stop when the fast begins again in the early morning. Or it may mean: What is permitted is well enough, but seek the higher things ordained for you. (2.187)

197 Those in touch with Nature know the beautiful effects of early dawn. First appear thin white indefinable streaks of light in the east; then a dark zone supervenes; followed by a beautiful pinkish white zone clearly defined from the dark. This is the true dawn; after that the fast begins. (2.187)

198 Till the night appears: From the actual practice of the Holy Apostle, this is rightly interpreted to mean: "Till sunset." (2.187)

199 Retreat to the Mosques by night after the fast is broken is specially recommended towards the end of Ramadham, so that all carnal temptations may be avoided. (2.187)

200 I construe these limits as applying to the whole of the regulations about fasts. (2.187)

201 Besides the three primal physical needs of man, which are apt to make him greedy, there is a fourth greed in society, the greed of wealth and property. The purpose of fasts is not completed until this fourth greed is also restrained. Ordinarily honest men are content if they refrain from robbery, theft, or embezzlement. Two more subtle forms of the greed are mentioned here. One is where one uses one's own property for corrupting others - judges or those in authority - so as to obtain some material gain even under the cover and protection of the law. The words translated "other people's property" may also mean "public property". A still more subtle form is where we use our own property or property under our own control - "among yourselves" in the Text - for vain or frivolous uses. Under the Islamic standard this is also greed. Property carries with it its own responsibilities. If we fail to understand or fulfil them, we have not learnt the full lesson of self-denial by fasts. (2.188) ]

58.Surah Al Mujadilah

The Quranic Text & Ali’s Version:

وَالَّذِينَ يُظَاهِرُونَ مِن نِّسَائِهِمْ ثُمَّ يَعُودُونَ لِمَا قَالُوا...

58: 3.     But those who divorce their wives by Zihar, then wish to go back on the words they uttered,

C5335. If Zihar were to be ignored as if the words were never uttered, it would mean that men may foolishly resort to it without penalty. It is therefore recognised in respect of the penalty which the man incurs, but safeguards the woman's rights. She can sue for maintenance for herself. If it was a hasty act and he repented of it, he could not claim his conjugal rights until after the performance of his penalty as provided below.

If she loved him, as Khawlah’s case, she could also herself sue for conjugal rights in the legal sense of the term and compel her husband to perform the penalty and resume marital relations.

...فَتَحْرِيرُ رَقَبَةٍ مِّن قَبْلِ أَن يَتَمَاسَّا ذَلِكُمْ تُوعَظُونَ بِهِ ...

(it is ordained that such a one) should free a slave before they touch each other: this are ye admonished to perform:

...وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ ﴿٣﴾

and Allah is well-acquainted with (all) that ye do.

فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ مِن قَبْلِ أَن يَتَمَاسَّا...

58: 4.     And if any has not (the wherewithal), he should fast for two months consecutively before they touch each other.

C5336. Cf. 4:92.

The penalty is: to get a slave his freedom, whether it is your own slave or you purchase his freedom from another; if that is not possible, to fast for two months consecutively (in the manner of the Ramadan fast); if that is not possible, to feed sixty poor.

See next note.

...فَمَن لَّمْ يَسْتَطِعْ فَإِطْعَامُ سِتِّينَ مِسْكِينًا ...

But if any is unable to do so, he should feed sixty indigent ones.

C5337. There is a great deal of learned argument among the jurists as to the precise requirements of Canon Law under the term "feeding" the indigent.

For example, it is laid down that half a Sa' of wheat or a full Sa' of dates or their equivalent in money would fulfil the requirements, a Sa' being a measure corresponding roughly to about 9 lbs. of wheat in weight.

Others hold that a Mudd measure equivalent to about 2 1/4 lbs. would be sufficient. This would certainly be nearer the daily ration of a man.

It is better to take the spirit of the text in its plain simplicity, and say that an indigent man should be given enough to eat for two meals a day.

The sixty indigent ones fed for a day would be equivalent to a single individual fed for sixty days, or two for thirty days, and so on. But there is no need to go into minutiae in such matters.

... ذَلِكَ لِتُؤْمِنُوا بِاللَّهِ وَرَسُولِهِ...

This, that ye may show your faith in Allah and His Messenger.

C5338. These penalties in the alternative are prescribed, that we may show our repentance and Faith and our renunciation of "iniquity and falsehood" (verse 2 above), whatever our circumstances may be.

...وَتِلْكَ حُدُودُ اللَّهِ وَلِلْكَافِرِينَ عَذَابٌ أَلِيمٌ ﴿٤﴾

Those are limits (set by) Allah. For those who Reject (Him), there is a grievous Penalty.

C5339. It would seem that this refers to the spiritual Penalty in the Hereafter for not complying with the small penalty here prescribed. The next verse would then refer to the bigger “humiliating Penalty” for “resistance” to Allah’s Law generally.

Asad’s Version:

AS A PENANCE

Atonement - Penance

58: 3 - 4 (for discarding a wife saying wrong thing and then going back): First freeing a slave, if unable, then fasting 2 months, if unable, feeding 60 needy ones.