Al Baqarah, 2:183 & 2:184
Translation:
Yusuf Ali: O ye who believe! fasting is prescribed to you as it was prescribed to those before you that ye may (learn) self-restraint.―
Yusuf Ali: (Fasting) for a fixed number of days; but if any of you is ill or on a journey, the prescribed number (should be made up) from days later. 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, and it is better for you that ye fast, if ye only knew.
Dr. Mohsin: 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-Muttaqûn (the pious - see V.2:2).
Dr. Mohsin: [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), they have (a choice either to fast or) to feed a Miskîn (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.
Arabic:
Audio:
http://transliteration.org/quran/WebSite_CD/MixPure/..\..\WebSite_CD3\Sound2/0021831.mp3
http://transliteration.org/quran/WebSite_CD/MixPure/..\..\WebSite_CD3\Sound2/0021841.mp3
Transliteration:
Yā 'Ayyuhā Al-Ladhīna 'Āmanū Kutiba `Alaykumu Aş-Şiyāmu Kamā Kutiba `Alá Al-Ladhīna Min Qablikum La`allakum Tattaqūna
'Ayyāmāan Ma`dūdātin Faman Kāna Minkum Marīđāan 'Aw `Alá Safarin Fa`iddatun Min 'Ayyāmin 'Ukhara Wa `Alá Al-Ladhīna Yuţīqūnahu Fidyatun Ţa`āmu Miskīnin Faman Taţawwa`a Khayrāan Fahuwa Khayrun Lahu Wa 'An Taşūmū Khayrun Lakum 'In Kuntum Ta`lamūna
Tafsir al-Jalalayn:
O you who believe, prescribed for you, obligatory [for you], is the Fast, just as it was prescribed for those, communities, that were before you so that you might guard yourselves, against acts of disobedience, for, it [the fast] curbs the desires that prompt these [acts].
For days (ayyāman, ‘days’, is in the accusative as the object of al-siyām, ‘the fast’, or of an implied yasūmū, ‘he fasts’) numbered, few or specific in number, that is, those of Ramadān, as will be mentioned below; God has specified a small number as a way of facilitating matters for those under the obligation; and if any of you, during the month, be sick, or be on a journey, in which prayers are shortened, or if one is strained by the fast in both cases and breaks it, then a number of other days, equal to the ones during which he broke his fast — let him fast them instead; and for those who are, not, able to do it, [to fast] on account of old age or chronic illness, a redemption: which is, the feeding of a poor man, with about the same amount one consumes in a given day, that is, one mudd measure of the principal food of that town each day (a variant reading has [genitive] fidyatin as an explicative clause. It is also said that the [lā] negation of the verb [yutīqūnahu] is not actually implied, because at the very beginning of Islam, they could choose between fasting or offering the redemption; but later on this was abrogated by fixing the Fast [as an obligation], where God says, So let those of you, who are present at the month, fast it [Q. 2:185]: Ibn ‘Abbās said [by way of qualification] ‘Except for the pregnant one and the one breastfeeding, if they break their fast out of concern for the child; in the case of these two, the verse remains valid and has not been abrogated’). For him who volunteers good, by offering more than the minimum amount mentioned for the redemption; that, volunteering, is good for him; but that you should fast (wa-an tasūmū is the subject) is better for you (khayrun lakum is its predicate), than breaking the fast and paying the redemption, if you but knew, that this is better for you, then do it.
Tafsir ibn Kathir:
(183. O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may acquire Taqwa.)
(184. Fast 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), 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.)
The Order to Fast
In an address to the believers of this Ummah, Allah ordered them to fast, that is, to abstain from food, drink and sexual activity with the intention of doing so sincerely for Allah the Exalted alone. This is because fasting purifies the souls and cleanses them from the evil that might mix with them and their ill behavior. Allah mentioned that He has ordained fasting for Muslims just as He ordained it for those before them, they being an example for them in that, so they should vigorously perform this obligation more obediently than the previous nations. Similarly, Allah said:
﴿لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَـجاً وَلَوْ شَآءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَحِدَةً وَلَـكِن لِّيَبْلُوَكُمْ فِى مَآ ءَاتَـكُم فَاسْتَبِقُوا الخَيْرَاتِ﴾
(To each among you, We have prescribed a law and a clear way. If Allah had willed, He would have made you one nation, but that (He) may test you in what He has given you; so compete in good deeds.) (5:48)
Allah said in this Ayah:
﴿يأَيُّهَا الَّذِينَ ءَامَنُواْ كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ ﴾
(O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may have Taqwa).) since the fast cleanses the body and narrows the paths of Shaytan. In the Sahihayn the following Hadith was recorded:
«يَا مَعْشَرَ الشَّبَابِ مَنِ اسْتَطَاعَ مِنْكُمُ الْبَاءَةَ فَلْيتَـزَوَّجْ وَمَنْ لَمْ يَسْتَطِع فَعَلَيْهِ بِالصَّوْمِ فَإِنَّهُ لَهُ وِجَاء»
.(O young people! Whoever amongst you can afford marriage, let him marry. Whoever cannot afford it, let him fast, for it will be a shield for him.)
Allah then states that the fast occurs during a fixed number of days, so that it does not become hard on the hearts, thereby weakening their resolve and endurance.)
The various Stages of Fasting
Al-Bukhari and Muslim recorded that `A'ishah said, "(The day of) `Ashura' was a day of fasting. When the obligation to fast Ramadan was revealed, those who wished fasted, and those who wished did not.'' Al-Bukhari recorded the same from Ibn `Umar and Ibn Mas`ud.
Allah said:
﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ﴾
(...those who can fast with difficulty, (e.g., an old man), they have (a choice either to fast or) to feed a Miskin (poor person) (for every day).)
Mu`adh commented, "In the beginning, those who wished, fasted and those who wished, did not fast and fed a poor person for each day.'' Al- Bukhari recorded Salamah bin Al-Akwa` saying that when the Ayah:
﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ﴾
(...those who can fast with difficulty, (e.g., an old man), they have (a choice either to fast or) to feed a Miskin (poor person) (for every day).) was revealed, those who did not wish to fast, used to pay the Fidyah (feeding a poor person for each day they did not fast) until the following Ayah (2:185) was revealed abrogating the previous Ayah. It was also reported from `Ubaydullah from Nafi` that Ibn `Umar said; "It was abrogated.'' As-Suddi reported that Murrah narrated that `Abdullah said about this Ayah:
﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ﴾
(those who can fast with difficulty, (e.g., an old man), they have (a choice either to fast or) to feed a Miskin (poor person) (for every day).) "It means `those who find it difficult (to fast).' Formerly, those who wished, fasted and those who wished, did not but fed a poor person instead.'' Allah then said:
﴿فَمَن تَطَوَّعَ خَيْرًا﴾
(But whoever does good of his own accord) meaning whoever fed an extra poor person,
﴿فَهُوَ خَيْرٌ لَّهُ وَأَن تَصُومُواْ خَيْرٌ لَّكُمْ﴾
(it is better for him. And that you fast is better for you) Later the Ayah:
﴿فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾
(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 Sawm (fasting) that month) (2:185) was revealed and this abrogated the previous Ayah (2:184).
The Fidyah (Expiation) for breaking the Fast is for the Old and the Ailing
Al-Bukhari reported that `Ata heard Ibn `Abbas recite:
﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ﴾
(And as for those who can fast with difficulty, (e.g., an old man), they have (a choice either to fast or) to feed a Miskin (poor person) (for every day).)
Ibn `Abbas then commented, "(This Ayah) was not abrogated, it is for the old man and the old woman who are able to fast with difficulty, but choose instead to feed a poor person for every day (they do not fast).'' Others reported that Sa`id bin Jubayr mentioned this from Ibn `Abbas. So the abrogation here applies to the healthy person, who is not traveling and who has to fast, as Allah said:
﴿فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾
(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 Sawm (fasting) that month.) (2:185)
As for the old man (and woman) who cannot fast, he is allowed to abstain from fasting and does not have to fast another day instead, because he is not likely to improve and be able to fast other days. So he is required to pay a Fidyah for every day missed. This is the opinion of Ibn `Abbas and several others among the Salaf who read the Ayah:
﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ﴾
(And as for those who can fast with difficulty, (e.g., an old man)) to mean those who find it difficult to fast as Ibn Mas`ud stated. This is also the opinion of Al-Bukhari who said, "As for the old man (person) who cannot fast, (he should do like) Anas who, for one or two years after he became old fed some bread and meat to a poor person for each day he did not fast.''
This point, which Al-Bukhari attributed to Anas without a chain of narrators, was collected with a continuous chain of narrators by Abu Ya`la Mawsuli in his Musnad, that Ayyub bin Abu Tamimah said; "Anas could no longer fast. So he made a plate of Tharid (broth, bread and meat) and invited thirty poor persons and fed them.'' The same ruling applies for the pregnant and breast-feeding women if they fear for themselves or their children or fetuses. In this case, they pay the Fidyah and do not have to fast other days in place of the days that they missed.
Translation:
Yusuf Ali: O ye who believe! fasting is prescribed to you as it was prescribed to those before you that ye may (learn) self-restraint.―
Yusuf Ali: (Fasting) for a fixed number of days; but if any of you is ill or on a journey, the prescribed number (should be made up) from days later. 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, and it is better for you that ye fast, if ye only knew.
Dr. Mohsin: 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-Muttaqûn (the pious - see V.2:2).
Dr. Mohsin: [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), they have (a choice either to fast or) to feed a Miskîn (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.
Arabic:
يٰأَيُّهَا ٱلَّذِينَ آمَنُواْ كُتِبَ عَلَيْكُمُ ٱلصِّيَامُ كَمَا كُتِبَ عَلَى ٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
أَيَّاماً مَّعْدُودَاتٍ فَمَن كَانَ مِنكُم مَّرِيضاً أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ وَعَلَى ٱلَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ فَمَن تَطَوَّعَ خَيْراً فَهُوَ خَيْرٌ لَّهُ وَأَن تَصُومُواْ خَيْرٌ لَّكُمْ إِن كُنْتُمْ تَعْلَمُونَ
أَيَّاماً مَّعْدُودَاتٍ فَمَن كَانَ مِنكُم مَّرِيضاً أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ وَعَلَى ٱلَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ فَمَن تَطَوَّعَ خَيْراً فَهُوَ خَيْرٌ لَّهُ وَأَن تَصُومُواْ خَيْرٌ لَّكُمْ إِن كُنْتُمْ تَعْلَمُونَ
Audio:
http://transliteration.org/quran/WebSite_CD/MixPure/..\..\WebSite_CD3\Sound2/0021831.mp3
http://transliteration.org/quran/WebSite_CD/MixPure/..\..\WebSite_CD3\Sound2/0021841.mp3
Transliteration:
Yā 'Ayyuhā Al-Ladhīna 'Āmanū Kutiba `Alaykumu Aş-Şiyāmu Kamā Kutiba `Alá Al-Ladhīna Min Qablikum La`allakum Tattaqūna
'Ayyāmāan Ma`dūdātin Faman Kāna Minkum Marīđāan 'Aw `Alá Safarin Fa`iddatun Min 'Ayyāmin 'Ukhara Wa `Alá Al-Ladhīna Yuţīqūnahu Fidyatun Ţa`āmu Miskīnin Faman Taţawwa`a Khayrāan Fahuwa Khayrun Lahu Wa 'An Taşūmū Khayrun Lakum 'In Kuntum Ta`lamūna
Tafsir al-Jalalayn:
O you who believe, prescribed for you, obligatory [for you], is the Fast, just as it was prescribed for those, communities, that were before you so that you might guard yourselves, against acts of disobedience, for, it [the fast] curbs the desires that prompt these [acts].
For days (ayyāman, ‘days’, is in the accusative as the object of al-siyām, ‘the fast’, or of an implied yasūmū, ‘he fasts’) numbered, few or specific in number, that is, those of Ramadān, as will be mentioned below; God has specified a small number as a way of facilitating matters for those under the obligation; and if any of you, during the month, be sick, or be on a journey, in which prayers are shortened, or if one is strained by the fast in both cases and breaks it, then a number of other days, equal to the ones during which he broke his fast — let him fast them instead; and for those who are, not, able to do it, [to fast] on account of old age or chronic illness, a redemption: which is, the feeding of a poor man, with about the same amount one consumes in a given day, that is, one mudd measure of the principal food of that town each day (a variant reading has [genitive] fidyatin as an explicative clause. It is also said that the [lā] negation of the verb [yutīqūnahu] is not actually implied, because at the very beginning of Islam, they could choose between fasting or offering the redemption; but later on this was abrogated by fixing the Fast [as an obligation], where God says, So let those of you, who are present at the month, fast it [Q. 2:185]: Ibn ‘Abbās said [by way of qualification] ‘Except for the pregnant one and the one breastfeeding, if they break their fast out of concern for the child; in the case of these two, the verse remains valid and has not been abrogated’). For him who volunteers good, by offering more than the minimum amount mentioned for the redemption; that, volunteering, is good for him; but that you should fast (wa-an tasūmū is the subject) is better for you (khayrun lakum is its predicate), than breaking the fast and paying the redemption, if you but knew, that this is better for you, then do it.
Tafsir ibn Kathir:
(183. O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may acquire Taqwa.)
(184. Fast 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), 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.)
The Order to Fast
In an address to the believers of this Ummah, Allah ordered them to fast, that is, to abstain from food, drink and sexual activity with the intention of doing so sincerely for Allah the Exalted alone. This is because fasting purifies the souls and cleanses them from the evil that might mix with them and their ill behavior. Allah mentioned that He has ordained fasting for Muslims just as He ordained it for those before them, they being an example for them in that, so they should vigorously perform this obligation more obediently than the previous nations. Similarly, Allah said:
﴿لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَـجاً وَلَوْ شَآءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَحِدَةً وَلَـكِن لِّيَبْلُوَكُمْ فِى مَآ ءَاتَـكُم فَاسْتَبِقُوا الخَيْرَاتِ﴾
(To each among you, We have prescribed a law and a clear way. If Allah had willed, He would have made you one nation, but that (He) may test you in what He has given you; so compete in good deeds.) (5:48)
Allah said in this Ayah:
﴿يأَيُّهَا الَّذِينَ ءَامَنُواْ كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ ﴾
(O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may have Taqwa).) since the fast cleanses the body and narrows the paths of Shaytan. In the Sahihayn the following Hadith was recorded:
«يَا مَعْشَرَ الشَّبَابِ مَنِ اسْتَطَاعَ مِنْكُمُ الْبَاءَةَ فَلْيتَـزَوَّجْ وَمَنْ لَمْ يَسْتَطِع فَعَلَيْهِ بِالصَّوْمِ فَإِنَّهُ لَهُ وِجَاء»
.(O young people! Whoever amongst you can afford marriage, let him marry. Whoever cannot afford it, let him fast, for it will be a shield for him.)
Allah then states that the fast occurs during a fixed number of days, so that it does not become hard on the hearts, thereby weakening their resolve and endurance.)
The various Stages of Fasting
Al-Bukhari and Muslim recorded that `A'ishah said, "(The day of) `Ashura' was a day of fasting. When the obligation to fast Ramadan was revealed, those who wished fasted, and those who wished did not.'' Al-Bukhari recorded the same from Ibn `Umar and Ibn Mas`ud.
Allah said:
﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ﴾
(...those who can fast with difficulty, (e.g., an old man), they have (a choice either to fast or) to feed a Miskin (poor person) (for every day).)
Mu`adh commented, "In the beginning, those who wished, fasted and those who wished, did not fast and fed a poor person for each day.'' Al- Bukhari recorded Salamah bin Al-Akwa` saying that when the Ayah:
﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ﴾
(...those who can fast with difficulty, (e.g., an old man), they have (a choice either to fast or) to feed a Miskin (poor person) (for every day).) was revealed, those who did not wish to fast, used to pay the Fidyah (feeding a poor person for each day they did not fast) until the following Ayah (2:185) was revealed abrogating the previous Ayah. It was also reported from `Ubaydullah from Nafi` that Ibn `Umar said; "It was abrogated.'' As-Suddi reported that Murrah narrated that `Abdullah said about this Ayah:
﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ﴾
(those who can fast with difficulty, (e.g., an old man), they have (a choice either to fast or) to feed a Miskin (poor person) (for every day).) "It means `those who find it difficult (to fast).' Formerly, those who wished, fasted and those who wished, did not but fed a poor person instead.'' Allah then said:
﴿فَمَن تَطَوَّعَ خَيْرًا﴾
(But whoever does good of his own accord) meaning whoever fed an extra poor person,
﴿فَهُوَ خَيْرٌ لَّهُ وَأَن تَصُومُواْ خَيْرٌ لَّكُمْ﴾
(it is better for him. And that you fast is better for you) Later the Ayah:
﴿فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾
(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 Sawm (fasting) that month) (2:185) was revealed and this abrogated the previous Ayah (2:184).
The Fidyah (Expiation) for breaking the Fast is for the Old and the Ailing
Al-Bukhari reported that `Ata heard Ibn `Abbas recite:
﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ﴾
(And as for those who can fast with difficulty, (e.g., an old man), they have (a choice either to fast or) to feed a Miskin (poor person) (for every day).)
Ibn `Abbas then commented, "(This Ayah) was not abrogated, it is for the old man and the old woman who are able to fast with difficulty, but choose instead to feed a poor person for every day (they do not fast).'' Others reported that Sa`id bin Jubayr mentioned this from Ibn `Abbas. So the abrogation here applies to the healthy person, who is not traveling and who has to fast, as Allah said:
﴿فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾
(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 Sawm (fasting) that month.) (2:185)
As for the old man (and woman) who cannot fast, he is allowed to abstain from fasting and does not have to fast another day instead, because he is not likely to improve and be able to fast other days. So he is required to pay a Fidyah for every day missed. This is the opinion of Ibn `Abbas and several others among the Salaf who read the Ayah:
﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ﴾
(And as for those who can fast with difficulty, (e.g., an old man)) to mean those who find it difficult to fast as Ibn Mas`ud stated. This is also the opinion of Al-Bukhari who said, "As for the old man (person) who cannot fast, (he should do like) Anas who, for one or two years after he became old fed some bread and meat to a poor person for each day he did not fast.''
This point, which Al-Bukhari attributed to Anas without a chain of narrators, was collected with a continuous chain of narrators by Abu Ya`la Mawsuli in his Musnad, that Ayyub bin Abu Tamimah said; "Anas could no longer fast. So he made a plate of Tharid (broth, bread and meat) and invited thirty poor persons and fed them.'' The same ruling applies for the pregnant and breast-feeding women if they fear for themselves or their children or fetuses. In this case, they pay the Fidyah and do not have to fast other days in place of the days that they missed.