2-183 O you who believe, fasting is prescribed for you, as it was prescribed for those before you,a so that you may guard against evil.b
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ كُتِبَ عَلَيۡڪُمُ ٱلصِّيَامُ كَمَا كُتِبَ عَلَى ٱلَّذِينَ مِن قَبۡلِڪُمۡ لَعَلَّكُمۡ تَتَّقُونَ (١٨٣)
2:183a ٱلصِّيَامُ – صَوۡم means to stop from doing a thing, which could be eating, speaking, or walking. In إِنِّى نَذَرۡتُ لِلرَّحۡمَـٰنِ صَوۡمً۬ا (Surely, I have vowed a fast to the Beneficent) (19:26), صَوۡم means to stop speaking, as is evident from: فَلَنۡ أُڪَلِّمَ ٱلۡيَوۡمَ إِنسِيًّ۬ا (So I will not speak to any man today) (19:26). In the terminology of the sharia, it is the suspension of eating, drinking, and cohabiting from the break of dawn to sunset by a person who does this as an obligation of shariah (R). The hadith further makes it clear that fasting entails in addition staying away from every illegal and meaningless action.
Fasting as a universal institution: Fasting is a universal institution as the Quran has pointed out here, and there is no nation that does not consider fasting as an act of worship. Christianity is the only faith that has bid farewell to its shariah by rejecting fasting, although their physicians are increasingly getting convinced that fasting is efficacious albeit for physical conditioning. The interesting thing though is that it is established from the Gospel that Jesus fasted himself and also instructed his disciples to fast. It was Paul who innovated the idea that shariah is not beneficial and should be abandoned. His ideas form the basis of the current thinking among the Christians. Matthew 4:2 provides clear evidence that Jesus used to fast: “ And when he had fasted forty days and forty nights, he was afterward an hungred.” And Matthew 6:16 states: “Moreover when ye fast, be not, as the hypocrites of a sad countenance”, and in Matthew 6:18 mention is made of the rewards of fasting: “And thy Father which seeth in secret shall reward thee openly”. If worship is rewarded, which is the teaching of Jesus, then the doctrine of atonement is false. Luke 5:33-34 shows that Jesus had said that his disciples would fast extensively after he was gone: And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them? But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.”
2:183b The major rationale for fasting: The tradition of fasting in previous generations, as Reverend Cruden remarks in his Bible Concordance, was prevalent in times of sorrow, grief, and difficulties and in this way, a physical manifestation was given to sorrow and difficulties. Islam has explained the rationale for fasting to be achieving righteousness, that is, for the forces of evil inside a person to be weakened and ultimately eliminated, and the forces of good to be strengthened. Every potentiality within a person requires nourishment to reach its perfection. During fasting, one abstains from things that are normally permissible in obedience to God’s command. Fasting creates the power to resist desires, and this power makes a person master of his animal self and raises him to the highest pinnacle of purity and piety. Everything in Islam is ordered according to rules and restraints. Eating at fixed time is totally in accordance with Islam. The purpose of fasting is not to break this discipline but to foster the strength within a person to control his animal desires for food and sex and to have them totally under his command. This obviates a situation where a person becomes a slave to his desires which then completely take over his life. Fasting is a practical prescription for controlling one’s animal desires. Islam is distinct from other faiths in that it makes fasting a way to achieve the highest objective of life.
2-184 For a certain number of days.a But whoever among you is sick or on a journey, (he shall fast) a (like) number of other days.b And those who find it extremely hard may effect redemption by feeding a poor man.c So whoever does good spontaneously, it is better for him; and that you fast is better for you if you know.d
أَيَّامً۬ا مَّعۡدُودَٲتٍ۬ۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوۡ عَلَىٰ سَفَرٍ۬ فَعِدَّةٌ۬ مِّنۡ أَيَّامٍ أُخَرَۚ وَعَلَى ٱلَّذِينَ يُطِيقُونَهُ ۥ فِدۡيَةٌ۬ طَعَامُ مِسۡكِينٍ۬ۖ فَمَن تَطَوَّعَ خَيۡرً۬ا فَهُوَ خَيۡرٌ۬ لَّهُ ۥۚ وَأَن تَصُومُواْ خَيۡرٌ۬ لَّڪُمۡۖ إِن كُنتُمۡ تَعۡلَمُونَ (١٨٤)
2-184a مَّعۡدُودَٲتٍ۬ Previously the term أَيَّامً۬ا مَّعۡدُودَٲتٍ was used in verse2-80. The meaning of عدّ is connecting numbers or counting, as in وَعَدَّهُمۡ عَدًّ۬ا (…and has numbered them all) (19:94), فَسۡـَٔلِ ٱلۡعَآدِّينَ (…but ask those who keep account) (23:113), أَلۡفَ سَنَةٍ۬ مِّمَّا تَعُدُّونَ (…a thousand years as you count). The scope of عَدّ then went beyond counting and it found many other uses. For example, a thing is said to be معدود (few) when shortage is to be indicated, and in this sense its comparison is with a thing that is so numerous that it cannot be counted (R). This is the meaning here. Accordingly, Muqattal states that wherever the word معدود or مَّعۡدُودَٲتٍ۬ is used in the Quran, it means less than forty (RM). The number may be 40 as in verse 2:80 or 30 as here, or three as further made clear in the next verse by the statement about شَہۡرُ رَمَضَانَ (month of Ramdhan), as in وَٱذۡكُرُواْ ٱللَّهَ فِىٓ أَيَّامٍ۬ مَّعۡدُودَٲتٍ۬ (And remember Allah during the appointed days) (2:203). Further on, it is stated: فَعِدَّةٌ۬ مِّنۡ أَيَّامٍ أُخَرَۗ (a (like) number of other days) and: لِتُڪۡمِلُواْ ٱلۡعِدَّةَ (that you should complete the number of days), so the meaning of عدّة is الشئ المَعۡدُود that is, a counted thing, and also just counting as in: وَمَا جَعَلۡنَا عِدَّتَہُمۡ (And We have not made their number…) (74:31). And a woman’s عدّة is the number of days after divorce, she must wait before it is permissible for her to enter matrimony (R).
The meaning here of أَيَّامً۬ا مَّعۡدُودَٲتٍ is the month of Ramadan, mention of which is made a little further on. Fasting on the day of Ashura and certain other fasts that the Holy Prophet kept before the command in this revelation were merely supererogatory and not in obeyance to a command in Divine revelation. Hence, it is not these fasts that are referred to in أَيَّامً۬ا مَّعۡدُودَٲتٍ . Accordingly, Ibn Jarir after mentioning both these views states that, “I consider the view of the person who says that أَيَّامً۬ا مَّعۡدُودَٲتٍ refers to شَہۡرُ رَمَضَانَ is correct because there is no hadith that provides evidence that any fasts other than the Ramadan fasts were ever made obligatory, and that as a result of the revelation regarding the Ramadan fasts, the earlier fasting practice was abrogated” (IJ). The instruction in Bukhari to fast on the day of Ashura either predates the revelation of the verses of fasting or is supererogatory.
2-184b -مرضٰی – It is the plural of مَرِیۡض and مَرَض is straying away from moderation. The use of the word is specifically for humans. It can be the straying of the body, but ignorance of manners, niggardliness, hypocrisy, cowardliness etcetera are also called مَرَض (R). And the real meaning of مَرَض is loss, and for this reason, ارض مریضة is spoken of a land that is infertile, and similarly, شمس مریضة is used to describe hazy sunlight (T).
سفر – The real meaning of سَفۡر is کشف الغطاء , that is to remove the veil (R). It is for this reason that a scribe is called سَافِر because he explicates and clarifies a thing. It’s plural is سفرة , as in: بِأَيۡدِى سَفَرَةٍ (In the hands of scribes) (N). And a book is called سِفر because it reveals the facts. Its plural is اسفار , as in: كَمَثَلِ ٱلۡحِمَارِ يَحۡمِلُ أَسۡفَارَۢاۚ (the likeness of the ass carrying books) (62:5) (R). The term اسفر وابالفجر appears in the hadith, which means allow the dawn to gain in brightness (N). And a wayfarer is called مسافر because he is separated from his abode and the abode is separated from him (R). So سفر is being far away from one’s abode.
The intensity of illness for forgoing fasting: It is best to avoid extreme viewpoints in determining when to forgo fasting. To say that the severity of illness should be such that death will ensue from fasting is not correct, nor is it okay to forgo fasting for minor maladies. Both these extremist positions are not correct. Fasting should be forgone if as a result of fasting it will not be possible to take required medications, or the body requires frequent nourishment for medical reasons, or there is some other reason that will cause the illness to increase in severity as a result of fasting, then fasting should be forgone. However, there is a statement in Bukhari by Atta to the effect: یفطر من المرض کله , that is forego fasting in every illness, but this does not mean that fasting should be relinquished even for minor maladies because almost every individual has some ailment or the other.
How far should the travel be to forgo fasting: Some have said that the permission is general, and the distance of the journey is immaterial. Others have prescribed a minimum limit of one day and night. Imam Shaafi has prescribed a journey of 16 farsakh (farasakh equals approximately 12 miles), and Imam Hanifa has prescribed a journey of three days or 24 farsakh. The first viewpoint is based on the general wording of the Quran. Imam Shaafi has based his opinion on a hadith that states that prayer should not be shortened if the journey is shorter than four burd, and a burd according to some is two farsakh, and according to others four farsakh and this translates into a distance of 24 or 48 miles according to the spirit of this hadith. The plain words of the Quran gives an edge to the first viewpoint because sometimes it may be necessary to forgo fasting even on a journey of less than 24 miles. However, everyone can differentiate between a journey and an outing for pleasure. A journey is a journey regardless of whether it is on foot, or on a train or a ship. The nature of the journey does not change by the mode of the transport used.
Is forgoing fasting during a journey or sickness, a permission, or a duty? There has been a lot of discussion on this. The life of the Holy Prophet’s companions shows that some of them considered that forgoing fasting during a journey was an obligation, while others kept fasting, if possible. However, even if forgoing fasting during a journey is considered as a permission, Allah’s permissions are meant to be taken benefit of, and the cautious approach is that fasting should not be resorted to in illness or on a journey. Nevertheless, if someone fasts, it cannot be said that he has committed a sin or his fast would not be accepted.
2-184c يُطِيقُونَ – With reference to طاقة , that is ability or power, the Mufradat states: الطاقة اسم لمقدار ما یمکن للانسان ان یفعله بمشقة , that is, ability is a measure of what can be performed with rigor. This word is derived from طَوۡق which is a thing that is around the neck and encompasses it. The meaning of طاقة comes from this similarity (R). It follows that the meaning of يُطِيقُونَهُ can be those people who would have to undergo extreme rigor in order to fast. There is a statement in the commentaries of the Quran to this effect: یصومونه جھدھم و طاقتھم۔ . Other derivations, such as, يُطِيقُونَهُ or یطوّقونه support this interpretation because the meaning of the first is یتکلفونه and the meaning of the second is also the same, that is, یکلفونه or یقلّدونه which are derived from طَوۡق . The meaning in both cases is that it is extremely hard or painful for them to fast. According to Abdullah, the meaning of يُطِيقُونَهُ is یتجثمونه (IK), that is, able to fast with great discomfort.
فِدۡيَةٌ۬ – The meaning of فدی and فداء is for a person to build a protection for his safety from a calamity with money that he spends for that purpose (R).
Controversy regarding the abrogation of the verse prescribing redemption from fasting through feeding a poor man: There is a narration by Ibn Umar in Bukhari that this verse is abrogated, while a narration by Salmah states that after this verse was revealed, those who wanted to fast fasted and those who wanted to effect redemption did so. However, another narration in Bukhari by Ibn Abbas states that this verse is not abrogated but that the redemption provision is for extremely old persons. The real reason for the controversy is that those religious scholars who were not able to interpret this verse compatibly with the other verse considered this verse to be abrogated while those who were able to interpret this verse compatibly did not consider the verse to be abrogated. When it is possible to interpret the verse compatibly, it is meaningless to consider the verse abrogated.
Who can affect redemption from fasting: It is obvious that the personal pronoun in يُطِيقُونَهُ can only point to someone in the preceding text and not to redemption or feeding as these had not been mentioned up to that point. So, it is not proper to construe the meaning as being that those who are able to affect redemption may do so; nor can the meaning be that those who are able to fast but do not should affect redemption because such a word is not in the Quran. The word used is يُطِيقُونَ and sufficient attention has not been paid to its meaning in the context of other verses which support the meaning adopted here. So, the real meaning of the text will be that those who can observe fasting but with extreme difficulty can affect redemption. In the foregoing text, there is a reference to the sick and wayfarer and the clear and obvious intention of the Quran is that they should fast a like amount later on, but those who would have extreme difficulty even in fasting later on should affect redemption by feeding a poor man. It is obvious that some people spend a great part of their life travelling, and some are chronically sick, and in this category are also included very old people who because of extreme old age suffer chronic weakness. According to a hadith in Abu Dawud, pregnant and breast-feeding women are also included in this category because there is a danger of losing the fetus and the baby, and such women are not in the best condition for fasting. It is for such people that redemption is allowed by feeding the poor. So the real meaning is that the exemption is only for the sick and the wayfarers who have been given permission to fast a like number of days instead of the Ramadan fasts, but if their condition is such that they will have extreme difficulty in fasting at another time as well, they can affect redemption by: فِدۡيَةٌ۬ طَعَامُ مِسۡكِينٍ , that is by feeding a poor man. Further, the Hadith has told us that old people are included in the category of sick people. Thus, a hadith states that when Annas became very old, he used to affect redemption by feeding a poor man instead of fasting.
It should also be remembered that these words have been considered abrogated because in the following verse of شَہۡرُ رَمَضَانَ these words have not been repeated. However, the repetition is merely an indulgence, and it is not necessary that the entirety be repeated again. It is not rational to argue abrogation just on the basis of non-repetition.
Another meaning of this verse can be that those who have the ability to fast should give food to a poor person as charity and this would be صدقۂ فطر . According to one hadith, such a charity is essential. This interpretation also makes this verse conformable with the other verse, and the context here is also of feeding a poor man.
2-184d تَطَوَّعَ – Its meaning is commonly considered to be to do a good deed willingly and voluntarily as a supererogation, but its real meaning is: تکلف الطاعة (R), that is, to be obedient spontaneously, and this is the meaning here. The common meaning of doing good as a supererogation is derived from it.
Attention is once again drawn towards the real objective of fasting which is spontaneous obedience. Hence it is stated here that spontaneous obedience as entailed by fasting is better for you because it strengthens your willpower to do good. If the meaning is taken to be spontaneous doing of good, then the purport could be that more poor people should be fed.
2-185 The month of Ramadan is that in which the Qur’an was revealed, a guidance to men and clear proofs of the guidance and the Criterion.a So whoever of you is present in the month, he shall fast therein,b and whoever is sick or on a journey, (he shall fast) a (like) number of other days. Allah desires ease for you, and He desires not hardship for you, and (He desires) that you should complete the number and that you should exalt the greatness of Allah for having guided you and that you may give thanks.c
شَہۡرُ رَمَضَانَ ٱلَّذِىٓ أُنزِلَ فِيهِ ٱلۡقُرۡءَانُ هُدً۬ى لِّلنَّاسِ وَبَيِّنَـٰتٍ۬ مِّنَ ٱلۡهُدَىٰ وَٱلۡفُرۡقَانِۚ فَمَن شَہِدَ مِنكُمُ ٱلشَّہۡرَ فَلۡيَصُمۡهُۖ وَمَن ڪَانَ مَرِيضًا أَوۡ عَلَىٰ سَفَرٍ۬ فَعِدَّةٌ۬ مِّنۡ أَيَّامٍ أُخَرَۗ يُرِيدُ ٱللَّهُ بِڪُمُ ٱلۡيُسۡرَ وَلَا يُرِيدُ بِڪُمُ ٱلۡعُسۡرَ وَلِتُڪۡمِلُواْ ٱلۡعِدَّةَ وَلِتُڪَبِّرُواْ ٱللَّهَ عَلَىٰ مَا هَدَٮٰكُمۡ وَلَعَلَّڪُمۡ تَشۡكُرُونَ (١٨٥)
2-185a شَہۡرُ – شُہۡرَة is the elucidation of a matter, and a month is called شَھۡر because it is a famous measure or because when the moon for the lunar moon is sighted, it immediately becomes common knowledge (R).
رَمَضَانَ – This is the name of a month and the name is derived from رمض which means severe heat of the sun (R). When the names of the months were kept, this month happened to fall in the period of extreme heat.
قراٰن It is a verbal noun from قرأ which means to read. The real meaning of قرأ is to add or gather and letters are joined together, that is, added in reading (R). So, in accordance with the significance of one meaning, this name was kept for the Quran because in it is gathered all the knowledge or the best of all heavenly scriptures (R). And the significance of the other name is that it prophecies a special distinction among all the books of the world that are read. Accordingly, it is a matter of fact, even conceded by the opponents of Islam, that Quran is the most read book in the world (See Encyclopedia Britannica). There are hundreds of thousands of men who know the Quran by heart, and they recite it morning and evening. There is no other book in the world that has so many people who know the book by heart. Further, every Muslim reads some parts of it five times a day in prayer. This verse elucidates that “the certain number of days” one is commanded to fast is the full month of Ramadan, which has the proud distinction of being the month in which the Quran was revealed, that is, the revelation of Quran began in it. In accordance with a narration of Ibn Ishaq, the Ruh al-Maani has preferred this explanation for the name of the Quran, by stating: ای ابتدی فیه انزاله و کان ذلك لیلة القدر
Three marvels of the Quran are mentioned here: The first is that it is ھدی , that is, it tells people about the right path. Second, it is بَيِّنَـٰتٍ۬ مِّنَ ٱلۡهُدَىٰ (the proof of guidance), that is, it gives proof of why certain paths should be treaded and why certain paths should be avoided. Third, that its arguments provide conclusive evidence to judge between truth and falsehood. The convincing power of these arguments is so strong that it carries one to the stage of certainty by realization ( حق ٱلۡيَقِينِ ).
2-185b With these words, those areas of the world are excluded where on account of the length of the days, a scheme of dividing the year into twelve months is not witnessed, and the crescent is not witnessed either. Because مشاھدہ (to witness) in whatever form is necessary to be شاھد (a witness), the requirement of witnessing is not fulfilled (See 2-23a). For what to do in such a situation see 2-187f
2-185c The command enabling the sick and wayfarers to fast a like number of days at another time is repeated to prevent such people from putting themselves through extreme hardship to avail themselves of the blessings of Ramadan. It is also obvious from يُرِيدُ ٱللَّهُ بِڪُمُ ٱلۡيُسۡرَ (Allah desires ease for you) that it is necessary for a sick person or wayfarer to take advantage of the permission provided for them.
2-186 And when My servants ask thee concerning Me, surely I am nigh. I answer the prayer of the suppliant when he calls on Me, so they should hear My call and believe in Me that they may walk in the right way.a
وَإِذَا سَأَلَكَ عِبَادِى عَنِّى فَإِنِّى قَرِيبٌۖ أُجِيبُ دَعۡوَةَ ٱلدَّاعِ إِذَا دَعَانِۖ فَلۡيَسۡتَجِيبُواْ لِى وَلۡيُؤۡمِنُواْ بِى لَعَلَّهُمۡ يَرۡشُدُونَ (١٨٦)
2-186a أُجِيبُ – The meaning of جَوۡب is جَوۡبة , that is, to excavate low grade land. Accordingly, it is used in the sense of cut or carve in the verse: جَابُواْ ٱلصَّخۡرَ بِٱلۡوَادِ (hewed out rocks in the valley). And the response to speech is called جَوَاب because it cuts off and جَوۡب (travels) from the mouth of the speaker to the ears of the listener. The initial speech is not called جَوَاب . And جَوَاب or response can be of two types. If the question is a request for some information, then its response is verbal, but if the question is a request for some benefit, then the grant of the benefit is the response (R). So, the meaning of أُجِيبُ can be to answer or reply and it can also be to accept. And the meanings of استجابة and اجابة are the same, that is, to accept, but with the difference that in اجابة , the response may be that the request is not granted while in استجابة the grant of request is always positive. This distinction is made by Al-Firah ((RM). Whether استجابة or اجابة , the response from the side of the suppliant should be to accept.
يَرۡشُدُونَ – The meaning of رُشۡد is to find guidance.
The purpose of bringing this verse, which speaks of the nearness of the Divine Being, in the instructions for fasting is to indicate that the ways to achieve nearness to Allah are wide open in the month of Ramadan. The method prescribed to achieve this nearness is prayer. Holy Prophet’s life also exemplifies that he especially emphasized worship and prayer during Ramadan and was more generous in this month than any other. His example shows that this is the month when Muslims should strive hard to purify their soul and thereby achieve nearness to Allah, which is the real purpose of a person’s life. It is this longing in the hearts of believers that is captured in the statement: إِذَا سَأَلَكَ عِبَادِى (When my servants ask thee concerning me), and when this longing is incorporated in the believer’s prayer as indicated in دَعۡوَةَ ٱلدَّاعِ (the suppliant when he calls on me), this prayer is accepted. Thus, the reference here to the prayer that is accepted is to the prayer for achieving nearness to Allah, and whoever prays for this finds acceptance of his prayer with Allah. Accordingly, it is stated that they should obey Allah and believe in Him. The result will be that they will find the straight path which will take them to nearness with Allah. It is a matter of fact that when the nature of man is cleansed, and fasting certainly helps in this cleansing, a desire is born within him to achieve nearness to his Creator. It is stated here that in order to achieve this nearness, it is not sufficient just to fast, but one must also pray for it. Thus in the Quranic statement: ٱسۡتَعِينُواْ بِٱلصَّبۡرِ وَٱلصَّلَوٰةِۚ (seek assistance with patience and prayer), if fasting is the representation of صَّبۡرِ (patience) then صَّلَوٰةِ is the representation of prayer. Thus, this is the month especially dedicated to worship.
Acceptance of prayer: It is manifest from the context that the acceptance of prayer mentioned in this verse is the prayer for nearness to Allah. The mention here is not to the ordinary prayers that are made for personal difficulties. These prayers are mentioned separately in another verse, where it is stated:فَيَكۡشِفُ مَا تَدۡعُونَ إِلَيۡهِ إِن شَآءَ (…so He removes that for which you pray, if He pleases,) (6:41). Thus, it is entirely in Allah’s discretion to provide succor from distress when such relief is sought in prayer. Prayers for worldly affairs may or may not be accepted, and for this reason, it is stated in another place: وَلَنَبۡلُوَنَّكُم بِشَىۡءٍ۬ مِّنَ ٱلۡخَوۡفِ (And We shall certainly try you with something of fear) (2:155), that is, Allah imposes some distresses on people as a trial. However, the ways to nearness with Allah are so wide that when one takes a step on it, Allah listens to his prayer, as stated elsewhere in the Quran: ٱلَّذِينَ جَـٰهَدُواْ فِينَا لَنَہۡدِيَنَّہُمۡ سُبُلَنَاۚ (Those who strive hard for Us, We shall certainly guide them in Our ways) (29:69).
Some people may question that if some prayers are not accepted, then what is the use of praying. This question is as absurd as saying that if a medicine is not efficacious sometimes, then what is the use of taking medicine. There are limitations to the benefits that can be obtained from whatever resources exist in the world. If all the prayers were accepted, it would mean that God is not the ruler, but man is, because everything he asks for God must perforce give him. The certainty about acceptance of prayers is created by the fact that sometimes God informs His servants ahead of time about the decision regarding the prayer.
2-187 It is made lawful for you to go in to your wives on the night of the fast.a They are an apparel for you and you are an apparel for them.b Allah knows that you acted unjustly to yourselves, so He turned to you in mercy and removed (the burden) from you. So now be in contact with them and seek what Allah has ordained for you,c and eat and drink until the whiteness of the day becomes distinct from the blackness of the night at dawn, then complete the fast till nightfall,d and touch them not while you keep to the mosques.e These are the limits of Allah, so go not near them.f Thus does Allah make clear His messages for men that they may keep their duty.
أُحِلَّ لَڪُمۡ لَيۡلَةَ ٱلصِّيَامِ ٱلرَّفَثُ إِلَىٰ نِسَآٮِٕكُمۡۚ هُنَّ لِبَاسٌ۬ لَّكُمۡ وَأَنتُمۡ لِبَاسٌ۬ لَّهُنَّۗ عَلِمَ ٱللَّهُ أَنَّڪُمۡ كُنتُمۡ تَخۡتَانُونَ أَنفُسَڪُمۡ فَتَابَ عَلَيۡكُمۡ وَعَفَا عَنكُمۡۖ فَٱلۡـَٔـٰنَ بَـٰشِرُوهُنَّ وَٱبۡتَغُواْ مَا ڪَتَبَ ٱللَّهُ لَكُمۡۚ وَكُلُواْ وَٱشۡرَبُواْ حَتَّىٰ يَتَبَيَّنَ لَكُمُ ٱلۡخَيۡطُ ٱلۡأَبۡيَضُ مِنَ ٱلۡخَيۡطِ ٱلۡأَسۡوَدِ مِنَ ٱلۡفَجۡرِۖ ثُمَّ أَتِمُّواْ ٱلصِّيَامَ إِلَى ٱلَّيۡلِۚ وَلَا تُبَـٰشِرُوهُنَّ وَأَنتُمۡ عَـٰكِفُونَ فِى ٱلۡمَسَـٰجِدِۗ تِلۡكَ حُدُودُ ٱللَّهِ فَلَا تَقۡرَبُوهَاۗ كَذَٲلِكَ يُبَيِّنُ ٱللَّهُ ءَايَـٰتِهِۦ لِلنَّاسِ لَعَلَّهُمۡ يَتَّقُونَ (١٨٧)
2-187a رَّفَثُ Azhari states this is a collective term for all that man desires from a woman. According to the Mufradat of Raghib, the word is used for intercourse and associated stimulation whose overt discussion is not considered appropriate. The meaning here is intercourse.
Sex with wife in Ramadan: According to a hadith by Marah in Bukhari, when the command to fast was first revealed, the believers did not have sex with their wives for the whole month, and according to some traditions, if they fell asleep, they did not consider it legal to eat, drink or go near their wives. So, the revelation came that it was permissible to cohabit with one’s wife.
2-187b لِبَاسٌ۬ is that which hides a person’s ugly affairs (R). Imam Raghib states that the husband is called an apparel for his wife, and the wife an apparel for the husband because they protect each other and save each other from sinful matters. According to Mujahid and others before him, its meaning is سکن (calm, quiet, tranquil) because women are a source of tranquility and satisfaction for men and men are a source of tranquility and satisfaction for women, and the Quran itself has made manifest this meaning where it states: وَجَعَلَ مِنۡہَا زَوۡجَهَا لِيَسۡكُنَ إِلَيۡہَا (and of the same did He make his mate, that he might find comfort in her) (7:189), and in another place, it is stated: خَلَقَ لَكُم مِّنۡ أَنفُسِكُمۡ أَزۡوَٲجً۬ا لِّتَسۡكُنُوٓاْ إِلَيۡهَا (He created mates for you from yourselves that you may find quiet of mind in them) (30:21). The night too has been referred to in one place as comfort and in another place as apparel. And the need for cohabitation has been explained in the Quran as follows:يُوَٲرِى سَوۡءَٲتِكُمۡ وَرِيشً۬ا (…to cover your shame, and (clothing) for beauty) (7:26). Thus a delicate metaphor has been used to show how the relationship of a husband and wife is a source of tranquility and how the shortcomings of one is made up by the other.
2-187c تَخۡتَانُونَ It is derived from اختیان . Imam Ragib distinguishes between اختیان and خیانة by stating that اختیان is merely the intention of committing خیانة prior to the commission itself.
Hardship in fasting prior to the Quranic injunction: Because some of the companions considered it impermissible to cohabit with wives during fasting even though they desired it and even though there was no Divine command prohibiting it, the Quran has termed this desire as اختیان (acting unjustly towards yourself). A couple of narrations are generally cited in this context. One of these is that a person went to sleep without eating or drinking and in that state of hunger started fasting, but before he could complete his fast, he fainted. Another narration is about Umar who went to his wife after she was asleep. Both these narrations do not exhibit the existence of any prior injunctions. The present injunction simply negates a wrong concept. The words تَابَ (turned to you in mercy) and عَفَا (forgive, pardon) are general and do not mean that some transgression against a Divine injunction had been committed. Giving an easier injunction to replace a harsh restriction is تَابَ or turning to you in mercy. See 2-37a. Further in verse 4:26 the desire to explain and guide into the ways of those before is termed يَتُوبَ عَلَيۡكُم (turn to you (mercifully)). The injunction is called عَفَا (pardon) because Allah removed a harsh restraint that the Muslims had imposed upon themselves.
2-187d ٱلۡخَيۡطُ ٱلۡأَبۡيَضُ Thread is called خَيۡطُ and the needle is called خیاط as in: حَتَّىٰ يَلِجَ ٱلۡجَمَلُ فِى سَمِّ ٱلۡخِيَاطِۚ (until the camel pass through the eye of the needle) (7:40). ٱلۡخَيۡطُ ٱلۡأَبۡيَضُ is the term for the whiteness on the horizon at the break of dawn, and ٱلۡخَيۡطِ ٱلۡأَسۡوَدِ is the darkness around it. This explanation comes from the Holy Prophet himself. A hadith in Bukhari narrated by Addi states that at night, he kept a black and a white thread under his pillow, and when the Holy Prophet got to know about this, he said: ان وسادك اذاً لعریض (your pillow is very spacious). In this way, the Holy Prophet conveyed that the خَيۡطُ ٱلۡأَبۡيَضُ and the خَيۡطِ ٱلۡأَسۡوَدِ cannot fit under a pillow.
The limits of fasting: This verse provides the length of a fast. It is permissible to eat and drink until the break of dawn, and fasting should be ended as soon as the sun sets. Holy Prophet emphasized not rushing the early morning meal (suhoor) and hastening the opening of the fast (iftar).
The injunction to fast in locations with very long days: Concern has been raised about the length of the fast in places with very long days that may sometimes be several months long. First, such places are sparsely inhabited. Second, the month of Ramadan cannot be distinguished there, and those inhabitants do not therefore fall within the ambit of: شَہِدَ مِنكُمُ ٱلشَّہۡر (present in the month). However, it is possible to fast where the length of the fast turns out to be eighteen or nineteen hours. For those who find this an extreme hardship can avail of the provision of فِدۡيَةٌ۬ طَعَامُ مِسۡكِينٍ۬ (to feed a poor person).
2-187e تُبَـٰشِرُوهُنَّ – The upper surface of the skin which is visible to the eye is called بشرة and مباشرة is the touching of the skins of two persons, that is of a man and a woman لمس بشرة الرجل بشرة المرأة (N) The meaning of this and لامسة which is derived from لمس (touching)is the same (N), and is a euphemism for intercourse, just as there are several other euphemisms for it. This is the meaning here and not just touching.
عَـٰكِفُونَ- عَاکفِ means to reside at a place. The meaning here is itikaf, which is performed in the last ten days of Ramadan. During this period, the person in itikaf resides in the mosque and devotes himself totally to worship. This is another indication that the month of Ramadan has been designated as the month of striving for the Muslims and its last ten days have further been specially earmarked for this purpose. The person who is in itikaf has to live separately from his wife, but it is not prohibited for the wife to visit him for some need.
2-187 f حُدُودُ It is the plural of حد which is a barrier between two things and prevents them from meeting with each other. So the حد of a thing is that quality that distinguishes it from other things (R). حادّ is from this same root as in: إِنَّ ٱلَّذِينَ يُحَآدُّونَ ٱللَّهَ وَرَسُولَهُ (Those who oppose Allah and His Messenger) (58:20), and from the same root is حَدِید (iron) and حَدِید meaning sharp as in: فَبَصَرُكَ ٱلۡيَوۡمَ حَدِيدٌ۬ (so thy sight is sharp this day) (50:22). By حُدُودُ ٱللَّهِ is meant Divine injunctions which create a barrier between what is true and what is false.
The warning here is not to tread even close to the حُدُودُ , as further amplified by a hadith which states: فمن رتع حول الحمی یوشك ان یقع فیه (The person who goes around a sanctuary will shortly enter it.
2-188 And swallow not up your property among yourselves by false means, nor seek to gain access thereby to the judges,a so that you may swallow up a part of the property of men wrongfully while you know.
وَلَا تَأۡكُلُوٓاْ أَمۡوَٲلَكُم بَيۡنَكُم بِٱلۡبَـٰطِلِ وَتُدۡلُواْ بِهَآ إِلَى ٱلۡحُڪَّامِ لِتَأۡڪُلُواْ فَرِيقً۬ا مِّنۡ أَمۡوَٲلِ ٱلنَّاسِ بِٱلۡإِثۡمِ وَأَنتُمۡ تَعۡلَمُونَ (١٨٨)
2-188a تُدۡلُواْ – It is derived from ادلاء which is the lowering of the bucket into a well and pulling it out. It is used metaphorically for employing something as a means to gain access.
Fasting and abstaining from corruption: The purpose for juxtaposing the topic of corruption with fasting is to bring home the point that when a person develops the moral strength to give up lawful things for the approval of Allah when He so commands, then how much easier is it to give up what is unlawful and evil. It is love of wealth that generally leads man to sinful ways Fasting is a shield against sin because it creates the strength within a person to give up the temptation of devouring the wealth of others unlawfully.
Bayan-ul-Quran 