An explanation for the speech of Allaah, the Bestower of abundant favours, which was facilitated by Allaah Himself, the Most Generous and Most Merciful

by al-Imaam 'Abdur-Rahmaan ibn Naasir as-Sa'dee

English translation along with occasional brief explanatory notes

[2:183] [يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ ((People of eemaan, fasting was prescribed for you just as it was prescribed for those who came before you))]. Here, Allaah informed us that He blessed His worshipping servants [to whom He sent this Qur’aan] by making it obligatory for them to fast just as He made it obligatory for His servants from previous times to fast. That is because fasting is one of the directives and commands that are in the best interests of people in all eras. This passage [2:183] provides motivation to the people of this Ummah. It says to them: You should strive to outdo all others in making the actions you perform as complete as they can be, as well as in hastening to personify righteous qualities; and this obligation of fasting is not a burdensome directive that was prescribed only for you and no one else.

Allaah – the Most Exalted – then informed us about the wisdom behind Him prescribing fasting. He said, لَعَلَّكُمْ تَتَّقُونَ ((in order for you to observe taqwaa)). Fasting is one of the most effective means that lead to observing taqwaa. This is because fasting involves fulfilling Allaah’s commands and avoiding His prohibitions.

Part of the taqwaa involved in fasting is that the person fasting avoids what Allaah prohibited him from of food, drink, intercourse, and other similar things to which the person’s soul is naturally inclined; and he avoids them with the intention of drawing nearer to Allaah, and hoping to attain His reward because of giving up those things. All of that is part of taqwaa.

Another element of taqwaa is that the fasting person trains himself to remember that Allaah – the Most Exalted – always sees everything. Thus, the person gives up things that his soul desires even though he is able to partake in them, because he knows that Allaah sees everything about him.

Another element of taqwaa is that fasting narrows the pathways of shaytaan, who flows through each person just like his own blood does. Fasting weakens shaytaan’s influence and reduces sins.

Another element is that a fasting person usually performs many acts of obedience to Allaah, and those acts of obedience are themselves components of taqwaa.

Another element is that when a person who is well-off feels the pain of hunger by fasting, that necessarily urges him to help the destitute who have nothing, and this is also a component of taqwaa. 

[2:184] After Allaah stated that He prescribed fasting for people, He then said, أَيَّامًا مَعْدُودَاتٍ ((The fasting prescribed is for a specific number of days)), meaning they are relatively few and it is quite easy to fast them. Allaah then mentioned a further form of ease by saying, فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ ((However, if any of you is ill or on a journey, he must fast the same number of days at another time)). That is because those who are ill or travelling experience difficulty in most cases. Thus, Allaah granted a concession allowing such people to not fast. However, since it is essential for every person of eemaan to attain the benefits of fasting, Allaah instructed both aforementioned categories of people to make up the missed fasts on other days, when they are no longer ill or travelling, and they are in circumstances of ease.

The statement of Allaah ((the same number of days)) indicates that if one has to make up all the days in any given Ramadaan, he must make up a matching number of days depending on whether that Ramadaan had twenty-nine or thirty days. The aforementioned statement of Allaah also indicates that it is permissible to fast on short and cool days to make up for long and hot ones, as well as vice versa.

وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ ((For those able to fast, there is a way to compensate)) for each day they did not fast: طَعَامُ مِسْكِينٍ ((which is to feed one needy person in place of each day not fasted)). [One explanation of this passage is that] this was the ruling when fasting was initially made obligatory. Since they were not accustomed to fasting and the obligation to fast posed some amount of difficulty for them, their Lord – the Most Wise – introduced it to them gradually in a way that made things easy for them. He gave those able to fast the option to either fast – which was the more virtuous option – or to feed the needy instead. This is why Allaah said, [فَمَنْ تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَهُ] وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ (([Then, if anyone does more good out of his own choosing, that would be better for him;] but even better than that all is for you to fast, if you only knew)). Later on, Allaah made fasting obligatory for those able to fast, without the option of giving compensation; whereas those unable to fast at the prescribed time were excused from fasting but still had to make up the days missed at another time.

Another explanation for Allaah’s statement ((For those able to fast)) is that it applies to those who have to exert themselves to fast and it poses unbearable difficulty for them, such as the very elderly. They are the ones allowed to compensate by feeding one needy person in place of each day they did not fast, and this is the correct view. 

[2:185] شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ  ((The month of Ramadaan is the one in which the Qur’aan was sent down)). In other words, the fasting that is obligatory for you is fasting the month of Ramadaan. It is the magnificent month in which Allaah bestowed upon you the magnificent blessing of sending down this noble Qur’aan. [هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ ((as guidance for mankind, and as clear evidences that show the correct path and distinguish between right and wrong))]. It contains guidance to all that is in your best interests in both religious and mundane affairs; explains the truth in the clearest manner; and sets truth apart from falsehood, guidance apart from misguidance, and those who will attain lasting happiness apart from those who will end up in lasting misery. Therefore, it is only fitting for a month which holds that virtue, and during which Allaah granted you that blessing, to be an occasion in which fasting is prescribed for Allaah’s worshipping servants.

After Allaah established what preceded, and clarified the virtue of the month and the wisdom behind Him specifying it for fasting, He then said, فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ ((Therefore, everyone among you who is present for the month is to fast its days)). This means that fasting Ramadaan is obligatory for everyone who is able, healthy, and not travelling.

Additionally, since the abrogation applied specifically to the option of either fasting or giving compensation, Allaah reiterated the concession granted to those who are ill or travelling, to avoid the potential misunderstanding that the concession had been abrogated as well, [وَمَنْ كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ ((and if anyone is ill or on a journey, he must fast the same number of days at another time))] and Allaah then said, يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ ((Allaah wants ease for you and He does not want to make things difficult for you)). In other words, Allaah – the Most Exalted – wants to facilitate for you all channels that enable you to please Him, and make them as easy as they can be. This is why all that Allaah has prescribed for His servants is as easy as can be by default. Then, if some extraneous factor makes any of it difficult, Allaah grants even further ease by either waiving the obligation entirely, or reducing it in some way. It is not feasible in the current discussion to fully expound upon this general principle, since all the directives of Allaah’s religion can be used as detailed examples to explain it, and it includes all concessions and reductions that exist within Islaam’s directives.

وَلِتُكْمِلُوا الْعِدَّةَ ((Furthermore, He has given you His directives for you to complete the prescribed number of days)). This was said – and Allaah knows best – to avoid the potential misunderstanding that the obligation of fasting Ramadaan may be fulfilled by fasting just a portion of the month. This notion was dispelled by the instruction to complete the full number of its days. [It was also dispelled by Allaah saying, وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ ((for you to proclaim His greatness for all the guidance He granted you, and so that you would be grateful to Him))]. This entails that once a person completes fasting the entire month, it is prescribed for him to be grateful to Allaah – the Most Exalted – due to the guidance Allaah granted, facilitation He provided, and clarification He presented. It further entails proclaiming His greatness at the conclusion of the month, and part of that is saying the takbeer{1} from the time of sighting the crescent that marks the beginning of the lunar month Shawwaal, until the end of the ‘Eed sermon.

Notes:

{1} The takbeer in this context refers to proclaiming Allaah’s greatness by saying “Allaahu akbar” along with other words of praise and glorification. The exact wording of this takbeer has not been authentically narrated from the Prophet himself (may Allaah mention him with commendation and grant him protection). However, there are wordings that have been authentically narrated from several of his Companions, and the following are some of them.

‘Abdullaah ibn Mas’ood and others (may Allaah be pleased with them) had said:

اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ، لَا إلَهَ إلَّا اللَّهُ، وَاَللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ وَلِلَّهِ الْحَمْدُ 

“Allaah is the greatest, Allaah is the greatest, none has the right to be worshipped except Allaah; and Allaah is the greatest, Allaah is the greatest, and all praise belongs to Allaah alone.” (See Musannaf ibn Abee Shaybah, no. 5769-5771; Masaa’il Ahmad narrated by Aboo Daawood, p. 88; al-Mughnee 2/293; Tamaam al-Minnah, p. 356).

Salmaan al-Faarisee (may Allaah be pleased with him) had said:

اللهُ أَكْبَرُ اللهُ أَكْبَرُ اللهُ أَكْبَرُ كَبِيرًا، اللَّهُمَّ أَنْتَ أَعْلَى وَأَجَلُّ مِنْ أَنْ تَكُونَ لَكَ صَاحِبَةٌ أَوْ يَكُونَ لَكَ وَلَدٌ أَوْ يَكُونَ لَكَ شَرِيكٌ فِي الْمُلْكِ أَوْ يَكُونَ لَكَ وَلِيٍّ مِنَ الذُّلِّ، وَكَبِّرْهُ تَكْبِيرًا، اللَّهُمَّ اغْفِرْ لَنَا، اللَّهُمَّ ارْحَمْنَا

“Allaah is the greatest. Allaah is the greatest. Allaah is greater than absolutely everything. O Allaah, You are more exalted and majestic than having a spouse, having a child, having a partner who shares Your dominion, or having an assistant or protector since You have no weakness whatsoever. Additionally, you – the person hearing this glorification – must proclaim Allaah’s absolute greatness profusely. O Allaah, forgive us. O Allaah, have mercy upon us.” (See Musannaf ‘Abdir-Razzaaq, no. 21505; as-Sunan al-Kubraa by al-Bayhaqee, no. 6354; Fath al-Baaree 2/462).

‘Abdullaah ibn ‘Abbaas (may Allaah be pleased with both of them) had said:

اللهُ أَكْبَرُ كَبِيرًا، اللهُ أَكْبَرُ كَبِيرًا، اللهُ أَكْبَرُ وَأَجَلُّ، اللهُ أَكْبَرُ وَلِلَّهِ الْحَمْدُ

“Allaah is greater than absolutely everything. Allaah is greater than absolutely everything. Allaah is the greatest and most majestic. Allaah is the greatest and all praise belongs to Allaah alone.” (See Musannaf ibn Abee Shaybah, no. 5764, 5773; Irwaa’ al-Ghaleel 3/126).

‘Abdullaah ibn ‘Abbaas (may Allaah be pleased with both of them) had also said:

اللهُ أَكْبَرُ كَبِيرًا، [وَ]اللهُ أَكْبَرُ كَبِيرًا، اللهُ أَكْبَرُ وَلِلَّهِ الْحَمْدُ، اللهُ أَكْبَرُ وَأَجَلُّ، اللهُ أَكْبَرُ عَلَى مَا هَدَانَا

“Allaah is greater than absolutely everything. Allaah is greater than absolutely everything. Allaah is the greatest, and all praise belongs to Allaah alone. Allaah is the greatest and most majestic. Allaah is the greatest for all the guidance that He has granted us.” (See Salaatul-‘Eedayn by al-Mahaamilee, no. 172, 182; Irwaa’ al-Ghaleel 3/126).

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[2:186] [وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ((And Messenger of Allaah, when My worshipping servants ask you about Me, tell them that I am indeed near)). It was narrated that] this passage provided the response to a question that was posed.{1} Some of the Companions had said to the Prophet (may Allaah grant him commendation and protection), “Messenger of Allaah, is our Lord near such that we may address Him in a lowered voice, or is He far such that we should call out to Him in a raised voice?” In response, Allaah sent down His statement, ((And Messenger of Allaah, when My worshipping servants ask you about Me, tell them that I am indeed near))…

Allaah – the Most Exalted – is the ever-watchful witness to all things who knows everything that is concealed as well as everything even more hidden than that. He knows each glance that every eye may steal, and all that people’s hearts conceal. Furthermore, He is near to the supplicant who calls upon Him since He responds to that call. This why He said, أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ((I respond to the call of the supplicant when he calls upon Me)).

There are two types of supplication: supplicating Allaah by way of obeying Him in general, and supplicating Allaah by asking of Him.

There are also two types of Allaah being near: Allaah’s nearness to all of His creation by way of His knowledge; and Allaah’s nearness to those who worship Him and supplicate Him, by way of responding to them, supporting them, and guiding them.

Whenever any supplicant calls upon his Lord with awareness and presence of heart; using words of supplication prescribed by Islaam; and without there being any obstacle that prevents his supplication from being answered, such as consuming what is impermissible or any other types of obstacles, Allaah has promised to respond to such a supplicant. This is especially so if the supplicant has pursued the means to having his supplication answered, namely: responding to Allaah – the Most Exalted – by complying with His commands and prohibitions pertaining to one’s words and actions, as well as having eemaan (i.e. correct beliefs) that leads one to respond to Allaah.

This is why Allaah then said, فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ ((Therefore, they must respond to Me and have correct beliefs about Me so that they would be soundly guided)). Hence, they would attain sound guidance, which entails being directed to correct beliefs and righteous deeds, as well as being rid of the misguidance that opposes those things. Furthermore, having eemaan in Allaah (i.e. holding correct beliefs about Him) and responding to His directives by complying with them are also means of attaining sound knowledge, as Allaah – the Most Exalted – said, ((People of eemaan, if you observe taqwaa of Allaah, He will give you the insight to distinguish between right and wrong)) [8:29]. Allaah then said:

Notes:

{1} The narration cited by the author here is inauthentic. For details, see al-Istee‘aab fee Bayaan al-Asbaab 1/103, Mawsoo‘ah at-Tafseer al-Ma’thoor 3/382, and the references mentioned in each. However, there are other authentic ahaadeeth that can be cited in this regard. There is an authentic hadeeth stating that Allaah’s Messenger (may Allaah grant him commendation and protection) mentioned that Allaah, the Almighty and Most Majestic, said, “I will be to My worshipping servant as He expects Me to be, and I will be with him when he calls upon Me.” [as-Saheehah 2942]. Another authentic hadeeth mentions that some of the Companions were with Allaah’s Messenger (may Allaah grant him commendation and protection) during an expedition and every time they climbed a high location, went up a hill, or descended into a valley, they raised their voices saying “Allaahu akbar” (Allaah is the greatest). Allaah’s Messenger (may Allaah grant him commendation and protection) came near to them and said, “People, take it easy on yourselves and lower your voices since you are not calling upon one who is deaf or absent. You are only calling upon One who is All-Hearing, All-Seeing. The One you are calling upon is indeed even nearer to each one of you than the neck of the animal he is riding.” Allaah’s Messenger (may Allaah grant him commendation and protection) then addressed the Companion who narrated the hadeeth, that being Aboo Moosaa al-Ash‘aree (may Allaah be pleased with him), and said, “ ‘Abdullaah ibn Qays, shall I teach you a statement that is one of the treasures of Jannah? ‘Laa hawla wa laa quwwata illaa billaah’ (there is neither movement nor strength except by Allaah).” [al-Bukhaaree 4204, Muslim 2704]. 

\End of notes.

[2:187] [أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَائِكُمْ هُنَّ لِبَاسٌ لَكُمْ وَأَنْتُمْ لِبَاسٌ لَهُنَّ عَلِمَ اللَّهُ أَنَّكُمْ كُنْتُمْ تَخْتَانُونَ أَنْفُسَكُمْ ((It has been made permissible for you to be intimate with your wives during the nights of fasting. They are a garment to you and you are a garment to them. Allaah knew that you had been betraying yourselves))]. When fasting was initially made obligatory for the people of Islaam, they were forbidden from food, drink, and intercourse during the night after sleeping. This put some of them through hardship and Allaah, the Most Exalted, subsequently made matters easier for them by permitting those things – food, drink, and intercourse – at any time throughout the nights of [Ramadaan] whether they had already slept or not. That was because they had been betraying themselves by not fulfilling some of the directives that Allaah had prescribed for them. فَتَابَ عَلَيْكُمْ ((so He guided you to repent)) by granting you leeway in a directive due to which you would be considered sinful had He not granted that leeway, وَعَفَا عَنْكُمْ ((and He pardoned you)) for your previous self-betrayal. فَالْآنَ ((Thus, now)) after this concession and leeway that Allaah has granted, بَاشِرُوهُنَّ ((you can be intimate with your wives)) and that includes intercourse, kissing, physical contact, and so on.

وَابْتَغُوا مَا كَتَبَ اللَّهُ لَكُمْ ((and seek what Allaah ordained for you)). In other words, by being intimate with your wives, you should have the intention of drawing nearer to Allaah – the Most Exalted – as well as achieving the most significant aims of intercourse, which are producing offspring, keeping yourselves and your spouses chaste, and fulfilling the objectives of marriage.

In addition, something else that Allaah ordained for you is Laylatul-Qadr (the night of decree) which is one of the nights of Ramadaan, the month of fasting. Thus, you should not let the aforementioned pleasure distract you from Laylatul-Qadr and cause you to miss it. The pleasure you forego can still be found at some other time; but if Laylatul-Qadr is missed, it cannot be found at any other time.

وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ ((And eat and drink until the white thread of dawn appears to you distinct from the black thread of night)). This refers to the end of the time during which eating, drinking, and intercourse are permitted.

This passage indicates that if a person is eating and so on, but does not know for sure whether dawn has come, he would not be considered sinful.

This passage also indicates that it is encouraged to have sahoor (the pre-dawn meal) and this is understood from the instruction conveyed [by the words ((and eat and drink))].{1} It can also be inferred that it is encouraged to delay that meal until shortly before dawn based on the meaning signified by Allaah granting a concession and making matters easy for His servants.{2}

This passage further indicates that it is permissible for one to reach dawn while in a state of janaabah (major intangible impurity) due to intercourse, without yet having performed ghusl (washing one’s entire body in the prescribed manner), and that does not affect the validity of one’s fast. This is because a necessary implication of being permitted to have intercourse until dawn is the possibility of being in a state of janaabah at dawn, and any necessary implications of something that is valid are also valid.{3}

ثُمَّ ((Then)) when dawn breaks أَتِمُّوا الصِّيَامَ ((you are to complete your fast)) by refraining from everything that breaks one’s fast إِلَى اللَّيْلِ ((until nightfall)) which refers to sunset.

The aforementioned permissibility of intercourse during nights that precede days of fasting does not apply to absolutely everyone; it is not permissible for the person observing i‘tikaaf. Thus, Allaah excluded such a person in His statement, وَلَا تُبَاشِرُوهُنَّ وَأَنْتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ ((And you are not to be intimate with your wives while you are observing i‘tikaaf in the mosques)).

This passage indicates that i‘tikaaf is something prescribed by Islaam’s teachings. I‘tikaaf refers to remaining in the mosque for a span of time with the intention of performing particular acts of obedience to Allaah, the Most Exalted, and fully devoting oneself to worshipping Him.

The passage also indicates that i‘tikaaf is only valid in a mosque. Additionally, the ال in the word الْمَسَاجِدِ can be understood as implying the mosques that they were familiar with at the time when the Qur’aan was being sent down: ones in which the five obligatory daily prayers are established.

This passage also indicates that intercourse is among the things that invalidates i‘tikaaf.

تِلْكَ ((These)) things mentioned here – namely, the impermissibility of food, drink, intercourse, and anything else that invalidates fasting; the impermissibility of failing to fast without a legitimate excuse; the impermissibility of intercourse for the person observing i‘tikaaf; and other impermissible matters while fasting – حُدُودُ اللَّهِ ((are the limits set by Allaah)). He set those limits for His servants, and further forbade them from those things by saying فَلَا تَقْرَبُوهَا ((so do not go near them)). This is more emphatic than saying “do not engage in them” since the prohibition of going near something impermissible entails the prohibition of actually engaging in the thing itself, as well as the prohibition of all means that lead to it. A servant of Allaah is instructed to avoid impermissible things, stay away from them to the utmost of his ability, and avoid all channels leading to them.

As for the commands one is instructed to fulfil, Allaah said about those things, ((These are the limits set by Allaah, so do not overstep them)) [2:229]. In that context, Allaah forbids transgressing those limits.

كَذَلِكَ ((Just as the preceding was clarified)), in other words, Allaah explained the foregoing rulings to His servants in the clearest and most complete way; hence, it is with such clarification that يُبَيِّنُ اللَّهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ ((Allaah makes His directives clear to people so that they would observe taqwaa)). When the truth becomes clear to people, they are likely to follow it; and when falsehood become clear to them, they are likely to avoid it. A person may do something impermissible because of his own ignorance of the ruling pertaining to it, and had he known it was impermissible, he would not have done it. Thus, since Allaah has clearly explained His evidences to people, they have no further excuse or argument for not complying with His directives. Hence, that clarification is a means leading to taqwaa (i.e. protecting oneself from Allaah’s punishment by fulfilling His commands and avoiding His prohibitions).

Notes:

{1} An authentic hadeeth mentions that the Prophet (may Allaah grant him commendation and protection) said, “Have sahoor (i.e. the pre-dawn meal consumed at the end of the night) because that meal certainly contains blessings.” [al-Bukhaaree 1932, Muslim 1095]. There are also other authentic ahaadeeth containing this directive.

{2} An authentic hadeeth mentions that the Prophet (may Allaah grant him commendation and protection) said, “Hasten breaking the fast (i.e. the meal after sunset), and delay the sahoor (i.e. the meal before dawn).” [as-Saheehah 1773]. There are also other authentic ahaadeeth containing this directive.

{3} ‘Aa’ishah and Umm Salamah (may Allaah be pleased with both of them) narrated that there were days when Allaah’s Messenger (may Allaah mention him with commendation and grant him protection) would reach dawn while in a state of janaabah due to intercourse. He would then perform ghusl and still fast. [al-Bukhaaree 1926, Muslim 1109]. The narration of the hadeeth from Umm Salamah contains the addition that he would not refrain from fasting that day, and he would not make it up at another time. [Muslim 1109]. 

\End of notes.