The Command to Fast
by Imâm Ibn Kathîr
2:183. 0 you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may acquire Taqwa
2:184. 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: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: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:0 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.[1]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.”[2]
Al-Bukhari recorded the same from Ibn ‘Umar and Ibn Mas’ud.[3]Allah said:...those who can fast with difficulty, (e.g., an old man), they have (a choice either to fast or) to fred 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 AlAkwa’ saying that when the Ayah:...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.[4] It was also reported from ‘Ubaydullah from Nafi’ that Ibn ‘Umar said; “It was abrogated.” [5] As-Suddi reported that Murrab narrated that ‘Abdullah said about this Ayah: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.”[6] Allah then said:But whoever does good of his own accordmeaning whoever fed an extra poor person,it is better for him. And that you fast is better for youLater the Ayah: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 AilingAl-Bukhari reported that ‘Ata heard Ibn ‘Abbas recite: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).”[7]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: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:And as for those who can fast with difficulty, (e.g., an old man)to mean those who find it difficult to fast[8] 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.”[9]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.”[10]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.This article was extracted from Tafsir Ibn Kathir Volume 1: Dar-Us-Salam Publications
Footnotes
[1] Fath Al-Bari 9:8, and Muslim 2:1018.[2] Fath Al-Bari 8: 26 and Muslim 2:792.[3] Fath Al-Bari 8:26.[4] Fath Al-Bari 8:29.[5] Ibid.[61 Fath Al-Bari 8:28.[7] Fath Al-Bari 8:28.[8] At-Tabari 3:431[9] Fath Al-Bari 8 :179.[10] Musnad Abu Ya’la 7:204.
The Virtue of Ramadan and the Qur'an
by Imâm Ibn Kathîr
2:185. The month of Ramadan in which was revealed the Qur’an, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). 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, and whoever is ill or on a journey, the same number [of days which one did not observe sawm (fasting) must be made up) from other days. Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allah [i.e., to say Takbir (Allahu Akbar: Allah is the Most Great)) for having guided you so that you may be grateful to Him.The Virtue of Ramadan and the Revelation of the Qur’an in it
Allah praised the month of Ramadan out of the other months by choosing it to send down the Glorious Qur’an, just as He did for all of the Divine Books He revealed to the Prophets. Imam Ahmad reported Wathilah bin Al-Asqa’ that Allah’s Messenger said:The Suhuf (Pages) of Ibrahim were revealed during the first night of Ramadan. The Torah was revealed during the sixth night of Ramadan. The Injil was revealed during the thirteenth night of Ramadan. Allah revealed the Qur’an on the twenty-fourth night of Ramadan.[1]The Virtues of the Qur’an
Allah said:...a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong).Here Allah praised the Qur’an, which He revealed as guidance for the hearts of those who believe in it and adhere to its commands. Allah said:and clear proofsmeaning, as clear and unambiguous signs and unequivocal proof for those who understand them. These proofs testify to the truth of the Qur’an, its guidance, the opposite of misguidance, and how it guides to the straight path, the opposite of the wrong path, and the distinction between the truth and falsehood, and the permissible and the prohibited.The Obligation of Fasting Ramadan
Allah said: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.This Ayah requires the healthy persons who witness the beginning of the month, while residing in their land, to fast the month. This Ayah abrogated the Ayah that allows a choice of fasting or paying the Fidyah. When Allah ordered fasting, He again mentioned the permission for the ill person and the traveler to break the fast and to fast other days instead as compensation. Allah said:...and whoever is ill or on a journey, the same number [of days which one did not observe sawm (fasting) must be made up) from other days.This Ayah indicates that ill persons who are unable to fast or fear harm by fasting, and the traveler, are all allowed to break the fast. When one does not fast in this case, he is obliged to fast other days instead. Allah said:Allah intends for you ease, and He does not want to make things difficult for you.This Ayah indicates that Allah allowed such persons, out of His mercy and to make matters easy for them, to break the fast when they are ill or traveling, while the fast is still obligatory on the healthy persons who are not traveling.Several Rulings concerning the Fast
The authentic Sunnah states that Allah’s Messenger traveled during the month of Ramadan for the battle for Makkah. The Prophet marched until he reached the area of Kadid and then broke his fast and ordered those who were with him to do likewise. This was recorded in the Two Sahihs[2] Breaking the fast mentioned in this Hadith was not required, for the Companions used to go out with Allah’s Messenger during the month of Ramadan, then, some of them would fast while some of them would not fast and neither category would criticize the others. If the command mentioned in the Hadith required breaking the fast, the Prophet would have criticized those who fasted. Allah’s Messenger himself sometimes fasted while traveling. For instance, it is reported in the Two Sahihs that Abu Ad-Darda’ said,
“We once went with Allah’s Messenger saws during Ramadan while the heat was intense. One of us would place his hand on his head because of the intense heat. Only Allah’s Messenger and ‘Abdullah bin Rawahah were fasting at that time.”[3]We should state that observing the permission to break the fast while traveling is better, as Allah’s Messenger said about fasting while traveling:Those who did not fast have done good, and there is no harm for those who fasted. [4]In another Hadith, the Prophet saws said:Hold to Allah’s permission that He has granted you.[5]Some scholars say that the two actions are the same, as ‘A’ishah narrated that Hamzah bin ‘Amr Al-Aslami said, “0 Messenger of Allah! I fast a lot, should I fast while traveling?” The Prophet said:Fast if you wish or do not fast if you wishThis Hadith is in the Two Sahihs [6] It was reported that if the fast becomes difficult (while traveling), then breaking the fast is better. Jabir said that Allah’s Messenger saw a man who was being shaded (by other people while traveling). The Prophet asked about him and he was told that man was fasting. The Prophet saws said:It is not a part of Birr (piety) to fast while traveling.This was recorded by Al-Bukhari and Muslim.[7]As for those who ignore the Sunnah and believe in their hearts that breaking the fast while traveling is disliked, they are required to break the fast and are not allowed to fast.As for making up for missed fasting days, it is not required to be consecutive. One may do so consecutively or not consecutively. There are ample proofs to this fact. We should mention that fasting consecutive days is only required exclusively during Ramadan. After the month of Ramadan, what is required then is to merely make up for missed days. This is why Allah said:...the same number (should be made up) from other days.Ease and not Hardship
Allah then said:
Allah intends for you ease, and He does not want to make things difficult for you.Imam Ahmad recorded Anas bin Malik saying that Allah’s Messenger said:Treat the people with ease and don’t be hard on them; give them glad tidings and don’t fill them with aversion.This Hadith was also collected in the Two Sahihs.[8] It is reported in the Sahihayn that Allah’s Messenger saws said to Mu’adh and Abu Musa when he sent them to Yemen:Treat the people with ease and don’t be hard on them; give them glad tidings and don’t kill them with aversion; and love each other, and don’t differ.[9]The Sunan and the Musnad compilers recorded that Allah’s Messenger saws said:I was sent with the easy Haniffiyyah (Islamic Monotheism). [10]Allah’s statement:Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days)means: You were allowed to break the fast while ill, while traveling, and so forth, because Allah wanted to make matters easy for you. He only commanded you to make up for missed days so that you complete the days of one month.Remembering Allah upon performing the Acts of Worship
Allah’s statement:...and that you must magnify Allah [i .e., to say Takbir (Allahu Akbar: Allah is the Most Great)) for having guided youmeans: So that you remember Allah upon finishing the act of worship. This is similar to Allah’s statement:So when you have accomplished your Manasik, (rituals) remember Allah as you remember your forefathers or with far more remembrance. (2:200)and:Then when the (Jumu’ah) Salah (prayer) is ended, you may disperse through the land, and seek the bounty of Allah (by working), and remember Allah much, that you may be successful. (62:10)and:and glorify the praises of your Lord, before the rising of the sun and before (its) setting. And during a part of the night, glonfy His praises, and after the prayers. (50:39, 40)This is why the Sunnah encouraged Tasbih (saying Subhan Allah, i.e., all praise is due to Allah), Tahmid (saying Al-Hamdu lillah, i.e., all the thanks are due to Allah) and Takbir (saying Allahu Akbar, i.e., Allah is the Most Great) after the compulsory prayers. Ibn ‘Abbas said, “We used to know that Allah’s Messenger saws has finished the prayer by the Takbir.”[11]Similarly, several scholars have stated that reciting Takbir the during ‘Id-ul-Fitr was specified by the Ayah that states:(He wants that you) must complete the same number (of days), and that you must magnify Allah [i.e., to say Takbir (Allahu Akbar: Allah is the Most Great)) for having guided you...Allah’s statement:...so that you may be grateful to Him.means: If you adhere to what Allah commanded you, obeying Him by performing the obligations, abandoning the prohibitions and abiding by the set limits, then perhaps you will be among the grateful.This article was extracted from Tafsir Ibn Kathir Volume 1: Dar-Us-Salam Publications
Footnotes
[1] Ahmad4:107[2] Fath Al-Bari 3 :213, Muslim 2:784.[3] Path Al-Bari 4 :215, and Muslim 2:790.[4] Muslim 2 :790.[5] Muslim 2:786.[6] Fath Al-Bari 4:211, and Muslim 2:789.[7] Fath Al-Bari 4:216, and Muslim 2:786.[8] Ahmad 3:131, and 209, Fath Al-Bari 10:541, and Muslim 3:1359.[9] Fath Al-Bari 7:660, Muslim 3:1587.[10] Ahmad 5:266.[11] Sahih Al-Bukhari no. 842.