Surah 2. Al-Baqarah

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Verses [Section]: 1-7[1], 8-20 [2], 21-29 [3], 30-39 [4], 40-46 [5], 47-59 [6], 60-61 [7], 62-71 [8], 72-82 [9], 83-86 [10], 87-96 [11], 97-103 [12], 104-112 [13], 113-121 [14], 122-129 [15], 130-141 [16], 142-147 [17], 148-151 [18], 152-163 [19], 164-167 [20], 168-176 [21], 177-182 [22], 183-188 [23], 189-196 [24], 197-210 [25], 211-216 [26], 217-221 [27], 222-228 [28], 229-231 [29], 232-235 [30], 236-242 [31], 243-248 [32], 249-253 [33], 254-257 [34], 258-260 [35], 261-266 [36], 267-273 [37], 274-281 [38], 282-283 [39], 284-286 [40]

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Quran Text of Verse 183-188یٰۤاَیُّهَاO youالَّذِیْنَwhoاٰمَنُوْاbelieve[d]كُتِبَIs prescribedعَلَیْكُمُfor youالصِّیَامُ[the] fastingكَمَاasكُتِبَwas prescribedعَلَیtoالَّذِیْنَthoseمِنْfromقَبْلِكُمْbefore youلَعَلَّكُمْso that you mayتَتَّقُوْنَۙ(become) righteous اَیَّامًا(Fasting for) daysمَّعْدُوْدٰتٍ ؕnumberedفَمَنْSo whoeverكَانَisمِنْكُمْamong youمَّرِیْضًاsickاَوْorعَلٰیonسَفَرٍa journeyفَعِدَّةٌthen a prescribed numberمِّنْofاَیَّامٍdaysاُخَرَ ؕotherوَ عَلَیAnd onالَّذِیْنَthose whoیُطِیْقُوْنَهٗcan afford itفِدْیَةٌa ransomطَعَامُ(of) feedingمِسْكِیْنٍ ؕa poorفَمَنْAnd whoeverتَطَوَّعَvolunteersخَیْرًاgoodفَهُوَthen itخَیْرٌ(is) betterلَّهٗ ؕfor himوَ اَنْAnd toتَصُوْمُوْاfastخَیْرٌ(is) betterلَّكُمْfor youاِنْifكُنْتُمْyouتَعْلَمُوْنَ know شَهْرُMonthرَمَضَانَ(of) Ramadhaanالَّذِیْۤ(is) thatاُنْزِلَwas revealedفِیْهِthereinالْقُرْاٰنُthe Quranهُدًیa Guidanceلِّلنَّاسِfor mankindوَ بَیِّنٰتٍand clear proofsمِّنَofالْهُدٰی[the] Guidanceوَ الْفُرْقَانِ ۚand the CriterionفَمَنْSo whoeverشَهِدَwitnessesمِنْكُمُamong youالشَّهْرَthe monthفَلْیَصُمْهُ ؕthen he should fast in itوَ مَنْand whoeverكَانَisمَرِیْضًاsickاَوْorعَلٰیonسَفَرٍa journeyفَعِدَّةٌthen prescribed number (should be made up)مِّنْfromاَیَّامٍdaysاُخَرَ ؕotherیُرِیْدُIntendsاللّٰهُAllahبِكُمُfor youالْیُسْرَ[the] easeوَ لَاand notیُرِیْدُintendsبِكُمُfor youالْعُسْرَ ؗ[the] hardshipوَ لِتُكْمِلُواso that you completeالْعِدَّةَthe prescribed periodوَ لِتُكَبِّرُواand that you magnifyاللّٰهَAllahعَلٰیforمَا[what]هَدٰىكُمْHe guided youوَ لَعَلَّكُمْso that you mayتَشْكُرُوْنَ (be) grateful وَ اِذَاAnd whenسَاَلَكَask youعِبَادِیْMy servantsعَنِّیْabout Meفَاِنِّیْthen indeed I amقَرِیْبٌ ؕnearاُجِیْبُI respondدَعْوَةَ(to the) invocationالدَّاعِ(of) the supplicantاِذَاwhenدَعَانِ ۙhe calls MeفَلْیَسْتَجِیْبُوْاSo let them respondلِیْto Meوَ لْیُؤْمِنُوْاand let them believeبِیْin Meلَعَلَّهُمْso that they mayیَرْشُدُوْنَ (be) led aright 2. Al-Baqarah Page 29اُحِلَّPermittedلَكُمْfor youلَیْلَةَ(in the) nightsالصِّیَامِ(of) fastingالرَّفَثُ(is) the approachاِلٰیtoنِسَآىِٕكُمْ ؕyour wivesهُنَّTheyلِبَاسٌ(are) garmentsلَّكُمْfor youوَ اَنْتُمْand youلِبَاسٌ(are) garmentsلَّهُنَّ ؕfor themعَلِمَKnowsاللّٰهُAllahاَنَّكُمْthat youكُنْتُمْused toتَخْتَانُوْنَdeceiveاَنْفُسَكُمْyourselvesفَتَابَso He turnedعَلَیْكُمْtowards youوَ عَفَاand He forgaveعَنْكُمْ ۚ[on] youفَالْـٰٔنَSo nowبَاشِرُوْهُنَّhave relations with themوَ ابْتَغُوْاand seekمَاwhatكَتَبَhas ordainedاللّٰهُAllahلَكُمْ ۪for youوَ كُلُوْاAnd eatوَ اشْرَبُوْاand drinkحَتّٰیuntilیَتَبَیَّنَbecomes distinctلَكُمُto youالْخَیْطُthe threadالْاَبْیَضُ[the] whiteمِنَfromالْخَیْطِthe threadالْاَسْوَدِ[the] blackمِنَofالْفَجْرِ ۪[the] dawnثُمَّThenاَتِمُّواcompleteالصِّیَامَthe fastاِلَیtillالَّیْلِ ۚthe nightوَ لَاAnd (do) notتُبَاشِرُوْهُنَّhave relations with themوَ اَنْتُمْwhile youعٰكِفُوْنَ ۙ(are) secludedفِیinالْمَسٰجِدِ ؕthe masajidتِلْكَTheseحُدُوْدُ(are the) limitsاللّٰهِ(set by) Allahفَلَاso (do) notتَقْرَبُوْهَا ؕapproach themكَذٰلِكَThusیُبَیِّنُmakes clearاللّٰهُAllahاٰیٰتِهٖHis versesلِلنَّاسِfor [the] peopleلَعَلَّهُمْso that they mayیَتَّقُوْنَ (become) righteous وَ لَاAnd (do) notتَاْكُلُوْۤاeatاَمْوَالَكُمْyour propertiesبَیْنَكُمْamong yourselvesبِالْبَاطِلِwrongfullyوَ تُدْلُوْاand presentبِهَاۤ[with] itاِلَیtoالْحُكَّامِthe authoritiesلِتَاْكُلُوْاso that you may eatفَرِیْقًاa portionمِّنْfromاَمْوَالِ(the) wealthالنَّاسِ(of) the peopleبِالْاِثْمِsinfullyوَ اَنْتُمْwhile youتَعْلَمُوْنَ۠know

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Translation of Verse 183-188

183. O you who believe! “Saum” (Fasting)²³⁵ is prescribed for you, as it was prescribed for those before you,²³⁶ So that you may become Godfearing.²³⁷

184. (Fasting) For a fixed number of days;²³⁸ but if anyone of you is ill or on a journey,²³⁹ the prescribed number of fasts (should be offered) on some other days. For those who find it hard to fast, there is a prescribed expiation of feeding one needy²⁴⁰ person (for each fast). But he that will give more of his own free will, it is good for him;²⁴¹ however, it is better²⁴² for you to observe fast, if you only knew.

185. Ramadan is the month²⁴³ in which was revealed the Quran, a guidance²⁴⁴ for mankind, containing clear proofs of the (right) guidance, and the criterion (of true and false). And whosoever of you is present during that month, should spend it in fasting; and whosoever of you is sick or on a journey, (should fast the same) number of other days. Allah desires ease for you and not hardship²⁴⁵ and (therefore teaches you how) to complete the period; and glorify²⁴⁶ Allah for having guided you and be thankful to Him.

186. And when my slaves ask you about Me, (tell them) I am indeed close²⁴⁷ (to them); I answer²⁴⁸ the prayer of the suppliant when he calls Me. So let them respond to My call and believe in Me, so that they may be led aright.

187. It is made lawful for you to go to your wives on the night of the fasts. They are your garments²⁴⁹ and you are their garments. Allah is aware that you were dishonest to yourselves in this respect and He has turned in mercy towards you and forgave you. So you may now have intercourse²⁵⁰ with them and seek²⁵¹ what Allah has written for you, and eat and drink until the white thread of dawn becomes distinct²⁵² to you from the black thread of night. Then complete your fast till the night appears; and do not hold intercourse with them while you are in seclusion in prayer (E’tikaf)²⁵³ in the mosques. These are the limits imposed by Allah, so approach them not.²⁵⁴ Thus Allah makes clear His signs to men so that they may fear Him.

188. And do not devour one another’s property by unlawluf²⁵⁵ means nor use it as bribe²⁵⁶ for the judges in order to devour knowingly a portion²⁵⁷ of the property of others sinfully.

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Commentary

235. Saum (Roza or Fasting) is a technical word in the Shariah which means abstaining from food and drink and sexual intercourse from dawn (Fajar) to sunset. This fasting is not like the ‘‘Barat” of other communities in which eating of fruits drinking fruit juice is permitted. But Roza is a form of worship in which complete abstinence from eating and drinking is essential. Not even a single sip of water is allowed to be taken during the fast. Besides, in Islam the fasting of only that person is recognised or is acceptable who has accepted Islam as his faith and observes fast only for Allah. Anyone observing fast without first becoming a Muslim cannot be said to be fasting according to Islamic tenets. Similarly hunger strike cannot be taken to mean the same thing as observing fast in Islam.

This command of observing fast was revealed in the year of Hejira 02, it is prescribed or is compulsory for every Muslim male and female. It is one of the five pillars of Islamic faith.

236. It means that fasting was prescribed for the earlier communities too. As a form of worship it had been an important item of the Shariah of the divine religions. Its mention is found in the previous Scriptures, though these holy books and the instructions in them are not existing in their original form. When Moosa (Moses) went on Mount Sinai to talk to Allah, he observed fasts during those40 days. Accordingly it is stated in Torah:-

‘‘And he was there with the Lord forty days and forty nights; he neither ate bread nor drank water”, (Exodus: Chapter 34 Verse 28) In the book of Isaiah prophet, fasting is described as under ;-

‘‘Behold, you fast only to quarrel and to hit with wicked fist. Fasting like yours this day will not make your voice to be heard on high, is such the fast that I chose” (Isaiah: 58:4 - 5)

Christ has emphasisd on sincerity and godliness in fasting:“And when you fast do not look dismal like the hypocrites, for they disfigure their faces that their fasting may be seen by men, truly I say to you that they have received their award.” (Mathew 6: 16)

237. This is the real purpose of fasting. The basis of Shariah is fear of God. Fear of God comes from keeping control over one’s desires, and feelings, and the training for keeping these desires and feelings under control is received by observing fast.

Man does not have only a material existence but has also a spiritual existence. For his spiritual strength and development, fasting is the best method. The pressure on man of his desires and feelings is reduced by fasting which creates the quality of self control. A man’s will power is strengthened. A man’s real power is in his heart and mind. Fasting purifies the mind and makes him an obedient slave of Allah and prepares him for the struggle of life. In Islam fasting does not mean remaining hungry and thirsty, but it is the means of providing a man with the opportunity of following the Islamic Shariah and generating in him a sense of obedience and attachment to Allah.

238. That is the burden of fasting is not put on you for many days but that in the whole year only a few days have been fixed for fasting In the verse that follows the prescription of Fasting is explained, which shows that by the few fixed days is meant the month of Ramzan.

239. No limits for journey or travelling are mentioned in the Quran or the Hadith. Therefore in case of any journey or travel when a man sincerely regards himself as in a state of Dawatul Qur’an 79 S.2 S.2 80 Dawatul Qur’an travelling, he may not observe fast. During sickness or travel it is optional to observe or not to obeserve fast. However, if the sickness is of a serious nat2ure fasting should not be observed.

240. Fast is not obligatory on very old people and on those who always remain sick and those who are very weak i.e. those for whom fasting may result in considerable hardship and who cannot be expected to be able to fast on other days, in lieu of the fasts of Ramzan they did not observe. Such helpless persons are allowed in lieu of one day’s fast to feed one needy person. The quantity and the kind of food should be such as a man eats in one day.

241. This means it is better if a man feeds more than one needy person in lieu of one day’s fast.

242. But as far as possible it is better to observe fast. The concession of feeding needy persons in lieu of fast should be taken advantage of only when compelled to do so by the circumstances.

243. Month is the lunar month which is recognised in Islam. Ramadan or Ramzan is the 9th month of the Lunar Year.

244. The Revelation of Quran was started in the month of Ramzan. The first verse, revealed in the Cave of Hira was revealed in a night of the month of Ramzan. Quran is the greatest blessing as it was revealed for the guidance of the mankind. The sense of gratitude for this greatest boon demands that this month be reserved for fasting so that the slaves of Allah may, by becoming free from the desires of the self, get closer to their Lord and prove by their action that nothing in the world is dearer to them than their Lord and His commands. It can be said that the month of Ramzan is like the season of spring for the growth and blooming of righteousness and fear of Allah.

245. The Islamic fast being harmonious with man’s nature and based on moderation is very simple and easy. It has full provision for the purification of self and reformation and development of personality. It leaves out those exercises and methods or self-control which have been devised by the followers of asceticism, yogis and sufis and which cannot be practised by the common man.

246. That is: accept the greatness of Allah, and His glory. This glorification of the Lord should be felt during fasting and also after the end of the fasting month on the occasion of the Id-ul-Fitr. Accordingly, the provision of saying “Takbirs” (greatness of Allah on the occasion of the offering of the ldd prayers ) is in consonance with these directions.

247. That is: though the slaves of Allah cannot see their Lord, they should not think that He is away from them. Indeed He is so close to them that the slaves can call Him whenever they like He always hears when they call Him and answers their prayer, one does not need anybody’s influence, recommendation or intermediacy to convey one’s prayers to Him. Every slave can reach his prayer or request directly to Him at any time and at any place. Therefore, for getting our prayers answered and desires met it is not necessary to seek the help of any Devi or Devta or a Saint or some medium or to take the help of some idols, One should directly ask for help from Allah other than whom there is no God and one should present all of one’s needs before Him.

248. Answering the paryers means that Allah grants the requests and fulfills the desires. If a slave begs from His Lord any thing and does so in the manner which is proper, then the Lord gives the desired thing to His slave. However, it is not necessary that the thing asked for may be given at that very time and that it should be given in the same form. Allah knows what is good for His slaves and therefore if a slave does not get the asked for thing immediately, it is reserved for him for future or for the Hereafter and he gets it in one form or the other. The discussion was about fasting and then the mention of calling Allah for help came up, which points to the fact that the person who observes fast comes closer to Allah who alone grants his supplications. That is why, according to the Hadith, a prayer for help made at the time of breaking a fast is termed as a prayer that is sure to be answered

And slay them wherever you find them and drive them out of the places from where they drove you out, for persecution (Fitna) is worse than slaughter. And do not fight with them near Masjid-e-Haram, unless they fight you there; so if they fight you, slay them. Such is the due punishment of the infidels. (Al-Quran)

249. The association of the husband and wife is like that of the hand and the glove. To refer to their relationship as garment is a very meaningful idiom. Garment provides a covering for the body. Similarly husband and wife, by providing to one another satisfaction, provide a covering for the sexual instincts of mankind.This relationship makes the manifestations of this instinct modest instead of vulgar. Garment or dress is adornment for mankind; similarly the husband is the adornment for the wife and the wife is the adornment for the husband. If this association of husband and wife does not take place, then the life loses all its charm, beauty and rhythm. The garment keeps men safe from the ravages of weather; similarly husband and wife keep one another morally safe from the assault of the devil.

On account of these advantages, conjugal life is considered desirable and preferable in Islam. The life of celibacy is considered undesirable.

250. In the earlier instructions about fasting it was not clear whether sexual intercourse with one’s wife in the night time during the month of fasting was permitted or not Since among tbe people of the Book there was restriction in the nightly intercourse during the month of fasting, this matter was disputable or uncertain for Muslims. Some people used to hold nightly intercourse in spite of being in doubt and were thus deceiving their own conscience. Shariah desires that in matters about which there are no clear orders, precaution should be taken. But Allah forgave this lapse and clearly gave permission to hold nightly intercourse with their spouses during the fasting month.

251. That is: seek children, which is the most important aim of the conjugal life. This clearly shows the intention of the Quran that children are the desired thing and the Divine intention is that human race should increase. Therefore, those who conduct the movement of birth control for curtailing the human race are working against the Divine intention. On the ground of ill health of a woman or such other compelling reasons some persons can be allowed to use certain birth control methods but to persuade all people to undergo vasectomy or tubectomy or to limit the number of children and to issue slogans like “Neither now nor ever afterwards” is the work of those people who accept neither natural nor spiritual guidance and are satisfied with their “scientific misguidance.”

252. For the People of the Book there was no permission for eating after rising from sleep during their fast. But Islam not only permitted eating after rising from sleep but insisted on this eating, which is known as “Sahri” in India.

253. Here the word “E ’tekaf” is used which means that a man should turn away from all worldly work and attachments and busy himself in worshipping and remembering and reciting the name of Allah. Those who intend to attempt “E’tekaf’, it is necessary for them to spend the last ten days of the month of Ramzan in a mosque and for them holding of intercourse with their wives during these ten days is forbidden.

254 . That is: it is dangerous to go near the limit from where the boundries of disobedience and law-breaking starts, as there is a danger of straying into the forbidden territory. Safety lies in keeping away from the frontiers of sin.

255. Immediately after instructions about fasting comes the instruction: not to eat up property of others unlawfully. This discloses the spirit behind fasting. Fasting teaches one to distinguish between the right and the wrong and to respect the Divine laws. Therefore, the act of eating up wrongfully or usurping the property of another person cannot be the work of a person who has accepted or has assimilated in himself this spirit of Islamic fast. Although observing fast with the help of the rightly earned bread is for a fixed period only, but the observance of distinction between the right and the wrong or eating up unjustly others’ property concerns a man’s whole life.

256. It means that one should not use bribery in order to wrongfully devour the property of others. Bribery is a very strong medium for wrongfully appropriating the property of others. When the guardians of law have a taste of this medium then there is no guarantee for the safety of the rights of the people. The rights of the people can be bought by money. In a society where bribery becomes common, the rulers, judges, etc become dishonest, then even the due rights of men cannot be had without paying bribes. That is why Islam has forbidden giving as well as taking of bribery. To curb corruption it is forbidden to give gift to the Officers and for the Officers to accept them.

257. That is: You very well know that bribery is an evil, is unjust and is a sin, reason also considers it a crime, religion and Shariah declare it a sin. Offering or taking bribe is therefore undoubtedly a sin and you should keep away from such an evil.