[Fasting for] a limited number of days. So whoever among you is ill or on a journey [during them] - then an equal number of days [are to be made up]. And upon those who are able [to fast, but with hardship] - a ransom [as substitute] of feeding a poor person [each day]. And whoever volunteers excess - it is better for him. But to fast is best for you, if you only knew.
ايام معدودات= Handful of days. Linguistically it refers to less than 10 days. It refers to the fasts of Ramadan because the days of Ramadan are a handful compared to the days of the year. It has been used rhetorically to encourage the muslims that fasting is easy e.g. a teacher tells his student that the exam is easy, so that the student doesn't become afraid and lose confidence
Whoever is ill or is on a journey should make up by fasting an equal number of days. "Ill" refers to a person who cannot fast without unbearable hardship or has a strong apprehension that his illness will be aggravated. This should be verified based on the opinion of a reliable doctor, or based on personal past experience. Pregnant and breastfeeding women are also included in this ruling.
While giving concession to a traveler, Allah says whoever is "on a journey" rather than "whoever is a traveler". This is to point out that merely leaving the home is not enough to claim the exemption, but the duration of travel should be taken into consideration. The precise duration is derived from Ahadith, and is considered 48 miles. Moreover, the travel will only be entitled to this exemption as long as his travel continues. If he stays at a place for fifteen days or more, he is no longer considered to be a traveler, based on a hadith. Allah has given us the rukhsah(concession) of not fasting if we are traveling, but if our travel is easy, the azimah(better, preferable course of action) would be to fast.
"Equal number of days are to be made up" suggests that fasts only have to be made up after the ill person regains health, and after the traveler returns home. If one dies before having the opportunity to make up for these fasts, he will not be required to make a bequest for Fidya. (MQ)
Those who have the strength to fast and are not restricted by sickness or travel but do not wish to fast, had the alternative to feed a poor person instead(fidya). Fidya is to pay the market value of approximately 1.6 kg wheat to a poor person, in lieu of every missed fast. But, Allah adds that whoever volunteers excess i.e. keeps extra fasts, or feeds extra people, it is better for him. And fasting is best in the sight of Allah as it has a lot of spiritual benefits and is a means of gaining His qurb.
PROGRESSION OF THE RULINGS OF FASTING FOR MUSLIMS
Initially, Prophet ﷺ used to fast for three days every month (ايام بيض) i.e. the 13th,14th and 15th of every month. He also used to fast on Ashura, the 10th of Muharram. When Allah revealed these verses "Fasting is for a limited number of days", it became fardh upon Muslims to fast in Ramadan. It was difficult for Muslims initially as they were not accustomed to fasting for an entire month, so Allah gave them the alternative of feeding a poor person as a concession.
After that, Allah revealed the following verse that "Whoever witnesses the month of Ramadan should fast" which abrogated the previous ayah. If a person is traveling or is ill, he has to make up for it later with an equal number of days. The concession of paying Fidya(expiation) was taken away from those who had the strength to fast. Fidya only remained permissible for those who were unable to fast in their lives because of old age or sickness.
Moreover, initially Muslims were not allowed to eat, drink or have relations if they fell asleep after Maghrib, even if the night wasn't over. Sleeping was taken to be an indicator of the beginning of the next fast. Some Sahaba karam R.A. faced difficulty as they fell asleep after Maghrib and had to fast without eating any meal. Some Sahaba had relations with their wives after having a post iftar nap in Ramadan. Allah made it easier by making these actions permissible until dawn, in fact Suhoor was made a Sunnah. (MQ)
PART 2: THE SPIRIT OF RAMADAN
The month of Ramadhan [is that] in which was revealed the Qur'an, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the new moon of] the month, let him fast it; and whoever is ill or on a journey - then an equal number of other days. Allah intends for you ease and does not intend for you hardship and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.
This is the only ayah about Ramadan in the whole Qur'an. How did Allah choose to introduce the month of the Qur'an? The Month of Ramadan is the one in which the Qur'an was sent down. The Qur'an was sent from the Lauh e Mahfooz (Preserved Tablet) to the lowest heaven in one night of Ramadan, but it was gradually revealed to Prophet ﷺ over the course of twenty three years. The defining feature of Ramadan is Qur'an, not fasting. We subconsciously associate Ramadan with fasting, hunger, thirst, and Iftaars. Ramadan has been reduced to a festive activity for us, and has lost its true spirit. We should repeatedly remind ourselves that this is the month in which the food for our soul came down. Ramadan was the turning point in history, as Qur'an brought a revolution and transformation in the entire world. The Qur'an had the power to transform entire civilisations in a brief span of time, so imagine how it can transform our hearts! Moreover, all the previous scriptures were also revealed in their entirety in the month of Ramadan.
This is the month of Qur'an, so we have to allow it to penetrate our hearts, and experience it the way we have never experienced it before. Ramadan is the month to rediscover and reflect upon the Qur'an, the way we've never reflected upon it before. Moreover, Allah mentioned the passive tense: In which was revealed the Qur'an. This shifts all the focus to the Qur'an exclusively. When we reconnect to the Qur'an, we rediscover our relationship with Allah.
THE DESCRIPTION OF QUR'AN
1) A guidance for humanity هدى للناس
2) Containing clear proofs of guidance بينات من الهدى
3) Criterion, or the ultimate separation الفرقان
The Muslims were already familiar with these roles of Qur'an when these ayahs were revealed (in the Madani period). None of this information was new for the sahaba, so why did Allah repeat this description? The purpose was to reintroduce us to the Qur'an, because in this month we are meant to dive into the Qur'an again. Every time we dive into the ocean of Qur'an, we come back drenched, with treasures and pearls. We can never claim to have experienced the entire ocean. The only thing we can claim to have experienced is a few drops of the ocean. Every time we dive, we will be touched by different drops and come back with different pearls. We can never say: I have entirely experienced and understood Surah Fatihah, or any other Surah for that matter.
The Qur'an is a guidance for all people i.e. it provides us counsel to deal with every possible situation. Sometimes, when we are in a difficult situation, we open the Qur'an and find personal tailored guidance in the Qur'an for ourselves. It is a guidance for all the people ناس, so this reminds us that we should be concerned with the guidance all of humanity. The mission of RasulAllah ﷺ must be revived and the word of Allah must be shared with all people.
للناس also emphasises that the Qur'an is a guidance for all people, irrespective of their culture, background or ethnicity. It is a guidance for all generations that have passed by, and all generations to come. The Bani Israel thought guidance and prophethood was exclusive to them, so Allah also negated them by making Quran a guidance for all humanity. All humans are equal in the sight of Allah, and there is no concept of racism in Islam. Our deen is so beautiful that Bilal R.A. stood next to Uthman R.A. during salah and there was no difference between them in the sight of Allah! The Qur'an is a unifying force for all Muslims.
The Qur'an contains clear proofs of guidance. All previous prophets were give a message and various visual miracles, but the miracles were limited to their own generations. Appreciating those miracles was effortless for those people. But people in the following generations could not experience those miracles, and gradually they became tales and fables for them. When we read about those miracles, it does not affect our hearts the way it affected the hearts of those who visually experienced it. Our Prophet ﷺ was given the message of Qur'an, which itself was a self evident miracle. But, it is not a miracle that will manifest itself to everyone, but only to those who reflect on the Qur'an. Allah not only gave us guidance, but also proofs and arguments to prove that this is the ultimate guidance.
The Qur'an is the criterion. فرق refers to having clear separation between things. Now, we have no excuse to go off sirat ul mustaqeem. Allah has given us clear laws and foundations of moral conduct. He has made clear the difference between good and evil and guidance and misguidance.
شهد means presence. شهر means month. Whoever witnesses the month of Ramadan, should fast in it. Fasting is obligatory for all those who "witness" or are "present" in the blessed month with the ability to fast (i.e. adult, sane, Muslim, resident, pure of ritual impurities). Whoever is ill, or on a journey, he should make up for it with an equal number of days. The option of expiation was taken away from a healthy person. The institution of fasting became harder because the number of days of fasting increased for Muslims, and now there was no alternative for a healthy person but to fast.
ALLAH INTENDS EASE!
Immediately after that, Allah says that He intends ease for you and does not intend hardship for you. Allah reassures us by repeating the same point twice! How does Allah intend ease?
1. Allah makes fasting naturally easy for us in Ramadan, more than at any other time in the year.
2. Allah gives us 30 days dedicated to fasting, that helps strengthen our Imaan and Ruh, and makes us strong enough to deal with real life situations after Ramadan. The Qur'an is the ultimate food for our soul.
3. Deen is an ease for us because it gives us detailed guidance on how to live our lives. Some rulings might apparently seem difficult, but there is long term Khayr for us in following them. Sometimes, a short term discomfort leads to long term benefits.
4. Allah has even given us easy alternatives for everything! If we make a mistake in salah, we can make sajdah sahw, if we make a mistake in Hajj we can offer sadaqah or sacrifice, if we miss our salah or fast, we can make up for it later, if we are unable to make up for it because of health, we can pay fidya. Allah hasn't kept a deadline for Qadha and we can make up for our missed ibadah at any point in our lives.
Some people twist the verse by saying that we should do whatever is easy for us. Whatever appears difficult, we should leave it. This is incorrect. The verse means that Allah has made ease for us, so we should make use of whatever ease Allah has given us. Allah does not intend to make things difficult for us. Allah does not burden a soul beyond its capacity. The verse can also be translated as Allah intends ease through you, which implies that fasting assists our purpose of spreading ease for other people.
Allah follows it by saying that He wants us to complete the count. Fasting in Ramadan is a tough training regimen for a fixed number of days, after which we have our graduation ceremony in the form of Eid. So, Allah says that He wants us to glorify Him because He guided us, referring to the takbeerat of Eid. Takbeer refers to declaring the greatness of Allah. Allahu Akbar implies that just like Allah was greater than all our desires in Ramadan, it needs to continue after Ramadan. Allah should be the biggest priority in our lives. What greater thing to be grateful for than the month of Ramadan and the blessing of Qur'an?
PART 3: FRUIT OF OUR LABOUR
And when My servants ask you, [O Muhammad], concerning Me - indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided.
In the previous Ayahs, Allah was speaking to us and conveying His message. In this Ayah, it is our opportunity to speak to Allah and complete the conversation. According to some narrations, this verse was revealed when a Sahaba asked Nabi Kareem ﷺ whether they should make dua silently or loudly i.e. Is Allah near or far? Or, a sahaba asked Nabi Kareem ﷺ at what time they can make dua to Allah? This verse was revealed to tell us that Allah is always there for us and always listening.
Imagine a mother sent her soldier son to a battle. She is extremely hopeful of his return, so she says that "when" he returns, I will rush to welcome him. The mother doesn't say "if" because she loves her son unconditionally, and cannot even consider the possibility of her son dying and not returning.
Allah is more than a loving mother to us. Allah begins the Ayah by saying "when" "my" slave ask "you" about "me", "Indeed I am near". Allah is in anticipation of our call and calls us "my" slaves. Allah owns and loves us by saying عبادى, My slaves! Imagine that Allah is the highest of the highest as our Rabb, and we are the lowest of the lowest as His slaves, but Allah is there for us. He also uses "me" instead of "us" to establish His closeness to us. Allah is so happy that He responds to the question directly, instead of responding through the tongue of Nabi Kareem ﷺ. Allah establishes a direct relationship with us, without the need of any intermediary or intercessor. Allah says انّى to place emphasis and remove all doubts about whether He is listening. قريب is an Ism Sift which has the internal meaning of "always" so Allah has always been near and always will be near. Allah never turned away from us, but we are the ones who turn our back to Allah. The advantage is that when someone is near, it is easier for us to communicate with them, as opposed to someone who is far away from us. This also makes us more conscious of the presence of Allah, and helps us increase in our Taqwa.
I respond to the invocation of "the" caller "whenever" he calls me. اجيب means "to respond." Allah does not say استجيب which means to try to answer, or to respond over time, but Allah says اجيب which means that Allah responds immediately. Allah responds to even the silent, unspoken duas in our hearts that have not even come upon our tongues yet. Allah does not put any conditions for responding to our dua, but He responds to every call, even if it is a single call دعوة. Anybody who calls, qualifies to be caller, even if he is not a Muslim. Allah listens to us even if this is the first time in our lives that we are making dua to Him and remembering Him. Don't forget that Allah has the right to be angry with us for neglecting His remembrance, but He still responds immediately. Some people lose patience and feel that Allah does not respond to their duas, but Allah always responds immediately with that which is best for us. Moreover, Allah first mentioned His response, and then mentioned our call, which implies that Allah is so eager to respond to us that He flipped the sequence in this ayah! SubhanAllah!
Also, note that Allah says "the" caller الداع as if He knows every single one of us personally. It is very hard to gain access to any person of authority or importance in the dunya, but Allah has given each one of us so much importance that He calls us "the" caller. He identifies and recognises every single one of us. Allah is closer to us than our jugular vein and can distinguish us from the millions of other people who may be calling Him simultaneously. If we are asked to listen and respond to multiple people simultaneously, we will not be able to make any sense or even recall their names! Allah also emphasises that He will respond whenever He is called i.e. immediately اذا دعان. It is very hard to arrange an appointment with important people, but Allah is with us 24/7. Allah is always available to listen to us, be it in the brightness of the day or the darkness of the night!
Allah follows it by saying that let them فليستجيبوا "try to respond to me". Allah values our niyyah and efforts, even if we are imperfect and unable to achieve the desired results. When they respond to me, they should believe in me وليومنوا. Allah mentioned belief because some people lose faith and assume that Allah is ignoring their duas, so Allah is reminding us to have tawakkul and sabr. Trust in Allah's plan, as His plans have the most khayr for us. Recall how the mother of Musa AS placed trust in Allah, and placed baby Musa AS in the river to protect him from being killed by Firaun's soldiers It was apparently a suicide mission, but Allah quickly reunited Musa AS with his mother, in the palace of Firaun. SubhanAllah!
Allah ends by saying يرشدون "that they may be rightly guided" because those people who have such a strong reliance upon Allah, stay firm on Sirat ul mustaqeem. The revelation from Allah, and dua made to Allah when combined together, set our lives straight. Allah speaks to us through the Qur'an, and we communicate to Allah through dua, SubhanAllah!
This verse is also an indication that we should make special dua in Ramadan, especially at the time of Iftaar and Suhoor. Ramadan is the month to reconnect ourselves to Allah through dua. Dua is the most intimate conversation with Allah so we should call Allah with presence of heart. We should make dua with the belief that Allah is always, constantly listening to us, and waiting for us to call upon Him.
The goal of fasting was defined as Taqwa. The goals of Ramadan are to complete the 30 day training period, to declare the greatness of Allah over everything else in our lives, and develop a feeling of gratitude for the Qur'an and every single blessing. The purpose of dua is to develop a relationship with Allah and be guided through it.
An-Nu'man bin Bashir (May Allah be pleased with them) reported:
The Prophet (ﷺ) said, "Du'a (supplication) is worship." [Abu Dawud].
Abu Huraira reported Allah's Messenger (ﷺ) as saying:
The supplication of the servant is granted in case he does not supplicate for sin or for severing the ties of blood, or he does not become impatient. It was said: Allah's Messenger, what does:" If he does not grow impatient" imply? He said: That he should say like this: I supplicated and I supplicated but I did not find it being responded. and then he becomes frustrated and abandons supplication. (Sahih Muslim)
Abud-Darda' (May Allah be pleased with him) reported:
The Messenger of Allah (ﷺ) said, "The supplication of a Muslim for his (Muslim) brother in his absence will certainly be answered. Everytime he makes a supplication for good for his brother, the angel appointed for this particular task says: 'A meen! May it be for you, too'."[Muslim].
Abu Hurairah (May Allah be pleased with him) said:
The Messenger of Allah (ﷺ) said, "You must not supplicate: 'O Allah! forgive me if You wish; O Allah bestow mercy on me if You wish.' But beg from Allah with certitude for no one has the power to compel Allah."[Al-Bukhari and Muslim]
Another narration of Muslim is: "A supplication should be made in full confidence and one should persistently express his desire (before Allah) in his supplication, for no bounty is too great for Allah to bestow (upon his slaves)."
Abu Hurairah [may Allah be pleased with him] narrated that:
The Messenger of Allah said: “Whoever wishes that Allah would respond to him during hardship and grief, then let him supplicate plentifully when at ease.” (Tirmidhi)
PART 4: THE LIMITS SET BY ALLAH
It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations]. They are clothing for you and you are clothing for them. Allah knows that you used to deceive yourselves, so He accepted your repentance and forgave you. So now, have relations with them and seek that which Allah has decreed for you. And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until the sunset. And do not have relations with them as long as you are staying for worship in the mosques. These are the limits [set by] Allah , so do not approach them. Thus does Allah make clear His ordinances to the people that they may become righteous.
رفث has been made permissible for all of you in the night of the fast. رفث encompasses all aspects of intimacy, including intercourse and everything that leads to it. Ramadan is the time to restore the loving relationship between husband and wife. Allah calls spouses a لباس for each other. It could refer to protection, zeenah, covering imperfections and closeness between spouses. Allah has mentioned this after the Ayahs of Ramadan because our spiritual efforts will be incomplete without developing a healthy, loving relationship with our spouses. This is important because an unhealthy relationship between spouses and a lack of sukoon at home affects our spirituality. The Shayateen are chained in this month, so this is the best time to reform the relationship.
Allah already knew that you were deceiving yourselves, and He has accepted your repentance. This refers to the mistakes made by Sahaba of having relations after post- Iftaar nap. Allah says, now have relations with them and seek that which Allah has decreed for you. And eat and drink until the white thread (brightness) of dawn becomes distinct from the black thread (darkness) of night. This refers to the time of Fajr adhan. Then complete the fast until sunset (Maghrib). So it is impermissible for one to engage in any of the prohibited actions after adhaan of Fajr or before the adhan of Maghrib. This can spoil the fast and a make up would be required.
Do not have any intimacy with them if you are in itikaaf. Itikaf literally means "to stay or remain attached to a place in seclusion". The sunnah itikah is the act of staying in the mosque in the last ten days of Ramadan. After Iftaar, it is permissible for the person inItikaf to eat and drink, but intimacy remains impermissible even at night. These are limits prescribed by Allah, so don't even go near them. If we go near the limits, we might end up crossing them unintentionally.
PRACTICAL TIPS:
Abu Huraira reported Allah's Messenger (ﷺ) as saying:
Allah the Exalted and Majestic said: Every act of the son of Adam is for him, except fasting. It is (exclusively) meant for Me and I (alone) will reward it. Fasting is a shield. When any one of you is fasting on a day, he should neither indulge in obscene language, nor raise the voice; or if anyone reviles him or tries to quarrel with him he should say: I am a person fasting. By Him, in Whose Hand is the life of Muhammad, the breath of the observer of fast is sweeter to Allah on the Day of judgment than the fragrance of musk. The one who fasts has two (occasions) of joy, one when he breaks the fast he is glad with the breaking of (the fast) and one when he meets his Lord he is glad with his fast. (Muslim)
1. Add the niyyah of Taqwa with every fast. "I intend to fast for the pleasure of Allah, to gain taqwa and draw closer to Allah, and become a better person"
2. Niyyah to reconnect to the Qur’an
Listening to the Qur’an, Recitation, Memorization, Understanding, Explanation.
Focus on a Surah as a project: memorize, recite in salah, reflect, understand, implement.
Ibn 'Abbas said, "The Messenger of Allah, may Allah bless him and grant him peace, was the most generous of people in giving charity. He was even more generous in Ramadan when Jibril, may Allah bless him and grant him peace, used to meet him. Every night of Ramadan Jibril used to come to him and the Messenger of Allah, may Allah bless him and grant him peace, would read the Qur'an to him. When Jibril came to him, the Messenger of Allah, may Allah bless him and grant him peace, was more generous in giving charity than the blowing wind.” (Al Adab al Mufrad)
3. Memorise Sunnah duas. Implement one Sunnah a day, inward and outward
4. Kick out distractions. Prepare for Eid well in time
5. Fardh comes first, so focus on faraidh and qadha, them move to Sunnah and nawafil
6. Simple Iftaar and Suhoor. Don’t waste precious dua time in preparing food
7. Maximise the barakah of last 10 nights. Try to sit in Nafl Itikaf at least.
8. Give charity
Zaid bin Khalid Al-Juhani narrated that:
The Messenger of Allah said: "Whoever provides the food for a fasting person to break his fast with, then for him is the same reward as his (the fasting person's), without anything being diminished from the reward of the fasting person.” (Tirmidhi)
9. Perfect our ikhlaaq. Fast from sins, not just food. Develop lasting habits that can be continued outside of Ramadan
Narrated Abu Hurairah:
The Prophet (ﷺ) as saying: Fast is a shield ; when one of you is fasting, he should neither behave in an obscene manner nor foolishly. If a man fights or abuses him, he should say: I am fasting, I am fasting. (Sunan Abi Dawud)
10. Invite others to deen this month as hearts are softer.
11. Make personal duas to Allah. Make a dua list
12. Habit of zikr. Remembering Allah in the heart, and with the tongue, only and also.
