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a} Nik ah as Mebumened HMenaye ar. Tabor,

www.alhassanain.org/english

Al-Mizan An Exegesis of the Qur'an, vol 3

From Suratul Baqarah (2), verse 183 to Suratul Baqarah (2), 223 The tafseer of Surah al-Baqarah continues in the third volume with the exposition of verses 183-185 and the volume ends with the commentary

of verses 222-223 of the same Surah.Translated by Allamah Sayyid Sa'eed Akhtar Rizvi.

Author(s): Allamah Sayyid Muhammad Husayn at-Tabataba'i

Translator(s): Allamah Sayyid Sa'eed Akhtar Rizvi

Publisher(s): World Organization for Islamic Services [W.O.F.LS.]

www.alhassanain.org/english

English translation

First edition 1982/1402

Translated from the Arabic al-Mizan fi tafsiri ’1-Qur’4n,

Beirut, 1393/1973 (3rd ed. )

Published by:

World Organization for Islamic Services, P. O. Box No. 11165-1545, Tehran — IRAN.

Features of Volume 3:

The tafseer of Surah al-Bagarah continues in the third volume with the exposition of verses 183-185 and the volume ends with the commentary of verses 222-223 of the same Surah.

The discussions of this volume are concerning the following subjects:

The revelation of the Qur'an in the month of Ramadan and on the Night of Power (laylat al-gadr) with special emphasis on its stage by stage revelation; meaning of du'a’-supplication; private ownership as one of the permanent social institutions; jihad, as enjoined by the Qur'an; the social necessity of defense; mut'ah (temporary marriage); hajj-generality of its laws; the problem of raj'ah (resurrection) and refutation of the doubts expressed by some people against it. There is a comprehensive discussion about the reality of human existence, and the history of mankind, the origin of human existence and general human characteristics, emergence of differences among human beings, human life in the Hereafter and other such issues have been fully investigated. 'Allamah Tabataba'l has expressed his scholarly opinion regarding these issues and analyzed them with remarkable insight.

There is a significant discussion regarding the problem of prophethood, which has been discussed from various angles, such as the Qur'anic, philosophical and social.

Allamah Tabataba'l has also analyzed in detail the purport of the verse:

“...And whoso becomes a renegade and dies in his disbelief: such are they whose works have fallen both in the world and Hereafter....” (2:217)

With reference to this verse, he has dealt with the problem of the futility of actions. In this context he has discussed the Qur'anic injunctions concerning the acts and other related problems at a high academic level and estimated them carefully.]

In the Name of Allah,

The All-compassionate, The All-merciful Praise belongs to Allah, the Lord of all being; the All-compassionate, the All-merciful; the Master of the Day of Judgement; Thee only we serve, and to Thee alone we pray for succour:

Guide us in the straight path; the path of those whom Thou hast blessed, not of those against whom Thou art wrathful, nor of those who are astray. oh cK ok ck O”’ Allah! send your blessings to the head of your messengers and the last of your prophets,

Muhammad and his pure and cleansed progeny. Also send your blessings to all your prophets and envoys.

AB ee ig reeds 46) AL a ie ak Gl a 7 ee Pa = Al lec Can

‘ ale, 1A Absa us | <paiiiiaiys A ACA, Sietihes

Notice:

This version is published on behalf of www.alhassanain.org/english The composing errors are not corrected.

TABLE OF CONTENTS

TRANSLITERATION ecsssennencccccccccceeeeeeenssseccceseeeeeeononocsens 10 FOREWORD [IN ARABIC] sssscccccceeeennnnecccceeemeeeeeeeeccseceeeeee 11 FOREWORD csssncunennnnccccneeenneeeeneoneosscneeeeeeeosoncceeceeseeeenens 13 Volume 3: Surah Baqarah, Verses 183-185 sassscennnseceensecceneneeeens 15

GENERAL COMMENT ...sccccseeeeeeeeeeeeeeeeeeeeeeeeeeeeeggeenenegs 15 COMMENTARY oo ccccceeeeecceeeeee seen eeeeeeenen eens eeeeeeeeaggeenenags 17 TRADITIONS occ cece cee eee ecee eee e eens ee eeeenn ea eeeeeeseeengeeeeeegs 34 Volume 3: Surah Baqarah, Verse 186 sssssccensscccneueceneneeneeenenssns 40 COMMENTARY oo ccceeeeeeccceeeee ee eeeeeeeeeseneeeeeeeeeeesegeeeengs 40 TRADITIONS vistvediaincehicis tives evident ieuitinadadiaei te daaeaer ale 44 Volume 3: Surah Baqarah, Verse 187 sasssccensseccnececceeueeueeenennsnn OS COMMENTARY siitiernniiiiin ciate edemmietrornie mares 53 TRADITIONS occ cece cece eee eee e cece eee e ee eeeeeenn ee eeeeeeseesaggeeeeegs 58 Volume 3: Surah Baqarah, Verse 188 sssssccnunseccneeeeeeeneenceeeessses 60 COMMENTARY . oc cccseeeeeccceeeee nese eeeeeeeeeneeeeeeeeeeeeagaeenengs 60 TRADITIONS actvieniierediels simi ancunie mri vere 61 Discourse On Social SCIENCCsssscsceeceeeceeeeeeeeeeeeeeeeeeeeeeeaueneages 62 Volume 3: Surah Baqarah, Verse 189 sasssccnneseccneeecceeneeneeeneensen 03 COMMENTARY oo ccceeeeetccee eee e ee eeeeeeeeeeen eee eeeeeseesenaneeenegs 63 TRADITIONS sisecienria cietiteaeies eine deerteivarenrorencraeetuaanns 65 Volume 3: Surah Baqarah, Verses 190-195 sasssceunnseceenenecensnenenes 67 GENERAL COMMENT ...scccceeeeeeeeeeeeeeeeeeeeeeeeeeeeeegneeeeenegs 67 COMMENTARY oo eccceeeeeeccceeeee nese eeeeeeeeen eee eeeeeeeesageeeeeags 68 THE WAR, AS ORDAINED BY THE QUR’AN .iseesseeeeeaeeeeeenees 72 FROM THE SOCIOLOGICAL POINT OF VIEW... ..:seeecseeeeeeeeees 76 TRADITIONS tives diva enceida cites veer Waals eater ad clea gaia na dee 78 Volume 3: Surah Baqarah, Verses 196-203 sassssceeneneeeennsceneeeeeeen OL COMMENTAR Vii coneerenistiiiiacieiiensriiiwde mien einai 82 TRADITIONS cette Hire tiatectie sae ed cdeneeiarentiereraietaauraens 89 TRADITIONS ON MUT’ATU’L-HAJ] wc cc cccceeccceeeeeeeeeeeeeeeeeees 93 Volume 3: Surah Baqarah, Verses 204-207 sassscennnscceensnecenseeeens 102 COMMENTARY siemecianiienieiiinisiarrireieinitecieters mis 102 TRADITIONS oo. cc cece cece eee cece eee e eee e eee eeeeenn eee eeeeeseeseganeeees 105 Volume 3: Surah Baqarah, Verses 208-210 sasssccnnnseceeesscenseeeees 108 COMMENTARY oo ccceceeeeccee eee e ee eeeeeeeeeeeeeeeeeeeeeeeeageeeeengs 108 "FRADITVIONS iatvnsaaininr cra dae laerne va vevawes einai cenaa viens Teens ene 112 OTHER TRADITIONS .ussecccceeee eee e eee eeeeeee eee eeeeeeeeeneeeenes 113 Volume 3: Surah Baqarah, Verses 211-212 sssssccunuscceeeeseceneeeneee 117 COMMENTARY uo cccceeeeetccce esse ee eee eeeeeenneeeeeeeeeeeeegaaneeeags 117 Volume 3: Surah Baqarah, Verse 213 sssssccnnsscccnececceeneeneeeeennen 119 GENERAL COMMENT ..sscccceeeeeeeeeeeeeeeeeneeeeeeeeeeeeageeeeengs 119

HOW MANKIND CAME INTO BEING. seccccceeeeeeeeeeeeeenennees 120

HIS COMPOSITION FROM SOUL AND BODY ....sccecceeeeeeeeeee 120 HIS PERCEPTION AND CONNECTION WITH OTHER THINGS . 121 HIS PRACTICAL KNOWLEDGE ...ccceeesceeeeceee eens ee eeeeeeeenaes 121 HIS EXPLOITATION OF OTHER THINGS ...cceeeeeeeeeeeeeeeeeeeee 123 MAN IS SOCIAL BY NATURE ..eeccccceeeeeeeeeceeeeeeeeeeeeeaaeaaes 123 DIFFERENCE AMONG HUMAN BEINGS. ....ccceeeee ee eeeeeeee eens 124 RELIGION REMOVES THE DIFFERENCE ....cccceeeeeeeeeeeeeeeees 125 DIFFERENCE IN RELIGION ITSELF ...ccscceeeccceeeeeeeeeeeaeeeees 127 MAN AFTER THIS WORLD... .: cs ccccee cece ee eeeeeeeeeeeeeeeeeaeeeaes 128 COMMENTAR Y¥ suas prada sete essa ian even beans ecch een tra teenie 128 SINLESSNESS OF THE PROPHETS ....cccsseeeeeccceeeeeeeeeeeeaaaes 137 ABOUT PROPHETHOOD....cccccceecccceeee eee eeeeeeeneneeneeeeeeanee 143 TRADITIONS oificaaiann ce Coated das sb eiitiaes Soe deuaenind ena enaed oun wa 146 PROPHETHOOD: FROM A PHILOSOPHICAL POINT OF VIEW . 151 SOCIOLOGICAL ARGUMENTS ABOUT PROPHETHOOD ....... 152 Volume 3: Surah Baqarah, Verse 214 sssssccnnusnccmeceeeeneenceeeesnes 160 COMMENTARY oo cccceeeeeeccceeeee ee eeeeeeeenneneeeeeeeeeeeeaganenengs 160 Volume 3: Surah Baqarah, Verse 215 ssssscccnsscccnececeeneenenenennen 162 COMMENTARY ..cccccceeeecccceeeeueeeeeeeeeeeeeueeeeeeeeeeeaggeeeeees 162 TRADITION Sosdcetrvvites cia eeeinse ei cava aenbinaenccriatate naa weees 164 Volume 3: Surah Baqarah, Verses 216-218 sassscennnscceeneseeeneseeess 166 COMMENTARY wusa vena iitcsvasreviaretee SeinnrTecciiwcateaaaeian eae 166 FORFEITURE OF DEEDS 1. ccc ecceetee eee e eee eee eeeeenne eee eeeeeneee 170 AN ESSAY ON THE RULES GOVERNING ACTIONS ...eeeeeeeeee 173 A) About Their Reward and Punishment: ....sscscesceeeeeeseeseeeans 173

B) Actions preserved, written and embodied: ...csscccceeeeeceeeeeaes 181

C) Relation between actions and. “‘natural’’ phenomena: ........... 181

D) Actions with reference to happiness and misery: ..ssseeeeeeeeeees 185

E) Actions with reference tO reaSON: srsscascaeceeeeeueeeeeeeaueeaeaes 188 "FRADITIONS ierinia enna seteatiaesaea i vooneeeeieh aaa anad Vedte Tecnu kae 188 Volume 3: Surah Baqarah, Verses 219-220 sasssccnnusccneessecenseeeees 192 COMMENTAR Yiiwisiiendiiaeieten iin device nienertecaratia 192 TRADITIONS scitvorivarncesiane ines sii aide ere diane aan es 199 Volume 3: Surah Baqarah, Verse 221 sssssccnnnsnccneneeneneenennnenen 203 COMMENTAR Ywiiiiecisiiiiitive crite ed inmier el sevens 203 TRADITIONS seein de tatinn tated ees tat caneeee sour enendstiecedaacuan 207 Volume 3: Surah Baqarah, Verse 222-223 ssssssccnnnecceennsneennseeess 208 COMMENTARY ..cccceeeeeecceeeee eee eeeeeeeeneeeeeeeeeeeseeeegaeeeengs 208 TRADITIONS saetitivieiei rita cinriircaneriniianetiennlaernaes 215

Notes sunnununemeememn ence nee 222

LIST OF THE IMPORTANT SUBJECTS DEALT WITH IN THIS VOLUME cssccncnnnnnuennnunnceneenneeneeeennnenegneenuueuuueuuuuguusnunans 223 APPENDIX “A” sacccccccnnnnnnneununeeeneeeneeeeenennnununennueueeuuuaunnn 220 APPENDIX “B” sscccccccnnneueenuuunceeneeeneeeeenuneaucennnnuuuuuuuuuugun 229

TRANSLITERATION

TRANSLITERATION ARABIC LETTERS

Symbol Transliteration Symbol Transliteration £ ’ ~ k - b J 1 = t a m ~ th re) n d j , h C h 5 w < kh g y > d 3 ah, at 3 dh ( construct state) J r J article al- and *] 3 zi (even before the ‘gs P antepalatals) o sh Long Vowels we $ j a w= d $ a ~- t 3 I - z & ‘or‘ Short Vowels € gh _ a _i = u 3 q _ i

10

FOREWORD [IN ARABIC]

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SYN dnrgs Bile Ve oe SU STAY pnt 25 J SL Nay IL bat Ua pp ole he SN ane obistny UY (Otjeally de Wyle! ay Leal Benn! Re alder be ay ee SU OT AU alSe pati 9 Ug ZY Ul wslg, PLB spt pel te AES el SY le Lie a gL! tgp Lal GAS 5 6 pall Cal gh le Cell Rad oe ab og Ly me Be OSS AUS bade Vaacel why cde Dy ell G DY atlanmy gle Lh! Meat GIS LS lpr geet! y Sle Vi ae JL pe Se nell y ES ey ee Ble

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IL oF poli La Lays! leah ay YOY am ye ot Ye calls PASS mle Sebel HLL (Uy Goeth Lady is vet obey! alll BN debe oll SI ola CBN) 5 (Olea abel pyar Kandy EN Sie dae Bl oy SIV eet |

+d ela) cpile Lee! ti dom AN eljel Sth IO: dale UO UM Wig Sel Ske

(pS aged Ladle Clee dame ot lees ats «dls cle ails pe Sl thal) ipa y ole Lig 9 Uintiyy tly L ploy baby oly

pall oi 9 dye!

ee Sha Dll Lop! veev/e/s

CAN; doe ly GI de) Vaar/v/s Oly! — alge

12

FOREWORD

1. al-‘Allamah as-Sayyid Muhammad Husayn at-Tabataba’i (1321/1904 - 1402/1981) - may Allah have mercy upon him was a famous scholar, thinker and the most celebrated contemporary Islamic philosopher. We have introduced him briefly in the first volume of the English translation of al- Mizan which will be published, by the help of Allah, in the near future.

2. al-‘Allamah at-Tabataba’1 is well-known for a number of his works of which the most important is his great exegesis al-Mizan fi tafsiri *1-Qur’an which is rightly counted as the fundamental pillar of scholarly work which the ‘Allamah has achieved in the Islamic world.

3. We felt the necessity of publishing an exegesis of the Holy Qur’an in English. After a thorough consultation, we came to choose al-Mizan because we found that it contained in itself, to a considerable extent, the points which should necessarily be expounded in a perfect exegesis of the Holy Qur’an and the points which appeal to the mind of the contemporary Muslim reader. Therefore, we proposed to al-Ustadh al-‘Allamah as-Sayyid Sa‘Id Akhtar ar-Radawi to undertake this task because we were familiar with his intellectual ability to understand the Arabic text of al-M1zan and his literary capability in expression and translation. So we relied on him for this work and consider him responsible for the English translation as al- “Allamah at-Tabataba’I was responsible for the Arabic text of al-Mizan and its discussions.

4. We have proceeded to publish the translation of the second volume of the Arabic al-Mizan earlier as it was ready for printing, whereas the first volume is not ready yet for the reasons which we do not wish to state here. So we saw no reason in delaying its printing. We have included two appendixes: one for the authors cited in all the volumes of al-Mizan, and the other for the books cited therein. These two appendixes have been attached to the first volume of the English translation. Apart from this, the reader will find two appendixes in all the volumes of the translation of al-M1zan.

OK KK

We implore upon Allah to effect our work purely for His pleasure, and to help us to complete this work which we have started. May Allah guide us in this step which we have taken and in the future steps, for He is the best Master and the best Helper.

WORLD ORGANIZATION FOR ISLAMIC SERVICES

(Board of Writing, Translation and Publication )

6/4/1402

1/2/1982.

Tehran-IRAN.

13

Volume Three ch.2, vrs. [83-223

[SURHA BAQARAH]

Volume 3: Surah Bagarah, Verses 183-185 . HG GS oe etl BSS US flea Eade os aes (at Aa GG si 5 ai ie ee » DNS dae EG a)

6 2) $5 Ii yti oly 65 HS 5s Ua Sl alk S oS flab £13 5 Lb! sah « Bs Clas OS 6d STAN an Jf GAN Glas; 245 Cas) Si2les wg ol 32 HS ke fe il ays BB iy 6 ards 5b tees yt 3 8 oly Ue Ae AN 1S Ay shall 1 LSay pall 228 43 Wy Zod tee Li 43 3 58

nop 5ySH5 peels ola

“0' you who believe! Fasting has been prescribed for you, as it was prescribed for those before you, so that you may guard yourselves (against evil) (183), for a counted number of days; but whoso among you be sick or on a journey than (he shall fast) that number of other days; and those who are with difficulty able to do so, on them is a redemption by feeding a poor man, and whose, on his own accord performs good, it is better for him, and that you fast is better for you if you know (184); The month of Ramadan, in which was sent down the Qur’an, a guidance for the people, and clear evidence of guidance and discrimination (between right and wrong); so whosoever of you witnesses the month, he shall fast therein; and whosoever is sick or on a journey (he shall fast) the same number of other days; Allah desires ease for you and He desires not hardship for you; and so that you may complete the (prescribed) number, and that you may glorify Allah for his guiding you, and so that you may be thankful to Him. (185)

GENERAL COMMENT

The sequence of the three verses shows that they were revealed together; for a counted number of days (in the beginning of the second verse) is an adverbial phrase which qualifies the word, fasting, in the first verse; and the month of Ramadan in the beginning of the 3rd verse is a predicate, whose subject is a deleted but understood pronoun denoting the words counted number of days (which appear in the 2nd verse). Thus it would mean, the counted number of days is the month of Ramadan. Alternatively, it may be a subject of a deleted but implied predicate, and would mean the month of Ramadan is that in which fasting is prescribed for you. As a third possibility, it may be an alternative of the fasting mentioned in the first verse. Whatever be the grammatical position, it is the explanation and description of the counted number of days in which fasting has been prescribed. Therefore, all three verses are a well-arranged statement with a single aim, i.e., promulgation of the ordinance of fast in the month of Ramadan.

Obviously, the first sentences have been revealed to prepare minds for the final ones. The first two verses are like a preparatory statement, with which a speaker tries to keep the audience calm and quiet, and this ensures that they do not become restless on hearing the tough commandment which

\

15

he is to announce shortly. All the sentences in these two verses gently lead the hearer's mind to the ordinance of the fast of Ramadan They mention such things as remove gloom and anxiety, cheer the soul and imperceptibly assuage the mood of unruliness and disobedience. They point to various concessions and indulgences which have been incorporated in the commandment. And all this is in addi-tion to the goods of this world and the next which may be earned by following, the law. It is for this reason that the sentence () you who believe! Fasting has been prescribed for you is followed by the phrase as it was prescribed for those before you - hinting that you should not think it as a heavy burden nor should you feel ‘gloomy, for it is not a new command for which you have been singled out; it was ordained for previous peoples also.

It further encourages them by pointing out: by following this command you may get what you aim at by your faith - and that is piety (taqwa) which is the best thing for those who believe in Allah and the Day of Judgment - and you are believers. This is the import of the phrase so that you may guard yourselves (tattaqun) from the same root as (taqwa).

Moreover, this worthy action, which inspires the hope of piety in you (as it did in your predecessors) does not involve all your time, nor even most of it. It is only for a counted number of days. The word days (ayyaman) is a common noun, and, it shows-insignificance. Its adjective, “counted”, hints that the number is very easy (as we see in the words of Allah in the Qur’an, 12:20, And they sold him for & price, some counted pieces of silver).

Allah, now points to further concessions: Look how We have been lenient on the man who has a genuine difficulty in keeping the fast, as well as on the person who is hard pressed to do so. Such a man should redeem it by a substitute which is neither difficult nor heavy, and that is feeding a poor person. But whoso among you be sick or on a journey, then (he shall fast) that number of other days; and those who are with difficulty able to do so, on them is a redemption by feeding a poor man. You must appreciate that this act brings much good to you; and that Allah has made it as easy for you as possible. It is in your interest that you should perform it willingly and eagerly without reluctance, sluggishness or annoyance; because if one performs a good deed on his own accord, it is better for him than if he does it under coercion. This point is made clear in the words: And whoso on his own accord performs good, it is better for him, and that you fast is better for you if you know.

In this way, the first two verses prepare minds for the third verse, So whosoever of you witnesses the month, he shall fast therein ...

In the light of this explanation, it is clear that the sentence in the first verse, Fasting has been prescribed for you, is the report of the fact of prescription; it is not the initial promulgation [like the verses, O Ye who believe! retaliation is prescribed for you in the matter of the slain... (2:178) and Bequest is prescribed for you, when death approaches one of you if he leaves behind wealth, for parents and near relatives .. . (2:180)| There is a difference between retaliation in the matter of the slain and bequeathing to parents and near relatives on the one hand, and the fast on the other. Retaliation for the slain is a matter which is dear to the hearts of

16

the heirs of the slain; and it conforms with the natural rage which is inflamed in them when they see the mur-derer alive and safe without any worry for the crime he had committed. Likewise, tender love for one's relatives is in itself enough to encourage one to make one's will in favor of one's parents and relatives, and especially so at the time of death and permanent separation. These two commandments, i.e., retaliation and bequest are in conformity with natural feelings, and, as such, they do not require preparatory statements or preambles before their promulgation. But the case of the fast is different. Here the man is denied his choicest desires and most coveted acquirements, i.e., food, drink and sex. It is a heavy burden which should, by nature, be disliked by him. When such an order is directed to the general public it needs some preparatory and introductory statement so that they may accept this hardship willingly and eagerly. Therefore, the prescription in the verses of retaliation for the slain and bequest for parents and relatives is the original promulgation (without need of any preamble); but the words: Fasting has been prescribed for you is just a report of the commandment and has been used as the preamble of the actual command which comes later: so whosoever of you witnesses the month, he shall fast therein ...

COMMENTARY

Qur’an: O ye who believe.

This mode of address reminds them of a virtue (faith, belief) which encourages them to accept whatever order is given to them by their Lord, even if it is against their desires and habits.

The verse of retaliation also begins with this very phrase because the Christians, unlike other people, did not believe in retaliation. Therefore, it was necessary to point out that retalia-tion is allowed to the faithful, even if others do not believe in it.

Qur'an: Fasting has been written (i.e. prescribed) for you, as it was written (i.e. prescribed) for those before you:

“Kitabah” means to write. Metaphorically it is used for prescription, enjoinment and irrevocable decision, as Allah says, Allah has written down: I will most certainly prevail, I and My apostles (58:2 1); and We write down what they have sent before and their footprints (36:12); and We wrote on them in it, a soul for a soul (5:45).

“Siyam” and “sawm” are infinite verbs meaning to abstain from an action, like abstaining from eating, drinking, sexual intercourse, talking, walking, etc. Also it is said that it means abstaining from desirable and coveted things. Later in religion, it was mostly used for abstaining from some specified things from dawn-break up to sunset with intention (niyya).

Those before you means the nations, that came before the advent of Islam: the followers of the previous prophets, like the followers of Musa and ‘Isa etc. It is the meaning understood from this phrase wherever it occurs in the Qur’an.

The comparison as it was prescribed for those before you is not general; it does not cover all the peoples, nor all the details of the Islamic fast. In other words, it does not mean that the fast was prescribed for the followers of all previous prophets, nor that the fast ordained for them was like the

17

Islamic fast in all the details, like period, rules and other particulars. The comparison is only in the principles of fasting and abstaining from some things - without any regard to the particulars.

Those before you indicates followers of the previous religions without specifying who they were. The words as it was written (prescribed), show that they were followers of revealed religions; and that the fast was ordained for them. The present Old and New Testaments do not say that fasting was compulsory and obligatory; rather they extol and praise it. Still, the Jews and the Christians do fast on various days in the year, in various ways, like abstaining from meat, or milk, or food and drink. There are stories in the Qur’an of the fasts of Zakariyya and Maryam in which they abstained from talking.

Fasting was also observed in traditional (unrevealed) religions, as is reported from ancient Egypt, Greece and Rome. The Hindus observe fasts even now. Apparently, it is human nature itself that leads one to believe that the fast is an act of worship which brings one nearer to the Creator.

Sometimes it is said that those before you means the Jews and the Christians; or that it refers to only the previous prophets (and not their followers). The basis of these assertions are some traditions which are not free from weakness.

Quran: So that you may guard yourselves (against evil) (or, so that you may become pious).

Idol-worshippers fasted to please their deities, or, on committing a sin, to extinguish their deities' anger, or to get their prayers granted. This turns the fast into a trade or barter; the man performs what is needed by the deity and the deity in its turn grants the prayers of the man; the worshipper pleases. The deity so that the deity may do what will please the worshipper.

But Allah is All-holiness. No want, need, emotion or grievance can be attributed to Him even in imagination. In short, He is free from every shortcoming. So, all the good effects of the worship (whatever the act of worship and whatever the good results) return to the worshipper himself, not to the Lord. The same is the case of sins. Allah has said: If you do good, you do good for your own souls, and if you do evil it is for them (only) (17:7). It is this principle which the Quran teaches by always connect-ing the effects of good and evil actions with man: man, who is all needs and wants, as Allah says O man! You are the ones who stand in need of Allah, and Allah is He who is the Self-sufficient (35:15); and refers to the fact specifically in connection with fast-ing in the words, so that you may become pious (may guard yourselves against evil).

There is no doubt that one may achieve piety through fasting. Everyone naturally feels that for union with the sublime world of holiness and for rising to the height of perfection and spiritu-ality man should first of all restrain himself from gratifying material desires. He should keep away from satisfying the body's lust and inclinations, and purge his soul from the love of worldly affairs. In short, he should guard himself against all such things, which may carry him away from his Lord. This is piety (taqwa) which is achieved through abstinence from lust and desires.

18

Even more beneficial and more effective for the common man is the abstinence from common lawful desires like food, drink and sex. This trains him to keep away from unlawful things; and creates in him the will to guard himself against sin and evil, and to come nearer to Allah. Obviously, when he accepts the words of Allah by abstaining from lawful desires, and heeds to and obeys His commandment; he will be more needful and obedient to His words in connection with sins and unlawful things.

Qur’an: Counted number of days (ayyaman ma’dudatin):

“ayyaman” has the vowel of fathah, because an adverb of time, in (f) is understood before it. It is connected with the word fast (siyam). It has already been explained that bringing the word “days” as a common noun and attaching to it the adjective, “counted”, implies that the order given is not very difficult or bothersome. This in turn encourages the man to obedience. Also it has been maintained that the words the month of Ramadan ... are the explanation of “days”. So, the meaning of counted number of days is the month of Ramadan.

Some commentators have said that the words, counted number of days, mean three days in every month and the fast of the day of ‘Ashura’ (10th day of Muharram). Some others have said that it is the 13th, 14th and 15th days of every month plus the fast of 'Ashura'. According to them, the Messenger of Allah and the Muslims used to fast on these days, then Allah revealed the verses the month of Ramadan in which was sent down the Qur’an... and this verse abrogated the previous system and made the fast of Ramadan obligatory. These commentators rely on many traditions of the Sunnis - traditions which contradict each other.

There are many things which prove the falsity of these assertions:

First: Fasting is a common act of worship involving the whole Ummah. Had there been a system, at any time, of fasting for three days in a month, it would have been recorded in history, and there would not have been any difference about its ordination and then abrogation. But - it is not so.

Moreover, saying that the fast of the day of 'Ashfird' was obligatory (or even desirable), like the fast of the three days of every month, is the innovation of the Umayyids (May Allah curse them). They wiped out the progeny of the Messenger of Allah and his family-members on the day of ‘Ashura’; they killed their men-folk, imprisoned their women and children and tooted their belongings in the battle of Karbala’; and then they regarded it as a blessed auspicious day. They took that day as an Eid (festival), started its fast to obtain its supposed blessings, and then invented for it many virtues and excellences. They forged many traditions showing that it was an Islamic festival. They went even further and said that it was a common festival which had been observed even by the pagans of Arabia, as well as by the Jews and the Christians since the advent of Musa and 'Isa. But all these assertions are baseless. This day has no national importance like the Nowrooz of the Persians, nor did there occur any victory or important event on that day to make it an Islamic festival (like the Day of the first revelation or the Birthday of the Prophet) nor has it any religious aspect which could make it a purely reli-gious festival 'Idu |-ftaar and 'Idu I-adha. So how could it be given importance without any reason?

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Second: The context makes it impossible to say that the 3rd verse, i.e. the month of Ramadan.... was revealed alone, to abro-gate the first two verses. As mentioned earlier, it is the predicate of a deleted but understood subject, or the subject of a deleted but implied predicate. Thus it is a clarification of the words, counted number of days, and all three verses are one interrelated speech with a single aim, i.e. the promulgation of the obligatory fast of the month of Ramadan.

Those commentators claim that the phrase, month of Ramadan, is the subject and words, in which was sent down the Quran, are its predicate. If we accept this claim then this third verse would become an independent sentence, capable of being revealed alone. But then it could not abrogate the previous two; verses, because there would be no contradiction between this verse and the previous ones; and no verse can abrogate another when there is no contradiction between them.

Even weaker than this is another view, which appears in some writings. It says that the second verse, for a counted number of days, abrogated the first verse, Fasting has been prescribed for you ... They claim that fasting was prescribed for the Christians, but they went on changing its number after ‘Isa (a.s.) until finally it was settled as fifty days. Allah then ordained it for the Muslims by the first verse, and people fasted accordingly in the beginning of Islam, until the second verse counted number of days was revealed and the new system was introduced abrogating the first order. This view is clearly weaker and more false than the previous ones and all the objections mentioned therein apply here also. Clearly the second verse is complementary to and a continuation of the first verse. The traditions upon which these people have based their views are obviously against the clear meaning and context of the Qur'an.

Qur'an: But whoso among you be sick or on a journey then (he shall fast) that number of other days:

“f. . . “ then, but, so, and, etc.) here is for derivation. It means that the sentence is an off-shoot of Fasting has been prescribed on you and for a counted number of days. The fast is written-down and obligatory and the number is a part of that obligation. The basic obligation (fast) cannot be neglected and the same is the case of the prescribed number. Even if for any reason like sickness or journey the obligation of fasting during the counted number of days (i.e. month of Ramadan) is waived, the obligation of fasting an equal number of days after that month will still be enforced, in order to make up for the lost days of Ramadan. It is this principle which has been mentioned in the 3rd verse and so that you may complete the (prescribed) number. Here we find another significance of the phrase, counted number of days; it implies that the order given is not very difficult, and also it shows that the number is an integral part of the said obligation.

“Sickness” is the opposite of “health”. Safar (journey, is derived from a root-word which means to uncover. It is as though the traveler is uncovered by going out of his house which is his refuge and shelter.

Allah used the words, on a journey, and did not say a traveler; it shows that for the purpose of this rule one must be on a journey presently. Past

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travel or a travel which is yet to start (i.e. to commence later) would not make one entitled to this concession.

Most of the Sunni scholars say that this sentence shows only that a sick person or a traveler is allowed, but not compelled, - leave the fast. According to them, a sick person or a traveler has the choice of fasting or not fasting. But, as has been explained earlier, the meaning of then that number of other days is that he is (not only allowed but is) ‘compelled’ not to fast during the originally prescribed days; he must fast that number of “other days”. This is narrated from the Imams of the Ahlu 1-bayt. Also, it is the ruling of a group of the companions of the Prophet (s.a.w.a.) like ‘Abdu 'r-Rahman ibn 'Awf, 'Umar ibn al-Khattab, 'Abdullah ibn 'Umar, Abu Hurayrah and 'Urwah ibn az-Zubayr. The Sunni scholars say that this sentence means: but whoso among you be sick or on a journey (and did not fast) then (he shall fast) that number of other days; thus they suppose that there is a deleted but implied verb in this sentence. But this sup -position is incorrect because:

First: such a supposition is against the apparent meaning. A deletion can be accepted only when the context demands it; and the context of this sentence does not need any such thing.

Second: even if we accept this implied verb, it will not mean that a sick person or a traveler has only an option to break his fast. In these verses Allah is promulgating a law and in this context the hypothetical, implied words, and did not fast will mean that during sickness or journey, breaking one's fast is not a sin, rather it is lawful. The word ‘lawful’ is a general one, meaning all or any of its three kinds: obligatory, recommended and allowed. There is no reason to suppose that in this context it would mean only “allowed” (to the exclusion of the other two meanings). Rather there is a reason against such a supposition, because the Wise Law-Giver when promulgating a law cannot leave one of its important and obligatory aspects.

Qur’an: and those who are with difficulty able to do so on them is a redemption, by feeding a poor man:

‘spending one's active strength in a work’ (itagah) is the meaning ex-plained by some scholars. It necessarily means that the work would be done with difficulty and by overstraining oneself. Fidyah means a substitute. Here it is a material substitute, i.e., food for a poor man. The word implies a food which satiates a hungry poor man; and it should be the normal food of the man.

The rule of the substitute also is obligatory, like the rule of repaying a fast afterward for the sick or the traveler. It is shown by the words,- ‘on those’ (ala’l-adhina), which is obviously for obligation and not merely for option or choice.

Some people have said that this sentence gave the people an option and then it was abrogated. According to them, Allah had given all those who were able to fast an option to keep the fast or to redeem it by feeding every day a poor man, because in the beginning people were not accustomed to fast. Then it was abrogated by the sentence, So whosoever of you witnesses the month, he shall fast therein. Some of those writers said that this verse abrogated the option so far as able persons were concerned. But the rule

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regarding those who were unable to fast (like extremely old, persons, pregnant women and women who are suckling a baby) remained non- abrogated and they could give the substitute.

By God, such an explanation is nothing but playing with the Qur’an and cutting and chopping up the verses into shreds and fragments. If you study these 3 verses, you will see that it is all a well connected speech, delivered with one aim, all in one context only. Its sentences are connected with each other, having a sweetness and flow of their own. But if you cut it into pieces and accept these people's interpretation then everything will fall out of context and some phrases will contradict others; the latter sentences will clash with the former ones. According to their explana-tion, first it says ‘Fasting is prescribed for you’, then it says that 'those who are able to fast have an option to fast or to redeem it by a substitute’; then it goes on to say that ‘fasting is obligatory for all of you when you witness the month’; then it abrogates the rule of redemption for able persons and keeps it unchanged for unable ones (while the fact remains that even before the supposed abrogation that verse was not concerned at all with those who were unable. They want us to believe that the single word meaning 'those who are with difficulty able to do so' (yutiqgqunahu) referred, before the abrogation, to those who were able to fast; and now after abrogation the same word means ‘those who are unable to fast'! In short, according to these commentators, those who are with difficulty able to do so in the middle of the verse would abrogate fasting is prescribed for you which is in the beginning of the verse, because both would be contradictory to each other; but the question would arise why that abrogation was made conditional on ability without any apparent reason. Then again the sentence, So whosoever of you witnesses the month he shall fast therein, at the end of the verse, would abrogate those who are with difficulty able which is in the middle. Still the question would arise as to how it abrogated that rule for only those who were able to fast and not for those who were unable to do so, when the verse is unconditional and comprehensive and covers able and unable persons alike. Interestingly enough, the supposedly abrogated verse in itself did not cover those who were unable. This is its most obviously absurdity.

Add to it their assertion that the words, the month of Ramadan...abrogated the words, counted number of days, which in their turn abrogated the words, Fast has been prescribed for you; and then ponder with this background upon the meaning of the verses and you will be astonished! Nothing of the verses would remain intact; all would have been abrogated!!

Qur’an: and whosoever on his own accord performs good it is better for him.

'To do work willingly and gladly' (tatawwu') is of the form tafa’ul from tawu which is the opposite of 'to dislike’ (kurh). The meaning of acceptance is implied in the form tafa’ul; therefore, the meaning of tatawwu is 'the present doing of work willingly and gladly without reluctance or annoyance, whether that work is obligatory or not’. The use of this word especially for non-obligatory good work was established among the Muslims long after the revelation of the Qur’an, and this later usage is based on the view that it

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is only non-obligatory good work which is done willingly without compulsion, while there is a shade of compulsion in obligatory work: because there is no choice, it has to be done. Anyhow, the word tatawwu' in its root or form, was not used only for non-obligatory good work.

The preposition for derivation is here represented by (f ; and, so, etc.), and the sentence is an off-shoot of the previous sentences. Thus its meaning is: Fasting is prescribed for you, keeping 'in view your good and betterment, with the additional advantage that it brings you in line with previous peoples, and it has been made easy for you; therefore you should perform it willingly, to do it thus rather than doing it reluctantly.

It appears from the above that the words of Allah: whoso performs good willingly have metaphorically put the 'cause' in the place of ‘effect’. It says that to perform good willingly is better for him, instead of saying that to fast willingly is better. It is like the verse, Indeed We know, it certainly grieves thee that which they say, but verily it is not thee that they belie, but it the signs of Allah which the wrongdoers deny (6:33), which means “so endure it and do not be grieved because they do not deny, thee..,”

Sometimes it is said, that the sentence, whoso willingly performs good it is better for him, is connected with the preceding sentence, i.e. those who are with difficulty able to do so, on them is redemption by feeding a poor man. According to this interpretation it means that whoso performs non-obligatory good work by giving redemption twice - feeds one poor man twice or two poor man once it is better for him.

But there are three defects in this interpretation:

First: As mentioned earlier, there is no evidence to show that the word meaning 'to do a work willingly’ (tatawwu) is reserved for non-obligatory good work.

Second: In this interpretation “f” would be without any real significance. It has been mentioned above that the sen-tence is an off-shoot of the previous sentence. But what is the connection between the rule of redemption and giving non-obli-gatory food on one's own accord?

Third: This interpretation confuses adding something on one's own accord with performing good willingly. But obviously these are two separate things.

Qur'an: and that you fast is better for you if you know:

This sentence is complementary to the preceding one; and the meaning is: Perform willingly the fast which is prescribed for you because willingly doing a good deed is in itself another good work, and the fast is good for you, therefore, to fast willingly is good twice.

Sometimes it is said that the sentence, and that you fast is better for you, is addressed to those who are excused from fasting and not to the other believers who are obliged to fast and for whom the fast is compulsory. They say that its apparent meaning is that fasting is better for you, but there would be no objection if you do not fast. Obviously this meaning can fit the non-obligatory fast only, and not the obligatory one. The implication is that those who have the option not to fast (like a sick person or a traveler) are exhorted to fast and it is recommended to them to keep the fast rather than to break it.

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There are five objections to this interpretation:

First: There is no evidence to support this view.

Second: The two sentences differ in syntax. The pronoun in whoso among you be sick ... is in the 3rd person, and those in and that you fast ... are in the 2nd person.

Third: The first sentence does not give any option to the sick man or the traveler. On the contrary, the words, then (he shall fast) that number of other days, obviously specify fasting on other days,