Transliteration:( Shahru Ramadaanallazeee unzila feehil Qur'aanu hudal linnaasi wa baiyinaatim minal hudaa wal furqaan; faman shahida minkumush shahra falyasumhu wa man kaana mareedan aw 'alaa safarin fa'iddatum min ayyaamin ukhar; yureedul laahu bikumul yusra wa laa yureedu bikumul 'usra wa litukmilul 'iddata wa litukabbirul laaha 'alaa maa hadaakum wa la'allakum tashkuroon )
409. Ramadaan was chosen for Fasting because it is in this month that the Glorious QUR'AAN
was brought from the Loh-e-Mahfooz (Divine Tablet) to the First Heaven from where it wasgradually revealed to the Holy Prophet over a period of twenty three years. Because it is the month of the revelation of the QUR'AAN fasting in it should be remembered. This is the only month mentioned by name in the QUR'AAN. Just like no other woman is mentioned in the QUR'AAN besides Mariam and no other Companion is mentioned by name besides Zaid (peace be upon both)
410 From this discussion emerge few issues:
1. If time or period is connected with anything noble, it will remain noble until the Day of
Judgement
2. Even if a blessing was given in it once only whenever that date or month appears, this blessing should always be commemorated in it,
3 During that period expression of joy and offering prayers are praiseworthy.
411. The Holy QUR'AAN has 23 names, of which QUR'AAN is just one. Literally the word QUR'AAN means a Book which unites - a Book which has united mankind on the Religion of Al-Islam, or a recited Book which was not revealed in written form. Its Second name is Furqan (criterion) which makes distinction between the believer and an infidel. Halaal (permissible) and Haraam (forbidden things).For further information on the subject refer toTafseer Naeemi.
412. From this verse one learns that fasting in the month of Ramadaan, is obligatory, and also learns that if a person is unconscious in the whole Raadaan fasting is not obligatory upon him. Because he did not find the Ramadaan, and if he perceived even for a moment the whole fasting is obligatory upon him.
413. However the obligation of fasting inRam-adaan does not alter the permission ofQaza.
414. By period is meant completing the 29 or 30 days of fasting. It should be remembered that the proof of the moon will be acceptable on either its sighting or by an eye witness who has sighted it. Credence cannot be given to astrological calculations, or word of an astronomer for the possible visibility of the moon. Similarly, assumptions in the newspaper, radio or telegram, too, cannot be given any credence regarding its visibility.
415. This verse is a clear proof for offering Eid Salaah, reciting Takbeers (Glorification of Allah) on this day, celebrating the blessings and favours of Ramadaan, etc. The expression of happiness is not for the termination of Ramadaan but for having received the guidance and bounties in this glorious month.
The tafsir of Surah Baqarah verse 184 by Ibn Kathir is unavailable here.
Please refer to Surah Baqarah ayat 183 which provides the complete commentary from verse 183 through 184.
(2:185) During the month of Ramadan the Qur’an was sent down as a guidance to the people with Clear Signs of the true guidance and as the Criterion (between right and wrong). So those of you who live to see that month should fast it, and whoever is sick or on a journey should fast the same number of other days instead. Allah wants ease and not hardship for you so that you may complete the number of days required,[186] magnify Allah for what He has guided you to, and give thanks to Him.[187]
186. Whether a person should or should not fast while on a journey is left to individual discretion. We find that among the Companions who accompanied the Prophet on journeys some fasted whereas others did not; none objected to the conduct of another. The Prophet himself did not always fast when travelling. On one journey a person was so overwhelmed by hunger that he collapsed; the Prophet disapproved when he learned that the man had been fasting. During wars the Prophet used to prevent people from fasting so that they would not lack energy for the fight. It has been reported by ‘Umar that two military expeditions took place in the month of Ramadan. The first was the Battle of Badr and the second the conquest of Makka. On both occasions the Companions abstained from fasting, and, according to Ibn ‘Umar, on the occasion of the conquest of Makka the Prophet proclaimed that people should not fast since it was a day of fighting. In other Traditions the Prophet is reported to have said that people should not fast when they had drawn close to the enemy, since abstention from fasting would lead to greater strength. (See Ahmad b. Hanbal, Musnad, vol. 3, p. 329, and vol. 5, pp. 205 and 209: Darimi, ‘ Sawm’, 41; Muslim, ‘Siyarn’, 92; Nasai, Siyam’, 47; Bukhari, ‘Maghazi’, 71; Muslim, ‘Siyam’, 102; Ahmad b. Hanbal, Musnad, vol. 3, pp. 21, 35, 46; Tirmidhi, ‘Sawm’, 18, Nasa’i. ‘Siyam’, 52; Bukhari , ‘Jihad’, 29; Muslim, ‘Siyam’, 98; Abu Da’ud, ‘Sawm’ 42; Muslim, ‘Siyam’, 102, 103, 105; Ahmad b. Hanbal, Musnad vol. 2, 99; Tirmidhi, : ‘Sawm’, 19 – Ed.)
The duration of a journey for which it becomes permissible for a person to abstain from fasting is not absolutely clear from any statement of the Prophet, (cf. relevant Traditions Abu Da’ud, ‘Sawm’, 46, 47; Nasai , ‘Siyam’, 54, 55; Malik, Muaatta’, ‘Siyam’, 21, 27 – Ed.) In addition the practice of the Companions was not uniform. It would seem that any journey which is commonly regarded as such, and which is attended by the circumstances generally associated with travelling, should be deemed sufficient justification for not fasting.
Jurists agree that one does not have to fast on the day of commencing a journey; one may eat either at the point of departure or after the actual journey has commenced. Either course is sanctioned by the practice of the Companions. Jurists, however, are not agreed as to whether or not the residents of a city under attack may abstain from fasting even though they are not actually travelling. Ibn taymiyah favours the permissibility of abstention from fasting and supports his view with vcry forceful arguments.
187. This indicates that fasting need not be confined, exclusively, to Ramadan. For those who fail to fast during that month owing to some legitimate reason God has kept the door of compensation open during other months of the year so that they need not be deprived of the opportunity to express their gratitude to Him for His great bounty, in revealing the Qur’an.
It should he noted here that fasting in Ramadan has not only been declared an act of worship and devotion and a means to nourish piety but has also been characterized as an act of gratefulness to God for His great bounty of true guidance in the form of the Qur’an. In fact, the best way of expressing gratitude for someone’s bounty or benevolence is to prepare oneself, to the best of one’s ability, to achieve the purpose for which that bounty has been bestowed. The Qur’an has been revealed so that we may know the way that leads to God’s good pleasure, follow that way ourselves and direct the world along it. Fasting is an excellent means by which to prepare ourselves for shouldering this task. Hence fasting during the month of the revelation of the Qur’an is more than an act of worship and more than an excellent course of moral training; it is also an appropriate form for the expression of our thankfulness to God for the bounty of the Qur’an.
[66]- Also, "whoever is present during the month."
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