On Fasting

Recently, an explanation by Mr. Torkashvand regarding the limits of fasting in the month of Ramadan has been circulating on social media, addressing this issue with a novel examination of the content of the fasting verses. What I have gathered from his remarks I will mention in this section, and of course, I will broaden the scope of the discussion somewhat and raise some questions.

The discussion concerns verses 183 to 187 of Al-Baqarah, which deal with the subject of fasting. This section of Surah Al-Baqarah, from verse 169 to the verses ... examines and presents rulings. Issues such as: the discussion about food, its limits, and its sanctity (168–176), the discussion about retribution (178–179), the discussion about bequests (180–182), the discussion about fasting (183–185), the discussion about conjugal relations during acts of worship (187 and 197), the discussion about the consumption of wealth and property among individuals (188), the question about the new moons (189), the discussion about jihad (190–193), the discussion about the sacred months (194), the discussion about spending (195), the discussion about Hajj (196–203), and so on.

This demarcation of the verses will aid our understanding of the overall content, which I will explain further below.

The verses pertaining to the discussion of fasting are as follows: (O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous * [Fasting for] a limited number of days. So whoever among you is ill or on a journey – then an equal number of other days. And upon those who are able [to fast, but with hardship] – a ransom [as substitute] of feeding a poor person. And whoever volunteers excess – it is better for him. But to fast is best for you, if you only knew. * The month of Ramadan 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.)

The discussion concerns fasting being decreed for the Muslims, just as this practice was performed by those before them. This decreed fast, "a limited number of days" (أَيَّامًا مَّعْدُودَاتٍ), according to Mr. Torkashvand, is three days. By analogy with this phrase in verse 203 of Al-Baqarah, which is about Hajj (11th–13th of Dhu al-Hijjah), it refers to three days. This phrase is mentioned in three verses of the Quran: 1) [Fasting for] a limited number of days. So whoever among you is ill or on a journey – then an equal number of other days. And upon those who are able [to fast, but with hardship] – a ransom [as substitute] of feeding a poor person. And whoever volunteers excess – it is better for him. But to fast is best for you, if you only knew — Al-Baqarah 183; 2) And remember Allah during [specific] numbered days. Then whoever hastens [his departure] in two days – there is no sin upon him, and whoever delays [until the third] – there is no sin upon him for him who fears Allah. And fear Allah and know that unto Him you will be gathered — Al-Baqarah 203; 3) That is because they said, "Never will the Fire touch us except for [a few] numbered days," and they were deluded in their religion by what they were inventing — Al Imran 24. The only verse through which the limits of this plural phrase can be understood by analogy is the one concerning the ruling of Hajj in verse 203, and it refers to three days. (In the Quran, the word "ma'dudat" in the plural form is mentioned only in these three verses, and in the singular form (ma'dudah) in verse 80 of Al-Baqarah, and Hud 8 and 104, for the claim of the Jews, a short stay in Hell, and the selling of Joseph at a low price by his brothers (Yusuf 20). Regarding "ayyam" (days) and the mention of a number alongside it in the Quran, four types of numbers accompany this word: the number six for the creation of the universe, the number three for expressing rulings (Al-Baqarah 196 about Hajj; Al Imran 41 about the ruling of refraining from speech for Zechariah; Al-Ma'idah 89 about the expiation for breaking an oath; Hud 65 about the three-day respite for the people of Salih after they hamstrung the she-camel), the number four for the creation of foodstuffs (Fussilat 10), and the number eight for the punishment of the people of 'Ad (Al-Haqqah 7). It is an interesting point that in the Quran, when expressing rulings in combinations of a number and the word "ayyam," only the number three is used.

Another point is the comparison of the phrase “ayyāman maʿdūdāt” with the phrase “ayyāmin maʿlūmāt” (Hajj 28). The word “maʿlūm” for temporal usage in the Quran appears in verses Hijr 38, Hajj 28, Shuʿarāʾ 38 and 155, Ṣād 81, and Wāqiʿah 50. Its only plural usage concerns the discussion of Hajj and is in verses Baqarah 197 and Hajj 28. The only verses that provide an explicit understanding of the scope of this word are these same two verses, and they show that the designated timeframe is completely specific. Now, either knowledge of it is possible for everyone, as in Hajj, or knowledge of it is specific only to God, as in the other verses. In other words, it expresses a specific temporal position and coordinates. In contrast, maʿdūdāt does not determine position and coordinates and only expresses limits and duration.

The result is that ayyāman maʿdūdāt, which was prescribed for the Muslims (as interpreted/assumed in exegesis), refers to three unspecified days and has no precise coordinates. At least until the end of verse 183 of Baqarah. Of course, historical understanding helps us, and we say that these three days apparently occurred in all months, and individuals would fast three days each month. Naturally, this statement requires serious research into Arab culture. Also, in this same verse 183 of Baqarah, it is mentioned that if you are ill or on a journey for the performance of the fast of ayyāman maʿdūdāt, then fast an equal number of other days, and of course, those who have the financial ability can feed a needy person. However, a question arises here: is the ruling of feeding a needy person for those of means a substitute for not fasting ayyāman maʿdūdāt due to illness or being on a journey, or is it a substitute for the entire matter of fasting in ayyāman maʿdūdāt? Of course, I suspect that if we say it is a substitute for the matter of fasting in a general sense, it does not align with “fasting is prescribed for you,” which was stated in a general way.

The next verse is thought to qualify and specify the modality set forth in verse 183. In this way, it qualifies the unspecified time in terms of temporal coordinates by referring to the month of Ramadan. Of course, there are differences between the two verses, which will follow. Verse 184 begins by mentioning the month of Ramadan and its special characteristic, namely the revelation of the Quran, and the characteristic of the Quran, which is guidance. It then mentions that whoever witnesses this month (reaches this month) should fast it (falyaṣumhu). Firstly, it stipulates “whoever witnesses this month” to show that a specific, precisely coordinated time is intended, and this matter differs from fasting on any day of the year. It then states the phrase (falyaṣumhu). Now the question arises: does the pronoun (hu) in this phrase, which refers back to Ramadan, indicate that one should fast this entire month, or does it indicate that one should fast this month according to the description given in the previous verse? That is, should one fast the ayyāman maʿdūdāt of this month? In other words, was the ruling of ayyāman maʿdūdāt for fasting prescribed (obligated) for the Muslims, and is this the original ruling, with this verse stating its specific temporal coordinates? Or does this verse say that fasting the entire month of Ramadan has been prescribed for the Muslims? Of course, the timeframe and its limits are not necessarily deduced from (falyaṣumhu), and this matter requires more precise evidence.

It then points to the characteristic of fasting in the month of Ramadan compared to the previous verse, and that is the matter that if someone is ill or on a journey, they must fast the same number of days they missed on other days, but it does not mention that those of means can feed a needy person in lieu of the Ramadan fast. It then says that His intention in specifying the temporal coordinates and its alternatives is ease and comfort, not hardship.

I believe it is on this basis that Mr. Torkashvand has articulated the ruling on optional (takhyiri) and determinative (taʿyini) fasting. Of course, several other possibilities could be suggested, though they may be very weak. One possibility is that verse 183 of Al-Baqarah concerns the ruling on fasting in a general form, which was prevalent before the precise temporal specifications were determined, and the new ruling, in addition to specifying the details, emphasizes the obligation of fasting—even if only as expiation (kaffārah)—and sets aside the matter of feeding. This, however, seems somewhat incompatible with the general tenor of Islamic teachings. Another possibility relates to fasting being prescribed as “a limited number of days” (ayyāman maʿdūdāt), with its elaboration being that one should fast, and if unable to do so due to illness or travel, one should fast on other days instead. Furthermore, the feeding as a substitute for not fasting due to means does not pertain to the general obligation of fasting but to expiation, which, because it is mentioned in one verse, is not referred to in the other. Or, regarding the precise temporal specifications in verse 184, the Lawgiver’s intent was to emphasize fasting itself, and therefore He did not mention this matter a second time. Another possibility concerns two levels of fasting: one refers to an unspecified time, where one may fast on other days in place of the missed days, or, if one has the means, feed a needy person as a substitute for the expiation of not fasting (verse 183); and the other refers to a specified and precise time (the month of Ramadan), during which one must certainly fast, and the substitute for it must also be fasting, with no expiation involved. This emphasis is evident in a part of verse 184 of Al-Baqarah (وَلِتُكْمِلُواْ الْعِدَّةَ وَلِتُكَبِّرُواْ اللّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ). On this basis, if we do not fast in other months due to travel or illness and do not wish to fast, we must feed [the needy], and this is obligatory. In the second case, fasting must also be observed. It is only raised here that some people are fundamentally incapable of fasting, and therefore compelling them to fast is a duty beyond their capacity (taklīf mā lā yuṭāq).

I believe that incapacity in the Qurʾan is depicted for humans mostly in the form of illness, because the conditions for fasting in these two verses are contingent upon being settled, having locational stability, possessing ability, and being in good physical health. Therefore, as long as bodily ill-health persists, the obligation of fasting is lifted from a person, even if the individual remains in this state for several years and dies. Old age can also be considered a kind of physical deficiency and illness within this framework. The same applies to the ruling on harming the body in a way that leads to illness. The condition of locational stability can also be interpreted in relation to health, although it can be extended to broader reasons such as security, comfort, and so on. This point is well understood from the continuation of the verse (يُرِيدُ اللّهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ).

I believe that if we consider these two verses as two rulings on fasting, we must relate both to the ruling of verse 182 (كُتِبَ عَلَيْكُمُ الصِّيَامُ), and thus we will be faced with two categories of obligatory fasting. However, it is possible to consider verses 183 and 184 as one, pointing out that one (verse 183) states the temporal quantity (three days) and the quality (the substitute for not fasting), while the other (verse 184) states the temporal specifications, adding to the limits mentioned in the previous verse and completing the meaning. Of course, verse 183 mentions feeding due to affluence, but verse 184 does not refer to it, and this matter is an ambiguous point for me, and perhaps the only reason for a dualistic conception of two types of fasting.

Of course, the point of contention does not end with this difference, and the important point regarding the number of days of fasting remains concerning the phrase (فَلْيَصُمْهُ). For the pronoun “hu” refers to the month of Ramadan, and some believe it indicates fasting for the entire month. However, my impression is that this reason alone cannot give us certainty that this pronoun determines the temporal limits of fasting, as in verse 182, after fasting is prescribed (made obligatory), its temporal limits are explicitly referred to (ayyāman maʿdūdāt). Unless other evidence is presented. Of course, I imagine that the dualistic conception of fasting (optional and determinative) cannot be precise, and the ruling concerns a single matter of fasting in a prescribed form, and we only need to examine more carefully the rulings pertaining to it in the two verses 183 and 184 and clarify the issue of feeding. Unless Mr. Torkashvand presents further evidence for this dual typology. Furthermore, regarding the statement that fasting is for the purpose of experiencing the pain and suffering of the hungry and thirsty, I strongly disagree and consider this the weakest type of reason, which is a detailed discussion.

Descriptive table of the verses on the discussion of fasting

Ruling (Q. 2:183)	Fasting is prescribed for you as it was prescribed for those before you
Reason for issuing the ruling (Q. 2:183)	that you may become God-conscious
Addressee of the ruling (Q. 2:183)	O you who believe
Duration of the ruling's implementation (Q. 2:184)	a limited number of days
Precise time of the ruling's implementation (Q. 2:185)	So whoever among you witnesses the month [of Ramadan], let him fast it
Conditions for annulment or necessary conditions for implementing the ruling (common to both Q. 2:184 and 2:185)	But if any of you is ill or on a journey (Q. 2:184) And whoever is ill or on a journey (Q. 2:185)
Atonement for not fasting due to the absence of conditions (Q. 2:184)	then an equal number of other days; and upon those who can afford it, a ransom of feeding a poor person
Atonement for not fasting due to the absence of conditions (Q. 2:185)	then an equal number of other days
Emphasis on performing the obligation of fasting (Q. 2:184)	And that you fast is better for you
Emphasis on performing the obligation of fasting (Q. 2:185)	and that you complete the number, and glorify God for having guided you
Reason for emphasizing the obligation of fasting (Q. 2:184)	if only you knew
Reason for emphasizing the obligation of fasting (Q. 2:184)	and that you may be grateful
Softening the emphasis on the necessity of fasting (Q. 2:185)	God intends for you ease and does not intend for you hardship

From these verses it is understood that:

1_ The reason for the ruling of fasting is the realization of God-consciousness in (O you who believe), who are the addressees of the ruling and are addressed 89 times in the Quran.

2_ "A limited number of days," considering similar usages in the Quran, indicates three days.

3_ The phrase "a limited number of days," when compared with the phrase "appointed days," is interpreted as referring to an indeterminate time without precise coordinates.

4_ The specific and precise time for fasting is in the month of Ramadan.

5_ The two necessary and sufficient conditions for fasting are not being ill and not being on a journey.

6_ The substitute for fasting is repeating it on other days. Also, feeding the poor is mentioned for those who are anxious.

7_ The primary emphasis is more on fasting than on feeding. Furthermore, in the discussion of determining the precise time, feeding is not mentioned, and the emphasis on fasting is softened by mentioning God's benevolence.

8_ The emphasis on fasting is such that if (O you who believe) reflect, they will realize it or its correctness, and perhaps through this fasting they may become grateful.

It is hoped that with the presentation of Mr. Torkashvand's comprehensive research, these issues will be discussed and examined more precisely.

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The Discussion on Fasting

Seyyed Hamid Raouf

20/3/97

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