Al-Baqarah: (183) O you who believe...

Know that Ṣawm (fasting) is a verbal noun derived from the root ṣāma, similar to qiyām (standing). Linguistically, its origin means abstention from something and leaving it. Hence, silence is called ṣawm because it is abstention from speech. Allah the Exalted says: {I have vowed to the Most Merciful a fast} (Maryam: 26).

The fast of the day, when it reaches its zenith and stands upright at midday, is described by Imru' al-Qays:

Leave her and ask about her worries with regret, A she-camel that fasts the day and rests at noon.

Another poet said:

Until the day fasted and stood upright, And the wind fasted when it became still.

The horse is said to fast (ṣāmat) when it stands without grazing. Al-Nabighah said:

Fasting horses and non-fasting horses, Amidst the dust, and others chewing the reins.

It is also said: a young she-camel is ṣā'imah if she stands without being mounted. The poet said:

And the young she-camels, the worst of them are the fasting ones.

The maṣām of the sun is when it reaches the middle of the day, and similarly, the maṣām of the star. Imru' al-Qays said:

As if the Pleiades were hung on its fastening string, With threads of flax upon hard stones.

This is the linguistic meaning of ṣawm. In Sharia, it is abstention from things that break the fast from the break of dawn until sunset, while being aware of being a faster, coupled with the intention (niyyah).

Regarding the Almighty's saying: {As it was prescribed for those before you}

This contains two issues:

There are two opinions:

1. It refers to the obligation of fasting: Meaning this act of worship was prescribed and obligatory upon the Prophets and nations from Adam until your time. Allah has never left a nation without obligating it upon them; He does not impose it solely upon you. The benefit of this statement is that fasting is a difficult act of worship, and anything difficult becomes easier to bear when it is made common.

2. The comparison refers to the time and measure of fasting: This view is weak because comparing one thing to another implies equality in some aspect. It cannot imply equality in all aspects. Those who hold this view mentioned several interpretations:
   • Interpretation A: Allah obligated the fast of Ramadan upon the Jews and Christians. As for the Jews, they abandoned this month and fasted one day of the year, claiming it was the day Pharaoh drowned. They lied, as this day is the Day of Ashura according to the Messenger of Allah (peace be upon him). As for the Christians, they fasted Ramadan, but since it coincided with intense heat, they moved it to a time that does not change. Then, upon moving it, they added ten days. After a period, their king fell ill, so they vowed seven more days. Then another king came and asked about these three extra days, so they completed it to fifty days. This is the meaning of the verse: {They have taken their rabbis and their monks as lords besides Allah} (At-Tawbah: 31). This is narrated from Al-Hasan.
   • Interpretation B: They adhered to the covenant for a time, fasting one day before the thirty days and one day after. Then the latter practice became customary based on the preceding century until they reached fifty days. This is why fasting on the "Day of Doubt" is disliked. This is narrated from Al-Sha'bi.
   • Interpretation C: The aspect of comparison is that intercourse, eating, and drinking are forbidden after sleep, just as they were forbidden for the previous nations. Proponents of this view argue that the Ummah is agreed that the verse {It is made lawful for you to have relations with your wives on the night of the fast} (Al-Baqarah: 187) implies the abrogation of this ruling (i.e., the prohibition after sleep). This ruling requires evidence, and the only evidence is this comparison: {As it was prescribed for those before you}. Therefore, this comparison must be evidence for the establishment of this meaning.

The proponents of the first view (that the comparison refers to the obligation itself) argue that we have already explained that comparing one thing to another does not imply similarity in all respects. Thus, it is not necessary that their fast was restricted to Ramadan, nor that their fast was fixed at thirty days. Furthermore, this narration (about the Jews and Christians changing the fast) would repel acceptance of Islam if the Jews and Christians knew it to be so.

There are three opinions:

1. Al-Zajjaj said: Its position is accusative (naṣb) as an adverbial accusative (maṣdar) because the meaning is: You have been obligated with an obligation like that which was obligated upon those before you.
2. Ibn Al-Anbari said: It can be in the accusative position as a circumstantial adverb (ḥāl) related to fasting, meaning: Fasting was prescribed for you, likened and exemplified by what was prescribed for those before you.
3. Abu Ali said: It is an adjective (ṣifah) for an omitted verbal noun (maṣdar), estimated as: A prescription like what was prescribed for them. The verbal noun is omitted, and its adjective takes its place. He cites as an example of this expansive omission: in clear divorce, saying, "You are one" (anta wāḥidah), meaning "You are the possessor of one divorce" (dhāt taṭlīqah wāḥidah). The noun and its possessive are omitted, and the adjective of the possessed noun takes the place of the possessed noun itself.

Regarding the Almighty's saying: {That you may become righteous} (Laʿallakum tattaqūn)

We have previously explained the interpretation of laʿalla concerning Allah the Exalted. As for how this statement fits this context, there are several views:

1. It indicates that fasting cultivates piety (taqwā): This is because fasting breaks desires and subdues the ego. It restrains one from evil, extravagance, and indecency, and makes the pleasures and leadership of this world seem insignificant. This is because fasting breaks the desire of the stomach and the private parts—the two things people strive for, as the common saying goes: "A person strives for the sake of his belly and his private parts." Whoever fasts frequently finds the matter of these two easy and their burden light, which restrains him from committing sins and indecencies, and makes the matter of worldly leadership seem trivial. This encompasses the means to piety. Thus, the meaning of the verse is: Fasting was prescribed for you so that you may become among the pious whom I have praised in My Book, and I have made known that this Book is guidance for them. Since fasting has this specific characteristic, it is fitting for the Exalted to say upon obligating it: {That you may become righteous} by means of it, as a matter of obligation, because whatever prevents the self from sin must be obligatory.
2. It means: It is incumbent upon you, through fasting, to strengthen your resolve in piety. This is a meaning of laʿalla.
3. It means: Perhaps you will guard yourselves against Allah by your fasting and abandoning desires. For the more intense the desire for something, the harder it is to guard oneself against it. The desire for food and sexual intercourse is stronger than the desire for other things. If guarding oneself against Allah becomes easy by abandoning food and sexual intercourse, then guarding oneself against Allah by abandoning all other things becomes easier and lighter.
4. It means: {Fasting was prescribed for you as it was prescribed for those before you, that you may become righteous}—[it is mentioned] to neglect it and fail to maintain it due to its great status and fundamental nature.
5. It means: Perhaps you will be organized into the group of the pious because of this act of worship, as fasting is their emblem. And Allah knows best.

< { A specified number of days. But whoever among you is ill or on a journey, then [he must fast] 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 [for each day]. And whoever volunteers excess - it is better for him. But to fast is better for you, if you only knew. } >