Al-Baqarah: (185) The month of Ramadan in which...

Issues Discussed Here:

The word shahr (month) is derived from shuhra (prominence/being well-known). Something is said to be shahara if it becomes apparent. A month is called a shahr because its timing is crucial and well-known, as people's needs depend on knowing it for settling debts, and for performing their rites of worship like fasting and Hajj. Prominence means the appearance of something. The crescent moon (hilāl) is also called a shahr because of its visibility and clarity. Some say the month was named after the crescent moon.

There are differing views regarding the name Ramadan:

View 1: Mujāhid said it is one of the proper names of God (Allah). The meaning of "The month of Ramadan" is "The month of God." It is narrated from the Prophet (peace be upon him) that he said: "Do not say 'Ramadan has come and Ramadan has gone,' but say: 'The month of Ramadan has come and the month of Ramadan has gone,' because Ramadan is a name from the names of Allah."

View 2: It is the name of the month, like Rajab and Shaʿbān. They then differed on its etymology:

1. From Ramḍāʾ (with a silent mīm): This refers to rain that comes before autumn, which cleanses the face of the earth from dust. The meaning here is that just as this rain washes and purifies the earth's face, the month of Ramadan washes the bodies of this Ummah from sins and purifies their hearts.
2. From ar-Ramḍ (the heat of stones): This refers to the intense heat of stones due to the sun's severity. The name ar-Ramḍāʾ is derived from this. This month was named so either because they suffered intensely (irtimāḍ) in this month from the heat of hunger or from enduring its severity, similar to how they named the following month Tābiʿ because it followed them, meaning it troubled them due to its intensity. Another view is that when they adopted the names of the months from the ancient language, they named them according to the seasons in which they occurred, and this month coincided with days of intense heat (ramḍ al-ḥarr). Another opinion is that it is named so because it yarmuḍh ad-dhunūb (burns up sins). It is narrated from the Messenger of Allah (PBUH) that he said: "It was only named Ramadan because it burns up the sins of the servants of Allah."
3. From Ramadhtu an-naṣl (I hammered the blade): This means to drive it between two stones to thin it out. A blade treated this way is called ramīḍ or marmūḍ. This month was named Ramadan because they used to hammer their weapons in it to fulfill their needs (for war/hunting). This view is attributed to al-Azhari.
4. If the saying that Ramadan is a name of God were true, and this month is also named Ramadan, the meaning would be that sins vanish in the face of God's Mercy as if they were burned up. This month is also Ramadan in the sense that sins are burned away due to its blessings.

The word {شهر} (month) has been read with both nominative (raising) and accusative (making it an object) cases.

Nominative Readings (Raising):

1. Al-Kisāʾī's view: It is raised as an apposition (badal) to aṣ-ṣiyām (fasting). The meaning is: "Fasting is prescribed for you, [namely] the month of Ramadan."
2. Al-Farrāʾ and Al-Akhfash's view: It is the predicate (khabar) of an omitted subject (mubtadaʾ), serving as an apposition to the word {أيامًا} (days). It is as if it means: "They [the counted days] are the month of Ramadan," because {شهر رمضان} explains and clarifies the "counted days."
3. Abū ʿAlī's view: You can treat it as a subject (mubtadaʾ) with an omitted predicate (khabar). After stating, "Fasting is prescribed for you," it is as if it means: "Among what is prescribed for you of fasting is the month of Ramadan," i.e., fasting it.
4. Some scholars' view: It can be a subject, and its predicate is {الذي} (which) along with its relative clause. Like saying, "Zayd, who is in the house." Abū ʿAlī preferred that {الذي} be an adjective (ṣifah) so that the wording of the Qur'an is an explicit command to fast the month. If it were the predicate, the command to fast Ramadan would not be explicitly stated with this wording, but rather it would be informed about by the revelation of the Qur'an concerning it. Furthermore, if {الذي} is an adjective, the proper structure would be to use a pronoun for the month, not to state it explicitly, as in: "The blessed month of Ramadan, whoever witnesses it, let him fast it."

Accusative Readings (Object):

1. The implied meaning is: "Fast the month of Ramadan."
2. As an apposition (ibdāl) to ayāmin maʿdūdāt (a few days).
3. It is the object of wa an taṣūmū (and that you fast). This view is mentioned by the author of Al-Kashshāf. It is objected that under this interpretation, the structure becomes: "And that you fast Ramadan, which [the Qur'an] was revealed in, is better for you." This implies a lengthy separation between the subject and the predicate, which is impermissible, as the subject and predicate are considered a single unit.

Allah the Exalted specified this month with this act of worship, and He clarified the reason for this specification: Allah singled out this month with the greatest sign of Lordship, which is the revelation of the Qur'an. Thus, it is not unlikely that He also singled it out with a great type of sign of servitude, which is fasting. What confirms this is that the Eternal Lights are perpetually manifest and cannot be hidden or veiled. However, human attachments prevent their manifestation in human spirits. Fasting is the strongest means of removing these human attachments. Therefore, those who attain spiritual unveiling (mukāshafāt) can only reach it through fasting. This is why the Prophet (PBUH) said: "If the devils did not hover around the hearts of the children of Adam, they would see the dominion of the heavens." Thus, it is established that there is a great affinity between fasting and the revelation of the Qur'an. Since this month is distinguished by the revelation of the Qur'an, it must be distinguished by fasting. There are many secrets in this place, and what we have indicated is sufficient here.

Further Issues:

Issue 1: Interpretation of {أنزل فيه القرآن} (The Qur'an was revealed therein)

There are two interpretations:

First View (The choice of the majority): Allah revealed the Qur'an in Ramadan. The Prophet (PBUH) narrated: "The Scrolls of Abraham were revealed on the first night of Ramadan, the Torah on the sixth [of Ramadan], the Gospel on the thirteenth, and the Qur'an on the twenty-fourth [of Ramadan]."

Here arise several questions:

Question 1: The Qur'an was not revealed to Muhammad (PBUH) all at once; rather, it was revealed over twenty-three years piecemeal. Some parts were revealed in Ramadan, and some in other months. What is the meaning of singling out its revelation to Ramadan?

Answer 1 (Two aspects):

1. The Qur'an was revealed in its entirety to the nearest heaven on the Night of Decree (Laylat al-Qadr), and then it descended to Earth piecemeal. This occurred because Allah knew the benefit in this manner. Perhaps the angels, who are the inhabitants of the nearest heaven, had a benefit in receiving it, or it was known that this method served the benefit of the Prophet (PBUH) in anticipating revelation from the closest source, or it served the benefit of Gabriel (PBUH), who was commanded to deliver it. As for the wisdom behind revealing the Qur'an piecemeal to the Prophet, we have explained it in Sūrat Al-Furqān when interpreting the verse: {And those who disbelieve say, "Why was the Qur'an not sent down to him all at once?" Thus [We have done so] that We may strengthen your heart thereby...} (Al-Furqān: 32).
2. Second Answer: The meaning is that the initiation of its revelation occurred on the Night of Decree in the month of Ramadan. This is the view of Muhammad ibn Isḥāq. This is because the beginnings of religions and states are used as historical markers as they are the noblest of times and are known and fixed times.

Note: The first answer requires no metaphorical interpretation, whereas the second requires interpreting "revelation" as applying only to parts of the Qur'an.

Question 2: How is this verse reconciled with {Indeed, We sent it down on the Night of Decree} (Al-Qadr: 1) and {Indeed, We sent it down on a blessed night} (Ad-Dukhān: 3)?

Answer: It is narrated that Ibn ʿUmar used this verse and {Indeed, We sent it down on the Night of Decree} as evidence that Laylat al-Qadr must be in Ramadan. If Laylat al-Qadr is in Ramadan, then its revelation on Laylat al-Qadr is a revelation in Ramadan. This is like saying, "I met so-and-so in this month," and when asked, "On which day?" he replies, "On such-and-such a day." This clarifies the first statement, and so it is here.

Question 3: Based on this view, is it that Allah revealed the entire Qur'an from the Preserved Tablet (al-Lawḥ al-Maḥfūẓ) to the nearest heaven on Laylat al-Qadr, and then revealed it piecemeal to Muhammad (PBUH) until the end of his life? Or is it that Allah revealed from the Preserved Tablet to the nearest heaven only what He knew the Prophet and his Ummah would need that year, and then revealed it to the Messenger according to need, and so on perpetually? Which is closer to the truth?

Answer: Both are possible because the phrase {The month of Ramadan which the Qur'an was revealed in} can refer to a specific Ramadan (the person) or the type of month (the genus). Since both are possible, one must pause.

Second View: Sufyān ibn ʿUyaynah said that {أنزل فيه القرآن} means "The Qur'an was revealed concerning its virtue." This is the choice of Al-Ḥusayn ibn Al-Faḍl. He said it is like saying, "So-and-so [a righteous person] had such-and-such revealed about him," meaning verses concerning his virtue. Ibn Al-Anbārī said it means "The Qur'an was revealed concerning the obligation of fasting upon creation," similar to saying, "Allah revealed such-and-such concerning Zakat," meaning concerning its obligation, or "Allah revealed such-and-such concerning wine," meaning concerning its prohibition.

Al-Qurʾān is the name for the speech of Allah between the two covers. They differed on its derivation:

Al-Wāḥidī narrated in Al-Basīṭ that Ash-Shāfiʿī used to say that Al-Qurʾān is a proper noun, not hamzated, and it is not derived from qaraʾtu (I read). Rather, it is a name for the Book of Allah, like the Torah and the Gospel. He said one pronounces qirāʾah (reading) with a hamza, but Al-Qurʾān without one, as in {And when you recite the Qur'an} (Al-Aʿrāf: 45). Al-Wāḥidī said Ash-Shāfiʿī's view that it is a name for the Book of Allah suggests he believed it is non-derived.

Others hold that it is derived. Among those who hold this, some do not use the hamza, and some do.

Those without the Hamza (Non-Hamzated Derivations):

1. From Qarana (to join): It is derived from qarn (joining), which is non-hamzated. Al-Qurʾān is named so either because its verses, chapters, and letters are joined together, or because its rulings and laws are joined together, or because the proofs indicating it is from Allah are joined together—namely, its eloquence, unique style, news of the unseen, and numerous sciences. In this case, it is derived from qarn, and the noun is qurān (non-hamzated).
2. From al-Qarāʾin (Corroborating Evidence): Al-Farrāʾ thought Al-Qurʾān is named from al-qarāʾin because the verses corroborate one another, as Allah says: {If it had been from other than Allah, they would have found within it much contradiction} (An-Nisāʾ: 82). Thus, they are corroborating evidence (qarāʾin).

Those with the Hamza (Hamzated Derivations):

1. The Verbal Noun of Reading (Maṣdar): It is the verbal noun of qaraʾtu (I read): "I recite the Qur'an, I am reciting it (aqraʾuhu), qaraʾ (reading), qirāʾah (recitation), and Qurʾān (the recited text)." It is a maṣdar, similar to rujḥān (preference), nuqṣān (deficiency), khusrān (loss), and ghufrān (forgiveness). A poet said:

   They sacrificed a white, marked one, whose forehead bore the mark of prostration, Who cuts the night with glorification and recitation (qurʾānā). Meaning: recitation. Allah the Exalted says: {Establish prayer from the declining of the sun...} (Al-Isrāʾ: 78). This is the origin. Then, the recited object is called Qurʾān because the object of the action (mafʿūl) is named after the verbal noun (maṣdar), just as they call a drink a sharāb (drink) and a written thing a kitāb (book). This name became famous in common usage until it became the specific name for the Speech of Allah.

2. From al-Qarʾ (Gathering): Al-Zajjāj and Abū ʿUbaydah said it is derived from al-qarʾ, meaning gathering. ʿAmr said:

   A pure-colored one who never gathered a fetus in her womb. Meaning, she never gathered a child in her womb. From this root is qurʾ for a woman, meaning the days when blood gathers in her womb. Al-Qurʾān is named so because it gathers and combines the chapters.

3. From Yalqīhi (Casting Out): The view of Qaṭrub is that it is named Qurʾān because the reciter writes it down, and during recitation, it is as if he casts it out of his mouth, derived from the Arabs' saying: "The she-camel never qarāʾat a fetus," meaning she never intended to abort or cast out a fetus. Menstruation is also called qurʾ based on this interpretation. Thus, Al-Qurʾān is what the reciter utters from his mouth and casts out, so it is called Qurʾān.

We previously explained in the interpretation of {And if you are in doubt about what We have sent down to Our Servant} (Al-Baqarah: 23) that tanzīl is specific to gradual revelation, while inzāl is specific to revelation that occurs all at once. Therefore, when the intent here in {The month of Ramadan in which the Qur'an was sent down (unzila)} is that it was sent down from the Preserved Tablet to the nearest heaven, it is appropriate that the term inzāl (all at once) was used instead of tanzīl (gradual). This indicates that this interpretation is stronger than the others.

Issue 1: We explained the interpretation of guidance (hudā) in the verse {A guidance for the pious} (Al-Baqarah: 2). The question is: Why is the Qur'an described as guidance for the pious there, but guidance for people here? The reconciliation is as we mentioned there.

Issue 2: {A guidance for people and clear proofs (bayyināt)} is in the accusative case, functioning as a circumstantial adverb (ḥāl). It means it was revealed while being guidance for people to the truth, and clear, manifest signs that guide to the truth and distinguish between truth and falsehood.

There is a difficulty here: What is the meaning of {and clear proofs from guidance} after stating {a guidance}?

Answers (Several views):

1. Allah first mentioned that it is guidance, and guidance is of two types: sometimes it is clear guidance for people, and sometimes it is not. The first type is undoubtedly superior. It is as if it means: It is guidance because it is the manifest part of guidance, and the differentiator between truth and falsehood. This is like mentioning the genus and then conjoining its noblest type. The meaning is: This is guidance, and this is a clear part of guidance, and these are clear proofs from guidance. This is the height of emphasis.
2. The Qur'an is guidance in itself, and in addition to that, it contains clear proofs from the guidance and criterion (al-furqān) which refer to the Torah and the Gospel. Allah says: {He sent down to you the Book in truth, confirming what came before it. And He sent down the Torah and the Gospel before, as guidance for the people. And He sent down the Criterion} (Āl ʿImrān: 3-4). He also says: {And when We gave Moses the Book and the Criterion, that you might be guided} (Al-Baqarah: 53), and {And We certainly gave Moses the Book and the Criterion and guidance and a reminder for the righteous} (Al-Anbiyāʾ: 48). Thus, Allah clarified that the Qur'an, while being guidance itself, also contains guidance from the previous Books, which are guidance and criterion.
3. The first mention of guidance refers to the principles of religion, and the second mention (bayyināt min al-hudā) refers to the branches of religion. This removes the repetition. And Allah knows best.

Issue 1: The letter Fāʾ (F) in {فمن شهد}

Al-Wāḥidī narrated from Al-Akhfash and Al-Māzinī that the fāʾ in {So whoever of you witnesses the month, let him fast it} is superfluous (zāʾidah). They argued that the fāʾ can be for conjunction, consequence (result), or superfluous. Neither conjunction nor consequence applies here. An example of a superfluous fāʾ is in {Say, "Indeed, the death from which you flee will meet you; then you will be returned to the Knower of the unseen...} (Al-Jumuʿah: 8).

I say: The fāʾ here can be for consequence (jazāʾ). Since Allah clarified that Ramadan is distinguished by a great virtue shared by no other month, He showed that its distinction by that virtue necessitates its distinction by this act of worship. Otherwise, there would be no reason to mention that virtue here. It is as if He said: Since you know this month is distinguished by this virtue, you too must distinguish it with this act of worship. (Note: The fāʾ in {فإنه ملاقيكم} [then it will meet you] is not superfluous; it is a case of contrasting opposites, meaning: since they fled death, their recompense is that death approaches them so they know caution does not avert fate.)

Issue 2: The meaning of Shahida (Witnesses)

Shahida means "was present" (ḥaḍara); witnessing (shuhūd) means presence. There are two views:

1. The object of shahida is omitted. The meaning is: "So whoever of you witnesses the locality or his home (i.e., is not a traveler), let him fast the month." The word ash-shahr (the month) is in the accusative case as an adverb of time (ẓarf), and so is the pronoun in {let him fast it} (falyuṣimhu).
2. The object of shahida is ash-shahr (the month). The meaning is: "Whoever perceives the month with his intellect and knowledge, let him fast it," similar to saying, "I witnessed so-and-so's afternoon prayer," or "I attained so-and-so's time."

Both views require deviating from the apparent meaning. The first requires assuming an additional omission. The second requires restricting the verse's application (taḵṣīṣ), because witnessing the month applies to children, the insane, the sick, and the traveler, yet fasting is not obligatory for any of them. We established in Uṣūl al-Fiqh that when restriction and omission conflict, restriction is preferred. Moreover, under the first view, since we assume omission, we must also assume restriction, because the child, the insane, and the sick all witnessed the month, yet fasting is not obligatory for them. The traveler is excluded anyway, so no restriction is needed for him. Thus, the first view is only viable if one accepts both omission and restriction. The second view is viable by accepting restriction alone. Therefore, the second view is preferable, although most verifiers, like Al-Wāḥidī and the author of Al-Kashshāf, adopted the first view.

Issue 3: The Alif and Lām in {فمن شهد منكم الشهر}

The definite article (alif and lām) refers to the previously mentioned month, which is Ramadan. This is analogous to {If they had not brought four witnesses concerning it, then those witnesses are the liars in the sight of Allah} (An-Nūr: 13), meaning: if they did not bring those four specific witnesses.

Issue 4: A Difficulty in the Verse Structure

The verse {So whoever of you witnesses the month, let him fast it} is a conditional sentence (shart) with a consequence (jazāʾ). The condition is witnessing the month, and the consequence is the command to fast. If the condition is not fully met, the consequence does not follow. The month is a specific duration from beginning to end. Witnessing the entire month only occurs at the very end of the month. The apparent meaning of this verse implies that upon witnessing the last part of the month, one must fast the entire month, which is impossible, as it entails performing an action in a past time period.

Therefore, by this evidence, we know the verse cannot be taken literally and must be interpreted metaphorically. The way to do this is to interpret the word ash-shahr (the month) in the conditional clause as referring to a part of the month. The structure then becomes: "Whoever witnesses a part of the month, let him fast the entire month." Thus, whoever witnesses the crescent of Ramadan has witnessed a part of the month, the condition is met, and the consequence follows: the command to fast the entire month. This interpretation makes sense, involving only the common metaphor of using the whole to mean a part.

It is narrated from ʿAlī that the meaning is: "Whoever witnesses the beginning of the month, let him fast all of it." We have already shown that this interpretation is sound based on the evidence. Two corollaries arise from this principle:

1. If one witnesses the beginning of the month, is he obligated to fast the whole month?
2. If one witnesses the end of the month, is he obligated to fast the whole month?

Regarding the first point: It is narrated from ʿAlī (RA) that if someone enters the month while resident, and then travels, he must fast the whole month, because the verse indicates that whoever witnesses the beginning of the month is obligated to fast the whole month. However, other jurists say that although the verse means "whoever witnesses the beginning of the month must fast all of it," it is general, including residents and travelers. The subsequent verse, {But whoever is ill or on a journey, then an equal number [of days from] other days} (Al-Baqarah: 185), is specific, and the specific takes precedence over the general. Thus, if he travels after witnessing the beginning of the month, breaking the fast is permissible for him.

Regarding the second point: Abū Ḥanīfah claimed that if an insane person regains sanity during the month, he must make up the past days. His reasoning: We demonstrated that the implication of this verse is that whoever experiences any part of Ramadan is obligated to fast all of Ramadan. If an insane person regains sanity during the month, he has witnessed a part of Ramadan, so he must fast all of Ramadan. If fasting the past days is impossible, making them up is obligatory.

Issue 5: Two Inquiries Regarding Fasting

First Inquiry: How is witnessing the month established?

It is established either by sight or by hearing. By Sight: If a person sees the crescent of Ramadan, either he is alone in seeing it, or he is not.

• If he is alone and the Imām rejects his testimony: He must fast, because Allah made witnessing the month a cause for the obligation of fasting upon him, and the witnessing occurred for him, so fasting becomes obligatory.
• If he is alone and the Imām accepts his testimony, or if he is not alone: There is no dispute about the obligation to fast.

By Hearing: If two just witnesses testify to seeing the crescent, judgment is passed for both fasting and breaking the fast. If one just witness testifies to seeing the crescent of Shawwāl, no judgment is passed. If he testifies to the crescent of Ramadan, judgment is passed based on it out of precaution for the act of worship. The difference between the crescent of Ramadan and Shawwāl is that Ramadan's crescent initiates an act of worship, while Shawwāl's crescent initiates the exit from worship. Accepting the testimony of one person for establishing worship is accepted, but for exiting worship, it is not accepted except by the opinion of two (or by precaution). However, if we argue that there is no real difference, we accepted the testimony of one for Ramadan so they fast and do not break the fast prematurely (precaution). Similarly, the testimony of one should not be accepted for Shawwāl so they do not break the fast prematurely (precaution).

Second Inquiry: The definition of fasting.

Fasting is abstaining from things that break the fast, while being conscious of being a faster, from the break of the true dawn (al-fajr aṣ-ṣādiq) until sunset, accompanied by the intention (niyyah).

Condition 1: Abstinence (al-imsāk): This excludes two things:

1. If a fly enters the throat, or dust reaches the stomach, the fast is not broken because avoiding this is too difficult, and Allah says: {Allah intends for you ease and does not intend for you hardship}.
2. If food or drink is poured into the throat forcibly (kurhan) or during sleep, the fast is not broken, because what is considered is the abstinence and restraint, and coercion does not negate that.

Condition 2: Abstaining from things that break the fast: These are three: entry of something from the outside, exit of something from the inside, and sexual intercourse (al-jimāʿ).

• Entry: Every substance that reaches the interior from the exterior through an open passage leading to the interior (either the brain or the stomach/intestines/bladder). The fast is broken by nasal drops (saʿūṭ) reaching the brain, or enema (ḥuqnah) reaching the stomach.
• Exit: Vomiting intentionally and ejaculation (istimnāʾ) break the fast.
• Sexual Intercourse: Penetration (īlāj) breaks the fast.

Condition 3: Being conscious of being a faster: If someone eats or drinks forgetfully, the fast is not broken according to Abū Ḥanīfah and Ash-Shāfiʿī, but it is broken according to Mālik.

Condition 4: From the break of the true dawn (al-fajr aṣ-ṣādiq): Evidence is {And eat and drink until the white thread of dawn becomes distinct to you from the black thread of dawn. Then complete the fast until the night} (Al-Baqarah: 187). The word ḥattā (until) denotes the end of the limit. Al-Aʿmash used to say the time begins when the sun rises, permitting eating and drinking after the true dawn but before sunrise, arguing that since the day ends at sunset, the beginning should be at sunrise. This is false based on the explicit text mentioned. It is narrated that Abū Ḥanīfah visited Al-Aʿmash when he was ill. Al-Aʿmash told him, "You are heavy on my heart even when you are in your house, how much more so when you visit me!" Abū Ḥanīfah remained silent. When asked why he was silent, he replied, "What can I say to a man who has never fasted or prayed in his life?" (Meaning: he eats after the second dawn before sunrise, so he has no fast, and he does not perform ghusl after seminal emission, so he has no prayer.)

Condition 5: Until sunset: Evidence is the Prophet's saying: "When the night approaches from here [East] and the day departs from here [West], the faster has broken his fast." Some say the time to break the fast is when the sunlight disappears, analogizing this end to the beginning of the day.

Condition 6: With the intention (niyyah): Some say the fast of Ramadan does not require intention because Allah commanded fasting in {let him fast it}, and fasting is abstinence, which has occurred, so the obligation is fulfilled. We say intention is necessary because fasting is an act of worship, evidenced by the Prophet's saying: "The best of deeds is fasting," and deeds require intention, based on the Prophet's saying: "Actions are only by intentions."

Issue 6: Abrogation

Those who hold that the previous verse implies the healthy resident has the choice between fasting or breaking the fast with expiation (fidyah) argue that this verse abrogates that view. Abū Muslim Al-Aṣfahānī and Al-Aṣamm deny this abrogation, as discussed previously. Even if the abrogation is accepted, it indicates that abrogating a lighter ruling with a heavier one is permissible, as imposing specific fasting is heavier than imposing a choice between fasting and expiation.

The interpretation of this verse and the reason for its repetition have already been covered.

This statement is appropriate here only if what precedes it falls under it, which is the case here. Allah obligated fasting in an easy manner: He only obligated it for a short period of the year, and He exempted the sick and the traveler from it—all out of consideration for ease.

Issues:

Issue 1: Meaning of Yusr (Ease)

Yusr in language means ease. Hence, wealth is called yasār because it facilitates matters. The left hand (al-yusrā) is so named because actions are facilitated by it, or because the right hand is assisted by it.

Issue 2: Muʿtazilite Argument on Inability

The Muʿtazilah used this verse to argue that commanding what is impossible (taklīf mā lā yuṭāq) does not occur. They argue that since Allah stated He intends ease for them, not hardship, how could He command them with something they cannot manage, like faith? Answer: The terms yusr (ease) and ʿusr (hardship) do not imply generality. In Uṣūl al-Fiqh, a singular noun preceded by the definite article does not imply generality. Even if we grant generality, it may refer to the previously established context, which we apply here.

Issue 3: Muʿtazilite Argument on God's Will

The Muʿtazilah used this verse to prove that actions may occur from the servant that Allah does not will. If a sick person forced himself to fast to the point of exhaustion, he would have done something Allah did not will, since Allah does not will hardship. Answer: The wording can be interpreted as Allah not intending to command him with hardship, even if He might will the hardship itself to occur. This is because, in our view, command can be established without will.

Issue 4: Muʿtazilite Argument on Mercy

They argued that this verse proves Allah's Mercy. If He willed them to disbelieve and end up in Hellfire, and He created that disbelief in them, it would not be fitting for Him to say: {Allah intends for you ease and does not intend for you hardship}. Answer: This is countered by the concept of Divine Foreknowledge (ʿIlm).

Issue 1: Reading of Tukmilū

Abū Bakr read it with a tashdīd (doubling) of the mīm (wa litukammilū), while the rest read it with a takhfīf (lightening) (wa litukmilū). Both are valid linguistic forms: akmaltu and kammaltu.

Issue 2: Attachment of the Clause

To what is {And that you may complete the number} attached? Answer: They agree that the verb whose purpose is stated is omitted. There are two views:

1. Al-Farrāʾ's view: The implied meaning is: "And that you may complete the number, and that you may magnify Allah for what He has guided you to, and that you may be grateful." A complete sentence is implied by what follows: the command to observe the number, the teaching of how to make up missed days, and the concession allowing breaking the fast. Allah mentioned these three things, followed by three phrases: {And that you may complete the number} is the reason for observing the count; {and that you may magnify Allah} is the reason for knowing how to make up the days; and {and that you may be grateful} is the reason for the concession and ease. This is analogous to {And thus did We show Abraham the realm of the heavens and the earth that he might be of those who are certain} (Al-Anʿām: 75), meaning: We showed him.
2. Al-Zajjāj's view: What preceded (the obligation on the resident and the concession for the sick/traveler) is complete in itself. The allowance for making up days in sickness or travel facilitates completing the number, as completing it with ease (via concession) is easier than hardship. Thus, Allah clarified that He obligated everyone in a way that completing the number is not difficult, but easy. The difference between the two views is that the first assumes an omission after {And that you may complete the number}, while the second assumes it before.

Issue 3: Al-ʿIddah (Number) vs. Ash-Shahr (Month)

Why did He say {complete the number} and not {complete the month}? Because saying {complete the number} encompasses both the days of the month and the days of making up the fast, as both were previously mentioned. Therefore, the number of days to be made up must equal the number of days missed. If He had said {complete the month}, it would only indicate the ruling for performance (adāʾ) and not include the ruling for making up (qaḍāʾ).

Two Views:

1. Magnification on the Night of Eid al-Fitr: Ibn ʿAbbās said it is incumbent upon Muslims, upon seeing the crescent of Shawwāl, to say Takbīr (Allāhu Akbar). Ash-Shāfiʿī said he prefers making the Takbīr manifest on both Eids, as do Mālik, Aḥmad, Isḥāq, Abū Yūsuf, and Muḥammad. Abū Ḥanīfah said it is disliked on the morning of Eid al-Fitr. Ash-Shāfiʿī argued based on the verse: {...and that you may complete the number, and that you may magnify Allah for what He has guided you to}. He interpreted this as: "And that you may complete the number of the month of Ramadan, so that you may magnify Allah upon its completion for what He has guided you to this obedience." This leads to three sub-issues:
   • Which Eid is more emphasized for Takbīr? In his old view, Eid al-Aḍḥā (the Festival of Sacrifice) was more emphasized due to consensus among the early generations. In his new view, Eid al-Fitr is more emphasized due to the explicit text concerning it.
   • The time for Takbīr is after sunset on the night of Eid al-Fitr. Mālik said Takbīr is not said on the night of Eid, but on the day itself, a view narrated from Aḥmad. Isḥāq said it begins when one heads to the prayer place. Ash-Shāfiʿī argued that the command {and that you may magnify Allah for what He has guided you to} implies that this Takbīr must occur due to the attainment of this guidance, which happens after sunset, so the Takbīr must start from that time.
   • Ash-Shāfiʿī's view is that the time for this Takbīr extends until the Imām begins the prayer. There are two other opinions: until the Imām exits (to the prayer place), and until the Imām finishes the prayer. The first view is correct. Abū Ḥanīfah said that when one reaches the nearest place of prayer, one stops the Takbīr.

2. Glorification as Thanks: The meaning is glorifying Allah out of gratitude for enabling one to perform this act of obedience. The completion of this glorification involves speech, belief, and action.
   • Speech: Acknowledging His sublime attributes and beautiful names, and declaring Him free from anything unsuitable, such as a peer, partner, child, or resemblance to creation. All this is only valid after correct belief in the heart.
   • Action: Performing acts of worship like prayer, fasting, and Hajj. The first view is closer, because glorifying Allah with this meaning is obligatory at all times and with all acts of obedience. Singling out this act of obedience for this Takbīr implies that this Takbīr has a special quality beyond the obligatory Takbīr at all times.

This includes the great favor in this world through evidence, clarification, success, and protection (and according to our school of thought, by creating the obedience).

Two points arise:

1. The word laʿalla (perhaps/that perhaps) implies hope, and hope is not permissible concerning Allah.
2. Inquiring into the reality of gratitude (shukr). Both points have been previously discussed.

A Third Point: What is the benefit of mentioning this phrase here? When Allah commanded Takbīr, which is not complete unless the servant knows Allah's Majesty, Glory, Might, and Greatness—that He is too great for the minds of the rational or the descriptions of the describers—and then knowing that Allah, despite His Majesty, Glory, and self-sufficiency from all creation (let alone this poor servant), singled him out for this great guidance, this must necessarily lead the servant to engage in thanking Him and persistently praising Him to the extent of his ability and capacity. Therefore, He said: {and that you may be grateful}.

7 < {And when My servants ask you 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.} > 7 !