Tafsir of Al-Baqarah 2:183-184

"As it was prescribed for those before you" It refers to the prophets and nations from the time of Adam until your era. Ali (may Allah be pleased with him) said: "The first of them was Adam." This means that fasting is an ancient, foundational act of worship; Allah has never left a nation without making it obligatory upon them, and He did not single you out with it.

"That you may attain taqwa (piety)" By observing it and honoring it due to its originality and antiquity. Or, it means you may attain piety against sins, because the fasting person restrains his soul and is more deterred from committing evil. The Prophet (peace and blessings be upon him) said: "He should fast, for fasting is a shield for him." Alternatively, it means you may be included in the ranks of the pious, for fasting is their hallmark.

It is said that it means your fasting is like their fasting in the number of days, which is the month of Ramadan. It was prescribed for the people of the Gospel, but a plague struck them, so they added ten days before and ten days after, making it fifty days. Another view is that it fell during extreme cold or heat, making it difficult for them in their travels and livelihoods, so they moved it between winter and spring and added twenty days as an expiation for changing its time.

Another view is that the "limited days" were Ashura and three days of every month. It was prescribed for the Messenger of Allah (peace and blessings be upon him) to fast them when he migrated, then it was abrogated by the month of Ramadan. It is also said that it was prescribed for you as it was for them: to abstain from breaking the fast after praying Isha and after sleeping, then that was abrogated by His saying: "It has been made permissible for you the night preceding fasting..." (2:187).

"Limited days" Meaning: timed with a known number, or few, like His saying: "a few dirhams" (12:20). Its origin is that small amounts of wealth are measured by counting and are hoarded, while large amounts are poured and heaped. The accusative case of "days" (ayyaman) is due to the verb "fasting," like saying: "I intended to go out on Friday."

"Or on a journey" Or one who is riding on a journey.

"Then a number" Then upon him is a number. It is also recited in the accusative, meaning "let him fast a number." This is by way of concession. It is said that it is written for both [the sick and the traveler] to break the fast and fast a number.

"Of other days" There is disagreement regarding the illness that permits breaking the fast. Some say any illness, because Allah did not specify one illness over another, just as He did not specify one journey over another; just as every traveler may break the fast, so too may every sick person. Ibn Sirin was visited during Ramadan while he was eating, and he cited a pain in his finger as the reason. Malik was asked about a man suffering from severe conjunctivitis or a harmful headache, even if not bedridden, and he said he is at liberty to break the fast. Others say it is the illness that makes fasting difficult and worsens the condition, based on His saying: "Allah intends for you ease and does not intend for you hardship." Al-Shafi'i said: One does not break the fast until the hardship becomes unbearable.

There is also disagreement regarding making up the days. The majority of scholars hold that one has the choice [to fast them consecutively or separately]. Abu Ubaydah ibn al-Jarrah (may Allah be pleased with him) said: "Allah did not grant you a concession to break the fast only to make it difficult for you in making it up; if you wish, fast them consecutively, and if you wish, separately." Ali, Ibn Umar, Al-Sha'bi, and others held that one must make them up as they were missed, consecutively. In the reading of Ubayy: "a number of other days, consecutive."

If you ask: Why is it indefinite ('iddah) and not definite ('iddatuha—the number of the limited days)? I say: Since it was said "a number," and "number" means the counted, and he was commanded to fast a limited number of days in their place, it was known that no number is preferred over another, so this sufficed without needing to define it by annexation.

"And upon those who are able to do it" Upon those who are capable of fasting and have no excuse, if they break the fast.

"A ransom of feeding a poor person" Half a sa' of wheat or a sa' of other food, according to the people of Iraq; according to the people of the Hijaz, it is a mudd. This was at the beginning of Islam when fasting was made obligatory and they were not accustomed to it, so it was difficult for them, and He granted them a concession to break the fast and pay the ransom.

Ibn Abbas recited yutawwaqunahu (from tawq—a collar/burden), meaning they are tasked with it or burdened by it. It is said to them: "Fast." It is also narrated that he read yatatawwaqunahu, meaning they take it upon themselves or bear it as a burden.

There are two interpretations:

1. It is similar to the meaning of "those who are able to do it."
2. It means those who are tasked with it or take it upon themselves with effort and difficulty, such as the elderly and the frail. The ruling for these is breaking the fast and paying the ransom. In this view, the ruling is established and not abrogated. It is also possible that this is the meaning of "able to do it," i.e., they fast to the extent of their effort, capacity, and the limit of their ability.

"So whoever volunteers good" By increasing the amount of the ransom.

"It is better for him" Volunteering is better for him, or the good is better. It is also recited as yattawwa' (volunteers).

"And that you fast" O you who are capable or burdened, and who have exerted yourselves and strained your capacity.

"Is better for you" Than the ransom and volunteering good. It is possible that the sick and the traveler are also included in this address. In the reading of Ubayy: "And fasting is better for you."