Al-Baqarah: 185
"The month of Ramadan, in which..."
Ramadan is a verbal noun derived from ramiḍa (to be scorched), originating from ramḍā' (scorching heat). The month was attributed to it and made a proper noun. It is diptote (mamnūʿ min al-ṣarf) due to the definite nature of the name and the addition of the alif and nūn, similar to the name "Ibn Dāyah" (a name for the crow), where "Ibn" is attributed to the dāyah (back) of the camel because it frequently lands there when the camel is afflicted with sores.
If you ask: Why was it named "the month of Ramadan"?
I say: Fasting during it is an ancient act of worship. It is as if they named it so because of their scorching (irtimāḍ) within it from the heat of hunger and the endurance of its severity. Just as they called it Nātiq (the speaker/the one who pulls), because it would yantuquhum—meaning it would disturb them by the severity of its hardship upon them. It is also said that when they transferred 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 the days of scorching heat.
If you ask: Since the naming applies to both the possessor (muḍāf) and the possessed (muḍāf ilayh), what is the basis for the usage in the Hadith, such as his saying (peace be upon him): "Whoever fasts Ramadan out of faith and anticipation..." and "Whoever reaches Ramadan and is not forgiven..."?
I say: This is a case of omission (ḥadhf) for the sake of brevity, as there is no risk of confusion, similar to the verse: "By what exhausted the physician Ḥudhaym," where he meant "Ibn Ḥudhaym."
Its grammatical position (rafʿ) is that of a subject (mubtada') whose predicate is "in which the Quran was revealed," or it is a substitute (badal) for "the fast" in the verse "The fast is prescribed for you," or it is the predicate of an omitted subject. It is also recited in the accusative (naṣb) as an imperative "Fast the month of Ramadan," or as a substitute for "a limited number of days," or as the object of "and that you fast."
The meaning of "in which the Quran was revealed" is that its revelation began during it. This occurred on the Night of Decree (Laylat al-Qadr). It is said it was revealed in its entirety to the lowest heaven, then sent down to earth in stages. It is also said that the Quran was revealed regarding it, namely the verse "The fast is prescribed for you," just as you say, "It was revealed regarding Umar such-and-such, and regarding Ali such-and-such."
From the Prophet (peace be upon him): "The scrolls of Abraham were revealed on the first night of Ramadan, the Torah on the sixth, the Gospel on the thirteenth, and the Quran on the twenty-fourth."
"Guidance for the people and clear proofs..."
It is in the accusative as a state (ḥāl), meaning: it was revealed while being a guidance for people to the truth, and it consists of clear, manifest signs that guide to the truth and distinguish between truth and falsehood.
If you ask: What is the meaning of "and clear proofs of guidance" after saying "guidance for the people"?
I say: He first mentioned that it is guidance, then mentioned that it is clear proofs from among the things by which God guides and distinguishes between truth and falsehood, from His revelation and heavenly books that guide and distinguish between guidance and misguidance.
"So whoever among you witnesses the month, let him fast it."
Whoever is shāhid—meaning present and resident, not traveling—during the month, let him fast it and not break his fast. "The month" is in the accusative as an adverb of time (ẓarf), as is the pronoun in falyaṣumhu. It is not a direct object, as in "I witnessed the Friday," because both the resident and the traveler are witnesses to the month.
"God intends for you..."
...ease and does not intend hardship. He has removed difficulty from the religion and commanded you with the tolerant, upright faith (Ḥanīfiyyah) which has no burden. Among this is the concession granted to you regarding the permissibility of breaking the fast during travel and illness. Some people have made fasting mandatory for the sick and the traveler, even claiming that if they do fast, they must repeat it.
"And that you complete the period and glorify God for that to which He has guided you, and that you may be grateful."
This was legislated—meaning the entirety of what was mentioned regarding the command for the resident to fast, the command for the one granted a concession to observe the count of days missed, and the concession of breaking the fast—for these reasons:
- "That you complete the period" is the reason for the command to observe the count.
- "And that you glorify God" is the reason for what is known regarding the method of making up the fast and fulfilling the obligation of the missed days.
- "And that you may be grateful" is the reason for the concession and ease. This is a subtle form of rhetorical wrapping (laff) that is hardly perceived except by the refined scholars of rhetoric.
The verb "to glorify" (takbīr) is connected with the particle of elevation (ʿalā) because it is imbued with the meaning of praise (ḥamd), as if it were said: "And that you glorify God, praising Him for that to which He has guided you." The meaning of "and that you may be grateful" is "and He intends that you be grateful."
If you ask: Is it correct for "that you complete" to be a conjunction to an implied reason, as if it were said: "So that you may know what you are doing, and that you may complete the period"? Or is it a conjunction to "ease," as if it were said: "God intends ease for you, and He intends for you that you complete..."?
I say: That is not far-fetched, though the first is more appropriate.
If you ask: What is meant by "glorification" (takbīr)?
I say: Exalting God and praising Him. It is also said it refers to the takbīr of the day of Eid, or the takbīr upon sighting the new moon.
"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 and believe in Me that they may be rightly guided."
