Context from Tafheem: This passage introduces one of the five pillars of Islam: the obligatory fasting (Siyam) in the month of Ramadan. Revealed in the second year after the Hijrah, it established a central act of worship that cultivates Taqwa (God-consciousness), unites the community, and commemorates the revelation of the Quran.

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سورة البقرة (Surah Al-Baqarah)

آية 183

القرآن: يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
Translation: O you who have believed, decreed upon you is fasting as it was decreed upon those before you, that you may become righteous.

Explanation (Tafheemul Quran):
Maududi explains that this verse establishes fasting as a divine prescription (“decreed upon you” – kutiba ‘alaykum) for the believers.

· Continuity of the Practice: The phrase “as it was decreed upon those before you” links Islamic fasting to the fasting practiced by previous righteous communities (Jews, Christians, etc.). This shows it is not a novel burden but part of a universal spiritual discipline.
· The Ultimate Objective: The sole purpose stated is “that you may become righteous” – la’allakum tattaqun. Maududi elaborates that fasting is a comprehensive training program for achieving Taqwa (God-consciousness). By voluntarily abstaining from lawful pleasures (food, drink, sexual relations) during daylight hours solely for God’s sake, a person:

1. Strengthens their willpower against all unlawful desires.
2. Develops empathy for the poor and hungry.
3. Accustoms the soul to obedience and patience.
4. Breaks the habits of animalistic gratification, allowing spiritual faculties to flourish.
   The entire exercise is meant to build a defensive wall (Taqwa) against sin.

آية 184

القرآن: أَيَّامًا مَّعْدُودَاتٍ ۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ ۗ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ ۖ فَمَن تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَّهُ ۚ وَأَن تَصُومُوا خَيْرٌ لَّكُمْ ۖ إِن كُنتُمْ تَعْلَمُونَ
Translation: [Fasting for] a limited number of days. So whoever among you is ill or on a journey [during them] – then an equal number of days [are to be made up] later. And for those who are able [to fast, but with hardship] – a redemption of feeding a poor person [for each day]. But whoever volunteers good [i.e., excess] – it is better for him. And to fast is better for you, if you only knew.

Explanation (Tafheemul Quran):
This verse outlines the practical rules and concessions, which Maududi notes were initially revealed before the final form was set in verse 185.

· Limited Duration: Fasting is for “a limited number of days” (the month of Ramadan), not a perpetual hardship.
· Concessions for Hardship:

1. The Ill and The Traveler: They are exempt and must make up the missed days later (“an equal number of days [are to be made up] later”).
2. Those Who Find it Extremely Difficult: The phrase “those who are able [to fast, but with hardship]” (al-ladhina yutiqunahu) refers to the very old, the chronically ill, or those for whom fasting poses extreme difficulty (not mere discomfort). Their option was “a redemption (fidyah) of feeding a poor person” for each missed day.
   · Abrogation of the Fidyah Option: Maududi clarifies that the concession of fidyah (feeding a poor person instead of fasting) for those who find it hard was abrogated (mansukh) by the final part of this same verse and by the Sunnah. The continuation of the verse states: “But to fast is better for you.” The Prophet Muhammad (ﷺ) later specified that only those who are genuinely incapable of fasting at all (like the very elderly or terminally ill) may give fidyah. For everyone else who can fast, even with difficulty, fasting remains the obligatory and superior act. The initial ruling provided a temporary ease during the transition.

آية 185

القرآن: شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْقَانِ ۚ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ ۖ وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ ۗ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ
Translation: The month of Ramadan [is that] in which the Quran was revealed, 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.

Explanation (Tafheemul Quran):
This is the culminating verse that finalizes the legislation.

· The Sanctity of Ramadan: The month is specified as “the month of Ramadan,” uniquely honored because it is the month “in which the Quran was revealed.” Maududi states this refers to the beginning of the revelation to Prophet Muhammad (ﷺ) on the Night of Decree (Laylat al-Qadr). Fasting is thus intrinsically linked to commemorating and venerating the divine guidance.
· The Final Obligation: The command is definitive: “So whoever sights [the new moon of] the month, let him fast it.” This applies to every adult, sane, and capable Muslim who witnesses the beginning of the month.
· Reiteration of Concessions: The exemptions for the ill and the traveler are reiterated, emphasizing the make-up days.
· The Philosophy of Islamic Law: The verse then articulates a fundamental principle: “Allah intends for you ease and does not intend for you hardship.” Maududi explains that the concessions are not loopholes but integral parts of the divine law, reflecting God’s mercy. The law is designed to be practicable, not burdensome.
· The Threefold Purpose of the Legislation:

1. “To complete the period”: To fulfill the worship properly by completing the fast or making up the days.
2. “To glorify Allah for that [to] which He has guided you”: To magnify and praise God at the completion (during Eid al-Fitr) for the blessing of guidance, exemplified by the Quran and the fast itself.
3. “And perhaps you will be grateful”: The ultimate aim is to cultivate a state of constant gratitude (shukr) to God for His countless blessings, with fasting being a direct means to appreciate the bounties often taken for granted.

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Summary from Tafheemul Quran Perspective (Verses 183-185):

Maududi’s commentary establishes that the fast of Ramadan is:

1. A Universal Spiritual Discipline: Prescribed for all believing communities to cultivate Taqwa.
2. A Commemorative Act: Inextricably linked to the revelation of the Quran, the source of guidance.
3. A Balanced Obligation: Combining firm obligation with compassionate concessions, reflecting the Islamic principle of ease and removal of hardship.
4. A Means to Cultivate Gratitude: The entire exercise is designed to make the believer more conscious of God’s blessings and more thankful.

These verses lay the foundation for the detailed rules of fasting that follow in the subsequent verses (186-187). Would you like me to continue with verses 186-187 to complete the passage on fasting?