In today’s age, Islam is subjected to heavy criticisms, and its teachings and commandments are often misunderstood. Since most of these criticisms arise from the misinterpretation of the Quranic text, an accurate and true explanation of the scripture is called for. As such, this series aims to present the authentic interpretation of the Holy Quran as provided by the leaders of the Ahmadiyya Muslim Community, which we believe will do a great deal in dispelling the numerous misconceptions that have become associated with Islam.
In this instalment, we present the commentary of the Quranic verse 2:185 from Tafsir-e-Kabir (The Grand Exegesis) by Hazrat Mirza Bashiruddin Mahmud Ahmadra.
This abridged translation is not an official rendering but is being published for the benefit of readers in view of the aforementioned objective. Light of Islam takes full responsibility for any errors in the translation and summary.
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
(The prescribed fasting is) for a fixed number of days, but whoso among you is sick or is on a journey (shall) fast the same number of other days; and for those who are able to fast (only) with great difficulty is an expiation—the feeding of a poor man. And whoso performs a good work with willing obedience, it is better for him. And fasting is good for you, if you only knew.
Holy Quran 2:185
Keyword Analysis
Yutiqunahu (are able to do something with great difficulty): ‘Yutiqun’ is derived from ‘taaqa’, meaning ‘being able or fit to do something’. But the word ‘taaqat’ is not used of strength generally but of such strength only as, so to speak, lies on the border, i.e. just the strength with which a thing may be done and no more—a strength required to do a thing only with difficulty and trouble (Mufradat & Lane). This is why the word ‘taaqat’ is never used to express the power of God for which words like ‘qudrat’ and ‘quwat’ are used. ‘Taqat’ also means, a single strand which after combining with others goes to make a rope (Lane), i.e. the weak part of a rope which cannot stand tension alone.
Commentary
Allah instructs us that whosoever is ill or is travelling should not fast in that condition. Instead, they should make up the missed fasts on other days.
I have observed that Muslims often fall into excess or neglect when it comes to Ramadan. On one hand, there are many educated Muslims who do not even acknowledge the blessings and significance of Ramadan, and hence, refrain from fasting without any illness or legitimate excuse. On the other hand, there are those who seem to believe that Islam is confined only to fasting during Ramadan, as though the entire religion is limited to this one practice. They expect every sick, weak, elderly person, child, pregnant woman, and nursing mother to fast without exception—even if their illness worsens or their health is harmed. Both groups are caught in the trap of excess and neglect.
It is certainly not the intent of Islam to divert man from the path that leads to his success. If the religious law were meant to be a rigid penalty or a punishment, then indeed every person would be required to bear it, whether they had the capacity to do so or not.
However, the Holy Quran makes it clear that the commandments of Islam are not punitive burdens; rather, they are for the benefit of human beings themselves. By acting upon them, a person gains comfort, and the paths to progress are opened.
In religions that regard religious law as a rigid penalty, their followers might be required to fulfil every command regardless of the circumstances. But in a religion whose purpose is purely human welfare, benefit and harm are weighed against each other, and the course that is more beneficial is adopted.
For this reason, Islam has attached certain conditions to some of its commandments, so that if those conditions are met, a person should act upon the command, and if they are not met, they are not required to do so.
The same principle applies to Ramadan. Hence, if a person is ill—whether already suffering from an illness or in a state where fasting is certain to make them ill—such as a pregnant woman, a nursing mother, an elderly person whose strength has begun to decline, or a young child whose faculties are still developing, then they should not fast.
For a traveller or a sick person to fast is as inappropriate as it would be for a menstruating woman to fast. Likewise, for an elderly person whose strength has significantly weakened, and for whom fasting would deprive them of the ability to carry out the remaining affairs of life, fasting is not an act of virtue. Similarly, for a child whose body and abilities are still developing—who is building up strength for the many years of life ahead—fasting cannot be considered an act of righteousness.
However, the one who possesses the strength and is truly addressed by the command of Ramadan, yet still chooses not to fast, is committing a sin.
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