Surah Baqarah ayat 184 Tafsir Quran 2:184

﴿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﴾
[ البقرة: 184]

2:184 [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]. And upon those who are able [to fast, but with hardship] - a ransom [as substitute] of feeding a poor person [each day]. And whoever volunteers excess - it is better for him. But to fast is best for you, if you only knew.

For days ayyāman ‘days’ is in the accusative as the object of al-siyām ‘the fast’ or of an implied yasūmū ‘he fasts’ numbered few or specific in number that is those of Ramadān as will be mentioned below; God has specified a small number as a way of facilitating matters for those under the obligation; and if any of you during the month be sick or be on a journey in which prayers are shortened or if one is strained by the fast in both cases and breaks it then a number of other days equal to the ones during which he broke his fast — let him fast them instead; and for those who are not able to do it to fast on account of old age or chronic illness a redemption which is the feeding of a poor man with about the same amount one consumes in a given day that is one mudd measure of the principal food of that town each day a variant reading has genitive fidyatin as an explicative clause. It is also said that the lā negation of the verb yutīqūnahu is not actually implied because at the very beginning of Islam they could choose between fasting or offering the redemption; but later on this was abrogated by fixing the Fast as an obligation where God says So let those of you who are present at the month fast it Q. 2185 Ibn ‘Abbās said by way of qualification ‘Except for the pregnant one and the one breastfeeding if they break their fast out of concern for the child; in the case of these two the verse remains valid and has not been abrogated’. For him who volunteers good by offering more than the minimum amount mentioned for the redemption; that volunteering is good for him; but that you should fast wa-an tasūmū is the subject is better for you khayrun lakum is its predicate than breaking the fast and paying the redemption if you but knew that this is better for you then do it.

It is a religious observance that lasts for a fixed number of days. But those of you who are sick or proceeding on a journey shall compensate the fast by the same number of days at a later date. As for those who experience hardship caused by fasting, they appease Allah by expiation of feeding an indigent. Nonetheless, he who voluntarily offers to commit good shall find benevolence and benefaction indeed rewarding; and if you are able to fast, it profits you, if only you knew

The Order to Fast In an address to the believers of this Ummah, Allah ordered them to fast, that is, to abstain from food, drink and sexual activity with the intention of doing so sincerely for Allah the Exalted alone.
This is because fasting purifies the souls and cleanses them from the evil that might mix with them and their ill behavior.
Allah mentioned that He has ordained fasting for Muslims just as He ordained it for those before them, they being an example for them in that, so they should vigorously perform this obligation more obediently than the previous nations.
Similarly, Allah said: لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَـجاً وَلَوْ شَآءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَحِدَةً وَلَـكِن لِّيَبْلُوَكُمْ فِى مَآ ءَاتَـكُم فَاسْتَبِقُوا الخَيْرَاتِ ( To each among you, We have prescribed a law and a clear way.
If Allah had willed, He would have made you one nation, but that (He ) may test you in what He has given you; so compete in good deeds.) ( 5:48 ) Allah said in this Ayah: يأَيُّهَا الَّذِينَ ءَامَنُواْ كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ ( O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may have Taqwa ).) since the fast cleanses the body and narrows the paths of Shaytan.
In the Sahihayn the following Hadith was recorded:
«يَا مَعْشَرَ الشَّبَابِ مَنِ اسْتَطَاعَ مِنْكُمُ الْبَاءَةَ فَلْيتَـزَوَّجْ وَمَنْ لَمْ يَسْتَطِع فَعَلَيْهِ بِالصَّوْمِ فَإِنَّهُ لَهُ وِجَاء»
.( O young people! Whoever amongst you can afford marriage, let him marry.
Whoever cannot afford it, let him fast, for it will be a shield for him. ) Allah then states that the fast occurs during a fixed number of days, so that it does not become hard on the hearts, thereby weakening their resolve and endurance.) The various Stages of Fasting Al-Bukhari and Muslim recorded that `A'ishah said, "( The day of ) `Ashura' was a day of fasting.
When the obligation to fast Ramadan was revealed, those who wished fasted, and those who wished did not." Al-Bukhari recorded the same from Ibn `Umar and Ibn Mas`ud. Allah said: وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ ( ...those who can fast with difficulty, (e.g., an old man ), they have ( a choice either to fast or ) to feed a Miskin ( poor person ) ( for every day ).) Mu`adh commented, "In the beginning, those who wished, fasted and those who wished, did not fast and fed a poor person for each day." Al- Bukhari recorded Salamah bin Al-Akwa` saying that when the Ayah: وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ ( ...those who can fast with difficulty, (e.g., an old man ), they have ( a choice either to fast or ) to feed a Miskin ( poor person ) ( for every day ).) was revealed, those who did not wish to fast, used to pay the Fidyah ( feeding a poor person for each day they did not fast ) until the following Ayah ( 2:185 ) was revealed abrogating the previous Ayah.
It was also reported from `Ubaydullah from Nafi` that Ibn `Umar said; "It was abrogated." As-Suddi reported that Murrah narrated that `Abdullah said about this Ayah: وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ ( those who can fast with difficulty, (e.g., an old man ), they have ( a choice either to fast or ) to feed a Miskin ( poor person ) ( for every day ).) "It means `those who find it difficult ( to fast ).' Formerly, those who wished, fasted and those who wished, did not but fed a poor person instead." Allah then said: فَمَن تَطَوَّعَ خَيْرًا ( But whoever does good of his own accord ) meaning whoever fed an extra poor person, فَهُوَ خَيْرٌ لَّهُ وَأَن تَصُومُواْ خَيْرٌ لَّكُمْ ( it is better for him.
And that you fast is better for you ) Later the Ayah: فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ ( So whoever of you sights (the crescent on the first night of ) the month ( of Ramadan, i.e., is present at his home ), he must observe Sawm ( fasting ) that month) ( 2:185 ) was revealed and this abrogated the previous Ayah ( 2:184 ). The Fidyah ( Expiation ) for breaking the Fast is for the Old and the Ailing Al-Bukhari reported that `Ata heard Ibn `Abbas recite: وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ ( And as for those who can fast with difficulty, (e.g., an old man ), they have ( a choice either to fast or ) to feed a Miskin ( poor person ) ( for every day ).) Ibn `Abbas then commented, "( This Ayah ) was not abrogated, it is for the old man and the old woman who are able to fast with difficulty, but choose instead to feed a poor person for every day ( they do not fast )." Others reported that Sa`id bin Jubayr mentioned this from Ibn `Abbas.
So the abrogation here applies to the healthy person, who is not traveling and who has to fast, as Allah said: فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ ( So whoever of you sights (the crescent on the first night of ) the month ( of Ramadan, i.e., is present at his home ), he must observe Sawm ( fasting ) that month.) ( 2:185 ) As for the old man ( and woman ) who cannot fast, he is allowed to abstain from fasting and does not have to fast another day instead, because he is not likely to improve and be able to fast other days.
So he is required to pay a Fidyah for every day missed.
This is the opinion of Ibn `Abbas and several others among the Salaf who read the Ayah: وَعَلَى الَّذِينَ يُطِيقُونَهُ ( And as for those who can fast with difficulty, (e.g., an old man )) to mean those who find it difficult to fast as Ibn Mas`ud stated.
This is also the opinion of Al-Bukhari who said, "As for the old man ( person ) who cannot fast, ( he should do like ) Anas who, for one or two years after he became old fed some bread and meat to a poor person for each day he did not fast." This point, which Al-Bukhari attributed to Anas without a chain of narrators, was collected with a continuous chain of narrators by Abu Ya`la Mawsuli in his Musnad, that Ayyub bin Abu Tamimah said; "Anas could no longer fast.
So he made a plate of Tharid ( broth, bread and meat ) and invited thirty poor persons and fed them." The same ruling applies for the pregnant and breast-feeding women if they fear for themselves or their children or fetuses.
In this case, they pay the Fidyah and do not have to fast other days in place of the days that they missed.

(2:184) The Fast is to be observed for a fixed number of days. If, however, anyone of you be sick or on a journey, he should fast the same number of other days. As for those who can fast (but do not), the expiation of this shall be the feeding of one needy person for one fast day, and whoso does more than this *184 with a willing heart does it for his own good. But if you understand the thing, it is better for you to observe the Fast. *185

[Fasting for] a limited number of days. meaning

*184).
This act of extra merit could either be feeding more than the one person required or both fasting and feeding the poor.

*185).
Here ends the early injunction with regard to fasting which was revealed in 2 A.H.
prior to the Battle of Badr.
The verses that follow were revealed about one year later and are linked with the preceding verses since they deal with the same subject.

 

The Order to Fast In an address to the believers of this Ummah, Allah ordered them to fast, that is, to abstain from food, drink and sexual activity with the intention of doing so sincerely for Allah the Exalted alone.
This is because fasting purifies the souls and cleanses them from the evil that might mix with them and their ill behavior.
Allah mentioned that He has ordained fasting for Muslims just as He ordained it for those before them, they being an example for them in that, so they should vigorously perform this obligation more obediently than the previous nations.
Similarly, Allah said: لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَـجاً وَلَوْ شَآءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَحِدَةً وَلَـكِن لِّيَبْلُوَكُمْ فِى مَآ ءَاتَـكُم فَاسْتَبِقُوا الخَيْرَاتِ ( To each among you, We have prescribed a law and a clear way.
If Allah had willed, He would have made you one nation, but that (He ) may test you in what He has given you; so compete in good deeds.) ( 5:48 ) Allah said in this Ayah: يأَيُّهَا الَّذِينَ ءَامَنُواْ كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ ( O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may have Taqwa ).) since the fast cleanses the body and narrows the paths of Shaytan.
In the Sahihayn the following Hadith was recorded: «يَا مَعْشَرَ الشَّبَابِ مَنِ اسْتَطَاعَ مِنْكُمُ الْبَاءَةَ فَلْيتَـزَوَّجْ وَمَنْ لَمْ يَسْتَطِع فَعَلَيْهِ بِالصَّوْمِ فَإِنَّهُ لَهُ وِجَاء» .( O young people! Whoever amongst you can afford marriage, let him marry.
Whoever cannot afford it, let him fast, for it will be a shield for him. ) Allah then states that the fast occurs during a fixed number of days, so that it does not become hard on the hearts, thereby weakening their resolve and endurance.) The various Stages of Fasting Al-Bukhari and Muslim recorded that `A'ishah said, "( The day of ) `Ashura' was a day of fasting.
When the obligation to fast Ramadan was revealed, those who wished fasted, and those who wished did not." Al-Bukhari recorded the same from Ibn `Umar and Ibn Mas`ud. Allah said: وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ ( ...those who can fast with difficulty, (e.g., an old man ), they have ( a choice either to fast or ) to feed a Miskin ( poor person ) ( for every day ).) Mu`adh commented, "In the beginning, those who wished, fasted and those who wished, did not fast and fed a poor person for each day." Al- Bukhari recorded Salamah bin Al-Akwa` saying that when the Ayah: وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ ( ...those who can fast with difficulty, (e.g., an old man ), they have ( a choice either to fast or ) to feed a Miskin ( poor person ) ( for every day ).) was revealed, those who did not wish to fast, used to pay the Fidyah ( feeding a poor person for each day they did not fast ) until the following Ayah ( 2:185 ) was revealed abrogating the previous Ayah.
It was also reported from `Ubaydullah from Nafi` that Ibn `Umar said; "It was abrogated." As-Suddi reported that Murrah narrated that `Abdullah said about this Ayah: وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ ( those who can fast with difficulty, (e.g., an old man ), they have ( a choice either to fast or ) to feed a Miskin ( poor person ) ( for every day ).) "It means `those who find it difficult ( to fast ).' Formerly, those who wished, fasted and those who wished, did not but fed a poor person instead." Allah then said: فَمَن تَطَوَّعَ خَيْرًا ( But whoever does good of his own accord ) meaning whoever fed an extra poor person, فَهُوَ خَيْرٌ لَّهُ وَأَن تَصُومُواْ خَيْرٌ لَّكُمْ ( it is better for him.
And that you fast is better for you ) Later the Ayah: فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ ( So whoever of you sights (the crescent on the first night of ) the month ( of Ramadan, i.e., is present at his home ), he must observe Sawm ( fasting ) that month) ( 2:185 ) was revealed and this abrogated the previous Ayah ( 2:184 ). The Fidyah ( Expiation ) for breaking the Fast is for the Old and the Ailing Al-Bukhari reported that `Ata heard Ibn `Abbas recite: وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ ( And as for those who can fast with difficulty, (e.g., an old man ), they have ( a choice either to fast or ) to feed a Miskin ( poor person ) ( for every day ).) Ibn `Abbas then commented, "( This Ayah ) was not abrogated, it is for the old man and the old woman who are able to fast with difficulty, but choose instead to feed a poor person for every day ( they do not fast )." Others reported that Sa`id bin Jubayr mentioned this from Ibn `Abbas.
So the abrogation here applies to the healthy person, who is not traveling and who has to fast, as Allah said: فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ ( So whoever of you sights (the crescent on the first night of ) the month ( of Ramadan, i.e., is present at his home ), he must observe Sawm ( fasting ) that month.) ( 2:185 ) As for the old man ( and woman ) who cannot fast, he is allowed to abstain from fasting and does not have to fast another day instead, because he is not likely to improve and be able to fast other days.
So he is required to pay a Fidyah for every day missed.
This is the opinion of Ibn `Abbas and several others among the Salaf who read the Ayah: وَعَلَى الَّذِينَ يُطِيقُونَهُ ( And as for those who can fast with difficulty, (e.g., an old man )) to mean those who find it difficult to fast as Ibn Mas`ud stated.
This is also the opinion of Al-Bukhari who said, "As for the old man ( person ) who cannot fast, ( he should do like ) Anas who, for one or two years after he became old fed some bread and meat to a poor person for each day he did not fast." This point, which Al-Bukhari attributed to Anas without a chain of narrators, was collected with a continuous chain of narrators by Abu Ya`la Mawsuli in his Musnad, that Ayyub bin Abu Tamimah said; "Anas could no longer fast.
So he made a plate of Tharid ( broth, bread and meat ) and invited thirty poor persons and fed them." The same ruling applies for the pregnant and breast-feeding women if they fear for themselves or their children or fetuses.
In this case, they pay the Fidyah and do not have to fast other days in place of the days that they missed.

( (Fast ) a certain number of days) 30 days; ( and (for ) him who is sick among you, or on a journey, ( the same ) number of other days) let him fast the same number of days he missed; ( and for those who can afford it ) afford to fast ( there is a ransom: the feeding of a man in need- ) let him feed a person in need, instead of every day of the fast that he missed, half a measure of wheat. But this is abrogated by Allah’s saying: ( And whoever of you is present, let him fast the month ). It is also said that this means: those who can afford a ransom and are not able to fast, old men and women who are unable to fast, they should feed a needy person, for every missed day of fast in Ramadan, half a measure of wheat. ( But whoso doeth good of his own accord ) gives more than two pounds, ( it is better for him ) in terms of reward: ( and that ye fast is better for you ) than giving ransom ( if ye did but know- )

[Observing Saum (fasts)] for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (e.g. an old man, etc.), they have (a choice either to fast or) to feed a Miskin (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast, it is better for you if only you know.

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