Author: Sayyed Musleh Uddin
Fasting and Its Position in Islam (Part 11)
A Brief Discussion Concerning the Word “يُطِيقُونَهُ” in the Above Verse
Anyone who studies the Arabic language and the styles of speech of the Arabs will realize that they use different expressions to convey the concept of being able to do something—expressions that differ according to the difficulty involved. These expressions range from “استطاعة” (istita’ah) to “إطاقة” (itaqah). The term “إطاقة” (itaqah) is specifically used in cases that are very difficult and strenuous, depleting one’s power and energy. Therefore, it is incorrect to say such sentences as: “إنى أطيق أن أرفع اللقمة إلى فمى”, or “أطيق أن أرفع القلم إلى أذني” – or similar examples of tasks that are easy to perform. However, it is acceptable to say: “إنى أطيق أن أحمل هذا الحجر الثقيل” or “إني أطيق أن أسرد الصيام”or “أطيق أن أصلى الليلة كلها” Experts in the Arabic language and its scholars also confirm this point. Allama Ibn Manzur (MABH) says in *Lisan al-Arab*: “Tawq; meaning the ultimate limit of ability, and this word is used to refer to the amount that a person can manage with difficulty.”
Zabidi (MABH) says in *Taj al-Arus*, an explanation of *Al-Qamus*: “Al-Tawq means ability and endurance. And Layth composed the verse: Every man strives to the limit of his ability / And the bull protects his nose with his horns.”
The scholar Ibn Manzur (MABH) states in “Lisan al-Arab”: “طوق (tauq) means the ultimate limit of ability, and this word is used for the amount that a person can do with difficulty.” Al-Zubaidi (MABH) mentions in “Taj al-Arus,” a commentary on al-Qamus: “الطوق (al-tauq) means ability and endurance, and Layth recited: ‘Every man strives within his capacity, and the bull protects its nose with its horns.’” The scholar Raghib al-Isfahani (MABH) notes in “Mufradat Gharib al-Quran”: “طاقة (taqah) is a word that is used for the amount that a person can do with difficulty, and this is a metaphor for a collar (tauq) that surrounds something.”
Thus, “taqa” (طاقة) in this divine saying, “And burden us not with that which we have no ability to bear” [1], means what is difficult for humans to do. However, it does not imply, “Do not burden us with what we are incapable of,” as Allah Almighty may assign a person something difficult, as indicated in the verse: “And removes from them their burden” [2] and “And We relieved you of your burden” [3]; meaning, we relieved you of the difficult worship, the neglect of which would incur sin. Furthermore, the verse, “They said, ‘We have no power this day against Goliath and his soldiers'” [4], is similar. In some contexts, negating “taqa” can express the negation of capability.
Therefore, the meaning of the verse, “And upon those who are able [to fast, but with hardship]…” is that they perform it with difficulty and great hardship. These refer to elderly men and women, and others who are only able to fast with significant difficulty, risking their health and well-being. Ibn Abbas (may Allah be pleased with them both) interpreted this verse, similarly, as narrated by Imam Bukhari, Abu Dawud, and others, stating: “This verse was revealed concerning elderly men and women.”
Additionally, Imam Bukhari (MABH) and other hadith scholars reported that Ibn Abbas recited the verse “And upon those who are able [to fast, but with hardship]…” stating: “It refers to those who perform it with difficulty and hardship, and that is the elderly man and woman who must feed a needy person every day, and they are not required to make up the fast.” The same narration has been reported from him through numerous chains of transmission. Al-Allamah Dar Qutni (MABH) narrated from Ata (MABH), who reported from Ibn Abbas (may Allah be pleased with them both) regarding “And upon those who are able [to fast, but with hardship]…”: “Meaning, those unable to fast should provide for one needy person, and it is better if they assist another.” Ibn Abbas (may Allah be pleased with them both) also said: “This verse is not abrogated; it is merely a concession for the elderly man who cannot fast, and those who are certain of their inability are commanded to feed a needy person” [The chain of narration for this report is authentic and well-established].
Imam Tahawi (MABH) also narrated from Ibn Abbas (may Allah be pleased with them both) about this verse, stating, “The intended meaning of the verse refers to those who experience difficulty and have no ability except with hardship; these include pregnant women, the elderly, the sick, and those who are sensitive.” A similar statement has been narrated from Ali and Abu Hurairah (may Allah be pleased with them), notable Sahaba, as well as from Mujahid (MABH), a prominent Tabi’in (follower).
Moreover, it is narrated from Anas (MABH) that after he became elderly, he would pay the fidyah (expiation). This narration was authenticated by Imam Bukhari (MABH). Khalid al-Hadhdha’ (MABH) reported from Ikrimah (MABH), who recited this verse, “And upon those who are able [to fast, but with hardship] …” [Quran 2:184] and stated, “This verse has not been abrogated.” Hajjaj (MABH) conveyed from Abu Ishaq (MABH), who related from Harith, who in turn quoted Ali (MABH) concerning this verse: “And upon those who are able [to fast, but with hardship] …,” explaining that it refers to elderly men and women.
It is reported from Sa’eed ibn Jubair (MABH) that Abdullah ibn Abbas (may Allah be pleased with them both) had a female slave nursing a newborn, who was weak and emaciated. Ibn Abbas advised her, “Break your fast, for you are like those unable to do so.”
Thus, those whom the verse about fasting, “Fasting is prescribed for you…” [Quran 2:183], encompasses are three groups: 1. A healthy, resident individual upon whom fasting is obligatory. 2. A sick person and a traveler for whom fasting is permissible not to observe. 3. Individuals for whom fasting is difficult due to an unremovable condition, such as the elderly and chronically ill. These two can break their fast and, in exchange, feed a needy person for each day missed. Additionally, a pregnant or breastfeeding woman may refrain from fasting and make up the missed days later.
With these explanations, this verse remains firm and un-abrogated; there is no need for assumptions, omissions, or strained justifications. Furthermore, some of the prominent Sahaba, deeply rooted in knowledge, have also adopted this view. Thus, the verse remains protected from ambiguity, separation, and interpretation based on personal opinions. Allamah Alusi (MABH) justly states in his commentary, “Ruh al-Ma’ani”: “Indeed, one can infer the possibility of abrogation from each of the readings, as well as the impossibility of abrogation; a group has inclined toward each of these two possibilities” [5].
The reasoning behind the view held by some prominent Sahaba (may Allah be pleased with them) that this verse is abrogated—a view that most early scholars accepted, and which is noted in the literature of commentary and hadith—is that the expressions of the Sahaba and their modes of speech are compared with the Usuli (legal theory) terms that have evolved over time. Their words are often interpreted solely through the lens of those later terms. The Sahaba (may Allah be pleased with them) and their predecessors considered the broader implications of these expressions and would select one lexical meaning or use one suitably relevant justification when expressing them. Here, it would be fitting to quote Sheikh al-Islam Dehlawi (MABH) on this matter: He states: “One of the challenging aspects of commentary, characterized by its vastness and abundance of disputes, is identifying the abrogating and the abrogated. The most complicated discussions arise from discrepancies between the terminology of early scholars and that of later scholars. An examination of the sayings of the Sahaba and the Successors reveals that they utilized ‘naskh’ (abrogation) in its literal sense—removal of something with something else—not in the Usuli (legal theory) sense. Thus, their understanding of abrogation concerns the specific qualities of a verse being superseded by another verse or discontinuing the application of a ruling, shifting the meaning from one that is known to one that is unknown, delineating the conditional nature of a restriction, or specifying a general statement. Therefore, the scope of abrogation was much broader in their view than it is today, and the intellectual incursions into this domain were frequent and vast” [6].
Several esteemed scholars of modern times who possess deep knowledge of religious sciences, such as Allama Muhaqqiq Sheikh Anwar Shah Kashmiri, Allama Muhaddith Sheikh Shams-ul-Haq Dianvi, Ustad Syed Sulaiman Nadvi, and Allama Mufti Muhammad Abduh (MABH), have endorsed this same view. This interpretation gained prominence after his student, Allama Syed Rashid Rida (MABH), documented it in his exegesis “Al-Manar.”
The verses that stipulate the obligation of fasting are not rigid and inflexible laws akin to those based on political or social relationships formed between individuals and governments. Rather, these verses appeal to faith, belief, intellect, conscience, heart, and emotion, stimulating and nourishing them to create an environment that embraces this law and receives it with warmth and enthusiasm. These verses are a testament to miraculous Ness, the Fiqh of da’wah (invitation), psychology, and wise legislation.
«تَنزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ» Translation: “[This is] a revelation from [He who is] the Exalted in Might, the Wise” [7].
Allah Almighty addresses those required to fulfill this duty and law with the opening phrase: «يَا أَيُّهَا الَّذِينَ آمَنُواْ» “O you who have believed,” thus preparing the audience to accept all that is incumbent upon them, even when it is challenging and laborious. This is essential because the nature of true faith demands such a response. Anyone who genuinely believes in Allah as their Allah, Lord, Master, and the One who commands and prohibits, whose heart and body are humbled and submissive, and who loves Him profoundly, must respond positively to every command and request that emanates from Him.
«وإِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَن يَقُولُوا سَمِعْنَا وَأَطَعْنَا» Translation: “The only statement of the [true] believers when they are called to Allah and His Messenger to judge between them is that they say, ‘We hear, and we obey’” [8].
«وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِم» Translation: “It is not for a believing man or woman, when Allah and His Messenger have settled a matter, to have any option regarding their affair” [9].
«يَا أَيُّهَا الَّذِينَ آمَنُواْ اسْتَجِيبُوا لِلّهِ وَالرَّسُولِ إِذَا دَعَاكُم لِمَا يُحْيِيكُمْ» Translation: “O you who have believed, respond to Allah and the Messenger when you are called to that which gives you life” [10].
The Sharia, encompassing its obligations, acts of worship, and rulings, serves as a source of vitality for souls. Allah Almighty delineates the obligation of fasting upon them, emphasizing that this is not a new decree in the history of religions; rather, it is consistent with prior commandments given to the People of the Book and adherents of various faiths. This approach alleviates the mental weight of this law on believers, as knowledge of its historical precedence simplifies their burden, encouraging acceptance.
Following this, Allah Almighty clarifies that fasting is not merely a trial or imposed difficulty without purpose; rather, it is an avenue for discipline, rectification, purification, and moral development, enabling individuals to emerge as fully realized human beings—noble, virtuous, self-regulated, and not yielding to their desires. During Ramadan, if an individual can abstain from permissible and delightful things, he will find himself better able to forsake prohibitions and illicit pleasures. How can one who renounces pure water and wholesome food under divine command approach forbidden wealth or contaminated substances? Consequently, Allah Almighty asserts: “So that you may become righteous.” Furthermore, Allah Almighty reassures believers that the prescribed duration should not cause alarm or be burdensome; fasting lasts for a specific number of days—”a number of days”—which pass quickly, and this month, wherein fasting occurs solely during daylight hours, is minuscule compared to an entire year of permissible enjoyment and pleasure. Allah has also exempted the sick and travelers, as well as those who cannot fast due to health concerns.
Subsequently, Allah Almighty explains the significance of the month in which fasting is prescribed—the month during which the Quran was revealed, a sacred text that catalyzed the formation of an entirely new generation and the dawn of a new era for humanity. Hence, it is only fitting for Muslims to derive vitality, faith, and strength from their fasting and prayer during this hallowed month. The fast of Ramadan offers spiritual rejuvenation, overflowing with life, blessings, and advantages, far removed from the burdens that prevent one from fulfilling their obligations.
«يُرِيدُ اللهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ» “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” [11].
Continues…
[1]. Surah Al-A’raf, verse: 157.
[2]. Surah Ash-Sharh, verse: 2.
[3]. Surah At-Tawbah, verse: 37.
[4]. Surah Al-Baqarah, verse: 249.
[5]. Ruh al-Ma’ani, vol. 1, p. 37.
[6]. Al-Fawz al-Kabir fi Usul al-Tafsir, p. 18.
[7]. Surah Fussilat, verse: 42.
[8]. Surah An-Nur, verse: 51.
[9]. Surah Al-Ahzab, verse: 36.
[10]. Surah Al-Anfal, verse: 24.
[11]. Surah Al-Baqarah, verse: 185.
