S’AYYAM & RAMADAN AS PER QURAN

In light of Surah Al-Baqarah Ayah #183-187 (2:183-187)

Translation

١٨٣  يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

[Quran 2:183] O you who Amanu (آمَنُوا), the S’iyaam (الصِّيَامُ) is Kutiba (كُتِبَ) upon you, as it was Kutiba (كُتِبَ) upon those before you, so that you may become Tattaquoon (تَتَّقُونَ).

 

١٨٤  أَيَّامًا مَعْدُودَاتٍ ۚ فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ ۚ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ ۖ فَمَنْ تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَهُ ۚ وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ ۖ إِنْ كُنْتُمْ تَعْلَمُونَ

[Quran 2:184] Ayyamam (أَيَّامًا) Ma’dudatin (مَعْدُودَاتٍ); so, whoever Kana (كَانَ) among you Mareezan (مَرِيضًا), or on Safarin (سَفَرٍ), then A’idatun (فَعِدَّةٌ) from Ayyamin (أَيَّامٍ) Akhara (أُخَرَ). And for those who Yut’equnahu (يُطِيقُونَهُ) ransom of T’aa’mu (طَعَامُ) Miskeen (مِسْكِينٍ). Then whoever Tat’awa’a (تَطَوَّعَ) khairan (خَيْرًا), then it is Khairun (خَيْرٌ) for them; and indeed, Tas’umu (تَصُومُوا) is Khairun (خَيْرٌ) for you, if you Kuntum (كُنْتُمْ) get knowledge.

 

١٨٥  شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَىٰ وَالْفُرْقَانِ ۚ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ ۖ وَمَنْ كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ ۗ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ

[Quran 2:185] Shahru (شَهْرُ) Ramadan (رَمَضَانَ)- that Anzala (أُنْزِلَ) in it, the Quran (الْقُرْآنُ), as Huddan (هُدًى) for humanity and Bayyinaat (وَبَيِّنَاتٍ) of the Hudaa (الْهُدَىٰ) and the Furqaan (وَالْفُرْقَانِ). So, whoever Shahida (شَهِدَ) among you the Shahru (الشَّهْرَ), then they should Yas’umhu (فَلْيَصُمْهُ) it. And whoever Kana (كَانَ) Mareezan (مَرِيضًا) or on Safarin (سَفَرٍ), then A’idatun (فَعِدَّةٌ) from Ayyamin (أَيَّامٍ) Akhara (أُخَرَ). Allah Yuredu (يُرِيدُ) with you the Yusra (الْيُسْرَ) and not Yureedu (يُرِيدُ) with you the A’usar (الْعُسْرَ) and so that you Kamilu (وَلِتُكْمِلُوا) the A’idata (الْعِدَّةَ) and so that you Tukabbiru (وَلِتُكَبِّرُوا) Allah A’ala (عَلَىٰ) for what Allah has Hadaakum (هَدَاكُمْ) you, so that you Tashkuruun (تَشْكُرُونَ).

 

١٨٦  وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ

[Quran 2:186] And when My Aibaadi (عِبَادِي) ask you about Me; then Indeed, I am Qareeb (قَرِيبٌ). I respond the Dawata (دَعْوَةَ) of the Daae (الدَّاعِ) when he Da’aani (دَعَانِ) Me. So, let them respond to Me, and let them Yuminu (لْيُؤْمِنُوا) with Me; so that they Yarshadun (يَرْشُدُونَ).

 

١٨٧  أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَىٰ نِسَائِكُمْ ۚ هُنَّ لِبَاسٌ لَكُمْ وَأَنْتُمْ لِبَاسٌ لَهُنَّ ۗ عَلِمَ اللَّهُ أَنَّكُمْ كُنْتُمْ تَخْتَانُونَ أَنْفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنْكُمْ ۖ فَالْآنَ بَاشِرُوهُنَّ وَابْتَغُوا مَا كَتَبَ اللَّهُ لَكُمْ ۚ وَكُلُوا وَاشْرَبُوا حَتَّىٰ يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ ۖ ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ ۚ وَلَا تُبَاشِرُوهُنَّ وَأَنْتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ ۗ تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ

[Quran 2:187] Auhilla (أُحِلَّ) for you, Lailata (لَيْلَةَ) the S’iyaam (الصِّيَامِ), the Rafas’u (الرَّفَثُ) towards your Nisaa-kum (نِسَائِكُمْ). They are a Libaasun (لِبَاسٌ) for you, and you are a Libaasun (لِبَاسٌ) for them. Allah knows that you Takhtanuna (تَخْتَانُونَ) your Nafs (أَنْفُسَكُمْ) so Ta’ba (فَتَابَ) Allah upon you and A’afaa (عَفَا) upon you. Then, not indeed, you Baasharuhunna (بَاشِرُوهُنَّ) and Abtaghu (ابْتَغُوا) what Allah has Kataba (كَتَبَ) upon you, and Kulu (َكُلُوا) and Ashrabu (وَاشْرَبُوا) until Yatabayyan (يَتَبَيَّنَ) to you the Kha’et’u (الْخَيْطُ) A’byazu (الْأَبْيَضُ) from the Kha’it’u (الْخَيْطِ) Aswade (الْأَسْوَدِ) of the Fajar (الْفَجْرِ). Then complete the S’iyaam (الصِّيَامَ) until the Layl (اللَّيْلِ). And do not Tabasheruhunna (تُبَاشِرُوهُنَّ) and you are Aakifuna (عَاكِفُونَ) in the Masaajid (الْمَسَاجِدِ). These are the boundaries of Allah, so do not Taqrubuha (تَقْرَبُوهَا). Thus, Yubayyin (يُبَيِّنُ) Allah’s Ayaat (آيَاتِهِ) to the people, so that they Yattaqun (يَتَّقُونَ).

 

 

Before we discuss these Ayahs, it’s extremely important to understand the concept of S’ayyam and S’oum as per Quran

CONCEPT OF S’OUM & S’AYYAM (صِيَامٍ) AS PER QURAN

S’oum (singular) and S’ayam (صِيَامٍ)- plural is normally translated as fasting from food and drink during the month of Ramadan, but the word S’oum means to abstain, to stop, to control, to halt, to discontinue, to prevent, to break, to adjourn, to interrupt or to pause or to put an end to something. Basically, in Quran, it’s used in the meanings of ‘restrain, put an end to, to control, to discipline, to halt or to restrain either something or oneself in the meanings of self-control, self-restraint or self-discipline’ for instance, in Ayah 19:26 “So Kuly and Ashraby, and Qarri Aienan. And if you Tara’ena from the Bashar Ahadan, then Quly, ‘Indeed, I have Nazarta for the Rahman, S’auman, so I will not Aklamu the Youm Ansyaan.’ Here, the word Kuly and Ashraby, do not mean eat and drink as is normally mistranslated, but even if we take these meanings then it’s very obvious that the word S’aoum is not used here in the meanings of fasting, since in the very beginning of the ayah is talking about Kuly and Ashraby. The word S’aoum is used in Quran in the meanings of self-discipline, restraint and self-control and this ayah mean that ‘if she Ara’a (observe, come face to face, perceive) from the Ahadan (same type, whole) Bashar (that is, ‘with’ ‘Shar’- Shar means anything that is done to destroy human capability or to waste human efforts- the purpose of which is to cause death, destruction and Fasaad on earth) whereby she should not then Aklamu (consume, interact, engage, benefit from) the Youm (well-known aspects) of Ansyaan (Insaan, human beings)- describing the concept of Siyaam as a self-control, self-restraint and discipline to stay away, and not Aklama (engage, benefit from, consume, interact with) Ahadan Bashar (those, same types of aspects of Shar that are well-known of us as human beings).

Similarly, in the ayahs 33:35, wherein Allah is giving all the attributes of those men and women for whom Allah has prepared Maghfirat and a great reward, one of the qualities is S’aiymeen ws S’aimaat – meanings those who exercise self-control, self-restraint and self-discipline to remain within the boundaries of Deen, not just during any specific month of year, but during their daily lives, all the months and all through the whole year and especially from all aspects of Shar (anything that is done to destroy human capability or to waste human efforts- the purpose of which is to cause death, destruction and Fasaad on earth). Therefore where ever the word S’uom or S’yam is mentioned in Quran we need to keep in mind that it’s not only with regards to speaking, eating, drinking but it is meant in an all-encompassing word to instruct self-discipline, self-restraint and self- control to remain within the boundaries of Deen by staying away from Shar (anything that is done to destroy human capability or to waste human efforts- the purpose of which is to cause death, destruction and Fasaad on earth) or to Kulu (engage, use, utilize, benefit from, or engage) of Shar in any manner whatsoever.

The word S’iyaam is used 9 times in Quran, mostly as a compensating for a retribution with defined number ordained in each situation – for instance; in the ayah 2:196, S’iyaam of total of ten days is mentioned; in the ayah 4:92 S’iyaam of 2 consecutive months is mentioned as a retribution. Similarly, in the ayahs 4:92, 5:89, 5:95, 58:4 all mention measured number of days as S’iyaam to be carried out as retribution. And how the S’iyaam is to be carried out as retribution and recompense is then mentioned as per Ayah 19:26, which is basically during that period to exercise self-discipline, self-restraint and self- control to remain within the boundaries of Deen by staying away from Shar (anything that is done to destroy human capability or to waste human efforts- the purpose of which is to cause death, destruction and Fasaad on earth) or to Kulu (engage, use, utilize, benefit from, or engage) of Shar in any manner whatsoever.

In Ayah 2:183-184, “Oh those who Amanu, Kutiba upon you the S’yaam, as Kutiba upon those from before you so that you may Tattaquna- Ayyaman Ma’adodat…”  means that S’iyaam has been made obligatory upon us, as upon those from before, in order for us to observe Taqwa – Ayaaman Ma’adodat, where the word Ma’adodat is used in both its meanings, thus, the Ayayaman Ma’adodat not only means the measured or numbered days or periods but also those aspects and events that are well known and defined all across Quran as retribution and recompense for any wrongful act. The phrase Ayaaman Ma’adodat also means which have been Ayaaman- confirmed and well known and Ma’adodat, determined and fixed, both as a recompense in order to observe Taqwa as well as duty as Shahada- upholders of justice to S’yaam the Shahar of Ramadan- to control and to put an end to the difficult, heated, oppressed, injustice periods. Additionally, the phrase Ayaaman Madodat is also applicable for our day to day lives for a limited time period here on earth, during which we need to exercise self-retrain and self-control through all across all of our experiences, indulgence, conducts and behaviors, be it eating, drinking, using of Allah’s Fazal, or consuming or engaging in any experience at all in terms of staying away from Shar in all-encompassing manner.

Thus, the concept of S’oum and S’ayyam as per Quran is basically a whole regime of self-control, self-restraint and self-discipline, as a form of retribution and recompense to ensure we exercise self-discipline, self-restraint and self- control to remain within the boundaries of Deen by staying away from Shar (anything that is done to destroy human capability or to waste human efforts- the purpose of which is to cause death, destruction and Fasaad on earth) or to Kulu (engage, use, utilize, benefit from, or engage) of Shar in any manner whatsoever. Additionally, it’s also been Kutiba- mandatory upon those of us, who are Shuhada- upholders of justice to Si’yaam (control, halt, put an end to) the Shahara- Ramadan (the periods of extreme injustice, hardships, decline of moral and ethical values and humanity at its worst) to control and to put an end to such periods and injustices.

These ayahs from 2:183 to 2:187 give us the following divine guidance that we can implement in our day-to-day lives;

O you who Amanu (يَا أَيُّهَا الَّذِينَ)

These ayahs are specifically addressed only to those who Amanu- seek knowledge, be at Aman with the use of our faculties, especially Aqal- thinking and intellect and are upholders of our A’iemaan- oath, covenant, Meesaq with Allah.

 

S’iyaam is Kutiba upon you, as it was Kutiba upon those before you (كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ)

The whole regime of S’iyaam (self-control, self-restraint and self-discipline) as well as to S’iyaam (restrain, halt, control and put an end to) the Shahru Ramadan (periods of intense heat, difficulties, suppression, injustices, decline of humanity at its worst in terms of ethical and moral values) has been Kutiba (written, ordained made obligatory and compulsory). This regime of S’iyaam is not exceptional for us, as the addressees of the Quran only, but for whole of humanity through earlies Nabiyeen and nations as well.

 

The Basic Objective is- so that you Tattaquoon (لَعَلَّكُمْ تَتَّقُونَ)

The objective of S’iyaam is so that we can observe Taqwa- basically means to protect, to nurture & grow by protecting something from harm, in terms of being extra cautious and careful. It also means to follow the rules and regulations in letter and spirit, by being completely synchronized with these rules & regulations in complete harmony, by remaining within the designated boundaries. Doing Taqwa basically means to follow the rules and commandments of Allah- the Deen by being extra cautious and protective of these boundaries, never to cross these boundaries of restrictions and freedom as identified by Deen- the rules and commandments of Allah and being in complete harmony & integration with these rules & regulations. Contrary to the divine wisdom from these ayahs that S’iyaam’s basic purpose is Taqwa and doing of S’iyaam should lead one to Tattaquun.  We need to keep in mind that Taqwa is basically following the laws of Deen by being extra careful, Siyaam is one of the ways to ensure Taqwa by making sure we stick to these laws and boundaries at all times by being extra careful through a regime of self-control and self-discipline; not just from food and drink and not just for one month, but our day to day lives.

 

The concept of Ayyamam Ma’dudatin (أَيَّامًا مَعْدُودَاتٍ)

The phrase Ayayaman Ma’adodat can be interpreted in three broad ways

• as Measured no. of days: Ayaamin Ma’adodat are measured or numbered days or periods that are Ayyammin- well known and defined all across Quran. The word S’iyaam in Quran is mostly used as a compensation or a retribution with defined number ordained in each situation. For instance, in Ayah 4:92, S’iyaam of 2 consecutive months is mentioned as retribution in case of Qatal with Khata, and no other form of Is’lah could be done. Similarly, there are many ayahs in Quran such as ayahs 2:196, 5:89, 5:95, 58:4 all mention measured, specified number of days as S’iyaam to be carried out as retribution, compensation basically as a form of self- punishment, self-recompense, as a means to be extra careful, extra cautious as means of observing Taqwa.  This is what it means when Allah says that S’iyaam has been made obligatory upon us, as upon those from before, in order for us to observe Taqwa.
• as Confirmed and determined: The phrase can also be interpreted as Ayaaman- confirmed and well known and Ma’adodat, determined and fixed, both as a recompense in order to observe Taqwa as well as bare minimum duty of us as Muslims as Shahada- upholders of justice to S’iyaam (to control, halt, restrain and put an end to) the Shahra Ramadan. Lastly,
• As applicable in our daily lives: the phrase Ayaaman Madodat is also applicable for our day to day lives, since we’re here for a limited time period, during which we need to exercise self-retrain and self-control all across our conducts and behaviors, be it eating, drinking, using of Allah’s Fazal or engaging in any experience whatsoever.

 

Exceptions from S’iyaam: Mareezan or upon Safarin (فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ)

The word Mareez: is the one who is Maraza, which is normally mistranslated as sick or ill, but is used in Quran in a much broader meanings and depth in terms of referring to all such conditions, that are not naturally aligned with us as human beings with respect to the way we as humans should be, based on the Fitrat of Allah. We have been created as intellectual and social creatures, with our curiosity for knowledge and our intention to be of help to others. Hence for those who do not have Emaan, and who do Kufar, by hiding and concealing, not using their faculties and not seeking knowledge, through acts of blind following or rejection of Allah’s Ayaat, their situation is more reflective of such Maraz, which is not physical in nature at all, but more so in metaphoric and overall sense of us as human beings. Thus, it refers to all such conditions, be it phycological, physical, mental or spiritual which renders us, sick, in both physical as well as metaphoric sense, where we are not, we are supposed to be. Thus anyone, who is enslaved or cannot exercise their freewill would also be under the same situation and would be called a Mareez.

 

The word Safarin: is normally translated as being on a journey, but it is used in Quran in much deeper meanings for anyone who is on a journey, not only in physical sense but in terms of mental Sakoon, metaphorical and psychological sense as well. Thus “upon Safar” means all such conditions and situations whereby a person is not able to focus mentally, physically or psychologically in terms of their day to day duties and responsibilities, not only in terms of physical travelling, but would also include any situation of mental or physical abuse, suppression, mentally disturbed state due to any situation or condition etc., thus this is a much more broader terms to define all and every situation of not being at Sakoon in all of its manifestations, i.e., not having mental or physical or psychological tranquility and peace.

 

Exceptions during Mareezan or upon Safarin: Since the concept of S’iyaam requires our dedication, focus, undivided attention and employment of all our resources and energies; if we face any situation of Safar or Maraz, we should spend all our attention and resources instead to put an end to such situations and get out from these. It’s basically a relaxation for those who are either Mareez or upon Safar, to carry out the regime of S’iyaam of Ayyamin Ma’doda’t (as recompense, punishment, daily routine) or S’iyaam of the Shaharu Ramadan (as duties of us as those who Amanu and Shuhada- upholders of justice) once and only when the Akhir is there, that is the period of Maraz and Safar is not there anymore.

 

Ransom of T’aa’mu Miskeen (وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ):

This divine guidance is not just talking about feeding the poor, but used in a much broader sense that is not restricted to giving food to poor or needy only but basically providing benefits, being of help, indulging with them with the aim for them not to feel the limitations of being Miskeen anymore and to fill their void and needs, whatever they need, in order for them to be able to lead a normal life like others.

 

But S’iyaam is much Khair (فَمَنْ تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَهُ ۚ وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ ۖ إِنْ كُنْتُمْ تَعْلَمُونَ):

T’a’am Miskeen is so important in the eyes of Allah that it should not only be taken as a ransom only, but even while one is doing S’iyaam, should do it as a Khair and T’atawaa- willingly, out of their own likes and abilities, without any force or compulsion, due to their own internal inclination, enthusiasm, motivation, eagerness and commitment. But Siyaam is much Khair than Taa’ama Miskeen, because of Allah’s wisdom and Rahmat, S’iyaam is a great self-disciplinary regime, not only as a duty of Muslim but also as compensation or a retribution in order to become Muttaqqi. Thus, becoming Muttaqqi has much broader, wider and more long-lasting implications for the betterment of the society and the individual rather than the T’aa’ma Miskeen.

 

Shahru Ramadan- that Anzala in it, the Quran (شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ):

It’s normally misinterpreted as if Quran was revealed within one month. These general mistranslations of important Ayahs, such as this one, have created an extreme confusion like whether Quran was revealed in one night, or in one month or over 23 years? The word Ramadan in these Ayahs is not the Islamic Month of Ramadan as normally understood, since the Islamic calendar was first officially launched in the year 638 as per historical record. Additionally, if we notice, the word “A-sh” as in “the” is not added before “Shahru Ramadan”, showing it’s not referred to as “the Islamic month of Ramadan” here the word “Shahru Ramadan” could be any period of burning, or high temperatures, or intense heat, or heating, hardships, injustices, suppression, difficulties, challenges or decline of humanity’s moral and ethical values. Thus, Quran was revealed in Shahar Ramadan meaning that Quran was revealed in the period of turmoil, extreme injustices, decline of humanity’s moral and ethical values.

 

Three distinct Functions of Quran (هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَىٰ وَالْفُرْقَانِ)

Shows three distinct functions and objectives of Quran as

• Huddan for humanity: Hudda both as Hidayat – guidance as well as gift for the mankind
• Bayyinaat of the Hudaa: that has distinctly made clear, identified and explained in detail with examples, stories, the right path from the wrong one, the Momin from the Kafir, the Haqq from the Baatil And
• The Furqaan: whenever Allah says Quran is Furqaan, it means that Quran has the ability to identify the Haqq from the Baatil, whatever we heard or know or have been told, we can judge it’s right or wrong, on the basis of Quran as Furqaan, as in the best criterion of right and wrong.

 

Shahida the Shahru, then should Yas’umhu it (فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ)

This phrase is not talking about witnessing the moon in order to start the fasting period. This is not what this phrase is saying, neither the word Shahida means witness here in this ayah. Shahida refers to each and every step and role as required in order to uphold the justice. This divine guidance is basically saying that whoever takes it upon themselves as the Shahida- the upholders of Justice and Haqq of the Shahara Ramadan, the periods of extreme difficulties, hardships, injustices, oppression, decline of humanity’s moral and ethical values to its worst, then they should S’iyaam it. That is control, restrain, and endeavor to put an end to it with the process of Si’yaam as through the whole regime of not only self-restrain, self- discipline and self-control; but also, should endeavor to control and put an end to Shaharu Ramadan.

 

Allah Yuredu for you is the Yusra and not Yureedu for you the A’usra (وَمَنْ كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ ۗ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ)

The desired end result and destination of Allah’s whole system of natural laws as well as the Hidaya/guidance is Yusra- ease and simplicity, in terms of making this easy and simple for you, and not A’usra- difficult and hardship. After talking about the exceptions such as if someone is Mareez, in all its meanings, or upon Safar, in all its meanings, then should focus on such life situations first. If someone is going through hard times, difficulties, the person should focus on getting the situation under control. Similarly, if anyone is Mareez or upon Safar, in any manner, the regime of S’iyaam can be resumed later, once the person is back, in terms of how a human being should be, in health, with complete intellectual presence focus, with lack of worries or suppression and complete freewill, because Allah’s system of natural laws, and the laws of Deen’s desired end result is to make things easy and simple, and never to cause or result in any difficult or hardship.

 

Three broad objectives of Allah’s Yuredu (وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ)

• So that of Kamilu the Aidat: the context is about S’iyaam (restrain, put an end to, curtail) the Shahar (time period) of Ramadan (difficult, heated, against Haqq, Injustice & suppression) when Allah says, “so that you Tukalemu the A’idat” means complete the act of S’iyaam in terms of putting an end to the period of injustice, Ramadan, suppression etc. in all respects and manners, so that there does not remain any aspect remaining of injustice and against Haqq.
• So that you Takbirru Allah A’ala for what Allah has Hada you: Keeping aligned with the context, the word Takabbur is not used in the meanings of taking Allah as proud or arrogant at all but in terms of honoring Allah as grandeur, magnificent and glorious in terms of the Hidaya, the guidance that Allah has provided and
• So that you Tashkarun: then in that utter and deep gratitude to become Shaakir of Allah, in terms of following these laws as Aaabid and Shaakir considering Allah as the best, the greatest, the superlative.

 

The ayahs so far, gives us very clearly the basic idea of the whole concept of S’iyaam as to its objectives which are in three folds – (1) to become Muttaqi (2) to identify and magnify Allah’s greatest favors on us in terms of Allah’s Hidayah and (3) so that we could do Shukar. As we all know Shukar or tashkurun is not just being grateful in your heart and mind of Allah’s favors, but to show that recognition through our deeds and actions, which is the basic purpose of doing S’iyaam, that is to follow the commandments of Allah as per Deen, to submit to these rules with one whole being and to exercise self-control, self-restrain and self-discipline so as to remain within the boundaries of Deen at all times as well as to be the Shuhada- the upholders of justice in order to S’yaam- curtail and put an end to the Shaharu Ramadan.

 

The Concept of Dua’a (وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ)

As upholders of justice to curtail and put an end to the periods of difficulties, the injustices, the suppression and the decline of humanity in its’ worst levels of moral and ethical values- this is not an easy task and therefore needed the concept of Dua’a to be stressed and highlighted. Quran’s basic focus behind the word Duaa is on Emaan, and doing Sa’aiy which means making a firm determination, a firm objective in our mind to achieve something with firm and solid conviction that we will achieve it with the help of Allah and no one else; then making efforts with our whole being, utilizing all of our resources, faculties and capabilities to its maximum with our full force, attention, energy and strength to achieve that goal. The whole process is DUAA. Allah is giving us this whole process of Allah’s Acceptance of our Duaa which is based on realizing that Allah is near to us than we can even imagine and Allah answers our Duaa only if

• Let them Respond to me – if we follow all of Allah’s commandments and rules as detailed in Quran as per Deen, then we are actually responding to Allah’s Hidayah. Allah has given us Hidayah, in the form of explicit instructions and boundaries of our restrictions and freedoms in the Kitaab and the Quran. Only when we follow these commandments of Allah, we would be responding to Allah. The basic characteristics of the Duaa as per Quran, in order for it to be accepted by Allah, is following Allah’s Commandments, and then making an efforts & struggle in order to achieve the goal, and
• Let them Yuminu with Me – this is a detailed requirement concisely mentioned in one phrase. As we know Amanu with Allah can ONLY be achieved through Amanu, seeking knowledge, utilizing one’s faculties, especially Aqal, with Allah’s Ayaat that are of two types – (1) the Kalam of Allah as revealed and mentioned in the Kitaab/Quran and (2) the Work of Allah i.e., the many creations of Allah scattered all around us in science and universe. And we can have Emaan on both of these types of Allah’s Ayaat only when we utilize all our faculties and intellect to seek knowledge, understand, follow these Ayaat and then spend whatever we have acquired, knowledge, wealth, resources etc. for the benefit of others, whole of mankind and other creations of Allah.

 

“So, respond to me and Yuminu with me so that you Yarshadun” means that the whole idea for you to make sound and sensible decisions, remain steadfast in the Sabeel of Allah as Rashada is only when you respond to the laws of Allah, and Amanu with Allah.

 

Auhilla for you Lailata the S’iyaam, the Rafas’u towards your Nisaa-kum, Ta’ba Allah upon you and A’afaa upon you (أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَىٰ نِسَائِكُمْ ۚ هُنَّ لِبَاسٌ لَكُمْ وَأَنْتُمْ لِبَاسٌ لَهُنَّ ۗ عَلِمَ اللَّهُ أَنَّكُمْ كُنْتُمْ تَخْتَانُونَ أَنْفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنْكُمْ):

The word Nisaa refers to all those people who do not have resources, could be Amwaal, money, wealth, title, property, knowledge, physical abilities, any of Allah’s fazal and blessings. Hence by definition, the Nisaa are those people who work for the Rijaal, those who have the resources and means and Nissaa are dependent upon them for such resources. Thus, here the word is not Halal, but Uhilla with a single Laam, meaning permitted or allowed. Thus, we need to keep in mind the context of the divine instructions to those who are Shuhada (upholders of justice) to S’iyaam (halt, curtail & put an end) to the Sharhu Ramadan (the periods of difficulties, hardship, injustices, extreme moral and ethical decline of humanity). Thereafter in this Ayah, Allah is advising us, that if it was permitted during such periods, that you were permitted (by the laws of the land, regime or the kingdom etc.) to engage in Ra’fa’su (indecent, impolite, improper, rude or unkind) behavior towards those people who are Nisaa (those working for you, dependent upon you for the resources that they don’t have) during the Layl (darkest period of the times) that need to be S’iyaam (restrained, stopped and curtailed in terms of all such injustices) but during the darkest periods of those times, you used your authority, at that time in order to engage with your Nisaa in indecent, unkind, rude or improper behaviors. Please note that this was and never allowed as per the laws of the Deen but you exercised your power and authority on land to do so. As our creator, Allah knows us that you Takhatuna Nafs (that is deceive, contradict and go against your Nafs-e-Mutmainna under the influence of Nafs-e-Ammara and tools of Khutuwaat of Shaaitan) of arrogance and pride, thus you misused your authority and resources to interact with your Nisaa with Ra’fas’u behavior during the darkest of such periods that you’re supposed to Siyaam. The divine guidance here is that ‘the Nissa are a Libaas to you as you are a Libaas to them’, meaning that you are as dependent upon them as they are upon you. Therefore, you should ‘Taaba Allah towards you’- that is turn Allah towards you by going through the process of Touba and making Is’lah- amends, reforms, so that you get Afa’a of Allah– generous and in abundance blessings from Allah.

 

Then, indeed, do not Basharuhunna and Abtaghu what Allah has Kataba upon you (فَالْآنَ بَاشِرُوهُنَّ وَابْتَغُوا مَا كَتَبَ اللَّهُ لَكُمْ)

After you have carried out a process of Touba, you should not Basharahunna- Is a direct divine instruction with an addition of An, meaning indeed, you should not go near Shar or conduct any deeds or actions, with aspects of Shar in it, such as the way you interacted with your Nissaa. And Abtaghu (used here in the meanings of aim for, desire for, work in quest for) what Allah has Kutiba (made compulsory) upon you which is to S’iyaam such the Shahru Ramadan (such injustices, and inhumane practices).

 

Kulu and Ashrabu until Yatabayyan to you the Kha’et’u A’byazu from the Kha’it’u Aswade of the Fajar. Then complete the S’iyaam until the Layl (وَكُلُوا وَاشْرَبُوا حَتَّىٰ يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ ۖ ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ).

After asking that you should carry out a process of Touba, for the acts of Ra’fas’u behavior with your Nisaa, you should consider them your friends, close associates and allies and Abtaghu- aim for and quest for what Allah has Kutiba, made compulsory upon you, which is to S’iyaam such injustices. Then in this phrase Allah is giving a divine guidance to “Kulu and Ashrabu until Yatabbyan to you the Kha’etu AlAbyazu from Kha’etu Alaswad of the Fajar” means that Kulu (engage in, seek benefits from, consume and use) as well as Ashrabu (get emersed in, overwhelmed by, get dominated by) all the resources available to you including Allah’s Hidayah until the thread of the Abyaz (distinct and obvious aspects) of the Fajar (wisdom, Hidayah, Noor of Allah)  becomes Bayyin (distinctly separate, clear as evidence) from the thread of Aswad (unobvious, blurred aspects) of the Fajar (Allah’s Hidayah, the Noor). “Then complete the S’iyaam until the Layl- means that once you have the gushing forth of Allah’s Noor, wisdom and Hidayah, and the Abyaz aspects of the Fajar (Allah’s noor, Hidayah and wisdom) start becoming distinctly clear from the Aswad aspects of the Fajar, that is Allah’s Hidayah becomes clear and distinct fact, obvious and distinct from those which have been unclear; you should continue the S’iyaam- your efforts to put an end to the Shahru Ramadan until the Layl, i.e., the darkness, the decline of humanity and the confusion is over.

 

Do not Tabasheruhunna and you are Aakifuna in the Masaajid (وَلَا تُبَاشِرُوهُنَّ وَأَنْتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ)

Normally interpreted as Aitekaaf of the last 10 days of the month of Ramadan, this phrase is not talking about Aitekaaf in mosques at all. As we know the word Aakifuna means to stop something or someone, or to stop oneself from going or doing something as a means of securing something; therefore, when used within the context of S’iyaam it’s talking about self-control and self-discipline in order to be Muttaqi and Shaakir by remaining within the parameters of deen and while the person is in the state of S’iyaam. The terms Masaajid does not mean the mosques as is generally translated and understood – the word Masjid is basically any place, any residence of Momin, an area of a community, a city, a land where Sajda is being done, that is everyone is establishing and submitted to the law’s rules and regulations of Deen e Islam. Thus, here when Allah says, “and do not Tabashiruhunna and you A’akifuna in the Masajid” Means you should not go near and be with Sharr, and especially while you are Akifuna (strengthening, and connecting people, and aspects together so that everything remain connected and secured) in the Masaajid (any place where Sajda to Allah’s laws are being done) where you’re trying to ensure Sajda to the laws of Allah, as a part of the S’iyaam. Which means that if the aspects and people that you’re trying to connect become disconnected or shattered, the whole process of S’iyaam and ensuring Sajda to Allah’s laws, may become insecure and weak; therefore, focus on Akifeena, to connect together to stop these from being scattered, weak and imbalanced as well as to make sure that you correct, smooth out, and harmonize the matters between individuals, aspects and communities, and all this time you should not Baasharahunna- means you should exercise self-restraint and self-control against Shar of any type or form.

 

These are the boundaries of Allah, so do not Taqrubuha. Thus, Yubayyin Allah’s Ayaat so that they Yattaqun (تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ)

The boundaries of Allah are mentioned in Quran and communicated to us through clear and explicit instructions in Quran, therefore Allah is telling us not to go near these boundaries as is the requirement of S’iyaam as well as observing of Taqwa. When Allah says, that Allah has Yubayyin Allah’s Ayaat, it means that Allah has made it clear, explained in detail, through examples and stories, distinctly separating the right path from the wrong path, and making it very distinctly clear the Haqq from the Baatil, therefore all of this, the Hidayah, the process of S’iyaam as a self-discipline and self-control, as well as the S’iyaam of the Shahru Ramadan, the Duaa, are all basically aiding towards making us Muttaqqi and Shaakir.

 

Conclusion

If we observe the way Muslims fast during the month of Ramadan and the practice that has been continued over the last over 1400 years all across the Muslim world, with the same ritualistic festivities and practices, one might wonder, where is the Taqwa? how is this S’iyaam that is divine ordainment is supposed to make us all Muttaqi if this fasting is the Siyaam? Considering the Muttaqqi is the highest level of being a Muslim, and the fact that doing of S’iyaam is a way to achieve that status/objective, shows that S’iyaam is not a cause of celebrations, festivities, avoidance of eating or drinking, or self-restraint from bad deeds for one month only; but it’s is something entirely different. As per Quran, it’s nowhere near any celebratory regime, but in fact the concept of S’oum and S’ayyam as per Quran is basically a whole regime of self-control, self-restraint and self-discipline, as a form of retribution and recompense to ensure we exercise self-discipline, self-restraint and self- control to remain within the boundaries of Deen by staying away from Shar (anything that is done to destroy human capability or to waste human efforts- the purpose of which is to cause death, destruction and Fasaad on earth) or to Kulu (engage, use, utilize, benefit from, or engage) of Shar in any manner whatsoever. Additionally, it’s also been Kutiba- mandatory upon those of us, who are Shuhada- upholders of justice to Si’yaam (control, halt, put an end to) the Shahara- Ramadan (the periods of extreme injustice, hardships, decline of moral and ethical values and humanity at its worst) to control and to put an end to such periods and injustices.

 

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Please note that this is just the Translation and the Lesson section of these Ayahs.

You can read the detailed Concept here and the Keyword Vocabulary of these words here

For the complete YOUTUBE video of this presentation click here

For the concept of no rituals in deen- YOUTUBE video click here

For the definition of  Soum/Sayyam in light of Quran YOUTUBE video click here

For the complete ayah by ayah discussion of Ayah 2:183-187- YOUTUBE video click here

For the conclusion/summary of Ayah 2:183-187, YOUTUBE video click here