Surah Al-Baqarah Ayah No. 183 to 187

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

A-    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).

B-   THE CONCEPT:

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.

 

CONTEXT OF EARLIER AYAHS

In the earlier Ayahs of Surah Baqara up to Ayah no. 183, we have learned the divine guidance that describe Allah’s commandments related to two importance aspects (1) Qisaas and (2) Wassiyaat. Both of these concepts have to be applied in our day-to-day life, by keeping in mind that Allah’s Deen is Haqq, based on Allah’s Solid judicial principals with justice, Adal and Qist at its best with the basic foundations of care, compassions, forgiveness and considerations for each other through uniting each other through strong bonds of love and compassion both during the life and even afterwards through one’s Wassiyat. Allah’s system of Deen which has been perfected by Allah, ordains forgiveness, pardon and Sadaqa by placing it way above revenge and compensation in any other manner, after any vital mischief or wrong doing, allowing forgiveness along with a payment in Ahsan by those who have been forgiven, uniting each other in society through forgiveness, peace & love rather than eye for an eye revenge and bloodshed. Similarly, ordaining Wassiyat upon the Muttaquee is projected as due right of our parents, our near and dear ones and we have to take care of this due right before death approach to us, making sure that there is no bias and we do not go against Haqq of any of our parents or Aqaraba. The same responsibility is ordained upon those who are carrying out the instructions of the Wassiyat by the deceased. The basic foundation of both these guidelines are the unity of each other through compassion and care, uniting people and making sure that there is no bias, no zulm, no injustice to anyone, by anyone. Even if the person is deceased and the Wassiyat shows any bias or Ism, we have been ordained to make sure that the Wassiyat is communicated as it is to the beneficiaries, but in consulted with everyone, there Is no Ism and no bias by doing the Islah, the correction, the required amendment through consultation and mutual agreement by everyone.

CONCEPT OF AYAHS 2:183 TO 2:187

Keeping the context in consideration, and the concept of S’aum and S’ayyam as per Quran, the next ayahs from 183 to 187, Allah has given us specific guidelines related to two importance aspects (1) The concept of S’ayaam – From Ayah no. 2:183 to 2:185 and 2:187 and (2) The concept of Duaa – Ayah no. 2:186. Therefore, when Allah says in the ayah 2:183 “O you who have Emaan, the S’iyaam is Kutiba upon you, as it was Kutiba upon those before you….”  This phrase shows that the S’iyaam has been made obligatory as per written instruction and made compulsory not only for us, as Muslims, the addressees of the Quran, but also via earlier Nabi and Rasool, through Allah’s Kitaab as revealed by Allah to earlier generations and nations as well.  Thus, the regime of S’aum and S’iyaam is not exceptional for Muslims and Kutiba not only for Muslims but for whole of humanity and all Ahl-e-Kitaab. This regime of S’aum 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.

 

The last phrase of this ayah 2:183 …”, so that you may become Tattaquoon” is basically giving us the objective of S’iyaam which is to become Muttaqqi. As we know the word 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. The concept of Taqwa is closely aligned with the concept of Emaan. The word Emaan, Aimaan or Aemaan has dual meanings of firm conviction, and trust as well as a firm covenant, a promise with Allah. Thus, when we understand the concept of Taqwa being extra careful and protective, it is used with respect to both of these meanings of Emaan.  Contrary to the divine wisdom from this ayah, which tells us that S’iyaam basic purpose is Taqwa and doing of S’iyaam should lead one to Tattaquun. 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 which is supposed to make us all Muttaqi? There is something not right. 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 a regime of recompense and punishment, a complete regime of self-control and self-discipline to ensure one remains within the boundaries of Deen. 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.

The next Ayah 2:184, “Ayyamam (أَيَّامًا) Ma’dudatin (مَعْدُودَاتٍ)…..” This phrase is normally assumed to refer to the measured no. of days of the month of Ramadan. However, the word Ayaam: plural of the word Youm is used in Quran in the meanings of events, aspects, or practices that are confirmed and well-known in nature and upon which there cannot be any doubt or uncertainty at all, therefore the day, which one is witnessing right now, is also referred as the Youm as there cannot be any doubt about it.  The word Ma’dudatin: is normally translated as numbers or measures, however in Quran the words are used not just as numbers or measures but in multiple meanings in terms of determined, decided, concluded and fixed. When the phrase Ayaaman Ma’adudat is used in Quran, it means Ayaaman-well-known and confirmed aspects, events or process, and Ma’adudat- determined, fixed and concluded. Thus, here when Allah says, “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…” here the phrase Ayaaman Ma’adodat, wherein the word Ma’adodat is used in both its meanings, thus, the Ayayaman Ma’adodat can also be interpreted as measured or numbered days or periods that are Ayyammin- well known and defined all across Quran. If we take the phrase Ayyaman Ma’adodat in these meanings, what does it mean exactly? If we read through Quran to identify the use of the word S’iyaam, we would realize that it 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 4:92, 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 and nurturing of our Emaan as 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. The phrase Ayaaman Ma’adodat 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 (as referred later in the ayah 2:184), to control, to put an end to the Shahra Ramadan. Lastly, 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.

The next phrase “……so, whoever Kana (كَانَ) among you Mareezan (مَرِيضًا), or on Safarin (سَفَرٍ), then A’idatun (فَعِدَّةٌ) from Ayyamin (أَيَّامٍ) Akhara (أُخَرَ)……” Here the word Kana: refers to such conducts and behaviors which leads to the final end result as the most permanent form, stage or situation. 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. The word Akhir: is the opposite of Awwal– Awwal means the first and Akhir means the last or the later. Therefore, the word is used in the meanings of end or later, basically, it means the last of a continuous series of events, things, people, generation etc. after which there is nothing further from the same series- the last of that particular series after which the next one will be different. Thus here, when Allah says, “Ayyaman Ma’adodatin, Then whoever Kana among you Mareezan or upon Safarin, then A’idat of Ayyain Akhara…”  means that once you’re not going through these stages of life, such as not Mareez or upon Safarin anymore, then in the Akhir- that is other than those periods of Safar and Mareez, when such periods are over, and the next day or period is different than the earlier periods of being Mareez or upon Safar, then it’s A’idat- confirmed and determined upon you to carry out the S’iyaam. It’s because 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, duties of us as Muslims, once and only when the Akhir is there, that is the period of Maraz and Safar is not there anymore.

The next phrase “….. 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.”, here the word Yut’equnahu: shares the same meanings as the word Taaqat and means one’s strength, courage, power, ways and means, resources, capabilities, and resources. And the word Yut’equnahu, means those who have the Taaqat for it. The word T’a’amu: is normally mistranslated as and restricted to food only, whereas the word is used in Quran in much more broader meanings in terms of benefitting from or providing benefit to someone or something, indulging in, experiencing, recognizing, practicing or taking up something. The word Miskeen: shares the same meanings as the word Maskan or Askan (from the word sakoon) means to be settled, not to move and therefore is used in the meanings of settling down in life, in terms of financial self-sufficiency, that does not require any further changes or movements. Sakoon is also used in the meanings of to rest, to have peace and tranquility in life. Askan is a place which is an individuals’ permanent dwelling wherein a person lives. Miskeen is therefore someone, who does not have their own permanent place to live, who is unable to move due to dependency on others or own inabilities or disabilities. The word Miskeen normally translated as needy but as per Quran is someone who does not have Askan- Sakoon, home, residence, both in physical as well as allegorical sense, that is some who does not have own permanent place to live, who is unable to move due to dependency on others or own inabilities or disabilities; who is unable or who does not have the ability to take care of themselves; either is poor in a poverty situation, or old age person or someone with extreme physical or mental disability, condition, or someone whose responsibilities such as those towards themselves or their family is beyond the means that they can afford etc. Miskeen is more needy than ‘Faqeer’ because they are more dishonored /disrespected /discriminated against by the society as a whole and they are weaker in terms of their abilities/resources. To take care of Miskeen & Yatama; to respect them and to do Ahsan with them as per Quran is stressed times and again. The word Tat’awa’a: is used in Quran as an opposite meanings of word Karhan, means unwillingly, by force, something which is hateful or despised, done as hardship or compulsion. Therefore, as opposed to Karhan, the word refers to people doing something willingly, out of their own likes and abilities, without any force or compulsion, due to their own internal inclination, enthusiasm, motivation, eagerness and commitment.

Thus, here when Allah says, “Ayyaman Ma’adodat. Then whoever kana Among you Mareez or upon safarin then A’idattun of the Ayaamin Akhira. And upon those who Yut’equnahu the S’yaam, Fidyatun T’aa’ma Miskeenin. Then whoever Tat’wa’a Khairan, then it is Khair for the person but to Tas’umu is Khair for you only if you Kuntum knowledge/know” means that those who are not able to complete the Ayaaman Ma’adodat due to Maraza or upon Safara, then for them it’s Ai’dat- determined and fixed once all this phase is over. However, if someone has the Ta’aqat, they should also give Fidya, ransom of not being able to do S’iyaam, as T’aa’ma Miskeen. Thus, when Allah says, “T’aa’ma Miskeenin” as ransom, this phrase is not just talking about feeding the poor, but used in a much broader sense that is not restricted to, or even talking about 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. This is so important in the eyes of Allah that the phrase after this is “but whoever T’at’awa (volunteers willingly, out of their own likes and inclination) Khair then it is Khair for them” meaning the T’aa’ma Miskeen 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. Additionally, while stressing the importance of T’aa’ma Miskeen, Allah is also giving us an indication that to do S’iyaam 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.

The next Ayah 2:185, “Shahru (شَهْرُ) Ramadan (رَمَضَانَ)- that Anzala (أُنْزِلَ) in it, the Quran (الْقُرْآنُ)…..” and there is no mention of the month of Ramadan in Quran other than this Ayah which is normally misinterpreted as the Islamic month of Ramadan and then misinterpreted as if Quran was revealed within one month. These general mistranslations of important Ayahs, such as this one, have created an extreme confusion as to whether Quran was revealed in one night, or in one month or over 23 years. If we notice, the word Al, is not attached to either the word Shahru nor the word Ramadan, telling us that this Ayah is not talking about the month of Ramadan. Here the word Shahar: is normally translated as month only, but in Quran the word is also used in the meanings of period, time periods, duration, eras, times, periods, intervals, phases, stages, or points of time. The word Ramadan: is normally translated as the Islamic Month of Ramadan, but the word Ramadan in classical /medieval Arabic is used in the meanings of burning, or high temperatures, or intense heat, or heating and as a consequence could be termed as hardships, difficulties or challenges.  Thus, here when Allah says, “Shahru (شَهْرُ) Ramadan (رَمَضَانَ)- that Anzala (أُنْزِلَ) in it, the Quran (الْقُرْآنُ)…..” the word Ramadan in this phrase is not the Islamic Month of Ramadan as normally understood, since the Islamic calendar was first officially launched in the year 638 i.e., after the death of Nabi Mohammad. 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. Here, the word Quran, is used both in the meanings of the name of the Kitaab revealed on Nabi Muhammad as well as the meanings of the word as Iqra and Quran as reading, understanding, implementing, compilation of all Allah’s Ahkimaat and proclamation to others, through verbal, written, conducts and behaviors.

The next phrase “ as Huddan (هُدًى) for humanity and Bayyinaat (وَبَيِّنَاتٍ) of the Hudaa (الْهُدَىٰ) and the Furqaan (وَالْفُرْقَانِ)…” Shows three distinct functions, objectives of Quran as (1) Hudda both as Hidayat – guidance as well as gift for the mankind (2) Bayyinaat – which 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 (3) 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.

The next phrase “….. So, whoever Shahida (شَهِدَ) among you the Shahru (الشَّهْرَ), then they should Yas’umhu (فَلْيَصُمْهُ) it….” This phrase is normally mistranslated as ‘So whoever witness among you the month of Ramadan, should fast in it’. First and foremost, the word Shahida: is normally mistranslated as witness only, whereas the word refers upholders of and standing up for justice in terms of doing whatever in one’s capacity to side with the Haqq and to make sure that the justice prevails, which includes each and every step, from calling of witness, to documentation, to gathering, or providing of proof and evidence, to giving witness, taking judgment etc. Thus, the word does not only include taking of witness, or being witness of something, but doing everything in one’s capacity to make sure that the justice and Haqq prevails. Thus, here when Allah says, “… So, whoever among you witness the Shahru, then he/she should Yas’umhu it.”  Notice here the word Ash is added to Shahru, as in الشَّهْرَ Ash-shahar which means that it’s referred as the Shahar, that is the Shahar which is Ramadan. That means that by this phrase Allah is 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.

The next phrase “….. And whoever Kana (كَانَ) Mareezan (مَرِيضًا) or on Safarin (سَفَرٍ), then A’idatun (فَعِدَّةٌ) from Ayyamin (أَيَّامٍ) Akhara (أُخَرَ)….” However, if the person is going through a situation of Mareez or is upon Safarin, then should endeavor to focus on those situations first and foremost, before reverting back to their duties as Shahida of the Shahar to S’iyaam it. This is because, “….. Allah Yuredu (يُرِيدُ) with you the Yusra (الْيُسْرَ) and not Yureedu (يُرِيدُ) with you the A’usar (الْعُسْرَ) …..” Here the word Yuredu is normally translated as desire or intends, however keeping in mind that Allah is All-powerful over everything, Allah does not need to ‘intend’ to do anything, Allah can simply do it. The real meanings of this word are in the meanings of the ‘purpose of an act or commandment’, end result of Allah’s system, Deen, rules and regulations, once followed are likely to lead to Ease and comfort and not hardship. The word Yusra: is used in Quran in the meanings of simple and easy. The word A’usar: is used in Quran as difficult and hard or something that is full of hardship and difficulties. The word Kamilu:  is used in Quran in the meanings of complete in all respects. The word A’usra and Yusra are used in Quran as opposite to each other for instance here, when Allah says, “…..Allah Yuredu for you is the Yusra and not Yureedu for you the A’usra…” means that 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.

The next phrase “…..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).” Here the word Kamilu: is used in Quran in the meanings of complete in all respects. The word Tukabbir: shares the meanings with words like Akbar, Takbeer and Mutakkabir, normally translated as pride and arrogance; however, the words share the same characteristics as the word Mukabbir, means magnifying glass in terms of something being magnified, made to look bigger, or greater in terms of something being made to look like big, great, magnified etc. When used for Allah, the word is also used in Quran in the meanings of honor, grandeur, magnificence and glory as well since Allah is the one who does not need any Waliy (help, protection, guardianship) out of any weakness or deficiency, and hence Kabbiru- honor, glorify, magnify, Allah as Takbeer- magnificent and grandeur. The word A’ala: is normally translated as proposition upon or on only, but the word is also used in the meanings of eminence, glory, height, prestige, superiority and dignity’. Thus, this phrase describes the basic reasons and the divine wisdom behind Allah’s Yureedu making it easy and simple, which are three-folds. (1) 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. (2) 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 (3) 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 next Ayah 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)” Here, the word Aibaadi: means the one who does Abd of ME- Allah. The word means submission to someone or someone’s laws with one’s complete being, obedience & following. The concept of Abd has a dual meaning of “efforts & comfort” i.e., one has to do efforts and go through difficulties first in order to achieve true benefits of and comfort later. Therefore, Abd is not worship as is generally translated, as it does not involve any hardship or struggle, but the concept of Abd has the concept of “short term efforts to ensure long term benefits”, to do Abd of Allah basically means to follow Allah’s commandments and rules and regulations as per the Divine guidance, which would follow a temporary period of hardship or struggle followed by long term benefits.  The word Dawata, Daae and Da’ani: share the basic characteristics of the word Duaa in terms of calling, relying upon, or seeking help in order to fulfill one’s desires or wish. Duaa is normally translated as prayers, calling and understood as uttering of words from one’s mouth, or as Duaa by Muslims to Allah only. This is not the correct interpretation of the word Duaa. The meanings of the word are to seek help, ask for assistance and support from the system of Allah, that is Allah’s laws and universe which is only done by striving with one’s whole being and then relying on Allah’s system of laws and the universe to respond to one’s efforts and Duaa. The word Qareeb’s basic characteristics are in the meanings of to approach, to go near or to come close. The word ‘Qareeb’ is used as an opposite to ‘Ba’aaed’ in Quran, and therefore, means being near to someone or something in terms of distance (time/physical distance) as well as status, importance, significance or relation. Therefore, Allah being Qareeb does not mean to Allah is close in terms of distance or physical sense since Allah is everywhere. It is in the sense of seeking the Hidayah and guidance of Allah to be reflected in one’s being and to follow the Allah’s Laws as perfected and given by Allah in the form of Deen in Quran, as a result of which one get Allah as Qareeb in terms of being significant and important in the eyes of Allah. The word Yarshadun:  is normally translated as rightly guided but the word for that is Yahtadun. The word Yarshadun is used in Quran in the meanings of those who have sound judgment, maturity and sensibility. The word is also used in Quran as opposite to the word Ghay, Bhaghy and Baghawat which are used in the meanings of rebelliousness and going against Allah’s Laws. Thus, as opposed to the meanings of Ghay, the word Rashada means in accordance with Deen, the Haqq, Allah’s laws. Thus, Rushda is not just people with sound judgment, sensibility and maturity, but also those who exhibit additional characteristics of Amanu with Allah, seeking knowledge, using faculties and Aqal to be at Aman with Allah and upholders of their Aiemaan-covenant with Allah, by remaining steadfast upon the Sabeel of Allah, by Yakfir- doing Kufar of the Sabeel of Taghood. Thus, here in this Ayah, when Allah says, “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)” Keeping in mind the consideration, this ayah is sandwiched between the Ayahs of S’iyaam and soon after the directive to S’iyaam the Sharau Ramadan as Shuhada’a, 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 (1) 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 (2) 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.

The next Ayah 2:187 is one of the most mistranslated Ayahs as if ‘Allah is allowing sexual relations with your wives during the nights of fasting’, which is not what this Ayah is talking about at all. The Ayah 2:187, when Allah says, “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….” Here the word is not Halal but the use of the word is Auhilla: Although the word Halalan or Halal means legally allowed as per the laws of the land and the laws of the Deen, but when the word is used as a single laam, for instance as Uillat or Tuhillu or Auhilla as used here for instance, it is used not so much in the meanings of lawful, but more in terms of something being allowed or permitted. The word Layl: is normally translated as night, but it is not meant in the meanings of night in all of its usages in Quran but used also in the meanings of periods of extreme darkness and hardship. Halalan- legally acquired and allowed as per the laws of the land and the laws of the Deen. When the word is used as a single laam, for instance as Uillat or Tuhillu in Ayahs 5:1 and 5:2, it is used not so much in the meanings of lawful, but more in terms of something being allowed or permitted. The word Rafas’u: is normally mistranslated as sexual relations in this Ayah, however the word is used in the meanings of indecent behavior of any sort, not just restricted to obscenity but includes all such behaviors which are offensive, rude, impolite or unsuitable in any manner whatsoever. The word Nis’aukum: meaning your Nisa’a. In Quran the word is normally mistranslated as wives or women, in order to inculcate patriarchal mindsets into Quranic translation and in order to treat women as inferior gender, or weaker than men, to look down upon them, to control or suppress them. In Quran the word Nissa appears as opposed to Rijaal. The word Rijaal means those people among all mankind – regardless of their gender, who have been given Allah’s Fazal (knowledge, faculties, abilities, resources, wealth, money Amwaal, title, authority etc.) to act accordingly as per divine guidance and therefore the accountability for them is tougher. The word Nissa, as opposed to Rijaal, therefore means those who lack Allah’s Fazal/resources. Thus, they are least likely to be in hell, since the accountability at their end is going to be much easier than that for Rijaal. The overriding characteristics of the word Nisaa, are in the meanings of that segment of community which is devoid of resources, titles, powers, wealth, money, authority, connection, strength, etc. – generally a resource-less or resource- deprived segment of the society such as orphans, oppressed, Yateem, elderly, oppressed, destitute etc. including all genders, not just women or females only, who are dependent upon the Rijaal for these resources. The word Takhtanun: means you Khawanan- The word is normally translated as deceitful or deceive but the word is also used in the meanings of one’s not honoring of one’s Aieman (oath and promises). Thus, the word Khawanan refers to those who are insincere, hypocrites, deceitful, deceivers, etc. as well as those who go behind their words in terms of going against their contract or promises. The word Taaba: The word Touba is normally translated as repent or regret, but in Quran it has much broader and deeper concept than just uttering few words from one’s mouth or feeling remorseful or regret. The word basically, means to take a u-turn in Three Important Steps (1) Identify the wrong deed/path, leave the wrong path and make a firm commitment never to commit the wrong deeds again (2) I’Slah- Rectify, Compensate the impacts of the wrong deeds & Reform, (3) Take/stay on the right path, after strengthening Emaan and continue to do Aml-e- Swalehaat- righteous deeds. The most important and critical step in the Touba is the step of Is’lah. The word Is’lah basically means to reform or to rectify, to improve or to make amends, or to correct mistakes, to rectify lack of something or to correct the errors done earlier in terms of correction, correcting the damage done by one’s’ mistakes and Zulm, getting things back in order, putting them in their rightful place and giving the compensation of whatever harm was done. The word Afua’: is normally translated as forgiving or All-Forgiving when used for Allah as in phrase Afowan Ghafurran. The main characteristics of this word is in meanings of giving to someone more than one’s Haqq, given away freely anything excess over one’s own Haqq, generously and in abundance.

Context of the Ayah 2:187: We also have to keep in mind the Wazah, the divine context and placement of this Ayahs by considering and keeping in mind the Ayahs so far, especially Ayahs 2:185, with clear divine message to those who are the Shuhada (upholders of justice) to S’iyaam (curtail, restrain and put an end to) it- the Shahru Ramadan (periods of injustices, oppression, Baghair Haqq, decline of humanity’s ethical and moral values to its worst, etc.) and Ayah 2:186, with clear divine message as to how to seek help from Allah’s system, natural laws, laws of deen and the whole universe, whenever undertake a difficult task or whenever desired a certain objective.

Concept of Ayah 2:187. Thus, keeping the context and the keywords vocabulary in consideration, in this Ayah, here, Allah is not talking about ‘allowing sexual relations with your wives during the night of fasting’ which is how it’s normally misinterpreted. Thus, when Allah says, “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….” 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.

The next phrase “….Then, not indeed, you Baasharuhunna (بَاشِرُوهُنَّ) and Abtaghu (ابْتَغُوا) what Allah has Kataba (كَتَبَ) upon you….”  Here the word Basharuhunna: is normally mistranslated as ‘now have relationships with them’ or ‘live with them’ as well the words “Fa La Inna” is mistranslated as ‘So now”- Both of these are wrong translations. The Arabic Word “Fa La Inna” basically means Fa (So or then) La (not) Inna (Indeed), meaning, ‘Then, not indeed’. is basically a verb, with the concept of Ba (meaning with) and Shar (meanings Shar). The word Basharahuna is from the word ‘Bashar’ which is normally assumed to mean human being, however the word for that as used in Quran is “Ins or Insaan’ meaning human being. Contrary to how the word Bashar is normally translated as human being, but the word is basically a combination of two words, Ba (meaning with) and Shar (meaning Shar- as opposed to Khair). The word Shar means death destruction or wastage of human efforts, faculties and potential, basically all-encompassing meanings to include anything that is done to destroy human capability or to waste human efforts, aligned with the most undesirable aspects, the purpose of which is to cause death, destruction and Fasaad on earth. The word Abtaghu: is normally translated as seek, however the word is used not just in the meanings of seeking or to seek but in multiple meanings such as ‘crave after, to desire, with the aim of, in quest of’ as well. Thus, here, after asking to do Touba for engaging in Ra’fa’su (indecent, impolite, improper, rude or unkind) behavior towards your Nisa’a (those people who are working for you and dependent upon you) during the Layl (darkest period of the times) that need to be S’iyaam (retrained, curtailed and put an end to) during which you used your lawful authority, to engage with your Nissaa in pride and arrogance and that is how you deceived and went against your Nafs but you are as dependent upon them as they are upon you. Therefore, you should ‘Taaba (turn) Allah towards you, by doing Is’lah (making amends, reforms) so that you get Afa’a (generous and in abundance blessings) of Allah, and the next phrase when Allah says “…. So, not indeed, Basharuhunna (بَشِرُوهُنَّ) and Abtaghu (ابْتَغُوا) what Allah has Kataba (كَتَبَ) upon you….” 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 you should 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).

The next phrase “…. 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)……” This phrase is normally mistranslated as ‘so eat and drink until the white thread becomes distinct from the black thread of the dawn’. Here the word Kulu: is normally translated as to eat or eating and restricted to the consumption of food only, whereas the word basically means being involved in, consuming, using, utilizing, carrying, engaging, making use of or benefiting from in any shape or form. The word Ashrabu: shares the meanings with words Shariba and Sharaba, all of which are normally translated as drinks or drinking, whereas these words are used in much deeper meanings in terms of being engulfed in, or dominated by something, as in the meanings of being consumed, overwhelmed, submerged, swamped or immersed in something. The word Yatabbayin: shares the meanings with words like Bayyin and Mobin- the basic meaning of all these words, is reflective of the process for separating the wheat from the chaff where by the part of crop which is useful and healthy is separated from the unhealthy part and the wastage. Accordingly, the word Bayyan means making something distinctly clear, that is clearly and distinctly separating the right path from the wrong, or Kaafir from Momin, or Baatil from Haqq and so on so forth. It is also used in the meanings of clear, distinct evidence or proof. The word Kha’etu: is normally translated as thread or a needle. If we look at the usage of the word in classical/medieval Arabic, it’s used in the meanings of thin cord of a twisted yarn, a thread, a wire or a cable’ as well as in the meanings of ‘connection or the joining of the edges of a wound or the thread or tools used for this process’ and thus consequently also used in the meanings of sew, stitch, tailor or tailoring as well. The word Abyazzat: is normally mistranslated as white, but the word is used in Quran in the meanings of clear, distinct and clearly recognizable. The word Aswade: is normally mistranslated as black, but the word is used in Quran in the meanings of unclear, blurred, indistinct or faded and unrecognizable. Both the words Abyazzat and Aswad are used in Quran as opposed to each other. The word Fajar: is normally translated as dawn or the emergence of light, since it’s used in Quran as opposed to that of the word ‘Layl’. However, Layl is also used in Quran in the meanings of periods of darkness, confusion, misguidance, worst of humanity etc. therefore, the word Fajar refers to enlightenment, humanity at its best, period of Hidayah and guidance etc. The word is also used in the meanings of gushing forth, in terms of surging of wisdom and knowledge from the Ayaat of Allah as well as in the meanings of emergence of the light, in terms of the Noor of Allah, through which comes wisdom, knowledge and Hidayah.

Thus, here when Allah says, “…. 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).” 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 (الصِّيَامَ) until the Layl (اللَّيْلِ)” 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.

The next phrase “….. And do not Tabasheruhunna (تُبَاشِرُوهُنَّ) and you are Aakifuna (عَاكِفُونَ) in the Masaajid (الْمَسَاجِدِ).….” Here the word A’akifuna: shares the same meanings with the word A’akaf, which means to put all the beads together in a string in order to keep something secure, to connect them through a string of connection – a common connected ground, so everything remain connected and secure. If these are disconnected or shattered, they would be insecure and weak; therefore, they are connected together to stop these from being scattered, weak and imbalanced. Therefore, the word ‘Akaf’ means to correct, smooth out, and harmonize the matters between individuals. Al’Akoof means to go towards or strive towards something along with utter respect and conviction of its benefits and to remain connected to it on a permanent basis. It also means to stop something or someone or to stop one’s own self from doing something. The word A’akifeen refers to those people who ensure that the mankind, the community, the neighborhood etc. remains connected on the basis of Allah’s Deen, the laws and regulations built on the principals of love, justice, kindness, care and compassion, and the members remain connected through these laws with each other- connected and strengthened together through mutual respect, care and compassion. The word Masajid: plural of Masjid, i.e., the place of Sajda. The word Sajd, Sajood or Sajda as per Quran means submitted with one’s whole being, to follow with complete and utter conviction of heart and mind. Another word used in Quran to refer to the meanings of submission is Rackoh, but there is a difference between Sajda and Rakoh. The word Rakoh means to bend or bow to something or someone in a manner which shows initial acceptance, submission, humility and respect with complete willingness. The word Rakoh although one hand, means acceptance submission and obedience, the full, utter and deep conviction of something or someone but the impact and the benefits of that thing or that one is yet to be experienced and acknowledged, which is then reflected by the word Sajda, meanings submission with one’s whole being in complete and utter conviction of heart and mind, which comes from the witnessing and being convinced of the benefits of such submission. The word Masjid or Masaajid (plural of Masjid) is used in Quran in the meanings of a place, an area of a community, a city, a land, a residence, any geographical boundary within which Sajda is being done, that is everyone, belonging to that Masjid, has submitted to, established and conformed to the law’s rules and regulations of Deen e Islam.

Thus, here when Allah says, “….. And do not Tabasheruhunna (تُبَشِرُوهُنَّ) and you are Aakifuna (عَاكِفُونَ) in the Masaajid (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.

The last phrase of this Ayah “….. 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).”  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.

 

C-    IMPLEMENTATION IN TODAY’S LIFE

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

• “O you who Amanu”: 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” 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” 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. 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 a regime of recompense and punishment, a complete focus on self-control and self-discipline to ensure one remains within the boundaries of Deen, not just for one month, but in our daily lives. 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.

 

• The concept of Ayyamam Ma’dudatin: the phrase Ayayaman Ma’adodat can be interpreted in three broad ways 1) 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. 2) 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, 3) 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: 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: 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. This is so important in the eyes of Allah the T’aa’ma Miskeen 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 S’iyaam 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: 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: Huddan for humanity; Bayyinaat of the Hudaa and the Furqaan: Shows three distinct functions, objectives of Quran as (1) Hudda both as Hidayat – guidance as well as gift for the mankind (2) Bayyinaat – which 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 (3) 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: 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: 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 (1) 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. (2) 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 (3) 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: 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 (1) 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 (2) 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: 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.

 

• Indeed, do not Basharuhunna and Abtaghu what Allah has Kataba upon you: 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. 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: 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 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.

 

Footnotes:

D-  THE KEY-WORD VOCABULARY:

 

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