181 If anyone changes the bequest after hearing it the
guilt shall be on those who make the change. For Allah hears and knows all things.
182 But if anyone fears partiality or wrong-doing on the part of the testator and makes
peace between (the parties concerned) there is no wrong in him; for Allah is Oft-Forgiving
Most Merciful. 187
183 O ye who believe! fasting is prescribed to you as it
was prescribed to those before you that ye may (learn) self-restraint. 188
184 (Fasting) for a fixed number of days; but if any of you is ill or on a journey the
prescribed number (should be made up) from days later. For those who can do it (with
hardship) is a ransom the feeding of one that is indigent. But he that will give more of
his own free will it is better for him and it is better for you that ye fast if ye only
knew. 189 190 191
185 Ramadan is the (month) in which was sent down the Qur'an as a guide to mankind also
clear (Signs) for guidance and judgment (between right and wrong). So everyone of you who
is present (at his home) during that month should spend it in fasting but if anyone is ill
or on a journey the prescribed period (should be made up) by days later. Allah intends
every facility for you He does not want to put you to difficulties. (He wants you) to
complete the prescribed period and to glorify Him in that He has guided you; and perchance
ye shall be grateful. 192 193
186 When my servants ask thee concerning Me I am indeed close (to them); I listen to the
prayer of every suppliant when he calleth on Me; let them also with a will listen to My
call and believe in Me; that they may walk in the right way. 194
187 Permitted to you on the night of the fasts is the approach to your wives. They are
your garments. And ye are their garments. Allah knoweth what ye used to do secretly among
yourselves; but He turned to you and forgave you; so now associate with them and seek what
Allah hath ordained for you and eat and drink until the white thread of dawn appear to you
distinct from its black thread; then complete your fast till the night appears; but do not
associate with your wives while ye are in retreat in the mosques. Those are limits (set
by) Allah; approach not nigh thereto. Thus doth Allah make clear His signs to men that
they may learn self-restraint. 195 196 197 198 199 200
188 And do not eat up your property among yourselves for vanities nor use it as bait for
the judges with intent that ye may eat up wrongfully and knowingly a little of (other)
people's property. 201
189 They ask thee concerning the new moons. Say: they are
but signs to mark fixed periods of time in (the affairs of) men and for pilgrimage. It is
no virtue if ye enter your houses from the back; it is virtue if ye fear Allah. Enter
houses through the proper doors and fear Allah that ye may prosper. 202
203
190 Fight in the cause of Allah those who fight you but do not transgress limits; for
Allah loveth not transgressors. 204
Commentry:
187 A verbal will is allowed, but it is expected that the testator will be just to his heirs and not depart from what is considered equitable. For this reason definite shares were laid down for heirs later (see Q. iv. 11, etc.). These define or limit the testamentary power, but do not abrogate it. For example, amongst kin there are persons, e.g., an orphan grandson in the presence of surviving sons) who would not inherit under the intestate scheme, and the testator might like to provide for them. Again, there may be outsiders for whom he may wish to provide, and jurists have held that he has powers of disposition up to one-third of his property. But he must not be partial to one heir at the expense of another, or attempt to defeat lawful creditors. If he tries to do this, those who are witnesses to his oral disposition may interfere in two ways. One way would be to persuade the testator to change his bequest before he dies. The other way would be after death, to get the interested parties together and ask them to agree to a more equitable arrangement. In such a case they are acting in good faith, and there is no fraud. They are doing nothing wrong. Islam approves of every lawful device for keeping brethren at peace, without litigation and quarrels. Except for this, the changing of the provisions of a Will is a crime, as it is under all Law. (2.182)
188 As it was prescribed: this does not mean that the Muslim
fast is like the other fasts previously observed, in the number of days, in the time or
manner of the fast, or in other incidents; it only means that the principle of self-denial
by fasting is not a new one. (2.183)
189 This verse should be read with the following verses, 185-88, in
order that the incidents of the physical fast may be fully understood with reference to
its spiritual meaning. (2.184)
190 Illness and journey must not be interpreted in an elastic sense:
they must be such as to cause real pain or suffering if the fast were observed. For
journeys, a minimum standard of three marches is prescribed by some Commentators: others
make it more precise by naming a distance of 16 farsakhs, equivalent to 48 miles. A
journey of 8 or 9 miles on foot is more tiring than a similar one by bullock cart. There
are various degrees of fatigue in riding a given distance on horseback or by camel or in a
comfortable train or by motor car or by steamer, aeroplane, or airship. In my opinion the
standard must depend on the means of locomotion and on the relative resources of the
traveller. It is better to determine it in each case according to circumstances. (2.184)
191 Those who can do it with hardship: such as aged people, or persons
specially circumstanced. The Shafiis would include a woman expecting a child, or one who
is nursing a baby, but on this point opinion is not unanimous, some holding that they
ought to put in the fasts later, when they can. (2.184)
192 Judgment (between right and wrong): Furqan - the criterion or
standard by which we judge between right and wrong. See ii. 53 n. (2.185)
193 The regulations are again and again coupled with an insistence on
two things: (a) the facilities and concessions given, and (b) the spiritual significance
of the fast, without which it is like an empty shell without a kernel. If we relise this,
we shall look upon Ramadhan, not as a burden, but as a blessing, and shall be duly
grateful for the lead given to us in this matter. (2.185)
194 These verses 186 and 188 are not foreign to the subject of Ramadhan,
but emphasise its spiritual aspect. Here we are told of Prayer and the nearness of God,
and in 188 we are asked not to "eat up" other people's substance. (2.186)
195 Men and women are each other's garments: i.e., they are for mutual
support, mutual comfort, and mutual protection, fitting into each other as a garment fits
the body. A garment also is both for show and concealment. The question of sex is always
delicate to handle: here we are told that even in such matters a clear, open, and honest
course is better than fraud or self-deception. The sex instinct is classed with eating and
drinking, an animal thing to be restrained, but not to be ashamed of. The three things are
prohibited during the fast by day, but permitted after the fast is broken at night till
the next fast commences. (2.187)
196 There is difference of opinion as to the exact meaning of this. I
would connect this as a parallel clause with the clause "eat and drink", which
follows, all three being governed by "until the white thread", etc. That is, all
three things must stop when the fast begins again in the early morning. Or it may mean:
What is permitted is well enough, but seek the higher things ordained for you. (2.187)
197 Those in touch with Nature know the beautiful effects of early dawn.
First appear thin white indefinable streaks of light in the east; then a dark zone
supervenes; followed by a beautiful pinkish white zone clearly defined from the dark. This
is the true dawn; after that the fast begins. (2.187)
198 Till the night appears: From the actual practice of the Holy
Apostle, this is rightly interpreted to mean: "Till sunset." (2.187)
199 Retreat to the Mosques by night after the fast is broken is
specially recommended towards the end of Ramadham, so that all carnal temptations may be
avoided. (2.187)
200 I construe these limits as applying to the whole of the regulations
about fasts. (2.187)
201 Besides the three primal physical needs of man, which are apt to
make him greedy, there is a fourth greed in society, the greed of wealth and property. The
purpose of fasts is not completed until this fourth greed is also restrained. Ordinarily
honest men are content if they refrain from robbery, theft, or embezzlement. Two more
subtle forms of the greed are mentioned here. One is where one uses one's own property for
corrupting others - judges or those in authority - so as to obtain some material gain even
under the cover and protection of the law. The words translated "other people's
property" may also mean "public property". A still more subtle form is
where we use our own property or property under our own control - "among
yourselves" in the Text - for vain or frivolous uses. Under the Islamic standard this
is also greed. Property carries with it its own responsibilities. If we fail to understand
or fulfil them, we have not learnt the full lesson of self-denial by fasts. (2.188)
202 There were many superstitions connected with the New Moon,
as there are to the present day. We are told to disregard such superstitions. As a measure
of time, where the lunar calendar is used, the New Moon is one great sign, for which
people watch with eagerness. Muslim festivals, including the Pilgrimage, are fixed by the
appearance of the New Moon. The Arabs, among other superstitions, had one which made them
enter their houses by the back door during or after the Pilgrimage. This is disapproved,
for there is no virtue in any such artificial restrictions. All virtue proceeds from the
love and fear of God. (2.189)
203 This is a Muslim proverb now, and much might be written about its
manifold meanings. A few may be notes here. (1) If you enter a society, respect its
manners and customs. (2) If you want to achieve an object honourably, go about it openly
and not "by a backdoor". (3) Do not beat about the bush. (4) If you wish success
in an undertaking, provide all the necessary instruments for it. (2.189)
204 War is only permissible in self-defence, and under well-defined
limits. When undertaken, it must be pushed with vigour, but not relentlessly, but only to
restore peace and freedom for the worship of God. In any case strict limits must not be
transgressed: women, children, old and infirm men should not be molested, nor trees and
crops cut down, nor peace withheld when the enemy comes to terms. (2.190)