The Holy Quran with Five Volume Commentary (Vol 1) — Page 295
PT. 2 AL-BAQARAH CH. 2 is ill or is on a journey should not fast but should redeem the omission by fasting an equal number of days at some other time when the sickness is gone or the journey is over. The pronoun (those) in the clause, those who are able, refers to believers in general, the words verse يطوقونه in which the word it in a negative sentence, i. e. Way viz. "we do not even possess the requisite strength to do that" (2:250 & 287). Thus the correct rendering of the clause would be, "for those who are able to fast but can fast only with great difficulty. " (Tawwaqahu) which is from the same root means, he put a collar or a neck-meaning, those who are able to ring round his neck, i. e. he imposed fast but can fast only with great on him a thing that was difficult, difficulty. This interpretation is troublesome or inconvenient. ab also supported by another reading of the means, a single strand which after combining with others goes to make a rope (Lane), i. e. the weak part of a rope which cannot stand tension alone. (an expiation) is derived from G. They say meaning, the man secured his release from captivity, etc. by paying his ransom. Thus means, such payment as is made for obtaining release of a person; or such expenditure as is made in expiation of some sin or shortcoming, etc. (Aqrab). Commentary: has been (yuṭīqūnahū) (yuṭawwaqūnahū) substituted for (Jarir), the former word meaning, those to whom fasting is like a tight collar, i. e. those who are not actually sick but whose physical condition or general health is such that they are unable to fast without running the risk of injuring their health. Such people, who include old men and raw youths and weakly persons and pregnant women and mothers giving suck to their children, may not fast but should make amends for their non-observance of each day's fast by feeding a poor man according to their standard of food. Another reading of the word is (yuṭayyaqūnahū) (Jarīr) meaning, they can do it only with great difficulty, which also bears out the above meaning. Thus the verse mentions three classes of believers to whom concession is allowed with respect to fasting: (1) the sick; (2) those on a journey; and (3) those neither on a journey nor actually sick but otherwise too weak to fast except with real risk to their health. يطيقونه يطيقون This verse again refrains from giving the actual commandment regarding fasting but prepares further ground by pointing out that the fasting about to be prescribed is not meant for all days but only for a limited number of days. Again, the commandment to come is not meant to be observed in all circumstances; for those suffering from disease or those on a journey will be exempt from it. In fact, Islam is a practical religion. It does not give any commandment which is impossible of compliance. Hence, while referring to its injunctions about fasting, the Some commentators do not Quran makes it clear that whosoever recognize the last-mentioned class as 295