Surah Al-Baqarah, as one of the most comprehensive chapters of the Holy Quran, encompasses an integrated collection of divine rulings, ethics, and knowledge. This Surah, with a holistic perspective on the human life system, elucidates the jurisprudential rulings related to worship, particularly fasting, and explicates its position concerning the physical and spiritual health of human beings. The focal point of this discourse is Ayah 184 of Surah Al-Baqarah, which, with sagacious expression, delineates the rulings of fasting in both normal and exceptional circumstances and, by emphasising Divine grace, paves the way for a deeper understanding of this act of worship. This exegesis, adopting a scientific and academic approach, examines the relationship between the form and content of fasting, investigating its role in the equilibrium of body and soul and societal reform.
In the epistemological system of Islam, fasting transcends a mere formal act and constitutes a purposeful worship whose ultimate goal is the realisation of human health and wellness. This health is not confined to the body alone but also encompasses the spirit and the soul of the human being. The Holy Quran introduces fasting as a vessel of knowledge and piety, guiding humankind towards felicity by emphasising its benefits. Just as a pure stream flows towards the sea, fasting leads the individual to the ocean of health and elevation.
Fast for a specified number of days. But if any of you is ill or on a journey, the same number should be made up from other days. And as for those who can fast with difficulty, a ransom is to feed a needy person. And whoever volunteers good, it is better for him; and to fast is better for you if you only knew.
This verse clearly defines the rulings of fasting in normal and exceptional circumstances and, by emphasising the goodness of fasting, alludes to Divine mercy and grace. Fasting, like a lamp in the dark night, illuminates the path of health and felicity for humankind.
Fasting, through practising restraint and patience, functions as a spiritual and psychological exercise that strengthens human will and results in the harmony of body and soul. This worship, like a breeze that sweeps away the dust from the hearts surface, purifies the soul from spiritual defilements and renders the body healthy. Unlike professional sports that might cause physical harm, fasting, through balanced and divine movement, protects the human being from harm.
Fasting, as one of the pillars of Islamic worship, with its particular purposefulness, guides humans towards physical and spiritual health. This worship, by combining form and content, not only protects the body from ailments but also adorns the soul with piety and knowledge. Ayah 184 of Surah Al-Baqarah, by outlining the rulings of fasting, highlights Divine mercy and flexibility in exceptional conditions and invites humanity to goodness and felicity.
Islam, as a comprehensive religion, attaches simultaneous importance to the form and content of acts of worship. The form is like a vessel containing the content of knowledge and piety, and the content is like a pearl shining within this vessel. Without form, content becomes disorderly, and without content, form turns into an empty shell. Fasting, with outward restraint and inner intention, unites these two aspects.
Throughout history, some have inclined towards asceticism and mysticism, focusing solely on the spiritual content of worship, while others have become rigidly formalistic, neglecting the meaning. Both groups, like travellers deviated from the main path, have strayed from Islamic balance. Fasting, emphasising piety and restraint, rectifies these deviations and returns man to the path of moderation.
The formalists, who confine themselves merely to the form of worship, become afflicted by heart hardness and harshness. This group resembles a withered tree that has outward branches and leaves but lacks spiritual roots. Fasting, by strengthening piety and self-control, prevents this hardness and illuminates the heart with the light of knowledge.
During periods when religious knowledge leaned towards formalism, as in certain historical phases, spiritual dryness and degeneration prevailed in society. This degeneration resembles a fetus detached from the womb of knowledge, resulting in spiritual death. Fasting, by restoring balance between form and content, can rescue society from this decline.
Islamic acts of worship, by integrating form and content, guide humans towards elevation. Deviation from this balance, whether towards formalism or asceticism, leads to misguidance. Fasting, as a comprehensive act of worship, through strengthening piety and restraint, protects humanity from hardness and harshness and directs it towards felicity.
Fasting, through practising restraint and patience, acts as a divine exercise that fortifies human will and harmonises body and soul. This worship resembles a stream that quenches the thirsty soil of existence and liberates man from spiritual fatigue.
Prayer, with its regular and balanced movements, constitutes the best form of exercise for body and soul. The bowing, prostration, and other postures of prayer resemble a spiritual dance that strengthens muscles and joints and prevents ailments such as arthritis and sciatica. Unlike professional sports that may cause injury, prayer, with its balanced movement, guarantees health.
Ghusl, especially the sequential and immersion types, besides its ritual aspect, is a physical exercise that aids bodily health. This act, akin to a coordinated dance with a divine intention, balances body and soul.
Fasting, prayer, and ritual bathing, as comprehensive acts of worship combining physical and spiritual dimensions, guide humanity towards health and balance. These acts of worship, like stars in the firmament of knowledge, illuminate the path to felicity and shield humans from physical and spiritual harm.
Ayah 184 of Surah Al-Baqarah mandates fasting during specified days, referring to the month of Ramadan. These days, like a gem in the oyster of Ramadan, provide an opportunity for human elevation.
The verse exempts the sick and travellers from fasting, deferring compensation to other days. The term sick generally encompasses any physical or psychological incapacity, including pregnant women, the elderly, and the weak. Travel implies departure from the usual environment and development, which conflicts with restraint.
The compensation for missed fasting does not require adherence to a specific order or season. This flexibility, like an open door to Divine mercy, frees the individual from undue hardship.
Those unable to fast must pay fidya in the form of feeding the needy. Food includes any kind of nourishment or its equivalent, such as money, fulfilling the needs of the destitute.
The poor are those who have little, whereas the needy are utterly destitute and helpless. This distinction, like the difference between a shallow stream and a barren land, reflects the Qurans precision in social rulings.
Traditional methods, such as distributing bread or bread tokens, have led to the humiliation of the poor and diminished the value of aid. Monetary payment, as an equivalent of food, grants the needy choice and preserves dignity.
Ayah 184 encourages voluntary good deeds but considers fasting superior because it leads to inner health. This superiority, like the suns light compared to stars, guides humanity towards piety.
The rulings of fasting in Ayah 184 of Surah Al-Baqarah, with Divine flexibility and mercy, respond to human needs under various circumstances. The exemption of the sick and travellers, the non-sequential compensation, and the fidya of feeding the needy all reflect Divine grace and attention to human dignity. Fasting, with emphasis on piety and health, guides humanity towards felicity.
Religious knowledge, when focusing unilaterally on either form or content, leads to misguidance. A jurist without wisdom and a sage without jurisprudence are like two broken wings of a bird that prevent flight. Fasting, by reinforcing will and knowledge, can revive this balance.
Religious knowledge must be updated with modern sciences, such as psychology and sociology, to offer a universal and appealing religion. This update is like reconstructing an ancient edifice with modern materials, restoring its grandeur.
Fasting, by strengthening will and piety, can free religious knowledge from formalism and hardness, leading it towards knowledge and wisdom. This worship is like a key that opens the doors of knowledge.
Religious knowledge, to meet contemporary needs, requires a combination of jurisprudence, wisdom, and modern sciences. Fasting, as a worship that fortifies will and knowledge, can rescue religious knowledge from decline and guide it towards elevation.
The exegesis of Ayah 184 of Surah Al-Baqarah, with a scientific and distinguished approach, elucidated the position of fasting in the epistem
