Tafsir al-Baghawi - Al-Baghawi - (1/196)

Tafsir al-BaghawiAl-Baghawi

“As it was prescribed for those before you, so that you may become mindful of Allah.” That is, through fasting, for fasting is a means to mindfulness of Allah because it subdues the self and breaks its desires. It was also said: so that you may restrain yourselves from the desires of eating, drinking, and sexual intercourse.

“For a limited number of days. So whoever among you is ill or on a journey, then let him make up an equal number of other days. And upon those who can bear it only with difficulty is a compensatory feeding of a poor person. Whoever voluntarily does extra good, it is better for him; and fasting is better for you, if only you knew.” (184)

“[For] a limited number of days.” It is said that, at the beginning of Islam, fasting three days of every month and fasting the Day of Ashura were obligatory. They observed this fast from Rabiʿ until the month of Ramadan, for seventeen months. It was then abrogated by the fast of Ramadan. Ibn ʿAbbas said: “The first matters to be abrogated after the Hijrah were the command concerning the direction of prayer and fasting.” It is also said that the obligation to fast the month of Ramadan was revealed a month and some days before Badr. Muhammad ibn Ishaq said: “The campaign of Badr took place on a Friday, after seventeen nights of the month of Ramadan had passed, eighteen months after the Hijrah.”

Abu al-Hasan al-Shirazi narrated to us; Zahir ibn Ahmad informed us; Abu Ishaq al-Hashimi informed us; Abu Musʿab informed us from Malik, from Hisham ibn ʿUrwah, from his father, from Aishah, the Mother of the Believers, that she said: “The Day of Ashura was a day that Quraysh used to fast in the pre-Islamic period. When the Messenger of Allah arrived in Medina, he fasted it and commanded the people to fast it. But when Ramadan was made obligatory, that became the obligatory fast, and the Day of Ashura was left as optional: whoever wished fasted it, and whoever wished left it.” (1)

It was also said that what is meant by His saying, “for a limited number of days,” is the month of Ramadan, and that this is not abrogated. The word “days” is in the accusative as an adverbial expression, meaning: during a limited number of days. It was also said that it is an explanatory accusative; and it was said that it is the predicate of the subject of the passive verb. “So whoever among you is ill or on a journey, then an equal number”: that is, if he breaks his fast, then he must make up an equal number “of other days”—that is, he must make up the same number. Number and prescribed number are one and the same. “Of other days”: that is, days other than the days of his illness or journey. The word meaning “other” is grammatically in the genitive, but because it is diptote, it is marked with a fatḥah instead.

Concerning His saying, “And upon those who can bear it”: scholars differed regarding the interpretation and ruling of this verse. Most of them held that the verse is abrogated. This was the view of Ibn ʿUmar, Salamah ibn al-Akwaʿ, and others, because at the beginning of Islam they were

(1) Reported by al-Bukhari in the Book of Fasting, chapter: Fasting on the Day of Ashura, 4:102; also in the Book of Hajj, the Book of the Virtues of the Companions, and Tafsir. Muslim reported it in the Book of Fasting, chapter: Fasting on the Day of Ashura, no. 1125, 2:792. The author also cited it in Sharh al-Sunnah, 6:212.

﴿كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ﴾ يَعْنِي بِالصَّوْمِ لِأَنَّ الصَّوْمَ وَصْلَةٌ إِلَى التَّقْوَى لِمَا فِيهِ مِنْ قَهْرِ النَّفْسِ وَكَسْرِ الشَّهَوَاتِ، وَقِيلَ: لَعَلَّكُمْ تَحْذَرُونَ عَنِ الشَّهَوَاتِ مِنَ الْأَكْلِ وَالشُّرْبِ وَالْجِمَاعِ ﴿أَيَّامًا مَعْدُودَاتٍ فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ فَمَنْ تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَهُ وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ (١٨٤) ﴾ ﴿أَيَّامًا مَعْدُودَاتٍ﴾ قِيلَ: كَانَ فِي ابْتِدَاءِ الْإِسْلَامِ صَوْمُ ثَلَاثَةِ أَيَّامٍ مِنْ كُلِّ شَهْرٍ وَاجِبًا، وَصَوْمُ يَوْمِ عَاشُورَاءَ فَصَامُوا كَذَلِكَ مِنَ الرَّبِيعِ إِلَى شَهْرِ رَمَضَانَ سَبْعَةَ عَشَرَ شَهْرًا، ثُمَّ نُسِخَ بِصَوْمِ رَمَضَانَ قَالَ ابْنُ عَبَّاسٍ: أَوَّلُ مَا نُسِخَ بَعْدَ الْهِجْرَةِ أَمْرُ الْقِبْلَةِ وَالصَّوْمِ، وَيُقَالُ: نَزَلَ صَوْمُ شَهْرِ رَمَضَانَ قَبْلَ بَدْرٍ بِشَهْرٍ وَأَيَّامٍ، قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ كَانَتْ غَزْوَةُ بَدْرٍ يَوْمَ الجمعة لسبع عشر لَيْلَةً خَلَتْ مِنْ شَهْرِ رَمَضَانَ عَلَى رَأْسِ ثَمَانِيَةَ عَشَرَ شَهْرًا مِنَ الْهِجْرَةِ. حَدَّثَنَا أَبُو الْحَسَنِ الشِّيرَازِيُّ أَخْبَرَنَا زَاهِرُ بْنُ أَحْمَدَ أَخْبَرَنَا أَبُو إِسْحَاقَ الْهَاشِمِيُّ أَخْبَرَنَا أَبُو مُصْعَبٍ عَنْ مَالِكٍ عَنْ هِشَامِ بْنِ عُرْوَةَ عَنْ أَبِيهِ عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ أَنَّهَا قَالَتْ: "كَانَ يَوْمُ عَاشُورَاءَ يَوْمًا تَصُومُهُ قُرَيْشٌ فِي الْجَاهِلِيَّةِ، فَلَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ صَامَهُ وَأَمَرَ النَّاسَ بِصِيَامِهِ، فَلَمَّا فُرِضَ رَمَضَانُ كَانَ هُوَ الْفَرِيضَةَ وَتُرِكَ يَوْمُ عَاشُورَاءَ، فَمَنْ شَاءَ صَامَهُ، وَمَنْ شَاءَ تَرَكَهُ" (١) . وَقِيلَ الْمُرَادُ مِنْ قَوْلِهِ ﴿أَيَّامًا مَعْدُودَاتٍ﴾ شَهْرُ رَمَضَانَ وَهِيَ غَيْرُ مَنْسُوخَةٍ وَنَصَبَ أَيَّامًا عَلَى الظَّرْفِ، أَيْ فِي أَيَّامٍ مَعْدُودَاتٍ، وَقِيلَ: عَلَى التَّفْسِيرِ، وَقِيلَ: عَلَى هُوَ خَبَرُ مَا لَمْ يُسَمَّ فَاعِلُهُ ﴿فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ﴾ أَيْ فَأَفْطَرَ فَعِدَّةٌ ﴿مِنْ أَيَّامٍ أُخَرَ﴾ أَيْ فَعَلَيْهِ عِدَّةٌ، وَالْعَدَدُ وَالْعِدَّةُ وَاحِدٌ ﴿مِنْ أَيَّامٍ أُخَرَ﴾ أَيْ غَيْرِ أَيَّامِ مَرَضِهِ وَسَفَرِهِ، وَأُخَرُ فِي مَوْضِعِ خَفْضٍ لَكِنَّهَا لَا تَنْصَرِفُ فَلِذَلِكَ نُصِبَتْ. قَوْلُهُ تَعَالَى: ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ﴾ اخْتَلَفَ الْعُلَمَاءُ فِي تَأْوِيلِ هَذِهِ الْآيَةِ وَحُكْمِهَا فَذَهَبَ أَكْثَرُهُمْ إِلَى أَنَّ الْآيَةَ مَنْسُوخَةٌ، وَهُوَ قَوْلُ ابْنِ عُمَرَ وَسَلَمَةَ بْنِ الْأَكْوَعِ وَغَيْرِهِمَا، وَذَلِكَ أَنَّهُمْ كَانُوا فِي ابْتِدَاءِ الْإِسْلَامِ

(١) أخرجه البخاري في الصيام - باب: صوم يوم عاشوراء ٤ / ١٠٢. وفي الحج. وفي فضائل الصحابة، وفي التفسير. ومسلم: في الصيام - باب صوم يوم عاشوراء برقم (١١٢٥) ٢ / ٧٩٢. والمصنف في شرح السنة: ٦ / ٢١٢.