Below we will reflect on 2:183-187 along with a few related verses. We will observe why these popular verses are not about fasting – as traditionally misconstrued – but are about abstinence (siyam) from unsettling thoughts through contemplating over divine messages:
O you who acknowledge, abstinence (ṣwm, ṣ-w-m) is prescribed for you, as it was for those before you, so that you remain aware. 2:183
For a certain number of days. Whoever of you is sick or travelling (cf. 73:20), then the same number from different days. As for those who can afford the redemption may redeem by providing (ṭ-ʿa-m; cf. 6:14) a needy. But whoever does good voluntarily, then it is better for him. And if you abstain it is better for you if only you knew. 2:184
The manifestation (shahru, sh-h-r)1 of inner burning (ramadan, r-m-d)1 is wherein the Reading (Quran, q-r-a) is being sent down2 as a guidance for people and clarifications (b-y-n) of the guidance and the Criterion (FURQAN, dawn, separator of light from darkness, 2:187). So whoever witnesses the manifestation, let him abstain/halt it. And whoever is sick or travelling (so cannot join these study sessions, 73:20), then the same number from different days. God wants to bring you ease and not to bring you hardship; and so that you may complete the count, and magnify God for what He has guided you, so that you may be grateful. 2:185
And if My servants ask thee about Me – behold, I am near: I respond to the call of him whoever calls, whenever he calls unto Me. So let them respond to Me and acknowledge Me, so that they may be rightly guided. 2:186
Permissible for you during the night of abstinence3 is to approach (r-f-th) your women. They are a garment (l-b-s) for you and you are a garment for them. God knows that you were deceiving yourselves so He turned towards you and remitted you; so now you can intimate (b-sh-r) with them. And SEEK WHAT God has prescribed for you and CONSUME and ABSORB (its messages)4 until the white thread is clarified (b-y-n) from the black thread of dawn (through your study of FURQAN, the separator or dawn, which clarifies messages by separating light from darkness, as just mentioned in 2:185; cf. 97:5), WHILE (thumma)5 you complete (t-m-m) the abstinence FOR/throughout (ilā)6 the night. And do not intimate with them while you are secluded (ayn-k-f ) in the projects (masjids). These are the boundaries of God, so do not transgress them. It is thus that God clarifies (b-y-n) His messages to the people so that they remain aware. 2:187
Please note how the concepts CONSUME (eat, a-k-l) and ABSORB (drink, sh-r-b) occur in the context: And do not consume (eat) one another’s wealth unjustly, nor bribe the rulers so that you may consume (eat) a portion of the property of others viciously and knowingly. 2:188 (immediate context); Indeed, they who conceal what God has sent down of the Book and exchange it for a small price – those consume (eat) not into their bellies except the Fire. … 2:174 …; And they had absorbed (drunk) the calf inside their hearts by their rejection … 2:93.
So the instruction is: SEEK WHAT God has prescribed for you as you CONSUME and ABSORB it, until the message is clarified through your study of the FURQAN (the separator, criterion or dawn, 2:185; cf. 97:5), which separates the Dawn’s light of knowledge from the darkness of ignorance (2:187). The Quran repeatedly defines the revelation as the Dawn (al-Fajr) that brings into the day the light of divine guidance (2:187, 89:1-2, 17:78, 25:32, 44:3, 73:2-5, 97:5; cf. Black and White in the Quran). Note the word ‘clarified’ and its root b-y-n, which occurs twice in 2:187 and occurs in 2:185 as a direct reference to the Quran. Evidently, in this particular context, consume means ponder and understand the messages; and absorb means imbibe and assimilate them.
Thus when we read the above verses of the Quran through the Quran, it becomes obvious that they are not about fasting, i.e., avoiding food or drink, nor about fasting during the day. Rather they are about abstinence from unsettling thoughts (shahru ramadan, or “the manifestation of inner burning”) by “seeking divine guidance through Quran study” until clarity or breakthrough (dawn) of thoughts is achieved.
So this originally refers to the Quran study projects mentioned elsewhere7 (see 73:20, 73:1-7; cf. 47:24, 23:68, 3:79, 4:82) wherein those male believers who experienced shahru ramadan, i.e., burning questions and disquieting thoughts in their minds, participated “for an assigned number of days” (2:184).
This was essential for delivery of the message during the time of the Quranic revelation. Some of the participants were even secluded whilst totally devoted in the projects (2:187). Those who were ill or travelling (cf. 73:20) could participate in their assignments in a later period. Also, those who could afford a redemption could do so by providing a needy (e.g., with food, clothing, shelter, knowledge and so on). For a more holistic and comparative reading, it is important that we go through all the verses related to abstinence (ṣwm, ṣ-w-m).
Related articles:
Siyam refers to Quran study, NOT fasting
Quranic siyam vs ritual fasting
The Sawm of Quran: making better decisions
Eat and Drink Means to Consume and Imbibe in Quran (Ramadan)
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Note 1
Shahru ramadan, translated as ‘the manifestation of inner burning’. Looking into the names of the pre-Islamic Arabian months, we note that there was no month called Ramadan. This is confirmed by sources like al-Muntakhab, Lisan al-Arab and Lane’s lexicon. Also, because the Quran doesn’t mention the names of other months – apparently because it is against the Quranic spirit to revere any place or time, be it a month, a year, a day or a night – and because months in a year are arbitrary, we can assertively infer that shahru ramadan was NOT a name of a month in early Islam. Thus, bearing in mind that it was a later innovation, we need to understand what shahr and ramadan meant in classical Arabic. In our study we rendered ‘shahru ramadan’ as ‘the manifestation of inner burning’, on the basis of observations summarized here: Meaning of shahru ramadan.
Note 2
Not “was sent down”, but “is being sent down”. Above we translated the phrase “unzila fīhi l-qur’ānu” in 2:185 as “wherein the Reading is being sent down”. Though the word “unzila” here is a passive perfect verb and so most translators render it in the past tense, such as “was sent down”, this needs some further reflection. Elsewhere, for example, we observed that ch 97 (sura Qadr) starts with a declaration with the perfect verb ‘anzalna’, which is usually, though inadequately, translated as “We sent down” (Indeed We sent it down in a Night of Meditation. 97:1). This gives a first impression as if it is narrating an event of the past. However, this doesn’t seem to be the case when we note that the Quran too frequently uses the same word ‘anzalna’, e.g., for ‘sending down of rain’, an oft-repeated Quranic expression to describe revelation, in the same way in the perfect/past tense (31:10; cf. 2:22-23, 6:99, 16:2-13, 22:63, 23:17-32, 35:27-28, 39:21-22). But, because ‘sending down of rain’ cannot be an event exclusively of the past, this use of the perfect/past tense can as easily be meant to stress the continuous recurrence of the phenomenon of rain: a continuity which, in opinion of some interpreters, is more clearly brought out in translation by the use of the present tense (or, in present perfect continuous tense, e.g., ‘have/has been sending’; cf. 7:172, 3:59). Following this line of reasoning, “anzalna mina alssama-i maan 31:10” is better translated as “We recurrently send down water from the Heaven”. And, further through this analogy between rain and revelation, 97:1 can be better understood as Indeed We recurrently send it down in a Night of Meditation. 97:1. Moreover, the Quran, according to the Quran itself, was revealing in Prophet’s mind – and is being gradually clarified in individual and collective human mind – NOT in a particular month but as a process of UNFOLDING (39:23, 16:101, 53:1, 56:75, 25:32, 17:106, 20:114). The continuous verbal forms ‘nazzala’ (‘has been sending down’ 39:23), ‘nazzalna’ (2:23, 17:106) and ‘yunazzil’ (16:101) in these instances further indicate this gradualness and continuity in revelation instead of its sending down in a specific month.
Note 3
A Night of Abstinence (Laylatus Siyam) is a Night of Meditation (Lailatul Qadr). The Quran attaches special importance to meditation and, in particular, night meditation (2:187, 3:17, 9:112, 17:79-80, 25:63-66, 26:217-220, 39:9, 50:39-40, 73:1-7, 73:20, 97:1-5). Also, in Quranic idiosyncrasy, night embodies a time of seclusion (73:6-7). A reader who ponders over the Recital during the dark hours of night is heavily endowed with a profound message (73:4-5). This explains the emphasis in ch 97 on NIGHT, which is repeated in three of the five verses. Here the Night of Meditation is described as the great time of revelation that presents Peace “till the break of dawn” (97:5, 44:3; cf. “until the white thread is clarified from the black thread of dawn”, 2:187). That is because: Verily the time of the night impresses the mind most strongly and speaks with the clearest voice,/ Whereas there is for thee by day prolonged occupations. 73:6-7. So Night of Abstinence (Night of Meditation) signifies the secluded/quiet hours of reflection and contemplation that generate inner awakening. It refers to the general phenomenon of attaining revelation, achievable by every truth-seeker. It was not, and is not, a specific night in a month called Ramadan. See Lailatul Qadr: Night of Meditation.
Note 4
Eat and Drink (kuloo wa ashraboo) means “consume and absorb”. If we observe all the Quranic occurrences of Eat (A-K-L, a-k-l) and its derivatives, we find that the Quran constantly uses the term in metaphorical sense, mainly to mean consume, taste or enjoy. Likewise, the Quran constantly uses the analogous term Drink (Sh-R-B, sh-r-b) and its derivatives in a metaphorical sense, mainly to mean absorb, assimilate or imbibe (often ideas or knowledge). Here are a few examples from ch 2, which is a context of 2:187: ● And We said: O Adam! Dwell you and your spouse in this garden and consume (eat) freely thereof whatever you wish, but do not approach this one tree …. 2:35 ● And when We said: Go into this township and consume (eat) freely of that which is therein, and enter the gate prostrating … 2:58 … ● And they had absorbed (drunk) the calf inside their hearts by their rejection … 2:93 … ● Indeed, they who conceal what God has sent down of the Book and exchange it for a small price – those consume (eat) not into their bellies except the Fire (cf. Those who consume/eat the money of the orphans illicitly, in fact they consume/eat Fire in their bellies … . 4:10)…. 2:174 … ● And do not consume (eat) one another’s wealth unjustly, nor bribe the rulers so that you may consume (eat) a portion of the property of others viciously and knowingly. 2:188 ● Deeply observe your food and your drink, untouched is it by the passing of years. … 2:259. Cf. The Parable of the Town in Ruins. Also see 2:57, 2:168, 2:172, 2:275, 2:249, 2:265. Besides, the recurrent Quranic phrase Eat and Drink (kuloo wa ashraboo) is an idiom that always appears figuratively, with no specific connotation of physical eating or drinking (see all the occurrences, 2:60, 2:187, 7:31, 19:26, 52:19, 69:24, 77:43): ● And Moses was seeking water for his people, so We said: “Strike the stone with your staff.” Thus twelve springs exploded out of it; each people then knew from where to drink. “Eat and Drink from the provisions of God (cf. 26:79), and do not roam the Earth as corrupters.” 2:60 ● And seek what God has prescribed for you, and Eat and Drink (consume and absorb the messages) until the white thread is clarified from the black thread of dawn (through your study of the Furqan) … 2:187 ● O children of Adam, take your adornment with every compliance and Eat and Drink and be not extravagant; surely He does not love the extravagant. 7:31 ● So Eat and Drink and cool the eye (O Mary). Then if you see any mortal, say: Surely an abstinence have I vowed unto the Most Compassionate; hence, I am not speaking to any man today. 19:26 ● Eat and Drink pleasantly (O dwellers of Heaven) for what you did. 52:19 ● Eat and drink pleasantly for what you did in the days gone by. 69:24 ● Eat and drink pleasantly because of what you did. 77:43. As we can see, in the last three verses, for example, the allegorical expression “Eat and Drink for what you did” cannot mean chew or swallow some this-worldly food or drink for the deeds. It simply means “taste and swallow the consequences of your deeds”. Likewise, “Eat and Drink” in the rest of the verses also cannot be understood as literal. Also see Yuzyr Nogin’s study: Eat and Drink Means to Consume and Imbibe in Quran (Ramadan).
Note 5
Thumma/while. Usually translatable as ‘while’, the Arabic particle ‘thumma’ (Tha-Miim-Miim) in its various Quranic uses means while, and, also, moreover, again, then, so, and again, thereupon, likewise, similarly and so on. In contrast with ‘fa’ or ‘baʿda’ (‘then’ or ‘after’), however, ‘thumma’ functions as a simple conjunction to link two parallel statements, without suggesting any cause-and-effect relationship or any time sequence between the two (cf. 2:29, 2:51, 3:111, 5:93, 6:11, 6:154, 7:11, 16:69, 19:70, 25:45, 41:11). It also links two events occurring together simultaneously/ concurrently (‘WHILE He settled to the Heaven, 41:11’; cf. 2:29, 2:187, 57:4; cf. ‘baʿda’ in 79:27-30). Furthermore, sometimes it is used to signify repetitive stress (e.g. kalla … thumma kalla = Nay … and again, Nay, 102:3-4). Thus we note how the narration in 41:11 (like 2:29) switches from using ‘thumma’ to using ‘fa’, which implies that they have dissimilar meanings. As Joseph Islam observes, “The Arabic phrase ‘thumma’ often translated as ‘and’, but’ or ‘then’ does not always imply a sequence. From a Quran’s perspective, this phrase is also understood to signify ‘parallelism’ or two events occurring together / simultaneously / concurrently and not necessarily in sequence (or one after the other). For example in Surah 41:11, we note the phrase “thumma ‘istawa” signifying God’s instructions to the heavens when it was still smoke, to form. This was not an action carried out in sequence, or after the creation of mountains on the earth (41:10), but rather, it was an action in tandem or simultaneously with the creation of the Earth. Thus ‘thumma’ is better rendered in such contexts as ‘moreover’ or signifying a simultaneous action rather than one in sequence. This phrase is also used to signify repetitive stress as can be seen in Surah 102.” Here is a detailed study on the meaning of ‘thumma’: Understanding thumma.
Note 6
Abstinence for/throughout (ilā) the night. We translated the phrase “ila allayli” in 2:187 as “FOR/throughout the night”. The Arabic preposition ilā means to, until, for, throughout etc. In 2:187, ilā is best translated as FOR/throughout, because of its contextual similarity with the verses where the preposition – when followed by a similar mention of time or period – means FOR or throughout, e.g.: And you have on Earth your abode and a provision FOR (ila) a time. 2:36; Those of you who are about to die and leave behind them wives, they should bequeath unto their wives a provision FOR (ila) the year (mataAAan ila alhawli) … 2:240; O you who acknowledge, if you borrow debt FOR (ila) a specified period, then you shall record it. … And do not be weary to write it, whether it is small or large, FOR (ila) its period. … 2:282; And when they stand FOR (ila) the communication, they stand lazily. 4:142; And you have on Earth your abode and a provision FOR (ila) a time. … 7:24; But when We removed his harm from him, he passed by as if he had never been calling to Us FOR (ila) the harm that afflicted him.10:12; He will let you enjoy a good provision FOR (ila) an appointed time. 11:3; And if We hold back from them the punishment FOR (ila) a counted time, they will surely say, “What detains it?” 11:8; He delays your death FOR (ila) a specified term. 14:10; And those who did wrong will say, “Our Sustainer, delay us FOR (ila) a short term; we will answer Your call …”. 14:44; But He defers them FOR (ila) a specified term … . 16:61; And from its (livestock) wool, fur and hair you make furnishings and goods, FOR (ila) a while. 16:80; And I know not; perhaps it is a trial for you and enjoyment FOR (ila) a while. 21:111; And We settle in the wombs whom We will FOR (ila) a specified term. 22:5. For other verses where the preposition means FOR or throughout, see: 21:111, 22:5, 22:33, 26:13, 31:29, 33:53, 36:44, 37:148, 39:42, 42:13, 42:14, 42:44, 47:35, 56:50, 61:14, 63:10, 71:4, 77:22.
Note 7
SO 2:183-187 IS ABOUT QURAN STUDY, NOT FASTING. This is how the Quran 2:183-187 encourages the earlier Muslims to establish Quran study groups for making some concentrated effort to reflect on the words during a large portion of the night (73:20, 73:1-7, 2:183-187; cf. 47:24, 23:68, 3:79, 4:82), as further elaborated in the following verses: Indeed, your Sustainer knows that you (singular, addressed to the messenger) rise a little less than two thirds of the night, and half of it, and one third of it, as well as a GROUP of those who are with you. God measures the night and the day. He knows that you (plural) will not be able to keep up, so He pardons you. So STUDY what is made easy of the Quran. He knows that in time some of you may be sick, and others have to travel seeking God’s bounty, and others who are fighting in the cause of God, so STUDY (plural) what you can of it. And establish the communication, and contribute towards betterment and loan God a goodly loan. Whatever you put forth yourselves, you will find it with God, for it is better and a greater reward. And seek God’s forgiveness, for God is Forgiving, Compassionate. 73:20. Please note above the words SICK and TRAVEL, which also occur in 2:184 and 2:185. We get further clarification about this night study in the following interrelated verses: O you enwrapped one!/ Keep awake at night except for a little./ Half of it, or a little less than that./ Or a little more, and articulate the Quran thoughtfully and distinctly./ We shall certainly bestow upon you a saying which is heavy./ The time of the night is more effective and better for STUDY./ For you are hard pressed with a long schedule of occupations during the day. 73:1-7. This clearly indicates that the abstinence or the night study/meditation was meant “FOR the night” (2:187), not for the day, since the day is “full of many other duties” (73:7). In other words, night of abstinence is a night of meditation, which is the great time of revelation that presents “Peace till the break of dawn” (97:5, 44:3)”. Isn’t laylat al-siyam, which completes at the clarification of fajr/dawn, same as lailat al-qadr that lasts till fajr/dawn?
Lamp of Islam 