Page 28 Notes

02 Surah Al-Baqarah (continued)

Page 28 Grammar 

Page 28 - Related Hadith/Sunnah

2:182

2:183

2:184

2:185

2:186

Translation of the meaning by Sahih International.

Page 28 - Related Hadiths and Sunnah

Page 28 of the Qur'an contains Surah Al-Baqarah, Verses 182 through 186. This highly significant page transitions from the final clauses of writing a will into the foundational legislation of Ramadan and Fasting (Sawm), concluding with one of the most intimate verses in the Qur'an regarding divine responsiveness to human supplication (Dua).

The Hadith and Sunnah literature provides the complete structural framework, legal exemptions, and spiritual context for these precise verses.

1. Rectifying an Unjust Will (Verse 182)

“But if one fears from the testator error or wrong and amends that which is between them, there is no sin upon him. Indeed, Allah is Forgiving and Merciful.” (Qur'an 2:182)

Following the strict warning in Verse 181 against altering a will, Verse 182 introduces an exception: if the person witnessing or executing the will notices a blatant injustice, bias, or mathematical error, they are permitted to intervene and correct it to maintain family peace.

• The Definition of an Unjust Will:
  The Sunnah rigorously condemns using a will to deliberately strip rightful heirs of their wealth. In Sunan Abi Dawud and Jami' al-Tirmidhi, Abu Hurayrah narrated that the Prophet $\text{PBUH}$ said: "A man or a woman may live in obedience to Allah for sixty years, but when death approaches them, they act unjustly in their will, and thus the Fire becomes mandatory for them." (Sunan Abi Dawud, Hadith 2867; Jami' al-Tirmidhi, Hadith 2117). Intervening to stop such an action falls directly under the rectification praised in Verse 182.

2. The Obligation and Primary Purpose of Fasting (Verse 183)

“O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous (at-Taqqun).” (Qur'an 2:183)

This verse establishes the seasonal fast of Ramadan as an absolute pillar of Islam, explicitly linking the physical deprivation of food and water to the internal attainment of Taqwa (God-consciousness/mindfulness).

• The Spiritual Reality of Fasting:
  The Sunnah clarifies that fasting is completely meaningless if it is merely a physical exercise devoid of moral reformation. In Sahih al-Bukhari, Abu Hurayrah reported that the Prophet $\text{PBUH}$ said: "Whoever does not give up deceitful speech and evil actions, Allah is not in need of his leaving his food and drink." (Sahih al-Bukhari, Hadith 1903).

• A Shield Against Harm:
  The Prophet $\text{PBUH}$ frequently emphasized the protective nature of fasting. In another foundational report, he stated: "Fasting is a shield (Junnah). So, the person observing fasting should avoid sexual relations with his wife and should not behave foolishly or impudently, and if somebody fights with him or abuses him, he should say to him twice, 'I am fasting.'" (Sahih al-Bukhari, Hadith 1894).

3. Medical and Travel Exemptions (Verse 184)

“...So whoever among you is ill or on a journey [during those days] - then an equal number of other days [are to be made up]. And upon those who are able [to fast, but with hardship] - a ransom [Fidyah] of feeding a poor person...” (Qur'an 2:184)

This verse introduces the profound legal flexibility of Islamic law, ensuring that religious obligations do not cause physical destruction or unmanageable hardship.

• The Prophet's Practice on a Journey:
  The Sunnah shows that the Prophet $\text{PBUH}$ utilized this divine concession dynamically. Jabir bin Abdullah narrated that during the conquest of Mecca, the Messenger of Allah $\text{PBUH}$ left for Mecca in Ramadan and fasted until he reached a place called Kura' al-Ghamim. The people were finding the fast difficult and were waiting to see what he would do. The Prophet $\text{PBUH}$ called for a cup of water after the Afternoon ('Asr) prayer, raised it high so everyone could see, and drank it to demonstrate that breaking the fast during grueling travel was perfectly acceptable (Sahih Muslim, Hadith 1114).

• The Gradual Phasing of Fasting:
  In Sahih al-Bukhari, Salama bin Al-Akwa explained the historical evolution of this verse. When Verse 184 was first revealed, anyone who wished to skip the fast could simply pay the Fidyah (ransom of feeding a poor person), even if they were physically capable of fasting. This concession was later abrogated by the very next verse (185), which made fasting entirely mandatory for healthy residents, leaving the Fidyah option strictly for the permanently ill, elderly, or pregnant/nursing women (Sahih al-Bukhari, Hadith 4507).

4. The Excellence of Ramadan and the Qur'an (Verse 185)

“The month of Ramadan [is that] in which was revealed the Qur'an, a guidance for the people and clear proofs of guidance and criterion...” (Qur'an 2:185)

Verse 185 crowns Ramadan as the holiest month of the year due to its intimate connection with the descent of divine revelation.

• The Ultimate Night of Revelation:
  The Sunnah tracks the specific timing of this revelation to the final ten nights of the month, specifically Laylat al-Qadr (The Night of Decree). In Sahih al-Bukhari, Aisha narrated that the Prophet $\text{PBUH}$ said: "Search for the Night of Qadr in the odd nights of the last ten days of Ramadan." (Sahih al-Bukhari, Hadith 2017).

• The Intensification of Generosity and Review:
  Because Ramadan is the month of the Qur'an, the Prophet's regular Sunnah altered completely during these 30 days. Ibn Abbas narrated: "The Messenger of Allah $\text{PBUH}$ was the most generous of all the people, and he used to reach the peak of generosity in Ramadan when Angel Gabriel would meet him. Gabriel used to meet him every night of Ramadan to review the Qur'an with him..." (Sahih al-Bukhari, Hadith 6).

5. The Absolute Closeness of Allah in Supplication (Verse 186)

“And when My servants ask you, [O Muhammad], concerning Me - indeed I am near. I respond to the invocation of the supplicant when he calls upon Me...” (Qur'an 2:186)

Linguistically, whenever companions asked the Prophet questions in the Qur'an, Allah always answered by telling the Prophet: "Say (O Muhammad)..." However, in this beautiful verse, Allah completely drops the word "Say", speaking directly to the believer to emphasize that there is no intermediary between a human being and God.

• The Context of Revelation (Asbab al-Nuzul):
  In reports collected by classical commentators, a group of companions came to the Prophet $\text{PBUH}$ and asked: "O Messenger of Allah! Is our Lord near, so that we may whisper to Him, or is He far, so that we must shout to Him?" Immediately following their query, Allah revealed this verse to confirm His absolute proximity.

• The Guarantee of a Response:
  The Sunnah provides the spiritual reassurance that no genuine prayer goes completely unanswered. Abu Sa'id al-Khudri narrated that the Prophet $\text{PBUH}$ said: "There is no Muslim who supplicates with a prayer that does not contain a sin or the breaking of family ties, except that Allah will give him one of three things: either He will hasten his response in this world, or He will store it as a reward for him in the Hereafter, or He will avert an equivalent evil away from him." The companions exclaimed, "Then we will supplicate a lot!" The Prophet replied, "Allah is capable of even more." (Musnad Ahmad, Hadith 11133; Al-Adab Al-Mufrad, Hadith 710).

• The Dua of the Fasting Person:
  Because this verse is structurally placed right in the middle of the verses of fasting, the Sunnah connects the act of fasting to an amplified state of answered prayers. Abdullah bin Amr reported that the Prophet $\text{PBUH}$ said: "Indeed, the fasting person has a supplication at the moment of breaking their fast that is never rejected." (Sunan Ibn Majah, Hadith 1753).

References

• Al-Bukhari, M. I. (n.d.). Sahih al-Bukhari, Book of Revelation, Hadith 6; Book of Fasting, Hadith 1894 & 1903; Book of Virtues of Laylat al-Qadr, Hadith 2017; Book of Prophetic Commentary, Hadith 4507.

• Al-Bukhari, M. I. (n.d.). Al-Adab Al-Mufrad, Chapter on Supplication, Hadith 710.

• Al-Sijistani, Abu Dawud. (n.d.). Sunan Abi Dawud, Book of Wills (Kitab al-Wasaya), Hadith 2867.

• Al-Tirmidhi, M. I. (n.d.). Jami' al-Tirmidhi, Chapters on Wills, Hadith 2117.

• Al-Shaybani, Ahmad bin Hanbal. (n.d.). Musnad Ahmad, Musnad Abu Sa'id al-Khudri, Hadith 11133.

• Ibn Majah, M. Y. (n.d.). Sunan Ibn Majah, Book of Fasting, Hadith 1753.

• Muslim, I. H. (n.d.). Sahih Muslim, Book of Fasting, Hadith 1114.