يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُتِبَ عَلَيْكُمُ ٱلصِّيَامُ كَمَا كُتِبَ عَلَى ٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
“O ye who believe! Fasting is prescribed for you, even as it was prescribed for those before you, that ye may ward off (evil);” — M. M. Pickthall
Fahreddin er-Râzî12-13. c.✓ Citation verified
Fahreddin er-Râzî conveys that the comparison in the expression 'Fasting is prescribed for you as it was prescribed for those before you' can be understood in two directions: firstly, that fasting as a principle has been obligatory for all communities since Adam; secondly, the similarity of its time and quantity. He considers the second view weak because the comparison of one thing to another does not require them to be identical in all respects. He also notes that fasting is a difficult act of worship, but when it becomes widespread, this difficulty becomes more bearable.
والقول الثاني : أن التشبيه يعود إلى وقت الصوم وإلى قدره ، وهذا ضعيف لأن تشبيه الشيء بالشيء يقتضي استواءهما في أمر من الأمور فاما أن يقال : إنه يقتضي الإستواء في كل الأمور فلا
Beydâvî13. c.✓ Citation verified
According to Beydâvî, fasting is an act of worship that has been obligatory upon all prophets and communities from Adam onwards; this comparison is for the purpose of confirming the ruling, encouraging the action, and satisfying the soul. In lexicology, fasting means restraining oneself from what the soul desires; in Shariah, it means refraining from things that nullify the fast (during daylight hours). God-consciousness, due to fasting breaking lust, means abstaining from sins; this ruling is also an act of worship that must not be abandoned due to its deeply rooted and ancient nature.
والصوم في اللغة: الإمساك عما تنازع إليه النفس، وفي الشرع: الإمساك عن المفطرات بياض النهار، فإنها معظم ما تشتهيه النفس. لعلكم تتقون المعاصي فإن الصوم يكسر الشهوة التي هي مبدؤها كما قال عليه الصلاة والسلام «فعليه بالصوم فإن الصوم له وجاء»
Taberî9-10. c.✓ Citation verified
Taberî conveys various views regarding the comparison of fasting being prescribed as it was prescribed for previous communities: some said this refers to Christians, some to the People of the Book, and some said it was prescribed for all people. Taberî himself states that the most correct view is that the verse makes a comparison to the fasting that was prescribed for the People of the Book, and that the comparison is made on the basis of timing (the month of Ramadan).
وأولى هذه الأقوال بالصواب قول من قال: معنى الآية: يا أيها الذين آمنوا فرض عليكم الصيام كما فرض على الذين من قبلكم من أهل الكتاب
İbn Kesîr14. c.✓ Citation verified
According to Ibn Kesîr, fasting cleanses the body and narrows the paths of Satan; therefore, unmarried young men have been recommended to fast if they cannot marry. Furthermore, fasting was initially prescribed as three days each month, and was later abrogated by Ramadan fasting; this situation was also the case in previous communities, and this practice that had been lawful since the time of Noah was abolished by Allah with the Ramadan fast.
لأن الصوم فيه تزكية للبدن وتضييق لمسالك الشيطان
Comparison
Common ground
All the exegetes agree that the comparison in the verse refers to a connection between the fasting act of worship and previous communities; while Fahreddin er-Râzî and Beydâvî emphasize that it is a deeply rooted act of worship continuing from Adam, Taberî and Ibn Kesîr investigate the relationship of this comparison to the practices of the People of the Book or previous communities through reports.
Differences
Fahreddin er-Râzî limits the scope of the comparison through linguistic and logical analysis and considers the similarity of time and quantity weak, while Beydâvî links the comparison to the purpose of confirming the ruling and encouraging the soul. While Taberî conveys the abundance of reports and prefers the comparison to the People of the Book, Ibn Kesîr elaborates on the matter of abrogation (the transition from three days each month to Ramadan fasting) with reports; these differences stem from methodological variations between the theologian/linguist approach (Fahreddin er-Râzî), the rhetoric-jurisprudence oriented approach (Beydâvî), and the report-focused approach (Taberî, Ibn Kesîr).
Historical context
Taberî's early period report-focused approach evolved in later exegetes (Beydâvî, Fahreddin er-Râzî) into linguistic and rhetoric analysis, and in Ibn Kesîr into a resynthesis based on reports and hadith; however, the idea that fasting is a deeply rooted and universal act of worship has remained constant throughout the periods.
Modern connection
These different readings remind us that fasting is not merely an individual restriction, but a shared act of worship and spiritual discipline that has continued throughout human history. In contemporary times, this can be understood as an opportunity to develop personal discipline based on patience and sincerity while strengthening social solidarity; the emphasis that the difficulty of the act of worship becomes easier when shared by society offers a cautious reminder regarding the value of collective efforts.
AI analysis — not a fatwa or ruling, not yet reviewed by a scholar