But whoever volunteers to do good, it is better for him, .

But whoever volunteers to do good, it is better for him, ..." And finally, at the end of the verse, the fact is restated, which (1) Majma'-ul-Bayan, vol. 2, p. 27 83 itself is another emphasis on the philosophy of fasting, thus: "... And it is better for you that you fast, if you did (only) know." This meaning also refers to the fact that the worship of fasting, as other worships, does not add anything to the Glory and Dignity of Allah but all its merits are for the worshipper.

Islamic traditions confirm the same meaning, too. The holy Prophet (p.b.u.h.) has said: " He who fasts during the fasting month for the sake of Allah, all his sins will be forgiven." (1) It is also cited in a divine tradition that Allah says: " Fasting is Mine, and I do reward it." (2) Also, in another tradition it is narrated from the holy Prophet (p.h.u.h.) who said: " There is an alms for every thing, and the alms of bodies is fasting."(3) Hence, it makes clear that the phrase: "...it is better for you that you fast, ..." addresses all those who fast, not only a particular group of them.

The last verse of this group of verses introduces the time of fasting and a part of its ordinances and their philosophies. At first it says that those certain days that you must fast are the month of Ramadan, and: " The month of Ramadan is that wherein the Qur'an was sent down..." And this Qur'an is the same that is: "...to be a guidance for mankind, and as clear signs of guidance and a criterion (between right and wrong) .

..." Then again, the command for the passengers and the sick is restated and, as an emphasis, it says: "...Therefore, whoever of you is present (at his home) during the month, he shall fast therein, and whoever is sick or on a journey, he shall then (fast) the same number of other days; ..." The repetition of the ordinance of the sick and passenger in this verse and the previous one may be for the purpose that some people, thing that not to fast is absolutely a disgraceful action, insist on fasting when they are sick or are on a journey, so the Qur'an, by this (1) Tafsir-i-Maraq­y, vol.

2, p. 69 (2) Tafsir-i-Maraq­y, vo. 2, p. 69 (3) Al-Kafi, vol. 2, p. 100 84 repetition, makes the Muslims understand that fasting is a divine duty for the safe and sound persons while, in the same manner, not fasting is also a divine command for the sick and passengers (with their proper conditions) so that the offense of it is a sin.