[The other key derivation of the term tawq is tilqa.] It is clear that the meaning of
{aqa is "the capacity to deal with immense hardship." Accordingly, the import of the verse is that God, the Exalted, after making the fast individually incumbent on people in the preceding verse, and dropping the obligation for the sick and for travelers, and requiring them to make it up at another time, intended to clarify, for the rest of the people, that for those who find an immense hardship in fasting and need to put much effort into fulfilling the duty, they are relieved of performing the fast obligation and of making up for it at a subsequent date. The people thus exempted included distressed old men, persons suffering from utash,٢٥ and sick persons whose illness continues in the month of Rama٤an of the following year. Instead, they would be required to pay the ransom [for the missed obligation]. Consequently, the verse, while conveying the individual obligation of fasting for the believers during the appointed days, and the necessity of making up the missed fast at some other time for those who are ill or are traveling, states explicitly that the obligatory ransom is indicated for a category of people other than these two categories for which the fasting is made incumbent. This being the case, how can one claim that the import of the verse lies in the optional choice, for the one who possesses the ability to fast, between two obligations-fasting or paying the ransom? The traditions narrated on the authority of the ahl al-bayt in this regard are exhaustive, and we mentioned them while commenting on the verse.٢٦
Although the term taqa is used in the sense of ease and ability, its lexical meaning is "ability [in dealing] with immense hardship, and exerting the utmost effort." Thus, in Lisan al- Arab [of Ibn Man ur],
say,the utmost that one can endure for the extent of what is possible to perform with
hardship."It has been related that both Ibn al-Athir and al-Raghib have stated this as well. If we admit that the meaning of faqa is "ease," it follows that the word itaqa signifies "bearing something with ease." If a task is made easy by something in the doer, then it must itself be difficult and incapable of being accomplished without the utmost exertion. Rashid RiQa, in his commentary al-Manar, cites his mentor, Mui)ammad Abduh, as saying, "The Arabs do not say, He is capable of doing some‌ thing, except when his ability to do it is extremely weak, in such a way as to incur immense hardship because of it."٢٧
The verse under consideration is precise (mufzkama) and therefore may not be abrogated. It conveys a ruling which is different from the ruling applicable to those for whom the fast is obligatory at its appropriate time or at some other time. All that we have discussed [here] is based on its well-established reading. Asfor the reading of Ibn Abbas, Aisha, Ikrima, and Ibn al-Musayyib, who read the verb (yutrqun) in its passive sense-"they are enabled"--rather than as "they are able" or "they can afford,"٢٨ their stance is clear. However, on the basis of what has been opined by Rabia and Malik, regarding the old and the disabled, for whom there is no penalty if they break their fast,٢٩ the verse is abrogated. However, there is a problem of reli‌ ability with this opinion. Moreover, the substance of the verse is the proof against those who maintain it.

(٧) And fight not with them at the Sacred House of Worship until they first attack you there, but if they attack you [there], then slay them. Such is the reward of disbelievers. (Q. ٢:١٩١)