Ramadan is the month in which the Qur'an was revealed as guidance to man and clear proof of the guidance, and criterion (of falsehood and truth). So when you see the new moon you should fast the whole month; but a person who is ill or travelling (and fails to do so) should fast on other days, as God wishes ease and not hardship for you, so that you complete the (fixed) number (of fasts), and give glory to God for the guidance, and be grateful.
The month of Ramadan in which was sent down the Qur’an – the guidance for mankind, the direction and the clear criteria (to judge between right and wrong); so whoever among you witnesses this month, must fast for the (whole) month; and whoever is sick or on a journey, may fast the same number in other days; Allah desires ease for you and does not desire hardship for you – so that you complete the count (of fasts), and glorify Allah’s greatness for having guided you, and so that you may be grateful.
the month of Ramadan, wherein the Koran was sent down to be a guidance to the people, and as clear signs of the Guidance and the Salvation. So let those of you, who are present at the month, fast it; and if any of you be sick, or if he be on a journey, then a number of other days; God desires ease for you, and desires not hardship for you; and that you fulfil the number, and magnify God that He has guided you, and haply you will be thankful.
It was the month of Ramadan in which the Qur'an was [first] bestowed from on high as a guidance unto man and a self-evident proof of that guidance, and as the standard by which to discern the true from the false. Hence, whoever of you lives to see this month shall fast throughout it; but he that is ill, or on a journey, [shall fast instead for the same] number of other days. God wills that you shall have ease, and does not will you to suffer hardship; but [He desires] that you complete the number [of days required], and that you extol God for His having guided you aright, and that you render your thanks [unto Him].
The month of Ramadhan: therein was sent down the Qur'an: is a guidance unto mankind, and with evidences: one of the Books of guidance and the distinction. So whosoever of you witnesseth the month, he shall fast it, and whosoever sick or journeying, for him the like number of other days. Allah intendeth for you ease, and intendeth not for you hardship; so ye shall fulfil the number and shall magnify Allah for His having guided you, and haply ye may give thanks.
The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Saum (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Saum (fasts) must be made up] from other days. Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allah [i.e. to say Takbir (Allahu-Akbar; Allah is the Most Great) on seeing the crescent of the months of Ramadan and Shawwal] for having guided you so that you may be grateful to Him.
Ramadan is the month in which the Quran was revealed. Guidance for humanity, and clear portents of guidance, and the Criterion. Whoever of you witnesses the month, shall fast it. But whoever is sick, or on a journey, then a number of other days. God desires ease for you, and does not desire hardship for you, that you may complete the number, and celebrate God for having guided you, so that you may be thankful.
Ramadan is the month in which the Qur'an was sent down: this Book is a perfect guidance for mankind and consists of clear teachings which show the right way and are a criterion of Truth and falsehood. Therefore from now on whoever witnesses it, it is obligatory on hire to fast the whole month, but if one be ill or on a journey, he should make up for the same number by fasting on other days. Allah desires to show leniency to you and does not desire to show any hardship. "therefore this method is being shown to you so that you may complete the number of Fast days and glorify Allah for the Guidance He has shown to you and be grateful to Him.
The month of Ramadan in which was revealed the Qur'an, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan, i.e., is present at his home), he must observe Sawm (fasting) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasting) must be made up] from other days. Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allah [i.e., to say Takbir (Allahu Akbar: Allah is the Most Great)] for having guided you so that you may be grateful to Him.
The month of Ramadan in which was revealed the Qur'an, a guidance for mankind, and clear proofs of the guidance, and the Criterion (of right and wrong). And whosoever of you is present, let him fast the month, and whosoever of you is sick or on a journey, (let him fast the same) number of other days. Allah desireth for you ease; He desireth not hardship for you; and (He desireth) that ye should complete the period, and that ye should magnify Allah for having guided you, and that peradventure ye may be thankful.
The month of Rama¤¡n is one in which the Quran was sent down as guidance to mankind, with manifest proofs of guidance and the Criterion. So let those of you who witness it fast [in] it, and as for someone who is sick or on a journey, let it be a [similar] number of other days. Allah desires ease for you, and He does not desire hardship for you, and so that you may complete the number and magnify Allah for guiding you, and that you may give thanks.
The month of Ramadan is the month in which the Koran was sent down, a guidance for people, and clear verses of guidance and the criterion. Therefore, whoever of you witnesses the month, let him fast. But he who is ill, or on a journey shall (fast) a similar number (of days) later on. Allah wants ease for you and does not want hardship for you. And that you fulfill the number of days and exalt Allah who has guided you in order that you be thankful.
The month of Ramadhan [is that] in which was revealed the Qur'an, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the new moon of] the month, let him fast it; and whoever is ill or on a journey - then an equal number of other days. Allah intends for you ease and does not intend for you hardship and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.
The month of Ramadan is the month in which the Quran was revealed; a guide for the people, the most authoritative of all guidance and a criteria to discern right from wrong. Anyone of you who knows that the month of Ramadan has begun, he must start to fast. Those who are sick or on a journey have to fast the same number of days at another time. God does not impose any hardship upon you. He wants you to have comfort so that you may complete the fast, glorify God for His having given you guidance, and that, perhaps, you would give Him thanks.
The month of Ramazan is that in which the Quran was revealed, a guidance to men and clear proofs of the guidance and the distinction; therefore whoever of you is present in the month, he shall fast therein, and whoever is sick or upon a journey, then (he shall fast) a (like) number of other days; Allah desires ease for you, and He does not desire for you difficulty, and (He desires) that you should complete the number and that you should exalt the greatness of Allah for His having guided you and that you may give thanks.
Shahru rama<u>da</u>na alla<u>th</u>ee onzila feehi alqur<u>a</u>nu hudan li<b>l</b>nn<u>a</u>si wabayyin<u>a</u>tin mina alhud<u>a</u> wa<b>a</b>lfurq<u>a</u>ni faman shahida minkumu a<b>l</b>shshahra falya<u>s</u>umhu waman k<u>a</u>na maree<u>d</u>an aw AAal<u>a</u> safarin faAAiddatun min ayy<u>a</u>min okhara yureedu All<u>a</u>hu bikumu alyusra wal<u>a</u> yureedu bikumu alAAusra walitukmiloo alAAiddata walitukabbiroo All<u>a</u>ha AAal<u>a</u> m<u>a</u> had<u>a</u>kum walaAAallakum tashkuroon<b>a</b>
The month of Ramadan is the month when the Quran was sent down as guidance for mankind with clear proofs of guidance and the criterion by which to distinguish right from wrong. Therefore, whoever of you is present in that month, let him fast; but he who is ill or on a journey shall fast a similar number of days later on. God desires ease for you, not hardship. He desires you to fast the whole month, so that you may glorify Him for His having guided you and so that you may be grateful to Him.
Ramadhan is the (month) in which was sent down the Qur'an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (Should be made up) by days later. Allah intends every facility for you; He does not want to put to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful.
شَهْرُ رَمَضَانَ ٱلَّذِىٓ أُنزِلَ فِيهِ ٱلْقُرْءَانُ هُدًى لِّلنَّاسِ وَبَيِّنَٰتٍ مِّنَ ٱلْهُدَىٰ وَٱلْفُرْقَانِ فَمَن شَهِدَ مِنكُمُ ٱلشَّهْرَ فَلْيَصُمْهُ وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ يُرِيدُ ٱللَّهُ بِكُمُ ٱلْيُسْرَ وَلَا يُرِيدُ بِكُمُ ٱلْعُسْرَ وَلِتُكْمِلُوا۟ ٱلْعِدَّةَ وَلِتُكَبِّرُوا۟ ٱللَّهَ عَلَىٰ مَا هَدَىٰكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ
The Qur’ān was first revealed to the Prophet Muhammad (peace be upon him) on the Night of Decree in the month of Ramadan. Allah revealed it as a guidance for people, with clear proofs of its guidance, and the criterion between the truth and falsehood. Whoever reaches the month of Ramadan, and is well and healthy, is required to fast; and whoever is ill, or for whom fasting is difficult, or is travelling, then they may break their fast. If they do not fast then they must perform make-up fasts for the days they missed at another time. Allah intends ease, and not hardship, in what He decrees for you; and wants you to complete the right number of days and to glorify Him upon the completion of Ramadan, on the day of Eid, as He helped you and made it possible for you to fast, so that you thank Allah for guiding you to this religion which He has approved for you.
The Qur’ān was first revealed to the Prophet Muhammad (peace be upon him) on the Night of Decree in the month of Ramadan. Allah revealed it as a guidance for people, with clear proofs of its guidance, and the criterion between the truth and falsehood. Whoever reaches the month of Ramadan, and is well and healthy, is required to fast; and whoever is ill, or for whom fasting is difficult, or is travelling, then they may break their fast. If they do not fast then they must perform make-up fasts for the days they missed at another time. Allah intends ease, and not hardship, in what He decrees for you; and wants you to complete the right number of days and to glorify Him upon the completion of Ramadan, on the day of Eid, as He helped you and made it possible for you to fast, so that you thank Allah for guiding you to this religion which He has approved for you.
<p>The merits of the month of Ramadan</p><p>The present verse is an extension of the previous brief verse and also an assertion of the great merit the month of Ramadan holds in its fold. This is an extension because the expression أَيَّامًا مَّعْدُودَاتٍ (Days few in number) in Verse 184 is a bit vague and which has been explained out in the present verse by saying that those counted number of days mean the days of the month of Ramadan. As far as the merit of this month is concerned, it has been said that Allah Almighty has chosen this month to reveal Scriptures. Consequently, the Holy Qur'an was revealed in this very month. According to a narration from the blessed Companion Wathilah ibn Asga' appearing in the Musnad of Ahmad, the Holy Prophet ﷺ said that Abrahamic scriptures were revealed on the first of Ramadan, the Torah on the sixth, the Evangel on the thirteenth and the Qur'an on the twenty fourth of Ramadan. In another narration from the blessed Companion Sayyidna Jabir ؓ ، it appears that Zabur (the Book of Psalms) was revealed on the twelfth of Ramadan and the Evangel on the eighteenth. (Ibn Kathir)</p><p>All previous Books mentioned in the hadith cited above were revealed on dates given in their entirety. It is a peculiarity of the Holy Qur'an that it was sent from the Preserved Tablet down to the Firmament of the Earth in one night of the month of Ramadan, all of it. But, it was revealed to the Holy Prophet ﷺ gradually during a period of twenty three years.</p><p>The night of Ramadan when the Qur'an was revealed was the Night of Power as mentioned by the Qur'an itself when it said: إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ‌ (We have revealed it in the Laylatul 'Qadr, the Night of Power). The hadith cited above places it on the twenty fourth of Ramadan and according to Sayyidna Hasan, the Night of Power falls on the night of twenty fourth which aligns this hadith with the statement of the Qur'an. Should this alignment be unacceptable, the fact remains that the statement of the Qur'an is above everything else, in which case, whatever night is the Night of Power that shall be regarded to be what the Qur'an intends.</p><p>The next sentence مَن شَهِدَ مِنكُمُ الشَّهْرَ‌ فَلْيَصُمْهُ ' (those of you who witness the month must fast therein) carries many pointers to injunctions relating to fasting. The word, shahida is derived from shuhud شُهود which means presence. The word, al-shahr الشَّهْرَ‌means the month. It denotes the month of Ramadan here which has been identified above. The sentence, therefore, means that it is obligatory for one who is 'present' in the month of Ramadan that he fasts throughout that month. The general choice of paying ransom for not fasting, mentioned in the previous verse, was cancelled by this sentence and fasting is now the only alternative in force.</p><p>As for the 'witnessing' of the month or being 'present' in the month of Ramadan, it simply means that a person finds the blessed month of Ramadan with ability to fast. In other words, he or she should be a Muslim, sane, pubert, resident and well-purified from all impurities including those of menstruation and childbed. Therefore, the persons who lacked the initial ability to fast throughout the month, such as, the disbelievers, the minor, the insane, they are not subject to the obligation of fasting, because the verse obligating the fasts did not intend them. As for those who did have the personal ability but were compelled at some time by a legally acceptable excuse, such as, a woman in menstruation or childbed, or a sick person or one on a journey, these have, in a way, found the month of Ramadan in a state of ability, therefore, the injunction in the verse applies to them. However, because of temporal compulsion, relief from fasting has been granted at that particular time, but qada’ قضاء will be necessary later on.</p><p>Rulings</p><p>1. The verse tells us that fasts of Ramadan become obligatory only on the condition that one finds the month of Ramadan in a state of ability to fulfill the obligation. Therefore, anyone who 'finds' the whole of Ramadan will come under obligation to fast during the entire month of Ramadan. Anyone who 'finds' somewhat less of it, he will fast for the number of days he finds in Ramadan. So, should a disbeliever embrace Islam in the middle of Ramadan, or a minor becomes pubert, they will have to fast from that point onwards; they will not do gada' قضاء fasts for the previous days of Ramadan. However, the insane person, being a Muslim adult, does have the personal ability to observe fasts;</p><p>so, should he regain his sanity during any part of Ramadan, he shall become obligated to do qada' قضاء fasts for the previous days of Ramadan. Similarly, should a woman in menstruation or childbed become purified in the middle of Ramadan, or a sick person becomes healthy, or a traveller becomes a resident, qada قضاء fasts for the previous days of Ramadan will become obligatory on them.</p><p>2.	How does one 'find' or 'witness' the month of Ramadan? According to Islamic law, it is proved in either of the three ways:</p><p>a)	One gets to have a sighting of the Ramadan moon with his own eyes.</p><p>b)	The sighting of the moon is proved through some trustworthy witness.</p><p>c)	In the absence of the two conditions cited above, thirty days of the month of Sha'ban will be completed following which the month of Ramadan will set in.</p><p>3.	If, on the eve of the twenty ninth of Sha` ban, the new moon is not visible on the horizon because of clouds or bad weather conditions, and at the same time, there comes no witness of moon-sighting as admissible under Islamic law, the next day will be known as the 'day of doubt' یوم الشک (yawm al-shakk) because the possibility exists that the moon may have really been there on the horizon but could not become visible due to unclear horizon as it is also possible that the moon was just not there on the horizon. On such a day, since 'the presence of the month' or the 'finding of Ramadan' or being a 'witness' to it does not apply, therefore, fasting for that day is not obligatory, instead, it is makruh مکروہ (reprehensible) to fast on that day. It has been forbidden in the hadith so that fard فرض and nafl نفل ، (the obligatory and the supererogatory) do not get mixed up with each other (Jasss).</p><p>4.	In countries where days and nights extend over months, the 'finding of Ramadan' does not, obviously, seem to apply. The situation would require that people living there should not fast. As far as Salah is concerned, al-Huluwani and al-Qabali from among the Hanafi jurists have ruled that such people will be bound to observe Salah in accordance with the timings of their own day and night. For instance, in a country where dawn follows immediately after maghrib, there the Salah of ` Isha' will just not be obligatory. (shami) This makes it necessary that in an area where the day lasts for six months, people would have only five Salahs in six months and, for that matter, they will witness no Ramadan coming there, therefore, fasting will not become obligatory for them. Maulana Ashraf ` Ali-Thanavi (رح) has, in Imdad al-Fatawa, taken this very position.</p><p>Note:</p><p>In the sentence وَمَن كَانَ مَرِ‌يضًا أَوْ عَلَىٰ سَفَرٍ‌ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَر (should anyone be sick, or on a journey, then, a number from other days), the sick and the travelling have been granted leave that they may not fast at that time. When the sick person regains his health and the traveller returns home, they can make up for the days they missed by doing qada' قضاء fasts. It will be recalled that this injunction had appeared in the previous verse, but now that the choice of paying fidyah (ransom) for not fasting has been cancelled, a doubt could creep up in relation to the concession granted to the sick and the travelling, that it may have been abrogated as well, therefore, the provision was positively repeated.</p>
The merits of the month of RamadanThe present verse is an extension of the previous brief verse and also an assertion of the great merit the month of Ramadan holds in its fold. This is an extension because the expression أَيَّامًا مَّعْدُودَاتٍ (Days few in number) in Verse 184 is a bit vague and which has been explained out in the present verse by saying that those counted number of days mean the days of the month of Ramadan. As far as the merit of this month is concerned, it has been said that Allah Almighty has chosen this month to reveal Scriptures. Consequently, the Holy Qur'an was revealed in this very month. According to a narration from the blessed Companion Wathilah ibn Asga' appearing in the Musnad of Ahmad, the Holy Prophet ﷺ said that Abrahamic scriptures were revealed on the first of Ramadan, the Torah on the sixth, the Evangel on the thirteenth and the Qur'an on the twenty fourth of Ramadan. In another narration from the blessed Companion Sayyidna Jabir ؓ ، it appears that Zabur (the Book of Psalms) was revealed on the twelfth of Ramadan and the Evangel on the eighteenth. (Ibn Kathir)All previous Books mentioned in the hadith cited above were revealed on dates given in their entirety. It is a peculiarity of the Holy Qur'an that it was sent from the Preserved Tablet down to the Firmament of the Earth in one night of the month of Ramadan, all of it. But, it was revealed to the Holy Prophet ﷺ gradually during a period of twenty three years.The night of Ramadan when the Qur'an was revealed was the Night of Power as mentioned by the Qur'an itself when it said: إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ‌ (We have revealed it in the Laylatul 'Qadr, the Night of Power). The hadith cited above places it on the twenty fourth of Ramadan and according to Sayyidna Hasan, the Night of Power falls on the night of twenty fourth which aligns this hadith with the statement of the Qur'an. Should this alignment be unacceptable, the fact remains that the statement of the Qur'an is above everything else, in which case, whatever night is the Night of Power that shall be regarded to be what the Qur'an intends.The next sentence مَن شَهِدَ مِنكُمُ الشَّهْرَ‌ فَلْيَصُمْهُ ' (those of you who witness the month must fast therein) carries many pointers to injunctions relating to fasting. The word, shahida is derived from shuhud شُهود which means presence. The word, al-shahr الشَّهْرَ‌means the month. It denotes the month of Ramadan here which has been identified above. The sentence, therefore, means that it is obligatory for one who is 'present' in the month of Ramadan that he fasts throughout that month. The general choice of paying ransom for not fasting, mentioned in the previous verse, was cancelled by this sentence and fasting is now the only alternative in force.As for the 'witnessing' of the month or being 'present' in the month of Ramadan, it simply means that a person finds the blessed month of Ramadan with ability to fast. In other words, he or she should be a Muslim, sane, pubert, resident and well-purified from all impurities including those of menstruation and childbed. Therefore, the persons who lacked the initial ability to fast throughout the month, such as, the disbelievers, the minor, the insane, they are not subject to the obligation of fasting, because the verse obligating the fasts did not intend them. As for those who did have the personal ability but were compelled at some time by a legally acceptable excuse, such as, a woman in menstruation or childbed, or a sick person or one on a journey, these have, in a way, found the month of Ramadan in a state of ability, therefore, the injunction in the verse applies to them. However, because of temporal compulsion, relief from fasting has been granted at that particular time, but qada’ قضاء will be necessary later on.Rulings1. The verse tells us that fasts of Ramadan become obligatory only on the condition that one finds the month of Ramadan in a state of ability to fulfill the obligation. Therefore, anyone who 'finds' the whole of Ramadan will come under obligation to fast during the entire month of Ramadan. Anyone who 'finds' somewhat less of it, he will fast for the number of days he finds in Ramadan. So, should a disbeliever embrace Islam in the middle of Ramadan, or a minor becomes pubert, they will have to fast from that point onwards; they will not do gada' قضاء fasts for the previous days of Ramadan. However, the insane person, being a Muslim adult, does have the personal ability to observe fasts;so, should he regain his sanity during any part of Ramadan, he shall become obligated to do qada' قضاء fasts for the previous days of Ramadan. Similarly, should a woman in menstruation or childbed become purified in the middle of Ramadan, or a sick person becomes healthy, or a traveller becomes a resident, qada قضاء fasts for the previous days of Ramadan will become obligatory on them.2.	How does one 'find' or 'witness' the month of Ramadan? According to Islamic law, it is proved in either of the three ways:a)	One gets to have a sighting of the Ramadan moon with his own eyes.b)	The sighting of the moon is proved through some trustworthy witness.c)	In the absence of the two conditions cited above, thirty days of the month of Sha'ban will be completed following which the month of Ramadan will set in.3.	If, on the eve of the twenty ninth of Sha` ban, the new moon is not visible on the horizon because of clouds or bad weather conditions, and at the same time, there comes no witness of moon-sighting as admissible under Islamic law, the next day will be known as the 'day of doubt' یوم الشک (yawm al-shakk) because the possibility exists that the moon may have really been there on the horizon but could not become visible due to unclear horizon as it is also possible that the moon was just not there on the horizon. On such a day, since 'the presence of the month' or the 'finding of Ramadan' or being a 'witness' to it does not apply, therefore, fasting for that day is not obligatory, instead, it is makruh مکروہ (reprehensible) to fast on that day. It has been forbidden in the hadith so that fard فرض and nafl نفل ، (the obligatory and the supererogatory) do not get mixed up with each other (Jasss).4.	In countries where days and nights extend over months, the 'finding of Ramadan' does not, obviously, seem to apply. The situation would require that people living there should not fast. As far as Salah is concerned, al-Huluwani and al-Qabali from among the Hanafi jurists have ruled that such people will be bound to observe Salah in accordance with the timings of their own day and night. For instance, in a country where dawn follows immediately after maghrib, there the Salah of ` Isha' will just not be obligatory. (shami) This makes it necessary that in an area where the day lasts for six months, people would have only five Salahs in six months and, for that matter, they will witness no Ramadan coming there, therefore, fasting will not become obligatory for them. Maulana Ashraf ` Ali-Thanavi (رح) has, in Imdad al-Fatawa, taken this very position.Note:In the sentence وَمَن كَانَ مَرِ‌يضًا أَوْ عَلَىٰ سَفَرٍ‌ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَر (should anyone be sick, or on a journey, then, a number from other days), the sick and the travelling have been granted leave that they may not fast at that time. When the sick person regains his health and the traveller returns home, they can make up for the days they missed by doing qada' قضاء fasts. It will be recalled that this injunction had appeared in the previous verse, but now that the choice of paying fidyah (ransom) for not fasting has been cancelled, a doubt could creep up in relation to the concession granted to the sick and the travelling, that it may have been abrogated as well, therefore, the provision was positively repeated.
<h2 class="title">The Virtue of Ramadan and the Revelation of the Qur'an in it.</h2><p>Allah praised the month of Ramadan out of the other months by choosing it to send down the Glorious Qur'an, just as He did for all of the Divine Books He revealed to the Prophets. Imam Ahmad reported Wathilah bin Al-Asqa` that Allah's Messenger said: </p><div class="text_uthmani arabic">«أُنْزِلَتْ صُحُفُ إِبْرَاهِيمَ فِي أَوَّلِ لَيْلَةٍ مِنْ رَمَضَانَ، وَأُنْزِلَتِ التَّوْرَاةُ لِسِتَ مَضَيْنَ مِنْ رَمَضَانَ، وَالْإِنْجِيلُ لِثَلاثَ عَشَرةَ خَلَتْ مِنْ رَمَضَانَ، وَأَنْزَلَ اللهُ الْقُرْآنَ لأَرْبَعٍ وَعِشْرِينَ خَلَتْ مِنْ رَمَضَان»</div><p>(The Suhuf (Pages) of Ibrahim were revealed during the first night of Ramadan. The Torah was revealed during the sixth night of Ramadan. The Injil was revealed during the thirteenth night of Ramadan. Allah revealed the Qur'an on the twenty-fourth night of Ramadan.) </p><h2 class="title">The Virtues of the Qur'an</h2><p>Allah said: </p><div class="text_uthmani arabic">هُدًى لِّلنَّاسِ وَبَيِّنَـتٍ مِّنَ الْهُدَى وَالْفُرْقَانِ</div><p>(...a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong).) </p><p>Here Allah praised the Qur'an, which He revealed as guidance for the hearts of those who believe in it and adhere to its commands. Allah said: </p><div class="text_uthmani arabic">وَبَيِّنَـتٍ</div><p>(and clear proofs) meaning, as clear and unambiguous signs and unequivocal proof for those who understand them. These proofs testify to the truth of the Qur'an, its guidance, the opposite of misguidance, and how it guides to the straight path, the opposite of the wrong path, and the distinction between the truth and falsehood, and the permissible and the prohibited. </p><h2 class="title">The Obligation of Fasting Ramadan</h2><p>Allah said: </p><div class="text_uthmani arabic">فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ</div><p>(So whoever of you sights (the crescent on the first night of) the month (of Ramadan, i.e., is present at his home), he must observe Sawm (fasting) that month.) </p><p>This Ayah requires the healthy persons who witness the beginning of the month, while residing in their land, to fast the month. This Ayah abrogated the Ayah that allows a choice of fasting or paying the Fidyah. When Allah ordered fasting, He again mentioned the permission for the ill person and the traveler to break the fast and to fast other days instead as compensation. Allah said: </p><div class="text_uthmani arabic">وَمَن كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ</div><p>(...and whoever is ill or on a journey, the same number of days which one did not observe Sawm (fasting) must be made up from other days.) </p><p>This Ayah indicates that ill persons who are unable to fast or fear harm by fasting, and the traveler, are all allowed to break the fast. When one does not fast in this case, he is obliged to fast other days instead. Allah said: </p><div class="text_uthmani arabic">يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ</div><p>(Allah intends for you ease, and He does not want to make things difficult for you.) </p><p>This Ayah indicates that Allah allowed such persons, out of His mercy and to make matters easy for them, to break the fast when they are ill or traveling, while the fast is still obligatory on the healthy persons who are not traveling. </p><h2 class="title">FASTING (rules)</h2><p>Question comes: "What are some rulings concerning fasting? For instance, while traveling or on a journey or while under extreme conditions?"</p><p>The authentic Sunnah states that Allah's Messenger traveled during the month of Ramadan for the battle for Makkah. The Prophet marched until he reached the area of Kadid and then broke his fast and ordered those who were with him to do likewise. This was recorded in the Two Sahihs. Breaking the fast mentioned in this Hadith was not required, for the Companions used to go out with Allah's Messenger during the month of Ramadan, then, some of them would fast while some of them would not fast and neither category would criticize the others. If the command mentioned in the Hadith required breaking the fast, the Prophet would have criticized those who fasted. Allah's Messenger himself sometimes fasted while traveling. For instance, it is reported in the Two Sahihs that Abu Ad-Darda' said, "We once went with Allah's Messenger during Ramadan while the heat was intense. One of us would place his hand on his head because of the intense heat. Only Allah's Messenger and `Abdullah bin Rawahah were fasting at that time." </p><p>We should state that observing the permission to break the fast while traveling is better, as Allah's Messenger said about fasting while traveling: </p><div class="text_uthmani arabic">«مَنْ أَفْطَرَ فَحَسَنٌ، وَمَنْ صَامَ فَلَا جُنَاحَ عَلَيْه»</div><p>(Those who did not fast have done good, and there is no harm for those who fasted.) </p><p>In another Hadith, the Prophet said: </p><div class="text_uthmani arabic">«عَلَيْكُمْ بِرُخْصَةِ اللهِ الَّتِي رُخِّصَ لَكُم»</div><p>(Hold to Allah's permission that He has granted you.) </p><p>Some scholars say that the two actions are the same, as `A'ishah narrated that Hamzah bin `Amr Al-Aslami said, "O Messenger of Allah! I fast a lot, should I fast while traveling" The Prophet said: </p><div class="text_uthmani arabic">«إِنْ شِئْتَ فَصُمْ، وَإِنْ شِئْتَ فَأَفْطِر»</div><p>(Fast if you wish or do not fast if you wish.) </p><p>This Hadith is in the Two Sahihs. It was reported that if the fast becomes difficult (while traveling), then breaking the fast is better. Jabir said that Allah's Messenger saw a man who was being shaded (by other people while traveling). The Prophet asked about him and he was told that man was fasting. The Prophet said: </p><div class="text_uthmani arabic">«لَيْسَ مِنَ الْبِرِّ الصِّيَامُ فِي السَّفَر»</div><p>(It is not a part of Birr (piety) to fast while traveling.) This was recorded by Al-Bukhari and Muslim. </p><p>As for those who ignore the Sunnah and believe in their hearts that breaking the fast while traveling is disliked, they are required to break the fast and are not allowed to fast. </p><p>As for making up for missed fasting days, it is not required to be consecutive. One may do so consecutively or not consecutively. There are ample proofs to this fact. We should mention that fasting consecutive days is only required exclusively during Ramadan. After the month of Ramadan, what is required then is to merely make up for missed days. This is why Allah said: </p><div class="text_uthmani arabic">فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ</div><p>(. ..the same number (should be made up) from other days.) </p><h2 class="title">Ease and not Hardship</h2><p>Allah then said: </p><div class="text_uthmani arabic">يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ</div><p>(Allah intends for you ease, and He does not want to make things difficult for you.) </p><p>Imam Ahmad recorded Anas bin Malik saying that Allah's Messenger said: </p><div class="text_uthmani arabic">«يَسِّرُوا وَلَا تُعَسِّرُوا وَسَكِّنُوا وَلَا تُنَفِّرُوا»</div><p>(Treat the people with ease and don't be hard on them; give them glad tidings and don't fill them with aversion.) </p><p>This Hadith was also collected in the Two Sahihs. It is reported in the Sahihayn that Allah's Messenger said to Mu`adh and Abu Musa when he sent them to Yemen: </p><div class="text_uthmani arabic">«بَشِّرَا وَلَا تُنَفِّرَا، وَيَسِّرَا وَلَا تُعَسِّرَا، وَتَطَاوَعَا وَلَا تَخْتَلِفَا»</div><p>(Treat the people with ease and don't be hard on them; give them glad tidings and don't fill them with aversion; and love each other, and don't differ.) </p><p>The Sunan and the Musnad compilers recorded that Allah's Messenger said: </p><div class="text_uthmani arabic">«بُعِثْتُ بِالْحَنِيفِيَّةِ السَّمْحَة»</div><p>(I was sent with the easy Hanifiyyah (Islamic Monotheism).) </p><p>Allah's statement: </p><div class="text_uthmani arabic">يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُواْ الْعِدَّةَ</div><p>(Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days)) means: You were allowed to break the fast while ill, while traveling, and so forth, because Allah wanted to make matters easy for you. He only commanded you to make up for missed days so that you complete the days of one month. </p><h2 class="title">Remembering Allah upon performing the Acts of Worship</h2><p>Allah's statement: </p><div class="text_uthmani arabic">وَلِتُكَبِّرُواْ اللَّهَ عَلَى مَا هَدَاكُمْ</div><p>(...and that you must magnify Allah i.e., to say Takbir (Allahu Akbar: Allah is the Most Great) for having guided you) means: So that you remember Allah upon finishing the act of worship. This is similar to Allah's statement: </p><div class="text_uthmani arabic">فَإِذَا قَضَيْتُم مَّنَـسِكَكُمْ فَاذْكُرُواْ اللَّهَ كَذِكْرِكُمْ ءَابَآءَكُمْ أَوْ أَشَدَّ ذِكْرًا</div><p>(So when you have accomplished your Manasik, (rituals) remember Allah as you remember your forefathers or with far more remembrance.) (2:200) and: </p><div class="text_uthmani arabic">فَإِذَا قُضِيَتِ الصَّلَوةُ فَانتَشِرُواْ فِى الاٌّرْضِ وَابْتَغُواْ مِن فَضْلِ اللَّهِ وَاذْكُرُواْ اللَّهَ كَثِيراً لَّعَلَّكُمْ تُفْلِحُونَ </div><p>(...Then when the (Jumu`ah) Salah (prayer) is ended, you may disperse through the land, and seek the bounty of Allah (by working), and remember Allah much, that you may be successful.) (62:10) and: </p><div class="text_uthmani arabic">فَاصْبِرْ عَلَى مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ - وَمِنَ الَّيْلِ فَسَبِّحْهُ وَأَدْبَـرَ السُّجُودِ </div><p>(...and glorify the praises of your Lord, before the rising of the sun and before (its) setting. And during a part of the night, glorify His praises, and after the prayers.) (50:39, 40) </p><p>This is why the Sunnah encouraged Tasbih (saying Subhan Allah, i.e., all praise is due to Allah), Tahmid (saying Al-Hamdu Lillah, i.e., all the thanks are due to Allah) and Takbir (saying Allahu Akbar, i.e., Allah is the Most Great) after the compulsory prayers. Ibn `Abbas said, "We used to know that Allah's Messenger has finished the prayer by the Takbir." Similarly, several scholars have stated that reciting Takbir the during `Id-ul-Fitr was specified by the Ayah that states: </p><div class="text_uthmani arabic">وَلِتُكْمِلُواْ الْعِدَّةَ وَلِتُكَبِّرُواْ اللَّهَ عَلَى مَا هَدَاكُمْ</div><p>((He wants that you) must complete the same number (of days), and that you must magnify Allah i.e., to say Takbir (Allahu Akbar: Allah is the Most Great) for having guided you...) Allah's statement: </p><div class="text_uthmani arabic">وَلَعَلَّكُمْ تَشْكُرُونَ</div><p>(...so that you may be grateful to Him.) means: If you adhere to what Allah commanded you, obeying Him by performing the obligations, abandoning the prohibitions and abiding by the set limits, then perhaps you will be among the grateful. </p>
The Virtue of Ramadan and the Revelation of the Qur'an in it.Allah praised the month of Ramadan out of the other months by choosing it to send down the Glorious Qur'an, just as He did for all of the Divine Books He revealed to the Prophets. Imam Ahmad reported Wathilah bin Al-Asqa` that Allah's Messenger said: «أُنْزِلَتْ صُحُفُ إِبْرَاهِيمَ فِي أَوَّلِ لَيْلَةٍ مِنْ رَمَضَانَ، وَأُنْزِلَتِ التَّوْرَاةُ لِسِتَ مَضَيْنَ مِنْ رَمَضَانَ، وَالْإِنْجِيلُ لِثَلاثَ عَشَرةَ خَلَتْ مِنْ رَمَضَانَ، وَأَنْزَلَ اللهُ الْقُرْآنَ لأَرْبَعٍ وَعِشْرِينَ خَلَتْ مِنْ رَمَضَان»(The Suhuf (Pages) of Ibrahim were revealed during the first night of Ramadan. The Torah was revealed during the sixth night of Ramadan. The Injil was revealed during the thirteenth night of Ramadan. Allah revealed the Qur'an on the twenty-fourth night of Ramadan.) The Virtues of the Qur'anAllah said: هُدًى لِّلنَّاسِ وَبَيِّنَـتٍ مِّنَ الْهُدَى وَالْفُرْقَانِ(...a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong).) Here Allah praised the Qur'an, which He revealed as guidance for the hearts of those who believe in it and adhere to its commands. Allah said: وَبَيِّنَـتٍ(and clear proofs) meaning, as clear and unambiguous signs and unequivocal proof for those who understand them. These proofs testify to the truth of the Qur'an, its guidance, the opposite of misguidance, and how it guides to the straight path, the opposite of the wrong path, and the distinction between the truth and falsehood, and the permissible and the prohibited. The Obligation of Fasting RamadanAllah said: فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ(So whoever of you sights (the crescent on the first night of) the month (of Ramadan, i.e., is present at his home), he must observe Sawm (fasting) that month.) This Ayah requires the healthy persons who witness the beginning of the month, while residing in their land, to fast the month. This Ayah abrogated the Ayah that allows a choice of fasting or paying the Fidyah. When Allah ordered fasting, He again mentioned the permission for the ill person and the traveler to break the fast and to fast other days instead as compensation. Allah said: وَمَن كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ(...and whoever is ill or on a journey, the same number of days which one did not observe Sawm (fasting) must be made up from other days.) This Ayah indicates that ill persons who are unable to fast or fear harm by fasting, and the traveler, are all allowed to break the fast. When one does not fast in this case, he is obliged to fast other days instead. Allah said: يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ(Allah intends for you ease, and He does not want to make things difficult for you.) This Ayah indicates that Allah allowed such persons, out of His mercy and to make matters easy for them, to break the fast when they are ill or traveling, while the fast is still obligatory on the healthy persons who are not traveling. FASTING (rules)Question comes: "What are some rulings concerning fasting? For instance, while traveling or on a journey or while under extreme conditions?"The authentic Sunnah states that Allah's Messenger traveled during the month of Ramadan for the battle for Makkah. The Prophet marched until he reached the area of Kadid and then broke his fast and ordered those who were with him to do likewise. This was recorded in the Two Sahihs. Breaking the fast mentioned in this Hadith was not required, for the Companions used to go out with Allah's Messenger during the month of Ramadan, then, some of them would fast while some of them would not fast and neither category would criticize the others. If the command mentioned in the Hadith required breaking the fast, the Prophet would have criticized those who fasted. Allah's Messenger himself sometimes fasted while traveling. For instance, it is reported in the Two Sahihs that Abu Ad-Darda' said, "We once went with Allah's Messenger during Ramadan while the heat was intense. One of us would place his hand on his head because of the intense heat. Only Allah's Messenger and `Abdullah bin Rawahah were fasting at that time." We should state that observing the permission to break the fast while traveling is better, as Allah's Messenger said about fasting while traveling: «مَنْ أَفْطَرَ فَحَسَنٌ، وَمَنْ صَامَ فَلَا جُنَاحَ عَلَيْه»(Those who did not fast have done good, and there is no harm for those who fasted.) In another Hadith, the Prophet said: «عَلَيْكُمْ بِرُخْصَةِ اللهِ الَّتِي رُخِّصَ لَكُم»(Hold to Allah's permission that He has granted you.) Some scholars say that the two actions are the same, as `A'ishah narrated that Hamzah bin `Amr Al-Aslami said, "O Messenger of Allah! I fast a lot, should I fast while traveling" The Prophet said: «إِنْ شِئْتَ فَصُمْ، وَإِنْ شِئْتَ فَأَفْطِر»(Fast if you wish or do not fast if you wish.) This Hadith is in the Two Sahihs. It was reported that if the fast becomes difficult (while traveling), then breaking the fast is better. Jabir said that Allah's Messenger saw a man who was being shaded (by other people while traveling). The Prophet asked about him and he was told that man was fasting. The Prophet said: «لَيْسَ مِنَ الْبِرِّ الصِّيَامُ فِي السَّفَر»(It is not a part of Birr (piety) to fast while traveling.) This was recorded by Al-Bukhari and Muslim. As for those who ignore the Sunnah and believe in their hearts that breaking the fast while traveling is disliked, they are required to break the fast and are not allowed to fast. As for making up for missed fasting days, it is not required to be consecutive. One may do so consecutively or not consecutively. There are ample proofs to this fact. We should mention that fasting consecutive days is only required exclusively during Ramadan. After the month of Ramadan, what is required then is to merely make up for missed days. This is why Allah said: فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ(. ..the same number (should be made up) from other days.) Ease and not HardshipAllah then said: يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ(Allah intends for you ease, and He does not want to make things difficult for you.) Imam Ahmad recorded Anas bin Malik saying that Allah's Messenger said: «يَسِّرُوا وَلَا تُعَسِّرُوا وَسَكِّنُوا وَلَا تُنَفِّرُوا»(Treat the people with ease and don't be hard on them; give them glad tidings and don't fill them with aversion.) This Hadith was also collected in the Two Sahihs. It is reported in the Sahihayn that Allah's Messenger said to Mu`adh and Abu Musa when he sent them to Yemen: «بَشِّرَا وَلَا تُنَفِّرَا، وَيَسِّرَا وَلَا تُعَسِّرَا، وَتَطَاوَعَا وَلَا تَخْتَلِفَا»(Treat the people with ease and don't be hard on them; give them glad tidings and don't fill them with aversion; and love each other, and don't differ.) The Sunan and the Musnad compilers recorded that Allah's Messenger said: «بُعِثْتُ بِالْحَنِيفِيَّةِ السَّمْحَة»(I was sent with the easy Hanifiyyah (Islamic Monotheism).) Allah's statement: يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُواْ الْعِدَّةَ(Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days)) means: You were allowed to break the fast while ill, while traveling, and so forth, because Allah wanted to make matters easy for you. He only commanded you to make up for missed days so that you complete the days of one month. Remembering Allah upon performing the Acts of WorshipAllah's statement: وَلِتُكَبِّرُواْ اللَّهَ عَلَى مَا هَدَاكُمْ(...and that you must magnify Allah i.e., to say Takbir (Allahu Akbar: Allah is the Most Great) for having guided you) means: So that you remember Allah upon finishing the act of worship. This is similar to Allah's statement: فَإِذَا قَضَيْتُم مَّنَـسِكَكُمْ فَاذْكُرُواْ اللَّهَ كَذِكْرِكُمْ ءَابَآءَكُمْ أَوْ أَشَدَّ ذِكْرًا(So when you have accomplished your Manasik, (rituals) remember Allah as you remember your forefathers or with far more remembrance.) (2:200) and: فَإِذَا قُضِيَتِ الصَّلَوةُ فَانتَشِرُواْ فِى الاٌّرْضِ وَابْتَغُواْ مِن فَضْلِ اللَّهِ وَاذْكُرُواْ اللَّهَ كَثِيراً لَّعَلَّكُمْ تُفْلِحُونَ (...Then when the (Jumu`ah) Salah (prayer) is ended, you may disperse through the land, and seek the bounty of Allah (by working), and remember Allah much, that you may be successful.) (62:10) and: فَاصْبِرْ عَلَى مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ - وَمِنَ الَّيْلِ فَسَبِّحْهُ وَأَدْبَـرَ السُّجُودِ (...and glorify the praises of your Lord, before the rising of the sun and before (its) setting. And during a part of the night, glorify His praises, and after the prayers.) (50:39, 40) This is why the Sunnah encouraged Tasbih (saying Subhan Allah, i.e., all praise is due to Allah), Tahmid (saying Al-Hamdu Lillah, i.e., all the thanks are due to Allah) and Takbir (saying Allahu Akbar, i.e., Allah is the Most Great) after the compulsory prayers. Ibn `Abbas said, "We used to know that Allah's Messenger has finished the prayer by the Takbir." Similarly, several scholars have stated that reciting Takbir the during `Id-ul-Fitr was specified by the Ayah that states: وَلِتُكْمِلُواْ الْعِدَّةَ وَلِتُكَبِّرُواْ اللَّهَ عَلَى مَا هَدَاكُمْ((He wants that you) must complete the same number (of days), and that you must magnify Allah i.e., to say Takbir (Allahu Akbar: Allah is the Most Great) for having guided you...) Allah's statement: وَلَعَلَّكُمْ تَشْكُرُونَ(...so that you may be grateful to Him.) means: If you adhere to what Allah commanded you, obeying Him by performing the obligations, abandoning the prohibitions and abiding by the set limits, then perhaps you will be among the grateful. 