Surah Baqarah ayat 185 Tafsir Quran 2:185

﴿شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْقَانِ ۚ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ ۖ وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ ۗ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ﴾
[ البقرة: 185]

2:185 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.

These days of the month of Ramadān wherein the Qur’ān was revealed from the Preserved Tablet to the earthly heaven on the Night of Ordainment laylat al-qadr from Him a guidance hudan ‘a guidance’ is a circumstantial qualifier guiding away from error for the people and as clear proofs lucid verses of the Guidance the rulings that guide to truth and of the Criterion that discriminates between truth and falsehood; 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 this concession has already been mentioned but it is repeated here to avoid the mistaken impression that it has been abrogated by the comprehensive implication of man shahida ‘who are present’. God desires ease for you and desires not hardship for you and for this reason He has permitted you the breaking of the fast during illness or travel this ease being the very reason He has commanded you to fast; He supplements the previous statement with and that you fulfil read tukmilū or tukammilū the number of the fasting days of Ramadān and magnify God when you have completed them for having guided you for having directed you to the principal rites of His religion and that you might be thankful to God for this.

Ramadan is the month of fasting during which the Quran’s poignant disclosure was revealed to guide people into all truth; its clear revelations guide out of darkness and superstition and eliminate want of spiritual and intellectual vision into illumination and mental enlightenment, and its precepts are the standard to judge right or wrong. Therefore, he who grasps sight of the birth of the moon shall begin to fast. But he who is sick or proceeding on a journey shall fast the same number of days at a later time. Allah purposes to put you at ease and not make you experience discomfort. He wants you to complete the course of fasting so that you praise Allah and extol His glorious attributes for His guidance to the path of righteousness and that you may hopefully impel yourselves to feel gratitude

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 ﷺ 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'an Allah 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 Ramadan Allah 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 ﷺ 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 ﷺ 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 ﷺ 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 ﷺ 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 ﷺ 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 ﷺ 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 ﷺ! 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 ﷺ 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 Hardship Allah 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 ﷺ 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 ﷺ 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 ﷺ 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 Worship Allah'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 ﷺ 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.

(2:185) 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. *186 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. *187

The month of Ramadhan [is that] in meaning

*186).
Whether a person should or should not fast while on a journey is left to individual discretion.
We find that among the Companions who accompanied the Prophet on journeys some fasted whereas others did not; none objected to the conduct of another.
The Prophet himself did not always fast when travelling.
On one journey a person was so overwhelmed by hunger that he collapsed; the Prophet disapproved when he learned that the man had been fasting.
During wars the Prophet used to prevent people from fasting so that they would not lack energy for the fight.
It has been reported by 'Umar that two military expeditions took place in the month of Ramadan.
The first was the Battle of Badr and the second the conquest of Makka.
On both occasions the Companions abstained from fasting, and, according to Ibn 'Umar, on the occasion of the conquest of Makka the Prophet proclaimed that people should not fast since it was a day of fighting.
In other Traditions the Prophet is reported to have said that people should not fast when they had drawn close to the enemy, since abstention from fasting would lead to greater strength.
( See Ahmad b.
Hanbal, Musnad, vol.
3, p.
329, and vol.
5, pp.
205 and 209: Darimi, ' Sawm', 41; Muslim, 'Siyarn', 92; Nasai, 'Siyam', 47; Bukhari, 'Maghazi', 71; Muslim, 'Siyam', 102; Ahmad b.
Hanbal, Musnad, vol.
3, pp.
21, 35, 46; Tirmidhi, 'Sawm', 18, Nasa'i.
'Siyam', 52; Bukhari , 'Jihad', 29; Muslim, 'Siyam', 98; Abu Da'ud, 'Sawm' 42; Muslim, 'Siyam', 102, 103, 105; Ahmad b.
Hanbal, Musnad vol.
2, 99; Tirmidhi, : 'Sawm', 19 - Ed. )
The duration of a journey for which it becomes permissible for a person to abstain from fasting is not absolutely clear from any statement of the Prophet, ( cf.
relevant Traditions Abu Da'ud, 'Sawm', 46, 47; Nasai , 'Siyam', 54, 55; Malik, Muaatta', 'Siyam', 21, 27 - Ed. ) In addition the practice of the Companions was not uniform.
It would seem that any journey which is commonly regarded as such, and which is attended by the circumstances generally associated with travelling, should be deemed sufficient justification for not fasting.

Jurists agree that one does not have to fast on the day of commencing a journey; one may eat either at the point of departure or after the actual journey has commenced.
Either course is sanctioned by the practice of the Companions.
Jurists, however, are not agreed as to whether or not the residents of a city under attack may abstain from fasting even though they are not actually travelling.
Ibn taymiyah favours the permissibility of abstention from fasting and supports his view with vcry forceful arguments.

*187).
This indicates that fasting need not be confined, exclusively, to Ramadan.
For those who fail to fast during that month owing to some legitimate reason God has kept the door of compensation open during other months of the year so that they need not be deprived of the opportunity to express their gratitude to Him for His great bounty, in revealing the Qur'an.

It should he noted here that fasting in Ramadin has not only been declared an act of worship and devotion and a means to nourish piety but has also been characterized as an act of gratefulness to God for His great bounty of true guidance in the form of the Qur'an.
In fact, the best way of expressing gratitude for someone's bounty or benevolence is to prepare oneself, to the best of one's ability, to achieve the purpose for which that bounty has been bestowed.
The Qur'an has been revealed so that we may know the way that leads to God's good pleasure, follow that way ourselves and direct the world along it.
Fasting is an excellent means by which to prepare ourselves for shouldering this task.
Hence fasting during the month of the revelation of the Qur'an is more than an act of worship and more than an excellent course of moral training; it is also an appropriate form for the expression of our thankfulness to God for the bounty of the Qur'an.

 

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 ﷺ 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'an Allah 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 Ramadan Allah 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 ﷺ 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 ﷺ 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 ﷺ 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 ﷺ 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 ﷺ 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 ﷺ 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 ﷺ! 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 ﷺ 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 Hardship Allah 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 ﷺ 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 ﷺ 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 ﷺ 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 Worship Allah'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 ﷺ 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.

( The month of Ramadan is ) the month in ( which was revealed the Qur’an ) whereupon Gabriel brought down the entire Qur’an to the first heaven, dictated it to the scribes among the angels ( al-safarah ) and then took it down to Muhammad ( pbuh ) day after day, sometimes revealing to him just one, two or three verses and sometimes an entire surah, ( a guidance for mankind ) the Qur’an elucidates error to people, ( and clear proofs of the guidance ) in the matter of Religion, ( and the Criterion (of right and wrong )) the lawful and the unlawful, the legal rulings, legal punishments and the steering away from doubtful matters. ( And whoever of you is present ) in settled areas and not travelling, ( let him fast the month. And whoever of you is sick ) during the month of Ramadan ( or on a journey, (let him fast the same ) number of days) at another time. ( Allah desireth for your ease ) He desires for you the dispensation of breaking the fast while on a journey; it is also said that this means: Allah wants you to break the fast when travelling; ( He desireth not hardship for you ) He does not desire for you the hardship of fasting while travelling; ( and (He desireth ) that ye should complete the period) that you should fast when you are back in your settlement the same number of days of fast you broke during your travel, ( and that ye should magnify Allah for having guided you ) as He guided you to His religion and legal dispensation, ( and that peradventure ye may be thankful ) so that you be thankful for His giving you this dispensation.

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.

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