سُوْرَةُ البَقَرَةِ
Surah Al-Baqara (2) — Ayah 185
شَهْرُ رَمَضَانَ ٱلَّذِىٓ أُنزِلَ فِيهِ ٱلْقُرْءَانُ هُدًى لِّلنَّاسِ وَبَيِّنَـٰتٍ 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 ﴿185﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
The month of Ramadan in which was revealed the Qur’ân, 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. Allâh 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 Allâh [i.e. to say Takbîr (Allâhu Akbar; Allâh is the Most Great] for having guided you so that you may be grateful to Him.
Word by Word — Arabic, Transliteration & Meaning
شَهْرُ
shahru
Month
رَمَضَانَ
ramaḍāna
(of) Ramadhaan
ٱلَّذِىٓ
alladhī
(is) that
أُنزِلَ
unzila
was revealed
فِيهِ
fīhi
therein
ٱلْقُرْءَانُ
l-qur'ānu
the Quran
هُدًۭى
hudan
a Guidance
لِّلنَّاسِ
lilnnāsi
for mankind
وَبَيِّنَـٰتٍۢ
wabayyinātin
and clear proofs
مِّنَ
mina
of
ٱلْهُدَىٰ
l-hudā
[the] Guidance
وَٱلْفُرْقَانِ ۚ
wal-fur'qāni
and the Criterion
فَمَن
faman
So whoever
شَهِدَ
shahida
witnesses
مِنكُمُ
minkumu
among you
ٱلشَّهْرَ
l-shahra
the month
فَلْيَصُمْهُ ۖ
falyaṣum'hu
then he should fast in it
وَمَن
waman
and whoever
كَانَ
kāna
is
مَرِيضًا
marīḍan
sick
أَوْ
aw
or
عَلَىٰ
ʿalā
on
سَفَرٍۢ
safarin
a journey
فَعِدَّةٌۭ
faʿiddatun
then prescribed number (should be made up)
مِّنْ
min
from
أَيَّامٍ
ayyāmin
days
أُخَرَ ۗ
ukhara
other
يُرِيدُ
yurīdu
Intends
ٱللَّهُ
l-lahu
Allah
بِكُمُ
bikumu
for you
ٱلْيُسْرَ
l-yus'ra
[the] ease
وَلَا
walā
and not
يُرِيدُ
yurīdu
intends
بِكُمُ
bikumu
for you
ٱلْعُسْرَ
l-ʿus'ra
[the] hardship
وَلِتُكْمِلُوا۟
walituk'milū
so that you complete
ٱلْعِدَّةَ
l-ʿidata
the prescribed period
وَلِتُكَبِّرُوا۟
walitukabbirū
and that you magnify
ٱللَّهَ
l-laha
Allah
عَلَىٰ
ʿalā
for
مَا
mā
[what]
هَدَىٰكُمْ
hadākum
He guided you
وَلَعَلَّكُمْ
walaʿallakum
so that you may
تَشْكُرُونَ
tashkurūna
(be) grateful
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah185) ➊ That is, they are the {”اَيَّامًا مَّعْدُوْدٰتٍ“} month of Ramadan.
➋ {شَهْرُ رَمَضَانَ الَّذِيْۤ اُنْزِلَ فِيْهِ الْقُرْاٰنُ:} That is, in this month, on Laylat al-Qadr, the revelation of the Qur’an began, then it was sent down gradually over twenty-three years. From this verse, it is understood that the month of Ramadan has a special connection with the Noble Qur’an; in this month, there should be abundant recitation and standing (in prayer) with the Qur’an. This is why the Messenger of Allah (peace and blessings be upon him) used to review the Qur’an every night in Ramadan with Jibreel (peace be upon him). [بخاری، کتاب بدء الوحی، باب کیف کان بدء الوحی : ۶ ] The actions of the noble Companions and other righteous predecessors also prove a special devotion to the Qur’an in Ramadan. In many hadiths, the virtue of standing (in prayer) during the nights of Ramadan has been mentioned. Abu Hurairah (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) said: “Whoever stands (in prayer) in Ramadan with faith and seeking reward, his previous sins are forgiven.” [ بخاری، الصوم، باب فضل من قام رمضان : ۲۰۰۹ ] Abu Dharr al-Ghifari (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) led the people in prayer in congregation on the 23rd, 25th, and 27th nights of Ramadan. [ أبو داوٗد، تفریع أبواب شہر رمضان، باب فی قیام شہر رمضان : ۱۳۷۵، بسند صحیح ] Abu Salamah (may Allah be pleased with him) asked Aisha (may Allah be pleased with her) how the prayer of the Messenger of Allah (peace and blessings be upon him) was in Ramadan, so she replied that whether it was Ramadan or not, he did not pray more than eleven rak‘ahs. [ بخاری، صلاۃ التراویح، باب فضل من قام رمضان : ۲۰۱۳ ] Umar (may Allah be pleased with him) gathered all the people behind one imam, so he ordered Ubayy ibn Ka‘b and Tamim al-Dari (may Allah be pleased with them) to lead the people in eleven rak‘ahs of standing (in prayer). [ الموطأ، باب قیام شہر رمضان : ۲۴۱، بسند صحیح ] To pray twenty rak‘ahs or to order it is not established with an authentic chain from either the Messenger of Allah (peace and blessings be upon him) or Umar (may Allah be pleased with him). In some narrations, it is mentioned that some people prayed twenty rak‘ahs during the time of Umar (may Allah be pleased with him); from the authentic hadith of Muwatta, it is understood that Umar (may Allah be pleased with him) specifically ordered Ubayy ibn Ka‘b and Tamim al-Dari (may Allah be pleased with them) to lead eleven rak‘ahs in order to end the practice of those people.
➌ {هُدًى لِّلنَّاسِ وَ بَيِّنٰتٍ مِّنَ الْهُدٰى وَ الْفُرْقَانِ:} That is, the Qur’an is guidance for the people, and along with that, it contains proofs of guidance and of distinguishing between truth and falsehood. Guidance is of two types: one is general, and the other is the guidance accompanied by proof; so in it, there is not only guidance but also its proofs. (al-Tasheel)
➍ {فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهٗ:} That is, after the crescent of this month appears, whoever is present at home must fast.
➎ {وَ لِتُكْمِلُوا الْعِدَّةَ وَ لِتُكَبِّرُوا اللّٰهَ عَلٰى مَا هَدٰىكُمْ وَ لَعَلَّكُمْ تَشْكُرُوْنَ:} From this verse, the scholars have derived the observance of Eid al-Fitr as an expression of gratitude upon the completion of fasting, and the observance of takbeerat while going to and returning from it, the practical explanation of which is found in the hadiths of the Messenger of Allah (peace and blessings be upon him).
➋ {شَهْرُ رَمَضَانَ الَّذِيْۤ اُنْزِلَ فِيْهِ الْقُرْاٰنُ:} That is, in this month, on Laylat al-Qadr, the revelation of the Qur’an began, then it was sent down gradually over twenty-three years. From this verse, it is understood that the month of Ramadan has a special connection with the Noble Qur’an; in this month, there should be abundant recitation and standing (in prayer) with the Qur’an. This is why the Messenger of Allah (peace and blessings be upon him) used to review the Qur’an every night in Ramadan with Jibreel (peace be upon him). [بخاری، کتاب بدء الوحی، باب کیف کان بدء الوحی : ۶ ] The actions of the noble Companions and other righteous predecessors also prove a special devotion to the Qur’an in Ramadan. In many hadiths, the virtue of standing (in prayer) during the nights of Ramadan has been mentioned. Abu Hurairah (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) said: “Whoever stands (in prayer) in Ramadan with faith and seeking reward, his previous sins are forgiven.” [ بخاری، الصوم، باب فضل من قام رمضان : ۲۰۰۹ ] Abu Dharr al-Ghifari (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) led the people in prayer in congregation on the 23rd, 25th, and 27th nights of Ramadan. [ أبو داوٗد، تفریع أبواب شہر رمضان، باب فی قیام شہر رمضان : ۱۳۷۵، بسند صحیح ] Abu Salamah (may Allah be pleased with him) asked Aisha (may Allah be pleased with her) how the prayer of the Messenger of Allah (peace and blessings be upon him) was in Ramadan, so she replied that whether it was Ramadan or not, he did not pray more than eleven rak‘ahs. [ بخاری، صلاۃ التراویح، باب فضل من قام رمضان : ۲۰۱۳ ] Umar (may Allah be pleased with him) gathered all the people behind one imam, so he ordered Ubayy ibn Ka‘b and Tamim al-Dari (may Allah be pleased with them) to lead the people in eleven rak‘ahs of standing (in prayer). [ الموطأ، باب قیام شہر رمضان : ۲۴۱، بسند صحیح ] To pray twenty rak‘ahs or to order it is not established with an authentic chain from either the Messenger of Allah (peace and blessings be upon him) or Umar (may Allah be pleased with him). In some narrations, it is mentioned that some people prayed twenty rak‘ahs during the time of Umar (may Allah be pleased with him); from the authentic hadith of Muwatta, it is understood that Umar (may Allah be pleased with him) specifically ordered Ubayy ibn Ka‘b and Tamim al-Dari (may Allah be pleased with them) to lead eleven rak‘ahs in order to end the practice of those people.
➌ {هُدًى لِّلنَّاسِ وَ بَيِّنٰتٍ مِّنَ الْهُدٰى وَ الْفُرْقَانِ:} That is, the Qur’an is guidance for the people, and along with that, it contains proofs of guidance and of distinguishing between truth and falsehood. Guidance is of two types: one is general, and the other is the guidance accompanied by proof; so in it, there is not only guidance but also its proofs. (al-Tasheel)
➍ {فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهٗ:} That is, after the crescent of this month appears, whoever is present at home must fast.
➎ {وَ لِتُكْمِلُوا الْعِدَّةَ وَ لِتُكَبِّرُوا اللّٰهَ عَلٰى مَا هَدٰىكُمْ وَ لَعَلَّكُمْ تَشْكُرُوْنَ:} From this verse, the scholars have derived the observance of Eid al-Fitr as an expression of gratitude upon the completion of fasting, and the observance of takbeerat while going to and returning from it, the practical explanation of which is found in the hadiths of the Messenger of Allah (peace and blessings be upon him).
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
185. 1. The revelation of the Quran in Ramadan does not mean that the entire Quran was revealed in a single Ramadan, rather it means that on the Night of Qadr in Ramadan, it was sent down from the Preserved Tablet (لوح محفوظ) to the lowest heaven, and from there it continued to be revealed as needed for 2 years (Ibn Kathir). Therefore, saying that the Quran was revealed in Ramadan or on the blessed Night of Qadr is all Sahih. Because from the Preserved Tablet, it was revealed only in Ramadan, and the Night of Qadr and the blessed night are the same night, that is, the Night of Qadr which comes only in Ramadan. According to some, its meaning is that the revelation of the Quran began in Ramadan and the revelation that came in the Cave of Hira also came in Ramadan. In this respect, the Holy Quran and the blessed month of Ramadan have a very deep connection. For this reason, the Noble Prophet ﷺ used to review the Quran with Jibreel (علیہ السلام) in this blessed month, and in the year of his passing, he ﷺ reviewed it twice with Jibreel (علیہ السلام) in Ramadan. In three nights of Ramadan (23rd, 25th, and 27th), he ﷺ led the companions (رضی اللہ عنہم) in congregational night prayer, which is now called Tarawih (Sahih Tirmidhi and Sunan Ibn Majah, Albani).
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
185. Ramadan is the month in which the Quran was revealed, a guidance for all people, and clear proofs of guidance [236] and the criterion (between right and wrong). So whoever of you witnesses the month, let him fast it. But if anyone is ill or on a journey, then (he should fast) an equal number of other days. Allah intends ease for you, not hardship [237], so that you may complete the prescribed period and glorify Allah for having guided you, and so that you may be grateful [238].
[236]
Ramadan and the Quran:
All the revealed scriptures, as well as the Noble Quran, were sent down in Ramadan, and the Quran was sent down in its entirety to the lowest heaven on the Night of Qadr. Then, it was revealed to you gradually, according to circumstances, which is a complete guidance and a book that distinguishes between right and wrong. From this verse, the special connection between the Quran and Ramadan is understood. Thus, the Messenger of Allah ﷺ used to review the Quran with Jibreel ؑ in Ramadan, and in the last Ramadan of his life, he reviewed it twice. Muslims are also commanded to recite the Noble Quran abundantly, especially in Ramadan. For this reason, special emphasis has been placed on standing in prayer at night during Ramadan. Thus, Hazrat Abu Hurairah says that he ﷺ said: Whoever stands (in prayer) during the nights of Ramadan with faith and seeking reward, his previous sins will be forgiven. [بخاري، كتاب الايمان، باب تطوع قيام رمضان من الايمان]
[237] Hazrat Aisha ؓ says that it was his practice that when you were given a choice between two matters, he would choose the easier one, provided it was not sinful. [بخاري كتاب المناقب باب صفة النبيﷺ] Then he ﷺ said: Make things easy (for people), do not make them difficult, and give glad tidings, do not make them averse. [بخاري، كتاب العلم، باب كان النبى يتخولهم بالموعظة والعلم]
[238] Because of these concessions and Allah’s mercies, you should give thanks to Allah, Who has taken into consideration all kinds of people and has given such commands.
[236]
Ramadan and the Quran:
All the revealed scriptures, as well as the Noble Quran, were sent down in Ramadan, and the Quran was sent down in its entirety to the lowest heaven on the Night of Qadr. Then, it was revealed to you gradually, according to circumstances, which is a complete guidance and a book that distinguishes between right and wrong. From this verse, the special connection between the Quran and Ramadan is understood. Thus, the Messenger of Allah ﷺ used to review the Quran with Jibreel ؑ in Ramadan, and in the last Ramadan of his life, he reviewed it twice. Muslims are also commanded to recite the Noble Quran abundantly, especially in Ramadan. For this reason, special emphasis has been placed on standing in prayer at night during Ramadan. Thus, Hazrat Abu Hurairah says that he ﷺ said: Whoever stands (in prayer) during the nights of Ramadan with faith and seeking reward, his previous sins will be forgiven. [بخاري، كتاب الايمان، باب تطوع قيام رمضان من الايمان]
[237] Hazrat Aisha ؓ says that it was his practice that when you were given a choice between two matters, he would choose the easier one, provided it was not sinful. [بخاري كتاب المناقب باب صفة النبيﷺ] Then he ﷺ said: Make things easy (for people), do not make them difficult, and give glad tidings, do not make them averse. [بخاري، كتاب العلم، باب كان النبى يتخولهم بالموعظة والعلم]
[238] Because of these concessions and Allah’s mercies, you should give thanks to Allah, Who has taken into consideration all kinds of people and has given such commands.
