'Abdullāh Ibn 'Abbās / Muḥammad al-Fīrūzabādī
تفسير : (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.
Jalāl al-Dīn al-Maḥallī
تفسير : 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.
