Ramadan: It is derived from the root 'ramad' meaning to burn, from 'ramda' (the heat). The month was named after this and is made a proper noun, and it is invariable due to the definite article and the alif and noon, as it is said 'Ibn Dayyah' for the raven by adding 'Ibn' to 'Dayyah' of the camel, due to its frequent occurrence on it when it is driven. If you say: Why is the month of Ramadan named so? I say: Fasting in it is an ancient act of worship. It is as if they named it thus because of their burning in it from the heat of hunger and enduring its severity, just as they named it 'Natiqa' because it troubles them, meaning it disturbs them with its severity upon them. It is said that when they transferred the names of the months from the ancient language, they named them after the times in which they occurred, so this month coincided with the days of the heat of burning. If you say: If the naming occurs with both the added and the addition, what is the meaning of what has come in the hadiths, such as his saying, blessings and peace be upon him: 'Whoever fasts Ramadan with faith and seeking reward' [Agreed upon from the hadith of Abu Huraira, may Allah be pleased with him] 'Whoever reaches Ramadan and is not forgiven' [Reported by al-Tirmidhi from the narration of Abdul Rahman bin Ishaq from Sa'id bin Abu Sa'id al-Maqbari from Abu Huraira, raised 'May the nose of a man be rubbed in the dust who entered Ramadan and then left before he was forgiven - the hadith' I say: This does not agree with the wording of the compiler. What agrees with it is what Ibn Hibban reported.] I say: This is from the aspect of omission for the sake of avoiding confusion, as he said: 'By what has perplexed the physician Hadhima' [So do you have any desire for what is attributed to one who has insight, for I am knowledgeable in solving difficult matters. And he referred to that by saying: By what has perplexed Hadhima the physician, who is a skilled and adept doctor. And Hadhim - with a kasra followed by a sukoon - refers to Ibn Hadhim, as that is his nickname, so a part of the name was omitted to avoid confusion. And 'nattasi' refers to the profession of a physician, akin to 'qartasi', which in the language of the Romans means skilled and adept in medicine. Its simplification here is either from the behavior of the Arabs or for the sake of meter. It is said to mean: Do you have any opinion and insight in what returns benefit to, then he turned away from consulting them by saying: For I know and am more knowledgeable than you about what has perplexed the physician, and it is not hidden that there is no place for 'fa' (then) at that time, unless the meaning is that he is asking them for a bribe.] He meant Ibn Hadhim, and its elevation is either as a subject with the news being 'that in which the Quran was revealed' or as a substitute for fasting in his saying: 'Fasting has been prescribed for you' or as a news of a deleted subject. And it was read in the accusative as: 'Fast the month of Ramadan', or as a substitution from 'days numbered', or as it being the object of 'and that you fast'. And the meaning of 'was revealed in it the Quran' is that its revelation began in it, and that was on the Night of Decree. It is said: It was revealed in total to the lowest heaven, then it was sent down to the earth in parts. And it is said: The Quran was revealed concerning it, which is His saying: 'Fasting has been prescribed for you', just as you say it was revealed concerning Umar such-and-such, and concerning Ali such-and-such. And from the Prophet, blessings and peace be upon him, 'The scrolls of Ibrahim were revealed on the first night of Ramadan, and the Torah was revealed on the sixth, and the Gospel on the thirteenth, and the Quran on the twenty-fourth' [Reported by Ahmad and al-Tabarani from the hadith of Wathila bin al-Asqa, raised. And there is a narration in this regard from Abu Dawood. And al-Thalabi reported it in his tafsir. And from Jabir, it was reported by Abu Ya'la.] 'A guidance for the people and clear signs' is in the accusative as a state, meaning it was revealed as guidance for the people to the truth, and it is clear and manifest verses that guide to the truth and differentiate between truth and falsehood. If you say: What is the meaning of His saying: 'And clear signs of guidance' after His saying: 'A guidance for the people'? I say:

He mentioned first that it is guidance, then he mentioned that it is clear signs from among what Allah has guided with. It differentiates between truth and falsehood from His revelation and His heavenly books that guide and distinguish between guidance and misguidance. So whoever witnesses the month among you, let him fast it. Whoever is a witness, meaning present and residing, not traveling during the month, let him fast in it and not break his fast. The month is in the accusative case as a time frame, and likewise the pronoun in: (let him fast it) is not to be considered as an object, like saying: I witnessed the Friday prayer, because both the resident and the traveler are witnesses of the month. Allah intends to make things easy for you and does not intend to make things difficult for you. He has removed the hardship from you in religion and commanded you with the easy, lenient way that has no burden in it. The entirety of this is what He has permitted for you regarding the allowance of breaking the fast during travel and illness. Among the people are those who have made it obligatory to break the fast for the sick and the traveler, even claiming that whoever fasts among them must make up for it. It has been read: ease and hardship - with two dashes. The conditioned verb is omitted, indicated by what has preceded, its estimation being [[Mawlid Mahmoud may Allah have mercy on him said: 'The conditioned verb is omitted, its estimation being that this was legislated... etc. Ahmad may Allah have mercy on him said: and its specific title in the art of eloquence is: returning the ends of speech to their beginnings. And indeed, Al-Zamakhshari has excelled in exploring it, for it is woven into the fabric of his good deeds.]] And to complete the count and to glorify Allah for what He has guided you to, and perhaps you may be grateful. This legislation means the entirety of what has been mentioned regarding the command for the witness to fast the month and the command for the one permitted to observe the count of what he has broken his fast for, and the allowance of breaking the fast. Thus, His saying: (to complete) is a reason for the command to observe the count, and (and to glorify) is a reason for what is known of how to make up for the fast and to be free from the obligation of breaking the fast, and (and perhaps you may be grateful) is a reason for the allowance and ease. This is a type of eloquent expression that is rarely understood except by the modern scholars of eloquence. The action of glorification is transitive with a preposition indicating elevation because it implies the meaning of praise, as if it were said: and to glorify Allah, praising Him for what He has guided you to. The meaning of (and perhaps you may be grateful) is the intention that you should be grateful. It has been read (and to complete) with emphasis. If you say: Is it correct for (and to complete) to be conjoined to a conditioned reason, as if it were said: to do what you know, and to complete the count? Or to the ease, as if it were said: Allah intends ease for you, and He intends for you to complete, like His saying: (They intend to extinguish)? I say: This is not far-fetched, and the first is more appropriate. If you say: What is meant by glorification? I say: The glorification of Allah and praising Him. It has been said: It is the glorification of the Day of Eid. It has been said: It is the glorification at the time of the crescent moon.