Surah Al-Baqara (2) — Ayah 187

(Ayah 187) ➊ In Ibn Kathir it is mentioned that initially, when the fasting of Ramadan was made obligatory, eating, drinking, and intercourse with one's wife were permissible only from the time of breaking the fast until the ‘Isha prayer. If a person had performed the ‘Isha prayer, or slept before that, his fast would begin, and then until the next day’s iftar, i.e., sunset, eating, drinking, and intercourse were forbidden for him. Some people could not control themselves and had intercourse with their wives at night. Ibn Abbas (may Allah be pleased with them) says that in the time of the Prophet (peace and blessings be upon him), when people performed the ‘Isha prayer, eating, drinking, and wives became forbidden for them, and they would remain fasting until the next evening... So Allah revealed this verse. [ أبو داوٗد، الصیام، باب مبدأ فرض الصیام : ۲۳۱۳ ] There is a narration regarding an Ansari companion, Qais bin Sirmah (may Allah be pleased with him), that he worked in the field all day while fasting, came home at iftar time, and asked his wife if there was anything to eat. The wife replied, “No, wait, I will go and get something from the neighbors.” While the wife was gone, he fell asleep. When the wife saw this, she was very sorry. Then the next day, he had to fast (without eating or drinking). Not even half the day had passed when he fainted due to weakness. When the Messenger of Allah (peace and blessings be upon him) learned of this, this verse was revealed. [ بخاری، الصوم، باب قول اللہ جل ذکرہ : « أحل لکم … » : ۱۹۱۵]

➋ {هُنَّ لِبَاسٌ لَّكُمْ …: } That is, husband and wife become united like garments for each other; keeping them apart would certainly be hard for them, so they were permitted to have intercourse during the nights of Ramadan. From this verse, it is understood that there is no veil between husband and wife; the claim of some people that “they cannot look at each other’s private parts” contradicts their being garments for each other. ‘A’ishah (may Allah be pleased with her) says: “I and the Messenger of Allah (peace and blessings be upon him) used to bathe from the same vessel, which was between me and him, while both of us were in a state of janabah.” [ بخاری، الحیض، باب مباشرۃ الحائض : ۲۹۹ ] The narration from ‘A’ishah (may Allah be pleased with her) that I never saw the private part of the Messenger of Allah (peace and blessings be upon him) is not Sahih. [دیکھیے ضعیف ابن ماجہ للألبانی : ۶۶۸]

➌ {وَ ابْتَغُوْا مَا كَتَبَ اللّٰهُ لَكُمْ :} This refers to both the pleasure of intercourse as well as the attainment of chastity and the desire for children. It is not permissible for Muslims to avoid having many children as the disbelievers wish.

➍ The white thread of dawn refers to true dawn (subh sadiq). Some companions misunderstood this “white thread” and “black thread.” They placed a white thread and a black thread under their pillow and waited for them to become distinct, so the Messenger of Allah (peace and blessings be upon him) said: “It means the whiteness of the morning becoming distinct from the darkness of the night.” [ بخاری، الصوم، باب قول اللہ تعالٰی : «و کلوا واشربوا …» : ۱۹۱۶، عن عدی بن حاتم رضی اللہ عنہ ] It is understood from this that merely learning the Arabic language is not enough to understand the Qur’an; hadith is also necessary.

➎ The permission to eat, drink, and have intercourse until dawn proves that one can begin fasting in a state of janabah, and perform ghusl after the adhan. This is also established from the Messenger of Allah (peace and blessings be upon him). [ بخاری، الصوم، باب الصائم یصبح جنبا : ۱۹۲۵، ۱۹۲۶، ۱۹۳۰ ]

➏ {اِلَى الَّيْلِ:} That is, until sunset. Abu Hurairah (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) said: “The religion will remain dominant as long as people hasten to break the fast, for the Jews and Christians delay breaking the fast.” [ أبو داوٗد، الصیام، باب ما یستحب من تعجیل الفطر : ۲۳۵۳ ]

➐ {وَ اَنْتُمْ عٰكِفُوْنَ فِي الْمَسٰجِدِ:} Since i‘tikaf is especially related to Ramadan, the rules of i‘tikaf are indicated here. That is why the jurists and hadith scholars mention the chapter of i‘tikaf after the chapter of fasting. I‘tikaf means to confine oneself with someone or in a place. (Raghib) During i‘tikaf, intercourse with one’s wife is not permissible, nor is it permissible to leave the mosque except for a necessity for which there is no alternative. If one has intercourse or leaves without a necessity, the i‘tikaf becomes invalid. However, a woman can come to the mosque to meet her husband, as some of the Mothers of the Believers met the Messenger of Allah (peace and blessings be upon him) in the mosque, and a wife can serve her husband. [ بخاری، الاعتکاف، باب ہل یخرج المعتکف … : ۲۰۳۵، ۲۰۳۰، ۲۰۳۱ ]

➑ {فِي الْمَسٰجِدِ :} From this word, it is understood that i‘tikaf does not take place at home, but in the mosque, whether for a man or a woman. The wives of the Prophet (peace and blessings be upon him) used to perform i‘tikaf in the mosque. [ بخاری، الصوم، باب اعتکاف النساء : ۲۰۳۳، ۲۰۳۴ ] It is also understood that i‘tikaf can be performed in any mosque. The narration that “i‘tikaf is not valid except in three mosques” is munkar. In Sahih Bukhari, Imam Bukhari (may Allah have mercy on him) established a chapter to indicate its non-authenticity: {”اَلْاِعْتِكَافُ فِي الْمَسَاجِدِ كُلِّهَا“} “The statement regarding the permissibility of i‘tikaf in all mosques.” Issue: In the hadiths, eating at the time of suhur before fasting is encouraged. Anas bin Malik (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) said: “Eat suhur, for there is blessing in suhur.” [ بخاری، الصوم، باب برکۃ السحور من غیر إیجاب : ۱۹۲۳۔ مسلم : ۱۰۹۵ ] And ‘Amr bin al-‘As (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) said: “The difference between our fasting and the fasting of the People of the Book is eating suhur.” [ مسلم، الصیام، باب فضل السحور … : ۱۰۹۶ ] Therefore, one should eat and drink something at the time of suhur before fasting.

➒ {تِلْكَ حُدُوْدُ اللّٰهِ فَلَا تَقْرَبُوْهَا :} These rulings—that intercourse and eating and drinking are permissible until true dawn, that these things are forbidden from dawn until sunset, and that intercourse with women is forbidden during i‘tikaf—these are the limits set by Allah, so strictly observe them. (Ibn Kathir)

187. 1 In the beginning of Islam, there was a ruling that after breaking the fast, eating, drinking, and having relations with one's wife were permitted only until the 'Isha prayer or until one slept; after sleeping, none of these actions were allowed. Obviously, this restriction was strict and difficult to follow. In this verse, Allah has lifted both of these restrictions and has permitted eating, drinking, and having relations with one's wife from the time of breaking the fast until the appearance of true dawn.

187. 2 That is, as soon as night falls (immediately after sunset), break the fast; do not delay, as the hadith also emphasizes and mentions the virtue of hastening to break the fast. Secondly, to begin another fast without breaking the previous one, the Prophet ﷺ strictly forbade this. (Books of Hadith)

187. 3 In the state of i'tikaf, having relations or physical intimacy with one's wife is not permitted; however, meeting and conversing is allowed. For i'tikaf, the mosque is necessary, whether it is a man or a woman. The wives of the Prophet ﷺ also performed i'tikaf in the mosque, so it is not valid for women to perform i'tikaf in their homes. However, in the mosque, it is necessary to arrange everything for women separately from men so that there is no mixing with men in any way. As long as there is not a reasonable, secure, and completely separate arrangement from men in the mosque, women should not be allowed to perform i'tikaf in the mosque. This is a voluntary act of worship; as long as complete protection is not ensured, it is better to avoid this voluntary act. The principle of fiqh is: (درء المفاسد یقدم علی جلب المصالح) (Averting harm takes precedence over acquiring benefits)

187. It has been made lawful for you to approach your wives during the nights of fasting. They are a garment for you and you are a garment for them [239]. Allah knows that you were betraying yourselves [240], so He turned to you in mercy and forgave you. So now, you may have relations with them and seek what Allah has ordained for you [241]. And eat and drink until the white thread of dawn becomes distinct to you from the black thread [242], then complete the fast until night [243]. And do not have relations with them while you are in retreat in the mosques [244]. These are the limits set by Allah, so do not even approach them [246]. Thus does Allah make His commandments clear to the people so that they may become mindful.

[239]
The Meaning of Husband and Wife Being Garments for Each Other:

For the relationship between husband and wife, Allah Almighty has used a very subtle metaphor, which can have several meanings. One is that just as there is nothing between the garment and the body, similarly, the relationship between husband and wife is with each other. Secondly, that both of you are confidants and keepers of each other's secrets. Thirdly, that both of you share in each other's honor. And fourthly, that both of you are coverings for each other, etc., etc.

[240]
Permission for Intercourse at Night in Ramadan:

In the early days of Islam, there was no clear command regarding intercourse with one's wife during the nights of Ramadan. However, the Companionsؓ themselves considered it impermissible. Yet, some Companionsؓ, despite considering it disliked, could not refrain from this act. Thus, Bara bin Azibؓ says that when fasting was made obligatory, people would not go to their women for the entire month. Then some people did this secretly. Then Allah Almighty revealed this verse. [بخاري، كتاب التفسير، زير آيت مذكوره]
[241] That is, intercourse should be done so that Allah Almighty may grant the offspring He has destined, as if from this verse, the prohibition of coitus interruptus, sodomy, and intercourse in the anus, etc., is established.
And if a person has intercourse during the day in Ramadan while fasting, he must pay its expiation, as is clear from the following hadith:

Expiation for Breaking the Fast:

Hazrat Abu Hurairahؓ narrates that a man (Salamah bin Sakhr Bayaziؓ) came to the Messenger of Allahﷺ and said: I am ruined. The Prophetﷺ asked him, why, what happened? He said: I had intercourse with my wife during Ramadan. The Prophetﷺ asked him: Can you free a slave? He said: I do not have the ability. Then the Prophetﷺ asked: Can you fast for two consecutive months? He said: No (if I had the ability, why would I have broken the fast?). Then the Prophetﷺ asked: Can you feed sixty poor people? He said: No. The Prophetﷺ said to him: Then sit down. Meanwhile, a basket of dates was brought to the Prophetﷺ, which could hold fifteen sa’ of dates. The Prophetﷺ said to him: Take the basket and distribute it among the needy. He said: Should I distribute it among those who are more needy than us? By the One Who sent youﷺ with the truth, there is no household in the two sides of Madinah more needy than ours. Hearing this, the Prophetﷺ laughed so much that his molar teeth became visible and said: Go, feed it to your wife and children. [بخاري۔ كتاب الايمان والنذور۔ باب من اعان المعسر فى الكفارة] From this hadith, two things are known: one, that the expiation for breaking an obligatory fast is exactly the same as mentioned in Surah Mujadilah, verses 3 and 4; and second, that if the one giving expiation is needy and destitute, he can be helped from charity and alms, as is evident from the chapter heading.

[242] That is, when the darkness of night is distinguished from the whiteness of dawn, as is clear from the following hadith.

Some Companions Erring in Understanding the Quran:

Adi bin Hatim says that I placed a white string and a black string (under my pillow) at night. I kept looking at them but could not distinguish (and kept eating and drinking). When morning came, I mentioned it to the Prophetﷺ: "O Messenger of Allahﷺ! I had placed two strings under my pillow." The Prophetﷺ (jokingly) said: "Your pillow is very big, under which the white string (of morning) and the black string (of night) have come." [بخاري، كتاب التفسير، باب آيت مذكور]

[243] Bara bin Azibؓ narrates that: Among the Companions of the Prophetﷺ, when anyone fasted and slept before breaking the fast, he could not eat anything until the next evening. Qais bin Sirmah fasted, and when it was time to break the fast, he asked his wife: "Is there anything to eat?" She replied: No, but I will go and bring something for you. The wife went out, and Qais, being tired from the day's labor, fell asleep. When the wife returned and saw this, she was very saddened. In short, he fasted again without eating or drinking anything. But only half the day had passed when he fainted. When this was mentioned to the Prophetﷺ, this verse was revealed at that time. [بخاري۔ كتاب الصوم، باب قول الله آيت احل لكم ليلة الصيام الرفث۔۔ الخ، اور ترمذي، ابواب التفسير، باب آيت مذكور]

[244]
Hastening to Break the Fast and Delaying Suhoor:

That is, the time for fasting is from the beginning of dawn until the beginning of night, i.e., sunset. One should break the fast immediately after sunset. The Jews, out of caution, would not break the fast until darkness had completely fallen after sunset. Therefore, the Prophetﷺ said that my Ummah will remain upon goodness as long as they hasten to break the fast. (One should hasten to break the fast and delay eating suhoor.) [بخاري، كتاب الصوم۔ باب تعجيل الافطار]
1. It is also narrated from Abdullah bin Abi Awfa that we were on a journey (the expedition of the conquest of Makkah) with the Messenger of Allahﷺ. He said to a man (Bilalؓ): Dismount and mix sattu (barley flour) for me. He said: O Messenger of Allahﷺ! There is still sunlight. The Prophetﷺ said: Dismount and mix sattu for me. Bilalؓ again said: O Messenger of Allahﷺ! There is still sunlight. The Prophetﷺ then, for the third time, said: Dismount and mix sattu for me. Finally, he dismounted and mixed the sattu. The Prophetﷺ drank it, then pointed with his hand towards the east and said: When darkness begins from this side, then it is time to break the fast. [بخاري: كتاب الصوم، باب الصوم فى السفر والافطار]
2. Abdullah bin Mas’udؓ narrates that the Messenger of Allahﷺ said: Beware! Do not stop eating suhoor because of Bilalؓ’s adhan. Bilalؓ gives the adhan so that the one standing in tahajjud prayer may return. And the light of morning or fajr is not that which is long like this. Then the Prophetﷺ raised both hands upwards to show that this is the false dawn. Then, separating one hand from the other, he stretched them right and left (this is the true dawn). [بخاري۔ كتاب الطلاق۔ باب الاشارة فى الطلاق والامور] Similarly, it is better to eat and drink until the last moment before starting the fast. [بخاري، كتاب الصوم باب تاخير السحور]

Prayers and Fasting at the Poles:

Some people raise the question that near the poles, where night and day last for several months, how can the times for prayer and fasting be determined? This question is merely for the sake of questioning, because at the poles, the cold is so severe that it is impossible for humans to survive there, and where human habitation begins, even if the days and nights are not as clear as at the equator, they are clear enough that the commandments of morning and evening appear regularly on the horizon, and the inhabitants there set their sleeping, waking, working, and leisure times accordingly. Therefore, there is no reason why these commandments cannot be used to determine the times for prayer and suhoor and iftar. And where there are months-long days and nights, not only the issue of fasting arises, but other issues of life also arise. For example, how many hours do those people sleep? When and how do they earn and conduct business, and for how many hours? The answer to all these matters is that in such places, due to the cold, humans cannot survive at all.

[245]
Rulings and Issues of I'tikaf:

From this verse, it is understood that i'tikaf can be observed in any mosque, and only in a mosque. It can be observed in Ramadan and outside of Ramadan, but since in Ramadan the reward is much greater than in other months, and in Ramadan i'tikaf is considered a communal obligation (fard kifayah), therefore it is more important. It is better to spend the last ten days of Ramadan in i'tikaf. However, it can be for a shorter period, even for one day. During i'tikaf, one should not go out without a valid Shari’ excuse, nor should one be overly engaged in worldly matters, and during i'tikaf, intercourse with one's wife is also prohibited.

The jurists have described two types of i'tikaf. One is the Sunnah I'tikaf, which is established from the Sunnah of the Prophet. Its usual duration is ten days, and in the case of the last ten days of Ramadan, it is nine or ten days, depending on the sighting of the Eid crescent. Once, when youﷺ went towards your tent for i'tikaf, you saw that several of your wives had also set up tents in the Prophet's Mosque for i'tikaf. Upon seeing this, youﷺ said that these wives have not done this out of good intention but out of rivalry. Therefore, remove all their tents. Then youﷺ also had your own tent removed, and this was the last ten days of Ramadan. Then youﷺ did not observe i'tikaf in Ramadan that year, but did so in Shawwal after Eid.

And once youﷺ observed i'tikaf in the middle ten days of Ramadan. Then Jibreelؑ informed you that Laylatul Qadr would be in the last ten days of Ramadan, so youﷺ spent the last ten days in i'tikaf as well. Thus, that year yourﷺ i'tikaf became twenty days. From all these hadiths, it is understood that the sunnah i'tikaf is not less than one ten-day period, and the best i'tikaf is the last ten days of Ramadan. And in this matter, the one observing i'tikaf has the choice to begin after the Isha and night prayer on the twenty-first night, or after Maghrib, or after performing the morning prayer.

The second type of i'tikaf is the obligatory i'tikaf, i.e., the i'tikaf which the person makes obligatory upon himself by making a vow to Allah. There is no fixed duration for this; it can be seven days, three days, one day, even just one night, and there is no fixed time for it, whether in Ramadan or any other month. The proof for this is the following hadith:

Hazrat Abdullah bin Umarؓ says that Hazrat Umarؓ asked the Messenger of Allahﷺ: I had made a vow in the days of ignorance to observe i'tikaf for one night in Masjid al-Haram. "So the Prophetﷺ said: Fulfill your vow." [بخاري، كتاب الصوم۔ باب الاعتكاف ليلا]

It should be noted that only such vows should be fulfilled in which there is no disobedience to Allah, and if a vow is made for something against the Shari’ah, it should never be fulfilled.

[246] Allah Almighty did not say do not transgress these limits, but rather said do not even go near these limits, and the difference between these two types of statements is clear to all.