Surah Baqarah ayat 187 Tafsir Quran 2:187

﴿أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَىٰ نِسَائِكُمْ ۚ هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ ۗ عَلِمَ اللَّهُ أَنَّكُمْ كُنتُمْ تَخْتَانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ ۖ فَالْآنَ بَاشِرُوهُنَّ وَابْتَغُوا مَا كَتَبَ اللَّهُ لَكُمْ ۚ وَكُلُوا وَاشْرَبُوا حَتَّىٰ يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ ۖ ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ ۚ وَلَا تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ ۗ تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ﴾
[ البقرة: 187]

2:187 It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations]. They are clothing for you and you are clothing for them. Allah knows that you used to deceive yourselves, so He accepted your repentance and forgave you. So now, have relations with them and seek that which Allah has decreed for you. And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until the sunset. And do not have relations with them as long as you are staying for worship in the mosques. These are the limits [set by] Allah, so do not approach them. Thus does Allah make clear His ordinances to the people that they may become righteous.

Permitted to you upon the night of the Fast is to go in to your wives in sexual intercourse this was revealed as an abrogation of its unlawfulness during the earliest phase of Islam as well as an abrogation of the unlawfulness of eating and drinking after the night prayer; they are a vestment for you and you are a vestment for them a metaphor for their embraces or their need for one another; God knows that you have been betraying yourselves by having sexual intercourse on the eve of the fast this happened with ‘Umar b. al-Khattāb and others and they apologised to the Prophet s and so He has turned to you relenting before you even turned in repentance and He has pardoned you. So now when it is permitted to you lie with them in sexual intercourse and seek what God has prescribed for you of sexual intercourse or what it produces of offspring; and eat and drink at any time during the night until the white thread is distinct to you from the black thread at daybreak that is the true moment of daybreak which explains the white thread while the explanation of the black thread namely the night has been left out. The whiteness and the darkness of the dawn twilight are likened to two black and white threads in the way they stretch out; then complete the fast from daybreak to the night that is until it arrives after the setting of the sun; and do not lie with them your women while you cleave to the mosques in devotion to God while you are residing therein with the intention of performing i‘tikāf ‘spiritual retreat’. This was a prohibition pertaining to one who used to leave the mosque whilst in a state of i‘tikāf have sexual intercourse with his wife and then return. Those rulings mentioned are God’s bounds delimited by God for His servants so that they do not overstep them; do not approach them lā taqrabūhā is more intense than lā ta‘taddūhā ‘Do not overstep’ used in verses elsewhere. So just as He makes clear to you what has been mentioned God makes clear His signs to people so that they might fear disobeying His prohibitions.

It is lawful for you to approach your wives if you will at night when not fasting following sunset, between breakfast and dawn. As fitting garments, you are mutual sources of comfort. Allah knows your instinct, a source of self- deceit, and in His infinite mercy He gave up resentment toward you and pardoned your offence. Therefore, now you may feel free to approach them following the statutes ordained by Allah with pure hearts and minds, and you may eat and drink until you can distinguish between the black thread of night and the silver streak of dawn, and thenceforth you fast until darkness prevails at the close of daylight. refrain at all times from intimacy and emotions exciting your carnal desire While in retreat in the mosques exercising religious devotion. These are the limitations imposed by Allah, therefore, confine yourselves within them. Thus, Allah expresses His revelations to people with distinct apprehension of all involved, so that they may hopefully learn self-restraint in reverence dutiful to Him

Eating, Drinking and Sexual Intercourse are allowed during the Nights of Ramadan These Ayat contain a relief from Allah for the Muslims by ending the practice that was observed in the early years of Islam.
At that time, Muslims were allowed to eat, drink and have sexual intercourse only until the `Isha' ( Night ) prayer, unless one sleeps before the `Isha' prayer.
Those who slept before `Isha' or offered the `Isha' prayer, were not allowed to drink, eat or sexual intervourse sex until the next night.
The Muslims found that to be difficult for them. The Ayat used the word `Rafath' to indicate sexual intercourse, according to Ibn `Abbas, `Ata' and Mujahid.
Similar Tafsir was offered by Sa`id bin Jubayr, Tawus, Salim bin `Abdullah, `Amr bin Dinar, Al-Hasan, Qatadah, Az-Zuhri, Ad-Dahhak, Ibrahim An-Nakha`i, As-Suddi, `Ata' Al-Khurasani and Muqatil bin Hayyan. Allah said: هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ ( They are Libas i.e., body-cover, or screen for you and you are Libas for them. ) Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Al-Hasan, Qatadah, As-Suddi and Muqatil bin Hayyan said that this Ayah means, "Your wives are a resort for you and you for them." Ar-Rabi` bin Anas said, "They are your cover and you are their cover." In short, the wife and the husband are intimate and have sexual intercourse with each other, and this is why they were permitted to have sexual activity during the nights of Ramadan, so that matters are made easier for them. Abu Ishaq reported that Al-Bara' bin `Azib said, "When the Companions of Allah's Messenger ﷺ observed fast but would sleep before breaking their fast, they would continue fasting until the following night.
Qays bin Sirmah Al-Ansari was fasting one day and was working in his land.
When the time to break the fast came, he went to his wife and said, `Do you have food' She said, `No.
But I could try to get you some.' His eyes then were overcome by sleep and when his wife came back, she found him asleep.
She said, `Woe unto you! Did you sleep' In the middle of the next day, he lost consciousness and mentioned what had happened to the Prophet .
Then, this Ayah was revealed: r أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَآئِكُمْ ( It is made lawful for you to have sexual relations with your wives on the night of As-Siyam (fasting )) until... وَكُلُواْ وَاشْرَبُواْ حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ مِنَ الْفَجْرِ ( and eat and drink until the white thread (light ) of dawn appears to you distinct from the black thread ( darkness of night ), then complete your fast till the nightfall.
) Consequently, they were very delighted." Al-Bukhari reported this Hadith by Abu Ishaq who related that he heard Al-Bara' say, "When fasting Ramadan was ordained, Muslims used to refrain from sleeping with their wives the entire month, but some men used to deceive themselves.
Allah revealed: عَلِمَ اللَّهُ أَنَّكُمْ كُنتُمْ تَخْتانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ ( Allah knows that you used to deceive yourselves, so He turned to you (accepted your repentance ) and forgave you.) `Ali bin Abu Talhah narrated that Ibn `Abbas said, "During the month of Ramadan, after Muslims would pray `Isha', they would not touch their women and food until the next night.
Then some Muslims, including `Umar bin Al-Khattab, touched ( had sex with ) their wives and had some food during Ramadan after `Isha'.
They complained to Allah's Messenger ﷺ .
Then Allah sent down: عَلِمَ اللَّهُ أَنَّكُمْ كُنتُمْ تَخْتانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ فَالـنَ بَـشِرُوهُنَّ ( Allah knows that you used to deceive yourselves, so He turned to you (accepted your repentance ) and forgave you.
So now have sexual relations with them)" This is the same narration that Al-`Awfi related from Ibn `Abbas. Allah said: وَابْتَغُواْ مَا كَتَبَ اللَّهُ لَكُمْ ( .
..and seek that which Allah has ordained for you (offspring ),) Abu Hurayrah, Ibn `Abbas, Anas, Shurayh Al-Qadi, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata', Ar-Rabi` bin Anas, As-Suddi, Zayd bin Aslam, Hakam bin `Utbah, Muqatil bin Hayyan, Al-Hasan Al-Basri, Ad-Dahhak, Qatadah, and others said that this Ayah refers to having offspring.
Qatadah said that the Ayah means, "Seek the permission that Allah has allowed for you." Sa`id narrated that Qatadah said, وَابْتَغُواْ مَا كَتَبَ اللَّهُ لَكُمْ ( and seek that which Allah has ordained for you, ) Time for Suhur Allah said: وَكُلُواْ وَاشْرَبُواْ حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ مِنَ الْفَجْرِ ثُمَّ أَتِمُّواْ الصِّيَامَ إِلَى الَّيْلِ ( ...and eat and drink until the white thread (light ) of dawn appears to you distinct from the black thread ( darkness of night ), then complete your fast till the nightfall.) Allah has allowed eating and drinking, along with having sexual intercourse, as we have stated, during any part of the night until the light of dawn is distinguished from the darkness of the night.
Allah has described that time as `distinguishing the white thread from the black thread.' He then made it clearer when He said: مِنَ الْفَجْرِ ( of dawn. ) As stated in a Hadith that Imam Abu `Abdullah Al-Bukhari recorded, Sahl bin Sa`d said, "When the following verse was revealed: وَكُلُواْ وَاشْرَبُواْ حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ ( Eat and drink until the white thread appears to you, distinct from the black thread ) and ( of dawn ) was not revealed, some people who intended to fast, tied black and white threads to their legs and went on eating till they differentiated between the two.
Allah then revealed the words, ( of dawn ), and it became clear to them that it meant ( the darkness of ) night and ( the light of ) day.
" Al-Bukhari recorded that Ash-Sha`bi said that `Adi said, "I took two strings, one black and the other white and kept them under my pillow and went on looking at them throughout the night, but could not make any distinction between the two.
So, the next morning I went to Allah's Messenger ﷺ and told him the whole story.
He said:
«إِنَّ وِسَادَكَ إِذًا لَعَرِيضٌ، أَنْ كَانَ الْخَيْطُ الْأَبْيَضُ وَالْأَسْوَدُ تَحْتَ وِسَادَتِك»
( Your pillow is very wide if the white and black threads are under it! ) Some wordings for this Hadith read,
«إِنَّكَ لَعَرِيضُ الْقَفَا»
( Your Qafa (back side of your neck ) is wide!) Some people said that these words meant that `Adi was not smart.
This is a weak opinion.
The narration that Al-Bukhari collected explains this part of the Hadith.
Al-Bukhari recorded that `Adi bin Hatim narrated: I said, "O Messenger of Allah ﷺ! What is the white thread from the black thread Are they actual threads" He said:
«إنَّكَ لَعَرِيضُ الْقَفَا أَنْ أَبْصَرْتَ الْخَيْطَيْنِ، ثُمَّ قَالَ: لَا بَلْ هُوَ سَوَادُ اللَّيْلِ وَبَيَاضُ النَّهَار»
( Your Qafa is wide if you see the two threads.
Rather, they are the blackness of the night and the whiteness of the daylight. ) Suhur is recommended Allah allowed eating and drinking until dawn, it represents proof that Suhur is encouraged, since it is a Rukhsah ( concession or allowance ) and Allah likes that the Rukhsah is accepted and implemented.
The authentic Sunnah indicates that eating the Suhur is encouraged.
It is reported in the Two Sahihs that Anas narrated that Allah's Messenger ﷺ said:
«تَسَحَّرُوا فَإِنَّ فِي السَّحُورِ بَرَكَة»
( Eat the Suhur, for there is a blessing in Suhur. ) Muslim reported that `Amr bin Al-`As narrated that Allah's Messenger ﷺ said:
«إِنَّ فَصْلَ مَا بَيْنَ صِيَامِنَا وصِيَامِ أَهْلِ الْكِتَابِ أَكْلَةُ السَّحَر»
( The distinction between our fast and the fast of the People of the Book is the meal of Suhur. ) Imam Ahmad reported that Abu Sa`id narrated that Allah's Messenger ﷺ said:
«السَّحُورُ أَكْلُهُ بَرَكَةٌ فَلَا تَدَعُوهُ، وَلَوْ أَنَّ أَحَدَكُمْ تَجْرَعُ جُرْعَةَ مَاءٍ، فَإِنَّ اللهَ وَمَلَائِكَتَهُ يُصَلُّون عَلَى الْمُتَسَحِّرِين»
( Suhur is a blessed meal.
Hence, do not abandon it, even if one just takes a sip of water.
Indeed, Allah and His angels send Salah (blessings ) upon those who eat Suhur.) There are several other Hadiths that encourage taking the Suhur, even if it only consists of a sip of water. It is preferred that Suhur be delayed until the time of dawn.
It is recorded in the Two Sahihs that Anas bin Malik narrated that Zayd bin Thabit said, "We had Suhur with Allah's Messenger ﷺ and then went on to pray." Anas asked, "How much time was there between the Adhan ( call to prayer ) and the Suhur" He said, "The time that fifty Ayat take ( to recite )." Imam Ahmad recorded Abu Dharr saying that Allah's Messenger ﷺ said:
«لَا تَزَالُ أُمَّتِي بِخَيْرٍ مَا عَجَّلُوا الْإِفْطَارَ وَأَخَّرُوا السُّحُور»
( My Ummah will always retain goodness as long as they hasten in breaking the fast and delay the Suhur. ) There are several Hadiths that narrate that the Prophet called Suhur "the blessed meal." There are narrations from several of the Salaf that they allowed the Suhur to be eaten later until close to Fajr.
This is is reported from Abu Bakr, `Umar, `Ali, Ibn Mas`ud, Hudhayfah, Abu Hurayrah, Ibn `Umar, Ibn `Abbas and Zayd bin Thabit.
It is also reported from many of the Tabi`in, such as Muhammad bin `Ali bin Husayn, Abu Mijlaz, Ibrahim An-Nakha`i, Abu Ad-Duha, Abu Wa'il and other companions of Ibn Mas`ud.
This is also the opinion of `Ata', Al-Hasan, Hakam bin `Uyainah, Mujahid, `Urwah bin Az-Zubayr, Abu Sha`tha' Jabir bin Zayd, Al- A`mash and Ma`mar bin Rashid.
We have mentioned the chains of narrations for their statements in our ( Ibn Kathir's ) book about Siyam ( Fasting ), and all praise is due to Allah. It is also recorded in the Two Sahihs that Al-Qasim said that `A'ishah narrated that Allah's Messenger ﷺ said:
«لَا يَمْنَعُكُمْ أَذَانُ بِلَالٍ عَنْ سَحُورِكُمْ، فَإِنَّهُ يُنَادِي بِلَيْلٍ، فَكُلُوا وَاشْرَبُوا حَتَّى تَسْمَعُوا أَذَانَ ابْنِ أُمِّ مَكْتُومٍ، فَإِنَّهُ لاَ يُؤَذِّنُ حَتَّى يَطْلُعَ الْفَجْر»
( The Adhan pronounced by Bilal should not stop you from taking Suhur, for he pronounces the Adhan at night.
Hence, eat and drink until you hear the Adhan by Ibn Umm Maktum, for he does not call the Adhan until dawn. ) This is the wording collected by Al-Bukhari. Imam Ahmad reported that Qays bin Talq quoted from his father that Allah's Messenger ﷺ said:
«لَيْسَ الْفَجْرُ الْمُسْتَطِيلَ فِي الْأُفُقِ وَلَكِنِ الْمُعْتَرِضُ الْأَحْمَر»
( Dawn is not the (ascending ) glow of white light of the horizon.
Rather, it is the red ( radiating ) light.) Abu Dawud and At-Tirmidhi also recorded this Hadith, but their wording is:
«كُلُوا واشْرَبُوا، وَلَا يَهِيدَنَّكُمُ السَّاطِعُ الْمُصْعِدُ، فَكُلُوا واشْرَبُوا حَتَّى يَعْتَرِضَ لَكُمُ الْأَحْمَر»
( Eat and drink and do not be rushed by the ascending (white ) light.
Eat and drink until the redness ( of the dawn ) appears.) Ibn Jarir ( At-Tabari ) recorded that Samurah bin Jundub narrated that Allah's Messenger ﷺ said:
«لَا يَغُرَّنَّكُمْ أَذَانُ بِلَالٍ وَلَا هَذَا الْبَيَاضُ لِعَمُودِ الصُّبْحِ حَتَّى يَسْتَطِير»
( Do not be stopped by Bilal's Adhan or the (ascending ) whiteness, until it spreads.) Muslim also recorded this Hadith. Q: Is it "Haram" to begin fasting while "Junub"? Answer to: "Is there harm in starting the month of fasting while junub?" is: NO. Issue: Among the benefits of allowing sexual activity, eating and drinking until dawn for those who are fasting, is that it is allowed to start the fast while Junub ( in the state of impurity after sexual discharge ), and there is no harm in this case if one takes a bath any time in the morning after waking up, and completes the fast.
This is the opinion of the Four Imams and the majority of the scholars.
Al-Bukhari and Muslim recorded that `A'ishah and Umm Salamah said that Allah's Messenger ﷺ used to wake up while Junub from sexual intercourse, not wet dreams, and he would take a bath and fast.
Umm Salamah added that he would not break his fast or make up for that day. Muslim recorded that `A'ishah said that a man asked: يَا رَسُولَ اللهِ، تُدْرِكُنِي الصَّلَاةُ وَأَنَا جَنُبٌ فَأَصُومُ؟ فَقَالَ رَسُولُ اللهِصلى الله عليه وسلّم:
«وَأَنَا تُدْرِكُنِي الصَّلاةُ وَأَنَا جُنُبٌ فَأَصُوم»
"O Messenger of Allah ﷺ! The ( Dawn ) prayer time starts while I am Junub, should I fast" Allah's Messenger ﷺ replied, ( And I.
The prayer time starts while I am Junub and I fast. ) He said, "You are not like us, O Messenger of Allah ﷺ! Allah has forgiven your previous and latter sins." Allah's Messenger ﷺ said:
«وَاللهِ إِنَّي لَأَرْجُو أَنْ أَكُونَ أَخْشَاكُمْ للهِ وَأَعْلَمَكُمْ بِمَا أَتَّقِي»
( By Allah! I hope that I have the most fear from Allah among you and the best knowledge of what Taqwa is. ) And Allah Knows Best Question: "Does Fasting End Exactly at Sunset?" Answer: Let us look to what Allah said: ثُمَّ أَتِمُّواْ الصِّيَامَ إِلَى الَّيْلِ ( ...then complete your fast till the nightfall. ) This Ayah orders breaking the fast at sunset.
It is recorded in the Two Sahihs that `Umar bin Al-Khattab said that Allah's Messenger ﷺ said:
«إِذَا أَقْبَلَ اللَّيْلُ مِنْ ههُنَا، وَأَدْبَرَ النَّهَارُ مِنْ ههُنَا فَقَدْ أَفْطَرَ الصَّائِم»
( If the night comes from this direction (the east ), and the day departs from that direction ( the west ), then the fasting person breaks his fast.) It is reported that Sahl bin Sa`d As-Sa`idi narrated that Allah's Messenger ﷺ said:
«لَا يَزَالُ النَّاسُ بِخَيْرٍ مَا عَجَّلُوا الْفِطْر»
( The people will retain goodness as long as they hasten in breaking the fast. ) Imam Ahmad recorded that Abu Hurayrah narrated that the Prophet said:
«يَقُولُ اللهُ عَزَّ وَجَلَّ: إِنَّ أَحَبَّ عِبَادِي إِلَيَّ أَعْجَلُهُمْ فِطْرًا»
( Allah the Exalted said, `The dearest among My servants to Me are those who hasten in breaking the fast the most.' ) At-Tirmidhi recorded this Hadith and said that this Hadith is Hasan Gharib. Prohibition of Uninterrupted Fasting ( Wisal ) There are several authentic Hadiths that prohibit Al-Wisal, which means continuing the fast through the night to the next night, without eating.
Imam Ahmad recorded Abu Hurayrah saying that Allah's Messenger ﷺ said:
«لَا تُوَاصِلُوا»
قَالُوا: يَارَسُولَ اللهِ إِنَّكَ تُوَاصِلُ، قَالَ:
«فَإِنِّي لَسْتُ مِثْلَكُمْ إِنِّي أَبِيتُ يُطْعِمُنِي رَبِّي وَيَسْقِينِي»
( Do not practice Al-Wisal in fasting. ) So, they said to him, "But you practice Al-Wisal, O Allah's Messenger ﷺ!" The Prophet replied, "( I am not like you, I am given food and drink during my sleep by my Lord. ) ,So, when the people refused to stop Al-Wisal, the Prophet fasted two days and two nights ( along with those who practiced Wisal ) and then they saw the crescent moon ( of the month of Shawwal ).
The Prophet said to them ( angrily ):
«لَوْ تَأَخَّرَ الْهِلَالُ لَزِدْتُكُم»
( If the crescent had not appeared, I would have made you fast for a longer period. ) That was as a punishment for them ( when they refused to stop practicing Al-Wisal ).
This Hadith is also recorded in the Sahihayn. The prohibition of Al-Wisal was also mentioned in a number of other narrations.
It is a fact that practicing Al-Wisal was one of the special qualities of the Prophet , for he was capable and assisted in his practice of it.
It is obvious that the food and drink that the Prophet used to get while practicing Al-Wisal was spiritual and not material, otherwise he would not be practicing Al-Wisal.
We should mention that it is allowed to refrain from breaking the fast from sunset until before dawn ( Suhur ).
A Hadith narrated by Abu Sa`id Khudri states that Allah's Messenger ﷺ said:
«لَا تُوَاصِلُوا فَأَيُّكُمْ أَرَادَ أَنْ يُوَاصِلَ فَلْيُوَاصِلْ إِلَى السَّحَر»
( Do not practice Al-Wisal, but whoever wishes is allowed to practice it until the Suhur. ) They said, "You practice Al-Wisal, O Messenger of Allah ﷺ!" He said:
«إِنِّي لَسْتُ كَهَيْئَتِكُمْ، إِنِّي أَبِيتُ لِي مُطْعِمٌ يُطْعِمُنِي وَسَاقٍ يَسْقِينِي»
( I am not similar to you, for I have One Who makes me eat and drink during the night. ) This Hadith is also collected in the Two Sahihs. The Rulings of I`tikaf Allah said: وَلاَ تُبَـشِرُوهُنَّ وَأَنتُمْ عَـكِفُونَ فِي الْمَسَـجِدِ ( And do not have sexual relations with them (your wives ) while you are in I`tikaf in the Masjids.) `Ali bin Abu Talhah reported that Ibn `Abbas said, "This Ayah is about the man who stays in I`tikaf at the mosque during Ramadan or other months, Allah prohibited him from touching ( having sexual intercourse with ) women, during the night or day, until he finishes his I`tikaf." Ad-Dahhak said, "Formerly, the man who practiced I`tikaf would go out of the mosque and, if he wished, would have sexual intercourse ( with his wife ).
Allah then said: وَلاَ تُبَـشِرُوهُنَّ وَأَنتُمْ عَـكِفُونَ فِي الْمَسَـجِدِ ( And do not have sexual relations with them (your wives ) while you are in I`tikaf in the Masjids.) meaning, `Do not touch your wives as long as you are in I`tikaf, whether you were in the mosque or outside of it'." It is also the opinion of Mujahid, Qatadah and several other scholars, that the Muslims used to have sexual intercourse with the wife while in I`tikaf if they departed the mosque until the Ayah was revealed.
Ibn Abu Hatim commented, "It was reported that Ibn Mas`ud, Muhammad bin Ka`b, Mujahid, `Ata' Al-Hasan, Qatadah, Ad-Dahhak, As-Suddi, Ar-Rabi` bin Anas and Muqatil said that the Ayah means, `Do not touch the wife while in I`tikaf."' What Ibn Abu Hatim reported from these people is the agreed upon practice among the scholars.
Those who are in I`tikaf are not allowed to have sexual intercourse as long as they are still in I`tikaf in the mosque.
If one has to leave the mosque to attend to a need, such as to relieve the call of nature or to eat, he is not allowed to kiss or embrace his wife or to busy himself with other than his I`tikaf.
He is not even allowed to visit ailing persons, but he can merely ask about their condition while passing by.
I`tikaf has several other rulings that are explained in the books ( of Fiqh ), and we have mentioned several of these rulings at the end of our book on Siyam ( Fasting ), all praise is due to Allah.
Furthermore, the scholars of Fiqh used to follow their explanation of the rules for fasting with the explanation of the rules for I`tikaf, as this is the way these acts of worship were mentioned in the Qur'an. By mentioning I`tikaf after fasting, Allah draws attention to practicing I`tikaf during the month of the fast, especially the last part of the month.
The Sunnah of Allah's Messenger ﷺ is that he used to perform I`tikaf during the last ten nights of the month of Ramadan until he died.
Afterwards, the Prophet's wives used to perform I`tikaf as the Two Sahihs recorded from `A'ishah the Mother of the believers.
It is reported in the Two Sahihs that Safiyyah, the daughter of Huyai, went to Allah's Messenger ﷺ to visit him in the mosque while he was in I`tikaf.
She had a talk with him for a while, then she got up in order to return home.
The Prophet accompanied her back home, as it was night.
Her house was at Usamah bin Zayd's house on the edge of Al-Madinah.
While they were walking, two Ansari men met them and passed by them in a hurry, for they were shy to bother the Prophet while he was walking with his wife.
He told them:
«عَلى رِسْلِكُمَا، إِنَّهَا صَفِيَّةُ بِنْتُ حُيَي»
( Do not run away! She is (my wife ) Safiyyah bint Huyai.) Both of them said, "All praise is due to Allah, ( How dare we think of any evil ) O Allah's Messenger ﷺ!" The Prophet said ( to them ):
«إِنَّ الشَّيْطَانَ يَجْرِي مِنِ ابْنِ آدَمَ مَجْرَى الدَّمِ، وَإِنِّي خَشِيتُ أَنْ يَقْذِفَ فِي قُلُوبِكُمَا شَيْئًا، أَوْ قَالَ: شَرًّا»
( Shaytan reaches everywhere in the human body, that the blood reaches.
I was afraid lest Shaytan might suggest an evil thought in your minds. ) Imam Ash-Shafi`i commented, "Allah's Messenger ﷺ sought to teach his Ummah to instantly eliminate any evil thought, so that they do not fall into the prohibited.
They ( the two Ansari men ) had more fear of Allah than to think evil of the Prophet .
Allah knows best." The Ayah ( 2:187 ) prohibits sexual intercourse and anything like kissing or embracing that might lead to it during I`tikaf.
As for having the wife helping the husband, it is allowed.
It is reported in the Two Sahihs that `A'ishah said, "Allah's Messenger ﷺ would bring his head near me ( in her room ) and I would comb his hair, while I was on my menses.
He would enter the room only to attend to what a man needs." Allah's statement: تِلْكَ حُدُودُ اللَّهِ ( These are the limits (set ) by Allah) means, `This is what We have explained, ordained, specified, allowed and prohibited for fasting.
We also mentioned the fast's objectives, what is permitted during it, and what is required of it.
These are the set limits that Allah has legislated and explained, so do not come near them or transgress them.' `Abdur-Rahman bin Zayd bin Aslam said, "( Allah's set limits mentioned in the Ayah ) mean these four limits ( and he then recited ): أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَآئِكُمْ ( It is made lawful for you to have sexual relations with your wives on the night of As-Siyam (fasting ).) and he recited up to: ثُمَّ أَتِمُّواْ الصِّيَامَ إِلَى الَّيْلِ ( then complete your Sawm (fast ) till the nightfall.) My father and other's used to say similarly and recite the same Ayah to us." Allah said: كَذلِكَ يُبَيِّنُ اللَّهُ آيَاتِهِ لِلنَّاسِ ( Thus does Allah make clear His Ayat to mankind ) meaning, `Just as He explains the fast and its rulings, He also explains the other rulings by the words of His servant and Messenger, Muhammad ﷺ .' Allah continues: لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ ( to mankind that they may attain Taqwa. ) meaning, `So that they know how to acquire the true guidance and how to worship ( Allah ).' Similarly, Allah said: هُوَ الَّذِى يُنَزِّلُ عَلَى عَبْدِهِ ءَايَـتٍ بَيِّنَـتٍ لِّيُخْرِجَكُمْ مِّنَ الظُّلُمَـتِ إِلَى النُّورِ وَإِنَّ اللَّهَ بِكُمْ لَرَءُوفٌ رَّحِيمٌ ( It is He Who sends down manifest Ayat to His servant (Muhammad ) that He may bring you out from ( types of ) darkness into the light.
And verily, Allah is to you full of kindness, Most Merciful.) ( 57:9 )

(2:187) It has been made lawful for you to go to your wives during the nights of the fast days. They are as a garment to you and you are as a garment to them. *190 Though Allah knew that you were secretly dishonest to yourselves, He has pardoned your guilt and forgiven you. NOW you are permitted to have intercourse with your wives and enjoy what Allah has made lawful for you. *191 You are also pemitted to eat and drink during the nights of the Fast months. *192 until you can discern the white streak of dawn from the blackness of night. *193 " Then (abstain from all these things and) complete your fast till night-fall. *194 But you should not have intercourse with your wives while you confine yourselves to mosques. *195 These are the bounds set by Allah; so do nut go near them. *196 In this way Allah makes His Commands clear to mankind. It is expected that they will guard themselves against wrong ways.

It has been made permissible for you meaning

*190).
Just as nothing intervenes between a person's body and his clothes, so nothing can intervene between a man and his wife; it is a relationship of inalienable intimacy.

*191).
Although there was no categorical ordinance in the early days prohibiting sexual intercourse between husband and wife during the nights of Ramadan, people generally assumed that this was not permissible.
Despite the feeling that their action was either not permitted or was at least disapproved of, they did at times approach their wives.
Such a betrayal of conscience can encourage a sinful disposition.
God, therefore, first reproaches them with their lack of integrity, for this is what was objectionable.
As for the act itself, God makes it clear that it is quite permissible.
Henceforth they might engage in sexual intercourse as a perfectly lawful act unencumbered by feelings of guilt.

*192).
In this connection, too, there was a misapprehension at first.
Some thought that eating and drinking were absolutely prohibited after the performance of the 'Isha' ( Night ) Prayer.
Others thought that one could eat and drink so long as one had not fallen asleep, but that if one had it was not permissible to eat on reawakening.
These were people's own fancies and often caused great inconvenience.
This verse seeks to remove all such misconceptions.
It clearly lays down the duration of the fast: from dawn until sunset.
Between sunset and dawn it is permissible to eat, to drink, and to indulge in the legitimate gratification of sexual desires.

At the same time the Prophet introduced the pre-fasting repast, recommending a good meal just before dawn.

*193).
In fixing the time of obligatory rites, Islam has been mindful that these timings should be so clear and simple that people, at all stages of development, should be able to follow them.
This is why Islam bases its timing on conspicuous natural phenomena and not on the clock.

Some people object that this principle of timing is untenable in areas close to the poles, where night and day each last for about six months.
This objection is based on a very superficial knowledge of geography.
In point of fact neither day nor night lasts for six months in those areas - not in the sense in which people living near the Equator conceive of night and day.
The signs of morning and evening appear at the poles with unfailing regularity and it is on this basis that people time their sleeping and waking, their professional work, their play and recreation.
Even in the days before watches were common, the people of countries like Finland, Norway and Greenland used to fix the hours of the day and night by means of various signs that appeared on the horizon.
Just as those signs helped them to determine their schedules in other matters, so they should enable them to time their various Prayers, the pre-fast meal and the breaking of the fast.

*194).
'Complete your fasting until night sets in' means that the time of fasting ends with nightfall, i.e.
sunset marks the breaking of the fast.
The precise time of the end of the pre-dawn repast is when a lean strip of aurora appears at the eastern end of the horizon and begins to grow.
The time to break one's fast starts when the darkness of night seems to have begun to appear over the eastern horizon.

In our own time, some people have adopted an attitude of extreme caution with regard to the time of both the end and start of fasting.
The Law has not fixed these schedules with rigid precision.
If a person wakes up just at the crack of dawn it is proper for him to eat and drink hastily.
According to a Tradition the Prophet said: 'If anyone of you hears the call for [ the morning ] Prayer while he is eating he should not stop immediately, but should finish eating to the extent of his bare need.' ( Abu Da'ud.
Siyam', 14 - Ed. ) Similarly, one need not wait for the light of day to disappear fully before breaking the fast.
The Prophet, for instance, used to ask Bilil to bring him something to drink as soon as the sun had set.
Bilil expressed his astonishment, pointing out that the light of day could still be observed.
To this the Prophet replied that the time of fasting came to an end when the darkness of night began to rise from the east.
( Muslim, 'Siyam', 10; Abu Da'ud, 'Siyam', 15; etc.
- Ed. )
*195).
'On retreat in the mosque' refers to the religious practice of spending the last ten days of Ramadan in the mosque, consecrating this time to the remembrance of God.
In this state, known as i'tikaf, one may go out of the mosque only for the absolutely necessary requirements of life, but one must stay away from gratifying one's sexual desire.

*196).
The directive here is neither to exceed nor draw near the limits set by God.
This means that it is dangerous for a man to skirt the boundaries of disobedience; prudence demands that one should keep some distance from these lest one's steps inadvertent lead one to cross them.
The same principle has been enunciated in a Tradition in which the Prophet said: 'Even sovereign has an enclosed pasture and the enclosed pasture of God consists of His prohibitions.
So, whosoever keeps grazing around that pasture is likely to fall into it.' ( Bukhari, 'lman', 36; 'Buyu'', 3; Muslim, 'Musaqah', 107; Abu Da'd, 'Buyu" , 3; Tirmidhi, 'Buyu ", 1; Nasa'i, 'Buyu?, 3; 'Ashribah', 50; Ibn Majah, 'Fitan', 14 - Ed. )
It is a pity that many people.
who are not conversant with the spirit of the Shari'ah ( Islamic law ), insist on using these boundaries to the limits.
Many religious scholars exert themselves in finding out arguments to justify this attitude, and a point is thus reached where only a hair's breadth separates obedience from disobedience.
Consequently many people fall prey to disobedience, even to downright error and wrong-doing.
For once a man arrives at this point he is seldom capable of discerning between right and wrong, and maintaining the absolute self-control needed to keep within the lawful limits.

 

Eating, Drinking and Sexual Intercourse are allowed during the Nights of Ramadan These Ayat contain a relief from Allah for the Muslims by ending the practice that was observed in the early years of Islam.
At that time, Muslims were allowed to eat, drink and have sexual intercourse only until the `Isha' ( Night ) prayer, unless one sleeps before the `Isha' prayer.
Those who slept before `Isha' or offered the `Isha' prayer, were not allowed to drink, eat or sexual intervourse sex until the next night.
The Muslims found that to be difficult for them. The Ayat used the word `Rafath' to indicate sexual intercourse, according to Ibn `Abbas, `Ata' and Mujahid.
Similar Tafsir was offered by Sa`id bin Jubayr, Tawus, Salim bin `Abdullah, `Amr bin Dinar, Al-Hasan, Qatadah, Az-Zuhri, Ad-Dahhak, Ibrahim An-Nakha`i, As-Suddi, `Ata' Al-Khurasani and Muqatil bin Hayyan. Allah said: هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ ( They are Libas i.e., body-cover, or screen for you and you are Libas for them. ) Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Al-Hasan, Qatadah, As-Suddi and Muqatil bin Hayyan said that this Ayah means, "Your wives are a resort for you and you for them." Ar-Rabi` bin Anas said, "They are your cover and you are their cover." In short, the wife and the husband are intimate and have sexual intercourse with each other, and this is why they were permitted to have sexual activity during the nights of Ramadan, so that matters are made easier for them. Abu Ishaq reported that Al-Bara' bin `Azib said, "When the Companions of Allah's Messenger ﷺ observed fast but would sleep before breaking their fast, they would continue fasting until the following night.
Qays bin Sirmah Al-Ansari was fasting one day and was working in his land.
When the time to break the fast came, he went to his wife and said, `Do you have food' She said, `No.
But I could try to get you some.' His eyes then were overcome by sleep and when his wife came back, she found him asleep.
She said, `Woe unto you! Did you sleep' In the middle of the next day, he lost consciousness and mentioned what had happened to the Prophet .
Then, this Ayah was revealed: r أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَآئِكُمْ ( It is made lawful for you to have sexual relations with your wives on the night of As-Siyam (fasting )) until... وَكُلُواْ وَاشْرَبُواْ حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ مِنَ الْفَجْرِ ( and eat and drink until the white thread (light ) of dawn appears to you distinct from the black thread ( darkness of night ), then complete your fast till the nightfall.
) Consequently, they were very delighted." Al-Bukhari reported this Hadith by Abu Ishaq who related that he heard Al-Bara' say, "When fasting Ramadan was ordained, Muslims used to refrain from sleeping with their wives the entire month, but some men used to deceive themselves.
Allah revealed: عَلِمَ اللَّهُ أَنَّكُمْ كُنتُمْ تَخْتانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ ( Allah knows that you used to deceive yourselves, so He turned to you (accepted your repentance ) and forgave you.) `Ali bin Abu Talhah narrated that Ibn `Abbas said, "During the month of Ramadan, after Muslims would pray `Isha', they would not touch their women and food until the next night.
Then some Muslims, including `Umar bin Al-Khattab, touched ( had sex with ) their wives and had some food during Ramadan after `Isha'.
They complained to Allah's Messenger ﷺ .
Then Allah sent down: عَلِمَ اللَّهُ أَنَّكُمْ كُنتُمْ تَخْتانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ فَالـنَ بَـشِرُوهُنَّ ( Allah knows that you used to deceive yourselves, so He turned to you (accepted your repentance ) and forgave you.
So now have sexual relations with them)" This is the same narration that Al-`Awfi related from Ibn `Abbas. Allah said: وَابْتَغُواْ مَا كَتَبَ اللَّهُ لَكُمْ ( .
..and seek that which Allah has ordained for you (offspring ),) Abu Hurayrah, Ibn `Abbas, Anas, Shurayh Al-Qadi, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata', Ar-Rabi` bin Anas, As-Suddi, Zayd bin Aslam, Hakam bin `Utbah, Muqatil bin Hayyan, Al-Hasan Al-Basri, Ad-Dahhak, Qatadah, and others said that this Ayah refers to having offspring.
Qatadah said that the Ayah means, "Seek the permission that Allah has allowed for you." Sa`id narrated that Qatadah said, وَابْتَغُواْ مَا كَتَبَ اللَّهُ لَكُمْ ( and seek that which Allah has ordained for you, ) Time for Suhur Allah said: وَكُلُواْ وَاشْرَبُواْ حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ مِنَ الْفَجْرِ ثُمَّ أَتِمُّواْ الصِّيَامَ إِلَى الَّيْلِ ( ...and eat and drink until the white thread (light ) of dawn appears to you distinct from the black thread ( darkness of night ), then complete your fast till the nightfall.) Allah has allowed eating and drinking, along with having sexual intercourse, as we have stated, during any part of the night until the light of dawn is distinguished from the darkness of the night.
Allah has described that time as `distinguishing the white thread from the black thread.' He then made it clearer when He said: مِنَ الْفَجْرِ ( of dawn. ) As stated in a Hadith that Imam Abu `Abdullah Al-Bukhari recorded, Sahl bin Sa`d said, "When the following verse was revealed: وَكُلُواْ وَاشْرَبُواْ حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ ( Eat and drink until the white thread appears to you, distinct from the black thread ) and ( of dawn ) was not revealed, some people who intended to fast, tied black and white threads to their legs and went on eating till they differentiated between the two.
Allah then revealed the words, ( of dawn ), and it became clear to them that it meant ( the darkness of ) night and ( the light of ) day.
" Al-Bukhari recorded that Ash-Sha`bi said that `Adi said, "I took two strings, one black and the other white and kept them under my pillow and went on looking at them throughout the night, but could not make any distinction between the two.
So, the next morning I went to Allah's Messenger ﷺ and told him the whole story.
He said: «إِنَّ وِسَادَكَ إِذًا لَعَرِيضٌ، أَنْ كَانَ الْخَيْطُ الْأَبْيَضُ وَالْأَسْوَدُ تَحْتَ وِسَادَتِك» ( Your pillow is very wide if the white and black threads are under it! ) Some wordings for this Hadith read, «إِنَّكَ لَعَرِيضُ الْقَفَا» ( Your Qafa (back side of your neck ) is wide!) Some people said that these words meant that `Adi was not smart.
This is a weak opinion.
The narration that Al-Bukhari collected explains this part of the Hadith.
Al-Bukhari recorded that `Adi bin Hatim narrated: I said, "O Messenger of Allah ﷺ! What is the white thread from the black thread Are they actual threads" He said: «إنَّكَ لَعَرِيضُ الْقَفَا أَنْ أَبْصَرْتَ الْخَيْطَيْنِ، ثُمَّ قَالَ: لَا بَلْ هُوَ سَوَادُ اللَّيْلِ وَبَيَاضُ النَّهَار» ( Your Qafa is wide if you see the two threads.
Rather, they are the blackness of the night and the whiteness of the daylight. ) Suhur is recommended Allah allowed eating and drinking until dawn, it represents proof that Suhur is encouraged, since it is a Rukhsah ( concession or allowance ) and Allah likes that the Rukhsah is accepted and implemented.
The authentic Sunnah indicates that eating the Suhur is encouraged.
It is reported in the Two Sahihs that Anas narrated that Allah's Messenger ﷺ said: «تَسَحَّرُوا فَإِنَّ فِي السَّحُورِ بَرَكَة» ( Eat the Suhur, for there is a blessing in Suhur. ) Muslim reported that `Amr bin Al-`As narrated that Allah's Messenger ﷺ said: «إِنَّ فَصْلَ مَا بَيْنَ صِيَامِنَا وصِيَامِ أَهْلِ الْكِتَابِ أَكْلَةُ السَّحَر» ( The distinction between our fast and the fast of the People of the Book is the meal of Suhur. ) Imam Ahmad reported that Abu Sa`id narrated that Allah's Messenger ﷺ said: «السَّحُورُ أَكْلُهُ بَرَكَةٌ فَلَا تَدَعُوهُ، وَلَوْ أَنَّ أَحَدَكُمْ تَجْرَعُ جُرْعَةَ مَاءٍ، فَإِنَّ اللهَ وَمَلَائِكَتَهُ يُصَلُّون عَلَى الْمُتَسَحِّرِين» ( Suhur is a blessed meal.
Hence, do not abandon it, even if one just takes a sip of water.
Indeed, Allah and His angels send Salah (blessings ) upon those who eat Suhur.) There are several other Hadiths that encourage taking the Suhur, even if it only consists of a sip of water. It is preferred that Suhur be delayed until the time of dawn.
It is recorded in the Two Sahihs that Anas bin Malik narrated that Zayd bin Thabit said, "We had Suhur with Allah's Messenger ﷺ and then went on to pray." Anas asked, "How much time was there between the Adhan ( call to prayer ) and the Suhur" He said, "The time that fifty Ayat take ( to recite )." Imam Ahmad recorded Abu Dharr saying that Allah's Messenger ﷺ said: «لَا تَزَالُ أُمَّتِي بِخَيْرٍ مَا عَجَّلُوا الْإِفْطَارَ وَأَخَّرُوا السُّحُور» ( My Ummah will always retain goodness as long as they hasten in breaking the fast and delay the Suhur. ) There are several Hadiths that narrate that the Prophet called Suhur "the blessed meal." There are narrations from several of the Salaf that they allowed the Suhur to be eaten later until close to Fajr.
This is is reported from Abu Bakr, `Umar, `Ali, Ibn Mas`ud, Hudhayfah, Abu Hurayrah, Ibn `Umar, Ibn `Abbas and Zayd bin Thabit.
It is also reported from many of the Tabi`in, such as Muhammad bin `Ali bin Husayn, Abu Mijlaz, Ibrahim An-Nakha`i, Abu Ad-Duha, Abu Wa'il and other companions of Ibn Mas`ud.
This is also the opinion of `Ata', Al-Hasan, Hakam bin `Uyainah, Mujahid, `Urwah bin Az-Zubayr, Abu Sha`tha' Jabir bin Zayd, Al- A`mash and Ma`mar bin Rashid.
We have mentioned the chains of narrations for their statements in our ( Ibn Kathir's ) book about Siyam ( Fasting ), and all praise is due to Allah. It is also recorded in the Two Sahihs that Al-Qasim said that `A'ishah narrated that Allah's Messenger ﷺ said: «لَا يَمْنَعُكُمْ أَذَانُ بِلَالٍ عَنْ سَحُورِكُمْ، فَإِنَّهُ يُنَادِي بِلَيْلٍ، فَكُلُوا وَاشْرَبُوا حَتَّى تَسْمَعُوا أَذَانَ ابْنِ أُمِّ مَكْتُومٍ، فَإِنَّهُ لاَ يُؤَذِّنُ حَتَّى يَطْلُعَ الْفَجْر» ( The Adhan pronounced by Bilal should not stop you from taking Suhur, for he pronounces the Adhan at night.
Hence, eat and drink until you hear the Adhan by Ibn Umm Maktum, for he does not call the Adhan until dawn. ) This is the wording collected by Al-Bukhari. Imam Ahmad reported that Qays bin Talq quoted from his father that Allah's Messenger ﷺ said: «لَيْسَ الْفَجْرُ الْمُسْتَطِيلَ فِي الْأُفُقِ وَلَكِنِ الْمُعْتَرِضُ الْأَحْمَر» ( Dawn is not the (ascending ) glow of white light of the horizon.
Rather, it is the red ( radiating ) light.) Abu Dawud and At-Tirmidhi also recorded this Hadith, but their wording is: «كُلُوا واشْرَبُوا، وَلَا يَهِيدَنَّكُمُ السَّاطِعُ الْمُصْعِدُ، فَكُلُوا واشْرَبُوا حَتَّى يَعْتَرِضَ لَكُمُ الْأَحْمَر» ( Eat and drink and do not be rushed by the ascending (white ) light.
Eat and drink until the redness ( of the dawn ) appears.) Ibn Jarir ( At-Tabari ) recorded that Samurah bin Jundub narrated that Allah's Messenger ﷺ said: «لَا يَغُرَّنَّكُمْ أَذَانُ بِلَالٍ وَلَا هَذَا الْبَيَاضُ لِعَمُودِ الصُّبْحِ حَتَّى يَسْتَطِير» ( Do not be stopped by Bilal's Adhan or the (ascending ) whiteness, until it spreads.) Muslim also recorded this Hadith. Q: Is it "Haram" to begin fasting while "Junub"? Answer to: "Is there harm in starting the month of fasting while junub?" is: NO. Issue: Among the benefits of allowing sexual activity, eating and drinking until dawn for those who are fasting, is that it is allowed to start the fast while Junub ( in the state of impurity after sexual discharge ), and there is no harm in this case if one takes a bath any time in the morning after waking up, and completes the fast.
This is the opinion of the Four Imams and the majority of the scholars.
Al-Bukhari and Muslim recorded that `A'ishah and Umm Salamah said that Allah's Messenger ﷺ used to wake up while Junub from sexual intercourse, not wet dreams, and he would take a bath and fast.
Umm Salamah added that he would not break his fast or make up for that day. Muslim recorded that `A'ishah said that a man asked: يَا رَسُولَ اللهِ، تُدْرِكُنِي الصَّلَاةُ وَأَنَا جَنُبٌ فَأَصُومُ؟ فَقَالَ رَسُولُ اللهِصلى الله عليه وسلّم: «وَأَنَا تُدْرِكُنِي الصَّلاةُ وَأَنَا جُنُبٌ فَأَصُوم» "O Messenger of Allah ﷺ! The ( Dawn ) prayer time starts while I am Junub, should I fast" Allah's Messenger ﷺ replied, ( And I.
The prayer time starts while I am Junub and I fast. ) He said, "You are not like us, O Messenger of Allah ﷺ! Allah has forgiven your previous and latter sins." Allah's Messenger ﷺ said: «وَاللهِ إِنَّي لَأَرْجُو أَنْ أَكُونَ أَخْشَاكُمْ للهِ وَأَعْلَمَكُمْ بِمَا أَتَّقِي» ( By Allah! I hope that I have the most fear from Allah among you and the best knowledge of what Taqwa is. ) And Allah Knows Best Question: "Does Fasting End Exactly at Sunset?" Answer: Let us look to what Allah said: ثُمَّ أَتِمُّواْ الصِّيَامَ إِلَى الَّيْلِ ( ...then complete your fast till the nightfall. ) This Ayah orders breaking the fast at sunset.
It is recorded in the Two Sahihs that `Umar bin Al-Khattab said that Allah's Messenger ﷺ said: «إِذَا أَقْبَلَ اللَّيْلُ مِنْ ههُنَا، وَأَدْبَرَ النَّهَارُ مِنْ ههُنَا فَقَدْ أَفْطَرَ الصَّائِم» ( If the night comes from this direction (the east ), and the day departs from that direction ( the west ), then the fasting person breaks his fast.) It is reported that Sahl bin Sa`d As-Sa`idi narrated that Allah's Messenger ﷺ said: «لَا يَزَالُ النَّاسُ بِخَيْرٍ مَا عَجَّلُوا الْفِطْر» ( The people will retain goodness as long as they hasten in breaking the fast. ) Imam Ahmad recorded that Abu Hurayrah narrated that the Prophet said: «يَقُولُ اللهُ عَزَّ وَجَلَّ: إِنَّ أَحَبَّ عِبَادِي إِلَيَّ أَعْجَلُهُمْ فِطْرًا» ( Allah the Exalted said, `The dearest among My servants to Me are those who hasten in breaking the fast the most.' ) At-Tirmidhi recorded this Hadith and said that this Hadith is Hasan Gharib. Prohibition of Uninterrupted Fasting ( Wisal ) There are several authentic Hadiths that prohibit Al-Wisal, which means continuing the fast through the night to the next night, without eating.
Imam Ahmad recorded Abu Hurayrah saying that Allah's Messenger ﷺ said: «لَا تُوَاصِلُوا» قَالُوا: يَارَسُولَ اللهِ إِنَّكَ تُوَاصِلُ، قَالَ: «فَإِنِّي لَسْتُ مِثْلَكُمْ إِنِّي أَبِيتُ يُطْعِمُنِي رَبِّي وَيَسْقِينِي» ( Do not practice Al-Wisal in fasting. ) So, they said to him, "But you practice Al-Wisal, O Allah's Messenger ﷺ!" The Prophet replied, "( I am not like you, I am given food and drink during my sleep by my Lord. ) ,So, when the people refused to stop Al-Wisal, the Prophet fasted two days and two nights ( along with those who practiced Wisal ) and then they saw the crescent moon ( of the month of Shawwal ).
The Prophet said to them ( angrily ): «لَوْ تَأَخَّرَ الْهِلَالُ لَزِدْتُكُم» ( If the crescent had not appeared, I would have made you fast for a longer period. ) That was as a punishment for them ( when they refused to stop practicing Al-Wisal ).
This Hadith is also recorded in the Sahihayn. The prohibition of Al-Wisal was also mentioned in a number of other narrations.
It is a fact that practicing Al-Wisal was one of the special qualities of the Prophet , for he was capable and assisted in his practice of it.
It is obvious that the food and drink that the Prophet used to get while practicing Al-Wisal was spiritual and not material, otherwise he would not be practicing Al-Wisal.
We should mention that it is allowed to refrain from breaking the fast from sunset until before dawn ( Suhur ).
A Hadith narrated by Abu Sa`id Khudri states that Allah's Messenger ﷺ said: «لَا تُوَاصِلُوا فَأَيُّكُمْ أَرَادَ أَنْ يُوَاصِلَ فَلْيُوَاصِلْ إِلَى السَّحَر» ( Do not practice Al-Wisal, but whoever wishes is allowed to practice it until the Suhur. ) They said, "You practice Al-Wisal, O Messenger of Allah ﷺ!" He said: «إِنِّي لَسْتُ كَهَيْئَتِكُمْ، إِنِّي أَبِيتُ لِي مُطْعِمٌ يُطْعِمُنِي وَسَاقٍ يَسْقِينِي» ( I am not similar to you, for I have One Who makes me eat and drink during the night. ) This Hadith is also collected in the Two Sahihs. The Rulings of I`tikaf Allah said: وَلاَ تُبَـشِرُوهُنَّ وَأَنتُمْ عَـكِفُونَ فِي الْمَسَـجِدِ ( And do not have sexual relations with them (your wives ) while you are in I`tikaf in the Masjids.) `Ali bin Abu Talhah reported that Ibn `Abbas said, "This Ayah is about the man who stays in I`tikaf at the mosque during Ramadan or other months, Allah prohibited him from touching ( having sexual intercourse with ) women, during the night or day, until he finishes his I`tikaf." Ad-Dahhak said, "Formerly, the man who practiced I`tikaf would go out of the mosque and, if he wished, would have sexual intercourse ( with his wife ).
Allah then said: وَلاَ تُبَـشِرُوهُنَّ وَأَنتُمْ عَـكِفُونَ فِي الْمَسَـجِدِ ( And do not have sexual relations with them (your wives ) while you are in I`tikaf in the Masjids.) meaning, `Do not touch your wives as long as you are in I`tikaf, whether you were in the mosque or outside of it'." It is also the opinion of Mujahid, Qatadah and several other scholars, that the Muslims used to have sexual intercourse with the wife while in I`tikaf if they departed the mosque until the Ayah was revealed.
Ibn Abu Hatim commented, "It was reported that Ibn Mas`ud, Muhammad bin Ka`b, Mujahid, `Ata' Al-Hasan, Qatadah, Ad-Dahhak, As-Suddi, Ar-Rabi` bin Anas and Muqatil said that the Ayah means, `Do not touch the wife while in I`tikaf."' What Ibn Abu Hatim reported from these people is the agreed upon practice among the scholars.
Those who are in I`tikaf are not allowed to have sexual intercourse as long as they are still in I`tikaf in the mosque.
If one has to leave the mosque to attend to a need, such as to relieve the call of nature or to eat, he is not allowed to kiss or embrace his wife or to busy himself with other than his I`tikaf.
He is not even allowed to visit ailing persons, but he can merely ask about their condition while passing by.
I`tikaf has several other rulings that are explained in the books ( of Fiqh ), and we have mentioned several of these rulings at the end of our book on Siyam ( Fasting ), all praise is due to Allah.
Furthermore, the scholars of Fiqh used to follow their explanation of the rules for fasting with the explanation of the rules for I`tikaf, as this is the way these acts of worship were mentioned in the Qur'an. By mentioning I`tikaf after fasting, Allah draws attention to practicing I`tikaf during the month of the fast, especially the last part of the month.
The Sunnah of Allah's Messenger ﷺ is that he used to perform I`tikaf during the last ten nights of the month of Ramadan until he died.
Afterwards, the Prophet's wives used to perform I`tikaf as the Two Sahihs recorded from `A'ishah the Mother of the believers.
It is reported in the Two Sahihs that Safiyyah, the daughter of Huyai, went to Allah's Messenger ﷺ to visit him in the mosque while he was in I`tikaf.
She had a talk with him for a while, then she got up in order to return home.
The Prophet accompanied her back home, as it was night.
Her house was at Usamah bin Zayd's house on the edge of Al-Madinah.
While they were walking, two Ansari men met them and passed by them in a hurry, for they were shy to bother the Prophet while he was walking with his wife.
He told them: «عَلى رِسْلِكُمَا، إِنَّهَا صَفِيَّةُ بِنْتُ حُيَي» ( Do not run away! She is (my wife ) Safiyyah bint Huyai.) Both of them said, "All praise is due to Allah, ( How dare we think of any evil ) O Allah's Messenger ﷺ!" The Prophet said ( to them ): «إِنَّ الشَّيْطَانَ يَجْرِي مِنِ ابْنِ آدَمَ مَجْرَى الدَّمِ، وَإِنِّي خَشِيتُ أَنْ يَقْذِفَ فِي قُلُوبِكُمَا شَيْئًا، أَوْ قَالَ: شَرًّا» ( Shaytan reaches everywhere in the human body, that the blood reaches.
I was afraid lest Shaytan might suggest an evil thought in your minds. ) Imam Ash-Shafi`i commented, "Allah's Messenger ﷺ sought to teach his Ummah to instantly eliminate any evil thought, so that they do not fall into the prohibited.
They ( the two Ansari men ) had more fear of Allah than to think evil of the Prophet .
Allah knows best." The Ayah ( 2:187 ) prohibits sexual intercourse and anything like kissing or embracing that might lead to it during I`tikaf.
As for having the wife helping the husband, it is allowed.
It is reported in the Two Sahihs that `A'ishah said, "Allah's Messenger ﷺ would bring his head near me ( in her room ) and I would comb his hair, while I was on my menses.
He would enter the room only to attend to what a man needs." Allah's statement: تِلْكَ حُدُودُ اللَّهِ ( These are the limits (set ) by Allah) means, `This is what We have explained, ordained, specified, allowed and prohibited for fasting.
We also mentioned the fast's objectives, what is permitted during it, and what is required of it.
These are the set limits that Allah has legislated and explained, so do not come near them or transgress them.' `Abdur-Rahman bin Zayd bin Aslam said, "( Allah's set limits mentioned in the Ayah ) mean these four limits ( and he then recited ): أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَآئِكُمْ ( It is made lawful for you to have sexual relations with your wives on the night of As-Siyam (fasting ).) and he recited up to: ثُمَّ أَتِمُّواْ الصِّيَامَ إِلَى الَّيْلِ ( then complete your Sawm (fast ) till the nightfall.) My father and other's used to say similarly and recite the same Ayah to us." Allah said: كَذلِكَ يُبَيِّنُ اللَّهُ آيَاتِهِ لِلنَّاسِ ( Thus does Allah make clear His Ayat to mankind ) meaning, `Just as He explains the fast and its rulings, He also explains the other rulings by the words of His servant and Messenger, Muhammad ﷺ .' Allah continues: لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ ( to mankind that they may attain Taqwa. ) meaning, `So that they know how to acquire the true guidance and how to worship ( Allah ).' Similarly, Allah said: هُوَ الَّذِى يُنَزِّلُ عَلَى عَبْدِهِ ءَايَـتٍ بَيِّنَـتٍ لِّيُخْرِجَكُمْ مِّنَ الظُّلُمَـتِ إِلَى النُّورِ وَإِنَّ اللَّهَ بِكُمْ لَرَءُوفٌ رَّحِيمٌ ( It is He Who sends down manifest Ayat to His servant (Muhammad ) that He may bring you out from ( types of ) darkness into the light.
And verily, Allah is to you full of kindness, Most Merciful.) ( 57:9 )

( It is made lawful for you to go unto your wives on the night of the fast ) for sexual intercourse. ( They are raiment for you ) a repose for you ( and you are raiment for them ) a repose for them. ( Allah is aware that ye were deceiving yourselves in this respect ) by having sexual intercourse with them at night ( and He hath turned in mercy towards you ) He forgave you ( and relieved you ) from your deception and did not punish you. ( So ) now that it is made lawful, ( hold intercourse with them and seek that which Allah hath ordained for you ) to have a righteous child; this verse was revealed about ’Umar Ibn al-Khattab, ( and eat and drink ) from the time the night falls ( until the white thread becometh distinct to you from the black thread of the dawn ) i.e. until the light of day becomes distinct to you from the darkness of night. ( Then strictly observe the fast till nightfall ) the beginning of nightfall; this verse was revealed about Sirmah Ibn Malik Ibn ’Adiyy ( and touch them not ) do not have sexual intercourse with them, ( while you are at your devotions ) in pious retreat ( in the mosques ) whether this is during the day or the night. ( These are the limits imposed by Allah ) such sexual intercourse is a transgression against Allah, ( so approach them not ) abstain from having sexual intercourse with your wives, during the day and at night, while you are in such retreats. ( Thus Allah expoundeth His revelations ) His commands and prohibitions ( to mankind ) as He has exposited this matter ( that they may ward off (evil )) they may ward off transgressing against Him. This verse was revealed about a group of Companions of Allah’s Messenger ( pbuh ) among whom were ’Ali Ibn Abi Talib and ’Ammar Ibn Yasir, who were in retreat in the mosque and used to go to their wives whenever they needed them, and then take a ritual bath and return to the mosque. Henceforth but they were forbidden to do so.

It is made lawful for you to have sexual relations with your wives on the night of As-Saum (the fasts). They are Libas [i.e. body cover, or screen, or Sakan, (i.e. you enjoy the pleasure of living with her - as in Verse 7:189) Tafsir At-Tabari], for you and you are the same for them. Allah knows that you used to deceive yourselves, so He turned to you (accepted your repentance) and forgave you. So now have sexual relations with them and seek that which Allah has ordained for you (offspring), and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Saum (fast) till the nightfall. And do not have sexual relations with them (your wives) while you are in I'tikaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques. These are the limits (set) by Allah, so approach them not. Thus does Allah make clear His Ayat (proofs, evidences, lessons, signs, revelations, verses, laws, legal and illegal things, Allah's set limits, orders, etc.) to mankind that they may become Al-Muttaqun (the pious - see V. 2:2).

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