Overview (Verse 187)
 
Further Rules on Fasting
 
The sūrah then resumes its elaboration on the rules of fasting. It points out that, in addition to food and drink, married Muslims are permitted sexual intimacy with their spouses between sunset and dawn. It gives the exact time for the fasting which extends from dawn till sunset. It points out that during any period when people retire to a mosque for worship in Ramadan, i.e. i`tikāf, sexual intimacy is not permitted for married people.
 
It is lawful for you to be intimate with your wives during the night preceding the fast. They are as a garment for you, as you are for them. God is aware that you have been deceiving yourselves in this respect, and He has turned to you in His mercy and pardoned you. So, you may now lie with them and seek what God has ordained for you. Eat and drink until you can see the white streak of dawn against the blackness of the night. Then resume the fast till nightfall. Do not lie with your wives when you are in retreat in the mosques. These are the bounds set by God, so do not come near them. Thus God makes clear His revelations to people, that they may remain God- fearing. (Verse 187)
 
When fasting was first instituted, once one got to sleep at night, one would not eat, drink or have sexual intercourse with his wife, even if one woke up before dawn. It so happened that some Muslims did not have anything to eat at the time of the evening meal. One person was overtaken by sleep before he could eat anything and had to fast the following day as well, which made the fast arduous. Likewise, some were inclined to have sexual intercourse and did so. The Prophet became acutely aware of the hardship the Muslims were experiencing. Soon afterwards, God eased the situation by revealing this verse as a token of His mercy and benevolence.
 
“It is lawful for you to be intimate with your wives during the night preceding the fast.” (Verse 187) The Arabic expression translated here as ‘to be intimate with one’s wife’ denotes the preliminaries of sex, or denotes sexual intercourse. In fact, both are intended here and made lawful. However, in setting out this rule, God does not overlook to describe the marital relationship in transparent and compassionate terms: “They are as a garment for you, as you are for them.” The word used to describe the marital relationship in the Arabic original is libās, literally meaning garment. Marriage does indeed cover and protect both spouses. Islam fully takes into account man’s natural drives, instincts and desires. It elevates man, treating him as one integral entity. Accordingly, Islam responds to the needs of the flesh, incorporating them into a decent and virtuous context.
 
The verse reveals the fact that some Muslims were finding it difficult to suppress their natural sexual desires, and some were even breaking the rules: “God is aware that you have been deceiving yourselves in this respect, and He has turned to you in His mercy and pardoned you.” (Verse 187) The self deception mentioned here refers to suppressed desires, or to the breach of the rules, as happened in some cases. Whichever was the case, the Qur’ān affirms that God understood their weaknesses and forgave them. New rules are laid down: “You may now lie with them and seek what God has ordained for you.” (Verse 187) It tells the Muslims that they are allowed to enjoy the intimacy of their spouses to satisfy their craving and to seek offspring, both of which are legitimate aspects of the relationship.
 
Thus, marriage is given a much wider dimension and higher objectives, over and above the mere satisfaction of the carnal sexual desire. It assumes an honourable status that must be cherished, treasured and protected.
 
These hints that the Qur’ān gives from time to time indicate the credit that should be given to the effort Islam dedicates to raising man’s moral and ethical standards within the parameters of his human nature and disposition. This is what makes Islam such a unique, practical and effective way for education and development. It is, after all, God’s way.
 
The verse goes on to define the parts of the day and night allocated for fasting and eating, respectively, which, when taken with reports from the Prophet’s own practice, indicate that fasting begins not long before sunrise. However, it seems to me that we, in Egypt, start fasting sometime before it is due, perhaps as a precautionary measure.
 
Ibn Jarīr relates on the authority of Samurah ibn Jundub who quotes the Prophet as saying: “Do not take much heed of Bilāl’s call for dawn Prayer or this whiteness; do not start the fast until dawn breaks fully.” Another version quotes the Prophet as saying: “Do not abstain from eating if you hear Bilāl calling for the dawn Prayer, or when you see the elongated dawn light. But begin the fast when the dawn spreads over the horizon.” This means the light spreading in the eastern sky a short while before sunrise. It is also important to recall here that Bilāl used to raise the call to prayer early to wake people up, while Ibn Umm Maktūm used to make a second call at a later time to indicate the beginning of the fast. Hence, the Prophet clarifies the point of starting the fast.
 
The sūrah then instructs the Muslims not to lie with their wives when they decide to retreat in the mosques. This is a reference to a special practice known in Arabic as i`tikāf. It is an act of devotion involving a stay in the mosque for several days during the last ten days of the month of Ramadan, for prolonged Prayer, recitation of the Qur’ān, reflection and spiritual rejuvenation. Once one decides to observe i`tikāf one will only go home when it is necessary. The Prophet was known to observe this practice during the last ten days of the month. To enhance their sense of devotion and enable them to concentrate their hearts and minds on the worship of God during such retreat, or i`tikāf Muslims are barred from sexual intercourse with their wives during such period.
 
The sūrah then links these rules and instructions directly with God, emphasizing that: “These are the bounds set by God, so do not come near them.” (Verse 187) Although the Qur’ān uses the words ‘come near’, the warning is against the violation of these bounds. But a margin of safety has to be maintained, because man cannot always rely on his moral strength and self-control. It is far better to keep away from evil rather than walk into it, over-confident of resisting, and then failing to do so. Prudence is liable to develop and cultivate that very precious quality of God-fearing, one of the most fundamental goals the Qur’ān is coaching man to attain in his life: “Thus God makes clear His revelations to people, that they may remain God fearing.” (Verse 187)