The Qur’an (Al-Baqarah 2:151–152) highlights Allah’s Great blessing upon humanity by sending the Prophet Muhammad (peace and blessings be upon him), who recites the divine verses, purifies souls, and teaches the Book and wisdom—thereby guiding both the inner and outer aspects of human life. This mission is also the fulfillment of the supplication of Prophet Ibrahim (peace be upon him), and the designation of the Ka‘bah as the Qiblah reflects unity and divine wisdom in Islamic practice. Furthermore, the Qur’an (Aal ‘Imran 3:7) distinguishes between clear (muhkamat) and ambiguous (mutashabihat) verses, while the Prophet (peace be upon him) explained that those who pursue ambiguous verses with the intent of causing discord are misguided and should be avoided. Additional Hadith emphasize the importance of beneficial knowledge, adherence to the Sunnah, and sincerity, such as the saying: “The best among you are those who learn the Qur’an and teach it,” and “I leave behind two things; if you hold fast to them, you will never go astray: the Book of Allah and my Sunnah.” Altogether, this message underscores that true success in Islam lies in Adherence to the Qur’an and the Sunnah ,remembrance and gratitude to Allah, purification of the soul, and avoiding misguidance—leading to success in both this world and the Hereafter.

Keywards: Qur’an and Hadith, Islamic perspective, Recitation of Qur’an, Unity in Islam

Introduction:

Allah Almighty said in Quran;

كَمَآ اَرْسَلْنَا فِيْكُمْ رَسُوْلًا مِّنْكُمْ يَتْلُوْا عَلَيْكُمْ اٰيٰتِنَا وَيُزَكِّيْكُمْ وَيُعَلِّمُكُمُ الْكِتٰبَ وَالْحِكْمَةَ وَيُعَلِّمُكُمْ مَّا لَمْ تَكُوْنُوْا تَعْلَمُوْنَ ):۔القرآن،البقرۃ:151

Even as We have sent unto you an apostle from among yourselves to convey unto you Our messages, and to cause you to grow in purity, and to impart unto you revelation and wisdom, and to teach you that which you knew not:

interpretation

These verses conclude the discussion on the theme of the Qabalah قبلہ or religious orientation. So, Verse 151 repeats the second part of the prayer of Sayyad Ibrahim (علیہ السلام) with which the discussion had begun (Verses 127 – 129). He had, as one would recall, prayed Allah to accept his founding of the Kabbah کعبہ ، and to send among his progeny a Messenger from among themselves. The subsequent discussion on the subject of the Qabalah قبلہ has already shown that the first prayer has been heard and accepted. Now, Verse 151 declares that similarly the second request has also been granted, suggesting that since the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) has been sent in answer to the prayer of the founder of the Kabbah کعبہ ، it is no wonder that it should be appointed as his Qiblah قبلہ . Verse 151 has specifically mentioned that the new Prophet (Muhammad (صلی اللہ علیہ وآلہ وسلم)) is sent with the same attributes as specified by Sayyidna Ibrahim (علیہ السلام) in his prayer, namely: (1) He recites to them the verses of the Qur’an; (2) He teaches them the Book and the wisdom; (3) He purifies them; (4) He teaches them things which his listeners did not know of, nor could they be found in the earlier Divine Books or through individual reason.

Since Allah has, in granting the two prayers, sent such great blessings to mankind, Verse 152 asks men to “remember” Him as the Supreme Benefactor, and to render Him thanks by being obedient. As long as they do so, Allah will “remember” them in showering on them His material and spiritual blessings. The verse ends with the reminder that men should not be ungrateful to Allah in denying His blessings or in being disobedient. In the light of this commentary, one can see that the word “as” (in Arabic, the letter Kaf which denotes a comparison between two terms) provides the link between Verse 151 and Verse 152. But, according to al-Qurtubi, the word Kaf or “as” is connected with the first phrase of Verse 152 -: “Remember Me, then”. Viewed in the line of this syntactical relationship, the two verses, taken together, would mean that the ability to “remember” Allah is as much a blessing for men as the ordination of the new Qiblah قبلہ and the coming of the Last Prophet (صلی اللہ علیہ وآلہ وسلم) ، and hence it is the duty of men to render thanks to Allah, so that they may continue to receive His favours.

 The Holy Prophet said:

حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ قَالَ حَدَّثَنَا يَزِيدُ بْنُ إِبْرَاهِيمَ عَنِ ابْنِ أَبِي مُلَيْكَةَ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَائِشَةَ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَلَا هَذِهِ الْآيَةَ هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَإِذَا رَأَيْتُمْ الَّذِينَ يَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ فَأُولَئِكَ الَّذِينَ سَمَّى اللَّهُ أَوْ فَهُمْ فَاحْذَرْهُمْ(Musnad Aḥmad, Volume 9, Hadith 611)

Narrated by ʿAbd al-Raḥmān ibn Mahdī: Yazīd ibn Ibrāhīm narrated to us from Ibn Abī Mulaykah, from al-Qāsim ibn Muḥammad, from ʿĀʾishah (may Allah be pleased with her) that the Prophet (peace and blessings be upon him) recited this verse:”He is the One who has sent down to you the Book. In it are verses that are clear and decisive—they are the foundation of the Book—and others are ambiguous. As for those in whose hearts is deviation, they follow what is ambiguous thereof, seeking discord and seeking its interpretation. And no one knows its true interpretation except Allah.”Then the Messenger of Allah (peace and blessings be upon him) said:

“So when you see those who follow what is ambiguous in it, they are the ones whom Allah has named (as deviant), so beware of them.”

Conclusion

In conclusion, the Qur’an stands as the ultimate, perfect, and eternal guidance revealed by Allah Almighty for the success of humanity in both this world and the Hereafter. Through the noble mission of the Prophet Muhammad (peace and blessings be upon him), mankind was blessed with divine revelation, purification of the soul, and practical wisdom that shapes every aspect of life. The Qur’anic teachings, supported by authentic Hadith, clearly distinguish between what is evident and what requires humility and restraint, warning believers against misinterpretation and deviation. True guidance, therefore, lies in sincere adherence to the Qur’an and the Sunnah, coupled with constant remembrance of Allah, gratitude for His great blessings, and a commitment to righteous action. A true believer seeks beneficial knowledge, avoids confusion and (discord), and strives for spiritual purification. By holding firmly to divine guidance and remaining steadfast upon truth, one attains inner peace, harmony, and ultimately the pleasure of Allah, which is the greatest success.

The post The Eternal Wisdom of the Holy Qur’an appeared first on The Global Educationist.

This blessed verse (Surah Al-Baqarah 2:187) explains the rulings of fasting in Ramadan in a wise and balanced way, further clarified through the teachings of the Qur’an and Hadith. Allah describes the relationship between husband and wife as garments for one another, symbolizing love, comfort, protection, and closeness. The Qur’an also highlights the main purpose of fasting: “so that you may become mindful of Allah (taqwa).”Authentic Hadith collections like Sahih Bukhari and Sahih Muslim mention that Prophet Muhammad (peace be upon him) used to observe i‘tikaf during the last ten days of Ramadan, showing the importance of devotion and spiritual focus.This verse shows that Islam is a natural and practical way of life, which considers human needs while guiding them with discipline. Eating, drinking, and marital relations are allowed at night as a mercy and ease from Allah, while fasting during the day builds self-control. During i‘tikaf, believers avoid worldly relations to fully focus on worship. These are the limits set by Allah, and following them helps a person develop piety, patience, and closeness to Him.

Keywords: Ramadan fasting rules, Night permission for marital relations, Allah’s mercy and forgiveness, Fasting from dawn to sunset,  Self-control and discipline,  Avoiding relations during I‘tikaf, Limits set by Allah (Hudood Allah), Development of Taqwa (God-consciousness), Balance between physical needs and spirituality.

Allah Almighty said in Quran:

اُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ اِلٰى نِسَاۗىِٕكُمْ ۭ ھُنَّ لِبَاسٌ لَّكُمْ وَاَنْتُمْ لِبَاسٌ لَّهُنَّ ۭعَلِمَ اللّٰهُ اَنَّكُمْ كُنْتُمْ تَخْتَانُوْنَ اَنْفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنْكُمْ ۚ فَالْئٰنَ بَاشِرُوْھُنَّ وَابْتَغُوْا مَا كَتَبَ اللّٰهُ لَكُمْ ۠وَكُلُوْا وَاشْرَبُوْا حَتّٰى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْاَبْيَضُ مِنَ الْخَيْطِ الْاَسْوَدِ مِنَ الْفَجْرِ ۠ ثُمَّ اَتِمُّوا الصِّيَامَ اِلَى الَّيْلِ ۚ وَلَا تُـبَاشِرُوْھُنَّ وَاَنْتُمْ عٰكِفُوْنَ ۙ فِي الْمَسٰجِدِ ۭ تِلْكَ حُدُوْدُ اللّٰهِ فَلَا تَقْرَبُوْھَا ۭ كَذٰلِكَ يُبَيِّنُ اللّٰهُ اٰيٰتِهٖ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُوْنَ۔القرآن،البقرۃ:187۔

IT IS lawful for you to go in unto your wives during the night preceding the [day’s] fast: they are as a garment for you, and you are as a garment for them. God is aware that you would have deprived yourselves of this right, and so He has turned unto you in His mercy and removed this hardship from you. Now, then, you may lie with them skin to skin, and avail yourselves of that which God has ordained for you, and eat and drink until you can discern the white streak of dawn against the blackness of night, and then resume fasting until nightfall; but do not lie with them skin to skin when you are about to abide in meditation in houses of worship.  These are the bounds set by God: do not, then, offend against them – [for] it is thus that God makes clear His messages unto mankind, so that they might remain conscious of Him.

Interpatation

(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.

The Holy Prophet(صلی اللہ علیہ وآلہ وسلم) said:

عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ کَانَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ يَعْتَکِفُ الْعَشْرَ الْأَوَاخِرَ مِنْ رَمَضَانَ(Sahih Bukhari: Volume 1: Hadith Number 1947)

Narrated Abdullah bin Umar (RA):  Allah’s Apostle (صلی اللہ علیہ وآلہ وسلم) used to practise Itikaf in the last ten days of the month of Ramadan.

Conclusion

In conclusion, Surah Al-Baqarah (2:187) beautifully explains the rules of fasting and i‘tikaf in Ramadan with wisdom, mercy, and balance. Allah has made the religion easy for believers and has not placed unnecessary difficulty upon them. The verse shows that husbands and wives are a source of love, comfort, and protection for one another, and it allows them to have marital relations during the night as a sign of Allah’s kindness and understanding of human needs. It also clearly states that fasting begins at dawn and continues until sunset, teaching Muslims discipline, patience, and self-control throughout the day. The command to avoid marital relations during i‘tikaf highlights the importance of full devotion, spiritual focus, and dedication to worship inside the mosque. I‘tikaf helps a person stay away from worldly distractions and spend time in prayer, remembrance, and reflection. The practice of Prophet Muhammad (peace be upon him), who regularly performed i‘tikaf in the last ten days of Ramadan, shows its great value and importance. Overall, fasting and i‘tikaf guide a believer toward taqwa, inner purity, self-discipline, and closeness to Allah, especially in the blessed month of Ramadan.

The post Ramadan I‘tikaf: Worship, Repentance, and Spiritual Awakening appeared first on The Global Educationist.

Fasting in Ramadan is presented in the Qur’an as a significant act of worship and a divine command whose main purpose is to develop taqwa (God-consciousness) in believers. In Surah Al-Baqarah (2:183), Allah addresses the believers and declares that fasting has been prescribed for them just as it was prescribed for the people before them, so that they may become righteous and mindful of God. The interpretation of this verse explains that fasting requires Muslims to abstain from food, drink, and marital relations from dawn until sunset for a fixed number of days. Through this discipline, a believer learns patience, self-control, and spiritual purification while strengthening the connection with Allah. The teachings of the Prophet Muhammad ﷺ further highlight the spiritual rewards of observing the fast during Ramadan. As narrated by Abu Hurairah in Sahih Bukhari, the Prophet ﷺ said that whoever believes in Allah and His Messenger, performs the prayers correctly, and fasts in the month of Ramadan will be granted Paradise by Allah, whether he struggles in the cause of Allah or remains in his homeland. The hadith also mentions that Paradise has one hundred (levels), and believers are encouraged to ask Allah for Al-Firdaus, the highest and most excellent part of Paradise. Thus, the Qur’an, its interpretation, and the hadith together show that fasting in Ramadan is not merely physical abstinence but a profound spiritual practice that purifies the soul, strengthens faith, and leads believers toward eternal success and the promise of Paradise.

Keywords: Ramadan Fasting, Qur’an, Patience and Self-Control, Promise of Paradise, Teachings of Prophet Muhammad ﷺ, Al-Firdaus, Faith and Righteousness

Allah almighty  said in Quran:

يٰٓاَيُّهَا الَّذِيْنَ اٰمَنُوْا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَي الَّذِيْنَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُوْنَ۔آلقرآن،آلبقرۃ:183۔

O ye who believe! prescribed unto you is fasting even as it was prescribed unto those before you, that haply ye may fear God.

Interpretation:

( O ye who believe! Fasting is prescribed for you) for a specific number of days; it is said that this means: fasting is prescribed for you: you abstain from eating and drinking and from sexual intercourse from thedawn prayer or from the time one sleeps before the dawn prayer, (even as it was prescribed for thosebefore you) for the people of the Book, (that ye may ward off (evil) ) that you may ward off eating, drinking and sexual intercourse after the last night prayer or before sleeping after the last night prayer. However, this is abrogated by the verses: (It is made lawful for you to go unto your wives on the night of the fast) and (and eat and drink until the white thread becomes distinct to you from the black thread of the dawn).

The Holy Prophet (صلی اللہ علیہ وآلہ وسلم) Said:

أَبِي هُرَيْرَةَ رَضِيَ للَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ آمَنَ بِاللَّهِ وَبِرَسُولِهِ وَأَقَامَ الصَّلَاةَ وَصَامَ رَمَضَانَ کَانَ حَقًّا عَلَی اللَّهِ أَنْ يُدْخِلَهُ الْجَنَّةَ جَاهَدَ فِي سَبِيلِ اللَّهِ أَوْ جَلَسَ فِي أَرْضِهِ الَّتِي وُلِدَ فِيهَا فَقَالُوا يَا رَسُولَ اللَّهِ أَفَلَا نُبَشِّرُ النَّاسَ قَالَ إِنَّ فِي الْجَنَّةِ مِائَةَ دَرَجَةٍ أَعَدَّهَا اللَّهُ لِلْمُجَاهِدِينَ فِي سَبِيلِ اللَّهِ مَا بَيْنَ الدَّرَجَتَيْنِ کَمَا بَيْنَ السَّمَائِ وَالْأَرْضِ فَإِذَا سَأَلْتُمُ اللَّهَ فَاسْأَلُوهُ الْفِرْدَوْسَ فَإِنَّهُ أَوْسَطُ الْجَنَّةِ وَأَعْلَی الْجَنَّةِ أُرَاهُ فَوْقَهُ عَرْشُ الرَّحْمَنِ وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّةِ قَالَ مُحَمَّدُ بْنُ فُلَيْحٍ عَنْ أَبِيهِ وَفَوْقَهُ عَرْشُ الرَّحْمَنِ Sahih Bukhari: Volume 2, Hadith Number 65))

Narrated Abu Hurairah (RA):

The Prophet (صلی اللہ علیہ وآلہ وسلم) said, “Whoever believes in Allah and His Apostle, offer prayer perfectly and fasts the month of Ramadan, will rightfully be granted Paradise by Allah, no matter whether he fights in Allah’s Cause or remains in the land where he is born.” The people said, “O Allah’s Apostle (صلی اللہ علیہ وآلہ وسلم) ! Shall we acquaint the people with the is good news?” He said, “Paradise has one-hundred grades which Allah has reserved for the Mujahidin who fight in His Cause, and the distance between each of two grades is like the distance between the Heaven and the Earth. So, when you ask Allah (for something), ask for Al-firdaus which is the best and highest part of Paradise.” (i.e. The sub-narrator added, “I think the Prophet (صلی اللہ علیہ وآلہ وسلم) also said, ‘Above it (i.e. Al-Firdaus) is the Throne of Beneficent (i.e. Allah), and from it originate the rivers of Paradise.”)

Conclusion

In the light of the teachings of the Qur’an (Surah Al-Baqarah 2:183), the interpretation of the verse, and the authentic hadith, the true wisdom and importance of fasting in Ramadan become clearly evident. The Qur’an declares fasting as an obligation upon believers with the main objective of achieving taqwa (God-consciousness). The explanation of this verse shows that fasting is not merely refraining from food and drink, but a complete spiritual training that develops self-discipline, patience, sincerity, and obedience to Allah. Through fasting, a believer learns to control desires, purify the heart, and strengthen faith, thereby drawing closer to the Creator.Furthermore, the hadith narrated by Abu Hurairah in Sahih Bukhari highlights the immense reward for those who believe in Allah, establish prayer, and fast during Ramadan. Such individuals are promised Paradise, and believers are encouraged to seek Al-Firdaus, the highest and most excellent level of Paradise. Together, the Qur’an, its interpretation, and the hadith demonstrate that Ramadan fasting is a profound journey of spiritual growth, moral refinement, and eternal success, leading ultimately to Allah’s mercy and the promise of Paradise.

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