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.

The post The Purpose of Fasting in Ramadan and the Promise of Paradise appeared first on The Global Educationist.

The Intercession of a Person’s Good Deeds on Behalf of Their Family reflects a profound Islamic principle that righteousness extends beyond the individual and becomes a source of mercy and elevation for one’s loved ones. The Qur’an commands believers, “O you who believe, protect yourselves and your families from a Fire” (66:6), establishing personal piety as the foundation of family salvation. Classical exegetes such as Ibn Kathir explain that this protection is achieved through faith, moral discipline, and nurturing one’s household upon obedience to Allah. Furthermore, the Qur’an promises, “And those who believed and whose descendants followed them in faith – We will join their descendants with them” (52:21), indicating that through divine mercy, the righteousness of parents can contribute to the elevation of their offspring in the Hereafter. Prophetic teachings reinforce this interconnected spiritual relationship: the Prophet ﷺ said, “When a person dies, his deeds end except for three: ongoing charity, beneficial knowledge, or a righteous child who prays for him” (Sahih Muslim), demonstrating how sincere upbringing transforms into lasting spiritual benefit. Another narration in Sunan Ibn Majah mentions that a believer’s rank in Paradise may be raised because of a child’s supplication, highlighting the reciprocal nature of familial devotion. Although ultimate intercession belongs solely to Allah, He has made righteous deeds, sincere faith, and proper upbringing means of mercy that transcend generations. Thus, in Islam, personal reform is inseparable from family reform; a life of prayer, charity, patience, and obedience not only secures individual success but also becomes a continuing source of guidance, forgiveness, and elevation for one’s family in this world and the Hereafter.

Keyword: Tawḥīd, Personal accountability, Righteous deeds, Sincerity, Fear of Allah, Obedience to Allah,

Introduction:

Allah Almighty  said in Quran:

تِلْكَ اُمَّةٌ قَدْ خَلَتْ ۚ لَهَا مَا كَسَبَتْ وَلَكُمْ مَّا كَسَبْتُمْ ۚ وَلَا تُسْـــَٔــلُوْنَ عَمَّا كَانُوْا يَعْمَلُوْنَ   ۔(القرآن،البقرۃ:134۔)

That is a nation that has passed away; there awaits them that they have earned, and there awaits you that you have earned; you shall not be questioned concerning the things they did.

Interpretation:

That (tilka, is the subject of this sentence and denotes Abraham, Jacob and his sons, and is feminine because it agrees with the gender of its predicate) is a community that has passed away, has gone before; theirs is what they have earned, the reward for their deeds (laha ma kasabat, theirs is what they have earned’, constitutes the commencement of a new sentence) and yours (the Jews are being addressed here) is what you have earned; you shall not be asked about what they did, in the same way that they will not be asked about what you did, this latter statement being an affirmation of the former.

Holy Prophet (صلی اللہ علیہ وآلہ وسلم  ) said:

عَنْ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا عَنْ النَّبِيِّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ خَرَجَ ثَلَاثَةُ نَفَرٍ يَمْشُونَ فَأَصَابَهُمْ الْمَطَرُ فَدَخَلُوا فِي غَارٍ فِي جَبَلٍ فَانْحَطَّتْ عَلَيْهِمْ صَخْرَةٌ قَالَ فَقَالَ بَعْضُهُمْ لِبَعْضٍ ادْعُوا اللَّهَ بِأَفْضَلِ عَمَلٍ عَمِلْتُمُوهُ فَقَالَ أَحَدُهُمْ اللَّهُمَّ إِنِّي کَانَ لِي أَبَوَانِ شَيْخَانِ کَبِيرَانِ فَکُنْتُ أَخْرُجُ فَأَرْعَی ثُمَّ أَجِيئُ فَأَحْلُبُ فَأَجِيئُ بِالْحِلَابِ فَآتِي بِهِ أَبَوَيَّ فَيَشْرَبَانِ ثُمَّ أَسْقِي الصِّبْيَةَ وَأَهْلِي وَامْرَأَتِي فَاحْتَبَسْتُ لَيْلَةً فَجِئْتُ فَإِذَا هُمَا نَائِمَانِ قَالَ فَکَرِهْتُ أَنْ أُوقِظَهُمَا وَالصِّبْيَةُ يَتَضَاغَوْنَ عِنْدَ رِجْلَيَّ فَلَمْ يَزَلْ ذَلِکَ دَأْبِي وَدَأْبَهُمَا حَتَّی طَلَعَ الْفَجْرُ اللَّهُمَّ إِنْ کُنْتَ تَعْلَمُ أَنِّي فَعَلْتُ ذَلِکَ ابْتِغَائَ وَجْهِکَ فَافْرُجْ عَنَّا فُرْجَةً نَرَی مِنْهَا السَّمَائَ قَالَ فَفُرِجَ عَنْهُمْ وَقَالَ الْآخَرُ اللَّهُمَّ إِنْ کُنْتَ تَعْلَمُ أَنِّي کُنْتُ أُحِبُّ امْرَأَةً مِنْ بَنَاتِ عَمِّي کَأَشَدِّ مَا يُحِبُّ الرَّجُلُ النِّسَائَ فَقَالَتْ لَا تَنَالُ ذَلِکَ مِنْهَا حَتَّی تُعْطِيَهَا مِائَةَ دِينَارٍ فَسَعَيْتُ فِيهَا حَتَّی جَمَعْتُهَا فَلَمَّا قَعَدْتُ بَيْنَ رِجْلَيْهَا قَالَتْ اتَّقِ اللَّهَ وَلَا تَفُضَّ الْخَاتَمَ إِلَّا بِحَقِّهِ فَقُمْتُ وَتَرَکْتُهَا فَإِنْ کُنْتَ تَعْلَمُ أَنِّي فَعَلْتُ ذَلِکَ ابْتِغَائَ وَجْهِکَ فَافْرُجْ عَنَّا فُرْجَةً قَالَ فَفَرَجَ عَنْهُمْ الثُّلُثَيْنِ وَقَالَ الْآخَرُ اللَّهُمَّ إِنْ کُنْتَ تَعْلَمُ أَنِّي اسْتَأْجَرْتُ أَجِيرًا بِفَرَقٍ مِنْ ذُرَةٍ فَأَعْطَيْتُهُ وَأَبَی ذَاکَ أَنْ يَأْخُذَ فَعَمَدْتُ إِلَی ذَلِکَ الْفَرَقِ فَزَرَعْتُهُ حَتَّی اشْتَرَيْتُ مِنْهُ بَقَرًا وَرَاعِيهَا ثُمَّ جَائَ فَقَالَ يَا عَبْدَ اللَّهِ أَعْطِنِي حَقِّي فَقُلْتُ انْطَلِقْ إِلَی تِلْکَ الْبَقَرِ وَرَاعِيهَا فَإِنَّهَا لَکَ فَقَالَ أَتَسْتَهْزِئُ بِي قَالَ فَقُلْتُ مَا أَسْتَهْزِئُ بِکَ وَلَکِنَّهَا لَکَ اللَّهُمَّ إِنْ کُنْتَ تَعْلَمُ أَنِّي فَعَلْتُ ذَلِکَ ابْتِغَائَ وَجْهِکَ فَافْرُجْ عَنَّا فَکُشِفَ عَنْهُمْ۔ Sahih al-Bukhari – Volume 1, Hadith Number 2125

Narrated Ibn ‘Umar (RA):

The Prophet (صلی اللہ علیہ وآلہ وسلم) said, “While three persons were walking, rain began to fall and they had to enter a cave in a mountain. A big rock rolled over and blocked the mouth of the cave. They said to each other, ‘Invoke Allah with the best deed you have performed (so Allah might remove the rock)’. One of them said, ‘O Allah! My parents were old and I used to go out for grazing (my animals). On my return I would milk (the animals) and take the milk in a vessel to my parents to drink. After they had drunk from it, I would give it to my children, family and wife. One day I was delayed and on my return I found my parents sleeping, and I disliked to wake them up. The children were crying at my feet (because of hunger). That state of affairs continued till it was dawn. O Allah! If You regard that I did it for Your sake, then please remove this rock so that we may see the sky.’ So, the rock was moved a bit. The second said, ‘O Allah! You know that I was in love with a cousin of mine, like the deepest love a man may have for a woman, and she told me that I would not get my desire fulfilled unless I paid her one-hundred Dinars (gold pieces). So, I struggled for it till I gathered the desired amount, and when I sat in between her legs, she told me to be afraid of Allah, and asked me not to deflower her except rightfully (by marriage). So, I got up and left her. O Allah! If You regard that I did if for Your sake, kindly remove this rock.’ So, two-thirds of the rock was removed. Then the third man said, ‘O Allah! No doubt You know that once I employed a worker for one Faraq (three Sa’s) of millet, and when I wanted to pay him, he refused to take it, so I sowed it and from its yield I bought cows and a shepherd. After a time that man came and demanded his money. I said to him: Go to those cows and the shepherd and take them for they are for you. He asked me whether I was joking with him. I told him that I was not joking with him, and all that belonged to him. O Allah! If You regard that I did it sincerely for Your sake, then please remove the rock.’ So, the rock was removed completely from the mouth of the cave.”

Conclusion:

In light of the verses of the Qur’an, their classical explanation, and the narration recorded in Sahih al-Bukhari, the correct understanding is balanced and clear: every person is responsible for his or her own deeds, as Allah says that each nation earns what it has earned and no one will be questioned about the actions of others (2:134). This establishes personal accountability. At the same time, Islam teaches that sincere good deeds create blessings that extend beyond the individual. The story of the three men trapped in the cave shows that when they called upon Allah through their most sincere actions—serving parents, avoiding sin out of fear of Allah, and fulfilling trusts honestly—Allah granted them relief. Their deeds did not replace accountability, but they became a means for divine mercy. Likewise, when a believer lives righteously, raises children upon faith, and acts with sincerity, those actions can bring benefit to family members through supplication, good example, and moral training. However, this does not cancel the rule that each soul answers for itself. The conclusion is simple and practical: focus on correcting your own faith, character, and actions; serve your parents, protect your family from wrongdoing, fulfill people’s rights, and act purely for Allah’s sake. Such a life not only secures your own success but also becomes a source of guidance, protection, and ongoing blessing for your family in this world and the Hereafter.

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