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2:186 - When my servants ask thee concerning Me I am indeed close (to them); I listen to the
prayer of every suppliant when he calleth on Me; let them also with a will listen to My call and
believe in Me; that they may walk in the right way. 194
194 These verses 186 and 188 are not foreign to the subject of Ramadhan, but emphasise its spiritual aspect. Here we
are told of Prayer and the nearness of God, and in 188 we are asked not to "eat up" other people's substance. (2.186)
2:187 - Permitted to you on the night of the fasts is the approach to your wives. They are your
garments. And ye are their garments. Allah knoweth what ye used to do secretly among
yourselves; but He turned to you and forgave you; so now associate with them and seek what
Allah hath ordained for you and eat and drink until the white thread of dawn appear to you
distinct from its black thread; then complete your fast till the night appears; but do not
associate with your wives while ye are in retreat in the mosques. Those are limits (set by)
Allah; approach not nigh thereto. Thus doth Allah make clear His signs to men that they may
learn self-restraint. 195196197198199200
195 Men and women are each other's garments: i.e., they are for mutual support, mutual comfort, and mutual protection,
fitting into each other as a garment fits the body. A garment also is both for show and concealment. The question of
sex is always delicate to handle: here we are told that even in such matters a clear, open, and honest course is better
than fraud or self-deception. The sex instinct is classed with eating and drinking, an animal thing to be restrained, but
not to be ashamed of. The three things are prohibited during the fast by day, but permitted after the fast is broken at
night till the next fast commences. (2.187)
196 There is difference of opinion as to the exact meaning of this. I would connect this as a parallel clause with the clause
"eat and drink", which follows, all three being governed by "until the white thread", etc. That is, all three things must
stop when the fast begins again in the early morning. Or it may mean: What is permitted is well enough, but seek the
higher things ordained for you. (2.187)
197 Those in touch with Nature know the beautiful effects of early dawn. First appear thin white indefinable streaks of light
in the east; then a dark zone supervenes; followed by a beautiful pinkish white zone clearly defined from the dark.
This is the true dawn; after that the fast begins. (2.187)
198 Till the night appears: From the actual practice of the Holy Apostle, this is rightly interpreted to mean: "Till sunset."
(2.187)
199 Retreat to the Mosques by night after the fast is broken is specially recommended towards the end of Ramadham, so
that all carnal temptations may be avoided. (2.187)
200 I construe these limits as applying to the whole of the regulations about fasts. (2.187)
2:188 - And do not eat up your property among yourselves for vanities nor use it as bait for the
judges with intent that ye may eat up wrongfully and knowingly a little of (other) people's
property. 201
201 Besides the three primal physical needs of man, which are apt to make him greedy, there is a fourth greed in society,
the greed of wealth and property. The purpose of fasts is not completed until this fourth greed is also restrained.
Ordinarily honest men are content if they refrain from robbery, theft, or embezzlement. Two more subtle forms of the
greed are mentioned here. One is where one uses one's own property for corrupting others - judges or those in
authority - so as to obtain some material gain even under the cover and protection of the law. The words translated
"other people's property" may also mean "public property". A still more subtle form is where we use our own property
or property under our own control - "among yourselves" in the Text - for vain or frivolous uses. Under the Islamic
standard this is also greed. Property carries with it its own responsibilities. If we fail to understand or fulfil them, we
have not learnt the full lesson of self-denial by fasts. (2.188)
2:189 - They ask thee concerning the new moons. Say: they are but signs to mark fixed periods of
time in (the affairs of) men and for pilgrimage. It is no virtue if ye enter your houses from the
back; it is virtue if ye fear Allah. Enter houses through the proper doors and fear Allah that ye
may prosper. 202203
202 There were many superstitions connected with the New Moon, as there are to the present day. We are told to
disregard such superstitions. As a measure of time, where the lunar calendar is used, the New Moon is one great
sign, for which people watch with eagerness. Muslim festivals, including the Pilgrimage, are fixed by the appearance
of the New Moon. The Arabs, among other superstitions, had one which made them enter their houses by the back
door during or after the Pilgrimage. This is disapproved, for there is no virtue in any such artificial restrictions. All
virtue proceeds from the love and fear of God. (2.189)
203 This is a Muslim proverb now, and much might be written about its manifold meanings. A few may be notes here. (1)
If you enter a society, respect its manners and customs. (2) If you want to achieve an object honourably, go about it
openly and not "by a backdoor". (3) Do not beat about the bush. (4) If you wish success in an undertaking, provide all
the necessary instruments for it. (2.189)
2:196 - And complete the Hajj or `Umra in the service of Allah. But if ye are prevented (from
completing it) send an offering for sacrifice such as ye may find and do not shave your heads
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