This commentary on Quran 2:187; 2:196; and 2:198–209 reflects on restraint, ritual practice, and the covenant of unity.
It explores intimacy as discipline of energy, questions sacrificial traditions at the Kaaba, and calls the Ummah to move from division and passive waiting to conscious unity and action.
Contents: Quran 2.9 — Intimacy, Sacrifice, and the Struggle for Unity (2:187; 2:196; 2:198–209)
Quran 2:187
187. It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations]. They are a clothing for you and you are a clothing for them. Allāh 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 Allāh has decreed for you [i.e., offspring]. 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 night [i.e., 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] Allāh, so do not approach them. Thus does Allāh make clear His verses [i.e., ordinances] to the people that they may become righteous. *
Intimacy and restraint
The verse is true.
The final phase of intimacy between a man and a woman should not occur too frequently, for it can weaken the energies of both partners. The true benefit lies not in repeated completion, but in restraint and balance.
The deeper value is found in the embrace. It is the embrace that strengthens both bodies through exchange of warmth and subtle energy. Through tenderness, not excess, harmony is preserved.
The body is not merely physical matter — it is a vessel of strength entrusted to the soul. To exhaust this strength carelessly is to weaken one’s inner stability.
Moderation in intimacy is not repression. It is discipline — and discipline preserves power.
Quran 2:196
196. And complete the ḥajj and ʿumrah for Allāh. But if you are prevented, then [offer] what can be obtained with ease of sacrificial animals. And do not shave your heads until the sacrificial animal has reached its place of slaughter. And whoever among you is ill or has an ailment of the head [making shaving necessary must offer] a ransom of fasting [three days] or charity or sacrifice. And when you are secure, then whoever performs ʿumrah [during the ḥajj months] followed by ḥajj [offers] what can be obtained with ease of sacrificial animals. And whoever cannot find [or afford such an animal] – then a fast of three days during ḥajj and of seven when you have returned [home]. Those are ten complete [days]. This is for those whose family is not in the area of al-Masjid al-Ḥarām. And fear Allāh and know that Allāh is severe in penalty.
Sacrifice, Ritual, and the Question of Whom We Feed
By offering sacrifices, you feed not the Almighty but the forces that rejoice in terror and pain. Do you truly believe that the Almighty requires sheep to die in agony?
Reflect carefully: whom do these sufferings nourish?
Consider also the ritual of circling the Kaaba counterclockwise. Why were you instructed to move in one direction only? Why not circle equally in both directions — beginning to the left and ending to the right? Who determined that one direction alone carries sanctity?
There were once no madrasas in Arabia, no Vatican in Europe, yet the Caucasus was called sacred by the entire world. The Almighty willed that the Book be revealed in that ancient land, for its descendants carried the potential to fulfill His will first.
The secret of the sacred cube has already been revealed. The purpose of the Kaaba as a symbol has been fulfilled. Yet this remains hidden from many — because they fear what would happen if peoples united and sacred teachings converged into one.
Those who benefit from division fear unity.
While you continue ritual practices without reflection, others prepare the world for a unified doctrine of darkness. Where are you, servants of religion? Should you not be the ones to unite the peoples against those who spread corruption?
For centuries, leaders of Sunnis and Shiites have argued over who should lead. Weigh the value of these disputes against the rivers of blood that have flowed as a result.
You already have a leader — the Holy Quran. Unite under its true teaching.
Stop the conflicts. The world stands at the edge of the abyss. Awaken.
Quran 2:198–202
198. There is no blame upon you for seeking bounty from your Lord [during ḥajj]. But when you depart from ʿArafāt, remember Allāh at al-Mashʿar al-Ḥarām. And remember Him, as He has guided you, for indeed, you were before that among those astray.
199. Then depart from the place from where [all] the people depart and ask forgiveness of Allāh. Indeed, Allāh is Forgiving and Merciful.
200. And when you have completed your rites, remember Allāh like your [previous] remembrance of your fathers or with [much] greater remembrance. And among the people is he who says, “Our Lord, give us in this world,” and he will have in the Hereafter no share.
201. But among them is he who says, “Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire.”
202. Those will have a share of what they have earned, and Allāh is swift in account.
The Covenant of a United Ummah
These verses are true. Yet it is crucial to awaken the servants of religion to fulfill the covenant of a united Ummah. Without unity, you remain weak before your enemies.
Was this covenant given only to religious leaders — or to all people?
If you believe it belongs only to the clergy, then you diminish the Prophet. If you believe it belongs to all, why do you place religious leaders above him and wait for them to act?
For centuries you have expected others to fulfill the covenant while you remain divided.
This covenant is for everyone.
Many think: “Who am I? No one will listen to me. I am only a worker, an engineer, a teacher.” Such thoughts reveal weak faith.
Instead, ask respectfully: Why is the covenant not fulfilled? Why does division persist?
Do not stop speaking. Words have power. Some will hear. Some will reflect. Gradually, awakening spreads.
Unity begins with courage.
Quran 2:204–207
204. And of the people is he whose speech pleases you in worldly life, and he calls Allāh to witness as to what is in his heart, yet he is the fiercest of opponents.
205. And when he goes away, he strives throughout the land to cause corruption therein and destroy crops and animals. And Allāh does not like corruption.
206. And when it is said to him, “Fear Allāh,” pride in the sin takes hold of him. Sufficient for him is Hellfire, and how wretched is the resting place.
207. And of the people is he who sells himself, seeking means to the approval of Allāh. And Allāh is Kind to [His] servants.
From Words to Deeds
These verses are true.
Religious servants must move from speech to action. Protection of nations requires more than sermons.
If sacred commandments are not lived, they become empty formulas.
The protection of peoples from darkness requires bravery, integrity, and willingness to confront corruption. Those who know truth yet remain silent bear responsibility.
Faith without action cannot defend humanity.
Quran 2:208–209
208. O you who have believed, enter into Islām completely [and perfectly] and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.
209. But if you slip [i.e., deviate] after clear proofs have come to you, then know that Allāh is Exalted in Might and Wise.
Blind Obedience and the Source of Division
In order to prevent people from distinguishing true texts from falsified passages, they are often advised not to reflect — but to believe blindly in everything written.
Yet throughout the surahs, there are passages that clearly come from conscience. There are many such passages — but there are also distortions, just as in other scriptures. A broader discussion of this question can be found in the Bible Commentary hub.
Those who inserted falsifications proclaim: “Embrace the religion fully and do not follow the devil,” while simultaneously deepening division within the community.
Division serves darkness.
The sacred text must be read with an awakened heart. Conscience is the measure. Without discernment, unity becomes impossible.
In-Chapter Reflection
Voices on Unity
Read the words of a sincere advocate of Islamic unity:
“Another important point in connection with Islamic unity is foresight and the renunciation of fanaticism. This means that before acting or speaking, all Muslims should think about the consequences of their actions without fanaticism. Fanaticism is the beginning of division and the end of cohesion and unity.” (Religious Unity and Brotherhood from the Perspective of the Holy Quran and Hadith — Pars Today)
And reflect on the words attributed to Imam Ali in Sermon 192:
“Look how they were when their groups were united, their views unanimous, their hearts moderate, their hands supporting one another… Did they not become masters of the earth? Then see what happened when division overtook them and unity fractured.”
The goal of the Prophet Muhammad was the restoration of unified teaching and the union of peoples.
But the world was first divided into religions, then into confessions, then into sects — and even sacred books were approved in multiple versions.
Is this not fragmentation?
Unite and set aside invented divisions.
The Quran should not be a banner of separation — but a call to unity.
Awaken.
* The text of the Quran is quoted from the Surah Al-Baqarah – 1-286 – Quran.com (Translation by Saheeh International) ↑ back
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