(222–223) “They ask you about menstruation. Say, ‘It is harmful, so keep away from women during menstruation, and do not approach them until they become pure. When they have purified themselves, then come to them from where Allah has commanded you. Indeed, Allah loves those who constantly repent and loves those who purify themselves. * Your wives are a place of cultivation for you, so approach your place of cultivation however you wish. Send forth good for yourselves, fear Allah, and know that you will meet Him. And give glad tidings to the believers.’”
Allah Most High tells us that they asked about menstruation: whether a woman’s status once menstruation began remained as it had been beforehand, or whether she was to be avoided altogether, as the Jews did.
Allah Most High informed them that menstruation is harmful. Since it is harmful, wisdom dictates that Allah Most High should prohibit His servants only from that which causes harm. He therefore said, “Keep away from women during menstruation,” meaning at the place of menstruation—specifically, vaginal intercourse. This is what is prohibited by consensus. Restricting the command to keep away to the place of menstruation indicates that intimate contact with and touching a menstruating woman, short of vaginal intercourse, is permissible.
However, His words, “Do not approach them until they become pure,” indicate that intimate contact close to the vagina—between the navel and the knees—should be avoided. When the Prophet, peace and blessings be upon him, wished to have intimate contact with his wife while she was menstruating, he would tell her to wrap a waistcloth around herself and would then have intimate contact with her.
The endpoint of this abstention and avoidance of menstruating women is “until they become pure,” meaning until their bleeding stops. Once the bleeding stops, the prohibition that applied while it was flowing is removed. Yet two conditions were required for intercourse to become lawful: the cessation of bleeding and bathing thereafter. Once the bleeding has stopped, the first condition has been fulfilled, while the second remains. He therefore said, “When they have purified themselves,” meaning when they have bathed, “then come to them from where Allah has commanded you”—that is, vaginally and not anally, for that is the place of cultivation.
This proves that bathing is obligatory for a menstruating woman and that the cessation of bleeding is a condition for its validity.
Because this prohibition is an act of kindness from Allah Most High toward His servants and protects them from harm, He said, “Indeed, Allah loves those who constantly repent”—that is, those who continually repent of their sins—“and loves those who purify themselves,” meaning those who keep themselves free of sins. This also includes physical purification from filth and states of ritual impurity.
The verse therefore establishes the prescription of purification in general, for Allah loves those characterized by it. Accordingly, purification is a condition for the validity of prayer and circumambulation of the Kaaba, and for the permissibility of touching a copy of the Quran. It also includes spiritual purification from vile character traits, reprehensible qualities, and base deeds.
“Your wives are a place of cultivation for you, so approach your place of cultivation however you wish”—whether she is facing him or has her back to him, provided intercourse takes place only vaginally, because that is the place of cultivation and the place from which children are born.
This proves that anal intercourse is prohibited, for Allah permitted approaching a woman only at the place of cultivation. Numerous hadiths have been reported from the Prophet, peace and blessings be upon him, prohibiting it and invoking a curse upon the one who commits it.
“Send forth good for yourselves”—that is, draw near to Allah by performing good deeds. This includes a man having intimate relations and intercourse with his wife as an act of drawing near to Allah and seeking His reward, while hoping for offspring through whom Allah will bring benefit.
“Fear Allah”—that is, in all your circumstances. Remain constant in fearing Allah, aided in that by your knowledge “that you will meet Him” and that He will recompense you for your righteous deeds and all your other actions.
He then said, “And give glad tidings to the believers.” He did not specify what those glad tidings are, thereby indicating their general scope: the believers have glad tidings in this worldly life and in the Hereafter. Every good and every protection from harm that Allah has made consequent upon faith is included in these glad tidings.
This also indicates Allah’s love for the believers and for that which brings them joy, as well as the desirability of encouraging them and awakening their longing by telling them of the worldly and otherworldly rewards Allah has prepared for them.