Is dressing up for sex allowed in Islam?

Sources

• ✓ 2:187 · Al-Baqara

  2:187 · Muhammad Marmaduke Pickthall

  أُحِلَّ لَكُمْ لَيْلَةَ ٱلصِّيَامِ ٱلرَّفَثُ إِلَىٰ نِسَآئِكُمْ ۚ هُنَّ لِبَاسٌۭ لَّكُمْ وَأَنتُمْ لِبَاسٌۭ لَّهُنَّ ۗ عَلِمَ ٱللَّهُ أَنَّكُمْ كُنتُمْ تَخْتَانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ ۖ فَٱلْـَٰٔنَ بَٰشِرُوهُنَّ وَٱبْتَغُوا۟ مَا كَتَبَ ٱللَّهُ لَكُمْ ۚ وَكُلُوا۟ وَٱشْرَبُوا۟ حَتَّىٰ يَتَبَيَّنَ لَكُمُ ٱلْخَيْطُ ٱلْأَبْيَضُ مِنَ ٱلْخَيْطِ ٱلْأَسْوَدِ مِنَ ٱلْفَجْرِ ۖ ثُمَّ أَتِمُّوا۟ ٱلصِّيَامَ إِلَى ٱلَّيْلِ ۚ وَلَا تُبَٰشِرُوهُنَّ وَأَنتُمْ عَٰكِفُونَ فِى ٱلْمَسَٰجِدِ ۗ تِلْكَ حُدُودُ ٱللَّهِ فَلَا تَقْرَبُوهَا ۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ ءَايَٰتِهِۦ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ

  It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil).

• ✓ Tafsir Ibn Kathir on 2:187

  Sunni

  Tafsir Ibn Kathir · 2:187

  This verse represents a concession from Allah Almighty to the Muslims, relaxing what had been the initial ruling at the beginning of Islam regarding fasting. Initially, if a fasting person broke their fast, they were only allowed to eat, drink, and have sexual relations until the prayer of 'Isha (night prayer) or until they slept before then. Once they slept or performed 'Isha prayer, food, drink, and sexual relations were forbidden until the next night. This caused considerable hardship. The term "rafath" here means sexual intercourse, as stated by Ibn 'Abbas, 'Ata', Mujahid, Sa'id ibn Jubayr, Tawus, Salim ibn Abdillah, Amr ibn Dinar, Al-Hasan, Qatadah, Al-Zuhri, Al-Dhahhak, Ibrahim Al-Nakha'i, Al-Suddi, 'Ata' Al-Khurasani, and Muqatil ibn Hayyan. Regarding the phrase "They are clothing for you, and you are clothing for them," Ibn 'Abbas, Mujahid, Sa'id ibn Jubayr, Al-Hasan, Qatadah, Al-Suddi, and Muqatil ibn Hayyan explained that it means they provide comfort and shelter for each other. Al-Rabi' ibn Anas mentioned it means they are like garments for one another. The essential meaning is that spouses intermingle, touch, and have sexual relations, so it was appropriate to permit intimacy during the nights of Ramadan to avoid hardship and embarrassment. The cause for the revelation relates to a report from Abu Ishaq from Al-Bara ibn 'Azib describing how before the revelation, companions would not approach their wives for the entire month of Ramadan, and some men would be overcome by hunger. An example is given of Qays ibn Sirma, who was fasting, working on his land, and when the time of breaking fast came, he went to his wife desiring food. She said she had none but would seek some, and he fell asleep, only to be reprimanded by her when she saw him sleeping before the fast was broken. He complained to the Prophet ﷺ, prompting the revelation of this ayah easing the ruling to allow sexual relations on the nights of Ramadan until the dawn. Before the revelation, if a fasting person slept before breaking fast, it was prohibited for them to eat, drink, or have relations until the next evening, causing great hardship. Umar ibn al-Khattab and others experienced this and complained to the Prophet ﷺ, resulting in Allah's mercy revealed in this ayah. "And seek what Allah has decreed for you" is interpreted mostly to mean seeking offspring, but some say it refers to the night of decree (Laylat al-Qadr), and others that it means seeking the legitimate concessions Allah has permitted. The verse permits eating and drinking up until it becomes clear to you the white thread of dawn from the black thread of night; then complete the fast till night. Ibn 'Abbas and others narrate how some used to tie a white and black thread on their legs to distinguish the time of dawn. The Prophet ﷺ explained that this white and black thread actually represents the light of day and darkness of night. Eating before dawn is thus permitted, which confirms the recommended practice of suhoor (pre-dawn meal), encouraged by the Prophet ﷺ who said, "Take suhoor, for in it is blessing." Regarding spiritual impurity (janabah), the established view is that if one wakes up in a state of major impurity before dawn, they should wash and then fast, as the fast remains valid. The Prophet ﷺ himself fasted while in a state of janabah at dawn, then performed ghusl. However, there is a hadith discouraging continuous fasting without breaking it (wasal), which is explained do not fast two consecutive days without eating at night in between, as the Prophet ﷺ forbade wasal out of mercy. "And do not have sexual relations with them while you are in retreat (i'tikaf) in mosques" is a ruling prohibiting sexual intercourse during the spiritual retreat. Scholars agree that while one is in i'tikaf, he is forbidden from approaching his wives sexually, even if he leaves the mosque for necessary needs, he should not extend the stay beyond what is necessary and refrain from intimate acts. This instruction is linked to maintaining the focus of worship during retreat. "These are the limits of Allah, so do not approach them" means do not transgress these defined boundaries in fasting and its rulings. Some, like Ad-Dhahhak and Muqatil, explained that these limits apply especially to sexual relations during i'tikaf. The concluding part of the verse and its explanation indicates that Allah clarifies His signs and regulations for people so that they may attain piety and obey guidance, as He said, "He is the One who sends down clear revelations to His servant, to bring you out from darkness into light. Indeed, Allah is kind and merciful to you." (Qur'an 57:9). This entire detailed exposition shows the merciful and facilitative nature of Islamic law regarding fasting—relaxing strict earlier customs, providing clear guidance on the timing and behaviors during Ramadan, allowing intimacy at appropriate times, and delineating the reverent limits of worship practices like i'tikaf.