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Surah Noor In Arabic

Transliteration In English

Bismillaahir Rahmaanir Raheem

1. Sooratun anzalnaahaa wa faradnaahaa wa anzalnaa feehaaa Aayaatim baiyinaatil la’allakum tazakkaroon
2. Azzaaniyatu wazzaanee fajlidoo kulla waahidim minhumaa mi’ata jaldatinw wa laa taakhuzkum bihimaa raafatun fee deenil laahi in kuntum tu’minoona billaahi wal Yawmil Aakhiri wal yashhad ‘azaabahumaa taaa’ifatum minal mu’mineen
3. Azzaanee laa yankihu illaa zaaniyatan aw mushrikatanw wazzaaniyatu laa yankihuhaaa illaa zaanin aw mushrik; wa hurrima zaalika ‘alal mu’mineen
4. Wallazeena yarmoonal muhsanaati summa lam yaatoo bi-arba’ati shuhadaaa’a fajlidoohum samaaneena jaldatanw wa laa taqbaloo lahum shahaadatan abadaa; wa ulaaa’ika humul faasiqoon
5. Illal lazeena taaboo mim ba’di zaalika wa aslahoo fa innal laaha Ghafoorur Raheem
6. Wallazeena yarmoona azwaajahum wa lam yakul lahum shuhadaaa’u illaaa anfusuhum fashahaadatu ahadihim arba’u shahaadaatim billaahi innahoo laminas saadiqeen
7. Wal khaamisatu anna la’natal laahi ‘alaihi in kaana minal kaazibeen
8. Wa yadra’u anhal ‘azaaba an tashhada arba’a shahaa daatim billaahi innahoo laminal kaazibeen
9. Wal khaamisata anna ghadabal laahi ‘alaihaaa in kaana minas saadiqeen
10. Wa law laa fadlul laahi ‘alaikum wa rahmatuhoo wa annal laaha Tawwaabun Hakeem (section 1)
11. Innal lazeena jaaa’oo bilifki ‘usbatum minkum; laa tahsaboohu sharral lakum bal huwa khairul lakum; likul limri’im minhum mak tasaba minal-ism; wallazee tawallaa kibrahoo minhum lahoo ‘azaabun ‘azeem
12. Law laaa iz sami’tumoohu zannal mu’minoona walmu’minaatu bi anfusihim khairanw wa qaaloo haazaaa ifkum mubeen
13. Law laa jaaa’oo ‘alaihi bi-arba’ati shuhadaaa’; fa iz lam yaatoo bishshuhadaaa’i fa ulaaa ‘ika ‘indal laahi humul kaaziboon
14. Wa law laa fadlul laahi ‘alaikum wa rahmatuhoo fiddunyaa wal aakhirati lamassakum fee maaa afadtum feehi ‘azaabun ‘azeem
15. Iz talaqqawnahoo bi alsinatikum wa taqooloona bi afwaahikum maa laisa lakum bihee ‘ilmunw wa tahsaboo nahoo haiyinanw wa huwa ‘indal laahi ‘azeem
16. Wa law laaa iz sami’tu moohu qultum maa yakoonu lanaaa an natakallama bihaazaa Subhaanaka haaza buhtaanun ‘azeem
17. Ya’izukumul laahu an ta’oodoo limisliheee abadan in kuntum mu’mineen
18. Wa yubaiyinul laahu lakumul Aayaat; wallaahu ‘Aleemun Hakeem
19. Innal lazeena yuhibboona an tashee’al faahishatu fil lazeena aamanoo lahum ‘azaabun aleemun fid dunyaa wal Aakhirah; wallaahu ya’lamu wa antum laa ta’lamoon
20. Wa law laa fadlul laahi ‘alaikum wa rahmatuhoo wa annal laaha Ra’oofur Raheem (section 2)
21. Yaaa aiyuhal lazeena aamanoo laa tattabi’oo khutuwaatish Shaitaan; wa many-yattabi’ khutuwaatish Shaitaani fa innahoo yaamuru bilfahshaaa’i walmunkar; wa law laa fadlul laahi ‘alaikum wa rahmatuhoo maa zakaa minkum min ahadin abadanw wa laakinnal laaha yuzakkee many-yashaaa’; wallaahu Samee’un ‘Aleem
22. Wa laa yaatali ulul fadli minkum wassa’ati ai yu’tooo ulil qurbaa walmasaakeena walmuhaajireena fee sabeelillaahi walya’foo walyasfahoo; alaa tuhibboona ai yaghfiral laahu lakum; wal laahu Ghafoorur Raheem
23. Innal lazeena yarmoonal muhsanaatil ghaafilaatil mu’minaati lu’inoo fid dunyaa wal Aakhirati wa lahum ‘azaabun ‘azeem
24. Yawma tashhhadu ‘alaihim alsinatuhum wa aideehim wa arjuluhum bimaa kaanoo ya’maloon
25. Yawma’iziny yuwaf feehimul laahu deenahumul haqqa wa ya’lamoona annal laaha Huwal Haqqul Mubeen
26. Al khabeesaatu lil khabeeseena wal khabeesoona lil khabeesaati wat taiyibaatu lit taiyibeena wat taiyiboona lit taiyibaat; ulaaa’ika mubarra’oona mimma yaqooloona lahum maghfiratunw wa rizqun kareem (section 3)
27. Yaaa aiyuhal lazeena aamanoo laa tadkhuloo buyootan ghaira buyootikum hatta tastaanisoo wa tusallimoo ‘allaa ahlihaa; zaalikum khairul lakum la’allakum tazakkaroon
28. Fa il lam tajidoo feehaaa ahadan falaa tadkhuloohaa hattaa yu’zana lakum wa in qeela lakumurji’oo farji’oo huwa azkaa lakum; wallaahu bimaa ta’maloona ‘Aleem
29. Laisa ‘alaikum junaahun ann tadkhuloo buyootan ghaira maskoonatin feeha mataa’ul lakum; wallaahu ya’lamu maa tubdoona wa maa taktumoon
30. Qul lilmu’ mineena yaghuuddoo min absaarihim wa yahfazoo furoojahum; zaalika azkaa lahum; innallaaha khabeerum bimaa yasna’oon
31. Wa qul lilmu’minaati yaghdudna min absaarihinna wa yahfazna furoojahunna wa laa yubdeena zeenatahunna illaa maa zahara minhaa wala yadribanna bikhumurihinna ‘alaa juyoobihinna wa laa yubdeena zeenatahunna illaa libu’oolatihinna aw aabaaa’i hinna aw aabaaa’i bu’oolati hinna aw abnaaa’ihinnaa aw abnaaa’i bu’oolatihinnna aw ikhwaanihinnna aw baneee ikhwaanihinna aw banee akhawaatihinna aw nisaaa’i hinna aw maa malakat aimaanuhunna awit taabi’eena ghairi ilil irbati minar rijaali awit tiflillazeena lam yazharoo ‘alaa ‘awraatin nisaaa’i wala yadribnna bi arjulihinna liyu’lama maa yukhfeena min zeenatihinn; wa toobooo ilallaahi jammee’an aiyuhal mu’minoona la’allakum tuflihoon
32. Wa ankihul ayaamaa minkum was saaliheena min ‘ibaadikum wa imaa’ikum; iny-yakoonoo fuqaraaa’a yughni himul laahu min fadlih; wal laahu Waasi’un ‘Aleem
33. Wal yasta’fifil lazeena laa yajidoona nikaahan hatta yughniyahumul laahu min fadlih; wallazeena yabtaghoonal kitaaba mimmaa malakat aimaanukum fakaatiboohum in ‘alimtum feehim khairanw wa aatoohum mimmaalil laahil lazeee aataakum; wa laa tukrihoo fatayaatikum ‘alal bighaaa’i in aradna tahassunal litabtaghoo ‘aradal hayaatid dunyaa; wa mai yukrihhunna fa innal laaha mim ba’di ikraahihinna Ghafoorur Raheem
34. Wa laqad anzalnaaa ilaikum Aayaatim mubaiyinaatinw wa masalam minnal lazeena khalaw min qablikum wa maw’izatal lilmuttaqeen (section 4)
35. Allaahu noorus samaawaati wal ard; masalu noorihee kamishkaatin feehaa misbaah; almisbaahu fee zujaajatin azzujaajatu ka annahaa kawkabun durriyyuny yooqadu min shajaratim mubaarakatin zaitoonatil laa shariqiyyatinw wa laa gharbiyyatiny yakaadu zaituhaa yudeee’u wa law lam tamsashu naar; noorun ‘alaa noor; yahdil laahu linoorihee mai yashaaa’; wa yadribul laahul amsaala linnaas; wallaahu bikulli shai’in Aleem
36. Fee buyootin azinal laahu an turfa’a wa yuzkara feehasmuhoo yusabbihu lahoo feehaa bilghuduwwi wal aasaal
37. Rijaalul laa tulheehim tijaaratunw wa laa bai’un ‘an zikril laahi wa iqaamis Salaati wa eetaaa’iz Zakaati yakhaafoona Yawman tataqallabu feehil quloobu wal absaar
38. Liyajziyahumul laahu ahsana maa ‘amiloo wa yazeedahum min fadlih; wal laahu yarzuqu mai yashaaa’u bighairi hisaab
39. Wallazeena kafarooo a’maaluhum kasaraabim biqee’atiny yahsabuhuz zamaanu maaa’an hattaaa izaa jaaa’ahoo lam yajid hu shai’anw wa wajadal laaha ‘indahoo fa waffaahu hisaabah; wallaahu saree’ul hisaab
40. Aw kazulumaatin fee bahril lujjiyyiny yaghshaahu mawjun min fawqihee mawjun min fawqihee sahaab; zulumatun ba’duhaa fawqa ba’din izaaa akhraja yadahoo lam yakad yaraahaa wa man lam yaj’alil laahu lahoo nooran famaa lahoo min noor (section 5)
41. Alam tara annal laaha yusabbihu lahoo man fissamaawaati wal ardi wat tairu saaaffaatim kullun qad ‘alima Salaatahoo wa tasbeehah; wallaahu ‘aleemum bimaa yaf’aloon
42. Wa lillaahi mulkus samaawaati wal ardi wa ilal laahil maseer
43. Alam tara annal laaha yuzjee sahaaban summa yu’allifu bainahoo summa yaj’aluhoo rukaaman fataral wadqa yakhruju min khilaalihee wa yunazzilu minas samaaa’i min jibaalin feehaa mim baradin fa yuseebu bihee mai yashaaa’u wa yasrifuhoo ‘am mai yashaaa’u yakkaadu sanaa barqihee yazhabu bil absaar
44. Yuqallibul laahul laila wannahaar; inna fee zaalika la’ibratal li ulil absaar
45. Wallaahu khalaqa kulla daaabbatim mim maaa’in faminhum mai yamshee ‘alaa batnihee wa minhum mai yamshee ‘alaa rijlaine wa minhum mai yamshee ‘alaaa arba’; yakhluqul laahu maa yashaaa’; innal laaha ‘alaa kulli shai’in Qadeer
46. Laqad anzalnaaa Aayaatim mubaiyinaat; wallaahu yahdee mai yashaaa’u ilaa Siraatim Mustaqeem
47. Wa yaqooloona aamannaa billaahi wa bir Rasooli wa ata’naa summa yatawallaa fareequm minhum mim ba’di zaalik; wa maaa ulaaa’ika bilmu’mineen
48. Wa izaa du’ooo ilal laahi wa Rasoolihee li yahkuma bainahum izaa fareequm minhum mu’ridoon
49. Wa iny-yakul lahumul haqqu yaatooo ilaihi muz’ineen
50. Afee quloobihim maradun amirtaabooo am yakhaafoona any yaheefallaahu ‘alaihim wa Rasooluh; bal ulaaa’ika humuz zaalimoon (section 6)
51. Innamaa kaana qawlal mu’mineena izaa du’ooo ilal laahi wa Rasoolihee li yahkuma bainahum ai yaqooloo sami’naa wa ata’naa; wa ulaaa’ika humul muflihoon
52. Wa mai yuti’il laaha wa Rasoolahoo wa yakhshal laaha wa yattaqhi fa ulaaa’ika humul faaa’izoon
53. Wa aqsamoo billaahi jahda aimaanihim la’in amartahum la yakhrujunna qul laa tuqsimoo taa’atum ma’roofah innal laaha khabeerum bimaa ta’maloon
54. Qul atee’ul laaha wa atee’ur Rasoola fa in tawallaw fa innamaa ‘alaihi maa hummila wa ‘alaikum maa hummiltum wa in tutee’oohu tahtadoo; wa maa’alar Rasooli illal balaaghul mubeen
55. Wa’adal laahul lazeena aamanoo minkum wa ‘amilus saalihaati la yastakhlifan nahum fil ardi kamastakh lafal lazeena min qablihim wa la yumakkinanna lahum deenahumul lazir tadaa lahum wa la yubaddilannahum mim ba’di khawfihim amnaa; ya’budoonanee laayushrikoona bee shai’aa; wa man kafara ba’da zaalika fa ulaaa’ika humul faasiqoon
56. Wa aqeemus Salaata wa aatuz Zakaata wa atee’ur Rasoola la’allakum turhamoon
57. Laa tahsabannal lazeena kafaroo mu’jizeena fil ard; wa maawaahumun Naaru wa labi’sal maseer (section 7)
58. Yaaa aiyuhal lazeena aamanoo li yasta’zinkumul lazeena malakat aimaanukum wallazeena lam yablughul huluma minkum salaasa marraat; min qabli Salaatil Fajri wa heena tada’oona siyaa bakum minaz zaheerati wa min ba’di Salaatil Ishaaa’; salaasu ‘awraatil lakum; laisa ‘alaikum wa laa ‘alaihim junaahun ba’dahunn; tawwaafoona ‘alaikum ba’dukum ‘alaa ba’d; kazaalika yubaiyinul laahu lakumul aayaat; wallahu ‘Aleemun Hakeem
59. Wa izaa balaghal atfaalu minkumul huluma fal yasta’zinoo kamas ta’zanal lazeena min qablihim; kazaalika yubaiyinul laahu lakum Aayaatih; wallaahu ‘Aleemun Hakeem
60. Walqawaa’idu minan nisaaa’il laatee laa yarjoona nikaahan fa laisa ‘alaihinna junaahun ai yada’na siyaabahunna ghaira mutabarrijaatin bi zeenah; wa ai yasta’fif na khairul lahunn; wallaahu Samee’un ‘Aleem
61. Laisa ‘alal a’maa harajunw wa laa ‘alal a’raji harajunw wa laa ‘alal mareedi harajun wa laa ‘alaa anfusikum ‘an ta’kuloo min buyootikum aw buyooti aabaaa’ikum aw buyooti ummahaatikum aw buyooti ikhwaanikum aw buyooti akhawaatikum aw buyooti a’maamikum aw buyooti ‘ammaatikum aw buyooti akhwaalikum aw buyooti khaalaatikum aw maa malaktum mafaatihahooo aw sadeeqikum; laisa ‘alaikum junaahun ‘an ta’kuloo jamee’an aw ashtaata; fa izaa dakhaltum buyootan fa sallimoo ‘alaaa anfusikum tahiyyatan min ‘indil laahi mubaarakatan taiyibah; kazaalika yubai yinul laahu lakumul Aayaati la’allakum ta’qiloon (section 8)
62. Innamal mu’minoonal lazeena aamanoo billaahi wa Rasoolihee wa izaa kaanoo ma’ahoo ‘alaaa amrin jaami’il lam yazhaboo hattaa yasta’zinooh; innal lazeena yasta’zinoonaka ulaaa’ikal lazeena yu’minoona billaahi wa Rasoolih; fa izas ta’zanooka li ba’di sha’nihim fa’zal liman shi’ta minhum wastaghfir lahumul laah; innal laaha Ghafoorur Raheem
63. Laa taj’aloo du’aaa’ar Rasooli bainakum ka du’aaa’i ba’dikum ba’daa; qad ya’lamul laahul lazeena yatasallaloona minkum liwaazaa; fal yahzaril lazeena yukhaalifoona ‘an amriheee ‘an tuseebahum fitnatun aw yuseebahum ‘azaabun aleem
64. ‘Alaaa inna lillaahi maa fis samaawaati wal ardi qad ya’lamu maaa antum ‘alaihi wa Yawma yurja’oona ilaihi fa yunabbi’uhum bimaa ‘amiloo; wallaahu bikulli shai’in ‘Aleem (section 9)

Translation

In the name of Allah, the Compassionate, the Merciful.

1. (Here is) a surah which We have revealed and enjoined, and wherein We have revealed plain tokens, that haply ye may take heed.
2. The adulterer and the adulteress, scourge ye each one of them (with) a hundred stripes. And let not pity for the twain withhold you from obedience to Allah, if ye believe in Allah and the Last Day. And let a party of believers witness their punishment.
3. The adulterer shall not marry save an adulteress or an idolatress, and the adulteress none shall marry save an adulterer or an idolater. All that is forbidden unto believers.
4. And those who accuse honourable women but bring not four witnesses, scourge them (with) eighty stripes and never (afterward) accept their testimony – They indeed are evil-doers –
5. Save those who afterward repent and make amends. (For such) lo! Allah is Forgiving, Merciful.
6. As for those who accuse their wives but have no witnesses except themselves; let the testimony of one of them be four testimonies, (swearing) by Allah that he is of those who speak the truth;
7. And yet a fifth, invoking the curse of Allah on him if he is of those who lie.
8. And it shall avert the punishment from her if she bear witness before Allah four times that the thing he saith is indeed false,
9. And a fifth (time) that the wrath of Allah be upon her if he speaketh truth.
10. And had it not been for the grace of Allah and His mercy unto you, and that Allah is Clement, Wise, (ye had been undone).
11. Lo! they who spread the slander are a gang among you. Deem it not a bad thing for you; nay, it is good for you. Unto every man of them (will be paid) that which he hath earned of the sin; and as for him among them who had the greater share therein, his will be an awful doom.
12. Why did not the believers, men and women, when ye heard it, think good of their own own folk, and say: It is a manifest untruth?
13. Why did they not produce four witnesses? Since they produce not witnesses, they verily are liars in the sight of Allah.
14. Had it not been for the grace of Allah and His mercy unto you in the world and the Hereafter an awful doom had overtaken you for that whereof ye murmured.
15. When ye welcomed it with your tongues, and uttered with your mouths that whereof ye had no knowledge, ye counted it a trifle. In the sight of Allah it is very great.
16. Wherefor, when ye heard it, said ye not: It is not for us to speak of this. Glory be to Thee ( O Allah) ! This is awful calumny.
17. Allah admonisheth you that ye repeat not the like thereof ever, if ye are (in truth) believers.
18. And He expoundeth unto you the revelations. Allah is Knower, Wise.
19. Lo! those who love that slander should be spread concerning those who believe, theirs will be a painful punishment in the world and the Hereafter. Allah knoweth. Ye know not.
20. Had it not been for the grace of Allah and His mercy unto you, and that Allah is Clement, Merciful, (ye had been undone).
21. O ye who believe! Follow not the footsteps of the devil. Unto whomsoever followeth the footsteps of the devil, lo! he commandeth filthiness and wrong. Had it not been for the grace of Allah and His mercy unto you, not one of you would ever have grown pure. But Allah causeth whom He will to grow. And Allah is Hearer, Knower.
22. And let not those who possess dignity and ease among you swear not to give to the near of kin and to the needy, and to fugitives for the cause of Allah. Let them forgive and show indulgence. Yearn ye not that Allah may forgive you? Allah is Forgiving, Merciful.
23. Lo! as for those who traduce virtuous, believing women (who are) careless, cursed are they in the world and the Hereafter. Theirs will be an awful doom
24. On the day when their tongues and their hands and their feet testify against them as to what they used to do,
25. On that day Allah will pay them their just due, and they will know that Allah, He is the Manifest Truth.
26. Vile women are for vile men, and vile men for vile women. Good women are for good men, and good men for good women; such are innocent of that which people say: For them is pardon and a bountiful provision.
27. O ye who believe! Enter not houses other than your own without first announcing your presence and invoking peace upon the folk thereof. That is better for you, that ye may be heedful.
28. And if ye find no-one therein, still enter not until permission hath been given. And if it be said unto you: Go away again, then go away, for it is purer for you. Allah knoweth what ye do.
29. (It is) no sin for you to enter uninhabited houses wherein is comfort for you. Allah knoweth what ye proclaim and what ye hide.
30. Tell the believing men to lower their gaze and be modest. That is purer for them. Lo! Allah is aware of what they do.
31. And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or fathers or husbands’ fathers, or their sons or their husbands’ sons, or their brothers or their brothers’ sons or sisters’ sons, or their women, or their slaves, or male attendants who lack vigour, or children who know naught of women’s nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed.
32. And marry such of you as are solitary and the pious of your slaves and maid-servants. If they be poor, Allah will enrich them of His bounty. Allah is of ample means, Aware.
33. And let those who cannot find a match keep chaste till Allah give them independence by His grace. And such of your slaves as seek a writing (of emancipation), write it for them if ye are aware of aught of good in them, and bestow upon them of the wealth of Allah which He hath bestowed upon you. Force not your slave-girls to whoredom that ye may seek enjoyment of the life of the world, if they would preserve their chastity. And if one force them, then (unto them), after their compulsion, lo! Allah will be Forgiving, Merciful.
34. And verily We have sent down for you revelations that make plain, and the example of those who passed away before you. An admonition unto those who ward off (evil).
35. Allah is the Light of the heavens and the earth. The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as it were a shining star. (This lamp is) kindled from a blessed tree, an olive neither of the East nor of the West, whose oil would almost glow forth (of itself) though no fire touched it. Light upon light. Allah guideth unto His light whom He will. And Allah speaketh to mankind in allegories, for Allah is Knower of all things.
36. (This lamp is found) in houses which Allah hath allowed to be exalted and that His name shall be remembered therein. Therein do offer praise to Him at morn and evening.
37. Men whom neither merchandise nor sale beguileth from remembrance of Allah and constancy in prayer and paying to the poor their due; who fear a day when hearts and eyeballs will be overturned;
38. That Allah may reward them with the best of what they did, and increase reward for them of His bounty. Allah giveth blessings without stint to whom He will.
39. As for those who disbelieve, their deeds are as a mirage in a desert. The thirsty one supposeth it to be water till he cometh unto it and findeth it naught, and findeth, in the place thereof, Allah Who payeth him his due; and Allah is swift at reckoning.
40. Or as darkness on a vast, abysmal sea. There covereth him a wave, above which is a wave, above which is a cloud. Layer upon layer of darkness. When he holdeth out his hand he scarce can see it. And he for whom Allah hath not appointed light, for him there is no light.
41. Hast thou not seen that Allah, He it is Whom all who are in the heavens and the earth praise, and the birds in their flight? Of each He knoweth verily the worship and the praise; and Allah is Aware of what they do.
42. And unto Allah belongeth the Sovereignty of the heavens and the earth, and unto Allah is the journeying.
43. Hast thou not seen how Allah wafteth the clouds, then gathereth them, then maketh them layers, and thou seest the rain come forth from between them; He sendeth down from the heaven mountains wherein is hail, and smiteth therewith whom He will, and averteth it from whom He will. The flashing of His lightning all but snatcheth away the sight.
44. Allah causeth the revolution of the day and the night. Lo! herein is indeed a lesson for those who see.
45. Allah hath created every animal of water. Of them is (a kind) that goeth upon its belly and (a kind) that goeth upon two legs and (a kind) that goeth upon four. Allah createth what He will. Lo! Allah is Able to do all things.
46. Verily We have sent down revelations and explained them. Allah guideth whom He will unto a straight path.
47. And they say: We believe in Allah and the messenger, and we obey; then after that a faction of them turn away. Such are not believers.
48. And when they appeal unto Allah and His messenger to judge between them, lo! a faction of them are averse;
49. But if right had been with them they would have come unto him willingly.
50. Is there in their hearts a disease, or have they doubts, or fear they lest Allah and His messenger should wrong them in judgment? Nay, but such are evil-doers.
51. The saying of (all true) believers when they appeal unto Allah and His messenger to judge between them is only that they say: We hear and we obey. And such are the successful.
52. He who obeyeth Allah and His messenger, and feareth Allah, and keepeth duty (unto Him): such indeed are the victorious.
53. They swear by Allah solemnly that, if thou order them, they will go forth. Say: Swear not; known obedience (is better). Lo! Allah is Informed of what ye do.
54. Say: Obey Allah and obey the messenger. But if ye turn away, then (it is) for him (to do) only that wherewith he hath been charged, and for you (to do) only that wherewith ye have been charged. If ye obey him, ye will go aright. But the messenger hath no other charge than to convey (the message) plainly.
55. Allah hath promised such of you as believe and do good work that He will surely make them to succeed (the present rulers) in the earth even as He caused those who were before them to succeed (others); and that He will surely establish for them their religion which He hath approved for them, and will give them in exchange safety after their fear. They serve Me. They ascribe no thing as partner unto Me. Those who disbelieve henceforth, they are the miscreants.
56. Establish worship and pay the poor-due and obey the messenger, that haply ye may find mercy.
57. Think not that the disbelievers can escape in the land. Fire will be their home – a hapless journey’s end!
58. O ye who believe! Let your slaves, and those of you who have not come to puberty, ask leave of you at three times (before they come into your presence): Before the prayer of dawn, and when ye lay aside your raiment for the heat of noon, and after the prayer of night. Three times of privacy for you. It is no sin for them or for you at other times, when some of you go round attendant upon others (if they come into your presence without leave). Thus Allah maketh clear the revelations for you. Allah is Knower, Wise.
59. And when the children among you come to puberty then let them ask leave even as those before them used to ask it. Thus Allah maketh clear His revelations for you. Allah is Knower, Wise.
60. As for women past child-bearing, who have no hope of marriage, it is no sin for them if they discard their (outer) clothing in such a way as not to show adornment. But to refrain is better for them. Allah is Hearer, Knower.
61. No blame is there upon the blind nor any blame upon the lame nor any blame upon the sick nor on yourselves if ye eat from your houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your fathers’ brothers, or the houses of your fathers’ sisters, or the houses of your mothers’ brothers, or the houses of your mothers’ sisters, or (from that) whereof ye hold the keys, or (from the house) of a friend. No sin shall it be for you whether ye eat together or apart. But when ye enter houses, salute one another with a greeting from Allah, blessed and sweet. Thus Allah maketh clear His revelations for you, that haply ye may understand.
62. They only are the true believers who believe in Allah and His messenger and, when they are with him on some common errand, go not away until they have asked leave of him. Lo! those who ask leave of thee, those are they who believe in Allah and His messenger. So, if they ask thy leave for some affair of theirs, give leave to whom thou wilt of them, and ask for them forgiveness of Allah. Lo! Allah is Forgiving, Merciful.
63. Make not the calling of the messenger among you as your calling one of another. Allah knoweth those of you who steal away, hiding themselves. And let those who conspire to evade orders beware lest grief or painful punishment befall them.
64. Lo! verily unto Allah belongeth whatsoever is in the heavens and the earth. He knoweth your condition. And (He knoweth) the Day when they are returned unto Him so that He may inform them of what they did. Allah is Knower of all things.

[From Holy Quran Translation by Muhammad Marmaduke Pickthall]

Some Characteristics of this Surah

This Surah generally deals with those rules of Shari` ah which aim at preserving chastity and enjoin hijab for women. These rules end up with the punishment prescribed for zina (adultery or fornication). The previous Surah (Al-Mu’minun) had spelt out the basic qualities necessary for attainment of success in this world and in the Hereafter. One of these qualities was to guard one’s private parts against illicit sexual acts (verse 4 of that Surah). Now the present Surah describes the detailed rules meant to acquire this quality. That is why the women are especially directed to learn this Surah. Sayyidna ` Umar (رض) issued a directive to people of Kufah in which he advised them to teach Surah An-Nar to women.

Commentary

The first verse of this Surah is introductory preface to put extra emphasis to the commands given in it. The very first command after that is regarding punishment for adultery, which has a direct bearing on the intent of the Surah – that is to preserve chastity, even of the eyes. The subjects of control on casting eyes and not to enter houses without permission are to follow soon. Commitment of adultery is the ultimate outcome when one ignores all types of prudence against continence and is an open rebellion against Divine precepts. Therefore, the punishment for adultery in Islam is most severe as compared to all other punishments prescribed by the Qur’an for the crimes committed by human beings. Adultery, being a big crime by itself, also brings along with it many other crimes, the result of which is destruction of the entire social order. If the causes of killings and atrocities are probed deeply, the majority of them will appear to be caused due to illegitimate relationship with women. It is for this reason that in order to eliminate completely this heinous crime, its Islamic punishment has been described in the opening verses.

Adultery is a great crime and is a combination of many crimes. That is why its punishment in Islam is very severe

The Holy Qur’an and mutawatir ahadith on their own have fixed the punishments of four crimes. They are not left at the discretion of the judge or the ruler. These punishments are called Hudud in the terminology of Islamic jurisprudence. Apart from these, the punishment is not fixed for other crimes, and the ruler or the judge can award the punishment in accordance with the type of crime, the circumstances of the criminal and the background in which the crime is committed, in order to control the spread of crime as he feels best. Such punishments are known as penal laws in Islamic jurisprudence. Islamic Hududs are four in number:

(1).       Stealing

(2).       Leveling false accusation against chaste women.

(3).       Drinking liquor

(4).       Adultery

Each one of these crimes is very evil in its own right, and while disturbing the peace and tranquility of the society contributes toward other ills of the world at large. However, the ill effects and consequences of adultery are so immense in their destruction of the human values that no other crime can perhaps compete with it.

(1)        Molestation of someone’s wife, daughter or sister is nothing but his destruction. For a noble man it is not as bad to lose all his material wealth and belongings as to lose the chastity of his women folk. It is for this reason that often we come across such incidents that people whose women folk are molested get after the life of the molester without caring for their own lives. This passion for revenge passes on to the generations and results in the destruction of families after families.

(2)        In a community where illicit sexual acts become rampant the family lineage is lost. When the sanctity of relationship with mother, daughter and sister is vanished, with whom the marriage is forbidden, then one can marry them as well, which is even a greater crime than adultery.

(3)        If we analyze the causes of disorder and disturbance the world over, we will note that in most cases the root cause is woman and to a lesser degree the wealth. Only those rules can guarantee the worldly peace which safeguard the woman and wealth in a befitting manner and do not allow them to cross the appointed limits. It is not the intention to highlight here the ills and evils of adultery. The points mentioned above are enough for the human society to know the destructive ills of this act. This is why Islam has fixed the punishment of adultery as more severe than the punishments of all other crimes. The punishment has been described in the verse in the following words:

The fornicating woman and the fornicating man, flog each one of them with one hundred stripes – 24:2.

First the fornicating woman is mentioned and then the fornicating man. The punishment for both is the same. The common practice about injunctions is that mostly the command is conveyed by addressing the men-folk only and the women are included in that by implication. It is not regarded necessary that they be addressed separately. In the whole of Qur’an masculine gender is used for passing the injunctions through the phrase يَا أَيُّهَا الَّذِينَ آمَنُوا and women-folk are regarded as included in that. Perhaps the wisdom is that as Allah Ta’ ala has ordained the women-folk to keep themselves covered, in the same way their mention is kept covert in the context of mankind. But here there was a possibility that some might have the confusion that all these injunctions relate to men only and the women are free from them. Therefore, in some specific verses the women-folk are also mentioned alongside separately like in the verse وَأَقِمْنَ الصَّلَاةَ وَآتِينَ الزَّكَاةَ (33:33).

Moreover, where both men and women are to be mentioned then the natural order is that first the men are mentioned and then women. In the case of punishment for stealing, the same order is maintained in the injunction وَالسَّارِ‌قُ وَالسَّارِ‌قَةُ فَاقْطَعُوا أَيْدِيَهُمَا (As for a man or woman who commits theft, cut off the hands of both – 5:38) where the male thief is mentioned first and then the female thief. But in the case of punishment for adultery only an incidental mention of women was not considered enough, instead a specific reference was regarded necessary. Secondly, mention of the women is given priority over men. There are many points of wisdom in this. First, the women are regarded weaker sex and compassion-able for their physique; if they were not mentioned specifically, one could have had the misgiving that perhaps the women are exempt from this punishment.

The mention of woman is preceded because the act of adultery is so impudent that its commitment from her side could be carried out only by extreme fearlessness and carelessness, because the nature has bestowed in her character instinctive shyness and an urge to guard her chastity. The nature has provided many a things for the safety of women. Hence commitment of fornication from her side is more grave than from man. As against this, in the case of theft it is a bigger crime for men who are bestowed with strength by Allah Ta ala, so that they earn their living from the bounty He has provided. The man is required to take advantage of Allah’s bounty by working for the sustenance and not stealing for the living, as this is a great shame and sin for him. Since the women do not have the same circumstances, if they commit theft their crime will be of a lesser degree as compared to that of men.

فَاجْلِدُوا (24:2) Meaning of the word جَلد is to hit with the whip, and it is derived from the word جِلد (leather). As the whip is normally made of leather, some commentators have suggested that by the use of word جَلد۔ it is alluded that the strike of the whip should be so moderate that it should be felt only within the skin and not deeper into the flesh. The Holy Prophet had himself urged that the punishment of whipping be exercised with moderation, so that neither it is so hard that it tears off the flesh nor so mild that it does not hurt at all. On this point some commentators have reproduced ahadith of the Holy Prophet (صلى الله عليه وآله وسلم) with their chain of narrators.

The punishment of whipping a hundred times is exclusive to unmarried man and woman. For married persons the punishment is stoning to death

This point is worth noting that the injunctions on adultery were revealed gradually and moved on from a lighter punishment to a more severe one, like the gradual prohibition of alcohol which is mentioned in the Qur’an itself, the details of which have been described earlier. The very first injunction on adultery is the one given in verses 15 and 16 of Surah An-Nisa’, which is:

And those of your women who commit the shameful act, then have four witnesses against them from among you. So, if they do testify, then confine those women to their homes until death overcomes them or Allah prescribes a way for them. [ 4:15]

And those two of you who commit it, torture them both. But if they repent and amend, turn away from them. Surely, Allah is Most-Relenting, Very-Merciful. (4:16)

Detailed commentary and explanation of the above two verses is given under Surah An-Nisa’. They are repeated here so that preliminary stage of the punishment of fornication is kept in mind. In these verses the proof for establishing adultery is described with a specific condition of having four male witnesses. Secondly, punishment for the woman is prescribed as to confine her within the home and for both of them inflicting of harm. At the same time it is also hinted that this was not the final injunction on adultery and that some more directives will follow. This is the meaning of أَوْ يَجْعَلَ اللَّـهُ لَهُنَّ سَبِيلًا (or Allah prescribes a way for them – 4:15).

In the above referred punishment confinement of the women within the homes was regarded sufficient at that time, and causing harm to both as enough punishment. But the limit, the magnitude and the form of harm to be inflicted was not defined. Rather the wordings of the Qur’ an suggest that the initial punishment of adultery was only punitive, of which the quantum was not fixed by the Shari’ah a ta’zir (a punishment left to the discretion of a judge), but was left at the discretion of the ruler or the judge. That is why the ambiguous phrase of inflicting harm or torture was adopted. But at the same time it was hinted that probably some other form of punishment for the culprits of the crime will be introduced later by saying أَوْ يَجْعَلَ اللَّـهُ لَهُنَّ سَبِيلًا (4:15). When the present verse of Surah an-Nur was revealed, Sayyidna ` Abdullah Ibn ` Abbas (رض) said that what was promised in Surah An-Nisa’ through أَوْ يَجْعَلَ اللَّـهُ لَهُنَّ سَبِيلًا “or Allah prescribes a way for them”, so now this verse of Surah an-Nur has prescribed the way, that is flogging both man and woman with a hundred stripes. And then Sayyidna ` Abdullah Ibn ` Abbas (رض) made the punishment of hundred stripes exclusive to fornication, that is when the crime is committed by unmarried man and woman, and said:

It is prescribed that if the married man and woman commit this crime then they be stoned to death, and the punishment for unmarried culprit is a hundred stripes. (Sahih Bukhari, Kitbut-Tafsir p. 657)

In the verse of Surah an-Nur under reference punishment for adultery is given as a hundred stripes without qualification. So, it is obvious that he must have found from some other authentic Hadith that the punishment for adultery is stoning to death and for fornication a hundred stripes, and that Hadith has been related by Sahih Muslim, Musnad Ahmad, Sunnan Nasai, Abu Dawud, Tirmidhi and Ibn Majah on the authority of Sayyidna ` Ubadah Ibn Samit (رض) that the Holy Prophet (صلى الله عليه وآله وسلم) said:

Have knowledge from me, have knowledge from me that Allah Ta’ ala has prescribed now the ‘way for women’ (that He had promised before), which is that for unmarried man and woman is a hundred stripes and exile for one year, and for married man and woman it is a hundred stripes and stoning.

Along with the punishment of a hundred stripes for the unmarried man and woman prescribed in the an-Nur verse there is an additional punishment mentioned in the Hadith to send the adulterer man in exile for one year. On this there is a difference of opinion among jurists, that is whether the punishment of exile to male adulterer is compulsory or it is at the discretion of the judge – that is if he deems it necessary only then send the criminal in exile also for one year. In the opinion of Imam A` zam Abu Hanifah (رح) this last referred position is correct, that is, it remains at the discretion of the ruler or judge. Secondly, according to this Hadith there is the punishment of a hundred stripes also for the married man and woman before the stoning. But in accordance with other ahadith and the actions of the Holy Prophet (صلى الله عليه وآله وسلم) and the first four Caliphs, it is established that these two punishments are not to be combined.

Married persons are to be awarded the punishment of stoning only. The main point to be noted in this Hadith is that the Holy Prophet (صلى الله عليه وآله وسلم) has explained here the verse of Surah An-Nisa’ أَوْ يَجْعَلَ اللَّـهُ لَهُنَّ سَبِيلًا (or Allah prescribes a way for them) and while explaining he had added some more points beside flogging a hundred stripes as stated in Surah an-Nur. These points are:

1. – punishment of hundred stripes is exclusive to unmarried man and woman.
2. – An addition of one year’s exile.
3. – Rajm or stoning to death of married man and woman.

It is but obvious that the additions made by the Holy Prophet (صلى الله عليه وآله وسلم) in the verse of Surah an-Nur was also on the command of Allah Ta’ ala إِلَّا وَحْيٌ يُوحَىٰ (This is naught but a revelation revealed – 53:4). For the Messenger, and for those who hear from him directly, both the revelations which are recited in the form of Qur’an and those which are not recited have equal sanctity.

The Holy Prophet (صلى الله عليه وآله وسلم) himself had acted upon this rule (punishment of stoning to married adulterer) in the presence of many of his companions. He awarded the punishment of rajm or stoning to Ma’ iz and Ghamidiyyah which is recorded in all the books of traditions with authentic authorities. Additionally, an incident is reported in the authentic traditions books on the authority of Sayyidna Abu Hurairah and Zaid Ibn Khalid Juhani (رض) that an unmarried man committed adultery with a married woman whose servant he was. The father of the adulterer boy brought him before the Holy Prophet (صلى الله عليه وآله وسلم) .

The incident was proved by his admission. Then the Holy Prophet (صلى الله عليه وآله وسلم) said: لا قضينّ بينکما بکتاب اللہ that is I will adjudge your case according to the Book of Allah. He then adjudicated that the unmarried adulterer boy be flogged with a hundred stripes and the married woman is stoned, and directed Sayyidna Unais (رض) to execute the punishment, who took the confessional statement of the woman, and then the punishment was carried out on the orders of the Holy Prophet (صلى الله عليه وآله وسلم) . (Ibn Kathir)

 According to above tradition, the Holy Prophet (صلى الله عليه وآله وسلم) awarded the punishment of hundred stripes to one criminal and of stoning to the other and described them both as the judgment by the Book of Allah; although in Surah An-Nur only the punishment of hundred stripes is indicated and there is no mention of stoning. The reason is the same that Allah Ta’ ala had revealed to the Holy Prophet (صلى الله عليه وآله وسلم) the complete explanation and details of the injunction which all fall within the purview of the Book of Allah, although some of it is not included and mentioned in the Surah an-Nur expressly. Bukhari and Muslim have recorded an address of Sayyidna ` Umar (رض) on the authority of Ibn ` Abbas (رض) ، the wordings of which are:

Sayyidna ` Umar Ibn Khattab (رض) said while he was sitting on the pulpit of the Holy Prophet (صلى الله عليه وآله وسلم) that Allah sent Muhammad with truth and revealed to him the Book. So, whatever is revealed to him includes the verse of stoning (رجم) as well, which we have read, memorized and understood. Now I fear that with the passage of time one might say that we do not find the injunction of rajm (stoning) in the Book of Allah, and hence go astray by not following a religious obligation, which is revealed by Allah. And be clear in your mind that the injunction of stoning (rajm) is ordained upon the one, whether man or woman, who is married (محصن) and when the evidence of adultery is established or there is a confession or pregnancy.

The same version is narrated in Sahih of al-Bukhari also with greater detail (Bukhari 1009 vol.2) and in Nasai’ it is narrated in the following words:

We have no choice to avoid the punishment of stoning (rajm), because it is one of the punishment (حد) from the punishments prescribed by Allah. Be very clear in your mind that the Holy Prophet (صلى الله عليه وآله وسلم) himself had awarded stoning and we too have awarded stoning after him. If there was no risk of people saying that ` Umar (رض) has added something on his own in the Book of Allah, I would have written this in a corner of the Qur’an. And ` Umar Ibn Khattab (رض) is witness, ` Abdurrahman is witness and so and so companions are witnesses that the Holy Prophet (صلى الله عليه وآله وسلم) had awarded stoning. (Ibn Kathir)

This is apparently proved by the address of Sayyidna ` Umar (رض) that there is a specific verse on injunction of stoning which is in addition to the verse under reference of Surah an-Nur. But Sayyidna ` Umar (رض) did not tell the wordings of that verse, nor did he tell that if there is a separate verse beside the verse of Surah an-Nur why it is not included in the Qur’ an, and why it is not recited. He only said that if there was no risk involved that people would put blame on him of making addition in the Book of Allah, he would have written this verse on a corner of the Qur’an. (al-Nasai’ )

What needs careful consideration in this narration is that, if it is a verse of the Qur’an and its recitation is mandatory like other verses, then why Sayyidna ` Umar (رض) left it out just because of the fear of people’s calumny; when he is well known for his vehemence about Allah’s injunctions. The other point to be noted is that he did not say that he would have included this verse in the Qur’an, but all he said was he would have written it on the margin of the Qur’an.

All these things support the inference that the explanation of this verse that Sayyidna ` Umar (رض) heard from the Holy Prophet (صلى الله عليه وآله وسلم) in which he specified the punishment of hundred stripes for unmarried man and woman and stoning for the married persons. He treated it as a verse of the Book of Allah because of the words of the Holy Prophet (صلى الله عليه وآله وسلم) and his consistent practice. Sayyidna ` Umar (رض) understood fully well that the Holy Prophet’s (صلى الله عليه وآله وسلم) explanation was in line with the command of Allah’s Book and not actually the verse of the Book, otherwise no power on earth would have stopped him to write down the verse in its place if it was missed out. His comment about writing it on the margin of Qur’an is further proof that the verse was not a part of Qur’an but only the explanation of the verse of Surah an-Nur. Some narrations have carried the actual wordings of the injunction on the subject, but they fall short of proof and authenticity to merit inclusion in the Qur’an. The jurists (فُقَھَاء) who have related this verse as abrogated for recitation but not abrogated as a command have done so by way of an example, and as such it does not in fact prove that it is a part of the Qur’an.

The gist of the matter is that the punishment of hundred stripes described in Surah an-Nur for adulterer man and woman is exclusive to unmarried man and woman as per detailed explanation and elucidation of the Holy Prophet (صلى الله عليه وآله وسلم) ، and punishment for the married persons is rajm (stoning). Although this elucidation is not given in the wordings of the verse but the exalted person to whom this verse was revealed has himself elaborated the subject without the slightest doubt of any confusion. It is not that the Holy Prophet (صلى الله عليه وآله وسلم) explained this only through his words, but he also executed this punishment several times in the presence of many companions, and the proof of this has reached us with unbroken authentic chain of narrators.

Therefore, the punishment of stoning for married man and woman is in fact an injunction of the Book of Allah itself, in the sense that it is as certain as any other injunction of the Qur’an. This fact may be mentioned either by saying that rajm is a provision of the Qur’an itself, or by saying that it is established by the unbroken chain of traditions. Sayyidna ` Ali (رض) has also said the same thing that the verdict of stoning is established by the tradition of the Holy Prophet (صلى الله عليه وآله وسلم) .

An important warning

Wherever words married and unmarried appear in the above explanation, they are used for ease of explanation. The actual words used in the saying are, غير محصن or ثَيب and بِکُر . The real position of in Islamic jurisprudence is of the one who has copulated with the spouse with an authentic Nikah, and is also sane. Whenever we have used the words ‘married’ in this context, it carries the same meaning. It is only for brevity and ease that the word ‘married’ has been used.

Three degrees of gradations in the punishment of adultery

On pondering over the verses of the Qur’an and the ahadith referred to above, it becomes clear that initially the punishment of fornication was light in that the judge or the ruler was to afflict pain to the perpetrator (man and woman) of the crime at his own discretion, and confine the woman in the home. This punishment was enjoined in Surah An-Nisa.

The second period was that when the verse of Surah an-Nur was revealed in which hundred stripes each to both were enjoined. The third period was the one when the Holy Prophet instructed after the revelation of the verse under discussion that the punishment of hundred stripes will be restricted only to those who are not married, but if married man and woman commit this crime then their punishment is stoning (rajm).

In Islamic law if the punishment of a crime is severe, the conditions of proving it are also tough

As described above, the punishment of adultery in Islam is most severe compared to punishments of all other crimes. Alongwith that the conditions to prove this crime are equally tough in Islamic law. If there is the slightest doubt or uncertainty, then the maximum punishment, known as hadd (.~-), is remitted, and only a punishment by way of ta` zir may be awarded which should be commensurate with the extent of crime. In all other cases testimony of two men or one man and two women is required for the proof of a particular event. However, for the maximum punishment of fornication (حَدّ زنا) the evidence, of four male eye-witnesses is necessary who must testify without a slightest doubt or confusion. Another severe circumstance that aggravates the severity of an evidence of fornication is that if the evidence of a witness in a case of adultery is rejected, then the witness himself may suffer badly, because in that case, he may be charged for false accusation of adultery (قَذَف) and may be awarded the punishment of eighty stripes. Therefore, no one will dare testify the fornication where there’s even slightest degree of doubt. However, if the adultery is not proved clearly by eye witnesses, but there is proven evidence of a man and woman found in a compromising and unlawful position, then the judge can award the punishment by way of ta` zir which stripes as are suitable in that particular case. Details of the punishment for fornication and its conditionalities can be seen in the books of Fiqh.

Injunction against homosexuality and sex with animals

The issue that if a man indulges in sexual act with a man or an animal, whether his act falls within the purview of fornication or not, and whether its punishment is the same as that of fornication has already been dealt with under the commentary of Surah An-Nisa’. Although this act is not called fornication neither lexically nor in the terminology of Shari` ah and hence punishment of fornication is not applied to that, but its punishment is no less in its severity compared to punishment of fornication. The noble Companions (رض) punished such culprits by burning them alive.

No pity for them should withhold you from (complying with) Allah’s religion – 24:2.

Since the punishment for adultery is very severe and there is the possibility that those awarding the punishment may feel pity and be lenient, hence, it is also enjoined that in the fulfillment of this important religious duty any compassion is not permissible. Pity or mercy and forgiveness or pardon are always laudable, but any compassion shown to criminals will result in injustice to the entire humanity; hence it is prohibited and not permissible.

And a group of believers must witness their punishment. – 24:2

At the time of execution of the punishment of fornication a group of Muslims should be present to watch. It is customary in Islam to execute all punishments, specially the hudud, in public, so that those ho see it take a warning. But the directive for the presence of a group of Muslims at the time of execution of punishment for fornication is peculiar to this punishment.

Initially Islam requires not to publicize the crimes, but once they are established through evidence, it is the requirement of wisdom to disgrace the criminals

For the control of vulgarity and shamelessness Islamic laws have imposed far reaching restrictions. It is made obligatory for women to cover themselves. Men are asked to lower their eyes on seeing women-folk. The sound of jewelry or the singing of women are prohibited as they may lead to wanton acts. However, if someone is seen wanting in adopting Islamic teachings, he should be guided in private, but is not allowed to be disgraced. But if someone has crossed all limits and has broken all the ties with Islamic laws, and his crime is established in accordance with the Islamic jurisprudence, then keeping his crime secret might embolden others for committing this crime. Hence, the extent to which Islam has cared for avoiding publicity of the crime, to the same extent the emphasis is laid in making it public for disgracing the culprits, once the crime is established. It is for this reason that not only the punishment for adultery is enjoined to be executed publicly, but the presence of a group of Muslims at the time of execution is also made mandatory.

The second injunction about fornication

The first injunction was regarding the punishment of fornication, which has been described in the previous verse. The second injunction is about marrying the men or women who have committed adultery. Alongside the marriage with polytheist man and woman is also described. The commentators have given different views while explaining this verse, but the simplest and safe meaning is that fornication is an obnoxious act, and as such whoever indulges in this act loses his character and taste, and is attracted towards persons of the same character, and likes o marry them.

The objective of this verse, according to this interpretation, is not part of an injunction, but merely to describe a fact of life, normally seen in everyday life. This is a reflection on the filthy act of fornication, and its far reaching detrimental and evil effects. In other words, the verse says that fornication is a poison to ethics, and its poisonous effects ruin the moral behavior of man. He stops differentiating between good and bad, and develops a liking for evil things. He does not bother about permissible (حلال) and prohibited (حرام).

Any woman that he fancies for is with the purpose of fornication, and hence he tries to cajole her into the shameful act. If he fails in his advances, only then agrees for the marriage under compulsion. But he does not really like the marriage, because he finds the objects of marriage, such as being faithful to wife, produce virtuous children and take charge of all her needs and alimony for life, a burden and nuisance for him. Since such a person does not have any concern with the marriage, his inclination is not restricted towards Muslim women but is as much for polytheist women. If a polytheist woman lays the condition of marital bond for fulfilling her religious obligation, then he would agree for the marriage as well to meet his desire, without having regard that such a marriage has no sanctity and is not valid in Islamic law. It, therefore, comes true on him that if he has a fancy for a Muslim woman, she would either be an adulterer or will become an adulterer after having illicit relations with him, or he would fancy a polytheist woman, with whom the marriage is as impermissible as adultery. This is the explanation of the first sentence of the verse, that is الزَّانِي لَا يَنكِحُ إِلَّا زَانِيَةً أَوْ مُشْرِ‌كَةً (24:3).

Likewise, if a woman is a habitual adulterer and does not beg Allah’s pardon, then a truly believing Muslim male, for whom marriage is a religious trust, would not really fancy such a woman, especially knowing fully well that she would not give up her obnoxious habit of adultery even after the bond of marriage. Only a male adulterer would be attracted to her whose sole aim is to fulfill his lust rather than marriage. But if she makes marriage a condition for any mundane consideration, he accepts that too as a compromise. Alternatively, a polytheist male would agree to marry an adulterer (Muslim) woman.

Since, marrying a polytheist is as prohibited for a Muslim woman as adultery, two things have been combined in this situation, that the man is both a polytheist and an adulterer. This is the explanation of the second sentence of the verse الزَّانِيَةُ لَا يَنكِحُهَا إِلَّا زَانٍ أَوْ مُشْرِ‌كٌ . This has become apparent from the above explanation that the term adulterer is used for those men and women who do not repent and beg Allah’s Mercy, and stick to this evil habit. In case an adulterer man marries a chaste woman for the sake of house-keeping or for having children, then there is no ban to this marriage from this verse. Similarly, if an adulterer woman marries a virtuous man with the intent of leading a pure life, then also there is no stopping for such a marriage in the light of this verse.

Such a marriage will be valid in accordance with the Islamic law. Majority of the Muslim jurists like Imam Abu Hanifah, Imam Malik and Imam Shafi` i etc. are of the same view, and it is also established that the companions of the Prophet (صلى الله عليه وآله وسلم) have solemnized such marriages. Tafsir Ibn Kathir has also reported the same fatwa by Sayyidna Ibn ` Abbas (رض) . Now, as to the last sentence of the verse وَحُرِّ‌مَ ذَٰلِكَ عَلَى الْمُؤْمِنِينَ (24:3) some commentators have explained the word ذٰلک as alluding towards adultery. In that case the meaning of the sentence would be that, as the adultery is such an evil act, it has been forbidden for believers. There is no confusion in the meaning by adopting this explanation, but taking ذٰلِکَ for the meaning of adultery is rather far fetched in the context of this verse. Therefore, other commentators have adopted the explanation for ذٰلک to allude towards the marriage of adulterer (man and woman) and polytheist (man and woman).

The marriage between a Muslim man and a polytheist woman and between a polytheist man and a Muslim woman is even otherwise established as forbidden by other categorical Qur’anic injunctions, and there is consensus of Ummah on the issue. However, the marriage between an adulterer man and a chaste woman, and a chaste man and an adulterer woman is forbidden as implied by this sentence but is exclusive to the situation that a chaste man after marrying an adulterer woman does not stop her from indulging in adultery even after the marriage, as that will be nothing short of pimping, which is forbidden (حرام) by Islamic law. Similarly, if a pious and chaste lady marries a habitual adulterer man and let him indulge in adultery even after the marriage, then this is also forbidden (حرام). at is meant here is that it is a big sin, but it does not follow that their marriage will be nullified.

The word ‘prohibited’ (حرام) has two connotations in Islamic law. One, that this act is a sin and one who acts upon it will undergo punishment for that in the Hereafter, and the other is that it will have no legal validity in this world either. For instance if a Muslim man marries a polytheist or a woman of prohibited degree, then it is not only a sin but such a marriage is not valid under Islamic law.

There is no difference between such a marriage and adultery. The second meaning of prohibition is that the act is forbidden (حرام) and is liable for punishment, but the legal consequences of the act are recognized. For example if a man elopes or abducts a woman and then marries her before two witnesses with her consent, then despite the act being unlawful, the marriage will be valid and the children legitimate. Similarly the marriage between an adulterer man and an adulterer woman is though prohibited if they marry for some worldly expediency but their real aim is adultery, yet, such a marriage is legally recognized. As such all the provisions of marriage, such as alimony, dower, lineage proof, heritage etc. will all be applicable. This way the word حرّم in this verse fits in very well for the polytheist woman as per former explanation, and for the adulterers (man and woman) according to the latter explanation.

In the light of this explanation it is not needed to declare the verse as cancelled as has been done by some commentators.

Commentary

The third injunction relating to fornication is on false accusation and the punishment prescribed for it

As explained earlier, since adultery is the most damaging and heinous of all crimes for society, as such its punishment is also most severe under Islamic law, compared to all other crimes. Hence it was the requirement of justice and fairness that the special care be attached to prove this act. Without having prescribed evidence under Islamic law, no one should dare accuse any man or woman of adultery.

Therefore, the Islamic law has made it mandatory to produce four honest equitable just men as witnesses to the crime, without which the accusation of adultery is declared a big crime by itself, for which the prescribed punishment (حد) is eighty stripes. In view of this mandatory provision one would dare making the accusation of adultery only when he is absolutely sure of watching the crime happening himself. Not only that, at the same time he should be sure that along with him another three honest men have also seen the crime happening, for which they will give the evidence. Because, if there are no other witnesses, or the total number is less than four, or there is doubt if the witnesses will give the evidence, then only one man would never like to venture evidence alone and be punished with eighty stripes.

A doubt and its answer

As for the issue that when there are such strong conditions for the evidence of adultery, the criminals will have a free hand. No one will ever dare to give evidence and fulfill the conditions of Islamic law, and hence, no criminal will ever get punished. But this thinking is totally wrong, because these conditions are exclusive to the punishment prescribed as hadd for adultery, i.e. – hundred stripes or stoning. If two non-mehram man and woman are seen together in a compromising posture or indulging in shameless acts, then there is no restriction against giving evidence for it. All such matters which have nexus to adultery are also liable for punishment under Islamic penal code, for which punishment of stripes is awarded at the discretion of the judge or the ruler in accordance with the extent of the crime, but not the maximum punishment of hadd. Therefore, someone who has seen the act of adultery, but has no other witnesses need not give evidence of adultery, but can testify for having seen the accused persons in compromising position, and the judge or ruler can award the punishment after establishing the crime.

Who are muhsanat (مُحصَنَات)

The word Muhsanat is derived from the word اِحصَان . In the Islamic jurisprudence there are two types of اِحصَان . One, that has been acknowledged for the punishment of adultery. It means that the person against whom adultery is established is sane, adult, a free Muslim, and who is validly married to a Muslim woman and has also copulated with her. In that case the punishment of stoning will be awarded to him. The second type is that which has been acknowledged for the punishment of قَذَف ، that is punishment for accusation of adultery. It means that the person against whom the charge of adultery is levelled is sane, adult, a free Muslim and chaste, that is he has not been proved an adulterer before. The word مُحصَنَات is used in this sense in this verse. (Jassas)

Ruling

In the Qur’ anic verse, either because of general practice or because of the incident for which the verse was revealed, the accusation of adultery and related punishment is described in a way that the accusers are men and the accused is a chaste lady. But the injunction applies to all situations because of the common ground applicable to all persons. If a woman levels a charge of adultery against another woman or a man, or a man accuses another man, but the required legal evidence is lacking, then in either case the accuser will be liable to the punishment of eighty stripes.(Jassas & Hidayah)

Ruling

The punishment of eighty stripes as hadd is exclusive to false accusation of adultery and does not apply to accusation of any other crime. However, other punishments of ta’zir can be awarded on false accusations of other crimes. Although it is not specifically mentioned in the Qur’an that this punishment is exclusive to false accusation of adultery but the condition of four witnesses is the proof of its exclusiveness, because the condition of four witnesses is only in the case of adultery. (Jassas and Hidayah)

Ruling

The punishment prescribed for qazf (false accusation of adultery) relates to the right of the person against whom the charge of adultery is levelled. As such the punishment against this crime will be executed only when the person demands the execution of the punishment, otherwise it will be annulled. This is unlike the punishment of adultery, which is purely a right of Allah. Therefore, it has to be executed, even though no person has ever demanded for it.

And do not accept his any evidence any more – 24:4.

It means that the person guilty of qazf is subject to two punishments. One is inflict at once, i.e. the eighty stripes, but there is another punishment which stays with the culprit forever. This punishment is that his evidence will not be accepted in any matter, unless he begs Allah’s pardon with sincere repentance, and is also forgiven by the one whom he had accused. Until this is done, his evidence will not be acceptable in any case. This much is by consensus of Ummah. But in case of Hanafiah, even after begging the pardon, his evidence is not acceptable. Only his sin is pardoned.

Except those who repent afterwards and mend their ways; then, Allah is All-Forgiving, Very-Merciful. (24:5)

Those who have been punished for false accusation of adultery, if they beg pardon and improve their habits, so that there is no risk of repetition of falsehood from them and also obtain forgiveness from one they had accused, then Allah Ta’ ala grants forgiveness and is Merciful.

This exemption, that isإِلَّا الَّذِينَ تَابُوا refers to only the last sentence of the previous verse according to Imam Abu Hanifah (رح) and some other Imams, which is وَأُولَـٰئِكَ هُمُ الْفَاسِقُونَ (24:4). So, with this exemption it means that the one who is punished for false accusation is a sinner, but if he repents with sincerity and improves himself after obtaining forgiveness from the one he had falsely accused, then he will no longer remain a sinner, and his punishment will be pardoned in the Hereafter. In other words the two punishments meant for this world, which are referred in the beginning of the verse, that is eighty stripes and inadmissibility of his evidence, will remain despite the repentance. It is because the big punishment of stripes has already been executed and the second punishment is part of hadd. All scholars are unanimous on the point that repentance does not remit punishment of hadd, only the torment of the Hereafter is pardoned. Since inadmissibility of the evidence is part of hadd, it will not be remitted by repentance. Imam Shafi’i (رح) and some other Imams have taken this exemption toward all the sentences of the previous verse, which means that as one does not remain sinner after repentance, hence he would also not be debarred from giving evidence. Jassas and Mazhari have provided arguments on both sides – Those interested may consult them.

The fourth injunction is of Li’an (لِعَان : curse) among the adjuncts of fornication

The meaning of لِعَان and is to curse and praying for Allah’s wrath on each other. Certain specific types of oaths between husband and wife with special connotation are called Li` an (لِعَان) in Islamic law. When a husband accuses his wife of adultery or refuses to own his child as being legitimate, and his wife refutes his allegation to be false, and claims for the punishment of false accusation (قَذَف) of eighty stripes to be awarded to him, then the husband will be asked to produce four witnesses. If the husband produces four witnesses, then the wife will be awarded the punishment of adultery, and if he could not produce four witnesses, then they will be subjected to li’an (لِعَان), that is first the husband will be asked to testify four times with the wordings given in the Qur’an to the effect that he is honest, and the fifth time will say that if he was lying, then Allah’s curse be on him.

If the husband hesitates from saying these words, then he should be arrested, and asked either to swear by saying these words five times or accept himself to be a liar. Until he accedes to one of the two alternatives, he should not be released. If he accepts himself to be a liar, then he should be awarded the punishment of false allegation of adultery (حد القذف), but, in case he swears by repeating the required words five times, then the wife be asked to swear five times by uttering the words given in the Qur’an for this purpose. If she refuses to swear, then she should be put under arrest until such time that either she swears five times or accepts her guilt of adultery, in which case she will be awarded the punishment for adultery. In case she agrees to swear and utters the required words five times, then the process of li` an (لِعَان) has been completed. This way they both have escaped the punishment in this world, but in the Hereafter, the one who has lied will suffer the punishment, as Allah knows best who is the liar. However, in this world also, after the process of li’an (لِعَان) this couple will be forbidden to each other for ever-The husband should free the woman by divorcing her. If the husband does not divorce her, then the judge or the ruler can have them separated by his decree, which will have the same force as divorce. Moreover, they also cannot get married again for ever. Details of the process of li’an (لِعَان) are given in the books of fiqh, where they can be seen.

The law of li’an (لِعَان) has been placed in the Islamic jurisprudence to take care of the psychology and emotions of the husband, because in the preceding verses it has been ruled that for putting the blame of adultery on anyone it is essential to produce four eyewitnesses, and if one fails to do so, then he himself will be liable to punishment of false allegation of adultery. For a common man it is possible to keep quiet and not to accuse someone of adultery if he cannot produce four eye-witnesses, in order to save himself from the punishment of false accusation of adultery, but for the husband it is different and a very grave matter, when he has seen the adultery of his wife with his own eyes. For if he accuses his wife without the support of four eye-witnesses he will be liable to punishment of eighty stripes, and if he keeps quiet, it will be a lifelong agony for him to live with the knowledge that his wife has been unfaithful to him. Therefore, the husband’s case has been separated from the general law and a separate provision has been prescribed, which is exclusive to the case between husband and wife. For others the directive is the same a: enjoined in the preceding verses.

The books of Hadith have narrated two incidents under this subject. The commentators have different views as to which of the two incidents was the cause of revelation of these verses. Qurtubi has taken both the incidents as the cause of revelation of verses so as the revelation was repeated twice. Hafiz Ibn Hajr, the annotator of Bukhari, and Nawawi, the annotator of Muslim, have treated both incidents as the cause of revelation of the verses. Their reasoning is more appealing, which will soon appear. One incident is that of Hilal bin Umayyah and his wife, which is narrated in Bukhari on the authority of Ibn ` Abbas (رض) . The initial part of this incident, also on the authority of Ibn ` Abbas (رض) ، has appeared in the Musnad of Alimad like this:

Sayyidna Ibn ` Abbas (رض) has said that when the verses of Qur’an on punishment of false accusation of adultery were revealed namely,

And those who accuse the chaste women (of fornication), but they do not produce four witnesses, flog them with eighty stripes – 24:4.

in which it is made obligatory on the person accusing a woman of adultery to produce four eyewitnesses, one of them he being himself, and if he fails to do so, then he should be charged with the false accusation and awarded eighty stripes instead, and should also be debarred for life from giving any evidence. After hearing these verses a leader of Madinah, Sayyidna Sa’d Ibn ` Ubadah (رض) enquired from the Holy Prophet (صلى الله عليه وآله وسلم) whether these verses were revealed like that only.

The Holy Prophet (صلى الله عليه وآله وسلم) (was very surprised to hear this from Sa’d Ibn Ubadah), asked the Ansar whether they were listening to what their leader had said. The group of Ansar pleaded to the Holy Prophet     صلى الله عليه وسلم not to reproach him, as he had made this enquiry only because of extreme sense of honour. Then Sa’d Ibn ` Ubadah (رض) spoke himself and said “My parents be sacrificed on your honour! I know fully well that these verses are nothing but truth, and have been revealed from Allah Ta’ ala; but what I am surprised of is that if I see a shameless wife in a situation that a strange man is lying over her, then would it not be right for me to scold him and remove him from there. Instead, will it be incumbent on me to get four men and show them this situation to make them eye-witnesses, and by the time I could find four men, he runs away after performing his work?” (Sayyidna Sa` d’s wordings are recorded with slight differences by various narrators, but the gist of all is the same. – Qurtubi)

Only a short time had lapsed after revelation of the verses of punishment against false accusation of adultery and the remarks made by Sa’d Ibn ` Ubadah, that the incident of Hilal Ibn Umayyah (رض) took place. It so happened that Sayyidna Hilal (رض) returned from his lands late in the night, when he saw a man with his wife with his own eyes, and listened to their conversation. But he did not do anything and waited until the dawn, when he went to the Holy Prophet (صلى الله عليه وآله وسلم) and narrated the story, the Holy Prophet (صلى الله عليه وآله وسلم) was very unhappy to hear about this incident and felt very bad.

In the meantime the people of Ansar were gathered and started discussing among themselves that the same thing had happened as was hinted by their chief, and that Hilal Ibn Umayyah (رض) would be punished with eighty stripes in accordance with the Islamic law, and be debarred for life for giving any evidence. Nevertheless, Hilal Ibn Umayyah (رض) said ‘By Allah I am very hopeful that Allah Ta’ ala will take me out of this predicament’. Sahih of Bukhari has also quoted that in fact the Holy Prophet (صلى الله عليه وآله وسلم) ، after hearing the incident of Sayyidna Hilal (رض) had asked him, according to Islamic law, to produce four eye-witnesses or be prepared for the punishment of eighty stripes on the back. Sayyidna Hilal Ibn Umayyah (رض) swore an oath by God before the Holy Prophet (صلى الله عليه وآله وسلم) ، and pleaded that he was honest, and that Allah will surely send down a command which will save his back from flogging. While this conversation was still on, Jibra’il (عليہ السلام) descended with the verses containing the law of Wan, that is:

And those who accuse their wives (of adultery). – 24:6.

Abu Ya` la has quoted the same version on the authority of Sayyidna Anas            رضي اللہ تعاليٰ عنہ ، which also says that when the verses of li` an were revealed, the Holy Prophet (صلى الله عليه وآله وسلم) gave the good tiding to Hilal Ibn Umayyah (رض) that Allah Ta’ ala has sent down the solution to his predicament. Hilal replied that he was hoping the same from Allah Ta’ ala.

Then the Holy Prophet (صلى الله عليه وآله وسلم) called Sayyidna Hilal Ibn Umayyah’s wife also, and when they were both together, he inquired from the wife about the incident. She said that her husband was making a false accusation against her. The Holy Prophet (صلى الله عليه وآله وسلم) said that Allah knows one of you is a liar, so would you not dread (Allah’s torment) and come out with the truth and repent. Then Sayyidna Hilal Ibn Umayyah (رض) said ‘My parents be sacrificed on you! I have said nothing but truth and whatever I have said is true’. After that the Holy Prophet (صلى الله عليه وآله وسلم) directed that the process of li’an be conducted on both husband and wife according to the revealed verses of the Qur’an.

First Sayyidna Hilal (رض) was asked to testify four times with the wordings of Qur’an, which are, ‘Believing Allah to be present everywhere and seeing everything, I testify that I am honest in my allegation’, Sayyidna Hilal testified four times with the Qur’anic wordings. When it came to testify the fifth time, of which the Qur’anic wordings are, ‘Allah’s curse be on me, if I were lying’. At that time the Holy Prophet (صلى الله عليه وآله وسلم) said to Sayyidna Hilal Ibn Umayyah (رض) ، as a warning, that he must be careful and fear Allah, as worldly punishment is lighter than the torment of the Hereafter. The torment of Allah is much more severe than the punishment of people, and that the fifth testimony is the final one, on which the ruling would depend.

But Hilal Ibn Umayyah insisted that he could say under oath that Allah Ta’ ala would not punish him for his testimony in the Hereafter (as he was sure that this was a true testimony). Then he uttered the wordings of the fifth testimony. After that the Holy Prophet (صلى الله عليه وآله وسلم) obtained four oaths, in the similar manner, from his wife. She too swore with Qur’anic wordings that her husband was lying. When it came to testify the fifth time, the Holy Prophet (صلى الله عليه وآله وسلم) asked her to wait, and warned her that it was the fifth and final testimony, and as such she should be fearful of Allah, as His torment is much more severe than the punishment by the people, that is the Islamic punishment of adultery.

On hearing this, she hesitated to swear and waited in that condition for a while. Then said ultimately ‘By Allah I will not disgrace my people’, and testified the fifth time, saying that if her husband was true then Allah’s wrath be on her. This way when the process of li’an was completed, the Holy Prophet (صلى الله عليه وآله وسلم) separated the husband and wife, that is broke down their marriage, and ruled that the child to be born of this conception will take the mother’s name and will not be attributed to the father, but the child should not be disparaged. (Tafsir Mazhari quoted from Musnad Ahmad, authority Ibn ` Abbas).

The second incident

The second incident is also quoted in the Sahih of Bukhari and Muslim, and the details of the incident are narrated by Baghawi on the authority of Ibn ` Abbas (رض) . He has said that the Holy Prophet (صلى الله عليه وآله وسلم) ، while standing on minbar, related the verses’ in which it is enjoined to punish the man making false accusation of adultery (حَدِّ القذف ), that is وَالَّذِينَ يَرْ‌مُونَ الْمُحْصَنَاتِ (24:4). At that time Sayyidna ` Asim Ibn ` Adiyy al-Ansa (رض) was also present in the crowd. He got up and pleaded ` O Messenger of Allah, my life be sacrificed on your honour! If any one of us discovers his wife lying in bed with another man and narrates this situation, then he will be punished with eighty stripes, and would be debarred from giving evidence for life. Moreover, the Muslims would call him liar. In such a situation how can we get the eyewitnesses immediately? And if we do, and go in search of eyewitnesses, he would run away after doing his work, by the time we could bring the witnesses. It was the same inquiry made by ‘Asim Ibn ` Adiyy (رض) ، which was made by Sayyidna Sa’d Ibn ‘Ubadah in the first incident.

This inquiry was made on a Friday. After that it so happened that ` Asim Ibn Adiyy’s cousin, Uwaimir, who had married Khaula (رض) another cousin of Adiyy’s, saw his wife involved with yet another cousin, Sharik Ibn Sahma’. Uwaimir (رض) related this incident to his cousin ` Asim Ibn ` Adiyy (رض) ، who recited إِنَّا لِلَّـهِ وَإِنَّا إِلَيْهِ رَ‌اجِعُونَ and went to see the Holy Prophet صلى الله عليه وسلم the next day – again a Friday. ` Adiyy said to the Holy Prophet          صلى الله عليه وسلم that he had made an inquiry on the previous Friday in which he himself has got involved unfortunately, as the same incident has taken place in his family. Baghawl has narrated the incident in great detail as to how were the husband and wife were called and went through the process of lean (Mazhari)

This incident is narrated in the Sahihs on the authority of Sayyidna Sahal Ibn Sa’d Sa’idi (رض) that ` Uwaimir al-` Ajlani (رض) inquired from the Holy Prophet    صلى الله عليه وسلم that if someone finds his wife in bed with another man then should he kill that man, as a result of which he will be killed by people or what else should he do? The Holy Prophet (صلى الله عليه وآله وسلم) replied that Allah Ta’ ala has revealed an injunction for the case of your wife and yourself. Go and get your wife. Sayyidna Sahal Ibn Sa’d (رض) ، the narrator of the Hadith, narrates that the Holy Prophet (صلى الله عليه وآله وسلم) subjected them to the process of lian in the mosque (This process has been explained above). When the process of li` an was completed after both husband and wife had sworn five times, ` Uwaimir said ` If I still keep her as my wife this will mean as if I had made a false accusation against her. Therefore, I am announcing three divorces to her’. (Mazhari on authority of Sahihs)

In both these incidents it is reported that the verses of lian were revealed for that particular incident. Hafiz Ibn Hajar and Shaikh ul Islam Nawawi (رح) have noted the alikeness in the two by explaining that it looks the first incident was that of Hilal Ibn Umayyah (رض) ، and the verses of li’an were revealed in that connection, and immediately after that Uwaimir (رض) was also confronted with a similar incident, which he presented before the Holy Prophet (صلى الله عليه وآله وسلم) ، perhaps not knowing Hilal Ibn Umayyah’s incident, which had occurred earlier. Then the Holy Prophet (صلى الله عليه وآله وسلم) told him the judgment in his case. This appears plausible because, in the case of Hilal Ibn Umayyah (رض) the wordings are فنزل جبرئل (Then Jibra’il (عليہ السلام) descended with these verses) , while in the case of ` Uwaimir (رض) the wordings are قد أنزل اللہ فيک (Allah has revealed about you), the meaning of which could be that Allah Ta’ ala has enjoined His command in a case similar to yours. وَاللہُ سبحانَہُ و تعاليٰ اَعلَ (Mazhari)

Ruling

When li’an has taken place between husband and wife before the judge then that woman becomes forbidden for good for that man, just like foster relatives are forbidden for marriage among themselves forever. The Holy Prophet            صلى الله عليه وسلم has said in a Hadith المتلاعنان لا يجتمعان ابداً (The spouses who have gone through li` an can never join each other). Unlawfulness establishes immediately after the li` an. As for the woman’s second marriage with another man, she is allowed after the expiry of her ` iddah period of three months, when she is divorced by her first husband or if he had just said that he had left her. This is the ruling given by Imam Abu Hanifah (رح) But if the husband does not carry out any of the two alternatives, then the ruler or the judge would order the separation, which would have the same effect as the divorce, and after that she would complete three periods of menses, and then she would be free to marry another man. (Mazhari etc.)

Ruling

When the li’an is completed, after that the child that would born from that conception would not have the name of her husband, but would be called after the name of the mother. The Holy Prophet (صلى الله عليه وآله وسلم) gave this ruling in both the cases of Hilal Ibn Umayyah and ` Uwaimir ` Aljani (رض) أجمعين .

Ruling

Although the torment of Hereafter would increase on the one who is liar, after the li’an, but the punishment of the world be annulled. Similarly, it is not permissible to call the woman an adulterer nor is it permissible to call her child illegitimate. This was also ruled by the Holy Prophet (صلى الله عليه وآله وسلم) in the case of Hilal Ibn Umayyah (رض) . وقضٰى بان لا تُرمٰى ولا ولدھا .

Interconnection of verses

As has been mentioned earlier, the major part of Surah An-Nur is in connection with those injunctions which are related with protection and security of chastity and continence. Diametrically to that, any attempt to debase the chastity and honour would be in violation of the injunction, for which the punishment in the world and the torment in the Hereafter are enjoined. In this connection, first the maximum punishment of adultery (حد زنا), then the punishment for false accusation (حد قذف) and after that the process of li’an have already been described. False accusation of adultery against a chaste woman, without the support of four eyewitnesses, is held to be a great sin, and for such a person the punishment of eighty stripes is prescribed. This injunction is in regard to common chaste Muslim women. But the case of Sayyidah ` A’ishah (رض) was quite different and grave, when the hypocrites fabricated a false slander against her in 6th Hijra, and some Muslims also indulged in mentioning it. Indeed it was a much serious and grave situation than for an ordinary chaste Muslim woman, hence Allah Ta’ ala revealed ten verses at that point exonerating her from the accusation and to project her purity and chastity. These verses announce the exoneration of Sayyidah ` A’ishah (رض) on one hand and a warning of severe punishment to all those who were involved in the slander in any way. This incident of imputation is called the episode of ifk (false imputation) in the Qur’an and Hadith. The word Ifk means worst type of lie, imputation or slander. In order to understand the explanation of these verses it is necessary to know the background of the incident of Ifk. Therefore, it will be in order to give a brief account of this episode to begin with.

The incident of Ifk and the slander

This incident has been narrated with extra ordinary details in the Sahihs and other books of Hadith. However its brief version is as follows: When the Holy Prophet    صلى الله عليه وسلم went for the battle (بني المصطلق ) of Bani Mustaliq, also known as battle (مُريسيع) of Muraisi’, in the 6th Hijra, Sayyidah ` A’ishah (رض) ، amongst the mothers of believers, was also accompanying him. The common practice was that first she would sit in her litter and then it was placed on the back of the camel.

It was because by that time the injunction in regard to hijab had been revealed. After the battle was over and the caravan was returning to Madinah it stopped for camping to spend the night. Towards the end of the night an announcement was made to the effect that the caravan would soon be departing, so that people should get ready after completing the necessities. Sayyidah ` A’ishah (رض) felt the call of nature and went out to ease herself. There the string of her necklace was broken and it fell down. It took her some time to locate it, so she got a little late. By the time she returned to the camp, the caravan had departed.

As for her camel, her litter was mounted on its back without realizing that she was not sitting in it. This happened because she was so young and frail at that time that her absence from the litter was not noticed; and also because the litter was covered. On her return to the camp when she did not find the caravan there, she did not panic nor ran helter-skelter to locate it. Instead, she acted very prudently and sat down at the camping place after wrapping herself. She did this knowing the Holy Prophet       صلى الله عليه وسلم very well that when he will not find her in her litter (ھودج) he will send out men to locate her at the camping place, and if she were gone some other place to locate them, it will only complicate things for the searching party. So, it was best to wait for them there, at the camp. Since it was still dark and she was tired, she fell asleep.

On the other hand, it so happened that Sayyidna Safwan Ibn Mu` attal (رض) ، whom the Holy Prophet (صلى الله عليه وآله وسلم) had assigned the duty to stay behind the caravan and pick up things if forgotten by anyone in a hurry, reached the camp at dawn. He saw someone sleeping. So he went there and recognized Sayyidah ` A’ishah (رض) whom he had seen before the injunction of hijab was revealed. Seeing her there like that, he was extremely dismayed and uttered إِنَّا لِلَّـهِ وَإِنَّا إِلَيْهِ رَ‌اجِعُونَ. On hearing his voice she was awakened, and covered her face. Then Sayyidna Safwan (رض) brought his camel near her and made it sit down. Sayyidah ` A’ishah (رض) sat on the camel’s back and rode on, while he was holding the string of the camel and walking in front. ` Abdullah Ibn Ubbayy was a very wicked hypocrite and enemy of the Holy Prophet (صلى الله عليه وآله وسلم) . He got hold of this news and the wretched man fabricated shameless imputation against her. Unfortunately, some naive Muslims also narrated the gossip on hearsay; for instance Sayyidna Hassan and Mistah (رض) among the males and Sayyidah Hamnah (رض) from the females. (Tafsir Ad-Durr-al-Manthur has reported this version with reference to Ibn Marduwaih on the authority of Sayyidna Ibn ` Abbas (رض) – أعانه أي عبدالله ابن اُبّي حسان و مسطح و حمنه)

When this slander of the hypocrite was publicized, the Holy Prophet (صلى الله عليه وآله وسلم) himself was also very hurt. As for Sayyidah ` A’ishah (رض) ، it was but obvious to get hurt extremely. Even ordinary Muslims were also extremely pained on the spread of this totally false and fabricated slander. This went on for about a month, but at last Allah Ta’ ala revealed these verses to exonerate her and condemn those who were involved in its fabrication or spread, in any way. The commentary on these verses will follow soon.

In accordance with the Qur’anic injunction, which has been detailed above under the heading of punishment for false accusation (حدّ القذف) those who were involved in the spread of false slander were asked to produce the evidence in support of their accusation. Since that was a totally unfounded accusation, they could not produce any evidence whatsoever. As a consequence, the Holy Prophet (صلى الله عليه وآله وسلم) awarded the punishment of false accusation (حدّ القذف) to them, and each one of them was flogged with eighty stripes. Bazzar and Ibn Marduwaih have reported on the authority of Sayyidna Abu Hurairah (رض) that the Holy Prophet صلى الله عليه وسلم         awarded the punishment to three Muslims, namely, Mistah, Hamnah and Hassan (رض) ، while Tabarani has reported on the authority of Sayyidna ` Umar (رض) that the Holy Prophet      صلى الله عليه وسلم had awarded double the punishment of false accusation to ` Abdullah Ibn Ubayy, the hypocrite, who had fabricated this slander. After that the Muslims repented, but the hypocrites remained as they were. (Bayan ul Qur’ an)

Unique proficiency of Sayyidah ` A’ishah’s (رض) ، and the remaining part of the incident of Ifk

The enemies of the Holy Prophet (صلى الله عليه وآله وسلم) did their best to harm him, and did everything they could possibly think to afflict him. Amongst all the afflictions which were perpetrated by the infidels, perhaps the most severe and emotionally torturous was to pass slander on the most exalted, proficient, learned, and respected mother of the believers amongst all his pure wives. With the contemptible false slander the respected name of Sayyidna Safwan Ibn Mu’attal (رض) was also maligned by the hypocrite ` Abdulalh Ibn Ubayy. The hypocrites gave the slander different colours and then spread it. The most distressful thing in this episode was that some simple Muslims were carried away by the unfortunate slander and started narrating it as well. The unfounded slander would have been exposed by the truth in a few days time, but for compensating the emotional torture inflicted on Sayyidah ` A’ishah (رض) and on the Holy Prophet (صلى الله عليه وآله وسلم) himself by it and for exonerating her, Allah Ta’ ala did not rest just at hinting at the episode in a revelation, but revealed almost two ruku’s for her exoneration. Not only that, but all those who had fabricated this slander, and those who had participated in narrating it, were warned to face the torment in this world and in the Hereafter. Perhaps never such warnings were revealed on any occasion.

In fact this incident of Ifk has brought into the open and highlighted the excellence of Sayyidah ` A’ishah’s (رض) superior wisdom and intelligence along with her chastity and sanctity. That is why in the very first of the above quoted verses Allah Ta’ ala has asked not to consider this incident as bad for her, rather it was a blessing. What could be a greater blessing than this, that Allah Ta’ ala has confirmed her purity in no less than ten verses, which will be recited until the Dooms Day. Sayyidah ‘A’ishah (رض) had herself said that she was quite confident that Allah Ta’ ala would exonerate her and clarify her position through a Wahy (message to the Holy Prophet (صلى الله عليه وآله وسلم) ), but did not consider herself to be so fortunate that Qura’nic verses would be revealed referring to her person, which will be recited forever. At this point it will help the readers to know some details about the incident for understanding the verses. So, they are briefly narrated here:

On return from that journey Sayyidah ` A’ishah (رض) got involved in her household affairs, and was not the least aware of the rumor that was circulated by the hypocrites about her. Sahih of Bukhari has narrated on the authority of Sayyidah ` A’ishah (رض) herself that after the return from the journey she fell slightly sick, the main cause of which was that she did not notice the favour and grace from the Holy Prophet (صلى الله عليه وآله وسلم) towards her, which was his norm. Instead, she noticed during that period that when he would come home, he would only inquire about her health after the salutation and go back. Since she did not know at all anything about the rumor that was being circulated about her, hence she could not understand the cause of his attitude towards her, but took the grief to heart, which started telling on her health. One day she went out in the open to ease herself, as there used to be no latrines in the houses in those days. Because she was not keeping well she took along Mistah’s mother with her. When they were returning home after she had eased herself, the foot of Mistah’s mother got entangled in her sheet and she fell down. As she fell down she uttered the phrase تَعِسَ مِسطَح .

  This phrase is normally used by Arabs while cursing someone. Sayyidah ` A’ishah (رض) was taken aback on hearing this phrase from Mistah’s mother for her own son , and said to her that it was very bad that she was cursing her own son, who was such a gentleman and who had participated in the battle of Badr. On that Mistah’s mother asked her ` My dear girl, don’t you know, this son of mine, what has he been saying around?’ Sayyidah ` A’ishah (رض) inquired as to what had he been saying around. Then Mistah’s mother told her the whole story of Ifk fabricated by the people, and how her son was involved in its spreading. Sayyidah ` A’ishah (رض) goes on to say that on hearing this her sickness was doubled. When she returned home and the Holy Prophet (صلى الله عليه وآله وسلم) came and inquired about her health after salutation as usual, she asked his permission whether she could go to her parent’s house. He consented to her going to their house.

The idea was to take them in confidence and have consultation. So she consulted her mother, who consoled her and said that there were people who were jealous of women like her, and spread rumors like that. So, she need not worry about it. Things would get alright on their own. On that she retorted ` Allah is Pure / Subhan Allah! People have been talking about that. How can I be patient?’ Then the whole night she cried, and did not sleep a wink. On the other hand the Holy Prophet (صلى الله عليه وآله وسلم) was extremely grieved on the spread of this false story, more so, because he did not receive any revelation on the incident during that period. Therefore, he called Sayyidna ` Ali and Usamah Ibn Zaid (رض) ، who were both members of his household, and consulted them as to what should he do under the circumstances.

Sayyidna Usamah Ibn Zaid said very emphatically that on the basis of his information he had no misgivings about Sayyidah ` A’ishah (رض) whatsoever. There is absolutely nothing, which could point toward any mistrust. Hence he need not pay any heed to such rumors. Sayyidna ` Ali (رض) advised him (in order to bring him out of his grief and anxiety) that Allah Ta’ ala had not put any restriction on him, hence if he had any unpleasant feelings about Sayyidah ` A’ishah (رض) ، because of the rumors, then there are many other women. Moreover he suggested another alternative to remove his unpleasant feelings, and advised him to make inquiries about her from Barirah         رضي اللہ تعاليٰ عنہا who was the slave girl working for Sayyidah ` A’ishah (رض) . Hence, the Holy Prophet (صلى الله عليه وآله وسلم) made inquiries from Barirah (رض) ، who submitted that she did not see anything unbecoming in Sayyidah ` A’ishah (رض) except that sometimes, because of her young age, she would leave the dough in the open and go to sleep, and the goat would eat up the dough. (After this the Hadith narrates the address of the Holy Prophet   صلى الله عليه وسلم from the rostrum in great detail in which he had complained about those who had fabricated the accusation and those who had spread the slander. A brief account of what happened next is as follows).

Sayyidah ` A’ishah (رض) goes on to say “I cried the whole day and the second night also continuously. My parents had also come to me, as they feared that I would break down with grief. While my parents were sitting with me the Holy Prophet (صلى الله عليه وآله وسلم) came in and sat down alongside me. He had not sit with me before ever since this incident had started. Then he recited the khutbah of shahadah and said ` 0, ` A’ishah, I have received this information about you. If you are free from blame, then Allah will definitely exonerate you (that is express exoneration through revelation), but if you have slipped, then beg for Allah’s pardon with repentance, because when the servant invokes His mercy after admitting his sin then Allah Ta’ ala accepts his repentance’. After the Holy Prophet (صلى الله عليه وآله وسلم) had completed his discourse, my tears dried up completely. There was not a drop in my eyes. I requested my father, Abu Bakr (رض) ، to give an answer to the Holy Prophet (صلى الله عليه وآله وسلم) ، but he excused himself saying what could he say. Then I asked my mother to give an answer, and she too excused herself saying as to what could she say. Then per force I had to speak. I was only a young girl, and by then had not learnt much even the Qur’an”. In such a perplexing condition of grief and distress that she was in, even extremely learned and intelligent persons would have found it very difficult to express themselves in a balanced manner, but what Sayyidah ` A’ishah (رض) said at that time is a piece of highly intellectual and scholarly discourse. Her wordings are reproduced verbatim below:

“By God, I fully realize that you listened to this talk and kept on listening until it made inroads into your heart, and you have confirmed this (by your actions). Now if I say that I am free from this blame, as Allah knows well that I am in reality, then you will not verify my statement. And if I make admission of the accusation, of which Allah knows I am free, then you will agree with my admission. Wallah, now I do not see any example on the issue between you and me, except the one which the father of Yusuf (عليہ السلام), said after hearing the wrong statement of his sons that ` So patience is best. And it is Allah whose help is sought against what you describe.”

Sayyidah ` A’ishah (رض) ‘related further that “After having said so I went away and lied down on my bed. I was confident that since I was free from the blame in reality, Allah Ta’ ala would surely exonerate me by sending down a revelation. But I did not have the slightest idea or expectation that in my case Qur’anic verses will be revealed, which will be recited forever. It was because I considered my position to be much lower than that. All I had expected was that probably my exoneration will be revealed to him in his dream”.

Sayyidah ` A’ishah (رض) goes on to narrate that “the Holy Prophet        صلى الله عليه وسلم had not got up from that company yet, nor anyone from the household had got up, when he was overtaken by the condition which he used to experience at the time of revelation of the Qur’an. In this condition he used to perspire profusely on the forehead. When this condition was over, then the Holy Prophet (صلى الله عليه وآله وسلم) got up smiling, and the very first thing that he said was ابشري يا عائشہ اما اللہ فقد ابرأکِ that is “0 ` A’ishah, listen the good tiding . As for Allah Ta’ ala, He has exonerated you”. Then my mother said to me “Get up and go to the Holy Prophet (صلى الله عليه وآله وسلم) . I replied, “I do not feel obliged to anyone in this case, except Allah, nor would I get up. I am thankful to my Lord, and it is He who has exonerated me”.

Few distinctions of Sayyidah Siddiqah (رض)

While explaining these verses Imam Baghawi (رح) has said that there were some distinctions of Sayyidah ` A’ishah (رض) which no woman other than her could get, and Sayyidah ` A’ishah (رض) ، also used to relate them with a sense of pride (as honorable gift). First, that before the marriage with the Holy Prophet     صلى الله عليه وسلم Jibra’il (عليہ السلام) had brought to him her image wrapped in a silk cloth, and said to him ` she is your wife’, (As reported by At-Tirmidhi – from ` A’ishah    رضي اللہ تعاليٰ عنہا) while some other versions say that Jibra’il (عليہ السلام) had brought this image in his palm.

Second, that the Holy Prophet            صلى الله عليه وسلم did not marry any maiden girl other than her.

Third, that the Holy Prophet    صلى الله عليه وسلم died in her lap.

Fourth, that he was buried in her house.

Fifth, that he (صلى الله عليه وآله وسلم) had received revelation even at that time also when he used to be with Sayyidah ` A’ishah (رض) under the same quilt. None other wives was granted this distinction ever.

Sixth, that her (رض) ، exoneration was sent down from the Heaven.

Seventh, that she was the daughter of the caliph of the Holy Prophet (صلى الله عليه وآله وسلم) and was herself a Siddiqah (رض) and was among those whom Allah Ta’ ala had promised forgiveness and bountiful sustenance even during their lifetime. (Mazhari)

After seeing Sayyidah ` A’ishah’s (رض) scholarly research, understanding of jurisprudence and eloquent expression, Sayyidna Musa Ibn Talhah (رض) commented that he had never come across a person more eloquent than her. (Tirmidhi)

Tafsir al-Qurtubi has related that when Sayyidna Yusuf (عليہ السلام) was falsely accused, Allah Ta’ ala exonerated him through the evidence of a baby by granting him speech, and when Sayyidah Maryam (عليہا السلام) was falsely accused, Allah Ta’ ala exonerated her through the evidence of her son, ` Isa (عليہ السلام) but when false accusation was leveled against Sayyidah ` A’ishah (رض) ، then Allah Ta’ ala sent down ten verses of the Holy Qur’an to declare her exoneration, which has further enhanced her respect and stature.

Now the specific sentences of these verses will be discussed and elaborated

Those who have come up with the false imputation are a gang among you. 24:11.

Literal meaning of Ifk (اِفک) is to turn over, reverse or to change. The worst type of lie which turns the truth to falsehood and the false as truth, and labels the pious and God fearing as sinner, and the sinner as pious and God fearing, also falls under the connotation of Ifk. ` Usbah عُصبَہ means a group of ten to forty persons, but is also used for less or more persons. The word مِنکُم (among you) in the verse refers to Muslims. Although the actual fabricator of the slander was ` Abdullah Ibn ‘Ubayy, who was a hypocrite and not a Muslim, but since the hypocrites used to claim themselves as Muslims, he too has been included within the fold of (مِنکُم).

Among the Muslims two men and one woman got involved in the spread of slander, who were awarded the punishment of false accusation by the Holy Prophet (صلى الله عليه وآله وسلم) ، after the revelation of these verses. But all Muslims felt penitence and their repentance was accepted by Allah Ta’ ala. Among them were Sayyidna Hassan and Mistah (رض) ، who had both participated in the battle of Badr, and for whom Allah Ta’ ala has declared forgiveness in the Qur’an. For this very reason Sayyidah ` A’ishah (رض) used to dislike if anyone would speak ill of Sayyidna Hassan (رض) before her, although he was one of those two men who were punished for false accusation. Sayyidah ` A’ishah (رض) used to say that Hassan (رض) was the one who had defended the Holy Prophet (صلى الله عليه وآله وسلم) in his poetry against the infidels. Hence, no one should speak ill of him. Whenever he used to visit Sayyidah ` A’ishah (رض) she would make him sit with dignity and respect. (Mazhari etc.)

Do not think it is bad for you – 24:11.

This sentence is addressed to the Holy Prophet (صلى الله عليه وآله وسلم) ، Sayyidah ` A’ishah (رض) ، Safwan (رض) and all the Muslims, who were hurt by the spread of this rumor. The purport of the sentence is that you should not feel bad about this incident, because after the exoneration declared in the Qur’an by Allah Ta’ ala her esteem has been raised further, and those who were involved in rumor-mongering were warned strongly in the Qur’an, which will be recited until the Dooms Day.

Everyone of them is liable for what he earned of the sin – 24:11.

It means that whoever had taken part in the spread of this slander, his sin has been recorded exactly in the same proportion as was his share in the spread of the slander, and he will be punished accordingly. The one who had fabricated this rumor, which will be dealt later, deserves the most severe punishment, and the one who endorsed the rumor when it reached him, a little less than that, and the one who kept quiet after hearing it, still less than that.

And the one who undertook the major part of it, for him there is a mighty punishment – 24:11.

The word means big, large or great. Here it means that the one who has taken big part in the slander, that is who fabricated it and passed on to others, for him is the great punishment. The indication is toward ` Abdullah Ibn ‘Ubayy (Baghawi etc.).

Why – when you (0 believers) heard of it – did the believing men and the believing women not think well on their own selves and (why did they not) say, ` This is a manifest lie’. – 24:12.

It means that when the Muslim men women heard about this slander they should have a good assumption about their own-self – that is about their Muslim brother and sister – and declared that it was but an open lie. In this verse quite a few things need attention. In the first place the Holy Qur’an has hinted by the word بِأَنفُسِهِمْ (on their own selves) that if a Muslim defames and disgraces another Muslim, he in fact disgraces himself, because the relationship of Islam has brought them all together as one body. A similar expression is used by the Holy Qur’an wherever the close tie between a Muslim and the whole Ummah is to be emphasized, for instance, a verse says وَلَا تَلْمِزُوا أَنفُسَكُمْ (49:11) which means ` Do not cast aspersion on your own-self, which actually means do not cast aspersion on any of your Muslim brethren – man or woman.

At another place the Qur’an says لَا تَقْتُلُوا أَنفُسَكُمْ (4:29) which means ` Do not kill yourselves’. Here again the sense is the same, that is, do not kill any of your Muslim brethren. Yet at a third place it says وَلَا تُخْرِ‌جُونَ أَنفُسَكُم مِّن دِيَارِ‌كُمْ (2:84) which means ` You shall not drive out yourselves from your homes’. Here also it means not to expel any Muslim from his house. At a fourth place it says فَسَلِّمُوا عَلَىٰ أَنفُسِكُمْ which means ` Salute your own-self, which in fact means, salute your Muslim brethren. All these verses point toward one theme, that a Muslim who casts aspersion on another Muslim or causes oppression and harm to another Muslim, he in fact casts aspersion and causes harm to himself, because it leads to defamation of the whole Muslim Ummah, as the poet Saadi has said:

“When a single person from a nation does an unwise act, no one

from that nation, big or small, can achieve a respectful place (in the eyes of others).

It was this teaching of the Qur’an which brought up the Muslims into prominence, and when they gained prominence, it was the whole nation which was uplifted, both collectively and individually. One can see the result of giving up of the Qur’anic teachings, that the Muslims have slumped into oblivion, again both collectively and individually.

The other point, which needs attention in this verse, is that after having said لَّوْلَا إِذْ سَمِعْتُمُوهُ (Why, when you (0 believers) heard of it) it was in the fitness of things that the address form should have been used by saying, “why did you not think well of your own-selves”. But the verse has opted for “the believers” instead of “you”. The Holy Qur’an at this point has changed its form and said ظَنَّ الْمُؤْمِنُونَ instead ظَنَنتُم .            In this form there is a subtle allusion that those who had committed this act were not fit to be called Mu’mins (believers) to the extent of this act, because it was the demand of faith that a Muslim should have stuck to the favourable view for another Muslim.

The third point which needs attention is that in the last sentence of this verse وَقَالُوا هَـٰذَا إِفْكٌ مُّبِينٌ (24:12) it has been instilled that it was the demand of faith that the Muslims on hearing this rumor should have immediately rejected it as a total lie. This proves that to think good about any other Muslim is an obligatory demand of faith, unless an act of sin or evil is proved against him under Islamic law. Likewise, it is also the demand of faith to call an attribute of a sin or evil against a Muslim a lie, if there is no proof under Islamic law against him.

Ruling

This has proved that to think good about all Muslims men and women is obligatory, unless proved otherwise by Islamic law. And if someone accuses a Muslim without the proof under Islamic law, then the rejection of that accusation and to declare it as a lie is also obligatory, because it is nothing but backbiting and defaming an innocent Muslim. (Mazhari)

Why did they (the accusers) not bring four witnesses to prove this? So, as they did not bring the witnesses, they are the liars in the sight of Allah – 24:13.

In the first sentence of this verse it is emphasized that the Muslims should have demanded to produce evidence from those who were spreading this rumor, instead of becoming instrumental in passing on the rumor to others. Since the accusation of adultery cannot be proved without the production of four eyewitnesses, it should have been demanded of them either to produce four eyewitnesses or keep quiet. In the second sentence of the verse it is declared that, as they could not produce four eyewitnesses, so they are the ones who are liars before Allah.

It is worth noting here that it is quite probable that a person sees such an event with his own eyes, but is unable to produce four witnesses. And if he relates the event, which, in fact, he has seen with his own eyes, then how can he be called a liar. More so, to call him liar before Allah is not at all understandable, because Allah knows the truth about everything happening. So, how could he be declared a liar before Allah, when the incident has actually taken place. There are two answers to this. First, here عند اللہ (in the sight of Allah) stands for Allah’s command and the rule of Allah, Therefore, it means that in accordance with the rule of Allah and His command this person would be declared a liar and awarded the punishment of false accusation, because the command of Allah is not to relate the incidence, despite the fact that you have seen it, if four witnesses are not available. If someone relates it without the support of four witnesses, then he will be declared liar by law and will be punished.

The second explanation is that, it is against the dignity of a Muslim to do something having no purpose and object, especially a thing which would put blame on a Muslim. Hence, a Muslim should testify the commission of a crime or sin against another Muslim only with the intent of controlling and eradicating the crime and sin, and not for the purpose of defaming or hurting someone. So, if a person relates such an incident without the support of four witnesses claiming that he is doing it with the intent of reforming the society and. for removing the evil from it, knowing that without the production of four witnesses he would neither be able to prove the crime according to requirements of the Islamic law nor would the accused be punished, and on the other hand he will himself be liable to punishment for relating a lie, in such a situation he is gll1 (in the sight of Allah) a liar in the proclamation of his intent, claiming that he was testifying the incident for reforming the society and removing the evil. It is for the simple reason that in the absence of witnesses it is not possible to harbor this intention under the Islamic code. (Mazhari)

An important and necessary warning

In both the above verses it is emphasized that every Muslim should have good opinion about other Muslims, and it is made obligatory for them to contradict and deny any insinuation and accusations without proof against the Muslims. But one should not have any doubt as to why the Holy Prophet    صلى الله عليه وسلم did not have the belief that the rumor was false, and as such denied it at the outset, instead he suffered for a month and asked Sayyidah ` A’ishah (رض) to beg Allah’s pardon if there was a slip on her part. (Bukhari)

The explanation for this is that the anxiety of the Holy Prophet         صلى الله عليه وسلم not inconsistent with the injunction for Muslims to have good opinion about other Muslims, because he neither denied this rumor nor did he act on its exigency, and also he did not like the spread of the rumor. All did he say in the gathering of companions was ما علمت علي أھلي إلا خيرا (Bukhari) that is, ` I do not know anything but good and virtuous about my wife. All these things are proofs of acting in conformity with the injunction of the verses of having good opinion. However, the definite and absolute belief, which could also remove the natural anxiety, followed when the verses of exoneration were revealed.

The substance of explanation is that in such a situation, creation of doubts and anxiety is but natural, but to act with care and caution, as the Holy Prophet           صلى الله عليه وسلم did, was not against having good opinion about the Muslims, especially when no action was taken on its exigency. Those Muslims who were awarded the punishment for false accusation and were reprimanded in these two verses, had actually acted on the exigency of the rumor and were involved in its spread. Spreading falsehood was unlawful and punishable even before the revelation of these verses.

And had it not been for the grace of Allah upon you, and His mercy in this world and in the Hereafter, a great punishment would have reached you for what you got indulged in – 24:14.

This verse was revealed for those believers who had by mistake got somehow involved in the slander, but then repented and begged Allah’s pardon. Some of them were even punished, but all of them were told through this verse that the crime they had committed was a very grave one, and on that crime they could have been subjected to punishment even in this world, like the one sent down on earlier people.

In addition, they would have also been punished severely in the Hereafter, but Allah’s dealings with those believers were that of grace and mercy, both in this world and in the Hereafter. Hence, the chastisement was withdrawn from them. The manifestation of Allah’s grace and mercy in the world is that, first, the Divine help was granted to adopt Islam and its faith, then the company of the Holy Prophet صلى الله عليه وسلم (صلى الله عليه وآله وسلم) accorded, which is an impediment for the award of punishment, and then again the Divine help was granted to repent sincerely and beg Allah’s forgiveness for the sin which was committed, and ultimately the repentance was accepted and the sin was pardoned. While in the Hereafter, the token of Allah’s grace and mercy is that He has promised to forgive and overlook and grant pardon.

When you were welcoming it with your tongues – 24:15.

The word تَلَقَّي means to make inquiries from each other (to be inquisitive) and repeat before others. Here it means to repeat hearsay without probe and proof.(1)

And were taking it as a trivial matter, while in the sight of Allah it was grave – 24:15.

(1). Lexically the word also means ‘welcoming’. This meaning is adopted in the translation of the text, because it also covers the meaning of receiving and conveying the news without hesitation. (Editor)

It means that you regarded it a trifle matter that you heard it and passed it on to others. But in the sight of Allah it was a great sin that without probing and finding out any proof you passed on something to

others to cause harm to other Muslims and to make their life miserable.

And why, when you heard of it, did you not say, It is not for us to speak about this. Pure are You (0 Allah). This is a terrible calumny.’ – 24:16.

In this verse the same advice is repeated which was imparted in an earlier verse, with further elaboration as to what should the Muslims do in such a situation when they hear a rumor. The advice is that they should say in categorical terms that they are not allowed even to mention such a thing for which there is no proof. It is a very grave accusation.

A doubt and its answer

If someone has a doubt that just as the truth of an event cannot be verified without a proof, and hence it is unlawful to mention it and spread it, likewise, the report of that event should not be believed to be a lie and a ‘terrible calumny’ without a proof of its being a lie. The answer to this doubt is that it is the integral spirit of Islam to consider every Muslim as free from sins, and this is based on reasoning. Anything contrary to this proven reality is a lie if put forward without a proof, and no further proof is required to prove this assertion a lie. This is enough to call it a slander if a believer Muslim is blamed for a crime without proof.

Surely, those who like that shamelessness spreads among the believers, for them there is a painful punishment in this world and the Hereafter – 24:19.

Those who had taken part in any way in the slander are again condemned in this verse, and are warned with the punishment in the world and in the Hereafter. An extra element in this verse is that those who propagate such rumors actually want the spread of obscenity and immorality among the Muslims.

The Qur’anic system for the prevention of obscenity

The Holy Qur’an has drawn out this unique system for the prevention of obscenity that, in the first place such a news should not spread, and if at all it is leaked out, it should be backed up with lawful proof, so that the punishment of adultery is also executed publicly, immediately after the spread of the news. This way the publicity itself will serve as a preventive measure. If there were no condition of lawful proof, then it would have been lot easy to pass on and publicize such scandals, especially, when there is no punishment attached to it. Absence of any fear against spreading scandals leads to minimizing the repulsion against immorality and obscenity from the people’s mind; rather it encourages to indulge in such crimes and to propagate them. This is an everyday experience that this sort of scandals is published in the newspapers daily.

Young men and women read them frequently. As a result, the intensity of such wicked acts is minimized gradually, and instead a slow inclination for indulging in them develops in their minds. It is for this reason that the Holy Qur’ an has allowed publicity of such news only in such situations when it is supported with lawful evidence, so that people should see the severe punishment for the obscene crime along with the news of adultery when they learn about it. Where there is no proof and punishment, Qur’an has proclaimed the publicity of such news as a tool for spreading obscenity among the Muslims. This vital point needs to be pondered by the Muslims. This verse actually emphasizes that to give publicity to scandals without proof will invite very severe punishment both in this world and in the Hereafter. The punishment in the Hereafter will naturally follow after the Dooms Day, and thus cannot be experienced here, but the punishment of the world can be seen. So, those who were punished for false accusation have in fact experienced the punishment of the world. If anyone has escaped the execution of the punishment for want of proof needed for the award of this punishment, even then he has earned the punishment (which will be executed in the Hereafter). For the implication of the verse even this is enough.

And the men of grace and wealth among you should not swear against giving (their charitable gifts) to the kinsmen and the poor and to those who have migrated in the way of Allah. And they should forgive and forego. Do you not like that Allah forgives you? And Allah is Most-Forgiving, Very-Merciful – 24:22.

Teachings of high morals for the exalted companions

The word أِٰئتلا means to swear. Sayyidna Mistah and Hassan (رض) got involved in the incident of slandering Sayyidnh ` A’ishah (رض) from amongst the Muslims. They were awarded punishment for false accusation by the Holy Prophet   صلى الله عليه وسلم after the revelation of exoneration verses. Both Sayyidna Mistah and Hassan (رض) were illustrious companions and had taken part in the battle of Badr, but they slipped on this occasion and received Divine help for the sincere repentance. Then the way exoneration was revealed by Allah Ta’ ala for Sayyidnh ` A’ishah (رض) ، in the same manner it was also declared that the repentance of these believers was accepted and they were pardoned.

Sayyidna Mistah (رض) was a relative of Sayyidna Abu Bakr (رض) ، and was a poor person. Sayyidna Abu Bakr (رض) used to help him materially. When the involvement of Mistah (رض) in the spread of the incident of Ifk was established, then Sayyidna Aba Bakr’s paternal love for the daughter surged up, and he was annoyed with Sayyidna Mistah (رض) as a natural corollary, because her feelings were deeply injured by him. He then swore an oath that he would never help Sayyidna Mistah (رض) materially.

It is obvious that to help any specific poor person is not obligatory for a Muslim, and if someone stops the material help he used to give to a poor person, it is not a sin .But Allah Ta’ ala wanted to make the illustrious group of companions as a model for the society. So, whereas on the one hand those who had slipped were granted Divine help to repent sincerely and reform themselves, on the other hand those who had sworn not to help any more the poor people, because of the natural grief and displeasure, were imparted wisdom of supreme ethics in this verse, that they should break their oath and expiate for it. It is below their dignity to stop the material help. They should also forgive and overlook, the way Allah has forgiven them.

Since it was not a religious obligation on Sayyidna Abu Bakr (رض) to help Sayyidna Mistah (رض) ، therefore the Qur’an has adopted the line to say that those whom Allah Ta’ ala has bestowed the knowledge and excellence, and who are granted the means to spend in the way of Allah, they should be careful not to undertake such an oath. The words أُولُو الْفَضْلِ مِنكُمْ وَالسَّعَةِ (the men of grace and wealth) are used to put across this meaning.

The last sentence of this verse is      أَلَا تُحِبُّونَ أَن يَغْفِرَ‌ اللَّـهُ لَكُمْ , (24:22) which says Do you not like that Allah forgives you?

On this Sayyidna Abu Bakr (رض) said immediately واللہ اَنّي احبّ ان يغفر اللہ لِي that is ` By God, I definitely want that Allah forgives me’. Immediately after that he restored the material help of Sayyidna Mistah (رض) ، and said ` This help will never stop now’. (Bukhari and Muslim)

These are the graces of ethics which were imparted to train the illustrious companions. Sahih of Bukhari has quoted on the authority of Sayyidna ` Abdullah Ibn ` Umar (رض) that the Holy Prophet (صلى الله عليه وآله وسلم) once said:

` He is not the kind hearted towards relatives who only returns their favours, but the real kind hearted towards relatives is the one who maintains his relationship with them, despite they have severed the relations’ (Mazhari).

Surely, those who level a false charge against the chaste, naive and believing women are cursed in this world and the Hereafter, and for them there is a mighty punishment – 24:23.

On the face of it the same subject has been repeated in this verse which has already appeared in the verses of

And those who accuse the chaste women (of fornication), but they do not produce four witnesses, flog them with eighty stripes and do not accept their any evidence any more, and they are the sinners, [ 4] except those who repent afterwards and mend their ways; then, Allah is All-Forgiving, Very-Merciful. (24:4-5)

But in fact there is a big difference between the two, because at the end of verses on punishment of false accusation (24:4-5), those who repent are exempted and promised forgiveness. There is no such thing in this verse, and instead it announces the curse in this world and in the Hereafter, without any exception.

Therefore, it is obvious that this verse (24:23) is aimed at those who were involved in slandering Sayyidah ` A’ishah (رض) and did not repent, so much so that even after the revelation of her exoneration in the Qur’an they adhered to their malicious accusation and kept on propagating it. It is but obvious that no Muslim could do such a thing. If a Muslim disregards a categorical Qur’anic injunction, he cannot remain a Muslim. Hence, this reference relates to those hypocrites who did not stop their slander-mongering campaign against Sayyidah ` A’ishah (رض) even after the exoneration was reveled in her favour.

There is no doubt that they were hypocrites and disbelievers. Therefore, those who had felt remorse on their doing they were granted pardon in the two worlds by Allah’s mercy, and those who did not repent are declared in this verse as cursed, both in this world and the Hereafter. Those who felt remorse were given the glad tiding of deliverance from punishment, and those who did not feel remorse were warned of severe punishment. Those who repented were given the good news in إِنَّ اللَّـهَ غَفُورٌ‌ رَّ‌حِيمٌ (Allah is Most-forgiving Very-Merciful) and those who did not repent were warned of punishment in the next verse by saying يَوْمَ تَشْهَدُ عَلَيْهِمْ (On the Day their tongues, their hands and their legs will testify against them). (Bayan al-Qur’ an).

An important Warning

The few Muslims who got involved in the episode in connection with the slander on Sayyidah ` A’ishah (رض) did so at a time when verses regarding her exoneration were not revealed. After the revelation of verses of exoneration whoever makes an insinuation on her character is indeed a disbeliever and a denier of the Qur’an, like the few groups of Shi’ities and some other individuals, who are involved in the shameful practice. There is not the slightest doubt that they are disbelievers. They are regarded disbelievers by the consensus of entire Ummah.

On the Day their tongues, their hands and their legs will testify against them of what they used to do. – 24:24.

The Day on which their own tongues, hands and feet will speak against them and will testify against their crimes, they will be punished precisely according to the crimes they had committed. It is related in Ahadith that on the Dooms Day those who will admit their sins will be pardoned by Allah Ta’ ala, and He will conceal their sins from the crowd of people. If anyone will deny his sins and will claim that he did not commit them, and say that the angels did not write his record of actions correctly, then his speech will be taken away from him and his hands and feet will be asked to testify, who will speak and testify.

Another verse الْيَوْمَ نَخْتِمُ عَلَىٰ أَفْوَاهِهِمْ (Today We set a seal on their mouths, – 36:65) states this very point. This verse says that their mouths will be sealed, but the verse under discussion (of Surah An-Nur) says that their tongues will testify. There is no contradiction in the two verses in that they will not be able to use their tongues at their discretion. In other words they will have no control on tongues to say anything wrong, as they have in this world. Instead their tongues will say only the right things against their intent and wish. It is also possible that at a certain time their mouths and tongues will be completely sealed and then the tongues are commanded to speak the truth (Only Allah knows best).

Vile women are for vile men, and vile men are for vile women. And good women are for good men and good men are for good women. Those are free from what they (the accusers) say. For them there is forgiveness and a graceful provision – 24:26.

It means that the vulgar women are suitable for vulgar men and the vulgar men are suitable for vulgar women. And pure women are worthy for pure men and pure men are worthy for pure women.

In this last verse the common principle is stated that Allah Ta’ ala has created a connection between the people of the same nature. Thus, vulgar and unchaste women are inclined towards vulgar and unchaste men and vice versa. Similarly, pure and chaste women show inclination towards pure and decent men and vice versa. Therefore, everyone tries to find the spouse according to one’s inclination and liking, and in a natural way one does find one to suit him or her.

In the light of this norm and principle it is now quite clear that the messengers of Allah, who are the models of purity and chastity both outwardly and inwardly in this world, are granted spouses by Allah Ta’ ala in accordance with their status. Hence, the Holy Prophet        صلى الله عليه وسلم ، who is the head of all messengers, was bestowed with spouses who were befitting to his position and status in purity, chastity and ethical excellence, and Sayyidah ` A’ishah (رض) is more prominent among them all. Only those can have any doubt or suspicion about her who do not have faith in the Holy Prophet صلى الله عليه وسلم himself. It is mentioned about the wives of Sayyidna Nuh and Sayyidna Lut (عليہم السلام) in the Qur’an that they (wives) were disbelievers, but it is also established that they were not involved in any obscenity or vulgarity. Sayyidna Ibn ` Abbas (رض) said       ما بغت امرأۃ نبي قطّ Never did any wife of a messenger commit adultery’. (ذکرفي الدر المنثور). It is, therefore, corroborated that it is possible that a messenger’s wife could be a disbeliever, but it is not possible that she could be vulgar and sexually immoral, because adultery is a natural detestable act in the eyes of people, whereas disbelief is not a natural detestable thing. (Bayan al-Qur’ an)

Commentary

The fifth injunction regarding mutual meetings and asking permission before entering anyone’s home

Right from the beginning of Surah An-Nur it is enjoined to curb the obscenity and immorality in the society, and to restrain this, various punishments are prescribed. Then labeling of false accusation on someone is condemned. After that such injunctions are enjoined which can check these obscenities and safeguard the chastity and continence, and also create an atmosphere to eliminate the conditions of their development. The issues and instructions regarding seeking permission before entering anyone’s house (Isti’dhan) also fall within these injunctions. Hence, entering in anyone’s house or to peep in without the permission of the owner has been prohibited. The wisdom in this instruction is that one should not cast an eye on women who are not one’s mahram (with whom marriage is prohibited). In the above verses various instructions are given against various types of houses.

There are four categories of houses. One, in which one lives, where there is no possibility of the presence of some stranger. Two, where someone else is also residing, irrespective of being mahram or not, and where there is a possibility of someone’s entry. Three, where there are both possibilities that someone is living or the house is empty. Four, a house which is not specified for anyone’s living, such as, a mosque, school, monastery, shrine etc., where all people go in. Out of these four categories it is obvious that there is no need of asking permission to go in the houses of the first kind. Hence, the first category is not mentioned specifically in these verses, but for the other three categories injunctions are spelled out.

An important aspect of Qur’ anic social ethic is that if you go to meet someone, first ask the permission and do not enter in anyone’s house without permission.

It is a pity that the amount of importance Islam has attached to ethics of visiting someone by providing detailed instructions about them in the Qur’an, and which were strongly emphasized by the Holy Prophet (صلى الله عليه وآله وسلم) ، both by practice and oral teachings, the present day Muslims neglect them by the same margin. Even the pious and educated people do not regard this a sin, nor do they make an effort to act on them. The other civilized nations of the world have adopted them to improve their society, but the Muslims have lagged behind them all. This was the very first Islamic injunction which was overlooked by the Muslims to begin with. It is worth noting that seeking permission (Isti’dhan) is that injunction of the Holy Qur’an in which even the slightest laxity or alteration is termed by Sayyidna Ibn ` Abbas (رض) as the rejection of the Qur’an itself. As a matter of fact now people overlook these injunctions so much as if they are not part of the Holy Qur’an. إِنَّا لِلَّـهِ وَإِنَّا إِلَيْهِ رَ‌اجِعُونَ

Wisdom of seeking permission (Isti’dhan)

Allah Ta’ ala has provided every person a place where he lives, whether he owns it or has acquired it on rent. Such a place is his home, and the real purpose of a home is to provide comfort and tranquility. When the Holy Qur’an has referred to one’s home as a great blessing of Allah, it has an indication towards this basic objective of a home. The Qur’an says, جَعَلَ لَكُم مِّن بُيُوتِكُمْ سَكَنًا (16:80) It means that Allah has given you peace and comfort through your homes. One can enjoy peace and comfort in his home only when he can live there without the interference of anyone else, and can rest and work at will. Any interference in his freedom is tantamount to killing the very purpose of the home, which is naturally very damaging. Islam has prohibited harming anyone without any cause. A great wisdom in the injunction of seeking permission is to save people from interference of others and its consequent ill effects, which is obligatory on all peace loving people.

The other consideration in the injunction is for the visitor himself, in that if he would go in to meet someone after taking permission, then the host will also reciprocate his gesture by giving him due importance and respect. If his visit is with purpose then the host will be sympathetic and try to meet his need. On the other hand, if he would go in to call on someone without taking his permission, like an uncouth, then naturally he would not be so welcome, and the host would like to get rid of him as quickly as possible. Even if the host had any sympathy toward him, it would be reduced, and the sin for causing trouble to a Muslim would be additional.

The third consideration is the elimination of obscenity and immorality. If one enters someone’s home without taking prior permission, the possibility is that he might see the ladies of the house, which may lead to temptations. It is for this reason that the injunctions on seeking permission are placed next to punishment of adultery and punishment of false accusation etc.

The fourth consideration is that sometimes one is busy in the solitude of his home doing something which he does not want others to see. If someone comes into his house unannounced, then that act will be known to others, which he wanted to conceal. Any attempt to disclose the secrets of others is also a sin and a source of vexation. Some issues concerning seeking permission have been described in the above verses themselves, so they should be considered first. Other related issues will be dealt with later.

Ruling

In these verses the address is with the phrase يَا أَيُّهَا الَّذِينَ آمَنُوا (0 those who believe) which is used for men, (because the relative pronoun in the text الَّذِينَ is originally of masculine gender) but women are also included in the injunction, like other Qur’anic injunctions, which are normally addressed to men but women are included in them, except in some cases where it is expressly mentioned that they are exclusive for men. Therefore, wives of the Sahabah included themselves in the address of the present verse and acted accordingly. Whenever they would visit any one’s house, they used to seek permission. Sayyidah Umm Iyas (رض) has said ` We were four women who used to visit frequently Sayyidah ` A’ishah (رض) together, and used to seek permission before going in the house, and would enter only after she had permitted’. (Ibn Kathir on the authority of Ibn Abi Hatim)

Ruling

It is clear from the universality of this verse that on a visit to anyone’s house the injunction of seeking permission is common to all, whether men or women, Mahram or non-Mahram. Either a woman goes to visit another woman, or a man goes to visit another man, it is obligatory on all to seek permission. Similarly, if a man visits his mother, sisters or any other Mahram woman, he should seek permission. Imam Malik (رح) has narrated in Muwatta’ quoting ` Ata Ibn Yasar رحمۃ اللہ عليہم that someone enquired from the Holy Prophet (صلى الله عليه وآله وسلم) whether he should seek permission before going to his mother. He said ` Yes, do seek permission’. Then that fellow said ‘0 Messenger of Allah,    I live with my mother in the same house’. He said even then you should not enter the house without taking permission. He asked again “0 Messenger of Allah (صلى الله عليه وآله وسلم) ! ` I am always at her service’. He (صلى الله عليه وآله وسلم) replied, ` You should still ask her permission. Would you like that you see your mother naked? He said ` No, no’. Then the Holy Prophet (صلى الله عليه وآله وسلم) said ` It is for this reason that you should seek permission, because there is a possibility that she might have uncovered some of her coverable parts in the house for some need’. (Mazhari)

One learns from this Hadith that the word “other than your own houses” in the phrase غَيْرَ‌ بُيُوتِكُمْ (24:27) as it appears in the Qur’ an, refers to those houses where one lives alone and no one else, like parents, brothers or sisters reside with him. (It is only in this case that seeking permission is not necessary).

Ruling

If someone is living alone in the house with his wife, even then it is preferable and a sunnah to make some sort of sound, such as hem or thump, before entering, in order to make known his incoming, although seeking permission is not obligatory in this case. Sayyidna ` Abdullah Ibn Mas` ud’s wife (رض) has reported that whenever ` Abdullah (رض) would come in the house, he would always make a hemming sound at the door to announce his arrival before entering, so that he should not see us in a condition that he would like to avoid. (Ibn Kathir quoting Ibn Jarir with an authentic chain). In another situation Ibn Juraij inquired from ` Ata (رح) whether it is obligatory to seek permission before going in one’s own house to his wife, and he said ` no’. Ibn Kathir after quoting this version has explained that what it means is that it is not obligatory but preferable.

The Traditional way of seeking permission

The procedure for seeking permission, as explained in the verse is حَتَّىٰ تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَىٰ أَهْلِهَا (24:27) that is do not enter into any one’s house until carrying out two things. First, Isti’nas – its literal meaning is to seek

acquaintance. Majority of commentators have taken this word for isti’dhan, that is to take permission. By the use of word Isti’nas instead of isti’dhan there is a hint that in taking permission before entering, the host gets acquainted with the visitor through his voice and the element of surprise is removed. The second requirement is greeting the inmates of the house with salam. Some commentators have elaborated it as; one should first seek permission and on entering the house should greet the inmates. Qurtubi has also adopted this explanation that one should first seek permission, and when it is granted, only then go in and greet the hosts. Sayyidna Abu Ayyub Ansari’s (رض) Hadith also corresponds well with this explanation, to which Mawardi has added further that if the visitor happens to see an inmate of the house before seeking permission, then he should first greet him, and then seek permission to go in, otherwise one should first seek permission and then greet on entering. But the procedure that seems to be masnun through narrations of Hadith, is that one should first greet from outside with Assalamu Alaikum ( السلام عليکم) and then by announcing big name should seek permission to go in.

Imam Bukhari (رح) in his al-Adab ul-Mufrad has quoted on the authority of Sayyidna Abu Huraira (رض) that if someone seeks permission before greeting, the host need not reply (because he has deviated from the practice adopted by the Holy Prophet  صلى الله عليه وسلم) (Ruh al-Ma ani) Abu Dawud has narrated in his Hadith that someone from Bani ` Amir sought permission from the Holy Prophet (صلى الله عليه وآله وسلم) ، saying أألِجُ (that is, can I thrust in?). On hearing that the Holy Prophet (صلى الله عليه وآله وسلم) said to his servant, “this man does not know how to seek permission. Go to him and explain to him that the permission should be sought by saying السلام عليکم أأدخل (that is, Assalamu` Alaikum, can I come in?). Before the servant could go out that fellow himself said ‘Assalamu Alaikum السلام عليکم أأدخل as he had heard the instruction of the Holy Prophet (صلى الله عليه وآله وسلم) . Then he permitted him to come in. (Ibn Kathir)

Baihaqi has narrated in Shu` ab-ul-‘Iman on the authority of Sayyidna Jabir (رح) that the Holy Prophet (صلى الله عليه وآله وسلم) once said لا تأذنوا لمن لم يبدأ بالسلام ، that is ` Do not let in the one who does not greet before seeking permission’. (Mazhari). In this case the Holy Prophet (صلى الله عليه وآله وسلم) has made two corrections. One, that one should greet first. Two, that he had used the word اَدخُلُ instead of اَلِجُ , which was not proper, because the word is derived from wuluj (وُلُوج) which means, to make an entry with force into a narrow space. This expression is against all ethics. In any case, one learns from these narrations that the instruction of greetings given in the Qur’anic verses relate to the greeting for seeking permission, which is offered from outside the house for inviting the attention of the inmates. On entering the house, the greetings should be repeated in the usual manner.

Ruling

The procedure of greeting first and then seeking permission for entry, as has been established by various Ahadith, can best be followed if the visitor himself announces his name for seeking permission. This was exactly the practice of Sayyidna ` Umar (رض) . He used to announce at the door of the Holy Prophet (صلى الله عليه وآله وسلم) السّلام علي رسول اللہ، السلام عليکم ايدخل عمر ؟ that is, after the greetings whether Umar (رض) can come in. (Ibn Kathir etc.) Sahih of Muslim has narrated that Sayyidna Abu Musa al-Ash` ari (رض) went to see Sayyidna ` Umar (رض) and sought permission to get in by saying ھٰذا ابو موسٰي، السلام عليکم ھٰذا الاشعري (Qurtubi). First he gave his name as Abu Musa and then for further clarification added Ash’ari. This is to help the host recognize the caller immediately and respond quickly, for without recognizing the visitor the host may hesitate to give permission for getting in.

Ruling

Some people adopt the worst possible practice in this regard that they ask permission from outside to come in without disclosing their identity. And when the host inquires as to who was there, they would answer ` It is me’. This is not the right answer to the host. If he has not recognized the voice on the first call, how can he recognize with the answer – ` it is me’.

Al-Khatib a1-Baghdadi has reported in his Jami` quoting ` Ali Ibn ‘Asim al-Wasiti that when he went to Basrah he went to see Sayyidna Mughira Ibn Shu’bah (رض) ، and knocked at his door. Sayyidna Mughirah (رض) inquired from inside as to who was there. He answered Ana (انا) that is It is me’. So, Sayyidna Mughirah (رض) said ` I do not have anyone among my friends by the name Ana’ (انا). Then he went out and related the Hadith to him that one day Sayyidna Jabir Ibn ` Abdullah (رض) went to see the Holy Prophet (صلى الله عليه وآله وسلم) and knocked at his door. The Holy Prophet   صلى الله عليه وسلم inquired from inside as to who was there, and Jabir said Ana (انا) that is It is me’. Then the Holy Prophet (صلى الله عليه وآله وسلم) repeated the words ` Ana Ana’ (انا انا) to explain that there is no point in saying Ana, Ana, as no one can be recognized by this word.

Ruling

There is yet another very wrong practice which is commonly observed these days even by the educated people, and that is they would knock at the door and when the inmates would enquire from inside as to who was there, they do not reply at all and remain silent. This is the worst practice to tease the host, as he remains in suspense about the identity of the visitor, and the very spirit of seeking permission is defeated.

Ruling

This has also been established by these narrations that it is also a correct procedure of seeking permission to knock at the door, provided one tells his name at the same time.

Ruling

If one knocks at the door, it should not be so strong that the inmates get upset, rather it should be mild with the sole purpose of letting the inmates know that someone is at the door. Those who used to knock at the door of the Holy Prophet (صلى الله عليه وآله وسلم) ، they used to knock with their nails in a manner that the sound should not be loud enough to disturb him. (As narrated by Al-Khatib in his Jami` – Qurtubi) If one understands the spirit behind isti’dhan that it is meant to seek permission with familiarization (isti’nas) of the caller, then automatically he would take care of all those things which could possibly trouble the host. at is required is to knock gently and announce the name for familiarization.

Important Warning

These days people do not pay any attention toward seeking permission, which is a clear sin for forsaking an obligation. But on the other hand there are some problems in our time for those who do want to take permission in the prescribed manner, that is first offer greetings from outside and then seek permission by announcing their name. One problem is that the host to whom they want their voice to reach is not available close to the door, hence it is difficult to convey to him the sound of greetings and the name of the caller. Therefore, the important thing to note is that the spirit of the injunction is not to enter anyone’s house without permission. There may be different forms of seeking permission in different places in different times. One such form is to knock at the door, which is established by the record of Hadith. In the present time people fix up bells at their doors. It is sufficient for carrying out the obligation of seeking permission to press the button of the bell, provided the caller also announces his name after that in an audible voice for the host. Apart from this, it is also in order to adopt any other method of seeking permission in vogue at any place. The present day system of sending in visiting cards to disclose the identity of the caller is a good practice in that not only the name of the caller but also his address is made known to the host without any effort on his part, which fulfils the spirit behind isti’dhan. Therefore, there is no harm in adopting this system.

Ruling

If a person asks permission from someone and he replies in the negative that he cannot meet at that time, then the caller should go back and not feel offended. He should realize that every one’s needs and circumstances are different, and at times it is beyond the control of persons to call in the visitor or to go out and meet him. Hence, his refusal to meet should be accepted with good grace. In the present verse the same thing is emphasized وَإِن قِيلَ لَكُمُ ارْ‌جِعُوا فَارْ‌جِعُوا هُوَ أَزْكَىٰ لَكُمْ that is, ` If it is said to you, “Go back” just go back, it is more decent for you – 24:28. Some people of the past ages are reported to have said ` I waited all my life wishing that I visit someone and seek permission to go in the house, and the host turns down my request asking me to go back so that I could be rewarded the grace of this Qur’ anic injunction by following it. But, alas, I could never get that blessing’.

Ruling

The Islamic jurisprudence has established a two-sided system of teaching the mannerism of social graces and of saving all from the troubles and inconvenience. The way visitors are advised in this verse that if their request for permission to go in is turned down, they should not feel offended, similarly, the other side of the coin is taught in a Hadith. The Holy Prophet       صلى الله عليه وسلم has said انّ لزورک عليک حقّا . (Surely your visitors have some rights to be observed by you). It means that one who comes to meet you he too has his right on you. His right is that you should call him in, pay him respect and listen to him. Do not refuse to meet him without any serious excuse or a genuine reason.’

Ruling

If one goes to meet someone and seeks permission to go in, but does not get an answer, then according to practice of the Holy Prophet (صلى الله عليه وآله وسلم) ، he should knock a second time, and still if there is no answer then he should knock a third time. If he does not get an answer the third time, then the injunction is, that he should go back. After knocking three times it becomes obvious that the inmate must have heard the knock, but presumably he is in a condition that he cannot answer, for instance, praying or in the toilet or taking shower. Alternatively, he does not want to meet at that time. In both the situations it is not advisable to keep on staying there or keep on knocking, as it will upset the host, which must be avoided. The real purpose of isti’dhan is to avoid any inconvenience to the host.

Sayyidna Abu Musa Ash` ari (رض) has narrated that once the Holy Prophet (صلى الله عليه وآله وسلم) said that اذا استأذن احدکم ثلاثاً فلم يؤذن لہ فليرجع that is, ` when someone seeks permission three times and does not get reply, he should go back’ (Ibn Kathir quoting Sahih of Bukhari). And Masnad Ahmad has reported on authority of Sayyidna Anas (رض) that once the Holy Prophet     صلى الله عليه وسلم had gone to meet Sayyidna Sa’d Ibn ` Ubadah (رض) ، and said Assalamu ` Alaikum (السلام عليکم ) from outside to seek permission (Isti’dhan) to go in, according to his practice. Sayyidna Sa’d   (رض) did reply the greeting but in a soft tone, so that the Holy Prophet   صلى الله عليه وسلم does not hear. He repeated the greeting a second time and then a third time. On each occasion Sayyidna Sa’d (رض) listened the greeting and replied in a soft tone. After that the Holy Prophet صلى الله عليه وسلم went back. When Sayyidna Sa’d (رض) realized that, he ran after him and explained that he heard his voice every time and also replied but in a soft tone, so that the greeting words are spoken for him repeatedly by the blessed tongue, as they will bring good fortune to him. (the Holy Prophet صلى الله عليه وسلم explained to him the way of sunnah that when there is no response from inside, the visitor should go back) After that Sayyidna Sa’d    رضي اللہ تعاليٰ عنہ took the Holy Prophet (صلى الله عليه وآله وسلم) along with him to his house where he treated him with some refreshments, which the Holy Prophet   صلى الله عليه وسلم accepted graciously.

This action of Sayyidna Sa’d (رض) was the result of overwhelming love and affection for the Holy Prophet (صلى الله عليه وآله وسلم) ، and at that moment he did not realize that the most exalted Messenger was waiting at his door and he should immediately go out and receive him with due respect. Instead, his mind was induced toward the thought that it would be of benefit to him if the blessed tongue would utter Assalamu ` Alaikum repeatedly. In any case this incident has established the issue that if there is no answer after seeking permission thrice, then according to practice of the Prophet (صلى الله عليه وآله وسلم) ، the visitor should go back. It is against the sunnah of the Holy Prophet (صلى الله عليه وآله وسلم) to keep on waiting there, which will be a cause of trouble for the inmate and tantamount to forcing the host to come out.

Ruling

The foregoing ruling relates to the situation when one has sought permission thrice by knocking and greetings. In that situation to keep on waiting there would cause trouble to the host. But if someone waits at the door of a scholar or a pious person without seeking permission or without informing him, in the hope that he would meet him when he would come out according to his convenience, such a waiting is not undesirable, rather it is a great respect shown by the caller. The Qur’an itself has advised people that to call the Holy Prophet (صلى الله عليه وآله وسلم) while he is inside, with the purpose of calling him out of the house is disrespect to him. People should wait for him outside until he comes out on his own according to his convenience. The related verse says وَلَوْ أَنَّهُمْ صَبَرُ‌وا حَتَّىٰ تَخْرُ‌جَ إِلَيْهِمْ لَكَانَ خَيْرً‌ا لَّهُمْ (And if they had patience until you come out to them, that would be better for them – 49:5). Sayyidna Ibn ` Abbas (رض) has said, ` Sometimes I keep on waiting the whole afternoon at the door of an Ansari companion until he would come out on his own, for asking about some Ahadith . Had I sought permission to go in, he would have definitely allowed me, but I regarded that against ethics. That is why I used to bear the trouble of waiting’. (Sahih a1-Bukhari).

There is no sin on you if you enter uninhabited houses in which you have rightful benefit – 24:29.

Literal meaning of the word متاع Mata` is to use, put to use, and to benefit from something. Anything from which some benefit is drawn is also called Mata`. In this verse Mata` is used in its literal meaning and is translated as ‘rightful benefit’. It is reported by Sayyidna Abu Bakr (رض) that when verses regarding isti’dhan (seeking permission) were revealed, he inquired from the Holy Prophet (صلى الله عليه وآله وسلم) “Ya Rasul Allah! what would the traders of Quraish do after this prohibition? They travel with trading caravans from Makkah and Madinah to Syria and have a number of resting places spread out all along the route, where they stay while traveling. There are no permanent inmates in those places. So, what will be the form of isti’dhan at those places? Whom will they seek the permission from?’ On this enquiry the above verse was revealed (Mazhari on authority of Ibn Abi Hatim).

The background of revelation of this verse tells us that the phrase بُيُوتًا غَيْرَ‌ مَسْكُونَةٍ (uninhabited houses) relates to those houses and places which are not specifically meant for the residence of any individual or community. Rather they are open to all to go in and stay or use, such as public inns, which are made for the purpose of free stay of the travelers, mosques, shrines, schools, hospitals, post offices, railway stations, airports and community centers. Thus, all places built for the common welfare of people fall under this category, where everyone is allowed to go in and use.

Ruling

In all the welfare centers where there are some restrictions or conditions placed by the owners or by the organizers for entry, their observance is obligatory by religious law also. For instance, if it is necessary for entering a railway platform to purchase the ticket, it will not be permissible in Shari` ah to enter it without the ticket. The ticket is compulsory. Similarly, going into the restricted area of an airport is not allowed without having the necessary permission.

Ruling

However, if the specific rooms are reserved in mosques, shrines, schools, hospitals etc. for their staff, such as closets in mosques, shrines and schools or the offices in the hospitals, railway stations and airports, they do not fall under the category of ‘uninhabited houses’. In all such places entry without permission is prohibited by Shariah.

Some other issues related to Isti’dhan

When we have learnt that the basic purpose of the Sharl’ah injunction of Isti’dhan is to avoid giving any trouble to others, and teaching of ethics of social graces, on the same principle the following code of conducts can also be drawn.

Some Issues relating to Telephone

To ring up anyone at a time which is normally his resting time or the time for prayers, unless extremely urgent, is not justified, for the same reason that it will be troublesome for him, just like entering anyone’s house without permission, which disturbs the freedom of the host.

Ruling

If one has to talk to someone frequently, then it is desirable that it should be enquired from him the convenient time when he can talk without any trouble, and then only at that time he should be contacted on telephone.

Ruling

If one has to discuss something in detail with someone on telephone, then it is advisable that he should first find out from him whether he can talk in detail for some length of time. It is a common happening that when one is busy, the telephone bell rings, and he is compelled to lift the receiver no matter what he was doing, and if the caller talks for long, it really hurts the listener.

Ruling

Some people do not care about the ringing of telephone. It keeps on ringing but they would not lift the receiver. This habit is also against the Islamic ethics, and tantamount to usurpation of the right of the caller. As the Hadith says (Your guests have some rights obligated on you). It indicates that the one who has come to meet you, it is his right that you talk to him, and do not refuse meeting him without reason, similarly, the one who wants to talk to you on telephone, it is his right that you respond.

Ruling

If you have gone to someone’s house to meet him, and are waiting for the permission, in that situation you must not peep in, because the purpose of Isti’dhan is that you should not know what the host wants to hide from you. If you see it by peeping inside, then that purpose is lost. It is strongly prohibited in the hadith (Bukhari and Muslim quoting Sahal Ibn Sa’d as-Sa’idi). It was the practice of the Holy Prophet (صلى الله عليه وآله وسلم) that if he would go to meet someone and wait for the permission to go in, he would stand by the side of the door and not in front of it. He used to make Isti’dhan by the side of the door, because very seldom there were curtains on the door during that time, and if they were, there was the possibility of their opening up with the wind. (Mazhari)

Ruling

The prohibition to go in the houses mentioned in the above verse is meant under normal conditions. But if there is an emergency, like fire or demolition of the house, then one can enter without taking permission, rather it is desirable to go in immediately.

Ruling

If a person has sent someone to call another person, and he comes along with the person who had gone to fetch him, then he need not take permission to go in. The messenger who had gone to fetch him is permission by itself. But if he does not turn up along with the messenger, but goes later, then seeking of permission will be required. The Holy Prophet (صلى الله عليه وآله وسلم) has said اذا دعي أحدکم فجاء مع الرسول فان ذلک اذن ` If someone is called and he comes along with the messenger, then this by itself is permission for going in’. (Abu Dawud – Mazhari)

An important chapter for the prevention of obscenity and security of chastity: Hijab for women

The very first verses on the subject of hijab for women are the ones which were revealed in Surah Ahzab at the time of marriage of the mother of the believers Sayyidah Zainab bint Jahash (رض) with the Holy Prophet (صلى الله عليه وآله وسلم) . Some have given the date of revelation of these verses as 3rd Hijra while others say it was 5th Hijra. Tafsir Ibn Kathir and Nail Al-Autar have given preference to the latter date, while Ruh ul-Mani has reported on the authority of Sayyidna Anas (رض) that this marriage was solemnized in Dhulqa’dah 5th Hijra. But it is an agreed position that the first verse on Hijab was revealed on this occasion. As for the above referred verses of Surah an-Nur, they were revealed at the time of incident of Ifk, which had happened on return from the battle of Bani Mustaliq or Muraisi`. This battle had taken place in the 6th Hijra. Hence, it is clear from the revelation point of view that Surah An-Nur’s verses on hijab were revealed later, and Surah Ahzab’s four verses were revealed earlier, and that the practice on the injunction of hijab had started when the verses of Surah Alhzab were revealed. The subject of hijab will be discussed Insh’ Allah in detail under Surah Ahzab. Here the explanation will be restricted to only those verses which appear in Surah an-Nur.

Say to the believing men that they must lower their gazes andguard their private parts; it is more decent for them. Surely Allah is All-Aware of what they do. (24:30)

The word يَغُضُّ (yaghuddu) is derived from غضّ (ghadd), which means to bring down or to lower, (Raghib) lowering of eyes or to keep eyes down as enjoined in the verse, means to turn the eyes from something which is prohibited to be seen by Shari` ah (Ibn Kathir). Ibn Hibban has given the explanation that to look at a non-Mahram woman with intent to have (sexual) pleasure is totally prohibited, and to look without any such motive is makruh (undesirable). To look at any woman’s or man’s private parts of the body is included in this explanation (except in case of dire necessity, such as medical examination). Peeping into anyone’s house with the intent of finding out his secrets, and all such acts where looking is prohibited by Shari` ah are all included in the injunction. (24:30)

وَيَحْفَظُوا فُرُ‌وجَهُمْ Protection of private parts is purported to express that all possible situations of satisfying unlawful sexual desires be guarded against. In this, adultery, sodomy, lesbian act, masturbation and all such acts that fulfill unlawful lust and passions are prohibited. The purpose of the verse is to prohibit all illicit acts for fulfilling unlawful passions. For this purpose the initial and the ultimate acts have been mentioned rather clearly, and all those actions which fall in between them are also included in the prohibition. For unlawful sexual passion the very first act is casting eye with bad motive and its ultimate result is adultery. Both these acts have been mentioned clearly and are prohibited. All other acts falling in between, such as touching hands or having conversation, are included by implication.

Ibn Kathir has related Sayyidna ` Ubaidah (رض) having said . کُلّ ما عصي اللہ بہ فھو کبيرۃ وقد ذکر الطفين that is ` Any act done in disobedience to Allah is a major sin, but the initial and ultimate acts are mentioned at the two ends of the verse’. The initial act is to cast eye, and the ultimate is adultery. Tabarani has quoted Sayyidna ` Abdullah Ibn Masud (رض) that the Holy Prophet (صلى الله عليه وآله وسلم) once said:

` Casting eye is a poisonous arrow among the arrows of Satan. Whoever turns away his eye fearing from Me (despite demand of the heart), I will give him such strong faith, the delight of which he will feel in his heart’. (Ibn Kathir)

It is reported in Sahih Muslim on the authority of Sayyidna Jarir Ibn ` Abdullah al-Bajali (رض) that the Holy Prophet (صلى الله عليه وآله وسلم) has advised what should one do if by chance one’s eye is cast on a non-Mahram woman. He has quoted the Holy Prophet (صلى الله عليه وآله وسلم) as saying ` Turn away your eyes from there’. (Ibn Kathir). Sayyidna Ali (رض) has said that first sight is forgivable, but casting eye a second time is sin. Both versions are alike, that is, if one casts his eye by chance without intention, it is forgiven being not intentional, otherwise it is prohibited to cast the eye intentionally, even the first time.

To stare intentionally at boys having no beard also falls within this ruling

Ibn Kathir has reported that many elders of the Ummah used to forbid forcefully staring at young boys (having no beard), and many scholars have declared it as forbidden (Perhaps it is in a situation when one looks with bad intention and passionate desire. God knows best)

Looking at non-Mahram is forbidden

And say to the believing women that they must lower their gazes – 24:31.

In the initial part of this long verse the injunction is the same which has been enjoined on men-folk in the preceding verse, that is, keep the eyes down or turn away the eyes. Women-folk are also included in the injunction along with men, but in the next verse there is a separate injunction for them for laying more emphasis. Hence, it is clear that for women it is forbidden to look at any man except their mahrams. Many scholars have declared that it is absolutely forbidden for women to see non-Mahram men, irrespective of looking with bad intent and passion or without any intent and passion; in either case it is forbidden. For this ruling the argument, put forward in support is the hadith of Sayyidah ‘Umm Salamah (رض) which relates that once ‘Umm Salamah and Maimunah (رض) both were with the Holy Prophet (صلى الله عليه وآله وسلم) when suddenly ‘Abdullah Ibn ‘Umm Maktum (رض) ، the companion of the Holy Prophet (صلى الله عليه وآله وسلم) who was blind, came in, and the Holy Prophet (صلى الله عليه وآله وسلم) asked them to go inside.

This incident had happened after the injunction of hijab for women was revealed. On this ‘Umm Salamah (رض) pleaded ` O Holy Prophet      صلى الله عليه وسلم ! But he is only blind, he can’t see us’. Then the Holy Prophet           صلى الله عليه وسلم replied ` Is it that you are blind too?’ (Abu Dawtid and Tirmidhi – Tirmidhi declared this hadith as hasan Sahih). Other jurists have ruled that there is no harm if women look at strange males without any passion. They base their argument on the hadith of Sayyidah ` A’ishah (رض) in which it is related that on an Eid day some African youths were showing their military exercises in the courtyard of the Mosque of the Holy Prophet (صلى الله عليه وآله وسلم) and the Holy Prophet (صلى الله عليه وآله وسلم) was watching this game, and so was Sayyidah ` A’ishah (رض) ، under the cover of the back of the Holy Prophet    صلى الله عليه وسلم . She kept on watching the game until she herself got tired of it, but the Holy Prophet    صلى الله عليه وسلم did not object to her watching. Scholars are all unanimous on the point that looking with lust is prohibited, but looking without lust is also not a preferred act.

To look at a woman’s satr (concealable) parts by another woman without any lawful reason is also prohibited in line with the wordings of this verse. It is for the reason that concealing of satr (concealable) from all, both by men and women, is obligatory by Shariah. Man’s satr (concealable) comprises all parts of the body from navel to knees, and that of women, the whole body, except face and palms. Neither can a man see another man’s satr nor can a woman see another woman’s satr. Looking by a man at a woman’s satr or of a woman at a man’s satr is highly prohibited, and amounts to contradiction of the injunction of the Qur’anic verse which enjoins for ` turning away the eyes’. As has been explained above in detail, it is enjoined in the verse to lower the eyes or to turn the eyes away from everything which is prohibited to be seen under Islamic injunctions. To look at a woman’s satr by another woman is included in that.

And must not expose their adornment, except that which appears thereof, and must wrap their bosoms with their shawls, and must not expose their adornment except to their husbands – 24:31.

The literal meaning of zinah (زينۃ) is that with which a woman adorns herself to appear attractive. It may be nice clothes or ornaments. There is an agreement of the scholars on the point that when the clothes and ornaments are not worn by women, and are only displayed in the market place, then they are allowed to be seen by men-folk. For this reason majority of scholars have taken the meaning of zinah as those parts of the body where the objects of zinah are worn. Hence, the meaning of the verse is that it is obligatory for women not to show the parts of the body where the objects of adornments are worn. (Ruh u1-Ma’ ani). Whereas it is prohibited for women in this verse to show their zinah, two exceptions have, however, been made. One is for that to be seen and the other for those who see.

Exception from the injunction of hijab

First exception is that of مَا ظَهَرَ‌ مِنْهَا (except that which appears thereof). It means that ` Women are not permitted to show their zinah زينۃ to men, except that which is revealed on its own’. The indication is that while women are working, some parts of the body get uncovered automatically, and their covering is difficult, hence, exception of such parts is permitted. There is no sin in their uncovering. (Ibn Kathir). Which parts do really fall under this exception? On this subject Sayyidna ‘Abdullah Ibn Masud and ‘Abdullah Ibn ‘Abbas (رض) have given different explanations. Sayyidna ‘Abdullah Ibn Masud (رض) has explained that what has been excepted in مَا ظَهَرَ‌ مِنْهَا is the outer covering, such as veil or the sheet used for hijab.

These over-clothings are used to cover up the normal garments of zinah زينۃ . Hence, the meaning of the verse would be that it is not permitted to show anything from the zinah زينۃ (garments), except the over-clothings like veil, whose hiding is not possible when going out for some work. On the other hand Sayyidna ‘Abdullah Ibn ‘Abbas (رض) has interpreted that it is purported for face and palms, because when a woman is forced to go out because of necessity, it is difficult to hide face and palms while engaged in her work. Therefore, according to the explanation of Sayyidna ‘Abdullah Ibn Mas’ud (رض) it is not permitted for women even to uncover – their faces and palms before non-Mahram men.

Only the over-clothings, like veil etc. are excepted under necessity. But in accordance with the explanation of Sayyidna ‘Abdullah Ibn ‘Abbas (رض) it is permitted to uncover the face and palms before the non-Mahrams. Thus, there is a difference of opinion among the religious scholars on the issue whether it is permissible to uncover the face and palms before non-Mahrams or not. But all agree on that if there is a risk of fitnah (i.e. stimulation of illicit desires) by looking at feminine face and palms, then its uncovering is not allowed, and women are not permitted to uncover their faces and palms in that situation. All scholars also agree on that in prayers women can uncover their faces and palms and in the uncovered position their prayers will be considered valid.

Qadi Baidawi and Khazin have said in the explanation of this verse that the object of the verse appears to be that women should not let anything of their zinah زينۃ be seen, except that which gets uncovered during the process of working. In this definition the veil and sheet, as well as face and palms are all included, because when a woman goes out for some necessary work, veil and sheet are open to be seen in any case, but sometimes face and palms also get uncovered during the movements of work. Hence, their uncovering is allowed and is not regarded a sin. But it does not mean that men are allowed to see faces and palms of women unnecessarily.

Instead, it is enjoined upon men to keep their eyes lower, and if a woman is constrained to uncover her face or palms, the men should turn their eyes away, unless required to see in the performance of some lawful act. In this explanation both the traditions and interpretations are reconciled. Imam Malik (رح) has also ruled that it is not allowed to see the face and palms of a non-Maliram woman without a lawful need. Ibn Hajar Makki Shafi` i (رح) has quoted in his zawajir that Imam Shafi` i’s view is also the same that although women’s face and palms are not part of their satr, and they are allowed to pray while these parts are uncovered, yet non-Mahrams are not allowed to see them without a lawful need. However, this has already been stated above that even those scholars who have ruled it permissible to see women’s face and palms, also agree that if there is a risk of mischief, then looking at their faces is not permissible. It is well known that the center of beauty and .attraction is the face of a person, and the present age is full of temptation, mischief and lasciviousness, and people are lost in remissness. Therefore, in the present circumstances it is impermissible to uncover the face before the non-Mahram men, except for medical treatment or in emergency. Similarly, it is not allowed for the men-folk as well to look at women intentionally, unless it is required by a genuine need.

After granting exception to the opened Zinah, it is enjoined in the verse under reference وَلْيَضْرِ‌بْنَ بِخُمُرِ‌هِنَّ عَلَىٰ جُيُوبِهِنَّ (24:31) that is, ` must wrap their bosoms with their shawls’. خُمُرِ‌) Khomor is the plural of (خِمار) Khimar. It is the piece of cloth which women use to cover their head, and it also covers up the neck and bosom. جيوب (juyub) is the plural of جَيب (jayb) which means upper part of the shirt just below the neck. Since the time immemorial this part of the garment is placed over the chest of a person, hence the covering of juyub means covering of the chest or bosom. In the beginning of the verse showing of zinah زينۃ was prohibited, while in this sentence hiding of zinah زينۃ is emphasized and a specific situation is also described, the purpose of which is to eliminate an old custom of pre-Islamic days. In the pre-Islamic time women used to place the sheet on their head and let its two sides hang on their back, with the result that their neck, ears and bosom were left uncovered. Therefore, Muslim women were enjoined not to follow this, and instead were advised to place the two sides of the sheet one over the other, so that all these parts are covered. (Ibn Abi Haim from Ibn Jubair – Ruh)

The second exception in the verse relates to the men before whom no hijab is to be observed by women. There are two reasons for this exception. First, those men who are exempt from this injunction are the mahrams, hence, no risk of any trouble is expected from them. Allah Ta’ ala has put in their hearts deep respect and honour of their close female relatives, hence, there is no possibility of any mischief from them. Secondly, since the close relatives normally live all together, for the sake of convenience it is required that they do not hide from each other. But this should also be kept in mind that this exception from hiding from mahrams is exclusive to hijab, and not from the satr of women, where the exception is allowed only to husbands. Those parts o: the body of women which are included in satr, and which are not allowed to be uncovered in the prayers, are not permitted to be seen by any mahram.

Eight types of mahram men and four other types with whom no hijab is necessary are listed in this verse. In another verse of Surah Ahzab, which was revealed before this verse, only seven types of mahram are mentioned. Hence, five more types were added in the above referred verse of Surah an-Nur, which is a later revelation.

Warning

It should be noted that the word mahram is used here in its general sense, which includes husband also. In the connotation used by the scholars for this word it means the person with whom marriage is not allowed. That meaning of the word is not intended here. Let us now take up the details of the twelve exceptions mentioned in the verse under consideration: The first exception is that of husband with whom hiding of any part of the wife’s body is not required. But, looking at the private parts of wife without need is not a preferable act. Sayyidah ` A’ishah (رض) has said مَا رأي منّي ولا رأيت منہ ` Neither he saw my private parts nor did I see his’.

Second, exception is of fathers, in which category apart from father, grandfather, great grandfather are all included. Third, is the father-in-law, and husband’s grandfather and great grandfather. Fourth, are the sons. Fifth, are the husband’s sons, who may be from his other wives. Sixth, are the brothers, in which category all step-brothers whether from real-mother or from real-father are included. But cousin brothers are not part of this category. They are all non-Mahrams. Seventh, are the sons of brothers. Here also sons of step-brothers are included, but sons of cousins are not included. Eighth, are the sons of sisters, and here again sons of step-sisters are included but not those of the cousins. These are the eight categories of mahrams.

Ninth category

أَوْ نِسَائِهِنَّ (31) (or to their women). These words are used for Muslim women, before whom all such parts can be uncovered which are allowed to be uncovered before father or sons. It has already been clarified earlier that this exception relates to hijab alone and not the satr. It is for the simple reason that, what is not allowed to be uncovered before mahram men is also not permitted to be uncovered before any Muslim woman, except for medical treatment or under dire need.

By the exception made only for Muslim women it becomes obvious that it is necessary for Muslim women to cover themselves before non-Muslim women as well. Non-Muslim women are thus in the same category as that of non-Mahram men. Ibn Kathir has quoted the. explanation given by Mujchid (رح) for this verse that it is not permissible for a Muslim woman to uncover herself before non-Muslim women. But there are Sahih ahadith available which prove that non-Muslim women used to visit wives of the Holy Prophet (صلى الله عليه وآله وسلم) ، hence, there is a difference of opinion among the jurists on the subject.

Some have declared non-Muslim women like men for the application of this injunction, while others have placed both Muslim and non-Muslim women under one category – that is covering before them is not necessary. Imam Razi (رح) has opined that the word نِسَائِهِنَّ (their women) encompasses both Muslim and non-Muslim women, and the practice of virtuous elders of making Muslim women covered before non-Muslim women was because it was desirable (but not obligatory). Mufti of Baghdad, ` Allamah ` Alusi (رح) has adopted this explanation in the Ruh ul-Ma` ani, and has remarked ھٰذا القول اوفق بالنّاس اليوم فانّہ لا يکاد يمکن احتجاب المسلمات عن الذميات (روح المعاني) This explanation is more suited to present time because it has become almost impossible for Muslim women to cover themselves before non-Muslim women. (Ruh ul-Ma` ani)

Tenth category

أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ (24:31). (or to those owned by their right hands). The general sense of the wording includes both male and female slaves and servants, but many a scholars and jurists consider that it applies only to female slaves, and not to the male slaves. Therefore, it is obligatory to be in cover before them, like other non-Mahrams. Said Ibn al-Mussayab (رح) has said expressing his final view ` Do not be under the misconception that the wordings أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ are general, and include male slaves as well. It is not so. This verse refers to only female slaves, male slaves are not included in it’. Sayyidna ` Abdullah Ibn Mas` ud (رض) ، Hasan al-Basri and Ibn Sirin رحمۃ اللہ عليہما have said that it is not permissible for a male slave to see his female owner’s hair (Ruh ul-Ma ani).

Now the question is that if by the wordings    أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ only female slaves were meant, then they were already included in the word    نِسَائِهِنَّ (or to their women). What was the point in describing them separately? Jassas (رح)             has answered this question by explaining that the word in its apparent sense is meant for Muslim women only, and in case there are non-Muslims also among the female slaves, they need to be separated from the rest, hence the use of this word.

Eleventh category

أَوِ التَّابِعِينَ غَيْرِ‌ أُولِي الْإِرْ‌بَةِ مِنَ الرِّ‌جَالِ (or male attendants having no { sexual} urge). Sayyidna Ibn ` Abbas (رض) has explained that, here those confused and deranged type of persons are meant who have no liking and inclination toward women (Ibn Kathir). The same explanation has been put forward by Ibn Jarir quoting Abu ` Abdullah Ibn Jubair, Ibn ` Atiyyah رحمۃ اللہ عليہم etc. Therefore, those men are referred to here who do not have any lust or inclination towards women, nor are they interested in the beauty and charm of women, which they could describe before others. As against this, eunuchs do take interest in women’s special attributes; hence women should keep covered before them. There is a hadith of Sayyidah A` ishah (رض) on the subject, that an eunuch used to visit the wives of the Holy Prophet (صلى الله عليه وآله وسلم) ، and they regarded him to be included in the category of غَيْرِ‌ أُولِي الْإِرْ‌بَةِ مِنَ الرِّ‌جَالِ (31) hence they allowed him to come in their homes. When the Holy Prophet (صلى الله عليه وآله وسلم) saw him and listened his conversation, he stopped him from coming inside the homes. (Ruh uI-Ma ani).

For this very reason Ibn Hajar Makki (رح) has commented in Sharah al-Minhaj that no matter a man be impotent or devoid of genital organs or be very old, he is not included in the expression غَيْرِ‌ أُولِي الْإِرْ‌بَةِ and women are required to cover themselves before all of them. However, addition of the word التَّابِعِينَ with the expression غَيْرِ‌ أُولِي الْإِرْ‌بَةِ is meant to indicate those who are confused and deranged, and enter the houses with the purpose of eating and drinking as an attendant of some guests. Such men are excluded and it is not necessary to observe hijab before them. They have been mentioned here because in fact there were some such men at that time, and they used to go inside the homes, only with the intention of eating and drinking, but the real cause of their being excepted from the rules of hijab is their being of unsound mind and having no sexual urge and not being attendants of someone.

Twelfth category

أَوِ الطِّفْلِ الَّذِينَ (or to the children who are not yet conscious of the shames of women – 31). This refers to those young children who have not yet attained puberty, and are totally ignorant of ladies special attributes, gestures and postures. Any boy who takes interest in ladies company for their special attributes is nearing his puberty, and covering before him becomes obligatory. (Ibn Kathir). Imam Jassas (رح) has explained that the word طِّفْلِ Tifl (children) refers here to those children who do not differentiate between men and women in special attributes. (Jassas has narrated this from Mujahid).

And let them not stamp their feet in a way that the adornment they conceal is known – 24:31.

It is incumbent upon women to step so gently that no sound is made of their ornaments and none of their zinah is exposed to men.

To cause hearing of jewellery’s sound to non-Mahrams is prohibited

In the beginning of the verse it was prohibited for women to show their zinah (ornaments or garments) to non-Mahram men. At the end of it, it is reemphasized that covering of head and bosom etc. was in any way obligatory as part of hiding of zinah زينۃ ، rather any exposure of hidden zinah زينۃ by any means is also prohibited. Putting in something in the ornaments so that they produce sound, or making of sound by the touch of ornaments with each other, or putting the feet on the ground in such a manner that ornaments make sound, and the non-Mahrams listen to these sounds; they are all prohibited under the provision of this verse. In the light of this explanation many jurists have drawn the conclusion that when causing to hear the ornament’s sound is prohibited, then to cause hearing of women’s own voice would be prohibited even more strongly. Therefore, they have ruled that the voice of women is also included in their satr. For this reason it is declared in Nawazil that women should learn Qur’an from women only, as far as possible. Learning of Qur’an from men should be as a last resort only.

Sahihs of Bukhari and Muslim have quoted a hadith which says that while offering prayers if someone passes in front, he should be warned with a loud voice by saying Subhan Allah by men, but the women should not make any sound, and instead hit the back of the palm with the other for warning.

The issue of women’s voice

Is women’s voice included in their satr per se, and it’s causing to hear by non-Mahrams is prohibited? The jurists differ on this issue. In the books of Imam Shafi` i (رح) the voice of women is not included in their satr. In the case of Hanafi there are different views. Ibn Humam (رح) has included the voice in satr on the basis of statements in Nawazil. Because of this the call for prayer اذان by women is regarded makruh by Hanafi School. However, it is established by hadtth that the wives of the Holy Prophet (صلى الله عليه وآله وسلم) used to talk to non-Mahrams from behind the curtain even after the revelation of injunction of hijab. Keeping in view all the material on this point, what seems to be the correct position is that hearing the voice of a woman is impermissible only when and where it may create a fitnah, but where there is no such apprehension, it is allowed. (Jassas). However, the prudent way for women is to take care and avoid talking to non-Mahrams, even from behind the curtains, unless necessary. (Only Allah knows best)

To go out wearing perfume

It is also included in this injunction that when women go out of the house for some need, they should not wear any perfume, because that is also their hidden zinah, and it is impermissible to cause it to reach non-Mahrams. In a Oath reported by Tirmidhi from Abu Musa al-Ash` ari (رض) those women are declared bad who go out wearing perfume.

Going out wearing decorated veil is also prohibited

Imam Jassas (رح) has commented that when Qur’an has included even the sound of ornaments as the exposure of zinah زينۃ and declared it unlawful, then going out wearing decorated veil would be unlawful more strongly. By inference it is also clear that although the face of women is not included in her satr, but it is the pivotal point of zinah زينۃ ، hence, its hiding from the non-Mahrams is essential, except in cases of need. (Jassas)

. وَتُوبُوا إِلَى اللَّـهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ

And repent to Allah 0 believers, all of you – 24:31.

In this verse first the men have been enjoined to keep their eyes low, then the women are enjoined the same. After that women are directed to cover themselves before non-Mahrams. After enjoining these injunctions separately to men and women, now a combined instruction is given that the sexual desire is a delicate thing, and it remains concealed from others. But everything, concealed or open, is completely known to Allah. Therefore, if someone has erred in following the foregoing injunctions, he should beg Allah’s pardon, feel repentant on his past deeds and make a firm resolve not to indulge in them again.

Some injunctions regarding marriage

It has been pointed out earlier that Surah an-Nur contains mostly the injunctions relating to protection of chastity and continence, and prevention of obscenity and shamelessness. In this connection severe punishments against adultery and related matters are mentioned, then istidhan is highlighted, and after that hijab for women is described. Since Islamic jurisprudence is based on the precept of moderation, all its injunctions are moderate, and have affinity with natural human emotions and desires. It is also based on the principle to control the tendency of excessiveness and transgression. When it is enjoined to desist strictly from unlawful lust, it is equally important to provide a lawful access for the natural human emotions and desires. At the same time it is also needed both from a rational and religious point of view that men and women are shown a way for the lawful copulation for the preservation of human race. In the terminology of Qur’an and Sunnah it is called nikah (marriage). In the verse under consideration the guardians of unmarried girls and the owners of slave girls and boys are enjoined to marry them off.

And arrange the marriage of the spouse-less among you – 24:32.

Ayama (أَيَامَىٰ ) is the plural of Aym (اَيم)which is used for all those men and women who are not married, irrespective of the situation whether they have not yet been married or were married earlier and have become divorcee or widow /widower. The guardians of such men and women are directed in this verse to arrange their marriage.

Scholars and jurists are unanimous on the point that according to the manner of address of this verse the preferable and masnun way of marriage is that men and women have it arranged through their guardians, rather than arranging it directly. There are many a worldly and religious benefits in this tradition, especially in the case of girls it is a sort of indecency that they arrange their own marriages. Also, there is a risk that this system may open the doors for obscenity. Therefore, in some narrations of hadith women are prohibited to contract their own marriages without the mediation of guardians. Imam Abu Hanifah (رح) and some other Imams have ruled that this instruction describes a sunnah and the preferred way for the contract of marriage. But if an adult girl marries someone within her own kuf without her guardian’s permission, it is a proper marriage, although she would be reprehensible for this act, because it is against the sunnah, unless she has done so under unavoidable circumstances.

Imam Shafi` i (رح) and some other Imams have ruled that her marriage will be null and void if carried out without her guardian’s mediation. It is not the intention to describe and argue here the details of approach and arguments put forward by the two jurists on their different points of view, but this much is obvious from the verse under discussion that it is preferable to have guardian’s mediation in the matter of marriage. But the Qur’anic verse itself is silent on the issue of status of marriage, if solemnized without the consent of guardians. The other reason is that in the word Ayama (أَيَامَى) both male and female adults are included, and there is consensus that the marriage of adult boys is perfectly valid if solemnized without the mediation of guardians. No one considers that marriage to be null and void. But this is true that in either case it is against the sunnah, for which both should be reproached.

The status of marriage in Shari’ah

Jurists are almost all unanimous that whoever has a strong apprehension that in case he does not marry, he would not be able to maintain the prescribed limits of Shari’ ah and will get involved in sins, and he has the means to get married, it is obligatory on him to get married. As long as he does not get married, he will remain a sinner. But in case he does not have the means to get married, or a suitable woman is not available, or he does not possess the needed prompt dower etc., for all such situations the injunction is given in the next verse that he should keep striving to obtain what is required and until such time that the needful is arranged, he should keep his emotions under control and wait with patience. The Holy Prophet (صلى الله عليه وآله وسلم) has advised such persons in this situation to fast continuously, for fasting calms down the sexual desire.

It is reported in Masnad of Ahmad that the Holy Prophet (صلى الله عليه وآله وسلم) enquired from Sayyidna ` Akkaf whether he had a wife, to which he replied in the negative. Then the Holy Prophet (صلى الله عليه وآله وسلم) enquired whether he had a lawful slave girl. He again replied in the negative. Then he asked ` Do you have the means?’ To this he replied in the affirmative. The purpose of this enquiry was to find out whether he possessed the means to arrange his marriage, to which he answered in the positive. After that the Holy Prophet (صلى الله عليه وآله وسلم) said ` In that case you are a brother of Shaitan, for our sunnah is to get married. The worst persons among you are those who are unmarried, and the most mean among your men are those who die without marrying’. (Mazhari).

Majority of the jurists have attributed this narration as well to that condition when there is a predominant risk of sinning by abstaining from marriage. The Holy Prophet (صلى الله عليه وآله وسلم) must have known the situation of ` Akkaf that he would not be able to resist. Similarly, it is reported in Masnad of Ahmad on the authority of Sayyidna ‘Anas (رض) that the Holy Prophet (صلى الله عليه وآله وسلم) had instructed him to get married, and warned against remaining bachelor. (Mazhari). There are some other similar narrations of the hadith as well, and majority of the jurists have held them to be applicable only in those situations where there is a strong apprehension of being involved in a sin if one avoids marriage. Similarly, jurists are almost all unanimous that if someone has strong notion that he would indulge in sin by marrying a woman, for instance he is not capable of meeting conjugal rights of the wife or will get involved for sure in some other sin, in such a situation marriage is prohibited or unbecoming for him.

Now the case of that person has to be looked at who is in an even position. For him neither the risk of sin is very strong by abstaining from marriage, nor there is a strong risk of sin if the marriage is performed. For this situation there are different views of the jurists, that is, which act is better; to get married or abstaining from marriage and get involved in extra prayers. Imam Abu Hanifah (رح) has ruled that getting married is better than offering extra prayers, while Imam Shafi` i (رح) has recommended that getting involved in prayers is preferable. The reason for the different views is that by itself the marriage is a lawful act, just like eating, drinking sleeping etc. or as any other necessity of life is lawful, and the element of worship is included in marriage for the simple reason that one can save himself from sin by this act, and when the righteous children are born, it will add up to his reward. When one performs any lawful act with the intent of pleasing Allah Ta’ ala, it becomes an indirect worship for him. Eating, drinking, sleeping etc. all become indirect worship when carried out with this intention.

Since occupation in prayers is a direct worship in itself, hence, Imam Shafi` i (رح) regards prayers to be preferable to marriage. But in the opinion of Imam Abu Hanifah (رح) the element of worship is greater in marriage than other lawful acts. In many Sahih ahadith it is emphasized repeatedly to follow this tradition of the Holy Prophet (صلى الله عليه وآله وسلم) . In the light of all these ahadith it becomes evident that marriage is not just lawful like other lawful acts, but is a sunnah (practice) of the messengers, and has also been emphasized repeatedly in hadith. It is a worship not only from the viewpoint of intention but also being a tradition of the messengers. If someone suggests that by the same token eating, drinking and sleeping should also be regarded as sunnah, because all messengers used to perform them. The answer to this is very clear that despite these acts being performed by all messengers, no one has said or narrated in any hadith that eating, drinking and sleeping are sunnah of the messengers. Instead these acts are regarded as common human habits, which were observed by messengers as well. As against this, marriage is clearly declared as sunnah of the messengers and the sunnah of the Holy Prophet (صلى الله عليه وآله وسلم) himself.

Tafsir Mazhari has given a moderate view on the subject that, if someone is on an even position, that is neither he is helpless or overcome by prevalence of lust, nor feels the risk of indulging in sin by abstaining from marriage, and thinks that if he gets married, his involvement in household would not be a hindrance in his worships and remembrance of Allah Ta’ ala, then it is preferable for him to get married. This was exactly the case of the messengers of Allah and the righteous people of the Ummah. But if he has a hunch that his marriage and involvement in household will not let him promote his religious status and will hinder Allah’s remembrance, then for him abstaining from marriage for performing worship would be preferable, provided he is in an even position, described above. Many a Qur’anic verses are in support of this position, one of them being: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَن ذِكْرِاللَّـهِ believers, let not your possessions nor your children divert you from Allah’s remembrance – 63:9).This verse advises that the wealth and children should not come in the way of remembering Allah Ta’ ala.

And the capable from among your bond-men and bond-girls – 24:32.

This sentence is addressed to the masters of the slaves. Here the word salihin is used in its literal meaning, that is whoever among them has the means and capacity of marrying; arrangement of his/her marriage is made incumbent upon their owners and masters. Here the word capacity is purported to have the means to fulfill the conjugal rights of wife and ability to make payment of maintenance and prompt dower. If the word salihin is taken in its common sense, that is good and pious people, then their exclusiveness from the rest will be on the basis that marriage is basically the means to keep away from the sins, a trait which only the good persons possess.

So, it is made incumbent upon the masters of the slaves and slave girls that those among them who have the ability to get married, their marriage should be arranged. It is purported to mean here that if they show their need and desire to get married, then according to some jurists it is binding on the owners to marry them off. But the majority of jurists have ruled that in such a situation it is incumbent upon the masters not to place any hindrance in their marriage and allow them to get married, because the marriage of slaves and slave girls cannot be performed without the permission of their owners. Thus, this injunction is similar in nature with another verse of the Holy Qur’an فَلَا تَعْضُلُوهُنَّ أَن يَنكِحْنَ أَزْوَاجَهُنَّ that is ` It is incumbent upon the guardians of women not to stop the women under their charge from marriage’. The Holy Prophet (صلى الله عليه وآله وسلم) has also said on the subject that ` If someone of that kind comes to you with the proposal and you like his morals, then surely may him off. If you do not do it then great mischief will be created on earth’. (Tirmidhi) The gist of this all is that the owners are instructed here not to make any delay in granting permission of marriage to their subjects, notwithstanding that arrangement of their marriage may not be their responsibility. (Allah knows best)

If they are poor, Allah will enrich them out of His grace – 24:32.

There is a good news in this verse for such poor Muslims who want to marry for the security of their religious obligation, but they have no means. If they marry with the good intention for the security of their religion and to follow the sunnah of the Holy Prophet (صلى الله عليه وآله وسلم) ، Allah Ta’ ala will grant them sufficient means. There is also an advice in the verse to those who might reject the proposal of marriage from poor people on the basis of their current condition. Wealth is something which does not always stay. The important thing is merit of a person. If they possess merit then their proposal for marriage should not be turned down.

Sayyidna Ibn ` Abbas (رض) has said that Allah Ta’ ala has persuaded all Muslims for marriage in this verse, for which He has included every one, either free or slave, and has promised to enrich ti em if they marry. (Ibn Kathir). And Ibn Abi Hatim has reported that Sayyidna Abu Bakr (رض) while addressing the Muslims said that ` You follow the injunction of Allah Ta’ ala for marriage, and He will fulfill His promise for granting the riches’. Then he recited this verseإِن يَكُونُوا فُقَرَ‌اءَ يُغْنِهِمُ اللَّـهُ (32) Sayyidna ` Abdullah Ibn Masud (رض) has said ` If you want to be rich, then get married, because Allah Ta’ ala has said إِن يَكُونُوا فُقَرَ‌اءَ يُغْنِهِمُ اللَّـهُ (Ibn Kathir)

Warning

It is commented in Tafsir Mazhari that it should, however, be noted that Allah Ta’ ala’s promise to grant riches to the one who will marry is only on the condition that his intention is to safeguard his chastity and to follow the sunnah. After that he should have trust and faith in Allah Ta’ ala, for which the confirmation is available in the next verse, which reads: وَلْيَسْتَعْفِفِ الَّذِينَ لَا يَجِدُونَ نِكَاحًا حَتَّىٰ يُغْنِيَهُمُ اللَّـهُ مِن فَضْلِهِ (And those who cannot afford marriage should keep chaste until Allah enriches them out of His grace – 24:33). ` It means that the people who do not have the material wealth for the marriage, and in case they marry, there is the risk of not fulfilling the rights of wife and their becoming sinners, they should wait with patience until Allah grants them riches from His bounty. A method has been stated in the hadith for achieving the required patience, which is keeping fasts abundantly. If they will follow the advice, Allah Ta` a1a will grant them so much material resources that they will be able to afford the expenses of marriage.

Commentary

Owners of the slaves and slave girls were advised in the previous verse that they should allow their subjects to marry if they so desire. They should not delay their marriage to curb their natural urge for their own expediency. The essence of this advice is to save the subjects from trouble and that they be treated graciously. In the same context another direction is given in this verse to the owners of slaves and slave girls that if their subjects wish to enter into a deal with them for making payment against their freedom, then it is desirable for the owners to concede to this wish, which will bring them good reward.

This instruction is commonly taken by the jurists, like the author of Hidayah, as a recommendatory instruction in that it is not compulsory for the owners to concede for freedom of their subjects against payment, yet it is preferable to do so. The procedure for entering into a deal of freedom is that the subject asks his owner to set up an amount with mutual consent for the freedom, which he should earn with his labour and pay to the owner. Alternatively, the owner can also initiate the deal and with mutual consent on payment of a certain amount whereby the slaves can earn their freedom. When such a deal is struck with mutual consent between the owner and the slave, then it becomes mandatory under Islamic law, and the owner has no authority to call it off. As soon as the slave makes the payment of the agreed amount, he gets free automatically.

The amount of money so agreed for the freedom of slave is called badal-al-kitabah for which Islamic law has fixed no limit. It may be the same as the cost of slave, or more or less. The amount on which the parties mutually agree will be regarded as badal-al-kitabah. The essence behind the advice given in this verse is to open up the doors of freedom for the slaves. This is but one such instruction which points out toward the underlying objective of Islamic law of allowing freedom for slaves. In all types of expiations, a common injunction is freedom of slaves. Even otherwise, there is a promise of generous blessings for freeing the slaves. Arrangement of the treaty for freedom in exchange of money is one such route. This is why there is so much persuasion and emphasis on this.

However, a condition has also been placed with this treaty إِنْ عَلِمْتُمْ فِيهِمْ خَيْرً‌ا (33). The treaty will only be in order when you notice signs of goodness in them. Sayyidna ` Abdullah Ibn ` Umar (رض) and many other scholars have explained that here the word ‘Khair’ (good) is purported to mean the strength to earn. Hence, it means that someone who has the strength to earn and can make payment should be allowed to enter the deal, otherwise his labour will be wasted on one hand and the owner will also suffer loss. Some other scholars have given another explanation that goodness and betterment mean here that there should be no risk of any harm to the Muslims because of his freedom. For instance, the slave may be an infidel and he might have been helping his infidel brethren. As a matter of, fact the word ‘Khair’ (good) stands here for both the meanings, that is the slave should have the strength to earn, and there should be no risk of any harm to the Muslims as a result of his freedom. (Mazhari)

Give them out of the wealth of Allah that He has given to you – 24:33.

This address is directed towards Muslims in general, and to the owners of the slaves in particular. When the freedom of a slave is dependent on a fixed amount to be given to his owner, then it is incumbent upon Muslims to help him collect that money. For this they can pay from the zakah money as well. And the owners are induced to contribute on their own or reduce the amount of the treaty. It was the practice of the Companions to reduce the amount of treaty by one third or one fourth, depending upon their capacity. (Mazhari)

An important economic issue and the Qur’ anic verdict on it

The present day world is totally materialistic. Everyone seems to have forgotten about the life hereafter and has completely entangled himself in money making. All types of researches, contemplation: and developments, revolve round economic uplift only. Detailed discussions and researches on finer economic points have raised its status many fold, and now it has assumed the position of greatest art. The world thinkers have propounded two well-known theories, which, paradoxically, are in conflict with each other. Because of the inherent conflict between them, the world at large is divided in two groups, who are unfortunately at daggers drawn with each other, resulting in the loss of peace and tranquility of the world.

One theory has given birth to capitalist system, commonly known as capitalism. The other one is the socialist system which is called as socialism or communism. It is an everyday common experience, which neither of the two systems can deny, that whatever the man earns or produces in this world through his hard work, its basic source of production is the natural resources, like water, the produce from earth or any other natural produce. The man produces millions of things of his need and use from natural resources through his skill, hard work, ingenuity and composing or decomposing their certain elements.

It is but natural to think that there is someone who creates the natural resources. They have not come into being of their own. It also goes without saying that the One who has created the natural resources is the real owner and master of them all. The natural resources have been passed on to man for a limited period (his life span) for his benefit and use. It does not mean that the man has become the master of natural resources for all times, because his own life is so short. Moreover, man does not, and cannot, exercise total control and authority on all natural resources for all the time. For instance, man can irrigate the fields with water, but he cannot create water if there is a drought. Therefore, it is clear that man is not free to use or control them, and hence should follow the instructions given to him by their Crea or and Master. But in the frenzy of materialism everyone has forgotten even the concept of real Master and Creator. The only controversy between them is that whether the one who possesses the factors of production becomes their owner, or all these resources are common to all and everyone has a right to benefit from them.

The first theory is that of the capitalist system which grants freedom of ownership to man in that he can acquire anything by any means, and is also free to use and spend it any way he likes. There is absolutely no restriction on him. The infidels and disbelievers of the olden times professed the same belief, who objected before Sayyidna Shu` aib (رض) as to why should he place any restriction on their wealth, which belonged to them and they were its owners. They claimed that the prophet had no right to tell them as to where the spending was permitted and where it was not? The meaning of Qur’anic verse أَوْ أَن نَّفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ (or that we do with our wealth what we wish – 11:87) is the same. The other theory is that of socialism, which does not allow ownership to anyone of anything, and professes common ownership of everyone and equal right to all. This is the original theory of communism, but when they felt that this is not practicable, they exempted some objects from the common ownership.

As against these two extremes the Holy Qur’an has given a system in which the most fundamental concept is that everything belongs to Allah Ta’ ala, who has given the charge of some things to man temporarily by His grace and bounty. For such things where man has been given the charge and possession, others have been debarred to make any claim on their use, without the permission of the owner. But despite the possession and ownership being given to man, he is not granted freedom to earn or spend them in any manner he likes. Both for earning and spending there are wise and equitable rules and regulations which are clearly defined, and which clearly identify the permissible and impermissible ways of earning and spending. In addition to this, it has also been made incumbent upon him to pass on certain part of his possession to others, which is made the right of recipients on those things.

Although the verse under reference deals with a different subject yet it contains some important principles relating to this economic issue. So, look at the wordings of the verse rather intently وَآتُوهُم مِّن مَّالِ اللَّـهِ الَّذِي آتَاكُمْ. ` Give them out of the wealth of Allah that He has given to you – 33′. Three things come out of this statement. One, that Allah is the real owner of everything. Two, that He has given the possession of certain things to man by His grace. Three, that there are certain restrictions on things which He has given to man. Spending of certain things has been prohibited, and spending of other things is made obligatory, while spending of some others is made preferable.

The other injunction given in this verse is for the eradication of an uncouth custom, and for curbing adultery and obscenity وَلَا تُكْرِ‌هُوا فَتَيَاتِكُمْ عَلَى الْبِغَاءِ ` Do not compel your maid to prostitution – 33′. During the pre-Islamic period many people used to have this business done by their slave girls. When Islam placed strict punishments on adultery, both on free and slave individuals, then it was necessary to enjoin special strict orders to stop and eradicate this uncivilized custom.

إِنْ أَرَ‌دْنَ تَحَصُّنًا (If they wish to observe chastity – 24:33). It means that when those slave girls express their wish to avoid adultery and remain pure, then pressurizing them on your part is extremely imprudent and shameless. Although the wording of the injunction is conditional, yet there is consensus of Ummah that the intention here is not to press the slave girls for adultery, irrespective of the situation whether they express their wish to avoid it or not. In other words, it is not meant here that in case they do not wish to avoid adultery, then it is permitted to force them into it. What is intended here is to tell that in the pre-Islamic days obscenity was common, so the slave girls did not mind adultery. Although after the advent of Islam they repented and wished not to be involved in this practice, yet their owners still forced them for the crime, which they resented. On this situation this injunction was revealed, in which their owners are warned and reproached that while they (the slave girls) want to avoid a shameful act, you are trying to force it on them.

Then after their being compelled, Allah is Most-Forgiving, Very-Merciful – 33.

The gist of this sentence is that it is prohibited to force the slave girls to adultery. If someone does that and the slave girl gets involved in adultery because of the compulsion exercised by her owner, then Allah Ta’ ala will pardon her sin and that sin will be passed on to the one who had forced her. (Mazhari).

The definition of Nur (Light)

Imam Ghazzali (رح) has given the definition of Nur (light) as الظاھر بنفسہٖ وا؛مظھر لغيرہ that is something which is bright and manifest on its own, and makes other things bright and evident. Tafsir Mazhari has explained that Nur is in fact that condition which is initially perceived by man’s sense of sight, and then through that perception he comprehends all those things which can be seen by eye, such as in the case of rays of sun and the moon, which on falling on a solid mass brightens it up, and then through the reflection from solid mass brightens other things. Hence, it is evident that the word Nur cannot be used for Allah Ta ala in its literal or common meaning, because He is free from body and materiality.

Therefore, there is consensus among the scholars that the use of word Nur for Allah Ta’ ala in the verse under reference is purported for Munawwir, meaning the one who brightens, or may be the master of brightening is referred here as Nur, in the same way as the possessor of grace is sometimes called Grace, or the possessor of justice is called the Justice. So, meaning of the verse is that Allah bestows Nur to earth and the heaven, and to everything living there, and the Nur is purported to be the Nur of righteousness. Ibn Kathir has reported the explanation put forward by Sayyidna Ibn ` Abbas ضي اللہ تعاليٰ عنہما that اللہ ھادي اھل السمٰوٰت والارض (that is, Allah is the Guide of all living in the heavens and the earth).

Nur of the believer

مَثَلُ نُورِ‌هِ كَمِشْكَاةٍ (The example of His light is that of a niche in which there is a lamp – 24:35). This is a nice example of Allah Ta’ ala’s Nur of guidance, which penetrates into the heart of the believer. Ibn Jarir (رض) has reported its explanation put forward by Sayyidna Ubayy bin Ka` b (رض) .

It means that this is the example of the believer in whose heart Allah Ta’ala has laid down the Nur of faith and of the Qur’ an. In this verse Allah Ta’ala has first mentioned His own Nur and then the Nur of the believer’s heart and the following example is for the one who believes in Him. Sayyidna Ubayy Ibn Ka` b (رض) used to recite this verse as مثل نور من آمن بہٖ instead of مَثَلُ نُورِ‌هِ (to explain this). Said Ibn Jubair (رض) has also reported the same meaning and recitation of the verse from Sayyidna Ibn ` Abbas (رض) . Ibn Kathfr has narrated all these explanations and then remarked that there are two view points among the jurists about the pronoun of مَثَلُ نُورِ‌هِ (the example of his light). One, that this pronoun has reference toward Allah Ta’ala, and thus the meaning of the verse is ` Allah’s Nur placed in the heart of believers naturally’, and the example of that is كَمِشْكَاةٍ (like a niche).

This explanation is put forward by Sayyidna Ibn ‘Abbas (رض) . The other explanation is that the personal pronoun refers to the believers, who are presumed to have been referred to by the context. So, the example given in the verse can be explained as follows: The chest of a believer is like a niche, while the heart of the believer placed in the chest is like a lamp (placed in the niche). Then the transparent oil of olive is the example of the natural nur (light) of guidance which is deposited in the nature of a believer and which has the inherent capability to accept the truth (which is indicated in the verse by the words ‘Its oil is about to emit light even if. fire has not touched it). Then as the olive oil produces brightness when caused to burn with the flame of fire, the same way natural Nur of guidance which is placed in the heart of the believer, when joins the message and knowledge of Allah Ta’ala, then it gets brightened and also brightens the world. When the companions and their pupils confined this example to the heart of a believer alone, they have most probably done so because it is only the believer who draws benefit from this Nur.

Otherwise the natural Nur of guidance which is placed in the hearts of humans at the time of their creation, is not confined to believers, but is part of the nature and instinct of every human being. It is for this reason that one can see all around the world that there are people in every nook and corner, in all societies and religions, who believe in the existence of God and His Omnipotence, and do turn towards Him. No matter one may make all types of errors in the perception and understanding of God, yet every individual does believe by nature in His existence, with the exception of a few atheists, who have lost their natural instinct.

A Sahih hadith endorses this view, which says, کُلُّ مَولُودِ يولَدُ عَلَي الفِطرَۃ that is ` Every child is born with natural instinct’. Later, his parents put him on the wrong path. This natural instinct is the guidance of faith. The guidance of faith and its Nur is bestowed to every individual at the time of his birth, and because of this Nur of guidance, one possesses the ability to accept the truth. When they come to know about the revelations of Allah through His messengers and their deputies, they readily accept them, except those unfortunate people who have erased the Divine Nur from their heart with their wrong doings.

Perhaps this is the reason that in the beginning of the verse the bestowal of Nur is said to be common to all, which includes everyone on the earth and the heavens, without any difference between believers or disbelievers, but towards the end of the verse it is said يَهْدِي اللَّـهُ لِنُورِ‌هِ مَن يَشَاءُ that is ` Allah Ta’ ala guides to His light whomsoever He wills – 35′. Here the will of Allah is not pointing toward that Divine Nur which is bestowed to all humans, but toward the Qur’anic Nur, which is not availed by everyone, except those fortunate ones, to whom Divine help is granted. Otherwise even one’s endeavor goes waste without Divine help, and sometimes becomes detrimental:

If there is no help to man from Allah, then his striving puts him to trouble instead’.

The Nur of the Holy Prophet (صلى الله عليه وآله وسلم)

Imam Baghawi (رح) has narrated that Sayyidna Ibn ` Abbas (رض) once enquired from Ka’b al-Ahbar as to how would he explain this verse مَثَلُ نُورِ‌هِ كَمِشْكَاةٍ. Ka` b al-Ahbar, who was a great Muslim scholar of Torah and Injil, said that this example was meant for the heart of the Holy Prophet (صلى الله عليه وآله وسلم) . Mishkat (the niche) stands for his chest, Zujajah (glass) for his heart and Misbah (lamp) for his prophethood. What was unique about this Nur of prophethood was that even before the declaration of prophethood it had the illumination of light for the people. When the revelation from Allah is coupled with the Nur of prophethood, then it turns into such radiance that the whole world is brightened.

Before the declaration of prophethood of the Holy Prophet (صلى الله عليه وآله وسلم) ، and even before his birth, some strange and amazing’ events had taken place in the world, which were in fact advance notice of the incoming prophet, and are called Irhasat in the vocabulary of the scholars of hadith. The difference between this word and miracle is that the latter is used for such unusual events which are bestowed by Allah Ta’ ala to his messengers for the endorsement of their prophethood, while Irhasat are those unusual events which happen before the declaration of prophethood. There are a number of unusual incidents which are recorded by several authentic narrations, and have been compiled by Shaikh Jalaluddin Sayuti (رح) in his book (خَٓائص کُبرٰي۔Khasais Kubra – and by Abu Nu’aim in his دلائِل النّبوۃ۔ Dalail-un-Nubuwwah. Other scholars have also collected many such incidents in their books. Tafsir Mazhari has reproduced a good number of these events.

Benefits of olive oil

شَجَرَ‌ةٍ مُّبَارَ‌كَةٍ زَيْتُونَةٍ (A blessed tree, the olive – 35.). This is an endorsement that olive and its tree is blessed by Allah and is beneficial and useful. Scholars have commented that Allah Ta’ ala has instilled many a benefits in it. Olive oil is used in the burning of lamps. Its light is the brightest and clearest as against any other oil. It is eaten as a fruit and its oil is used in cooking. The interesting part is that there is no need of any machine for the extraction of its oil. When the fruit is ripe, the oil comes out automatically. The Holy Prophet (صلى الله عليه وآله وسلم) has asked to eat and massage the body with olive oil. (Baghawi – Mazhari)

(The guided people worship Allah) in the houses that Allah has permitted to be raised and where His name recounted and His purity is pronounced, in the morning and in the evening, – 36.

In the previous verse Allah Ta’ ala had given a unique example of placing His Nur of guidance in the heart of believers. Toward the end of the verse it was clarified that only those draw benefit from this Nur, whom Allah loves and grants Divine help. In the above verse those places and buildings are referred to where such believers spend most of their time, especially the five times of prayers. These are the buildings for which Allah Ta’ ala has instructed to keep them high in esteem, and where His name be remembered. The splendor of such buildings is that Allah’s name is remembered there in the morning and evening. That is He is worshipped there all the time by the people, whose attributes will follow soon.

The above explanation is based on the assumption that فِي بُيُوتٍ (in the houses) has an association with the sentence يَهْدِي اللَّـهُ لِنُورِ‌هِ (Allah guides to this light whomsoever He wills). (Ibn Kathir etc.) Some others are of the opinion that it has a link with the word يُسَبِّحُ (His purity is pronounced), which is used later in the verse. But the first version appears more appropriate in the context of the subject. In that case the meaning of the verse would be that the Nur of guidance referred to in the example of the previous verse can be found in the buildings and houses where He is remembered all the time. There is consensus among commentators that here the word ‘houses’ is purported for mosques.

Mosques are houses of Allah and their respect is obligatory

Qurtubi has preferred the view that the word ‘raised’ used in the verse means to respect the mosques and has quoted the following hadith of Sayyidna ‘Anas   رضي الله تعاليٰ عنه in support of his contention.

The Holy Prophet (صلى الله عليه وآله وسلم) said “Whoever wishes to love Allah should love me, and whoever wishes to love me should love my companions, and whoever wishes to love my companions should love the Qur’an, and whoever wishes to love Qur’an should love the mosques, because they are Allah’s houses. Allah has enjoined to ‘raise’ them, and has made them blessed. They are blessed and those who live there are also blessed. They are in the protection of Allah; and those who live there are also in the protection of Allah. Those who are busy there in their prayers, Allah get their works done and fulfill their needs. While they are in the mosques Allah protects their household during their absence”. (Qurtubi)

Meaning of raising of mosques

أَذِنَ اللَّـهُ أَن تُرْ‌فَعَ (That Allah has permitted to be raised – 36). The word أَذِنَ (‘adhina) is derived from أَذِنَ (‘idhn), which means to allow or give permission, and the word      تُرْ‌فَعَ (turfa’a) is derived from (raf ), which means to raise, uplift or exalt. So, the meaning of this verse is that Allah has allowed the raising of the mosques. Here ‘allowed’ means ‘enjoined’, and ‘raising’ means ‘to venerate’. Sayyidna Ibn ` Abbas (رض) ‘ has explained that Allah Ta’ ala has prohibited Muslims from talking or doing anything absurd in the mosques. (Ibn Kathir).

` Ikrimah and Mujahid رحمۃ اللہ عليہما the two Imams of Tafsir, are of the opinion that raising of the mosques carries here the sense of building the mosques in the same way as Qur’an says about the building of Ka’ bah وَإِذْ يَرْ‌فَعُ إِبْرَ‌اهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ (And when Ibrahim was raising up the Ka’bah foundations of the House – 2:127). Here the raising of foundation is purported for building (construction) of foundation. Hasan Basri (رح) has given a different view that the word ‘raised’ is used here for respect and veneration of mosques, and to keep them clean from filthy and impure things, as narrated in a hadtth that, when an impure (najis) thing is brought in the mosque, it contracts itself in a similar manner as the human skin contracts from the fire. Sayyidna Abu Said Khudri (رض) has reported that the Holy Prophet (صلى الله عليه وآله وسلم) has said that whoever takes out dirty, impure and vexatious things from the mosque, Allah Ta’ ala will make a house for him in paradise. (Ibn Majah). Sayyidah ` A’ishah (رض) has narrated that the Holy Prophet (صلى الله عليه وآله وسلم) instructed us to make mosques (special places for offering prayers) in our houses (as well), and keep them clean and pure’. (Qurtubi).

As a matter of fact, the word تُرْ‌فَعَ (to be raised) encompasses both the meanings of building and veneration of the mosques. It also signifies to keep them clean, which means to make them free of all types of filth and dirt. It is also part of cleanliness to keep them free of any foul smell. It is for this reason that the Holy Prophet (صلى الله عليه وآله وسلم) has prohibited to go in the mosques without cleaning the mouth after eating onions or garlic, which is reported in many books of hadtth. Cigarettes, cigars and all other preparations of tobacco also fall under the same instruction. Burning any oil which emits foul odor is also not permitted in the mosque.

Sahih Muslim has recorded a narration from Sayyidna ` Umar (رض) that he said ` I had seen that in case the Holy Prophet (صلى الله عليه وآله وسلم) noticed foul smell from someone’s mouth, he used to turn him out from the mosque and send to Baqi`, and would say that if someone has to eat onion and garlic, he should cook it properly, so that its odor is eliminated’. Scholars have drawn the conclusion from this hadtth that if someone is suffering from such a disease that people feel discomfort standing next to him in prayers, then he too can be removed from the mosque. In such an eventuality he should himself restrain from going to mosque and offer his prayers at home until such time that he is recovered from that disease.

Exaltation of Mosques

The majority of companions and tabi` in (the generation next to them) are of the opinion that exaltation of mosques means that mosques be built and be kept free of everything evil. Some people have also included in it the outward appearance and grandeur of the buildings of the mosques, and have argued that Sayyidna Uthman Ghani (رض) had used hard wood in the building of the Prophet’s mosque to give it an impressive look. Later, Sayyidna ` Umar Ibn ` Abdul Aziz (رح) had the Prophet’s mosque improved further both materially and by decoration. This was done during the lifetime of companions and their pupils, and no one objected to this. Later on, many a kings spent very lavishly on building of mosques. Walid Ibn ` Abdul Malik had spent during his caliphate three times the annual income from the entire Syria on the construction and decoration of the Grand Mosque of Damascus, which is still there even now. Imam Abu Hanifah (رح) has ruled that if there is no element of ostentation and egotism, and the intent is to please Allah and veneration of His house, then there is no objection in the construction and decoration of majestic and grandiose mosques, rather one should expect a good reward for that act.

Some merits of Mosques

Abu Dawud (رح) has reported on the authority of Sayyidna Abu ‘Umamah (رح) that the Holy Prophet (صلى الله عليه وآله وسلم) once said that whoever gets out of his house after ablution with the intent of offering obligatory prayer in the mosque, his reward is like the one who has got off from his house wearing ihram for performing Hajj, and whoever gets out of his house after ablution for the prayer of Ishraq in the mosque, his reward is like the one of performing ` Umrah. A prayer after another prayer, provided one does not talk or do any work in between, is written in عِلِّيُّونَ ‘illiyyun. Further, it is reported on the authority of Sayyidna Buraidah (رض) that the Holy Prophet (صلى الله عليه وآله وسلم) said that those who go to mosques in darkness, give them the good tiding of complete Nur (light) on the Dooms Day. (Muslim)

Sahih Muslim has reported on the authority of Sayyidna Abu Hurairah (رض) that the Holy Prophet (صلى الله عليه وآله وسلم) said that a man’s offering of prayer in congregation is more than twenty times better than offering in the house or in the shop. It is because if someone sets out for the mosque after ablution with the intention of offering prayers and for no other purpose, then on every single step his status will improve by one degree and one sin will be forgiven until he reaches the mosque. Then as long as he will sit in the mosque waiting for the congregation to start, he will keep getting the reward of the prayers, and the angels will keep praying for him ` Ya Allah, Bestow Your grace on him, and forgive him, until he harms someone or his ablution is wasted’.

Sayyidna Hakam Ibn ` Umair (رح) has narrated that the Holy Prophet (صلى الله عليه وآله وسلم) once said ` Live in this world like a guest and make mosques your abode, and make your hearts tender (be kind hearted) and ponder (over Allah’s bounties) frequently, and weep (out of His fear) very often. Let not the mundane desires overcome you to make you change from this position, and you get involved in building houses unnecessarily, where you do not ever live, and get anxious to accumulate wealth more than your need, and desire for such things for the future which you cannot get’. Sayyidna Abu Dardah (رض) advised his son “Mosque should be your abode, because I have heard from the Holy Prophet (صلى الله عليه وآله وسلم) that ` Mosques are the abodes of Muttaqui (the God fearing) people. Whoever makes the mosque his abode (through remembering Allah abundantly) Allah Ta’ ala becomes guarantor for his comfort and tranquility, and to make him pass through the bridge of Sirat with ease”‘. Abu Sadiq ‘Azdi wrote to Shu’aib b. Habhab in a letter ` Get hold of mosques as a necessity, because I have learnt a tradition saying that mosques were the meeting places of messengers’.

In a hadith it is reported that the Holy Prophet (صلى الله عليه وآله وسلم) said ` Towards the end there will be people who will sit in the mosques in circles, and will discuss worldly affairs and their love for mundane benefits. You do not sit with those people who come to the mosques for this, because Allah does not need such people to come to the mosques. ` Sayyidna Said Ibn Musayyab (رض) ، said that the one who sits in the mosque is like he sits in the company of his Lord, so it is incumbent upon him not to say anything but good words (Qurtubi).

Fifteen etiquettes of the mosques

Scholars have named fifteen items as etiquettes of the mosques. They are:

1. On entering the mosque one should greet the people already sitting there, with salam and if there is no one then say السلام علينا و علي عباد اللہ الصالحين (But this is required when those present in the mosque are not offering their extra prayer or reciting Qur’an. If they are busy in any of these acts, then he should not greet them.)
2. After getting in the mosque one should offer two Rak’ats as tahiyyah tul-Masjid. (This is required at a time when offering prayers is not prohibited, that is the time of sun rise, sun set or when sun is directly overhead)
3. Should not carry out any transactions of sale or purchase in the mosque.
4. Should not carry any weapons in the mosque.
5. Should not make an announcement for the search of any of his lost items.
6. Should not raise his voice in the mosque.
7. Should not discuss worldly affairs in the mosque.
8. Should not quarrel with anyone in the mosque.
9. Should not try to force his way into a row where there is no room.
10. Should not cross over in front of someone offering prayer.
11. Should avoid spitting or blowing of nose in the mosque.
12. Should not crackle fingers in the mosque.
13. Should not play with any part of the body.
14. Should keep clean of any filth, and should not take a baby or an insane along in the mosque.
15. Should keep busy in remembrance of Allah abundantly.

After listing these fifteen etiquettes Qurtubi has remarked that whoever has fulfilled these requirements has done justice with the mosque, and it has become a place of charm and security for him.

I have written a booklet on etiquettes and formalities of mosques under the title آداب المساجد (in Urdu). Anyone interested in the subject can consult it.

Houses meant exclusively for remembrance of Allah and for learning Qur’an or religious education also have the status of mosques

Abu Hayyan has explained in Tafsir Bahr ul-Muhit that the word في بيوت in the houses” used in Qur’an has a general connotation. It includes not only the mosques but also those houses which are exclusive for teaching Qur’an and related religious teachings, such as Madaris (religious schools) or Makatib. They also fall under the same category, and their respect and veneration is also obligatory.

Special wisdom for using the word ‘allowed’ in the verse

Scholars are all unanimous that the word اَذِنَ ‘adhina (allowed) is used here for command or order. But then the question is, what is the reason for using this word (instead or ‘ordered’ or ‘enjoined’ )? Ruh ul-Ma’ ani has described a subtle consideration in that the underlying objective is to train and induce the believers and the righteous to be ever ready to perform anything which is meant for pleasing Allah Ta’ ala, so much so that they need not be ordered to perform something for the pleasure of Allah, rather they should be waiting for the permission to perform it, and the moment they receive the go-ahead signal, they should hurry to carry it out.

Where His name is recounted – 36.

Here, the expression is ‘recounting the name of Allah’ encompasses all types of His remembrance, which include extra prayers, recitation of Qur’ an, learning of Islamic teachings, sermons, lectures on Shari’ah, etc.

By men whom no trade or sale makes neglectful of the remembrance of Allah – 37.

This verse describes special attributes of those believers who are the distinguished recipients of the Nur of guidance and remain in the mosques. By the use of word Rijal رِ‌جَالٌ (men) there is a hint that only men’s presence is required in the mosques. For women it is better that they offer their prayers at homes.

Musnad of Ahmad and Baihaqi have related a hadith of Sayyidah Umm Salmah (رض) that the Holy Prophet صلى الله عليه وسلم  once said خير المساجد النساء قعر بيوتھنّ . ` The best mosques for women are the secluded corners of their homes’.

This verse describes that the involvement in trade and sales does not stop the righteous believers from the remembrance of Allah. Since ‘sale’ is included in the word ‘trade’, some commentators have preferred to assume trade for purchase only for the sake of comparison, while others have taken the trade in its common sense, that is transactions of sale and purchase, and have explained the wisdom of using the word ‘sale’ separately for the reason that trade transactions have a wide scope where profits and benefits are received after a long time. On the other hand by selling something one receives the money with profit immediately in cash. Hence, it is mentioned separately to stress that they do not bring into consideration even the most lucrative mundane benefit as against the prayers and remembrance of Allah Ta’ ala.

Sayyidna ` Abdullah Ibn ` Umar (رض) has said that this verse was revealed in connection with the market people, and his son, Sayyidna Salim, has related that one day his father was passing through the market and the time for prayers had come. Then he noticed that people started closing their shops and set out to go towards the mosque. On that Sayyidna ` Abdullah Ibn ` Umar (رض) said that it is for these persons that the Qur’an has said رِ‌جَالٌ لَّا تُلْهِيهِمْ تِجَارَ‌ةٌ وَلَا بَيْعٌ عَن ذِكْرِ‌ اللَّـهِ.

There were two companions of the Holy Prophet (صلى الله عليه وآله وسلم) during his time, one was a general trader and the other a blacksmith who used to produce swords and sell them. It was the habit of the trader that when he would hear the call of the prayer while weighing something, he would leave everything there and get up to go to the mosque for prayers. The other one who was the blacksmith, when he was busy hammering the hot iron and would hear the call of the prayer, he would stop his hand wherever it was and throw the hammer out of his hand to rush to the mosque for prayers, without even bothering to strike the raised hammer. This verse was revealed in their praise. (Qurtubi)

Most of the companions were traders

This verse also points out that most of the companions were either traders or manufacturers, that is in the professions involved with the market, because the quality mentioned in the verse can be attributed only to those who are in the profession of trade and sales and do not let their profession interfere in the remembrance of Allah Ta’ ala. Otherwise it is irrelevant. (Ruh)

They are fearful of a day in which the hearts and the eyes will be overturned – 37.

The last quality of those believers who are mentioned in the above verse is that despite being busy in Allah’s obedience, remembrance and worshiping all the time, they do not become careless or free themselves from Allah’s fear. Instead the fear of reckoning on the Day of Judgment is constantly in their mind, which is the fruit of Nur of guidance granted to them by Allah Ta ala, mentioned in the earlier verse يَهْدِي اللَّـهُ لِنُورِ‌هِ مَن يَشَاءُ.

After describing the two examples the next sentence says: وَمَن لَّمْ يَجْعَلِ اللَّـهُ لَهُ نُورً‌ا فَمَا لَهُ مِن نُّورٍ‌(And the one to whom Allah does not give light can have no light at all – 40).

This sentence about the disbelievers is like the one that appeared earlier for the believers: يَهْدِي اللَّـهُ لِنُورِ‌هِ مَن يَشَاءُ (Allah guides to His light whomsoever He wills – 35). It describes the deprivation of disbelievers from the Nur of guidance, which they lost by denying the injunctions of Allah, and when they have lost Allah’s Nur of guidance how can they get any other Nur.

This verse also explains that no one can become a perspicacious scholar merely by having resource of insight and knowledge, rather it is bestowed by the grace of Allah only. It is for this reason that those who are regarded naive in mundane matters prove themselves very knowledgeable and scholarly in the cognizance of the Hereafter. And, vice versa, many who are regarded very intelligent and knowledgeable in worldly matters, prove themselves completely ignorant and foolish in the perception and comprehension of the Hereafter. (Mazhari)

Commentary

كُلٌّ قَدْ عَلِمَ صَلَاتَهُ وَتَسْبِيحَهُ (Everyone knows one’s own (way of) praying – 41). In the beginning of the verse it is said that every creature on earth and heavens and in between them is busy in the glorification and sanctification of Allah Ta’ ala. The meaning of Tasbih is explained by Sufyan (رح) that Allah Ta’ ala has created everything in this universe like earth, heavens, sun, moon, stars, water, fire, air or sand with purpose, and they are all performing all the time the task they are assigned. They cannot refuse to perform their assigned job. This obedience and submission to carry out the assigned job is referred here as Tasbih. Hence, their Tasbih is by action and not by words. By their actions they are confirming that they are performing this worship because they believe Allah Ta’ ala to be Pure and Almighty.

Zamakhshari and some other commentators have, on the other hand, elaborated that it is not improbable that Allah Ta’ ala has placed so much sense and understanding in everything that they do recognize their Creator and Master. And it is also not improbable that He has taught them some sort of speech, and some special Tasbih and worship in which they keep themselves busy. There is an allusion towards this point in the last sentence كُلٌّ قَدْ عَلِمَ صَلَاتَهُ وَتَسْبِيحَهُ (Every one knows one’s own { way of} praying and proclaiming Allah’s purity – 41).

It indicates that all creatures are busy in Tasbih and worship of Allah Ta’ ala, but the manner of worship of each creature is different. Angels worship in a different manner, humans worship differently, trees and vegetation also worship differently, and the rocks and minerals yet in another manner. Another verse of the Holy Qur’ an also confirms this view when it says أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (He who gave everything its shape, then guidance – 20:50) that is ` Allah Ta’ ala created everything and then given guidance to them’. The guidance is that everything is obeying Allah and performing its assigned duty diligently. Apart from this, everything has been guided how to fulfill the need of its existence with such perfection that even the best of minds get boggled. How creative and complicated nests and holes they make for their living, and how they strive and work hard to find and collect their food is in itself a great wonder.

Commentary

These verses were revealed on a special occasion. Tabari and others have related the incident saying that there was a hypocrite by the name Bishr, who had some dispute and enmity with a Jew over a piece of land. The Jew suggested to him to take their dispute before the Holy Prophet (صلى الله عليه وآله وسلم) for the judgment, but Bishr, the hypocrite knew well that he was on the wrong and if the dispute was taken to the Holy Prophet (صلى الله عليه وآله وسلم) he will definitely decide the case on merit, and he will lose the case. So, he did not agree with the suggestion and instead asked the Jew to take it to Ka’b Ibn Ashraf, another Jew. On this point these verses were revealed. In verse; أَفِي قُلُوبِهِم مَّرَ‌ضٌ (Is there any malady in their hearts – 50) the disease of firm infidelity or the doubt on prophethood have been negated to point out that this doubt and infidelity were not the real cause of evasion to take the dispute in the court of the Holy Prophet (صلى الله عليه وآله وسلم) . Although the infidelity and doubt on prophethood among the hypocrites is obvious and proven, but the underlying cause was that he (Bishr) knew well that if the case was placed before the Holy Prophet (صلى الله عليه وآله وسلم) ، he would definitely lose it, because he would decide the case on merit.

Four conditions for success and victory

And whoever obeys, Allah and His messenger and has awe of Him and observes Tagwa of Him, then such people are the victorious. [ 52]

In this verse it is declared that those who bind themselves to follow these four things are the ones who are successful and victorious in this world and the Hereafter.

An astonishing incident

An incident of Sayyidna ` Umar (رض) is reported in Tafsir Qurtubi, which explains the difference between these four things and puts them in right perspective. It so happened that one day Sayyidna ` Umar (رض) was standing in the Prophet’s mosque, when suddenly a Roman villager appeared and stood beside him, and said    انا اَشھَدُ اَنَّ لا إله إلا اللہ و اَشھَدُ اَنَّ مُحَمَّدَاً رَّسُولُ اَلله . Sayyidna ` Umar (رض) inquired ` What is the matter?’ He replied ` I have accepted Islam for Allah’s sake’. Then Sayyidna Umar (رض) asked if there was any reason for that, to which he replied in the affirmative, and elaborated that he had read Torah, Injil, Zabur and a number of other books brought by past messengers. But lately he had heard a verse of the Holy Qur’an recited by a Muslim prisoner and realized that in that small verse all the older books have been condensed. So, he was convinced that it was Allah’s revelation. Then Sayyidna ` Umar (رض) enquired from him about the verse he was referring to, and he recited this very verse. That Roman villager also gave a very astonishing commentary of the verse, which goes like this:

And whoever obeys Allah and His messenger and has awe of Him and observes Tagwa of Him, then such people are the victorious. [ 52]

This مَن يُطِعِ اللَّـهَ relates to the obligations toward Allah and وَرَ‌سُولَهُ refers to Prophet’s traditions, and يَخْشَ اللَّـهَ alludes toward past life and وَيَتَّقْهِ is purported for the remaining life. When someone acts upon these four

things he is given the good tiding of فَأُولَـٰئِكَ هُمُ الْفَائِزُونَ (that such people are the victorious). And Fa’iz is that person who gets deliverance from Jahannam and earns a place in the Paradise. After hearing this explanation Sayyidna ` Umar (رض) said the endorsement of this is available in the utterance of the Holy Prophet (صلى الله عليه وآله وسلم) ، who had said that اُوتيت جوامع الکلم Allah has graced me with such comprehensive expressions in which words are few but the meanings are vast’. (Qurtubi)

Background of Revelation

Qurtubi has reported on authority of Abul ` Aliyah that the Holy Prophet (صلى الله عليه وآله وسلم) stayed in Makkah for ten years after commencement of revelation and declaration of prophethood, during which time there was a constant fear of the infidels and disbelievers. Then after the Hijrah to Madina also there was a ceaseless danger of attacks from the disbelievers. So, someone asked the Holy Prophet (صلى الله عليه وآله وسلم) “Would a time come to us when we will be able to live in peace without wearing our weaponry?’ The Holy Prophet (صلى الله عليه وآله وسلم) replied ` Yes, the time is coming very soon’. On that occasion these verses were revealed. (Qurtubi and Bahr). Sayyidna ` Abdullah Ibn ‘Abbas (رض) ، has said that these verses relate the promise of Allah Ta’ ala, which He had made with the Ummah of Muhammad (صلى الله عليه وآله وسلم) before their creation in the Torah and the Injil. (Bahr Muhit)

Allah Ta’ ala had made three promises to the Holy Prophet (صلى الله عليه وآله وسلم) ، that his Ummah will be made His vicegerent on earth and will rule over it, and His favourite religion Islam will be made victorious, and Muslims will be given so much power and grandeur that they will have no fear of any one. Allah Ta’ ala fulfilled His promise by conferring conquest over Makkah, Khaibar, Bahrain, and the whole of Yemen and the entire peninsula of Arabia even during the lifetime of the Holy Prophet (صلى الله عليه وآله وسلم) . Also he received jizyah, (capitation tax) from the Zoroastrians of Hajar and some Syrian territories. The kings and rulers of Rome, Egypt, Iskandria, Oman and Ethiopia sent gifts to the Holy Prophet (صلى الله عليه وآله وسلم) ، and gave him honour and respect. Then during his caliphate Sayyidna Abu Bakr (رض) crushed all the menacing uprisings. He also sent out Islamic armies to Persia, Syria and Egypt. Busra and Damascus also fell to Islamic State during this time.

When the time of death of Sayyidna Abu Bakr (رض) approached nearer, Allah Ta’ ala put an inspiration in his heart to nominate Sayyidna ` Umar Ibn Khattab (رض) as his successor. When Sayyidna ` Umar Ibn Khattab (رض) took charge of the caliphate, it was so wonderful that the heavens had not witnessed such grand governance after the governance of the messengers. During his caliphate the entire land of Syria and Egypt and major part of Persia were overpowered. It was during his time that the grandeur of Caesar and Chosroes were vanished. After that period, during the caliphate of Sayyidna ` Uthman (رض) the Islamic victories extended from the East to the West. In the west up to Cyprus and Andalucia, and in the east up to China. Besides, ` Iraq, Khorasan and Ahwaz all fell to Islamic State during the time of third Caliph. What the Holy Prophet (صلى الله عليه وآله وسلم) has said according to a Sahih Hadith that he was shown the entire east and west of the earth by bringing them together, and that the rule of his Ummah will extend up to all those places which have been shown to him; this promise was fulfilled by Allah Ta’ ala even during the time of caliphate Sayyidna ` Uthman (رض) . (Ibn Kathir)

According to another hadith the Holy Prophet (صلى الله عليه وآله وسلم) has said that caliphate will last for thirty years after him. Here, the word caliphate means the Rightly Guided Caliphate (Al-Khilafah-ar-Rashidah), which was run exactly on the footsteps of the Holy Prophet (صلى الله عليه وآله وسلم) . It lasted up to the time of Sayyidna ` Ali (رض) ، because this period of thirty years was finished after him.

At this point Ibn Kathir has also reported a hadith from Sahih Muslim, that Sayyidna Jabir Ibn Samurah (رض) has said that he had heard the Holy Prophet (صلى الله عليه وآله وسلم) saying that his Ummah will continue ruling until the twelve caliphs last. After narrating this Ibn Kathir has commented that this hadith is pointing that there will be twelve upright caliphs in the Muslim Ummah, which is bound to happen. However, it is not necessary that all twelve come one after the other and there is no gap in between, rather it is more likely that they turn up with an interval of time. Out of this lot, four Rightly Guided Khulafa’ had appeared one after the other immediately after the Holy Prophet (صلى الله عليه وآله وسلم) .

The next was Sayyidna ` Umar Ibn ` Abdul ` Aziz (رح) who came after a gap of some time. A few others also appeared in different times after him and will continue to come until the last caliph Sayyidna Mahdiyy comes. There is no mention in the hadith of those twelve caliphs which the Shiites have determined. Rather some of them are those who have no connection with the caliphate at all. It is also not necessary that all of them would be of the same status, and during their time there would be complete peace and tranquility. This promise is related to rectitude and firmness of faith, the righteous deeds and total obedience, and any difference in their degree will naturally make difference in the power and control of authority. Islamic history spread over a period of 1400 years is a witness that in different times and different , countries whenever and wherever there was a just and righteous ruler, he has received his share from this promise of Allah based on the extent of righteous deeds he has performed. At another place, the Qur’an says إِنَّ حِزْبَ اللَّـهِ هُمُ الْغَالِبُونَ that is ` The people of Allah are the ones to prevail.’

This verse is a proof of approval and esteem in the sight of Allah of the four rightly guided Khulafa’

This verse is also a proof of the prophethood of the Holy Prophet (صلى الله عليه وآله وسلم) because the forecast he had made came true exactly in the manner he had predicted. The same way it is also a proof of acceptance and approval of the caliphate of AI-Khulafa’ ar-Rashidin in the sight of Allah. It is for the simple reason that the promise Allah Ta’ ala had made with His Messenger and his Ummah was completely fulfilled during the lifetime of the four Sahabah. If the caliphate of the earlier caliphs is not regarded legitimate and true, as claimed by some Rawafd, then the Qur’anic promise has not been fulfilled as yet. Then the argument put forward by Rawafid that the Qur’anic promise will be fulfilled during the life of Sayyidna Mahdiyy is but ridiculous, as it will amount to saying that for full 1400 years the ` Ummah will live in disgrace and misery, and nearing the Dooms Day when he will get the rule, only that period is referred by this promise. The fact of the matter is that the conditions of faith and righteous deeds, on which this promise was made by Allah Ta’ ala, were present in these Sahabah to the perfection and in totality. In reality Allah’s promise was fulfilled in totality in their lifetime only. After that neither the degree of faith and deeds was maintained at that level, nor the dignity of caliphate and governance could be retained.

And whoever turns infidel after that, then such people are the transgressors – 24:55.

The literal meaning of the word Kufr is thanklessness and in conventional sense it is the antonym of faith. In this verse there is room for taking either of the two meanings. Thus the meaning of the verse is that when Allah Ta’ ala fulfills His promise and bestows power, authority, peace and satisfaction to the Muslims, and stability to Islam, and after that someone turns apostate or avoids obeying the rules of the Islamic State, then such a person is a transgressor. In the first place he has lost the faith, and secondly, stopped obeying the rules and regulations of the Islamic State. Kufr and ingratitude are great sins in any situation, but after the establishment of Islamic rule, authority and grandeur the intensity of these sins is doubled. That is why it is emphasized by the words بَعْدَ ذَٰلِكَ (after that). Imam Baghawi (رح) has said that the scholars of Tafsir have explained that this Qur’anic sentence came true for the first time on those who assassinated the ruling caliph Sayyidna ` Uthman (رض) . When they committed this great sin, the referred graces of Allah Ta’ ala were reduced, and they were afflicted with fear and fright because of mutual killings and massacre. Despite the fact that they were like brothers to each other, they got involved in mutual killing. Baghawi has related on his own authority an address by Sayyidna ` Abdullah Ibn Salam (رض) ، which he delivered at the time of commotion against Sayyidna ` Uthman (رض) . The wordings of the address are as follows:

“The angels of Allah had cordoned your city for security ever since the Holy Prophet (صلى الله عليه وآله وسلم) had come to Madinah, and this measure was continuing until today. By God, if you assassinate ` Uthman, these angels will go back, and will never return again. By god, whoever from you will kill him will present himself before Allah with his hands cut. He will be without his hands. And know that Allah’s sword was in its sheath so far. By God, if this sword comes out of its sheath, it shall never go back in sheath again, because whenever a messenger is assassinated, seventy thousand people are killed in return and when a caliph is assassinated, then thirty five thousand persons are killed” (Mazhari).

Hence, the sequence of mutual killing which had commenced with the Shahadah (martyrdom) of Sayyidna ` Uthman’ (رض) has continued in the Ummah throughout. Similarly, the way assassins of ` Uthman (رض) acted against the blessings of Allah Ta’ ala and solidarity of Islam and were ungrateful to Him, the Rawafid and Khawarij did the same after that by grouping against the Guided Khulafa’. The incident of great sacrifice of Sayyidna Husain Ibn Ali (رض) also happened under the same sequence

Commentary

It has been described in the beginning of this Surah that the injunctions of Surah Nur mostly relate to prevention of obscenity and vulgarity. Under the same sequence some injunctions regarding social etiquette and mutual meetings are also enjoined. After that the injunctions about Hijab for women are prescribed.

The injunction for relatives and mahrams for seeking permission at specific timings

Earlier in this Surah the social etiquette and manners for mutual meetings were described in verses 27, 28 and 29 under the heading ‘injunctions on seeking permission’, where it was enjoined that if you go to visit someone, do not enter the house without taking permission. Irrespective of the situation whether it is a female section of the house or the male section, and whether the visitor is a man or a woman, it has been made obligatory on every one to seek permission before entering the house. However, these injunctions relate to those who come in the house as visitors. But in the present verses a different type of isti’dhan is enjoined. Here those persons are instructed to seek permission who live together in the same house and keep roaming in the rooms freely. In this category those men are also included with whom the hijab of women is not required (the mahrams). They, too, are advised to make some sort of sound, either by cleaning the throat or by thumping of steps, in order to make their presence felt. This type of isti’dhan is preferable and not obligatory, but to give it up is Makruh Tanzihi. Tafsir Mazhari has remarked:

The one who intends to enter his own house, while it is occupied by his mahram ladies, it is not desirable (makruh tanzihi) for him to enter it without seeking permission, because of the possibility that one of those ladies is without clothes. However, since this possibility is a remote one, it requires precaution only (and not Prohibition).

This injunction relates to the time before entering the house, but once men-folk have entered the house, all the inmates live together and being members of the same family keep meeting each other within the house. For the family members living together there is another injunction of seeking permission at three specific times, which are the times of privacy. These three times are before the Fajr prayers, the resting time in the afternoon and in the night after ` Isha’ prayers. At these times all the mahrams and relatives, even the young children and slave girls having sense, are prohibited to enter the private places without taking permission. It is to ensure that none should go in the private rooms without first seeking the permission.

At these times one wants to be on one’s own and sometimes takes off the extra clothes, while at times one is in a compromising position with his wife. During any of these situations one would feel very embarrassed and upset if seen by even a very young but sensible child or a woman of the household. In the least it will cause him disturbance in his rest. Hence, there is a need to take permission at these three specific times before entering the private chambers. After this injunction it is said لَيْسَ عَلَيْكُمْ وَلَا عَلَيْهِمْ جُنَاحٌ بَعْدَهُنَّ (58) that is besides these times there is no harm if you go to each other without any permission, because during all other times people are busy doing their normal duties and are properly attired in their usual clothing. These are also not the normal times for intimacy with the wife.

Here the question arises that enforcement of injunction on adult man and woman is normal, but why the young children are also commanded to comply with this injunction, which is not the normal practice.

The answer to this confusion is that in actual fact it is the adult men and women who are charged with this duty to explain to the young children not to go to private chambers at these times without taking permission. It is in the same manner as a hadith instructs to teach the prayers to children when they attain the age of seven years and persuade them to offer it. And when they attain the age of ten years they be bound down to offer prayers regularly, and if they default then they should be beaten to be regular in their prayers. Similarly, the injunction of isti’dhan in the above verse is actually for the adult men and women. In the sentence under discussion the word Junah is used to say that apart from these three times there is no harm if the inmates go in the private chambers without permission. Generally the word Junah is used for sin, but sometimes it is also used for harm or obstacle. Here in this verse it is used for the latter meaning, hence, any doubt of sinning on the part of children is also removed. (Bayan ul-Qur’ an)

Ruling

The phrase الَّذِينَ مَلَكَتْ أَيْمَانُكُمْ (the slaves owned by you) used in verse (58) covers the meaning of both the slaves and the slave girls. Among them the adult slaves fall under the category of non-Mahrams under the Islamic law. As has been explained earlier, the mistress owner woman of an adult slave is obligated to be in hijab before him. Therefore, the phrase is purported to mean here the slave girls and minor slaves who roam about in the house freely.

Ruling

The scholars and jurists have different viewpoints on the question whether this type of isti’dhan is obligatory or merely commendable and whether this injunction is still valid or is abrogated. Majority of jurists have ruled that this verse is firm and thus not abrogated, and the injunction is obligatory both for men and women (Qurtubi). But it is obvious that the reason and ground for the injunction to be obligatory is that which is given above, that is, one wants to be on his own at these three times and likes privacy, and sometimes gets busy with his wife. However, if people could get into the habit of keeping their concealable parts covered even at these three times, and be careful to copulate with wife only at times when there is no possibility of anyone coming in, as is the norm these days, then it is not obligatory to restrain the relatives and children from entering without isti’dhan. In this situation it is no more obligatory for the relatives to follow it. But there is no doubt that it is a desirable and commendable act, though it seems that people have given it up for a long time. According to one narration Sayyidna Ibn ` Abbas (رض) ‘, has used very strong words for ignoring it, and according to another narration he has put forward excuses for those who do not follow it.

The first narration is reported by Ibn Kathir on authority of Ibn Abi Hatim that Sayyidna ` Abdullah Ibn ` Abbas (رض) has said that there are three verses which people have stopped following. One of them is this very verse of istidhan يَا أَيُّهَا الَّذِينَ آمَنُوا لِيَسْتَأْذِنكُمُ الَّذِينَ مَلَكَتْ أَيْمَانُكُمْ (58) in which relatives and young children are instructed to seek permission. The second verse is وَإِذَا حَضَرَ‌ الْقِسْمَةَ أُولُو الْقُرْ‌بَىٰ (4:8) in which people are advised to hand over a part of the inheritance to those relatives also who are present at the time of division of patrimony but have no claim on it, in order to console them. The third verse is إِنَّ أَكْرَ‌مَكُمْ عِندَ اللَّـهِ أَتْقَاكُمْ in which it is declared that the noblest among you in the sight of Allah is the most god-fearing of you. But these days such persons are regarded honorable and respectable who possess plenty of wealth and palatial houses. According to some other narration Ibn ` Abbas (رض) has also said that in respect of these three verses the Shaitan has overpowered the people. Then he said “I have restrained even my slave girl not to come to me without permission at these three times”.

The second narration is also reported on authority of Ibn Abi Hatim by Sayyidna ` Ikrimah (رض) that two persons enquired from Sayyidna Ibn ` Abbas (رض) عنہما        about isti’dhan enjoined (by this verse) upon near relatives and commented that people have stopped acting on this. Ibn ` Abbas (رض) replied ان اللہ ستيريحبّ السّتر that Allah keeps cover on many things, and He likes the same for others. The fact of the matter is that at the time of revelation of this verse the society was very simple. People did not use curtains at the door nor did they have large beds with curtains. There used to be occasions when a child or servant would come in unannounced at a time the person was in a compromising position with his wife. It was to prevent such happenings that Allah Ta’ ala sent down this injunction to take permission at these three times. But now people use curtains at the door and large beds having curtains, which is considered enough for the purpose. Now there is no need for isti’dhan. (Having reproduced this narration Ibn Kathir has said ھٰذا اسناد صحيح الي ابن عباس (رض) (that is, the chain of its narrators is ‘Sahih’ i.e. authentic). In the light of this narration ascribed to Sayyidna Ibn ` Abbas (رض) one thing is quite clear that when there is no apprehension of any one seeing the other in an uncovered position or involved with his wife, in that case some concession is allowed.

But Qur’an teaches for a pure society so that no one interferes in anyone’s freedom and everybody lives in peace and comfort. Those who do not make their family members follow the practice of seeking permission they themselves face inconvenience and curb their natural instincts and desires.

Emphasis on hijab for women and an exemption

The injunction on hijab for women has already appeared earlier in detail in two verses, and two exemptions were also mentioned there. One exemption relates to the one who is seeing, and the other to that who is seen. According to the first exemption, young children and the slave girls are exempt. As for the second exemption, the outward adornment is exempt from hijab, which includes outer clothing like veil or covering sheet. There is agreement of all on this, but according to some, women’s face and palms are also included in this exemption.

In the next verse the third exemption is granted on the basis of a woman’s personal situation. If a woman has grown so old that no one would have any (sexual) desire towards her, nor is she marriageable, for such a woman concession in hijab is allowed in that even strangers (non-Mahrams) are treated like mahrams for her. She is not required to cover those parts of her body before non-Mahrams which are not required to be covered before mahrams. Hence, it is said وَالْقَوَاعِدُ مِنَ النِّسَاءِ اللَّاتِي (And those old women who have no hope for marriage – 60). The explanation of this verse is already given above. Although very old women are allowed to uncover those parts of their body before non-Mahrams which are not required to be covered before mahrams, yet this exemption is allowed with the condition that they do so without applying any makeup or adornment. The other thing said in the last is وَأَن يَسْتَعْفِفْنَ خَيْرٌ‌ لَّهُنَّ (60) that is, it is better for them if they avoid going before non-Mahrams altogether.

Some injunctions and social etiquettes after the entry in the house

In the previous verses it was enjoined to seek permission before entering into anyone’s house. In the above verse those injunctions and etiquettes are pronounced which are obligatory or preferable to follow after the permission to enter the house is granted. Before understanding the injunction contained in this verse and its purport it would be advisable to know the background in which this verse was revealed.

Every Muslim knows very well how much emphasis is laid by the Holy Qur’an and the teachings of the Holy Prophet (صلى الله عليه وآله وسلم) for respecting and preserving the rights of the people (Huquq ul-` Ibad). Very strong warnings are sounded against using anything owned by someone else without his permission. On the other hand Allah Ta’ ala had chosen such fortunate persons for the company of the Holy Prophet (صلى الله عليه وآله وسلم) that they were all ears for any command from Allah or His Messenger. They were always ready to put in their best on every single command. By following Qur’anic teachings diligently and having the exalted company of the Holy Prophet (صلى الله عليه وآله وسلم) they were turned by Allah Ta’ ala into a group of whom even the angels were proud. Not to think ever to spend even slightly from other’s wealth, to avoid putting in anyone into the slightest of trouble and to remain steadfast on the highest standard of Taqwa (constant awareness of Allah) were only some of the attributes of the companions of the Holy Prophet (صلى الله عليه وآله وسلم) . Some related incidents had taken place during the life of the Holy Prophet (صلى الله عليه وآله وسلم) ، in which connection the injunctions contained in the present verse were revealed. All commentators have made reference of these incidents with the difference that different incidents are quoted as the cause of revelation by different commentators. The actual position is that there is no contradiction in their assertions, and all these incidents put together are the cause of revelation of this verse. The incidents are as follows:

Imam Baghawi (رح) has related on authority of Said Ibn Jubair (رض) and some other commentators that it is a common habit among people to feel disgust in eating together with lame, cripple, blind and sick, and avoid it. Among the companions who had any of these disability thought that if they were to eat with others they might cause botheration and trouble to them. Therefore, they started avoiding eating with normal persons. The blind people thought that they might eat more than others, as they cannot see, causing injustice for the rest. Justice requires that all who eat together should eat equally. Likewise, the lame thought that they would create problem for others as they could not sit properly and occupy more space, which will result in taking up the share of space of others. In this background, the above verse was revealed in which the disabled were asked to join other normal persons for eating. They were advised not to take upon themselves such painstaking precautionary measures which could lead them into trouble.

Imam Baghawi (رح) has narrated another incident related by Ibn Jarir on authority of Sayyidna Ibn ` Abbas (رض) which presents the other side of the picture. The story goes like this; when the verse لَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ (Do not eat up each other’s property by false means – 2:188) was revealed, people were hesitant to eat with the blind, lame and the sick. Their consideration was that the sick eats less because of his indisposition, so he would suffer if he eats with others. The blind cannot differentiate between the good and ordinary food, and the lame is slow to eat because of his posture. So, people thought there is a possibility that the disabled are deprived of their due share, whereas the justice demands that all should eat equally while eating together. So, it was in this background that this verse was revealed, and people were taken out of this predicament. The spirit behind this injunction is that people should eat together and if there is a little disparity in the quantity of food taken by each one of them, it should not be a cause of botheration.

Said Ibn al-Musayyab (رض) has given yet another version that while going on jihad or battles, the Muslims used to hand over the keys of their houses to the disabled with the instructions that they can eat whatever is there in the house. On the other hand, the disabled would not eat anything, lest they spend something against the wishes of the owners. Hence, to counter this position, the above verse was revealed. Musnad al-Bazzar has also reported this version on the authority of Sayyidah ` A’ishah (رض) that when the Holy Prophet (صلى الله عليه وآله وسلم) used to go on a battle, it was the desire of every companion to go along with him to participate in the battle. They used to hand over the keys of their houses to the poor and disabled persons with the permission that they could eat anything available in the house during their absence.

But the disabled would abstain from taking anything from the house fearing that the permission given to them to eat freely from the house might not have been given with full willingness. Baghawi has also narrated on authority of Sayyidna Ibn ` Abbas (رض) that the word صَدِيقَکُم (your friend) used in the verse, which means that there is no harm in eating from your friend’s house, was a reference toward the incident of Harith bin ` Amr (رض) . The incident was that Hrith b. ` Amr (رض) went for jihad along with the Holy Prophet (صلى الله عليه وآله وسلم) ، leaving the care and custody of his house to his friend, Malik Ibn Zaid (رض) . When Harith returned, he noticed that Malik Ibn Zaid (رض) had become very weak. When he enquired the reason of the weakness, Malik (رض) replied that he did not feel it right to eat anything from his house. (All these narrations are taken from Tafsir Mazhari). Indeed all these incidents had a bearing on the revelation of this verse.

Ruling

As mentioned above, a general permission was granted in this verse to eat in certain houses without asking special consent. This permission was granted on the basis of a tradition among ` Arabs to eat freely in the houses of close relatives. There was absolutely no formality among them, and no one would ever mind this habit, rather they used to encourage it and would feel happy about it. Not only that, sometimes the relatives used to bring poor, sick or needy persons and feed them at houses of others, on which the hosts would feel happy. According to custom they would not seek special permission for this, as there was a general consent among them to follow the tradition. It therefore becomes obvious that wherever and whenever this tradition is not in vogue, or the owner’s consent is doubtful, then eating without permission is forbidden. In the present time no one would like that even a close relative would eat in his house without seeking permission. Therefore, the permission granted in this verse would not apply, unless someone is absolutely sure that his eating in a relative’s house would not cause any problem or displeasure, rather he would enjoy it. Only in this situation eating at such a house would be permissible under the dictate of this verse.

Ruling

It is now clear from the above statement that it is not right to say that this injunction was meant for the early days of Islam, and was abrogated later. The injunction is in force right from the beginning up to the date and shall always remain effective. The real condition of the application of this injunction is the certainty of permission of the owner of the house, and if that is not present, then the very basis of injunction is not available. (Mazhari).

Ruling

It has also now become clear that this injunction is not restricted only to the relatives specified in the verse, but the concession is applicable to other persons also, with the sole condition that it is certain that the owner of the house will be pleased and will not be offended if someone eats and also makes others eat without seeking prior permission. (Mazhari) These injunctions relate to the acts permitted or preferable on entering in someone’ s house after taking permission. The act of eating and drinking has been mentioned first due to its importance. The second act (mentioned in verse 64) relates to the etiquettes of entry.

The etiquette demands that as one enters the house with permission, he should greet all the Muslims present there with سلام salam. This is the purport of the words “greet your own selves”, (verse 61). It is because all Muslims are a single united group. In many Sahih Ahadis great emphasis is laid on Muslims for greeting each other as an act of virtue.

Commentary

Some etiquettes and injunctions in regard to meetings with the Holy Prophet (صلى الله عليه وآله وسلم) ‘ in particular, and in the society in general

The above verses contain two injunctions. The first injunction is that when the Holy Prophet (صلى الله عليه وآله وسلم) call people for the meeting in connection with jihad or any other religious matter, the demand of the faith is that all should attend and must not leave the meeting without his permission. If there is an emergency, permission may be sought from the Holy Prophet (صلى الله عليه وآله وسلم) ، who was advised that unless there is special need and requirement, permission may be granted on such requests. In the same connection those hypocrites are condemned who would come to attend the meeting only to fulfill the obligation of faith, but would quietly sneak out under the cover of some other person.

This verse was revealed at the time of the battle of Ahzab, when the Arab disbelievers and other groups joined together and suddenly attacked Madinah. After consultations with the companions, the Holy Prophet (صلى الله عليه وآله وسلم) consented to dig up a trench to defend against the attack. For this reason this battle is also known as ‘the battle of trench (Khandaq) ‘. This battle was fought in Shawwal 5th Hijra. (Qurtubi)

Baihaqi and Ibn Ishaq have reported that the Holy Prophet (صلى الله عليه وآله وسلم) himself had taken part in the digging of the trench. But the hypocrites used to come late in the first place, and after doing a little bit of work just to show their presence, would sneak away quietly. As against this all the believers were putting in their best, and in case of any need or emergency would take permission from the Holy Prophet (صلى الله عليه وآله وسلم) before leaving the work. At that point this verse was revealed. (Mazhari)

A question and its answer

It appears from this verse that it is forbidden to get up and leave from the presence of the Holy Prophet (صلى الله عليه وآله وسلم) without seeking his permission. But there are several incidents when companions used to leave his meeting when they wished and would not deem it necessary to take his permission. The answer to this point is that the injunction mentioned in the present verse is not an injunction for ordinary meetings, but it is meant for specific gatherings, which the Holy Prophet (صلى الله عليه وآله وسلم) might have called for some need, as was the case at the time of battle of the trench.

The phrase      ) عَلَىٰ أَمْرٍ‌ جَامِعٍ (for a collective matter – 62) is itself pointing toward this exclusivity.

What does أَمْرٍ‌ جَامِعٍ (collective matter) mean?

There are different views on this point. The most evident explanation is that this phrase is used for such acts for which the Holy Prophet (صلى الله عليه وآله وسلم) felt necessary to collect the people, as he regarded it important to collect the people for digging the trench on the occasion of battle of Ahzab. (Qurtubi – Mazhari)

Is this injunction exclusive to meetings of the Holy Prophet (صلى الله عليه وآله وسلم) or is general?

Since this injunction is issued for a religious and Islamic need, all the jurists agree that it is not exclusive to meetings of the Holy Prophet (صلى الله عليه وآله وسلم) . The same injunction would apply to any Imam or ruler of the Muslims who is in control of the government, if he called up a meeting. It is obligatory to attend the meetings called up by the rulers and it is not lawful to leave it without permission. (Qurtubi – Mazhari – Bayan ul-Quran)

This is but obvious that this injunction has greater stress and emphasis for meetings called up by the Holy Prophet (صلى الله عليه وآله وسلم) ، and its opposition is open callousness. As for the common meetings and gatherings (not convened by a ruler), acting upon this injunction is surely preferable and commendable from the point of view of Islamic social etiquette. When Muslims are gathered in a meeting for deliberation or action on a collective issue, one should Ie:av ( the meeting only after taking permission from the presiding person.

The second injunction

The second injunction is given in the last verse:

Do not take the call of the messenger among you as a call of one of you to another – 24:63.

One explanation of this verse is that “call of the messenger” means calling of the people by the Holy Prophet (صلى الله عليه وآله وسلم) (which implies that “call” is the act of the messenger). Thus the meaning of the verse is, when the Holy Prophet (صلى الله عليه وآله وسلم) call people, it should not be taken as a common call of an

ordinary person, in which one has the choice to go or not to go. In the case of a call by the Holy Prophet (صلى الله عليه وآله وسلم) it becomes obligatory to go to him and leaving the meeting without his permission is unlawful. In the context of the verse the above explanation appears more appropriate. That is why Mazhari and Bayan ul-Qur’an have adopted this explanation. The other explanation of “call of the messenger” is related by Ibn Kathir and Qurtubi on authority of Sayyidna ` Abdullah Ibn ` Abbas (رض) . According to this explanation it means calling of the Holy Prophet (صلى الله عليه وآله وسلم) by the people for some need which implies that ‘the messenger’ is the object of the ‘call’.

On the basis of this explanation the meaning of the verse would be that when you Call the Holy Prophet (صلى الله عليه وآله وسلم) for some need, do not call him by his name saying ` Ya Muhammad يا محمد ، as you call others. This is disrespect to him. Therefore, call him by an honorific form of address such as ` Ya Rasul Allah i.e. يا رسول اللہ or ` Ya Nabiyy Allah’ يا نبي اللہ . In the final analysis it is obligatory on all Muslims to have respect and veneration for the Holy Prophet (صلى الله عليه وآله وسلم) and to avoid all such things which are in conflict with respect and etiquette, or which may cause inconvenience to the Holy Prophet (صلى الله عليه وآله وسلم) . This injunction is similar in nature to many of those enjoined in Surah al-Hujurat, for instance لَا تَجْهَرُ‌وا لَهُ بِالْقَوْلِ كَجَهْرِ‌ بَعْضِكُمْ لِبَعْضٍ     (49:2) It means that when you talk to the Holy Prophet (صلى الله عليه وآله وسلم) keep in mind his respect, and do not talk in a loud voice, as people do while talking to each other. A similar example is إِنَّ الَّذِينَ يُنَادُونَكَ مِن وَرَ‌اءِ الْحُجُرَ‌اتِ (49:4) which means that when he            is inside the house, one must not call him out, rather wait for him outside until he comes out on his own.

[From Ma’ariful Quran English by Mufti Taqi Uthmani]