Cursed are those who accuse chaste believing women

Islam lays an immense emphasis on dignity, honour and respect of both believing men and women in many verses of Qur'an. However, the dignity and honour of believing women is specially emphasized for a false accusation or slander can ruin the piety of an innocent and pious believing woman.

Prophet Muhammad ﷺ has also stressed not to harm the good name and morality of a believing woman. He has been quoted as saying: To slander chaste women is one of the seven deadly sins. According to another tradition cited by Tabarani from Huzaifah, the Prophet (peace be upon him) said: To slander a pious woman suffices to ruin the good deeds of a hundred years.

In this context we share the 23rd verse of Surah 24. An Noor and its explanation by eminent Muslim scholars and exegetes:

اِنَّ الَّذِيۡنَ يَرۡمُوۡنَ الۡمُحۡصَنٰتِ الۡغٰفِلٰتِ الۡمُؤۡمِنٰتِ لُعِنُوۡا فِى الدُّنۡيَا وَالۡاٰخِرَةِ وَلَهُمۡ عَذَابٌ عَظِيۡمٌۙ‏

(24:23) Those that accuse chaste, unwary, believing women,21 have been cursed in the world and the Hereafter, and a mighty chastisement awaits them.

The word ghafilat " الۡغٰفِلٰتِ "as used in the text means the women who are simple, unpretentious souls, who do not know any artifice, who have pious hearts and have no idea of immorality. They cannot even imagine that their names could ever be associated with any slander.

Tafsir Ibn-Kathir: (A Threat to Those who accuse Chaste Women, who never even think of anything touching their Chastity and are Good Believers)

This is a warning and threat from Allah to those who accuse chaste women, who never even think of anything effecting their chastity since they are good believers. The Mothers of the believers are more entitled to be included in this category than any other chaste woman, especially the one who was the reason for this Ayah being revealed: `A'ishah bint As-Siddiq, may Allah be pleased with them both. All of the scholars agree that whoever slanders her or makes accusations against after what has been said in this Ayah, is a disbeliever, because of his being obstinate with the Qur'an. The same ruling applies to all of the Mothers of the believers.

(لُعِنُواْ فِى الدُّنْيَا وَالاٌّخِرَةِ are cursed in this life and in the Hereafter,) This is like the Ayah:(Verily, those who annoy Allah and His Messenger,) ﴿33:57﴾ `Abdur-Rahman bin Zayd bin Aslam said, "This is about `A'ishah, and whoever does anything similar nowadays to Muslim women, the same applies to him, but `A'ishah is the one who is primarily referred to here.'' 

Ibn Abi Hatim recorded that Abu Hurayrah said that the Messenger of Allah said: (اجْتَنِبُوا السَّبْعَ الْمُوبِقَاتِ Shun the seven destructive sins. ) He was asked, "What are they, O Messenger of Allah'' 

He said: (Associating partners with Allah; magic; killing a soul whom Allah has forbidden to be killed, except with just cause; consuming Riba; consuming the property of orphans; desertion at the time of war; and accusing chaste women, who never even think of anything touching their chastity and are good believers.) This was recorded by Al-Bukhari and Muslim in the Two Sahihs.

Muhammad Asad Explanation:

According to Razi, the absence of repentance is incontrovertibly implied in the condemnation expressed in the sequence, since the Qur'an makes it clear in many places that God always accepts a sinner's sincere repentance.

Lit., "chaste, unmindful [or "careless"] believing women", i.e., virtuous women who thoughtlessly expose themselves to situations on which a slanderous construction may be put.

Yusuf Ali Explanation: 

Good women are sometimes indiscreet because they think of no evil. But even such innocent indiscretion lands them, and those who hold them dear, in difficulties. Such was the case with Hadhrat 'Aisha, who was in extreme pain and anguish for a whole month because of the slanders spread about her. Her husband and her father were also placed in a most awkward predicament, considering their position and the great work in which they were engaged. But unprincipled people, who start false slanders, and their unthinking tools who help in spreading such slanders, are guilty of the gravest spiritual offence, and their worst punishment is the deprivation of Allah's grace, which is the meaning of a state of Curse.

Javed Ahmad Ghamidi Explanation:

Ie., simple and decent women who are unaware of the deceptions of the world. A subtle reference is also found in this to the pure and chaste lady who faced the aforementioned slander and allegation.

The actual word is: يَرْمُوْنَ. Imām Amīn Aḥsan Iṣlāḥī writes:

... Here there is a special eloquence in using this word for accusing an innocent woman. Hidden in this expression is the purport that those who accuse innocent and chaste women of fornication in fact make them a target of their arrows while they are sleeping. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 5, 389)

It is a result of this curse that even before the Hereafter they have been disgraced in this world as well and they have been totally wiped out from the land of Arabia. The Qur’ān has mentioned this at many instances that once the truth is conclusively conveyed to the disbelievers, this is the fate they meet, in accordance with the established practice of the Almighty.

Tafsir Qur'an Wiki:

The forgiveness of which God reminds the believers is granted only to those who repent of their errors, accusing chaste women of adultery and spreading corruption in the Muslim community. On the other hand, those who, like Ibn Ubayy, deliberately, and out of malice, make such accusations, will have no pardon or forgiveness. Even though they may escape punishment in this world, because no witnesses will testify against them, they will inevitably endure the punishment in the hereafter when no witnesses will be required. Those who accuse chaste women who may have been unthinkingly careless but remained true believers, shall be rejected by God in this world as well as in the life to come. The sūrah paints their crime in stark colours so as to expose its odious nature. It is an accusation against chaste women believers who go about their lives, totally oblivious to any possibility of accusation. They behave naturally, not thinking that they will be accused of something, simply because they have done nothing wrong. To accuse them of immorality is thus seen to be very serious, betraying the contemptible and mean nature of their accusers. Hence, they are cursed now by God, and expelled from among those who receive His grace in this present life and in the life to come.

Now you may listen to the following short clipped video to explanation of the aforesaid Ayat by eminent Muslim scholar Nouman Ali Khan:

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'an. You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Tafsir References: | 1 | 2 | 3 | 4 | 5 | 6 |

An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In order to augment and add more explanation as already provided, additional input has been interjected from the following sources: 

• Tafsir Ibn Khatir
• Muhammad Asad Translation
• Yusuf Ali Translation
• Translation Javed Ahmad Ghamidi / Al Mawrid
• Qur'an Wiki
• Verse by Verse Qur'an Study Circle
• Towards Understanding the Quran

In addition, references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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Where does Noor (light) of Allah Descend and Upon Whom

Today in our series of posts on Selected Verses from Qur'an, we have selected a part of the 35th and complete 36th verse / ayat of Surah 24. An Nur. As the name of the surah suggests, it carries mention of Noor of Allah. Now Noor of Allah is often translated into Light of Allah. But in fact there is no befitting word in English that can translate the word Noor for it is a form of light much superior to ordinary light and cannot be comprehended. Remember when part of Noor of Allah was shown to Prophet Musa (Moses, peace be upon him), he almost went blind and fainted for his eyes and body could not sustain the intensity and warmth of Noor of Allah.

The mention of Noor of Allah has been mentioned as a parable in the 35th ayat / verse of Surah 24. An Nur, shared as under. But we would not explain the parable for it is far beyond us to under stand:

اَللّٰهُ نُوۡرُ السَّمٰوٰتِ وَالۡاَرۡضِ ​ؕ مَثَلُ نُوۡرِهٖ كَمِشۡكٰوةٍ فِيۡهَا مِصۡبَاحٌ​ ؕ الۡمِصۡبَاحُ فِىۡ زُجَاجَةٍ​ ؕ اَلزُّجَاجَةُ كَاَنَّهَا كَوۡكَبٌ دُرِّىٌّ يُّوۡقَدُ مِنۡ شَجَرَةٍ مُّبٰـرَكَةٍ زَيۡتُوۡنَةٍ لَّا شَرۡقِيَّةٍ وَّلَا غَرۡبِيَّةٍ ۙ يَّـكَادُ زَيۡتُهَا يُضِىۡٓءُ وَلَوۡ لَمۡ تَمۡسَسۡهُ نَارٌ​ ؕ نُوۡرٌ عَلٰى نُوۡرٍ​ ؕ يَهۡدِى اللّٰهُ لِنُوۡرِهٖ مَنۡ يَّشَآءُ​ ؕ وَ يَضۡرِبُ اللّٰهُ الۡاَمۡثَالَ لِلنَّاسِ​ؕ وَاللّٰهُ بِكُلِّ شَىۡءٍ عَلِيۡمٌ ۙ‏ 

(24:35) Allah is the Light of the heavens and the earth.62 His Light (in the Universe) may be likened to a niche wherein is a lamp, and the lamp is in the crystal which shines in star-like brilliance. It is lit from (the oil) of a blessed olive tree that is neither eastern nor western. Its oil well nigh glows forth (of itself) though no fire touched it: Light upon Light. Allah guides to His Light whom He wills. Allah sets forth parables to make people understand. Allah knows everything.

We take the highlighted portion of the 35th verse " Allah guides to His Light whom He wills " and connect it with the 36th verse as under. But before that a little explanation of the selected part of the whole verse as highlighted.

The verse " Allah guides to His Light whom He wills " and many such verses in Qur'an do not mean that Allah chooses men at random to show them guidance and His Light. In fact this verse, and many other such verses, mean that to be near Allah and be blessed with His guidance, a man has to have certain qualities before which he qualifies to receive special attention of Allah and be chosen to be blessed and guided. And Allah knows who is entitled to receive this bounty and who is not. Allah has no need to show His Light to the one who has do desire or longing for it and who is utterly lost in worldly pursuits and in seeking material pleasures and gains. This bounty can be bestowed only on the one who in the knowledge of Allah has a sincere desire for it.

Now coming to the 36th verse where it is  told Where does Noor (light) of Allah Descend:

فِىۡ بُيُوۡتٍ اَذِنَ اللّٰهُ اَنۡ تُرۡفَعَ وَيُذۡكَرَ فِيۡهَا اسۡمُهٗۙ يُسَبِّحُ لَهٗ فِيۡهَا بِالۡغُدُوِّ وَالۡاٰصَالِۙ‏ 

(24:36) (Those who are directed to this Light are found) in houses which Allah has allowed to be raised and wherein His name is to be remembered: in them people glorify Him in the morning and in the evening,

Some commentators have interpreted these "houses" to mean the mosques, and 'raising them' to mean constructing and reverencing them. Some others, however, take them to mean the houses of the believers and 'raising them' to mean raising their moral status. The words "to mention His name therein" seem to refer to the mosques and support the first interpretation, but if we look deeper, we see that they support the second interpretation equally well. This is because Divine Law does not confine worship to mosques alone as is the case with the priest-ridden religions where the rituals can only be performed under the leadership of a clergy. In Islam a house is also a place of worship like the mosque and every man is his own priest. As this Surah mostly contains instructions for ennobling domestic life, we feel that the second interpretation is more in keeping with the context though there is no reason for rejecting the first interpretation. There will be no harm if both the mosques and the houses of the believers are implied here.

Tafsir Ibn-Kathir: 

Having likened the heart of the believer and what it contains of guidance and knowledge to a lamp lit with good oil shining in a clear glass, Allah then states where it belongs, which is in the Masjids, the places on earth that are most beloved to Allah. The Masjids are His houses where He Alone is worshipped. 

So Allah says: (In houses which Allah has ordered to be raised,) meaning, Allah has commanded that they be established and that they be kept clean of any filth, idle talk or words or deeds that are inappropriate. 

`Ali bin Abi Talhah reported from Ibn `Abbas concerning this Ayah: (In houses which Allah has ordered to be raised,) he said; "Allah forbade idle talk in them.'' This was also the view of `Ikrimah, Abu Salih, Ad-Dahhak, Nafi` bin Jubayr, Abu Bakr bin Sulayman bin Abi Hathamah, Sufyan bin Husayn and others among the scholars of Tafsir. Many Hadiths have been narrated concerning the construction of Masjids, honoring them, respecting them, and perfuming them with incense etc. This has been discussed in more detail elsewhere, and I have written a book dealing with this topic on its own, praise and blessings be to Allah. With Allah's help we will mention here a few of these Hadiths, if Allah wills. In Allah we put our trust and reliance. 

`Uthman bin `Affan, the Commander of the faithful, may Allah be pleased with him, said; "I heard the Messenger of Allah say: (Whoever builds a Masjid in which the Name of Allah is remembered, Allah will build for him a house in Paradise.) An-Nasa'i mentioned something similar. There are very many Hadiths which say this. `A'ishah, may Allah be pleased with her, said: "The Messenger of Allah commanded us to build Masjids among the houses, and to clean them and perfume them.'' This was recorded by Ahmad and the Sunan compilers with the exception of An-Nasa'i. Ahmad and Abu Dawud recorded a similar report from Samurah bin Jundub.Al-Bukhari said: "`Umar said: `Build for the people a place to worship Allah, and beware of using red or yellow for adornment and decoration and distracting the people thereby.''' 

Muhammad Asad Explanation:

Lit., "and [ordained] that His name ...", etc.: implying, as the sequence shows, that the spiritual purpose of those houses of worship is fulfilled only by some, and not all, of the people who are wont to congregate in them out of habit.

Yusuf Ali  Explanation: 

That is, in all places of pure worship; but some Commentators understand special Mosques, such as the Ka'ba in Makkah or Mosques in Madinah or Jerusalem; for these are specially held in honour.

(in them is He glorified in the mornings and in the evenings (again and again) In the evenings: the Arabic word is Asal, a plural of a plural, to imply emphasis: I have rendered that shade of meaning by adding the words "again and again".

Javed Ahmad Ghamidi Explanation:

 This is a reference to the places of worship which were built at the direct command of God ie. the Baytullāh and the Bayt al-Maqdis. For them, the word رَفْع is used in the same meaning as it is used in the following verse of Sūrah al-Baqarah: اِذْ يَرْفَعُ اِبْرٰهٖمُ الْقَوَاعِدَ مِنَ الْبَيْتِ (bear in mind when Abraham was raising the foundations of the House).

The word ذِكْر here embraces all forms of remembrance to reminding others of it.

Qur'an Wiki:

This light which spreads in abundance in the heavens and earth is best seen in perfect clarity in the houses of God where people’s hearts look up to Him, remember Him, stand in awe of Him and dedicate themselves to Him in preference to all else.

When God sanctions something, it takes place just as He has approved. Since He has sanctioned the raising of these houses, they are there, functioning, purified and respected. The view showing them standing tall is in harmony with God’s light that radiates throughout the heavens and the earth. These houses are naturally noble which again fits perfectly with the brilliant light described earlier. Their special, venerated position makes them fit for the remembrance of God’s name: “In houses which God has sanctioned to be raised so that His name be remembered in them.”

Please listen to explanation of the ayat by eminent Muslim scholar Nouman Ali Khan:

May Allah help us understand Qur'ān and help us to act upon the commandments of Allah contained therein. Aameen.

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'an. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

Photo | References: | 1 | 2 | 3 | 4 | 5 | 6 |

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.

An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In order to augment and add more explanation as already provided, additional input has been interjected from following sources: 

• Towards Understanding the Quran
• Tafsir Ibn Khatir
• Muhammad Asad Translation
• Javed Ahmad Ghamidi / Al Mawrid
• Al-Quran, Yusuf Ali Translation
• Verse by Verse Qur'an Study Circle

In addition the references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More

Social Etiquettes of Islam: Say (O Prophet) enjoin believing men to cast down their looks

In Islam, a great emphasis is laid on the establishment of a just and lewdness free society where honor of each man and woman is preferred over everything else. Unlike the western societies where men and women are above such things and freely interact with each other when it comes to intimate interactions, Islam strictly prohibits such interactions for it leads to many a social problems and illicit children which single mothers have to take care for the rest of the life, while men "move on."

Surah 24. An Noor "The Light" lays down very comprehensive guidelines for social etiquettes both for men and women so that they live a life honouring and respecting each other and their chastity. To start with, men are being cautioned in the 30th verse of the Surah An Noor to lower down their gaze, especially when it comes to women so that honour of the women is maintained. Lowering their gaze is an act of refining men’s manners. It represents an attempt to rise above the desire to look at women’s physical charms. It also cautions against guarding against their private parts for it leads to lewdness and other related harmful social problems:

قُلْ لِّـلۡمُؤۡمِنِيۡنَ يَغُـضُّوۡا مِنۡ اَبۡصَارِهِمۡ وَيَحۡفَظُوۡا فُرُوۡجَهُمۡ​ ؕ ذٰ لِكَ اَزۡكٰى لَهُمۡ​ ؕ اِنَّ اللّٰهَ خَبِيۡرٌۢ بِمَا يَصۡنَـعُوۡنَ‏ 

(24:30) (O Prophet), enjoin believing men to cast down their looks and guard their private parts. That is purer for them. Surely Allah is well aware of all what they do.

The word ghedd means to reduce, shorten or lower down something. Accordingly, ghadd basar is generally translated as `lowering the gaze' or 'keeping it lowered'. But the Command of ghadd basar does not imply that the gaze should always be kept lowered. It only means to imply that one should restrain one's gaze and avoid casting of looks freely. That is, if it is not desirable to see a thing, one should turn one's eyes away and avoid having a look at it. The restriction of 'restrained gaze' is applicable only in a limited sphere. The context in which the words occur shows that this restriction applies to the men's gazing at women, or casting looks at the satar of the other persons, or fixing the eyes at indecent scenes.

The details of this Divine Commandment as explained in the Sunnah of the Holy Prophet are given below:

• (1) It is not lawful for a man to cast a full gaze at the other women except at his own wife or the mahram women of his family. The chance look is pardonable but not the second look which one casts when one feels the lure of the object. The Holy Prophet has termed such gazing and glancing as wickedness of the eyes. He has said that man commits adultery with all his sensory organs. The evil look at the other woman is the adultery of the eyes; lustful talk is the adultery of the tongue; relishing the other woman's voice is adultery of the ears; and touching her body with the hand or walking for an unlawful purpose is adultery of the hands and feet. After these preliminaries the sexual organs either bring the act of adultery to completion or leave it incomplete. (Bukhari, Muslim, Abu Da'ud).

According to a Tradition related by Hadrat Buraidah, the Holy Prophet instructed Hadrat 'Ali: "O 'Ali, do not cast a second look after the first look. The first look is pardonable but not the second one." (Tirmizi; Ahmad, Abu Da'ud). Hadrat Jarir bin 'Abdullah Bajali says that he asked the Holy Prophet, "What should I do if I happen to cast a chance look?" The Holy Prophet replied, "Turn your eyes away or lower your gaze."(Muslim, Ahmad, Tirmizi, Abu Da'ud, Nasa'i). Hadrat 'Abdullah bin Mas'ud quotes the Holy Prophet as having said: "Allah says that the gaze is one of the poisonous arrows of Satan. Whoever forsakes it, out of His fear, he will be rewarded with a faith whose sweetness he will relish in his own heart." (Tabarani). According to a Tradition related by Abu Umamah, the Holy Prophet said: "If a Muslim happens to glance at the charms of a woman and then turns his eyes away, Allah will bless his worship and devotion and will make it all the sweeter. ''. (Musnad Ahmad). Imam Ja'far Sadiq has quoted from his father, Imam Muhammad Baqir, who has quoted Hadrat Jabir bin 'Abdullah Ansari as saying: "On the occasion of the Farewell Pilgrimage, Fadal bin'Abbas, who was a young cousin of the Holy Prophet, was riding with him on the camelback during the return journey from Mash`ar al-Haram. When they came to a few women passing on the way, Fadal started looking at them. Thereupon the Holy Prophet put his hand on his face and turned it to the other side." (Abu Da'ud). On another occasion during the same Pilgrimage, a woman of the clan of Khath'am stopped the Holy Prophet on the way and sought clarification about a certain matter pertaining to Hajj. Fadal bin `Abbas fixed his gaze at her, but the Holy Prophet turned his face to the other side. (Bukhari, Abu Da'ud, Tirmizi).

• (2) Nobody should have the misunderstanding that the Command to restrain the 'gaze was enjoined because the women were allowed to move about freely with open faces, for if veiling of the face had already been enjoined, the question of restraining or not restraining the gaze would not have arisen. This argument is incorrect rationally as well as factually. It is incorrect rationally because even when veiling of the face is the usual custom, occasions can arise where a man and a woman come face to face with each other suddenly, or when a veiled woman has to uncover her face under necessity. Then even if the Muslim women observe purdah, there will be non-Muslim women who will continue to move about unveiled. Thus, the Commandment to lower the gaze or restrain the eyes, does not necessarily presume existence of a custom allowing the women to move about with unveiled faces. It is incorrect factually because the custom of purdah which was introduced after the revelation of the Commandments in Surah Al-Ahzab included veiling of the face, and this is supported by a number of Traditions relating to the time of the Holy Prophet himself. Hadrat `A'ishah in her statement relating to the incident of the "slander", which has been narrated on the authority of reliable reporters, has said: "When I came back to the camp, and found that the caravan had left, I lay down and was ' overpowered by sleep. In the morning when Safwan bin Mu`attal passed that way he recognised me because he had seen me before the Commandment of purdah had been sent down. On recognising me he exclaimed: Inna lillahi wa inna ilaihi raji`un: `To Allah we belong and to Him we shall return'; and I awoke and covered my face with my sheet." (Bukhari, Muslim, Ahmad, Ibn Jarir, Ibn Hisham). Abu Da'ud contains an incident that when the son of Umm Khallad was killed in a battle, she came to the Holy Prophet to enquire about him and was wearing the veil as usual. It was natural to presume that on such a sad occasion one is liable to lose one's balance and ignore the restrictions of purdah. But when questioned she said, "I have certainly lost my son but not my modesty." Another Tradition in Abu Da'ud quoted on the authority of Hadrat `A'ishah relates that a woman handed an application to the Holy Prophet from behind a curtain. The Holy Prophet enquired: "Is it a man's hand or a woman?" She replied that it was a woman. Thereupon the Holy Prophet said: "If it is a woman's hand, the nails at least should have been coloured with henna!" As regards the two incidents relating to the occasion of Hajj, which we have mentioned above, they cannot be used as an argument to prove that the veil was not in vogue in the time of the Holy Prophet. This is because wearing a veil is prohibited in the state of ihram. However, even in that state pious women did not like to uncover their faces before the other men. Hadrat `A'ishah has stated that during the Farewell Pilgrimage when they were moving towards Makkah in the state of ihram, the women would lower down their head sheets over their faces whenever the travellers passed by them, and would uncover their faces as soon as they had passed by. (Abu Da'ud).
• (3) There are certain exceptions to the Command of lowering the gaze or restraining the look. These exceptions relate to occasions when it is really necessary to see a woman, for instance, when a man intends to marry her. It is not only permissible to see the woman in such a case but even commendable. Mughirah bin Shu'bah has stated, "I wanted to marry in a certain family. The Holy Prophet asked me whether I had seen the girl or not. When 1 replied in the negative, he said: `Have a look at her; this will enhance harmonious relationship between you two'." (Ahmad, Tirmizi, Nasa'i, Ibn Majah, Darimi). According to a Tradition related by Abu Hurairah, a man wanted to marry in a family of the Ansar. The Holy Prophet asked him to have a look at the girl, for the Ansar usually had a defect in their eyes. (Muslim, Nasa'i, Ahmad). According to Jabir bin 'Abdullah, the Holy Prophet said: "When a person from among you wants to marry a woman, he should have a look at her to satisfy himself that there is some quality in the woman which induces him to marry her. " (Ahmad, Abu Da'ud). According to another Tradition emanating from Abu Humaidah and quoted in Musnad Ahmad, the Holy Prophet said that there was no harm in such a procedure. He also permitted that the girl may be seen without her being aware of it. From this the jurists have concluded that there is no harm in looking at a woman when it is really necessary. For instance, there is no harm in looking at a suspect woman when investigating a crime, or in the judge's looking at a female witness, who appears in the court, or in the physician's looking at a female patient, etc.
• (4) The intention of the Command to restrain the gaze also implies that no man or woman should look at the private parts of the other man or woman. The Holy Prophet has said: "No man should look at the satar of another man nor a woman at the sater of another woman." (Ahmad, Muslim, Abu Da'ud, Tirmizi). Hadrat 'Ali has quoted the Holy Prophet as saying: "Do not look at the thigh of another person, living or dead". (Abu Da'ud, Ibn Majah).  

"Guard their private parts": Abstain from illicit sexual gratification and from exposing their satar before others. For males, the satar is the part of the body from the navel to the knee, and it is not permissible to expose that pan of the body intentionally before anybody except one's own wife. (Daraqutni, Baihaqi). Hadrat Jarhad Aslami states that once he was sitting in the company of the Holy Prophet with his thigh exposed. The Holy Prophet said: "Do you not know that the thigh has to be kept concealed." (Tirmizi, Abu Da'ud, Mu'atta). Hadrat 'AIi reports that the Holy Prophet said: "Do not expose your thigh." (Abu Da'ud, Ibn Majah). Not only is the satar to be kept concealed before others but even when alone. The Holy Prophet has warned: "Beware, never remain naked, for with you are those (that is, the angels of goodness and mercy), who never leave you alone except when you ease yourself or you go to your wives. So feel shy of them and give them due respect. " (Tirmizi). According to another Tradition, the Holy Prophet said: "Guard your satar from everybody except from your wife and your slave-girl." The questioner asked, "Even when we are alone?" The Holy Prophet replied, "Yes, even when alone, for Allah has a greater right that you should feel shy of Him." (Abu Da'ud, Tirmizi, Ibn Majah).

Tafsir Ibn-Kathir: 

The Command to lower the Gaze This is a command from Allah to His believing servants, to lower their gaze from looking at things that have been prohibited for them. They should look only at what is permissible for them to look at, and lower their gaze from forbidden things. If it so happens that a person's gaze unintentionally falls upon something forbidden, he should quickly look away. Muslim recorded in his Sahih that Jarir bin `Abdullah Al-Bajali, may Allah be pleased with him, said, "I asked the Prophet about the sudden glance, and he commanded me to turn my gaze away. 

In the Sahih it is narrated that Abu Sa`id said that the Messenger of Allah said: (Beware of sitting in the streets.) They said, "O Messenger of Allah, we have no alternative but to sit in the streets to converse with one another.' 

The Messenger of Allah said: (If you insist, then give the street its rights.) They asked, "What are the rights of the street, O Messenger of Allah' he said, (Lower your gaze, return the greeting of Salam, enjoin what is good and forbid what is evil.) 

Abu Al-Qasim Al-Baghawi recorded that Abu Umamah said, "I heard the Messenger of Allah say: (Guarantee me six things and I will guarantee you Paradise: when any one of you speaks, he should not lie; if he is entrusted with something, he should not betray that trust; if he makes a promise, he should not break promise; lower your gaze; restrain your hands; and protect your private parts.) Since looking provokes the heart to evil, Allah commanded (the believers) to protect their private parts just as he commanded them to protect their gaze which can lead to that. 

So he said: (Tell the believing men to lower their gaze, and protect their private parts.) Sometimes protecting the private parts may involve keeping them from committing Zina, as Allah says: (And those who guard their chastity) [23:5] 

Sometimes it may involve not looking at certain things, as in the Hadith in Musnad Ahmad and the Sunan: (Guard your private parts except from your wife and those whom your right hands possess.)

(That is purer for them.) means, it is purer for their hearts and better for their commitment to religion, as it was said: Whoever protects his gaze, Allah will illuminate his understanding, or his heart.

(Verily, Allah is All-Aware of what they do.) This is like the Ayah: (Allah knows the fraud of the eyes and all that the breasts conceal.) [40:19] 

In the Sahih it is recorded that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah said: (The son of Adam has his share of Zina decreed for him, and he will commit that which has been decreed. The Zina of the eyes is looking; the Zina of the tongue is speaking; the Zina of the ears is listening; the Zina of the hands is striking; and the Zina of the feet is walking. The soul wishes and desires, and the private parts confirm or deny that.) It was recorded by Al-Bukhari without a complete chain. Muslim recorded a similar report with a different chain of narration. Many of the Salaf said, "They used to forbid men from staring at beardless handsome boys. 

Muhammad Asad Explanation:

Lit., "to restrain [something] of their gaze and to guard their private parts". The latter expression may be understood both in the literal sense of "covering one's private parts" - i.e., modesty in dress - as well as in the metonymical sense of "restraining one's sexual urges", i.e., restricting them to what is lawful, namely, marital intercourse (cf. {23:5-6}). The rendering adopted by me in this instance allows for both interpretations. The "lowering of one's gaze", too, relates both physical and to emotional modesty (Razi).

Yusuf Ali Explanation: 

The rule of modesty applies to men as well as women. A brazen stare by a man at a woman (or even at a man) is a breach of refined manners. Where sex is concerned, modesty is not only "good form": it is not only to guard the weaker sex, but also to guard the spiritual good of the stronger sex.

Qur'an Wiki:

The sūrah moves on to prevent desire from running loose. It simply prevents looking at what is bound to excite desire, and it prohibits action that encourages sin. Tell believing men to lower their gaze and to be mindful of their chastity. This is most conducive to their purity. God is certainly aware of all that they do. And tell believing women to lower their gaze and to be mindful of their chastity, and not to display their charms except what may ordinarily appear thereof.  Islam wants to establish a clean society where desire is not aroused at every moment, and erotic scenes are not displayed everywhere. Continual excitement of the sexual urge leads to an insatiable desire that may become unstoppable. A stealthy look, a seductive move, flagrant make-up and thinly-dressed bodies are meant only to add to such insatiable and uncontrolled excitement. Thus, prudence and self-control are heavily taxed. Hence, there remains one of two alternatives: either total permissiveness that disregards all checks and values, or psychological problems and disorders that result from having to suppress a desire that has been strongly aroused. This borders on unmitigated torture.

One way Islam uses for achieving its goal of establishing a clean human society is to prevent such uncontrollable excitement of the sexual urge. It wants the natural sexual urge, of both men and women, to remain healthy, maintaining its natural strength and to satisfy it in the proper, clean manner.

The two verses we are now discussing give us some examples of how Islam helps to reduce the chances of excitement and sin: “Tell believing men to lower their gaze and to be mindful of their chastity. This is most conducive to their purity. God is certainly aware of all that they do.”

Lowering their gaze is an act of refining men’s manners. It represents an attempt to rise above the desire to look at women’s physical charms. As such, it is a practical step to ensure that the first window of temptation is shut. Minding their chastity is the natural result of lowering their gaze. It is indeed the second step that comes after strengthening one’s will and rising above the natural urge right at the beginning. Hence, the two are stated in the same verse as a cause and effect, or as two consecutive steps both in personal conscience and in reality.

“This is most conducive to their purity.” It ensures that their feelings remain pure, unaffected by licentious desire and promiscuous action. Thus, feelings retain their noble human standards, and do not sink to animal levels. This protects honour, integrity and sanctities within the community. Besides, it is God who lays down such preventive measures, fully aware as He certainly is of people’s psychology, natural instincts thoughts and motives: “God is certainly aware of all that they do.”

Please listen to explanation of the ayat by eminent Muslim scholar Nouman Ali Khan:

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'an. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 | 4 | 5 |

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.

An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In order to augment and add more explanation as already provided, additional input has been interjected from following sources: 

• Towards Understanding the Quran
• Tafsir Ibn Khatir
• Muhammad Asad Translation
• Javed Ahmad Ghamidi / Al Mawrid
• Al-Quran, Yusuf Ali Translation
• Verse by Verse Qur'an Study Circle

In addition, references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More

Painful chastisement for those who spread indecency among the believers

The vast and virtually fathomless universe created by Allah and nothing in this universe moves outside the balance created by Allah. If this balance is not maintained, there will be chaos and destruction. Like wise Allah has made man and woman with a forceful attraction (of sex), yet He has commanded to exercise strict self control to honour each other's integrity and honour. Unless a mutually agreed bond in the presence of witnesses is agreed upon, man and woman are forbidden to have sex outside the matrimonial bondage. Yet, despite all cautions, Satanic forces tempt both man and woman, as was done to the Adam and Eve, to violate the Divine restrictions and commit fornication and adulatory. Unfortunately, events like Valentine Day have become tools to violate the Divine restrictions and have added to the spread of illegal sexual temptations.

The abundance of porn material, the virtually nudity exhibited by women in their dresses are nothing but tools to tempt and spread illegal relations. It is for these violators of Divine Law that Allah has promised painful chastisement, both in this world and the Hereafter, for those who spread indecency among the believers. This has been repeated at many a places in the Qur'an. One such reminder for the sinners is the 19th verse of Surah 24. An Nur as under: 

اِنَّ الَّذِيۡنَ يُحِبُّوۡنَ اَنۡ تَشِيۡعَ الۡفَاحِشَةُ فِى الَّذِيۡنَ اٰمَنُوۡا لَهُمۡ عَذَابٌ اَلِيۡمٌۙ فِى الدُّنۡيَا وَالۡاٰخِرَةِ​ؕ وَاللّٰهُ يَعۡلَمُ وَاَنۡـتُمۡ لَا تَعۡلَمُوۡنَ‏ 

(24:19) Verily those who love that indecency should spread among the believers deserve a painful chastisement in the world and the Hereafter. Allah knows, but you do not know.

The direct interpretation of the verse, in the context in which it occurs, is this: Those who cast aspersions, propagate evil, publicize it and bring Islamic morality into disrepute deserve punishment. The words in the text, however, comprehend all the various forms that can be employed for the propagation of evil. These include actual setting up of brothels, production of erotic stories, songs, paintings, plays and dramas as well as all kinds of mixed gatherings at clubs and hotels, which induce the people to immoralities. The Quran holds all those who resort to such things as criminals, who deserve punishment not only in the Hereafter but in this world as well. Accordingly, it is the duty of an Islamic government to put an end to all such means of propagating immorality. Its penal law must hold all those acts as cognizable offenses which the Quran mentions as crimes against public morality and declares the offenders punishable.

“You do not know”: You do not visualize the full impact of individual acts on society as a whole: Allah knows best the number of people who are affected by these acts and their cumulative effect on the collective life of the community. You should accordingly trust in Him and do all you can to eradicate and suppress the evils pointed out by Him. These are not trivial matters to be treated lightly; these have very serious repercussions and the offenders must be dealt with severely.

Tafsir Ibn Kathir: Disciplining Those Who like that Illegal Sexual Intercourse should be circulated among the Believers:

This is a third instance of discipline directed at those who hear evil talk, believe it to some extent, and start to spread it; they should not spread such talk or pass it on to others. 

Allah says: (Verily, those who like that Fahshah should be circulated among those who believe, they will have a painful torment) meaning, those who like to see evil talk about them (the believers) appear, (they will have a painful torment in this world) means, because of the prescribed punishment, and in the Hereafter because of the torment in Hell.

(And Allah knows and you know not.) means, return the matter to Him and you will be guided. Imam Ahmad recorded from Thawban that the Prophet said: 

(Do not annoy the servants of Allah, nor abuse them, nor seek their hidden shortcomings. Whoever seeks out the faults of his Muslim brother, Allah will expose his faults and degrade him, even if he is hiding in his house.)

Yusuf Ali Explanation: 

What mischiefs can be planned by Evil to delude simple folk who mean no harm in their own minds but who by thoughtlessness are deluded step by step to become the instruments of Evil, may not be known to the most instructed of men, but it is all known to Allah. Man should therefore always be on his guard against the traps of Evil, and it is only Allah's grace that can save him.

Muhammad Asad Explanation: 

The term fahishah " الۡفَاحِشَةُ " signifies anything that is morally reprehensible or abominable: hence, "immoral conduct" in the widest sense of this expression. In the above context it refers to unfounded or unproven allegations of immoral conduct, in other words, "foul slander".

This Qur'anic warning against slander and, by obvious implication, against any attempt at seeking out other people’s faults finds a clear echo in several well-authenticated sayings of the Prophet: "Beware of all guesswork [about one another], for, behold, all [such] guesswork is most deceptive (akdhab al-hadith); and do not spy upon one another, and do not try to bare [other people’s] failings" (Muwatta’; almost identical versions of this Tradition have been quoted by Bukhari, Muslim and Abu Da’ud); "Do not hurt those who have surrendered themselves to God (al-muslimin), and do not impute evil to them, and do not try to uncover their nakedness [i.e., their faults]: for, behold, if anyone tries to uncover his brother’s nakedness, God will uncover his own nakedness [on the Day of Judgment]" (Tirmidhi); and, "Never does a believer draw a veil over the nakedness of another believer without God’s drawing a veil over his own nakedness on Resurrection Day" (Bukhari). All these injunctions have received their seal, as it were, in the Qur~anic exhortation: "Avoid most guesswork [about one another] - for, behold, some of [such] guesswork is [in itself] a sin" ( 49:12 ).

May Allah help us understand Qur'ān and help us to act upon the commandments of Allah contained therein. Aameen.

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'an. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 | 4 | 5 |

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.

An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that:

• The plain translation has been taken from the Qur'ān officially published by the Kingdom of Saudi Arabia. [1]
• The exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2]  

In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources: 

• Towards Understanding the Quran
• Tafsir Ibn Khatir
• Muhammad Asad Translation
• Javed Ahmad Ghamidi / Al Mawrid
• Al-Quran, Yusuf Ali Translation
• Verse by Verse Qur'an Study Circle

In addition the references of  other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More

Surah An Nur - The Light: Exegesis of 24th Chapter of Holy Quran - Part V

Sūrah An-Nūr "الْنُّور" is the twenty fourth surah with 64 ayahs with nine rukus, part of the 18th Juzʼ  of the Holy Qur'an. The title of the surah is taken from verses 35 in which is often referred to as " Ayat an-Nur or the Light Verse", or "the Parable of Light":

"Allah is the Light of the heavens and the earth. The parable of His light is as if there were a niche and within it a lamp: the lamp enclosed in glass: the glass as it were a brilliant star: lit from a blessed tree, an olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light! Allah doth guide whom He will to His light: Allah doth set forth parables for men: and God doth know all things."

As already mentioned in the Overview, Surah An Nūr is one of the most important surahs of the Holy Qur'an for it concentrates on establishing the good manners and morals that will ultimately benefit the new Muslim society.  It establishes regulations for marriage, modesty, appropriate household behaviour, and the manners and necessity of obedience to Prophet Muhammad (peace be upon him).  While the central theme of this chapter is educating the Muslim community, it flows effortlessly from prescribing mandatory punishments to gently inviting us to reflect on the signs God has placed for us throughout the universe.

In view of the sensitivity of subjects discussed in the surah, it is of utmost importance to understand the historical background of the revelation of the surah and the theme before reading its translation  and exegesis / tafseer. The passages shared herein under are  'unedited'  and direct from the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi, so as to present detailed explanation of laws concerning issues discussed in the surah, presenting view point of different scholars for better understanding.

Since these explanations are quite lengthy due to sensitivity of the subjects so discussed so as to leave no ambiguity in understanding, the exegesis has been divided into many parts to keep the interest of readers alive:

• Part I   : Rukhu 1 [verses 1-10] - fornication / extra matrimonial relations and punishments. 
• Part II  : Rukhu 2-3 [verses 11-26] - Slander against Aisha, wife of Prophet Muhammad (Peace be upon him) and her exoneration by Allah of the slander charges
• Part III     : Rukhu 4 [verses 27-34] - Special instructions / manners
• Part IV   : Rukhu 5-7 [verses 35-57] Allah is the Light of the heavens and the earth, misdeeds of disbelievers and qualities of true believers
• Part V    : Rukhu 8-9 [verses 58-64] - Etiquette of seeking permission to enter the room of married couple, Etiquette of eating at houses other than your own, Requirement of attending meetings which require collective action

We have already presented the first four parts of the exegesis of this Surah. Let us now read the translation and exegesis / tafseer in English of the last part, which covers  Rukhu 8-9 [verses 58-64]. For Arabic Text, please refer to the references given at the end and may also listen to its recitation in Arabic with English subtitles:

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ 

"In the name of Allah, the Most Gracious, the Most Merciful"

Rukhu 8 [verses 58-61]
From verse 58 onward, From here again, the commandments for social life are being resumed, after the same were discussed in Rukhu 4 [verses 27-34]. It is just possible that this portion of Surah An-Noor was revealed at a later date.

The first two verses 58-59 explain the etiquette of seeking permission to enter the room of married couple:

( 58 )   O you who have believed, let those whom your right hands possess and those who have not [yet] reached puberty among you ask permission of you [before entering] at three times: before the dawn prayer and when you put aside your clothing [for rest] at noon and after the night prayer. [These are] three times of privacy for you. There is no blame upon you nor upon them beyond these [periods], for they continually circulate among you - some of you, among others. Thus does Allah make clear to you the verses; and Allah is Knowing and Wise.

According to the majority of commentators and jurists, this refers to both male and female slaves. Ibn Umar and Mujahid, however, have expressed the opinion that it refers to the male slaves only. But in view of the commandment that follows there appears to be no reason for making this distinction. Violation of one’s privacy by his children is as undesirable as by his female slaves. All jurists agree that the commandment given in this verse is applicable both to the minor and to the grown up slaves.

Another translation can be: Who have not yet reached the age of seeing wet dreams. From this the jurists have deduced the principle that in case of boys puberty starts when they begin having nocturnal emissions. But the translation that we have adopted is preferable because the injunction is meant both for boys and for girls. If nocturnal emission is taken as the sign of attaining puberty, the injunction would be confined to boys only, because in the case of girls it is the menstrual discharge, and not nocturnal emission, which marks the beginning of puberty. In our opinion the intention is that the children of the house should follow this procedure till the time that they become sex conscious. After they have become sex conscious they have to follow the injunction that follows.

Here in this verse, word "Aurat" has been used, which literally is a place of danger and trouble; it also means a private part of the body which one would not like to expose before others, and something which is not fully secured. All these meanings are close to each other and all are implied in the meaning of this verse. The verse means to say that these are your times of privacy when you are either alone or with your wives in a state when it is not proper for your children and servants to come in to see you unannounced. Therefore, they should be instructed that they must take your permission before coming in to see you in your places of privacy at these three times.

However, at other times than these, there is no restriction on the entry of minor children and slaves in your private rooms without permission. If on such an occasion you are not properly dressed and they enter without permission, you will have no right to take them to task. For in that case, it will be your own folly to have kept yourself in an improper state at a time when you should have been properly dressed for the day’s business. However, if they enter without permission during the times of privacy, the blame will lie with them provided they have been taught the necessary etiquette.

This is the reason for the general permission for children and slaves to come without permission at other times than those mentioned above. This throws light on a fundamental fiqh principle that every religious injunction is based on some wisdom or good reason, whether it has been explained or not.

( 59 )   And when the children among you reach puberty, let them ask permission [at all times] as those before them have done. Thus does Allah make clear to you His verses; and Allah is Knowing and Wise.

Continuing with the same theme above, this verse is specifically for the children when they have reached the age of puberty. As has been explained in above, the signs of puberty in the case of boys and girls are nocturnal emission and menstrual discharge respectively. There is, however, a difference of opinion among the jurists regarding the beginning of puberty in those boys and girls who for some reason do not show these physical signs for an unduly long time.

• According to Imam Shafai, Imam Abu Yusuf, Imam Muhammad and Imam Ahmad, a boy or a girl of 15 years will be considered to have attained puberty, and a saying of Imam Abu Hanifah also supports this view. 
• But the well known view of Imam Abu Hanifah is that in such cases the age of puberty will be 17 years for girls and 18 years for boys. 

Both these opinions are the result of juristic reasoning and neither is based on any injunction of the Quran or Sunnah. It is therefore not necessary that the age limits of 15 or 18 years be accepted as marking the beginning of puberty everywhere in the world in abnormal cases. In different countries and ages there are different conditions of physical development and growth. The age of puberty in a certain country can be determined by means of the law of averages in normal cases. As for abnormal cases, the mean difference of ages may be added to the upper age limit to determine the age of puberty. For instance, if in a country, the minimum and maximum ages for nocturnal discharge are normally 12 and 15 years respectively, the mean difference of one and a half years may be added to the maximum limit of 15 years to determine the beginning of puberty for abnormal cases. The same principle can be used by the legal experts of various countries to fix the age of puberty keeping in view their peculiar local conditions.
There is a tradition quoted from Ibn Umar in support of the age of 15 years for puberty. He says: I was 14, when I presented myself before the Prophet (peace be upon him) to ask his permission to join the battle of Uhud, but he declined permission. Then on the occasion of the battle of the Trench, when I was 15, I was again presented and he permitted me to join. (Sihah Sitta, Musnad Ahmad). This tradition, however, does not stand scrutiny for the following two reasons:

• (a) The battle of Uhud took place in Shawwal, 3 A.H., and the battle of the Trench in Shawwal, 5 A.H. according to Ibn Ishaq, and in Zil-Qad, 5 A.H. according to Ibn Saad. There is an interval of two years or more between the two events. Now if Ibn Umar was 14 at the time of the battle of Uhud, he could not be 15 at the time of the battle of the Trench. It may be that he mentioned 14 years for 13 years and 11 months and 15 years for 15 years and 11 months.
• (b) It is a different thing to be regarded as an adult for the purposes of war and quite different to be legally adult for social affairs. They are not necessarily interconnected. Therefor the correct view is that the age of 15 for an abnormal boy has been fixed on the basis of analogous and juristic reasoning and not on the basis of anything in the Quran or Sunnah. 

Verse 60 relates to elderly women in the home and the rules of dress and decorum are not so exacting as for younger women, but they are also enjoined to study modesty, both because it is good in itself, and as an example to the younger people.:

( 60 )   And women of post-menstrual age who have no desire for marriage - there is no blame upon them for putting aside their outer garments [but] not displaying adornment. But to modestly refrain [from that] is better for them. And Allah is Hearing and Knowing.

Literally, this means those women who are no longer capable of bearing children, who no longer cherish sexual desires, and who cannot excite the passions of men. Obviously it cannot mean that they should strip themselves naked. That is why all the jurists and commentators agree that it implies the outer garments which are used to hide the adornments as enjoined in (Surah Al-Ahzab, Ayat 59).

The word "Tabarruj" used in this verse is related to display and exhibitionism. When used with regard to a woman, it would imply the one who displays her charms and adornments before other men. The permission to lay aside the outer garments is being given to those old women who are no longer interested in personal embellishments and whose sex desires are gone. But if they still have a hidden desire smoldering in their hearts and an urge to display, they cannot avail of this permission.

Verses, 60 spells out the etiquette of eating at houses other than your own: 

( 61 )   There is not upon the blind [any] constraint nor upon the lame constraint nor upon the ill constraint nor upon yourselves when you eat from your [own] 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 father's brothers or the houses of your father's sisters or the houses of your mother's brothers or the houses of your mother's sisters or [from houses] whose keys you possess or [from the house] of your friend. There is no blame upon you whether you eat together or separately. But when you enter houses, give greetings of peace upon each other - a greeting from Allah, blessed and good. Thus does Allah make clear to you the verses [of ordinance] that you may understand.

In ancient Arabia, some tribes had the tradition that each member sat and ate separately. Eating together in one place was considered bad as some Hindus do even today. On the contrary, some other tribes considered it bad to eat alone individually; so much so that they would even go without food if they did not have company at meals. This verse means to abolish such customs and restrictions.

Three things are necessary to understand this verse:

• (a) The verse consists of two parts: the first part relates to the sick, the lame, the blind and other handicapped people, and the second part to the other People.
• (b) The moral teachings of the Quran had so thoroughly changed the Arab mind that they had become highly sensitive with regard to the distinction between the lawful and the unlawful. According to Ibn Abbas, when Allah commanded them “not to devour one another's property by unlawful ways” (Surah An-Nisa, Ayat 29), the people became unduly cautious and would not eat freely at each other’s house; so much so that unless a formal invitation was extended, they considered it unlawful even to dine in the house of a relative or a friend.
• (c) The mention of taking meals at your own houses only means to impress that taking meals at the house of a relative or a friend is just like taking meals at one’s own house, where no permission is required.

With these three things in mind, one can easily understand the meaning of the verse. It says that the handicapped person can have his meal anywhere and at any house in order to satisfy his hunger, because the society as a whole owes to him this privilege on account of his handicap. As for the other people, for them their own houses and the houses of the relatives mentioned in the verse are equally good for the purpose. No formal invitation or permission is needed to have the meals of their houses. In the absence of the master, if his wife or children offer something, it can be taken without hesitation. In this connection, it should be noted that the houses of one’s children are just like one’s own house, and the friends imply close friends.

Rukhu 9 [verses 62-64]
The last three verses of the Surah educate the believers regarding the requirement of attending meetings which require collective action. And in fact are the final instructions being given to tighten the discipline of the Muslim community and make it more organized than before:

( 62 )   The believers are only those who believe in Allah and His Messenger and, when they are [meeting] with him for a matter of common interest, do not depart until they have asked his permission. Indeed, those who ask your permission, [O Muhammad] - those are the ones who believe in Allah and His Messenger. So when they ask your permission for something of their affairs, then give permission to whom you will among them and ask forgiveness for them of Allah. Indeed, Allah is Forgiving and Merciful.

This commandment is also applicable in respect of the successors of the Prophet (peace be upon him) after him and other leaders of the Muslims. When the Muslims are called upon to get together for a common cause, whether relating to war or peace, it is not permissible for them to retreat or disperse without due permission of the leader.

This contains a warning that it is absolutely unlawful to ask permission without any genuine need. That is, it depends upon the Prophet or his successor after him to grant or not to grant permission even in case of a genuine need. If he deems the collective cause to be more important than the individual need of the person, he may refuse permission, and a believer will not mind it.

This again contains a warning: If in asking permission there is even a tinge of excuse making, or of placing individual interests above collective interests, it would be a sin. Therefore the Prophet or his successor should also pray for the forgiveness of the one whom he gives permission.

( 63 )   Do not make [your] calling of the Messenger among yourselves as the call of one of you to another. Already Allah knows those of you who slip away, concealed by others. So let those beware who dissent from the Prophet's order, lest fitnah strike them or a painful punishment.

The verse can thus have three meanings which would all be equally correct;

• (a) The Prophet’s summons should not be treated as a common man’s summons, for the Prophet’s summon is of extraordinary importance, which you cannot ignore, because if you fail to respond to it, or feel hesitant about it, you will be doing so at the very risk of your faith. 
• (b) Do not consider the Prophet’s prayer as a common man’s prayer. If he is pleased with you and prays for you, there can be no greater good fortune for you. But if he is displeased with you and curses you, there can be no greater misfortune for you. 
• (c) Calling the Prophet should not be like calling among yourselves of each other. That is, you should not call or address the Prophet just as you call and address other people aloud by their names. You should have full respect for him, because the slightest disrespect in this regard will call for Allah’s reckoning in the Hereafter. 

Though all the three meanings quite fit in with the context, the first meaning is more in keeping with the theme which follows.

( 64 )   Unquestionably, to Allah belongs whatever is in the heavens and earth. Already He knows that upon which you [stand] and [knows] the Day when they will be returned to Him and He will inform them of what they have done. And Allah is Knowing of all things.

The condition or position you are in, the motives which actuate you, and the ends you have in view. Things misunderstood or maligned, falsely praised or held in honour, or fraudulently shown to be good when they are evil-everything will be revealed in its true light on the Day of final Judgment.

Here we come to the end of Part V and the end of Sūrah An-Nūr. The Sūrah has many lessons and commandments for the believers to understand and practically exhibit these in their daily lives. It is only by understanding the Qur'an with reference to the context that we can really understand its meaning and its correct applicability to our daily lives so as to live the live as enunciated by Allah. May Allah help and guide us to understand His divine words to live a life of truth and happiness. Aameen.

You may now like to listen to Arabic recitation of Sūrah An-Nūr with English subtitles:

You may refer to our post "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary / exegesis of other chapters (Though not complete but building up from 30th Juzʼ / Part backwards for chapters in 30th Juzʼ / Part are shorter and easier to understand). 

Photo | References: | 1 | 2 | 3 | 4 | 5 | 6 |
Reading the Holy Quran should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.

An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:

• The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [1] 
• The exegesis of the chapters of the Holy Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2] and partly [1]
• In addition the references of  other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. 

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