النص المفهرس

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permission. He asked again "O Messenger of Allah, ! 'I am always at
her service'. He
¿ replied, You should still ask her permission. Would
you like that you see your mother naked? He said 'No, no'. Then the Holy
Prophet
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 " , (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 4
has reported that whenever 'Abdullah 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' Ul de
Jw 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
that is do not enter into any one's house until (24:27) , تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَى أَهْلِهَا
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

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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 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 ( Sule (X-JI)
and then by announcing his name should seek permission to go in.
Imam Bukhari in his al-Adab ul-Mufrad has quoted on the authority
of Sayyidna Abu Huraira 4> that if someone seeks permission before
greeting, the host need not reply (because he has deviated from the
practice adopted by the Holy Prophet
(Rūp al-Ma ani) Abu Dawud has
narrated in his Hadith that someone from Bani 'Amir sought permission
from the Holy Prophet , saying aff (that is, can I thrust in?). On
hearing that the Holy Prophet
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 السّلام عليكم أ أدخل (that is, Assalamu
'Alaikum, can I come in?). Before the servant could go out that fellow
himself said 'Assalamu 'Alaikum' السّلام عليكم أ أدخل as he had heard the
instruction of the Holy Prophet
. Then he
permitted him to come in.
(Ibn Kathir)
Baihaqi has narrated in Shu'ab-ul-'Iman on the authority of
Sayyidna Jabir 46 that the Holy Prophet
لا تأذنوا لمن لم يبدأ بالسلام once said
that is 'Do not let in the one who does not greet before seeking
permission'. (Mazhari). In this case the Holy Prophet
has made two
corrections. One, that one should greet first. Two, that he had used the
word Jesi instead of ai, which was not proper, because the word is derived
from wuluj (¿),) 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.

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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 400. He used to announce at the
door of the Holy Prophet السّلام على رسول الله، السلام عليكم أيدخل عمر؟ that is,
after the greetings whether Umar can come in. (Ibn Kathir etc.) Şahin of
Muslim has narrated that Sayyidna Abu Musa al-Ash'ari 4% went to see
Sayyidna 'Umar
السلام عليكم and sought permission to get in by saying
Qurtubi). First he gave his name as Abu) هذا ابو موسى، السلام عليكم هذا الاشعرى
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-Khațib al-Baghdadi has reported in his Jami' quoting 'Ali Ibn
'Aşim al-Wasiti that when he went to Başrah he went to see Sayyidna
Mughira Ibn Shu'bah 4
e, and knocked at his door. Sayyidna Mughirah
inquired from inside as to who was there. He answered Ana (Gi) that is
'It is me'. So, Sayyidna Mughirah 4
said ' I do not have anyone among
my friends by the name Ana' (G). Then he went out and related the
Hadith to him that one day Sayyidna Jabir Ibn 'Abdullah
e went to see
the Holy Prophet ag and knocked at his door. The Holy Prophet
inquired from inside as to who was there, and Jabir
said Ana (Gi) that
is 'It is me'. Then the Holy Prophet
repeated the words 'Ana Ana' (Ui ,UI)
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

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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 some one is at the door. Those who used to knock at
the door of the Holy Prophet #3, 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-Khațib in his Jami' - Qurțubi) 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. What 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

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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 ◌ْوَإِنْ قِيْلَ لَكُمُ ارْجِعُوا فَارْجِعُوا هُوَاَزْكَى لَكُم 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
has said انّ لزورك عليك 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 5, 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

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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 4
has narrated that once the Holy
Prophet i said that اذا استأذن احدكم ثلاثاً فلم يؤذن له 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 4 that once the Holy Prophet # had gone
to meet Sayyidna Sa'd Ibn 'Ubadah
, and said Assalamu 'Alaikum
(Sle ().JI) from outside to seek permission (Isti'dhan) to go in, according
to his practice. Sayyidna Sa'd
did reply the greeting but in a soft tone,
so that the Holy Prophet
g does not hear. He
repeated the greeting a
second time and then a third time. On each occasion Sayyidna Sa'd 4
listened the greeting and replied in a soft tone. After that the Holy
Prophet # went back. When Sayyidna Sa'd 4
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
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
took the Holy Prophet
along with him to his house
where he treated him with some refreshments, which the Holy Prophet
accepted graciously.
This action of Sayyidna Sa'd tee was the result of overwhelming love
and affection for the Holy Prophet
3, 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 3,
the visitor should go back. It is against the sunnah of the Holy Prophet
to keep on waiting there, which will be a cause of trouble for the inmate
and tantamount to forcing the host to come out.

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Surah An-Nur : 24 : 27 - 29
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
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
وَلَوْ أَنَّهُمْ صَبَرُوا حَتَّى تَخْرُجَ إِلَيْهِمُ لَكَانَ خَيْرًا لَّهُمُ convenience. The related verse says
(And if they had patience until you come out to them, that would be
better for them - 49:5). Sayyidna Ibn 'Abbas
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'. (Şahiņ al-Bukhari).
لَيْسَ عَلَيْكُمُ جُنَاٌ أَنْ تَدُخُلُوا بُيُوتًا غَيْرَ مَسْكُوْنَةٍ فِيُهَا مَتَاعٌ لَُّمُ
There is no sin on you if you enter uninhabited houses in which
you have rightful benefit - 24:29.
Literal meaning of the word ¿ & 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
that when verses regarding isti'dhan (seeking permission) were revealed,
he inquired from the Holy Prophet : "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).

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The background of revelation of this verse tells us that the phrase G'#
aus " (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 every one 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 Shari'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.

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Surah An-Nur : 24 : 27 - 29
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 انّ لزورك عليك حقّا 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
Eg 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

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Surah An-Nur : 24 : 30 - 31
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
has said اذا دعى أحدكم فجاء مع الرسول فان ذلك له اذن 'If someone is
called and he comes along with the messenger, then this by itself is
permission for going in'. (Abū Dawud - Mazhari)
Verses 30 - 31
قُلُ لِّلْمُؤْمِنِيْنَ يَغُضَّوْا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوُجَهُمُ * ذُلِكَ
أَزْكَى لَهُمْ ◌ُ إِنَّ اللّهَ خَبِيٌْ بِمَا يَصْنَعُونَ ﴿٣٠﴾ وَقُلُ لِّلْمُؤُمِنْتِ
يَغْضُضْنَ مِنْ أَبْصَارِ هِنَّ وَيَحْفَظُنَ فُرُوْجَهُنَّ وَلَا يُبْدِيْنَ زِيْنَتَهُنَّ إِلَّا
مَا ظَهَرَ مِنْهَا وَلْيَضُرِبُنَ بِخُمُرِهِنَّ عَلَى جُيُوُبِهِنَّ ◌ٌٌ وَلَا يُبْدِيْنَ
زِيْنَتَهُنَّ إِلَّا لِبُعُوْلَتِهِنَّ أَوَابَآ ئِهِنَّ أَوْابَاءِ بُعُوْلَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْأَبْنَاءٍ
بُعُوْلَتِهِنَّ أَوْ اِخْوَانِهِنَّ أَوْ بَنِىَّ إِخْوَانِهِنَّ أَوْ بَنِىَّ آَخَواتِهِنَّ أَوْنِسَائِهِنَّ
أَوْمَا مَلَكْتُ أَيْمَانُهُنَّ أَوِ التِّعِيْنَ غَيْرِ أُولِى الْإِرْبَةِ مِنَ الرِّجَالِ
أَوِالطِّفْلِ الَّذِيْنَ لَمْ يَظْهَرُوْا عَلَى عَوْرتِ النِّسَآءِ* وَلَا يَضُرِبُنَّ
بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِيْنَ مِنْ زِيْنَتِهِنَّ ◌ُ وَتُوْبُوْا إِلَى اللهِ جَمِيْعًا أَيُّهَ
الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ ﴿٣١﴾
Say to the believing men that they must lower their
gazes and guard their private parts; it is more decent
for them. Surely Allah is All-Aware of what they do.
[30] And say to the believing women that they must
lower their gazes and guard their private parts, and
must not expose their adornment, except that which

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appears thereof, and must wrap their bosoms with
their shawls, and must not expose their adornment
except to their husbands or their fathers or the fathers
of their husbands, or to their sons or the sons of their
husbands, or to their brothers or the sons of their
brothers or the sons of their sisters, or to their women,
or to those owned by their right hands, or male
attendants having no (sexual) urge, or to the children
who are not yet conscious of the shames of women. And
let them not stamp their feet in a way that the
adornment they conceal is known. And repent to Allah
O believers, all of you, so that you may achieve success.
[31]
Commentary
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 Que J _+, with the
Holy Prophet g. 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-Auțar have given preference to the latter date, while Ruh ul-M'ani has
reported on the authority of Sayyidna Anas
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 Ahzab were revealed. The subject of hijab will be
discussed Inshallah in detail under Surah Ahzab. Here the explanation
will be restricted to only those verses which appear in Surah an-Nur.
قُلُ لِّلْمُؤْمِنِيْنَ يَغُضُّوْا مِنْ أَبْصَارِهِمْ وَيَحْفَظُواْ فُرُوْجَهُمُ ◌ّ ذُلِكَ أَزْكَى لَهُمُْ إِنَّ اللهَ
خَبِيْرٌ ) بِمَا يَصُنَعُوْنَ
. (u, .
Say to the believing men that they must lower their gazes and

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guard their private parts; it is more decent for them. Surely
Allah is All-Aware of what they do. (24:30)
The word 4 (yaghuddu) is derived from jak (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.
Protection of private parts is purported to express (24:30) وَيَحْفَظُوا فُرُوُجَهُمُ
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 4
كلّ ما عصى الله having said
that is 'Any act done in disobedience to Allah is a به فهو كبيرة وقد ذكر الطرفين
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.
Țabaranī has quoted Sayyidna 'Abdullah Ibn Mas'ud 4
that the Holy
Prophet
once said :
النظر سهم من سهام ابليس مسموم من تركها مخافتى ابدلته ايمانا يجد حلاوته
فی قلبه. (از ابن كثير)
'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

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Surah An-Nur : 24 : 30 - 31
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 4
that the Holy Prophet
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
as saying 'Turn away your eyes from there'.
(Ibn Kathir). Sayyidna 'Ali
se 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
وَقُلُ لِلْمُؤْمِنْتِ يَغْضُضُنَ مِنْ أَبْصَارِ هِنَّ
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 رضى الله عنها, which relates that once 'Umm Salamah and
Maimunah رضى الله عنهما both were with the Holy Prophet % when
suddenly 'Abdullah Ibn 'Umm Maktum, the companion of the Holy
Prophet
who was blind, came in, and the Holy Prophet # asked them
to go inside. This incident had happened after the injunction of hijab for

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Surah An-Nur : 24 : 30 - 31
women was revealed. On this 'Umm Salamah Que Ul >, - pleaded 'O Holy
Prophet! But he is only blind, he can't see us'. Then the Holy Prophet
replied 'Is it that you are blind too?' (Abu Dawud 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 Que J (+), 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
and the Holy Prophet
was watching this game, and so was Sayyidah
،A'ishah رضى الله عنها, under the cover of the back of the Holy Prophet
She kept on watching the game until she herself got tired of it, but the
Holy Prophet
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.
وَلَا يُبْدِيْنَ زِيْنَتَهُنَّ إِلَّ مَا ظَهَرَ مِنْهَا وَلْيَضُرِبْنَ بِخُمُرِ هِنَّ عَلَى جُيُوُبِهِنَّ ◌ٌ وَلَا يُبْدِيْنَ
زِيْنَتَهُنَّ إِلَّا لِبُعُوْلَتِهِنَّ
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 (aa;) is that with which a woman adorns
herself to appear attractive. It may be nice clothes or ornaments. There is

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Surah An-Nur : 24 : 30 - 31
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 ul-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 G 4s & (except that which appears thereof).
It means that 'Women are not permitted to show their zinah 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 Mas ud
and 'Abdullah Ibn 'Abbas 4
have given different explanations.
Sayyidna 'Abdullah Ibn Mas'ud 4
has explained that what has been
excepted in Usabu 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. Hence, the meaning of the verse would be that it is not permitted
to show anything from the zinah (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
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 46 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 4 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

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Surah An-Nur : 24 : 30 - 31
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 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 رحمه الله تعالى has also ruled that
it is not allowed to see the face and palms of a non-Mahram woman
without a lawful need. Ibn Hajar Makki Shafi'i 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

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Surah An-Nur : 24 : 30 - 31
verse under reference ◌َّ24:31) ,وَلْيَضْرِبُنَ بِخُمُرِ هِنَّ عَلَى جُيُوُ بِهِن) that is, 'must wrap
their bosoms with their shawls'. () Khomor is the plural of ()
Khimar. It is the piece of cloth which women use to cover their head, and
it also covers up the neck and bosom. "" (juyub) is the plural of .,
(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 was prohibited, while in
this sentence hiding of zinah 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 Hatim 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 of 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

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Surah An-Nur : 24 : 30 - 31
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 )
Neither he saw my private parts nor did I' مَا رأى منّى ولارأيت منه has said الله عنها
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
3Lff (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 Mujahid w Un , 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 3, hence,

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Surah An-Nur : 24 : 30 - 31
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 رحمه الله تعالى has opined that the word ◌َنِسَائِهن (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 رحمه اللّه تعالى has adopted this explanation in the
هذا القول اوفق بالنّاس اليوم فإنّه لايكاد يمكن احتجاب Rub ul-Maani, and has remarked
This explanation is more suited to present المسلمات عن الذميات (روح المعانى)
time because it has become almost impossible for Muslim women to cover
themselves before non-Muslim women. (Ruh ul-Ma'ani)
Tenth category
or to those owned by their right hands). The) .(24:31) اَوُمَا مَلَكْتُ أَيْمَانُهُنَّ
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
isthe alla, has said expressing his final view 'Do not be under the
misconception that the wordings ◌َّأوُمَا مَلَكْتُ أَيْمَانُهُن 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
Hasan al-Basri and Ibn Sirin u >, have said that it is not
permissible for a male slave to see his female owner's hair (Rūp ul-Ma'ani).
Now the question is that if by the wordings ◌َّاوُمَا مَلَكْتُ أَيْمَانُهُن only female
slaves were meant, then they were already included in the word Seus (or
to their women). What was the point in describing them separately?
Jasşaş Ju ill ., has answered this question by explaining that the
word Jul's 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
.(or male attendants having no (sexual] urge) أَوِ التّبِعِيْنَ غَيْرٍ أُولِى الْإِرُبَّةِ مِنَ الرِّجَالِ
Sayyidna Ibn 'Abbas 4% has explained that, here those confused and
deranged type of persons are meant who have no liking and inclination

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Surah An-Nur : 24 : 30 - 31
toward women (Ibn Kathir). The same explanation has been put forward by
Ibn Jarir quoting Abu Abdullah, Ibn Jubair, Ibn 'Atiyah (le all ;
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
Que Al , on the subject, that an eunuch used to visit the wives of the
Holy Prophet
, and they regarded him to be included in the category of
.hence they allowed him to come in their homes (31)، غَيْرِ أُولِى الْإِرُبَةِ مِنَ الرِّجَالِ
When the Holy Prophet
saw him and listened his conversation, he
stopped him from coming inside the homes. (Ruh ul-Ma'ani).
For this very reason Ibn Hajar Makki (ws dl , 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 yl Jí 22, and
women are required to cover themselves before all of them. However,
addition of the word ◌َالْتَّابِعِين with the expression ◌ِغَيْرٍ أُوْلِى الأُرُبَّة 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
or to the children who are not yet conscious of the shames) او الطِّفْلِ الَّذِيْنَ
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 Jasşaş Ju ill , has explained
that the word Tifl (children) refers here to those children who do not
differentiate between men and women in special attributes. (Jassās has
narrated this from Mujahid).