النص المفهرس

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has allowed the raising of the mosques. Here 'allowed' means 'enjoined',
and 'raising' means 'to venerate'. Sayyidna Ibn 'Abbas 4 % has explained
that Allah Ta'ala has prohibited Muslims from talking or doing anything
absurd in the mosques. (Ibn Kathir).
'Ikrimah and Mujahid رحمهم الله تعالى, the two Imams of Tafsir, are of
the opinion that raising of the mosques carries here the sense of building
the mosques in the same way as Qur'an says about the building of
Kabah ◌ِوَإِذْ يَرُفَعُ إِبْرِهِيُمُ الْقَوَاعِدَ مِنَ الْبَيْت (And when Ibrahim was raising up the
foundations of the House - 2:127). Here the raising of foundation is
purported for building (construction) of foundation. Hasan Basri Ul ,
Jw has given a different view that the word 'raised' is used here for
respect and veneration of mosques, and to keep them clean from filthy
and impure things, as narrated in a hadith that, when an impure (najis)
thing is brought in the mosque, it contracts itself in a similar manner as
the human skin contracts from the fire. Sayyidna Abu Said Khudri
4
has reported that the Holy Prophet
has said that whoever takes out
dirty, impure and vexatious things from the mosque, Allah Ta'ala will
make a house for him in paradise. (Ibn Majah). Sayyidah 'A'ishah all sie,
Lu has narrated that 'the Holy Prophet
¿ instructed us to make mosques
(special places for offering prayers) in our houses (as well), and keep them
clean and pure'. (Qurțubi).
As a matter of fact, the word ' (to be raised) encompasses both the
meanings of building and veneration of the mosques. It also signifies to
keep them clean, which means to make them free of all types of filth and
dirt. It is also part of cleanliness to keep them free of any foul smell. It is
for this reason that the Holy Prophet
¿ has prohibited to go in the
mosques without cleaning the mouth after eating onions or garlic, which
is reported in many books of hadith. Cigarettes, cigars and all other
preparations of tobacco also fall under the same instruction. Burning any
oil which emits foul odor is also not permitted in the mosque.
Şahin Muslim has recorded a narration from Sayyidna 'Umar
that he said 'I had seen that in case the Holy Prophet
noticed foul
smell from someone's mouth, he used to turn him out from the mosque
and send to Baqi', and would say that if someone has to eat onion and
garlic, he should cook it properly, so that its odor is eliminated'. Scholars
have drawn the conclusion from this hadith that if someone is suffering

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from such a disease that people feel discomfort standing next to him in
prayers, then he too can be removed from the mosque. In such an
eventuality he should himself restrain from going to mosque and offer his
prayers at home until such time that he is recovered from that disease.
Exaltation of Mosques
The majority of companions and tabi'in (the generation next to them)
are of the opinion that exaltation of mosques means that mosques be built
and be kept free of every thing evil. Some people have also included in it
the outward appearance and grandeur of the buildings of the mosques,
and have argued that Sayyidna 'Uthman Ghani 40 had used hard wood
in the building of the Prophet's mosque to give it an impressive look.
Later, Sayyidna 'Umar Ibn 'Abdul Aziz رحمه الله تعالى had the Prophet's
mosque improved further both materially and by decoration. This was
done during the lifetime of companions and their pupils, and no one
objected to this. Later on, many a kings spent very lavishly on building of
mosques. Walid Ibn 'Abdul Malik had spent during his caliphate three
times the annual income from the entire Syria on the construction and
decoration of the Grand Mosque of Damascus, which is still there even
now. Imam Abu Hanifah رحمه الله تعالى has ruled that if there is no element
of ostentation and egotism, and the intent is to please Allah and
veneration of His house, then there is no objection in the construction and
decoration of majestic and grandiose mosques, rather one should expect a
good reward for that act.
Some merits of Mosques
Abu Dawud has reported on the authority of Sayyidna Abu 'Umamah
that the Holy Prophet
once said that whoever gets out of his house
after ablution with the intent of offering obligatory prayer in the mosque,
his reward is like the one who has got off from his house wearing ihram
for performing Hajj, and whoever gets out of his house after ablution for
the prayer of Ishraq in the mosque, his reward is like the one of
performing 'Umrah. A prayer after another prayer, provided one does not
talk or do any work in between, is written in 'illiyyin. Further, it is
reported on the authority of Sayyidna Buraidah 4
that the Holy
Prophet
said that those who go to mosques in darkness, give them the
good tiding of complete Nur (light) on the Dooms Day. (Muslim)
Şahin Muslim has reported on the authority of Sayyidna Abu

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Surah An-Nur : 24 : 34 - 40
Hurairah 4
that the Holy Prophet
said that a man's offering of
prayer in congregation is more than twenty times better than offering in
the house or in the shop. It is because if someone sets out for the mosque
after ablution with the intention of offering prayers and for no other
purpose, then on every single step his status will improve by one degree
and one sin will be forgiven until he reaches the mosque. Then as long as
he will sit in the mosque waiting for the congregation to start, he will keep
getting the reward of the prayers, and the angels will keep praying for
him 'Ya Allah, Bestow Your grace on him, and forgive him, until he
harms someone or his ablution is wasted'. Sayyidna Hakam Ibn 'Umair
has narrated that the Holy Prophet & once said 'Live in this world
like a guest and make mosques your abode, and make your hearts tender
(be kind hearted) and ponder (over Allah's bounties) frequently, and
weep (out of His fear) very often. Let not the mundane desires overcome
you to make you change from this position, and you get involved in
building houses unnecessarily, where you do not ever live, and get
anxious to accumulate wealth more than your need, and desire for such
things for the future which you cannot get'. Sayyidna Abu Dardah
advised his son "Mosque should be your abode, because I have heard from
the Holy Prophet that 'Mosques are the abodes of Muttaqui (the God
fearing) people. Whoever makes the mosque his abode (through
remembering Allah abundantly) Allah Ta'ala becomes guarantor for his
comfort and tranquility, and to make him pass through the bridge of Șirat
with ease". Abu Sadiq 'Azdi wrote to Shu'aib b. Habhab in a letter 'Get
hold of mosques as a necessity, because I have learnt a tradition saying
that mosques were the meeting places of messengers'.
In a hadith it is reported that the Holy Prophet
said 'Towards the
end there will be people who will sit in the mosques in circles, and will
discuss worldly affairs and their love for mundane benefits. You do not sit
with those people who come to the mosques for this, because Allah does
not need such people to come to the mosques. 'Sayyidna Said Ibn
Musayyab
" said that the one who sits in the mosque is like he sits in
the company of his Lord, so it is incumbent upon him not to say anything
but good words (Qurtubi).
Fifteen etiquettes of the mosques
Scholars have named fifteen items as etiquettes of the mosques. They

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are:
On entering the mosque one should greet the people already sitting
السلام علينا وعلى عباد اللّه there, with salam and if there is no one then say
.JLAll (But this is required when those present in the mosque are not
offering their extra prayer or reciting Qur'an. If they are busy in any of
these acts, then he should not greet them.)
After getting in the mosque one should offer two Rak'ats as tahiyyah
tul-Masjid. (This is required at a time when offering prayers is not
prohibited, that is the time of sun rise, sun set or when sun is directly
overhead)
Should not carry out any transactions of sale or purchase in the
mosque.
Should not carry any weapons in the mosque.
Should not make an announcement for the search of any of his lost
items.
Should not raise his voice in the mosque.
Should not discuss worldly affairs in the mosque.
Should not quarrel with any one in the mosque.
Should not try to force his way into a row where there is no room.
Should not cross over in front of someone offering prayer.
Should avoid spitting or blowing of nose in the mosque.
Should not crackle fingers in the mosque.
Should not play with any part of the body.
Should keep clean of any filth, and should not take a baby or an
insane along in the mosque.
Should keep busy in remembrance of Allah abundantly.
After listing these fifteen etiquettes Qurtubi has remarked that
whoever has fulfilled these requirements has done justice with the
mosque, and it has become a place of charm and security for him.
I have written a booklet on etiquettes and formalities of mosques

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Surah An-Nur : 24 : 34 - 40
under the title "آداب المساجد" (in Urdu). Anyone interested in the subject
can consultit.
Houses meant exclusively for remembrance of Allah and for
learning Qur'an or religious education also have the status of
mosques
Abu Hayan has explained in Tafsir Bahr ul-Muhit that the word
e" "in the houses" used in Qur'an has a general connotation. It includes
not only the mosques but also those houses which are exclusive for
teaching Qur'an and related religious teachings, such as Madaris
(religious schools) or Maktabs. They also fall under the same category,
and their respect and veneration is also obligatory.
Special wisdom for using the word 'allowed' in the verse
Scholars are all unanimous that the word sil'adhina (allowed) is used
here for command or order. But then the question is, what is the reason
for using this word (instead or 'ordered' or 'enjoined')? Ruh ul-Ma'ani has
described a subtle consideration in that the underlying objective is to train
and induce the believers and the righteous to be ever ready to perform
anything which is meant for pleasing Allah Ta'ala, so much so that they
need not be ordered to perform something for the pleasure of Allah, rather
they should be waiting for the permission to perform it, and the moment
they receive the go-ahead signal, they should hurry to carry it out.
يُذُكَرَ فِيُهَا اسْمُه
Where His name is recounted - 36.
Here, the expression is 'recounting the name of Allah' encompasses all
types of His remembrance, which include extra prayers, recitation of
Qur'an, learning of Islamic teachings, sermons, lectures on Shari'ah, etc.
رِجَالٌ لَّا تُلُهِيُهِمُ تِجَارَةٌ وَلَا بَيْعٌ عَنْ ذِكُرِ اللهِ
By men whom no trade or sale makes neglectful of the
remembrance of Allah - 37.
This verse describes special attributes of those believers who are the
distinguished recipients of the Nur of guidance and remain in the
mosques. By the use of word Rijal Ju, (men) there is a hint that only
men's presence is required in the mosques. For women it is better that

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Surah An-Nur : 24 : 34 - 40
they offer their prayers at homes.
Musnad of Ahmad and Baihaqi have related a hadith of Sayyidah
Umm Salmah رضى الله عنها that the Holy Prophet
خير مساجد النساء once said
Set _. The best mosques for women are the secluded corners of their
homes'.
This verse describes that the involvement in trade and sales does not
stop the righteous believers from the remembrance of Allah. Since 'sale' is
included in the word 'trade', some commentators have preferred to assume
trade for purchase only for the sake of comparison, while others have
taken the trade in its common sense, that is transactions of sale and
purchase, and have explained the wisdom of using the word 'sale'
separately for the reason that trade transactions have a wide scope where
profits and benefits are received after a long time. On the other hand by
selling something one receives the money with profit immediately in cash.
Hence, it is mentioned separately to stress that they do not bring into
consideration even the most lucrative mundane benefit as against the
prayers and remembrance of Allah Ta'ala.
Sayyidna 'Abdullah Ibn 'Umar 4
has said that this verse was
revealed in connection with the market people, and his son, Sayyidna
Salim, has related that one day his father was passing through the
market and the time for prayers had come. Then he noticed that people
started closing their shops and set out to go towards the mosque. On that
Sayyidna 'Abdullah Ibn 'Umar 46 said that it is for these persons that the
. رِجَالٌ لَّا تُلْهِيُهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَنْ ذِكُرِ اللَّهِ Qur'an has said
There were two companions of the Holy Prophet
during his time,
one was a general trader and the other a blacksmith who used to produce
swords and sell them. It was the habit of the trader that when he would
hear the call of the prayer while weighing something, he would leave
every thing there and get up to go to the mosque for prayers. The other
one who was the blacksmith, when he was busy hammering the hot iron
and would hear the call of the prayer, he would stop his hand wherever it
was and throw the hammer out of his hand to rush to the mosque for
prayers, without even bothering to strike the raised hammer. This verse
was revealed in their praise. (Qurtubi)

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Surah An-Nur : 24 : 34 - 40
Most of the companions were traders
This verse also points out that most of the companions were either
traders or manufacturers, that is in the professions involved with the
market, because the quality mentioned in the verse can be attributed only
to those who are in the profession of trade and sales and do not let their
profession interfere in the remembrance of Allah Ta'ala. Otherwise it is
irrelevant. (Rūh)
يَخَاقُوْنَ يَوْمًا تَتَقَلَّبُ فِيْهِ الْقُلُوُبُ وَالْأَبْصَارُ
They are fearful of a day in which the hearts and the eyes will
be overturned - 37.
The last quality of those believers who are mentioned in the above
verse is that despite being busy in Allah's obedience, remembrance and
worshiping all the time, they do not become careless or free themselves
from Allah's fear. Instead the fear of reckoning on the Day of Judgment is
constantly in their mind, which is the fruit of Nur of guidance granted to
. يَهْدِى اللَّهُ لِنُورِهِ مَنْ يَشَاءُ them by Allah Tafala, mentioned in the earlier verse
Toward the end of the verse their reward is described that they shall be
graced with the best reward for their actions by Allah Ta'ala, and then
the verse says: ◌ِوَيَزِيدَ هُمْ مِّنْ فَضْلِه (and will give them more out of His grace -
38). It means that their reward will not end with the recompense against
the good actions, but some extra reward will also be given on His own ar,
,(38 - and Allah gives whom He wills without counting) يَرْزُقُ من يَّشَآءُ بِغَيْرِ حِسَابٍ
that is neither Allah is bound by any rule nor does His treasure gets
depleted. He grants unlimited sustenance to whomever He likes.
So far the righteous believers were described whose chests are the
niches for the Nur of guidance and who readily accept the Nur of
guidance. In verses 39 and 40 those disbelievers are being described who
were given in their nature the Nur of guidance by Allah Ta'ala, but when
Allah's revelation reached them to lit them up, they turned away to reject
it and lost the Nur to stay in the darkness. Since the disbelievers and
atheists are of two types, therefore, two examples are related here. One
category is that of those disbelievers who believe in the Dooms Day and
Hereafter, and have faith that some of their good acts, according to their
own reckoning, will be rewarded in the Hereafter. The second category is
that of atheists, who do not believe in the Hereafter and the Dooms Day.

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The example of the deeds of the first category is that of a mirage, which is
nothing but illusion of sight. In a level plain the shining sand creates the
illusion of water from a distance, and as a thirsty person approaches near
it, the illusion (mirage) disappears, leaving the thirsty completely
exhausted, who ultimately dies of thirst. Similarly, a disbeliever's deeds
are like a mirage which he considers of value and benefit, but in actual
fact they are no better than an illusion, like mirage, and as a thirsty
person discovers the illusion when it is too late, in the same way the
disbelievers will find out their blunder in the Hereafter, when it will be of
no avail.
The second category of deeds is that of atheists or infidels, for which
the example of a deep ocean is given, which is completely dark. In the
first place it is dark because of its depth, then it is covered by a big wave
which is also enshrouded by another wave, and over that there is a mass
of dark cloud. In short there is darkness over darkness, so much so that if
someone takes out his hand, he cannot have even a glimpse of it. The
inference to be drawn from this example is that those infidels who deny
the coming of the Dooms Day, the Reckoning and the Hereafter are
devoid of even the illusive Nur, which the first category of disbelievers
had. Although they too did not possess the useful Nur of guidance, but at
least they were under the illusion that they had done some good deeds
which will help them in the Hereafter, but the latter category did not
deem it necessary to work for the Hereafter, since they had no belief in it.
Hence, they will have nothing but darkness and complete darkness with
them on the Dooms Day.
وَمَنُ لَمْ يَجُعَل :After describing the two examples the next sentence says
And the one to whom Allah does not give light can have) اللّهُ لَهُ نُوراً فَمَالَهُ مِنْ نُوْرٍ
no light at all - 40).
This sentence about the disbelievers is like the one that appeared
earlier for the believers : ◌ُيَهْدِى اللَّهُ لِنُورِهِ مَنْ يَشَاء (Allah guides to His light
whomsoever He wills - 35). It describes the deprivation of disbelievers from
the Nur of guidance, which they lost by denying the injunctions of Allah,
and when they have lost Allah's Nur of guidance how can they get any
other Nur.
This verse also explains that no one can become a perspicacious

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scholar merely by having resource of insight and knowledge, rather it is
bestowed by the grace of Allah only. It is for this reason that those who
are regarded naïve in mundane matters prove themselves very
knowledgeable and scholarly in the cognizance of the Hereafter. And, vice
versa, many who are regarded very intelligent and knowledgeable in
worldly matters, prove themselves completely ignorant and foolish in the
perception and comprehension of the Hereafter. (Mazhari)
Verses 41 - 45
أَلَمُ تَرَ أَنَّ اللَّهَ يُسَبِّحُ لَهُ مَنْ فِى السَّمُوْتِ وَالْأَرْضِ وَالطَّيْرُ طِقْتٍ +
كُلٌّ قَدْ عَلِمَ صَلَاتَهُ، وَتَسُبِيُحَهُ ، وَاللّهُ عَلِيمٌ) بِمَا يَفْعَلُونَ ﴿٤١﴾
وَلِلْهِ مُلُكُ السَّمُوْتِ وَالْأَرْضِ وَإِلَى اللَّهِ الْمَصِيْرُ ﴿٤٢﴾ آلَمُ تَرَ أَنَّ
الله يُزُجِىُ سَحَابًا ثُمَّ يُؤَلِّفُ بَيْنَهُ ثُمَّ يَجْعَلُه، رُكَامًا فَتَرَى الْوَدُقَ
يَخْرُجُ مِنْ خِلِهِ، وَيُنَزِّلُ مِنَ السَّمَآءِ مِنْ جِبَالٍ فِيْهَا مِنْ بَرَدٍ
فَيُصِيْبُ بِهِ مَنْ يَّشَاءُ وَيَصْرِفُهُ عَنُ مِّنْ يَّشَآءُ* يَكَادُ سَنَا بَرُقِهِ
يَذْهَبُ بِالْأَبْصَارِ ﴿٣)﴾ يُقَلِّبُ اللهُ الَّيْلَ وَالنَّهَارَ ، إِنَّ فِىُ ذُلِكَ لَعِبْرَةً
لِأُولِى الْأَبْصَارِ ﴿٤﴾ وَاللهُ خَلَقَ كُلِّ دَابَّةٍ مِّنُ مَّآءٍ فَمِنْهُمُ مَّنُ
يَّمْشِىُ عَلَى بَطْنِهٍ * وَ مِنْهُمُ مَّنْ يَّمُشِىُ عَلَى رِجْلَيْنِ، وَمِنْهُمْ مِّنُ
يَّمْشِىُ عَلَى أَرْبَع + يَخُلُقُ اللهُ مَا يَشَآءُ﴿ إِنَّ اللهَ عَلَى كُلِّ شَىْءٍ
قَدِيْرٌ ﴿٤﴾
Did you not realize that purity of Allah is proclaimed
by all those in the heavens and the earth, and by the
birds with their wings spread out? Everyone knows
one's own (way of) praying (to Allah) and one's own
(way of) proclaiming Allah's purity. And Allah knows
well what they do. [41] And to Allah belongs the
Kingdom of the heavens and the earth, and towards
Allah is the final return. [42]
Do you not realize that Allah drives the clouds, then

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Surah An-Nur : 24 : 41 - 45
joins them together, then turns them into a heap? Then
you see the rain coming out from their midst. And He
sends down from the sky mountains (of clouds) having
hail in them, then He afflicts with it whomsoever He
wills and turns it away from whomsoever He wills. The
flash of its lightning seems to snatch away the eyes. [43]
Allah alternates the night and the day. Surely, in that
there is a lesson for those who have eyes to see. [44]
And Allah has created every moving creature from
water. So, some of them move on their bellies; and
some of them move on two legs and some of them move
on four. Allah creates what He wills. Surely, Allah is
powerful over everything. [45]
Commentary
- Everyone knows one's own (way of) praying) كُلِّ قَدْ عَلِمَ صَلَاتَه، وَتَسْبِيُحَه،
41). In the beginning of the verse it is said that every creature on earth
and heavens and in between them is busy in the glorification and
sanctification of Allah Ta'ala. The meaning of Tasbih is explained by
Sufyan JU du, that Allah Ta'ala has created every thing in this
universe like earth, heavens, sun, moon, stars, water, fire, air or sand
with purpose, and they are all performing all the time the task they are
assigned. They cannot refuse to perform their assigned job. This
obedience and submission to carry out the assigned job is referred here as
Tasbih. Hence, their Tasbih is by action and not by words. By their
actions they are confirming that they are performing this worship because
they believe Allah Ta'ala to be Pure and Almighty.
Zamakhshari and some other commentators have, on the other hand,
elaborated that it is not improbable that Allah Ta'ala has placed so much
sense and understanding in everything that they do recognize their
Creator and Master. And it is also not improbable that He has taught
them some sort of speech, and some special Tasbih and worship in which
they keep themselves busy. There is an allusion towards this point in the
last sentence ◌ُكُلّ قَدُ عَلِمَ صَلَاتَه (Every one knows one's own (way of} praying
and proclaiming Allah's purity - 41). It indicates that all creatures are
busy in Tasbih and worship of Allah Ta'ala, but the manner of worship of
each creature is different. Angels worship in a different manner, humans
worship differently, trees and vegetation also worship differently, and

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the rocks and minerals yet in another manner. Another verse of the Holy
Qur an also confirms this view when it says أَعُظى كُلَّ شَىْءٍ خَلْقَه، ثُمَّ هَدى (He who
gave everything its shape, then guidance - 20:50) that is 'Allah Ta'ala
created everything and then given guidance to them'. The guidance is
that everything is obeying Allah and performing its assigned duty
diligently. Apart from this, everything has been guided how to fulfill the
need of its existence with such perfection that even the best of minds get
boggled. How creative and complicated nests and holes they make for
their living, and how they strive and work hard to find and collect their
food is in itself a great wonder.
مِنَ السَّمَآءِ مِنْ جِبَالٍ فِيْهَا
From the sky mountains (of clouds) having hail in them - 43.
Here the word . is purported for clouds, and Jibal (mountains) for
big masses of clouds, while hails are called Barad.
Verses 46 - 54
لَقَدْ أَنْزَلْنَآَ أيْتٍ مُّبَيّنْتٍ * وَاللهُ يَهْدِىُ مَنْ يَّشَاءُ إِلَى صِرَاطٍ مُّسْتَقِيْمٍ
﴿٤٦﴾ وَيَقُوْلُوْنَ امَنَّا بِاللهِ وَبِالرَّسُوْلِ وَأَطَعْنَا ثُمَّ يَتَوَلْى فَرِيُقْ مِنْهُمْ
مِّنُ " بَعْدِ ذُلِكَ* وَمَآ أُولَئِكَ بِالْمُؤْمِنِينَ ﴿٤٧﴾ وَإِذَا دُعُوّا إِلَى اللّهِ
وَرَسُوْلِهِ لَيَحُكُمَ بَيْنَهُمْ إِذَا فَرِيُقْ مِّنْهُمْ مُّعْرِضُونَ ﴿٤٨﴾ وَإِنْ يَّكُنُ
لَّهُمُ الْحَقُّ يَأْتُوَا إِلَيْهِ مُذْعِنِيْنَ ﴿٤﴾ آَفِى قُلُوُبِهِمْ مَّرَضْ آَمِ ارْتَابُوَا آَمْ
يَخَافُونَ أَنْ يَّحِيُفَ اللّهُ عَلَيْهِمْ وَرَسُوْلُه، ﴿ بَلُ أُولَئِكَ هُمُ الظُّلِمُوْنَ
﴿.ْ﴾ إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُوّ إِلَى اللَّهِ وَ رَسُوْلِهِ لِيَحْكُمَ
بَيْنَهُمُ أَنْ يَّقُوُلُوا سَمِعْنَا وَأَطَعْنَا* وَأُولَئِكَ هُمُ الْمُفْلِحُونَ ﴿٥١)
وَمَنْ يُّطِعِ اللّهَ وَرَسُوْلَهُ وَيَخْشَ اللهَ وَيَتَّقُهِ فَأُولَئِكَ هُمُ الْفَآئِزُوْنَ
﴿٢﴾ وَأَقْسَمُوْا بِاللّهِ جَهْدَ أَيْمَانِهِمْ لَئِنُ أَمَرْتَهُمْ لَيَخْرُجُنَّ ﴿ قُلُ لَّا
تُقْسِمُواتَ طَاعَةٌ مَّعْرُوْفَةٌ ﴿ إِنَّ اللّهَ خَبِيْرٌ) بِمَا تَعْمَلُونَ ﴿٥٣﴾ قُلْ

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Surah An-Nur : 24 : 46 - 54
اَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُوْلَ" فَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْهِ مَاحُمِّلَ
وَعَلَيْكُمُ مَّا حُمِّلْتُمُ وَإِنْ تُطِيُعُوُهُ تَهْتَدُوْا ط وَمَا عَلَى الرَّسُوُلِ إِلَّ
الْبَلْغُ الْمُبِيْنُ ﴿٥٤﴾
We have surely sent down enlightening verses. And
Allah guides whom He wills to the straight path. [46]
And they say, 'We have believed in Allah and in the
messenger and have taken to obedience', then a group
from them goes back after all this. And those are no
believers. [47] And when they are summoned to Allah
and His messenger that he (the messenger) may judge
between them, in no time a group of them turns averse.
[48] And if the right is theirs, they would come to him
as (if they are) submissive ones. [49] Is there a malady
in their hearts or do they have doubt or do they fear
that Allah and His messenger will do injustice to them?
Rather they themselves are the unjust. [50] The only
reply of the (true) believers, when they are summoned
to Allah and His messenger that he (the messenger)
may judge between them, is that they say, 'We listen
and obey.' And such people are the successful. [51] And
whoever obeys Allah and His messenger and has awe of
Him and observes Taqwa of Him, then such people are
the victorious. [52]
And they (the hypocrites) swear by Allah on eloquent
oaths that if you (O prophet) order them, they will
certainly leave (their homes for Jihad). Say, 'do not
swear, (the reality of your) obedience is known. Indeed
Allah is fully aware of what you do.' [53]
Say, 'Obey Allah and obey the messenger. But if you
turn away, then on him (the messenger) lies (the
responsibility of) what he is burdened with and on you
lies (the responsibility of) what you are burdened with.
And if you obey him, you will get the right path. And
the messenger is responsible for nothing more than to
convey the message clearly.' [54]
Commentary
These verses were revealed on a special occasion. Țabari and others

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Surah An-Nur : 24 : 46 - 54
have related the incident saying that there was a hypocrite by the name
Bishr, who had some dispute and enmity with a Jew over a piece of land.
The Jew suggested to him to take their dispute before the Holy Prophet
for the judgement, but Bishr, the hypocrite knew well that he was on
the wrong and if the dispute was taken to the Holy Prophet # he will
definitely decide the case on merit, and he will lose the case. So, he did not
agree with the suggestion and instead asked the Jew to take it to Ka'b
Ibn Ashraf, another Jew. On this point these verses were revealed. In
verse ◌ُأَفِىُ قُلُوبِهِمُ مَّرَض (Is there any malady in their hearts - 50) the disease of
firm infidelity or the doubt on prophethood have been negated to point
out that this doubt and infidelity were not the real cause of evasion to
take the dispute in the court of the Holy Prophet
. Although the
infidelity and doubt on prophethood among the hypocrites is obvious and
proven, but the underlying cause was that he (Bishr) knew well that if
the case was placed before the Holy Prophet g , he would definitely lose
it, because he would decide the case on merit.
Four conditions for success and victory
وَمَنْ يُطِعِ اللَّهَ وَرَسُوْلَهُ، وَيَخْشَ اللهَ وَيَتَّقُهِ فَأُولَئِكَ هُمُ الْفَآئِزُوُنَ
And whoever obeys. Allah and His messenger and has awe of
Him and observes Taqwa of Him, then such people are the
victorious. [52]
In this verse it is declared that those who bind themselves to follow
these four things are the ones who are successful and victorious in this
world and the Hereafter.
An astonishing incident
An incident of Sayyidna 'Umar 4
é is reported in Tafsir Qurtubi,
which explains the difference between these four things and puts them in
right perspective. It so happened that one day Sayyidna 'Umar
was
standing in the Prophet's
mosque, when suddenly a Roman villager
انا اشهد ان لاّ اله الا الله واشهد انّ محمدًا رسول appeared and stood beside him, and said
J. Sayyidna 'Umar
inquired 'What is the matter?' He replied 'I have
accepted Islam for Allah's sake'. Then Sayyidna 'Umar 4
asked if there
was any reason for that, to which he replied in the affirmative, and
elaborated that he had read Torah, Injil, Zabur and a number of other
books brought by past messengers. But lately he had heard a verse of the
Holy Qur'an recited by a Muslim prisoner and realized that in that small

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Surah An-Nur : 24 : 55 - 57
verse all the older books have been condensed. So, he was convinced that
it was Allah's revelation. Then Sayyidna 'Umar
enquired from him
about the verse he was referring to, and he recited this very verse. That
Roman villager also gave a very astonishing comme vary of the verse,
which goes like this:
مَنْ يُطِعِ اللهَ وَرَسُوْلَهُ، وَيَخْشَ اللهَ وَيَتَّقُهِ فَأُولَئِكَ هُمُ الْفَائِزُوْنَ
And whoever obeys Allah and His messenger and has awe of
Him and observes Taqwa of Him, then such people are the
victorious. [52]
This مَنْ يُطِع الله relates to the obligations toward Allah, and ،َوَرَسُول refers
to Prophet's traditions, and وَيَخُشَ اللّه alludes toward past life and ◌ِويَتْقُّه is
purported for the remaining life. When someone acts upon these four
things he is given the good tiding of ◌َفَأُولَئِكُ هُمُ الْفَائِزُوَن (that such people are
the victorious). And Fa'iz is that person who gets deliverance from
Jahannam and earns a place in the Paradise. After hearing this
explanation Sayyidna 'Umar 4 said the endorsement of this is available
in the utterance of the Holy Prophet
, who had said اوتيت جوامع الكلم that
is ' Allah has graced me with such comprehensive expressions in which
words are few but the meanings are vast'. (Qurtubi)
Verses 55 - 57
وَعَدَ اللَّهُ الَّذِيْنَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّلِحْتِ لَيَسْتَخْلِفَنْهُمْ فِى
الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِيْنَ مِنْ قَبْلِهِمْ ◌ٌ وَلَيُمَِّمَنَّ لَهُمْ دِيْنَهُمُ
الَّذِي ارْتَضىْ لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِّنْ بَعْدِ خَوْفِهِمْ أَمْناً، يَعْبُدُوْنَنِىُ
لَا يُشْرِكُوُنَ بِىُ شَيْئًاُ وَمَنْ كَفَرَ بَعْدَ ذُلِكَ فَأُولَئِكَ هُمُ الْفُسِقُوْنَ
﴿٥٥﴾ وَأَقِيمُوا الصَّلُوَةَ وَأَتُوُا الزَّكُوَةَ وَاَطِيعُوا الرَّسُوْلَ لَعَلَّكُمُ
تُرُحَمُونَ ﴿٥٦) لَاتَحْسَبَنَّ الَّذِيْنَ كَفَرُوْا مُعْجِزِيْنَ فِى الْأَرْضِّ
وَمَأْوْئُهُمُ النَّارُهُ وَلَبِئْسَ الْمَصِيرُ ﴿٥٧﴾
Allah has promised those of you who believe and do
good deeds that He will certainly make them (His)

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Surah An-Nur : 24 : 55 - 57
vicegerents in the land, like He made those before them,
and will certainly establish for them their religion that
He has chosen for them and will certainly give them
peace in exchange, after their state of fear; (provided
that) they worship Me, ascribing no partner to Me. And
whoever turns infidel after that, then such people are
the transgressors. [55]
And establish Salah and pay Zakah and obey the
messenger so that you may be favored with mercy. [56]
Never think that the disbelievers are (able) to frustrate
(Allah's plan) on the earth. And their abode is the Fire.
And indeed it is an evil terminus. [57]
Commentary
Background of Revelation
Qurtubi has reported on authority of Abul 'Aliyah that the Holy
Prophet
stayed in Makkah for ten years after commencement of
revelation and declaration of prophethood, during which time there was a
constant fear of the infidels and disbelievers. Then after the Hijrah to
Madina also there was a ceaseless danger of attacks from the disbelievers.
So, someone asked the Holy Prophet
"Would a time come to us when
we will be able to live in peace without wearing our weaponry?' The Holy
Prophet
replied 'Yes, the time is coming very soon'. On that occasion
these verses were revealed. (Qurtubi and Bahr). Sayyidna 'Abdullah Ibn
'Abbas 40 has said that these verses relate the promise of Allah Ta'ala,
which He had made with the Ummah of Muhammad
before their
creation in the Torah and the Injil. (Bahr Muhit)
Allah Ta'ala had made three promises to the Holy Prophet
, that
his Ummah will be made His vicegerent on earth and will rule over it, and
His favourite religion Islam will be made victorious, and Muslims will be
given so much power and grandeur that they will have no fear of any
one. Allah Ta'ala fulfilled His promise by conferring conquest over
Makkah, Khaibar, Bahrain, and the whole of Yemen and the entire
peninsula of Arabia even during the lifetime of the Holy Prophet. Also
he received jizyah, (capitation tax) from the Zoroastrians of Hajar and
some Syrian territories. The kings and rulers of Rome, Egypt, Iskandria,
Oman and Ethiopia sent gifts to the Holy Prophet Eg, and gave him
honour and respect. Then during his caliphate Sayyidna Abu Bakr

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Surah An-Nur : 24 : 55 -57
crushed all the menacing uprisings. He also sent out Islamic armies to
Persia, Syria and Egypt. Bușra and Damascus also fell to Islamic State
during this time.
When the time of death of Sayyidna Abu Bakr 4> approached nearer,
Allah Ta'ala put an inspiration in his heart to nominate Sayyidna 'Umar
Ibn Khattab 4
e as his successor. When Sayyidna 'Umar Ibn Khattab 4
took charge of the caliphate, it was so wonderful that the heavens had not
witnessed such grand governance after the governance of the
messengers. During his caliphate the entire land of Syria and Egypt and
major part of Persia were overpowered. It was during his time that the
grandeur of Caesar and Chosroes were vanished. After that period,
during the caliphate of Sayyidna 'Uthman 4
the Islamic victories
extended from the East to the West. In the west up to Cyprus and
Andalucia, and in the east up to China. Besides, 'Iraq, Khorasan and
Ahwaz all fell to Islamic State during the time of third Caliph. What the
Holy Prophet
has said according to a Sahih Hadith that he was shown
the entire east and west of the earth by bringing them together, and that
the rule of his Ummah will extend up to all those places which have been
shown to him; this promise was fulfilled by Allah Ta'ala even during the
time of caliphate Sayyidna 'Uthman . (Ibn Kathir)
According to another hadith the Holy Prophet
has said that
caliphate will last for thirty years after him. Here, the word caliphate
means the Rightly Guided Caliphate (Al-Khilafah-ar-Rashidah), which
was run exactly on the footsteps of the Holy Prophet
1 . It lasted up to
the time of Sayyidna 'All 4%, because this period of thirty years was
finished after him.
At this point Ibn Kathir has also reported a hadith from Sahih
Muslim, that Sayyidna Jabir Ibn Samurah
has said that he had
heard the Holy Prophet
saying that his Ummah will continue ruling
until the twelve caliphs last. After narrating this Ibn Kathir has
commented that this hadith is pointing that there will be twelve upright
caliphs in the Muslim Ummah, which is bound to happen. However, it is
not necessary that all twelve come one after the other and there is no gap
in between, rather it is more likely that they turn up with an interval of
time. Out of this lot, four Rightly Guided Khulafa' had appeared one after
the other immediately after the Holy Prophet . The next was Sayyidna

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Surah An-Nur : 24 : 55 - 57
'Umar Ibn 'Abdul 'Aziz 400 who came after a gap of some time. A few
others also appeared in different times after him and will continue to come
until the last caliph Sayyidna Mahdiyy comes. There is no mention in the
hadith of those twelve caliphs which the Shiites have determined. Rather
some of them are those who have no connection with the caliphate at all.
It is also not necessary that all of them would be of the same status, and
during their time there would be complete peace and tranquility. This
promise is related to rectitude and firmness of faith, the righteous deeds
and total obedience, and any difference in their degree will naturally
make difference in the power and control of authority. Islamic history
spread over a period of 1400 years is a witness that in different times and
different countries whenever and wherever there was a just and
righteous ruler, he has received his share from this promise of Allah based
on the extent of righteous deeds he has performed. At another place, the
Qur'an says ◌َإِنَّ حِزُبَ اللَّهِ هُمُ الْغَالِبُون that is 'The people of Allah are the ones to
prevail.'
This verse is a proof of approval and esteem in the sight of Allah
of the four rightly guided Khulafa'
This verse is also a proof of the prophethood of the Holy Prophet
because the forecast he had made came true exactly in the manner he
had predicted. The same way it is also a proof of acceptance and approval
of the caliphate of Al-Khulafa' ar-Rashidin in the sight of Allah. It is for
the simple reason that the promise Allah Ta'ala had made with His
Messenger 5 and his Ummah was completely fulfilled during the lifetime
of the four Sahabah. If the caliphate of the earlier caliphs is not regarded
legitimate and true, as claimed by some Rawafid, then the Qur'anic
promise has not been fulfilled as yet. Then the argument put forward by
Rawafid that the Qur'anic promise will be fulfilled during the life of
Sayyidna Mahdiyy is but ridiculous, as it will amount to saying that for
full 1400 years the 'Ummah will live in disgrace and misery, and nearing
the Dooms Day when he will get the rule, only that period is referred by
this promise. The fact of the matter is that the conditions of faith and
righteous deeds, on which this promise was made by Allah Ta'ala, were
present in these Sahabah to the perfection and in totality. In reality
Allah's promise was fulfilled in totality in their lifetime only. After that
neither the degree of faith and deeds was maintained at that level, nor

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the dignity of caliphate and governance could be retained.
وَمَنْ كَفَرَ بَعْدَ ذُلِكَ فَأُولَئِكَ هُمُ القُسِقُونَ
And whoever turns infidel after that, then such people are the
transgressors - 24:55.
The literal meaning of the word Kufr is thanklessness and in
conventional sense it is the antonym of faith. In this verse there is room
for taking either of the two meanings. Thus the meaning of the verse is
that when Allah Ta'ala fulfills His promise and bestows power, authority,
peace and satisfaction to the Muslims, and stability to Islam, and after
that someone turns apostate or avoids obeying the rules of the Islamic
State, then such a person is a transgressor. In the first place he has lost
the faith, and secondly, stopped obeying the rules and regulations of the
Islamic State. Kufr and ingratitude are great sins in any situation, but
after the establishment of Islamic rule, authority and grandeur the
intensity of these sins is doubled. That is why it is emphasized by the
words s && (after that). Imam Baghawi has said that the scholars of
Tafsir have explained that this Qur'anic sentence came true for the first
time on those who assassinated the ruling caliph Sayyidna 'Uthman
When they committed this great sin, the referred graces of Allah Ta'ala
were reduced, and they were afflicted with fear and fright because of
mutual killings and massacre. Despite the fact that they were like
brothers to each other, they got involved in mutual killing. Baghawi has
related on his own authority an address by Sayyidna 'Abdullah Ibn
Salam 40, which he delivered at the time of commotion against Sayyidna
'Uthman 4%. The wordings of the address are as follows:
"The angels of Allah had cordoned your city for security ever
since the Holy Prophet
had come to Madinah, and this
measure was continuing until today. By God, if you assassinate
'Uthman 4
e, these angels will go back, and will never return
again. By god, whoever from you will kill him will present
himself before Allah with his hands cut. He will be without his
hands. And know that Allah's sword was in its sheath so far. By
God, if this sword comes out of its sheath, it shall never go back
in sheath again, because whenever a messenger is assassinated,
seventy thousand people are killed in return and when a caliph
is assassinated, then thirty five thousand persons are killed"
(Mazhari).

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Hence, the sequence of mutual killing which had commenced with the
Shahadah (martyrdom) of Sayyidna 'Uthman 4
has continued in the
Ummah throughout. Similarly, the way assassins of 'Uthman #
acted
against the blessings of Allah Ta'ala and solidarity of Islam and were
ungrateful to Him, the Rawafid and Khawarij did the same after that by
grouping against the Guided Khulafa'. The incident of great sacrifice of
Sayyidna Husain Ibn Ali 4
also happened under the same sequence.
نسأل الله الهداية وشكر نعمته
Verses 58 - 60
يَأيُّهَا الَّذِيْنَ امَنُوا لِيَسْتَأْذِنْكُمُ الَّذِيْنَ مَلَكَتْ أَيْمَانُكُمُ وَالَّذِيْنَ لَمُ
يَبْلُغُوا الْخُلُمَ مِنْكُمُ ثَلْثَ مَرْتٍ + مِنْ قَبْلِ صَلُوَةِ الْفَجْرِ وَحِيْنَ
تَضَعُوُنَ ثِيَابَكُمْ مِّنَ الظَّهِيْرَةِ وَمِنُ " بَعْدِ صَلُوَةِ الْعِشَآءِ عَ ثَلْثُ
عَوْرٍ لَّكُمْ + لَيْسَ عَلَيْكُمْ وَلَا عَلَيْهِمْ جُنَاٌ بَعْدَ هُنَّ + طَوُّفُوْنَ
عَلَيْكُمْ بَعْضُكُمْ عَلَى بَعْضٍ ، كَذِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْأَيْتِ * وَاللهُ
عَلِيُمْ حَكِيْمٌ ﴿٥٨﴾ وَإِذَا بَلَغَ الْأَطْفَالُ مِنْكُمُ الْحُلُمَ فَلْيَسْتَأْذِنُوا كَمَا
اسْتَأْذَنَ الَّذِيْنَ مِنْ قَبْلِهِمْ كَذلِكَ يُبَيِّنُ اللّهُ لَكُمُ الْتِهِ * وَاللهُ عَلِيْمٌ
حَكِيُمْ ﴿٥٩﴾ وَالْقَوَاعِدُ مِنَ النِّسَآءِ الّتِىُ لاَيَرْجُوْنَ نِكَاحًا فَلَيْسَ
عَلَيْهِنَّ جُنَاٌ أَنْ يَّضَعُنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِ لجتٍ ) بِزِيْنَةٍ ﴿ وَأَنْ
يَّسْتَعْفِفْنَ خَيْرٌ لَّهُنَّ، وَاللهُ سَمِيعٌ عَلِيْمٌ ﴿٦)
O those who believe, the slaves owned by you and those
of you who have not reached puberty must seek your
permission (to see you) at three times: before the
prayer of Fajr, when you take off your clothes at noon
and after the prayer of 'Isha'. These are three times of
privacy for you. There is no harm, neither to you nor
to them after these (three times). They are your
frequent visitors as some of you are (frequent visitors)
of the others. This is how Allah explains the verses to
you. And Allah is All-Knowing, All-Wise. [58]

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And when the children from among you reach puberty,
they must seek permission as the permission is sought
by those before them. This is how Allah explains His
verses to you. And Allah is All-Knowing, All-Wise. [59]
And those old women who have no hope for marriage,
there is no sin on them if they take off their (extra)
clothes while they do not display their adornment. And
that they refrain (even from this) is better for them.
And Allah is All-Hearing, All-Knowing. [60]
Commentary
It has been described in the beginning of this Surah that the
injunctions of Surah Nur mostly relate to prevention of obscenity and
vulgarity. Under the same sequence some injunctions regarding social
etiquette and mutual meetings are also enjoined. After that the
injunctions about Hijab for women are prescribed.
The injunction for relatives and mahrams for seeking permission
at specific timings
Earlier in this Surah the social etiquette and manners for mutual
meetings were described in verses 27, 28 and 29 under the heading
'injunctions on seeking permission', where it was enjoined that if you go to
visit someone, do not enter the house without taking permission.
Irrespective of the situation whether it is a female section of the house or
the male section, and whether the visitor is a man or a woman, it has
been made obligatory on every one to seek permission before entering the
house. However, these injunctions relate to those who come in the house
as visitors. But in the present verses a different type of isti'dhan is
enjoined. Here those persons are instructed to seek permission who live
together in the same house and keep roaming in the rooms freely. In this
category those men are also included with whom the hijab of women is
not required (the mahrams). They, too, are advised to make some sort of
sound, either by cleaning the throat or by thumping of steps, in order to
make their presence felt. This type of isti'dhan is preferable and not
obligatory, but to give it up is Makruh Tanzihi. Tafsir Mazharī has
remarked:
فمن اراد الدخول فى بيت نفسه وفيه محرماته يكره له الدخول فيه من غير
استيذان تنزيها لاحتمال رؤية واحدة منهن عريانة وهو احتمال ضعيف ومقتضاه
التنره. (مظهرى)