النص المفهرس

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Surah An-Nur : 24 : 58 - 60
The one who intends to enter his own house, while it is occupied
by his mahram ladies, it is not desirable (makruh tanzihi) for
him to enter it without seeking permission, because of the
possibility that one of those ladies is without clothes. However,
since this possibility is a remote one, it requires precaution only
(and not Prohibition).
This injunction relates to the time before entering the house, but once
men-folk have entered the house, all the inmates live together and being
members of the same family keep meeting each other within the house.
For the family members living together there is another injunction of
seeking permission at three specific times, which are the times of privacy.
These three times are before the Fajr prayers, the resting time in the
afternoon and in the night after 'Isha' prayers. At these times all the
mahrams and relatives, even the young children and slave girls having
sense, are prohibited to enter the private places without taking
permission. It is to ensure that none should go in the private rooms
without first seeking the permission. At these times one wants to be on
one's own and sometimes takes off the extra clothes, while at times one is
in a compromising position with his wife. During any of these situations
one would feel very embarrassed and upset if seen by even a very young
but sensible child or a woman of the household. In the least it will cause
him disturbance in his rest. Hence, there is a need to take permission at
these three specific times before entering the private chambers. After this
injunction it is said ◌ّ58) لَيُسَ عَلَيْكُمُ وَلَا عَلَيْهِمُ جُنَاٌ بَعْدَ هُن) that is besides these
times there is no harm if you go to each other without any permission,
because during all other times people are busy doing their normal duties
and are properly attired in their usual clothing. These are also not the
normal times for intimacy with the wife.
Here the question arises that enforcement of injunction on adult man
and woman is normal, but why the young children are also commanded to
comply with this injunction, which is not the normal practice.
The answer to this confusion is that in actual fact it is the adult men
and women who are charged with this duty to explain to the young
children not to go to private chambers at these times without taking
permission. It is in the same manner as a hadith instructs to teach the
prayers to children when they attain the age of seven years and persuade
them to offer it. And when they attain the age of ten years they be bound

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down to offer prayers regularly, and if they default then they should be
beaten to be regular in their prayers. Similarly, the injunction of
isti'dhan in the above verse is actually for the adult men and women. In
the sentence under discussion the word Junah is used to say that apart
from these three times there is no harm if the inmates go in the private
chambers without permission. Generally the word Junah is used for sin,
but sometimes it is also used for harm or obstacle. Here in this verse it is
used for the latter meaning, hence, any doubt of sinning on the part of
children is also removed. (Bayan ul-Qur'an)
Ruling
The phrase ◌ْالَّذِينَ مَلَكَتُ أَيْمَانُكُم (the slaves owned by you) used in verse
(58) covers the meaning of both the slaves and the slave girls. Among
them the adult slaves fall under the category of non-Mahrams under the
Islamic law. As has been explained earlier, the mistress owner woman of
an adult slave is obligated to be in hijab before him. Therefore, the phrase
is purported to mean here the slave girls and minor slaves who roam
about in the house freely.
Ruling
The scholars and jurists have different viewpoints on the question
whether this type of isti'dhan is obligatory or merely commendable and
whether this injunction is still valid or is abrogated. Majority of jurists
have ruled that this verse is firm and thus not abrogated, and the
injunction is obligatory both for men and women (Qurtubi). But it is
obvious that the reason and ground for the injunction to be obligatory is
that which is given above, that is, one wants to be on his own at these
three times and likes privacy, and sometimes gets busy with his wife.
However, if people could get into the habit of keeping their concealable
parts covered even at these three times, and be careful to copulate with
wife only at times when there is no possibility of any one coming in, as is
the norm these days, then it is not obligatory to restrain the relatives and
children from entering without isti'dhan. In this situation it is no more
obligatory for the relatives to follow it. But there is no doubt that it is a
desirable and commendable act, though it seems that people have given it
up for a long time. According to one narration Sayyidna Ibn 'Abbas 4
has used very strong words for ignoring it, and according to another
narration he has put forward excuses for those who do not follow it.

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The first narration is reported by Ibn Kathir on authority of Ibn Abi
Hatim that Sayyidna 'Abdullah Ibn 'Abbas 400 has said that there are
three verses which people have stopped following. One of them is this
very verse of istidhan ◌ُ58) ◌َأَيُّهَا الَّذِيْنَ امَنُوا لِيَسُتَأْذِنْكُمُ الَّذِيْنَ مَلَكْتُ أَيْمَانُكُم) in which
relatives and young children are instructed to seek permission. The
second verse is 4:8) وَإِذَا حَضَرَ الْقِسْمَةَ أُولُوا الْقُرُبى) in which people are advised to
hand over a part of the inheritance to those relatives also who are present
at the time of division of patrimony but have no claim on it, in order to
console them. The third verse is ◌ْإِنَّ أَكْرَمَكُمُ عِنْدَ اللَّهِ اَتْقَاكُم in which it is declared
that the noblest among you in the sight of Allah is the most god-fearing of
you. But these days such persons are regarded honorable and respectable
who possess plenty of wealth and palatial houses. According to some other
narration Ibn 'Abbas 4
has also said that in respect of these three verses
the Satan has overpowered the people. Then he said "I have restrained
even my slave girl not to come to me without permission at these three
times".
The second narration is also reported on authority of Ibn Abi Hatim
by Sayyidna 'Ikrimah 46
that two persons enquired from Sayyidna Ibn
'Abbas 4
about isti'dhan enjoined (by this verse) upon near relatives
and commented that people have stopped acting on this. Ibn 'Abbas
replied إِنَّ اللّه ستير يحبّ السّتر that Allah keeps cover on many things, and He
likes the same for others. The fact of the matter is that at the time of
revelation of this verse the society was very simple. People did not use
curtains at the door nor did they have large beds with curtains. There
used to be occasions when a child or servant would come in unannounced
at a time the person was in a compromising position with his wife. It was
to prevent such happenings that Allah Ta'ala sent down this injunction to
take permission at these three times. But now people use curtains at the
door and large beds having curtains, which is considered enough for the
purpose. Now there is no need for isti'dhan. (Having reproduced this
narration Ibn Kathir has said - هذا اسناد صحيح الى ابن عباس (that is, the chain
of its narrators is 'Sahih' i.e. authentic). In the light of this narration
ascribed to Sayyidna Ibn 'Abbas 4
one thing is quite clear that when
there is no apprehension of any one seeing the other in an uncovered
position or involved with his wife, in that case some concession is allowed.
But Qur'an teaches for a pure society so that no one interferes in

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anyone's freedom and everybody lives in peace and comfort. Those who do
not make their family members follow the practice of seeking permission
they themselves face inconvenience and curb their natural instincts and
desires.
Emphasis on hijab for women and an exemption
The injunction on hijab for women has already appeared earlier in
detail in two verses, and two exemptions were also mentioned there. One
exemption relates to the one who is seeing, and the other to that who is
seen. According to the first exemption, young children and the slave girls
are exempt. As for the second exemption, the outward adornment is
exempt from hijab, which includes outer clothing like veil or covering
sheet. There is agreement of all on this, but according to some, women's
face and palms are also included in this exemption
In the next verse the third exemption is granted on the basis of a
woman's personal situation. If a woman has grown so old that no one
would have any (sexual) desire towards her, nor is she marriageable, for
such a woman concession in hijab is allowed in that even strangers
(non-Mahrams) are treated like mahrams for her. She is not required to
cover those parts of her body before non-Mahrams which are not required
to be covered before mahrams. Hence, it is said وَالْقَوَاعِدُ مِنَ النِّسَاءِ الَّتِى (And
those old women who have no hope for marriage - 60). The explanation of
this verse is already given above. Although very old women are allowed to
uncover those parts of their body before non-Mahrams which are not
required to be covered before mahrams, yet this exemption is allowed with
the condition that they do so without applying any makeup or adornment.
The other thing said in the last is ◌َّ60) وَأَنْ يَّسُتَعُفِفُنَ خَيْرٌ لَّهُن) that is, it is better
for them if they avoid going before non-Mahrams altogether.
Verse 61
لَيْسَ عَلَى الْأَعُمَى حَرَجْ وَّلَا عَلَى الْأَعْرَجِ حَرَجٌ وَّلاَعَلَى الْمَرِيْضِ
حَرَجٌ وَلَا عَلَى أَنْفُسِكُمْ أَنْ تَأْكُلُوْا مِنْ بُيُوتِكُمْ أَوْ بُيُوتِ آبَائِّكُمْ
أَوْبُيُوتِ أُمَّهِتِكُمْ أَوْبُيُوتِ إِخْوَائِكُمْ أَوْبُيُوتِ آَخَوْتِكُمْ أَوْبُيُوُتِ
أَعْمَامِكُمْ أَوْبُيُوتِ عَمْتِكُمْ أَوْبُيُوتِ آَخْوَالِكُمْ أَوْ بُيُوتِ خُلْتِكُمْ

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Surah An-Nur : 24 : 61
أَوْمَا مَلَكُتُمُ مَّفَاتِحَهٌ أَوْصَدِيُقِكُمْ ◌ُ لَيْسَ عَلَيْكُمُ جُنَاحٌ أَنْ تَأْكُلُوا
جَمِيْعًا أَوْ اَشْتَاتًاُ فَإِذَا دَخَلْتُمُ بُيُوتًا فَسَلِّمُوا عَلَى أَنْفُسِكُمُ تَحِيَّةٌ
مِّنْ عِنْدِ اللّهِ مُبْرَكَةً طَيَِّةٌ كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْأَيْتِ لَعَلَّكُمْ
تَعُقِلُونَ ﴿٦١﴾
There is no blame on a blind person, nor is there any
blame on any lame one, nor is there any blame on a
patient, nor on yourselves in that you eat (something)
from your own homes or from the homes of your
fathers or the homes of your mothers or the homes of
your brothers or the homes of your sisters or the
homes of your paternal aunts or the homes of your
maternal uncles or the homes of your maternal aunts
or from the places the keys of which you have under
your control or from (the home of) your friend. There is
no sin on you if you eat together or separately. So when
you enter homes, greet your own selves with Salam, a
greeting prescribed by Allah which is blessed, pleasant.
This is how Allah explains the verses to you so that you
may understand. [61]
Commentary
Some injunctions and social etiquettes after the entry in the
house
In the previous verses it was enjoined to seek permission before
entering into anyone's house. In the above verse those injunctions and
etiquettes are pronounced which are obligatory or preferable to follow
after the permission to enter the house is granted. Before understanding
the injunction contained in this verse and its purport it would be
advisable to know the background in which this verse was revealed.
Every Muslim knows very well how much emphasis is laid by the Holy
Qur'an and the teachings of the Holy Prophet
for respecting and
preserving the rights of the people (Huquq ul-'Ibad). Very strong
warnings are sounded against using anything owned by someone else
without his permission. On the other hand Allah Ta'ala had chosen such
fortunate persons for the company of the Holy Prophet
that they were
all ears for any command from Allah or His Messenger. They were always

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ready to put in their best on every single command. By following Qur'anic
teachings diligently and having the exalted company of the Holy Prophet
they were turned by Allah Ta'ala into a group of whom even the
angels were proud. Not to think ever to spend even slightly from other's
wealth, to avoid putting in anyone into the slightest of trouble and to
remain steadfast on the highest standard of Taqwa (constant awareness
of Allah) were only some of the attributes of the companions of the Holy
Prophet . Some related incidents had taken place during the life of the
Holy Prophet
, in which connection the injunctions contained in the
present verse were revealed. All commentators have made reference of
these incidents with the difference that different incidents are quoted as
the cause of revelation by different commentators. The actual position is
that there is no contradiction in their assertions, and all these incidents
put together are the cause of revelation of this verse. The incidents are as
follows:
Imam Baghawi
has related on authority of Said Ibn Jubair di
Ul and some other commentators that it is a common habit among people
to feel disgust in eating together with lame, cripple, blind and sick, and
avoid it. Among the companions who had any of these disability thought
that if they were to eat with others they might cause botheration and
trouble to them. Therefore, they started avoiding to eat with normal
persons. The blind people thought that they might eat more than others,
as they cannot see, causing injustice for the rest. Justice requires that all
who eat together should eat equally. Likewise, the lame thought that they
would create problem for others as they could not sit properly and occupy
more space, which will result in taking up the share of space of others. In
this background, the above verse was revealed in which the disabled were
asked to join other normal persons for eating. They were advised not to
take upon themselves such painstaking precautionary measures which
could lead them into trouble.
Imam Baghawi has narrated another incident related by Ibn Jarir on
authority of Sayyidna Ibn 'Abbas
which presents the other side of the
picture. The story goes like this; when the verse ◌ِلاَتَأْكُلُوّا أَمُوَالَكُمُ بَيْنَكُمُ بِالْبَاطِل (Do
not eat up each other's property by false means - 2:188) was revealed,
people were hesitant to eat with the blind, lame and the sick. Their
consideration was that the sick eats less because of his indisposition, so he

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would suffer if he eats with others. The blind cannot differentiate
between the good and ordinary food, and the lame is slow to eat because
of his posture. So, people thought there is a possibility that the disabled
are deprived of their due share, whereas the justice demands that all
should eat equally while eating together. So, it was in this background
that this verse was revealed, and people were taken out of this
predicament. The spirit behind this injunction is that people should eat
together and if there is a little disparity in the quantity of food taken by
each one of them, it should not be a cause of botheration.
Said Ibn al-Musayyab Js All , has given yet another version that
while going on jihad or battles, the Muslims used to hand over the keys of
their houses to the disabled with the instructions that they can eat
whatever is there in the house. On the other hand, the disabled would not
eat anything, lest they spend something against the wishes of the owners.
Hence, to counter this position, the above verse was revealed. Musnad
al-Bazzar has also reported this version on the authority of Sayyidah
'A'ishah رضى الله عنها that when the Holy Prophet
used to go on a battle,
it was the desire of every companion to go along with him to participate in
the battle. They used to hand over the keys of their houses to the poor
and disabled persons with the permission that they could eat anything
available in the house during their absence. But the disabled would
abstain from taking anything from the house fearing that the permission
given to them to eat freely from the house might not have been given
with full willingness. Baghawi has also narrated on authority of
Sayyidna Ibn 'Abbas
that the word Kilo (your friend) used in the
verse, which means that there is no harm in eating from your friend's
house, was a reference toward the incident of Harith b. 'Amr
. The
incident was that Harith b. 'Amr
went for jihad along with the Holy
Prophet g , leaving the care and custody of his house to his friend, Malik
Ibn Zaid
. When Harith
returned, he noticed that Malik Ibn Zaid
had become very weak. When he enquired the reason of the
weakness, Malik
replied that he did not feel it right to eat anything
from his house. (All these narrations are taken from Tafsir Mazhari). Indeed all
these incidents had a bearing on the revelation of this verse.
Ruling
As mentioned above, a general permission was granted in this verse to

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eat in certain houses without asking special consent. This permission was
granted on the basis of a tradition among 'Arabs to eat freely in the
houses of close relatives. There was absolutely no formality among them,
and no one would ever mind this habit, rather they used to encourage it
and would feel happy about it. Not only that, sometimes the relatives used
to bring poor, sick or needy persons and feed them at houses of others, on
which the hosts would feel happy. According to custom they would not
seek special permission for this, as there was a general consent among
them to follow the tradition. It therefore becomes obvious that wherever
and whenever this tradition is not in vogue, or the owner's consent is
doubtful, then eating without permission is forbidden. In the present time
no one would like that even a close relative would eat in his house
without seeking permission. Therefore, the permission granted in this
verse would not apply, unless some one is absolutely sure that his eating
in a relative's house would not cause any problem or displeasure, rather
he would enjoy it. Only in this situation eating at such a house would be
permissible under the dictate of this verse.
Ruling
It is now clear from the above statement that it is not right to say that
this injunction was meant for the early days of Islam, and was abrogated
later. The injunction is in force right from the beginning up to the date
and shall always remain effective. The real condition of the application of
this injunction is the certainty of permission of the owner of the house,
and if that is not present, then the very basis of injunction is not
available. (Mazharī).
Ruling
It has also now become clear that this injunction is not restricted only
to the relatives specified in the verse, but the concession is applicable to
other persons also, with the sole condition that it is certain that the owner
of the house will be pleased and will not be offended if someone eats and
also makes others eat without seeking prior permission. (Mazhari) These
injunctions relate to the acts permitted or preferable on entering in
someone's house after taking permission. The act of eating and drinking
has been mentioned first due to its importance. The second act (mentioned
in verse 64) relates to the etiquettes of entry.
The etiquette demands that as one enters the house with permission,

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he should greet all the Muslims present there with salam. This is the
purport of the words "greet your own selves", (verse 61). It is because all
Muslims are a single united group. In many Sahih Ahadis great emphasis
is laid on Muslims for greeting each other as an act of virtue.
Verses 62 - 64
إِنَّمَا الْمُؤْمِنُوْنَ الَّذِيْنَ امَنُوا بِاللّهِ وَرَسُوْلِهِ وَإِذَا كَانُوا مَعَهُ عَلَّى أَمُرٍ
جَامِعٍ لَّمُ يَذْهَبُوا حَتَّى يَسْتَأْذِنُوُهُ إِنَّ الَّذِيْنَ يَسْتَأْذِنُوْنَكَ أُولَئِكَ
الَّذِيْنَ يُؤْمِنُونَ بِاللَّهِ وَرَسُوْلِهِ، فَإِذَا اسْتَأْذَنُوْكَ لِبَعْضِ شَأْنِهِمْ فَأْذَنُ
لِّمَنُ شِئْتَ مِنْهُمْ وَاسْتَغْفِرْلَهُمُ اللّهَ إِنَّ اللّهَ غَفُورٌ رَّحِيمٌ ﴿٦٢) لاَ
تَجْعَلُواْ دُعَاءَ الرَّسُوْلِ بَيْنَكُمُ كَدُعَاءٍ بَعْضِكُمُ بَعْضًا * قَدْ يَعْلَمُ اللهُ
الَّذِيْنَ يَتَسَلَّلُونَ مِنْكُمْ لِوَاذًا فَلْيَحْذَرِ الَّذِيْنَ يُخَالِفُوْنَ عَنْ آَمْرِهَ أَنْ
تُصِيْبَهُمْ فِتْنَةٌ أَوْ يُصِيْبَهُمُ عَذَابٌ أَلِيمٌّ ﴿٦٣﴾ آلَّ إِنَّ لِلْهِ مَا فِى
السَّمْوَاتِ وَالْأَرْضِ ﴿ قَدُ يَعْلَمُ مَآ أَنْتُمُ عَلَيْهِ * وَيَوْمَ يُرُجَعُونَ إِلَيْهِ
فَيُنِئُهُمُ بِمَا عَمِلُوْا* وَاللهُ بِكُلِّ شَىْءٍ عَلِيْمٌ ﴿٦٤﴾
The believers are only those who believe in Allah and
His messenger and who, when they are with him for a
collective matter, do not leave unless they seek his
permission. Surely, those who seek your permission are
the ones who believe in Allah and His messenger. So, if
they seek permission from you for some business of
theirs, give permission to whom you wish from among
them, and pray to Allah for their forgiveness. Surely,
Allah is Most-Forgiving, Very-Merciful. [62]
Do not take the call of the messenger among you as a
call of one of you to another. Allah definitely knows
those of you who sneak out, covering one another. So,
those who violate his (messenger's) order must beware,
lest they are visited by a trial or they are visited by a
painful punishment. [63]
Remember! To Allah belongs all that is there in the

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heavens and the earth. He knows the condition you are
in; and the Day on which they will be returned to Him,
He will tell them what they did. And Allah is fully
aware of everything. [64]
Commentary
Some etiquettes and injunctions in regard to meetings with the
Holy Prophet
in particular, and in the society in general
The above verses contain two injunctions. The first injunction is that
when the Holy Prophet
call people for the meeting in connection with
jihad or any other religious matter, the demand of the faith is that all
should attend and must not leave the meeting without his permission. If
there is an emergency, permission may be sought from the Holy Prophet
, who was advised that unless there is special need and requirement,
permission may be granted on such requests. In the same connection
those hypocrites are condemned who would come to attend the meeting
only to fulfill the obligation of faith, but would quietly sneak out under
the cover of some other person.
This verse was revealed at the time of the battle of Ahzab, when the
Arab disbelievers and other groups joined together and suddenly attacked
Madinah. After consultations with the companions, the Holy Prophet
consented to dig up a trench to defend against the attack. For this reason
this battle is also known as 'the battle of trench (Khandaq)'. This battle
was fought in Shawwal 5th Hijra. (Qurtubi)
Baihaqi and Ibn Ishaq have reported that the Holy Prophet
himself had taken part in the digging of the trench. But the hypocrites
used to come late in the first place, and after doing a little bit of work just
to show their presence, would sneak away quietly. As against this all the
believers were putting in their best, and in case of any need or emergency
would take permission from the Holy Prophet
before leaving the work.
At that point this verse was revealed. (Mazhari)
A question and its answer
It appears from this verse that it is forbidden to get up and leave from
the presence of the Holy Prophet
without seeking his permission. But
there are several incidents when companions used to leave his meeting
when they wished and would not deem it necessary to take his
permission. The answer to this point is that the injunction mentioned in

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the present verse is not an injunction for ordinary meetings, but it is
meant for specific gatherings, which the Holy Prophet
might have
called for some need, as was the case at the time of battle of the trench.
The phrase عَلَى أَمُرِ جَامِع (for a collective matter - 62) is itself pointing toward
this exclusivity.
What does امر جامع (collective matter) mean?
There are different views on this point. The most evident explanation
is that this phrase is used for such acts for which the Holy Prophet > felt
necessary to collect the people, as he regarded it important to collect the
people for digging the trench on the occasion of battle of Ahzab. (Qurtubi -
Mazharī)
Is this injunction exclusive to meetings of the Holy Prophet
gor
is general ?
Since this injunction is issued for a religious and Islamic need, all the
jurists agree that it is not exclusive to meetings of the Holy Prophet
The same injunction would apply to any Imam or ruler of the Muslims
who is in control of the government, if he called up a meeting. It is
obligatory to attend the meetings called up by the rulers and it is not
lawful to leave it without permission. (Qurtubi - Mazhari - Bayan ul-Qur'an)
This is but obvious that this injunction has greater stress and emphasis
for meetings called up by the Holy Prophet
¿, and its opposition is open
callousness. As for the common meetings and gatherings (not convened by
a ruler), acting upon this injunction is surely preferable and
commendable from the point of view of Islamic social etiquette. When
Muslims are gathered in a meeting for deliberation or action on a
collective issue, one should leave the meeting only after taking permission
from the presiding person.
The second injunction
The second injunction is given in the last verse:
لَاتَجْعَلُوْا دُعَاءَ الرَّسُوْلِ بَيْنَكُمُ
Do not take the call of the messenger among you as a call of one
of you to another - 24:63.
One explanation of this verse is that "call of the messenger" means
calling of the people by the Holy Prophet
(which implies that "call" is
the act of the messenger). Thus the meaning of the verse is, when the

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Surah An-Nur : 24 : 62 - 64
Holy Prophet
call people, it should not be taken as a common call of an
ordinary person, in which one has the choice to go or not to go. In the case
of a call by the Holy Prophet
it becomes obligatory to go to him and
leaving the meeting without his permission is unlawful. In the context of
the verse the above explanation appears more appropriate. That is why
Mazharī and Bayan ul-Qur'an have adopted this explanation. The other
explanation of "call of the messenger" is related by Ibn Kathir and
Qurtubi on authority of Sayyidna 'Abdullah Ibn 'Abbas 46. According to
this explanation it means calling of the Holy Prophet g by the people for
some need which implies that 'the messenger' is the object of the 'call'.
On the basis of this explanation the meaning of the verse would be
that when you Call the Holy Prophet
for some need, do not call him by
his name saying 'Ya Muhammad l', as you call others. This is
disrespect to him. Therefore, call him by an honorific form of address such
as Ya Rasul Allah يا رسول الله or Ya Nabiyy Allah' يا نبي الله. In the final
analysis it is obligatory on all Muslims to have respect and veneration for
the Holy Prophet
and to avoid all such things which are in conflict
with respect and etiquette, or which may cause inconvenience to the Holy
Prophet 5. This injunction is similar in nature to many of those enjoined
in Surah al-Hujurat, for instance ◌ِ49:2) لَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهُرِ بَعْضِكُمْ لِبَعُض) It
means that when you talk to the Holy Prophet
keep in mind his
respect, and do not talk in a loud voice, as people do while talking to each
other. A similar example is ◌ِ49:4) إِنَّ الَّذِينَ يُنَادُونَكَ مِنْ وَّرَآءِ الْحُجَرَات) which means
that when he
is inside the house, one must not call him out, rather
wait for him outside until he comes out on his own.
A Warning
It has also been inferred from the second explanation that as a
common etiquette it is incumbent upon Muslims to pay respect to the
elders, and to call them by their names is disrespect. Elders should always
be called with titles of respect.
Alhamdulillah
The Commentary on
Surah An-Nur
Ends here.

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Surah Al-Furqan : 25 : 1 - 3
Surah Al-Furqan
Surah Al-Furqan was revealed in Makkah and it contains 77 Verses and 6 sections
بسم الله الرحمن الرحيم
With the name of Allah, the Most-Merciful, the Very-Merciful
Verses 1 - 3
تَبْرَكَ الَّذِىُ نَزَّلَ الْفُرْقَانَ عَلى عَبْدِهٍ لِيَكُونَ لِلْعَلَمِيْنَ نَذِيُرًا ﴿٢﴾
(ِالَّذِىُ لَهُ مُلْكُ السَّمُوتِ وَالْأَرْضِ وَلَمُ يَتَّخِذُ وَلَدًا وَّلَمُ يَكُنُ لَّه"
شَرِيُكْ فِى الْمُلْكِ وَخَلَقَ كُلَّ شَىْءٍ فَقَدَّرَهْ تَقْدِيْرًا ﴿٢﴾ وَاتَّخَذُوْا
مِنْ دُوْنِةَ الِهَةً لَّ يَخْلُقُونَ شَيْئًا وَّهُمْ يُخْلَقُوْنَ وَلَا يَمْلِكُونَ لِأَ نْفُسِهُمُ
ضَرًّا وَّلاَ نَفْعًا وَّلَا يَمْلِكُوْنَ مَوْتًا وَّلاَ حَيْوةٌ وَّلاَ نُشُورًا ﴿٣)
Glorious is the One who has revealed the Criterion to
His servant, so that he may be a warner to the worlds,
[1] the One to whom belongs the kingdom of the heavens
and the earth, and who did neither have a son, nor is
there any partner to him in the kingdom, and who has
created everything and designed it in a perfect measure.
[2]
And they have coined gods, other than Him, who do not
create any thing, rather they themselves are created,
and they possess no power to cause harm or benefit
even to themselves, nor do they have any power over
death or life or resurrection. [3]
Special features of the Surah
There is consensus among the commentators that this Surah was
revealed in Makkah. However, Sayyidna Ibn 'Abbas 4
and Qatadah

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Surah Al-Furqan : 25 : 1 - 3
contend that three of its verses are Madani and rest of the Surah is
Makkan. Yet Qurtubi and a few others maintain that the Surah itself is
Madani and only a few verses are Makkan.
The gist of the subject matter of the Surah is to describe and define
the greatness of the Holy Qur'an and the truth of the prophethood of the
Holy Prophet &g, to which there were doubts expressed by the
unbelievers. The Surah contains answers to their objections.
Commentary
JU (25:1) is derived from &# , meaning abundance of a good thing.
Sayyidna Ibn 'Abbas 4% has explained that the meaning of the first verse
is that all blessings are from Allah alone. ou's (Furqan, translated above
as 'criterion')is a title of the Qur'an and its meaning is to distinguish. The
Holy Qur'an by its very nature distinguishes between right and wrong,
and differentiates, through miracles between the right people and the
wrong ones, hence it is called as Furqan.
3.At (warner to the worlds - 25:1). This proves that the Holy Prophet's
prophethood was for the entire universe and not just for a certain
community or time, as was the case with other prophets. In a Hadith
recorded in Sahih Muslim, the Holy Prophet &g has pointed out six special
features about his prophethood. One of the special features is the
universality of his prophethood i.e. it is for all ages and all people.
Special Wisdom in every creation
- تَقُدِیر And designed it in a perfect measure - 25:2):Here) فَقَدَّرَهْ تَقْدِيْرًا
تَخْلِيُق. (Creation) تَخْلِيُق designing in a perfect measure) is mentioned after)
means to create something from nothing that is to bring in something
without any pre-existing substance whatsoever. And ja (designed in a
perfect measure) means that, whatever has been created, its components,
appearance, properties and signs are made to suit the purpose of its
creation. The form of the sky, its constituents and its shape are in
conformity to that purpose for which Allah Ta'ala has created it.
Similarly, the stars and planets possess those qualities for which they are
created. Whatever we see on the earth is absolutely perfect in its form,
shape and construction to suit the purpose and requirement of its
creation. For instance, earth is not made in such a liquid form, that
anything put on it is drowned, nor is it made too hard like steel or

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Surah Al-Furqan : 25 : 4 - 9
concrete to be dug. It is made in the solid form and given a hardness that
it could be dug to take out underground water or to place foundations for
the buildings. Water is given the liquid form which again is full of Divine
Wisdom and helps meet the multifarious needs of the creatures spread all
over the earth. Water does not reach on its own at all the places where it
is needed. Man has to put in some skill and labour to take it to places
where it is required. On the other hand air is a compulsory gift which
reaches every place without any labour or an active role from human
beings. Even if someone wants to avoid it, he has to exert extra labour. It
is not the place to describe Divine creations and their characteristics as it
needs volumes for the purpose. Each and every creation of Allah
Subhanahu is perfect in its purpose and has its own peculiar properties
and traits. Imam Ghazzali has written a book on the subject by the name
. الحكمة فى مخلوقات الله تعالى
These verses define the sacred and exalted position of the Holy Qur'an
and by addressing the person on whom the book is revealed as aus (His
slave) in the very beginning of the Surah, his honoured position is
highlighted. There cannot be a greater honour for any one than to be
called by Allah Ta'ala as 'His own' ..
Verses 4 - 9
وَقَالَ الَّذِيْنَ كَفَرُوْا إِنْ هُذَآ إِلَّ اِفْكُ نِ افْتَرْبُهُ وَأَعَانَهُ عَلَيْهِ قَوْمٌ
آخَرُوُنَّ فَقَدْ جَاءُوْ ظُلْمًا وَزُورًا ﴿٤﴾ وَقَالُوا أَسَاطِيْرُ الْأَوَّلِيْنَ اكُتَتَبَهَا
فَهِىَ تُمْلَى عَلَيْهِ بُكْرَةً وَاَصِيْلاً ﴿٥) قُلْ آنْزَلَهُ الَّذِىُ يَعْلَمُ السِّرَّ فِى
السَّمْوَتِ وَالْأَرْضِّ ◌ِنَّهُ كَانَ غَفُورًا رَّحِيمًا ﴿٢﴾ وَقَالُوا مَالٍ هذَا
الرَّسُوْلِ يَأْكُلُ الطَّعَامَ وَيَمْشِىُ فِى الْأَسْوَاقُِ لَوْلَآ أُنْزِلَ إِلَيْهِ مَلَكٌ
فَيَكُوْنَ مَعَهْ نَذِيْرًا ﴿٢﴾ اَوْ يُلْقَى إِلَيْهِ كَمْرٌ أَوْتَكُونُ لَهْ جَنَّةٌ يَّأْكُلُ
مِنْهَا وَقَالَ الظُّلِمُوْنَ إِنْ تَتَبِعُونَ إِلاَّ رَجُلاً مَّسُحُورًا ﴿1﴾ أُنْظُرُ
كَيُفَ ضَرَبُوْالَكَ الْأَمْثَالَ فَضَلُّوا فَلاَ يَسْتَطِيُعُونَ سَبِيُلاً
2
And said those who disbelieve, "This is nothing but a lie

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Surah Al-Furqan : 25 : 4 - 9
he (the messenger) has fabricated and some other
people have helped him in it." Thus they came up with
transgression and falsehood. [4] And they said, "(These
are) the tales of the ancients he (the messenger) has
caused to be written, and they are read out to him at
morn and eve." [5] Say, "It is sent down by the One who
knows the secret in the heavens and the earth. Indeed
He is Most-Forgiving, Very-Merciful. [6]
And they said, "What sort of messenger is this who eats
food and walks in the markets? Why is it that an angel
has not been sent down to him who would have been a
warner alongwith him, [7] or that a treasure is not
thrown down to him, or that he has no garden to eat
from it?" And the transgressors said, "You are following
none but a bewitched man." [8] See how they coined
similes for you, so they have gone astray and cannot
find a way. [9]
Commentary
From this point onward the objections raised by infidels and
polytheists against the Holy Qur'an and the prophethood of the Holy
Prophet
are related together with the answers to those objections.
The first objection was that the Qur'an was not a revealed book from
Allah Ta'ala, but has been compiled from the old stories and narrations by
the Jews and Christians which have been reduced into writing by the
Companions of the Holy Prophet
, since he himself was illiterate and
could not write. And because he could not read or write, he would get
them read out to him day and night, so that he could remember them by
heart, then he would repeat them before people and claim that he had
received that revelation from Allah Ta'ala.
The answer to this objection was given by the Holy Qur'an Sul Jsi je
that is (Say, "It is sent down by the One who, يَعْلُمُ السِّرِّ فِى السَّمُوتِ وَالأَرْضِ
knows the secret in the heavens and the earth - 25:6).
The essence of this answer is that the Qur'an itself is an evidence to
the fact that it is the Divine message from Him who is Omniscient and
who knows fully well all the secrets of the Heavens and the earth. This is
why Qur'an is a miraculous Message, and the whole world is challenged
to bring out a Surah or even a verse to match it, if its divine origin is

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Surah Al-Furqan : 25 : 10 - 20
refused. This was a challenge to a people - the Arabs - who were well
known for their literary proficiency and art of expression, and for whom
composition of a piece of literature was not a problem. But they too did not
dare to attempt to compose something similar to Qur'an. Although they
were willing to sacrifice all their material wealth for opposing the Holy
Prophet
in his mission, so much so that they were willing to sacrifice
even their children and their own lives to counter the Holy Prophet's
mission and message, but they dared not attempt to compose a passage
similar to a Surah of the Qur'an.
This is a clear proof of the fact that it is not a work of a human being.
Otherwise other people could also have composed passages similar to
Qur'an. Therefore, it is definitely the revelation from Allah Ta'ala. Apart
from the beauty of expression and language, the Book also excels in its
meanings. The multifarious subjects it covers can only be dealt by One
who knows everything whether hidden or exposed. This subject has been
dealt with in detail in the first volume of Ma'ariful Qur'an.
The Second Objection was that if the Holy Prophet
was a prophet,
he should not have been eating and drinking like common people; instead
he should have been free from eating and drinking like angels. And if this
was not so, he should have at least enough wealth and gardens to take
care of his day to day needs, so that he may not need to care for his living.
Furthermore, how could he be accepted as a prophet when he is neither
an angel nor does an angel accompany him to endorse what he preaches,
therefore it appears that he has been charmed by someone which has
turned his head and that is why he talks like this. A general answer to
أُنْظُرُ كَيْفَ ضَرَبُوا لَكَ الْأَمْثَالَ فَضَلُّوا فَلاَ يَسْتَطِيعُونَ سَبِيلاً this objection is given in the verse
that is (See how they coined similes for you, so they have gone astray and
cannot find a way. - 25:9). The detailed answer to the objection is given in
the next few verses.
Verses 10 - 20
تَبَكَ الَّذِىِّ إِنْ شَآءَ جَعَلَ لَكَ خَيْرًا مِّنْ ذلِكَ جَنْتٍ تَجْرِئٌ مِنْ تَحْتِهَا
الْآنُهُرُ * وَيَجْعَلُ لَّكَ قُصُورًا (١٠) بَلُ كَذَّبُوا بِالسَّاعَةِ فَ وَاَعُتَدْنَا

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Surah Al-Furqan : 25 : 10 - 20
لِمَنْ كَذَّبَ بِالسَّاعَةِ سَعِيْرًا ﴿١١﴾ إِذَا رَاتُهُمْ مِّنُ مَّكَانُ بَعِيْدٍ سَمِعُوا
لَهَا تَغَيُّظًا وَّزَفِيْرًا ﴿١٢) وَإِذَا أُلُقُوا مِنْهَا مَكَانًا ضَيّقًا مُّقَرَّنِيْنَ دَعَوْا
هُنَالِكَ تُبُورًا ﴿١٣) لَا تَدْعُوا الْيَوْمَ ثُبُورًا وَّاحِدًا وَادْعُوا ثُبُوْرًا كَثِيْرًا
﴾ قُلُ اَذلِكَ خَيْرٌ اَمُ جَنَّةُ الْخُلُدِ الَّتِىُ وُعِدَ الْمُتَّقُوْنَُ كَانَتْ
لَهُمْ جَزَآءٌ وَّ مَصِيْرًا (١٥) لَهُمُ فِيْهَا مَايَشَآءُ وُنَ خُلِدِیْنَ كَانَ عَلى
رَبِّكَ وَعْدًا مَّسُئُوُلاً ﴿١٦) وَيَوْمَ يَحْشُرُهُمُ وَمَا يَعْبُدُوْنَ مِنْ دُوْنٍ
اللَّهِ فَيَقُولُ ءَ أَنْتُمْ أَضْلَلْتُمْ عِبَادِىٌ ◌َُ لَآءِ آَمُ هُمْ ضَلُّوا السَّبِيْلَ ﴿١٧﴾
قَالُوا سُبُحِنَكَ مَا كَانَ يَنْبَغِئْ لَنَآ أَنُ نْتَّخِذَ مِنْ دُوْنِكَ مِنْ أَوْلِيَاءَ
وَلَكِنُ مَّتَّعْتَهُمْ وَأَبَاءَ هُمْ حَتّى نَسُوا الذِّكْرَةٌ وَكَانُوا قَوْمًا بُورًا
﴿١٨﴾ فَقَدْ كَذَّبُوُكُمْ بِمَا تَقُولُونَ " فَمَا تَسْتَطِيعُونَ صَرْفًا وَّلاَ نَصْرًا"
وَمَنُ يَّظْلِمُ مِّنْكُمْ نُذِقُهُ عَذَابًا كَبِيْرًا ﴿١٩﴾ وَمَآ أَرْسَلْنَا قَبْلَكَ مِنَ
الْمُرُسَلِيْنَ إِلَّ ◌ِنَّهُمْ لَيَأْكُلُوْنَ الطَّعَامَ وَيَمُشُوُنَ فِى الْأَسْوَاقِّ
وَجَعَلْنَا بَعْضَكُمْ لِبَعُضِ فِتْنَةٌ + اَتَصْبِرُوْنَ ◌ٌ وَكَانَ رَبُّكَ بَصِيْرًا ﴿٢٠﴾
Glorious is the One who, if He so wills, would give you
better than that - gardens beneath which rivers flow,
and would give you palaces. [10] But they have
disbelieved the Hour (the Day of Judgment) and We
have prepared, for those who disbelieve the Hour, a
flaming fire. [11] When it will see them from a distant
place, they will hear (the sounds of) its raging and
breathing, [12] and when they will be thrown into a
narrow place therein, while they will be chained
together, they will call for death. [13] Do not call for one
death today, but call for many a death. [14]
Say, "Is that better or the eternal paradise the
God-fearing are promised?" It will be a reward for them
and a final abode. [15] For them there will be whatever
they wish, while they will be living for ever. This is a
promise undertaken by your Lord, (the fulfillment of)

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Surah Al-Furqan : 25 : 10 - 20
which will be prayed for. [16]
And (remember) the Day when He will gather them and
what they used to worship beside Allah and will say (to
the latter ones), "Did you mislead these My servants or
did they themselves lost the way?" [17] They will say,
"Pure are you. It was not for us to take to other
guardians than You. Instead, You gave them and their
fathers (worldly) benefits till they forgot the advice and
became a ruined people." [18] Thus they will refute you
in what you say and you will not be able to repulse (the
punishment) or to receive help. And whoever commits
injustice from among you, We will make him taste a
painful punishment. [19]
And We did not send any messengers before you, but all
of them used to eat food and walk in the markets. And
We have made some of you a test for some others.
Would you observe patience? And your Lord is
Ever-seeing. [20]
Commentary
In the forgoing verses a general answer was given to the doubts
raised by the infidels and polytheists in regard to prophethood of the Holy
Prophet
. Here in the above verses a detailed reply is given to the
objections. The gist of the reply is that because of your ignorance and
mental block you have raised the issue that if he
were really a prophet,
then he should have possessed a great deal of material wealth and
gardens etc. so that he should have been free from making efforts for his
sustenance. The simple reply to this objection is that there is no problem
for Us to provide material wealth to Our messengers; rather if We so wish
we can make them kings of the mammoth empires, as we had done in the
case of Sayyidna Dawud &gel and Sayyidna Sulayman Skal, who were
made rulers of the gigantic empires and were endowed with enormous
wealth, which is a clear sign of Our omnipotence. But in the interest of
common people and other numerous considerations, it is required that
prophets should be kept away from the material wealth of the world.
Especially in the case of the Holy Prophet
it was preferred by Allah
Ta'ala to keep him in line with the ordinary Muslims by way of worldly
possessions, and he also preferred for himself to be like that. It is reported
in the Musnad of Ahmad and in Tirmidhi on the authority of Sayyidna

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Surah Al-Furqan : 25 : 10 - 20
Abu 'Umamah 44
that the Holy Prophet
said that Allah Ta'ala offered
to him to turn the entire valley and hills of Makkah into gold for him. On
that he requested to Him "No my Lord, I would prefer that I get
sustenance one day (to offer my thanks to You) and go without food the
next (to be patient). Also, Sayyidah 'A'ishah ue J ->, has reported that
the Holy Prophet
said "If I wanted, mountains of gold would have
been around me." (Mazhari)
The sum and substance of all this is that it is Allah's wisdom to keep
the prophets poor which is also in the best interest of the people at large.
Also, the prophets are not forced to lead a poor life. On the contrary they
have a choice either to opt for an ordinary simple life or else Allah Ta'ala
can make them wealthy with a lot of property. But Allah Ta'ala has made
them such that they do not desire any material wealth and instead prefer
a simple and poor life for themselves.
The second objection infidels had raised was that if he
was really a
prophet, he would not have been eating and drinking like ordinary people
nor would he walk in the markets to earn his livelihood. This objection
was based on the assumption of many infidels that Allah's messengers
could only be angels and not humans. The answer to this false notion is
given in the Holy Qur'an at several places. The answer given here is that
the prophets whom you admit to be prophets were also humans and not
angels. They used to eat, drink and work like ordinary human beings.
Hence you should have deduced from this that eating and drinking is not
وَمَآ أَرْسَلْنَا قَبْلَكَ مِنَ الْمُرُسَلِينَ something repugnant to prophethood. The last verse
And We did not send any messengers before you, but all) إِلاَّ إِنَّهُمُ لَيَأْكُلُوُنَ الطَّعَامَ
of them used to eat food - 25:20) has put forward the same argument.
There is great wisdom in economic difference between people
And We have made some of you test for some) وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةٌ
others - 25:20). There is an allusion in the verse that Allah Ta'ala had
complete power to make all humans wealthy, prosperous, healthy and of
high status. But this way nobody would have been poor, weak or sick - a
position which would have created innumerable social problems resulting
in chaos and confusion. Therefore, Allah Ta'ala has made some rich and
some poor, some healthy and some sick, some strong and some weak, and
some with high status and some others unknown. This way every single
individual is at test because of his or her peculiar placing in society and