Indexed OCR Text

417
Surah An-Nur : 24 : 30 - 31
وَلَا يَضْرِبُنَ بِآَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِيْنَ مِنْ زِيْنَتِهِنَّ
And let them not stamp their feet in a way that the adornment
they conceal is known - 24:31.
It is incumbent upon women to step so gently that no sound is made of
their ornaments and none of their zinah is exposed to men.
To cause hearing of jewellery's sound to non-Mahrams is
prohibited
In the beginning of the verse it was prohibited for women to show
their zinah (ornaments or garments) to non-Mahram men. At the end of
it, it is reemphasized that covering of head and bosom etc. was in any way
obligatory as part of hiding of zinah, rather any exposure of hidden zinah
by any means is also prohibited. Putting in something in the ornaments
so that they produce sound, or making of sound by the touch of
ornaments with each other, or putting the feet on the ground in such a
manner that ornaments make sound, and the non-Mahrams listen to
these sounds; they are all prohibited under the provision of this verse. In
the light of this explanation many jurists have drawn the conclusion that
when causing to hear the ornament's sound is prohibited, then to cause
hearing of women's own voice would be prohibited even more strongly.
Therefore, they have ruled that the voice of women is also included in
their satr. For this reason it is declared in Nawazil that women should
learn Qur'an from women only, as far as possible. Learning of Qur'an
from men should be as a last resort only.
Şahins of Bukhari and Muslim have quoted a hadith which says that
while offering prayers if someone passes in front, he should be warned
with a loud voice by saying Subhan Allah by men, but the women should
not make any sound, and instead hit the back of the palm with the other
for warning.
The issue of women's voice
Is women's voice included in their satr per se, and it's causing to hear
by non-Mahrams is prohibited? The jurists differ on this issue. In the
books of Imam Shafi'i ;w in das, the voice of women is not included in
their satr. In the case of Hanafi there are different views. Ibn Humam
Jw Ul das, has included the voice in satr on the basis of statements in
Nawazil. Because of this the call for prayer oll by women is regarded

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Surah An-Nur : 24 : 30 - 31
makruh by Hanafi School. However, it is established by hadith that the
wives of the Holy Prophet
used to talk to non-Mahrams from behind
the curtain even after the revelation of injunction of hijab. Keeping in
view all the material on this point, what seems to be the correct position is
that hearing the voice of a woman is impermissible only when and where
it may create a fitnah, but where there is no such apprehension, it is
allowed. (Jassas). However, the prudent way for women is to take care and
avoid talking to non-Mahrams, even from behind the curtains, unless
necessary. (Only Allah knows best)
To go out wearing perfume
It is also included in this injunction that when women go out of the
house for some need, they should not wear any perfume, because that is
also their hidden zinah, and it is impermissible to cause it to reach
non-Mahrams. In a hadith reported by Tirmidhi from Abu Musa al-
Ash'arī 4ge those women are declared bad who go out wearing perfume.
Going out wearing decorated veil is also prohibited
Imam Jașsāș ;Ju ill to, has commented that when Qur'an has
included even the sound of ornaments as the exposure of zinah and
declared it unlawful, then going out wearing decorated veil would be
unlawful more strongly. By inference it is also clear that although the
face of women is not included in her satr, but it is the pivotal point of
zinah, hence, its hiding from the non-Mahrams is essential, except in
cases of need. (Jassaș)
وَتُوبُوا إِلَى اللّهِ جَمِيْعًا أَيُّهَ الْمُؤْمِنُونَ
And repent to Allah O believers, all of you - 24:31.
In this verse first the men have been enjoined to keep their eyes low,
then the women are enjoined the same. After that women are directed to
cover themselves before non-Mahrams. After enjoining these injunctions
separately to men and women, now a combined instruction is given that
the sexual desire is a delicate thing, and it remains concealed from others.
But everything, concealed or open, is completely known to Allah.
Therefore, if someone has erred in following the foregoing injunctions, he
should beg Allah's pardon, feel repentant on his past deeds and make a
firm resolve not to indulge in them again.

419
Surah An-Nur : 24 : 32 - 33 ...
Verse 32 - 33 ...
وَأَنْكِحُوا الْآَيَامِى مِنْكُمْ وَالصَّلِحِيْنَ مِنْ عِبَادِكُمْ وَإِمَآئِكُم ◌ُ إِنْ
يَّكُونُوا فُقَرَّاءَ يُغْنِهِمُ اللّهُ مِنْ فَضْلِهِ وَاللّهُ وَاسِعٌ عَلِيُمْ ﴿٣٢)
وَلْيَسْتَعْفِفِ الَّذِيْنَ لاَيَجِدُونَ نِكَاحًا حَتَّى يُغْنِيَهُمُ اللهُ مِنْ فَضْلِهِ﴾
And arrange the marriage of the spouse-less among you,
and the capable from among your bond-men and
bond-girls. If they are poor, Allah will enrich them out
of His grace. And Allah is All-Encompassing,
All-Knowing. [32] And those who cannot afford
marriage should keep chaste until Allah enriches them
out of His grace ...
Commentary
Some injunctions regarding marriage
It has been pointed out earlier that Surah an-Nur contains mostly the
injunctions relating to protection of chastity and continence, and
prevention of obscenity and shamelessness. In this connection severe
punishments against adultery and related matters are mentioned, then
isti'dhan is highlighted, and after that hijab for women is described.
Since Islamic jurisprudence is based on the precept of moderation, all its
injunctions are moderate, and have affinity with natural human emotions
and desires. It is also based on the principle to control the tendency of
excessiveness and transgression. When it is enjoined to desist strictly from
unlawful lust, it is equally important to provide a lawful access for the
natural human emotions and desires. At the same time it is also needed
both from a rational and religious point of view that men and women are
shown a way for the lawful copulation for the preservation of human
race. In the terminology of Qur'an and Sunnah it is called nikah
(marriage). In the verse under consideration the guardians of unmarried
girls and the owners of slave girls and boys are enjoined to marry them
off.
وَانْكِحُوا الْآيَامِى مِنْكُمْ
And arrange the marriage of the spouse-less among you - 24:32.
Ayama (4) is the plural of Aym (di), which is used for all those men
and women who are not married, irrespective of the situation whether

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Surah An-Nur : 24 : 32 - 33 ...
they have not yet been married or were married earlier and have become
divorcee or widow /widower. The guardians of such men and women are
directed in this verse to arrange their marriage.
Scholars and jurists are unanimous on the point that according to the
manner of address of this verse the preferable and masnun way of
marriage is that men and women have it arranged through their
guardians, rather than arranging it directly. There are many a worldly
and religious benefits in this tradition, especially in the case of girls it is a
sort of indecency that they arrange their own marriages. Also, there is a
risk that this system may open the doors for obscenity. Therefore, in some
narrations of hadith women are prohibited to contract their own
marriages without the mediation of guardians. Imam Abu Hanifah
J'AI and some other Imams have ruled that this instruction describes a
sunnah and the preferred way for the contract of marriage. But if an
adult girl marries someone within her own kuf without her guardian's
permission, it is a proper marriage, although she would be reprehensible
for this act, because it is against the sunnah, unless she has done so
under unavoidable circumstances.
Imam Shafifi (w Ull , and some other Imams have ruled that her
marriage will be null and void if carried out without her guardian's
mediation. It is not the intention to describe and argue here the details of
approach and arguments put forward by the two jurists on their different
points of view, but this much is obvious from the verse under discussion
that it is preferable to have guardian's mediation in the matter of
marriage. But the Qur'anic verse itself is silent on the issue of status of
marriage, if solemnized without the consent of guardians. The other
reason is that in the word Ayama (w) both male and female adults are
included, and there is consensus that the marriage of adult boys is
perfectly valid if solemnized without the mediation of guardians. No one
considers that marriage to be null and void. But this is true that in either
case it is against the sunnah, for which both should be reproached.
The status of marriage in Shari'ah
Jurists are almost all unanimous that whoever has a strong
apprehension that in case he does not marry, he would not be able to
maintain the prescribed limits of Shari'ah and will get involved in sins,
and he has the means to get married, it is obligatory on him to get

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Surah An-Nur : 24 : 32 - 33 ...
married. As long as he does not get married, he will remain a sinner. But
in case he does not have the means to get married, or a suitable woman is
not available, or he does not possess the needed prompt dower etc. for all
such situations the injunction is given in the next verse that he should
keep striving to obtain what is required and until such time that the
needful is arranged, he should keep his emotions under control and wait
with patience. The Holy Prophet # has advised such persons in this
situation to fast continuously, for fasting calms down the sexual desire.
It is reported in Masnad of Ahmad that the Holy Prophet
enquired from Sayyidna 'Akkaf 44
e whether he had a wife, to which he
replied in the negative. Then the Holy Prophet # enquired whether he
had a lawful slave girl. He again replied in the negative. Then he
asked 'Do you have the means?'. To this he replied in the affirmative. The
purpose of this enquiry was to find out whether he possessed the means to
arrange his marriage, to which he answered in the positive. After that the
Holy Prophet
said 'In that case you are a brother of Satan, for our
sunnah is to get married. The worst persons among you are those who are
unmarried, and the most mean among your men are those who die
without marrying'. (Mazhari).
Majority of the jurists have attributed this narration as well to that
condition when there is a predominant risk of sinning by abstaining from
marriage. The Holy Prophet
must have known the situation of 'Akkaf
that he would not be able to resist. Similarly, it is reported in Masnad of
Ahmad on the authority of Sayyidna 'Anas > that the Holy Prophet
had instructed him to get married, and warned against remaining
bachelor. (Mazhari). There are some other similar narrations of the hadith
as well, and majority of the jurists have held them to be applicable only in
those situations where there is a strong apprehension of being involved in
a sin if one avoids marriage. Similarly, jurists are almost all unanimous
that if someone has strong notion that he would indulge in sin by
marrying a woman, for instance he is not capable of meeting conjugal
rights of the wife or will get involved for sure in some other sin, in such a
situation marriage is prohibited or unbecoming for him.
Now the case of that person has to be looked at who is in an even
position. For him neither the risk of sin is very strong by abstaining from
marriage, nor there is a strong risk of sin if the marriage is performed. For

422
Surah An-Nur : 24 : 32 - 33 ...
this situation there are different views of the jurists, that is, which aet is
better; to get married or abstaining from marriage and get involved in
extra prayers. Imam Abu Hanifah w Ull , has ruled that getting
married is better than offering extra prayers, while Imam Shafifi d ,
Jw has recommended that getting involved in prayers is preferable. The
reason for the different views is that by itself the marriage is a lawful act,
just like eating, drinking sleeping etc. or as any other necessity of life is
lawful, and the element of worship is included in marriage for the simple
reason that one can save himself from sin by this act, and when the
righteous children are born, it will add up to his reward. When one
performs any lawful act with the intent of pleasing Allah Ta'ala, it
becomes an indirect worship for him. Eating, drinking, sleeping etc. all
become indirect worship when carried out with this intention. Since
occupation in prayers is a direct worship in itself, hence, Imam Shafii
Jw AUl regards prayers to be preferable to marriage. But in the opinion of
Imam Abu Hanifah Ju Ul , the element of worship is greater in
marriage than other lawful acts. In many Şahin ahadith it is emphasized
repeatedly to follow this tradition of the Holy Prophet g. In the light of
all these ahadith it becomes evident that marriage is not just lawful like
other lawful acts, but is a sunnah (practice) of the messengers, and has
also been emphasized repeatedly in hadith. It is a worship not only from
the viewpoint of intention but also being a tradition of the messengers. If
someone suggests that by the same token eating, drinking and sleeping
should also be regarded as sunnah, because all messengers used to
perform them. The answer to this is very clear that despite these acts
being performed by all messengers, no one has said or narrated in any
hadith that eating, drinking and sleeping are sunnah of the messengers.
Instead these acts are regarded as common human habits, which were
observed by messengers as well. As against this, marriage is clearly
declared as sunnah of the messengers and the sunnah of the Holy
Prophet g himself.
Tafsir Mazhari has given a moderate view on the subject that, if
someone is on an even position, that is neither he is helpless or overcome
by prevalence of lust, nor feels the risk of indulging in sin by abstaining
from marriage, and thinks that if he gets married, his involvement in
household would not be a hindrance in his worships and remembrance of

423
Surah An-Nur : 24 : 32 - 33 ...
Allah Ta'ala, then it is preferable for him to get married. This was exactly
the case of the messengers of Allah and the righteous people of the
Ummah. But if he has a hunch that his marriage and involvement in
household will not let him promote his religious status and will hinder
Allah's remembrance, then for him abstaining from marriage for
performing worship would be preferable, provided he is in an even
position, described above. Many a Qur'anic verses are in support of this
0) يَأَيُّهَا الَّذِيْنَ امَنُوا لاَ تُلُهِكُمْ أَمُوَالُكُمُ وَلَّا أَوْلَادُكُمُ عَنْ ذِكُرِ اللَّهِ : position, one of them being
believers, let not your possessions nor your children divert you from
Allah's remembrance - 63:9). This verse advises that the wealth and
children should not come in the way of remembering Allah Ta'ala.
وَالصُّلِحِيْنَ مِنْ عِبَادِ كُمْ وَإِمَآئِكُمْ
And the capable from among your bond-men and bond-girls -
24:32.
This sentence is addressed to the masters of the slaves. Here the word
salihin is used in its literal meaning, that is whoever among them has the
means and capacity of marrying; arrangement of his/her marriage is
made incumbent upon their owners and masters. Here the word capacity
is purported to have the means to fulfill the conjugal rights of wife and
ability to make payment of maintenance and prompt dower. If the word
salihin is taken in its common sense, that is good and pious people, then
their exclusiveness from the rest will be on the basis that marriage is
basically the means to keep away from the sins, a trait which only the
good persons possess.
So, it is made incumbent upon the masters of the slaves and slave
girls that those among them who have the ability to get married, their
marriage should be arranged. It is purported to mean here that if they
show their need and desire to get married, then according to some jurists
it is binding on the owners to marry them off. But the majority of jurists
have ruled that in such a situation it is incumbent upon the masters not
to place any hindrance in their marriage and allow them to get married,
because the marriage of slaves and slave girls cannot be performed
without the permission of their owners. Thus, this injunction is similar in
فَلاَ تَعْضُلُوُهُنَّ أَنْ يَّنْكِحُنَ أَزْوَاجَهُنَّ nature with another verse of the Holy Qur'an
that is ' It is incumbent upon the guardians of women not to stop the

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Surah An-Nur : 24 : 32 - 33 ...
women under their charge from marriage'. The Holy Prophet = has also
said on the subject that 'If someone of that kind comes to you with the
proposal and you like his morals, then surely marry him off. If you do not
do it then great mischief will be created on earth'. (Tirmidhi) The gist of
this all is that the owners are instructed here not to make any delay in
granting permission of marriage to their subjects, notwithstanding that
arrangement of their marriage may not be their responsibility. (Allah
knows best)
إِنْ يَكُوُّنُوا فُقَرَآءَ يُغْنِهِمُ اللهُ مِنْ فَضْلِهِ
If they are poor, Allah will enrich them out of His grace - 24:32.
There is a good news in this verse for such poor Muslims who want to
marry for the security of their religious obligation, but they have no
means. If they marry with the good intention for the security of their
religion and to follow the sunnah of the Holy Prophet , Allah Ta'ala will
grant them sufficient means. There is also an advice in the verse to those
who might reject the proposal of marriage from poor people on the basis of
their current condition. Wealth is something which does not always stay.
The important thing is merit of a person. If they possess merit then their
proposal for marriage should not be turned down.
Sayyidna Ibn 'Abbas 4% has said that Allah Ta'ala has persuaded all
Muslims for marriage in this verse, for which He has included every one,
either free or slave, and has promised to enrich them if they marry. (Ibn
Kathir). And Ibn Abi Hatim has reported that Sayyidna Abu Bakr
while addressing the Muslims said that 'You follow the injunction of Allah
Ta'ala for marriage, and He will fulfill His promise for granting the
riches'. Then he recited this verse ◌ُ32) إِنْ يَّكُونُوا فُقَرَآءَ يُغْنِهِمُ اللَّه) Sayyidna
'Abdullah Ibn Mas'ud 4
has said 'If you want to be rich, then get
married, because Allah Ta'ala has said ◌ُإِنْ يَكُونُوا فُقَرَآءَ يُغْنِهِمُ اللَّه (Ibn Kathir)
Warning
It is commented in Tafsir Mazharī that it should, however, be noted
that Allah Ta'ala's promise to grant riches to the one who will marry is
only on the condition that his intention is to safeguard his chastity and to
follow the sunnah. After that he should have trust and faith in Allah
Ta'ala, for which the confirmation is available in the next verse, which
reads : وَلْيَسْتَعْفِفِ الَّذِيْنَ لاَيَجِدُونَ نِكَاحًا حَتَّى يُغْنِيَهُمُ اللّهُ مِنْ فَضْلِه (And those who cannot

425
Surah An-Nur : 24 : ... 33
afford marriage should keep chaste until Allah enriches them out of His
grace - 24:33). 'It means that the people who do not have the material
wealth for the marriage, and in case they marry, there is the risk of not
fulfilling the rights of wife and their becoming sinners, they should wait
with patience until Allah grants them riches from His bounty. A method
has been stated in the hadith for achieving the required patience, which
is keeping fasts abundantly. If they will follow the advice, Allah Ta'ala
will grant them so much material resources that they will be able to afford
the expenses of marriage.
... Verse 33
وَالَّذِيْنَ يَبْتَغُونَ الْكِتْبَ مِمَّا مَلَكَتْ أَيْمَانُكُمُ فَكَائِبُوْهُمْ إِنْ عَلِمُتُمْ
فِيْهِمْ خَيْرًاءٌ وَّاتُوُهُمْ مِّنُ مَّالِ اللهِ الَّذِىّ اتُكُمْ ، وَلاَ تُكْرِهُوْا
فَتَيْتِكُمُ عَلَى الْبِغَاءِ إِنْ آَرَدْنَ تَحَصُّنَا لِتَبْتَغُوا عَرَضَ الْحَيْوةِ الدُّنْيَاء
وَمَنْ يُكْرِهُهُنَّ فَإِنَّ اللّهَ مِنْ بَعُدِ إِكْرَاهِهِنَّ غَفُورٌ رَّحِيمٌ ﴿٣٣)
... And those of your slaves who seek the contract of
Kitabah (emancipation by paying money), contract
Kitabah with them, if you know of some good in them.
And give them out of the wealth of Allah that He has
given to you. And do not compel your maids to
prostitution - if they wish to observe chastity - in
order that you may seek the temporary benefit of the
worldly life. And if one compels them, then after their
being compelled, Allah is Most-Forgiving, Very-Merciful.
[33]
Commentary
Owners of the slaves and slave girls were advised in the previous
verse that they should allow their subjects to marry if they so desire. They
should not delay their marriage to curb their natural urge for their own
expediency. The essence of this advice is to save the subjects from trouble
and that they be treated graciously. In the same context another direction
is given in this verse to the owners of slaves and slave girls that if their
subjects wish to enter into a deal with them for making payment against
their freedom, then it is desirable for the owners to concede to this wish,

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Surah An-Nur : 24 : ... 33
which will bring them good reward. This instruction is commonly taken by
the jurists, like the author of Hidayah, as a recommendatory instruction
in that it is not compulsory for the owners to concede for freedom of their
subjects against payment, yet it is preferable to do so. The procedure for
entering into a deal of freedom is that the subject asks his owner to set up
an amount with mutual consent for the freedom, which he should earn
with his labour and pay to the owner. Alternatively, the owner can also
initiate the deal and with mutual consent on payment of a certain amount
whereby the slaves can earn their freedom. When such a deal is struck
with mutual consent between the owner and the slave, then it becomes
mandatory under Islamic law, and the owner has no authority to call it
off. As soon as the slave makes the payment of the agreed amount, he
gets free automatically.
The amount of money so agreed for the freedom of slave is called
badal-al-kitabah for which Islamic law has fixed no limit. It may be the
same as the cost of slave, or more or less. The amount on which the
parties mutually agree will be regarded as badal-al-kitabah. The essence
behind the advice given in this verse is to open up the doors of freedom
for the slaves. This is but one such instruction which points out toward
the underlying objective of Islamic law of allowing freedom for slaves. In
all types of expiations, a common injunction is freedom of slaves. Even
otherwise, there is a promise of generous blessings for freeing the slaves.
Arrangement of the treaty for freedom in exchange of money is one such
route. This is why there is so much persuasion and emphasis on this.
إِنْ عَلِمُتُمُ فِيهِمُ خَيرًا However, a condition has also been placed with this treaty
(33). The treaty will only be in order when you notice signs of goodness in
them. Sayyidna 'Abdullah Ibn 'Umar 4 and many other scholars have
explained that here the word 'Khair' (good) is purported to mean the
strength to earn. Hence, it means that someone who has the strength to
earn and can make payment should be allowed to enter the deal,
otherwise his labour will be wasted on one hand and the owner will also
suffer loss. Some other scholars have given another explanation that
goodness and betterment mean here that there should be no risk of any
harm to the Muslims because of his freedom. For instance, the slave may
be an infidel and he might have been helping his infidel brethren. As a
matter of fact the word 'Khair' (good) stands here for both the meanings,

427
Surah An-Nur : 24 : ... 33
that is the slave should have the strength to earn, and there should be no
risk of any harm to the Muslims as a result of his freedom. (Mazhari)
وَأَتُوُهُمْ مِّنْ مَّالِ اللهِالَّذِيّ اتِكُمْ
Give them out of the wealth of Allah that He has given to you -
24:33.
This address is directed towards Muslims in general, and to the
owners of the slaves in particular. When the freedom of a slave is
dependent on a fixed amount to be given to his owner, then it is
incumbent upon Muslims to help him collect that money. For this they can
pay from the zakah money as well. And the owners are induced to
contribute on their own or reduce the amount of the treaty. It was the
practice of the Companions to reduce the amount of treaty by one third or
one fourth, depending upon their capacity. (Mazhari)
An important economic issue and the Qur'anic verdict on it,
The present day world is totally materialistic. Everyone seems to have
forgotten about the life hereafter and has completely entangled himself in
money making. All types of researches, contemplation and developments,
revolve round economic uplift only. Detailed discussions and researches
on finer economic points have raised its status many fold, and now it has
assumed the position of greatest art. The world thinkers have propounded
two well-known theories, which, paradoxically, are in conflict with each
other. Because of the inherent conflict between them, the world at large is
divided in two groups, who are unfortunately at daggers drawn with each
other, resulting in the loss of peace and tranquility of the world.
One theory has given birth to capitalist system, commonly known as
capitalism. The other one is the socialist system which is called as
socialism or communism. It is an every day common experience, which
neither of the two systems can deny, that whatever the man earns or
produces in this world through his hard work, its basic source of
production is the natural resources, like water, the produce from earth or
any other natural produce. The man produces millions of things of his
need and use from natural resources through his skill, hard work,
ingenuity and composing or decomposing their certain elements. It is but
natural to think that there is someone who creates the natural resources.
They have not come into being of their own. It also goes without saying

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Surah An-Nur : 24 : ... 33
that the One who has created the natural resources is the real owner and
master of them all. The natural resources have been passed on to man for
a limited period (his life span) for his benefit and use. It does not mean
that the man has become the master of natural resources for all times,
because his own life is so short. Moreover, man does not, and cannot,
exercise total control and authority on all natural resources for all the
time. For instance, man can irrigate the fields with water, but he cannot
create water if there is a drought. Therefore, it is clear that man is not
free to use or control them, and hence should follow the instructions given
to him by their Crea or and Master. But in the frenzy of materialism
everyone has forgotten even the concept of real Master and Creator. The
only controversy between them is that whether the one who possesses the
factors of production becomes their owner, or all these resources are
common to all and everyone has a right to benefit from them.
The first theory is that of the capitalist system which grants freedom
of ownership to man in that he can acquire anything by any means, and
is also free to use and spend it any way he likes. There is absolutely no
restriction on him. The infidels and disbelievers of the olden times
professed the same belief, who objected before Sayyidna Shu'aib 4
as to
why should he place any restriction on their wealth, which belonged to
them and they were its owners. They claimed that the prophet had no
right to tell them as to where the spending was permitted and where it
was not? The meaning of Qur'anic verse ◌ُأَوْاَنُ نَّفْعَلَ فِيَّ أَمُوَالِنَا مَا نَشَاء (or that we
do with our wealth what we wish - 11:87) is the same. The other theory is
that of socialism, which does not allow ownership to anyone of any thing,
and professes common ownership of everyone and equal right to all. This
is the original theory of communism, but when they felt that this is not
practicable, they exempted some objects from the common ownership.
As against these two extremes the Holy Qur'an has given a system in
which the most fundamental concept is that every thing belongs to Allah
Ta'ala, who has given the charge of some things to man temporarily by
His grace and bounty. For such things where man has been given the
charge and possession, others have been debarred to make any claim on
their use, without the permission of the owner. But despite the possession
and ownership being given to man, he is not granted freedom to earn or
spend them in any manner he likes. Both for earning and spending there

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Surah An-Nur : 24 : ... 33
are wise and equitable rules and regulations which are clearly defined,
and which clearly identify the permissible and impermissible ways of
earning and spending. In addition to this, it has also been made
incumbent upon him to pass on certain part of his possession to others,
which is made the right of recipients on those things.
Although the verse under reference deals with a different subject yet
it contains some important principles relating to this economic issue. So,
وَأَتُوُهُمُ مِّنُ مَّالِ اللَّهِ الَّذِئَ اتمكُمُ look at the wordings of the verse rather intently
'Give them out of the wealth of Allah that He has given to you - 33'. Three
things come out of this statement. One, that Allah is the real owner of
every thing. Two, that He has given the possession of certain things to
man by His grace. Three, that there are certain restrictions on things
which He has given to man. Spending of certain things has been
prohibited, and spending of other things is made obligatory, while
spending of some others is made preferable.
The other injunction given in this verse is for the eradication of an
وَلاَ تُكْرِهُوا فَتَيْتِكُمُ عَلَى uncouth custom, and for curbing adultery and obscenity
¿t,Ji 'Do not compel your maid to prostitution - 33'. During the pre-Islamic
period many people used to have this business done by their slave girls.
When Islam placed strict punishments on adultery, both on free and slave
individuals, then it was necessary to enjoin special strict orders to stop
and eradicate this uncivilized custom.
LA5 33;) 3! (If they wish to observe chastity - 24:33). It means that
when those slave girls express their wish to avoid adultery and remain
pure, then pressurizing them on your part is extremely imprudent and
shameless. Although the wording of the injunction is conditional, yet
there is consensus of Ummah that the intention here is not to press the
slave girls for adultery, irrespective of the situation whether they express
their wish to avoid it or not. In other words, it is not meant here that in
case they do not wish to avoid adultery, then it is permitted to force them
into it. What is intended here is to tell that in the pre-Islamic days
obscenity was common, so the slave girls did not mind adultery. Although
after the advent of Islam they repented and wished not to be involved in
this practice, yet their owners still forced them for the crime, which they
resented. On this situation this injunction was revealed, in which their
owners are warned and reproached that while they (the slave girls) want

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Surah An-Nur : 24 : 34 - 40
to avoid a shameful act, you are trying to force it on them.
فَإِنَّ اللهَ مِنْ بَعْدِ إِكْرَاهِهِنَّ غَفُورٌ رَّحِيمٌ
Then after their being compelled, Allah is Most-Forgiving,
Very-Merciful - 33.
The gist of this sentence is that it is prohibited to force the slave girls
to adultery. If someone does that and the slave girl gets involved in
adultery because of the compulsion exercised by her owner, then Allah
Ta'ala will pardon her sin and that sin will be passed on to the one who
had forced her. (Mazhari).
Verses 34 - 40
وَلَقَدْ آَنْزَلْنَآ إِلَيْكُمُ اَيْتٍ مُّبَيِّئْتٍ وَمَثَلاً مِّنَ الَّذِيْنَ خَلَوْا مِنْ قَبْلِكُمْ
وَمَوْعِظَةً لِلْمُتَّقِيْنَ ﴿٢٤) اللهُ نُورُ السَّمُوْتِ وَالْأَرْضِ ◌ُّ مَثَلُ نُوْرِهِ
كَمِشْكُوةٍ فِيْهَا مِصْبَاحٌُ الْمِصْبَاحُ فِىُ زُجَاجَةٍ *ُ الزُّجَاجَةُ كَنَّهَا
كَوْكَبْ دُرِىٌّ يُؤْقَدُ مِنْ شَجَرَةٍ مُّبْرَكَةٍ زَيْتُوْنَةٍ لََّ شَرُقِيَّةٍ وَّلَا غَرْبِيّةٍ(
يَّكَادُ زَيْتُهَا يُضِىَّءُ وَلَوْلَمُ تَمْسَسُهُ ثَارٌ+ نُوْرَّ عَلى نُوُرٍ *ُ بَهْدِى اللهُ
لِنُورِهِ مَنْ يَّشَآءُ وَيَضْرِبُ اللّهُ الْأَمْثَالَ لِلنَّاسِ * وَاللهُ بِكُلِّ شَىْءٍ
عَلِيْمْ (٣٥) فِىْ بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَيُذْكَرَ فِيْهَا اسْمُه، " يُسَبِّحُ
لَهُ فِيْهَا بِالْغُدُوِّ وَالْأُصَالِ ﴿٢﴾ رِجَالٌ لاَّ تُلْهِيُهِمْ تِجَارَةٌ وَّلاَ بَيْعٌ عَنْ
ذِكْرِ اللّهِ وَإِقَامِ الصَّلُوةِ وَإِيْتَاءِ الزَّكُوةِ مٌ يَخَافُوْنَ يَوْمًا تَتَقَلَّبُ فِيْهِ
الْقُلُوُبُ وَالْأَبْصَارُ ﴿٢﴾ لِيَجْزِيَهُمُ اللهُ أَحْسَنَ مَاعَمِلُوا وَيَزِيْدَ هُمْ
مِّنْ فَضْلِهٍ ﴿ وَاللّهُ يَرْزُقُ مَنْ يَّشَاءُ بِغَيْرِ حِسَابٍ ﴿٣٨﴾ وَالَّذِيْنَ
كَفَرُوًّا أَعْمَالُهُمْ كَسَرَابٍ بِقِيْعَةٍ يَّحْسَبُهُ الظَّمَانُ مَآءُ* حَتَّى إِذَا
جَآءَه، لَمُ يَجِدُهُ شَيْئًا وَّوَجَدَ اللّهَ عِنْدَهُ فَوَقْهُ حِسَابَه، * وَاللهُ سِرِيْعُ
الْحِسَابِ ﴿٩ٌ﴾ أَوْ كَظُلُمْتٍ فِىْ بَحْرٍ لُّجِّ يَّغْشُهُ مَوْجٌ مِّنُ فَوْقِهُ

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Surah An-Nur : 24 : 34 - 40
مَوْجٌ مِّنْ فَوْقِهٍ سَحَابٌ +ُ ظُلُمْتُ بَعْضُهَا فَوْقَ بَعْضٍُ إِذَا أَخْرَجَ
يَدَهُ لَمْ يَكَدْ يَرْبِهَا * وَمَنْ لَّمْ يَجْعَلِ اللّهُ لَهُ نُوْرًا فَمَا لَهُ، مِنْ نُوْرٍ
ع
And indeed We have sent down to you enlightening
verses and an exemplary description of those who
passed away before you and a good counsel for the
God-fearing. [34]
Allah is the Light of the heavens and the earth. The
example of His light is that of a niche in which there is
a lamp; the lamp is in a glass - the glass looks like a
brilliant star - it is lit by (the oil of) a blessed tree, the
olive, which is neither eastern, nor western. Its oil is
about to emit light even if fire has not touched it - (it
is) light upon light. Allah guides to His light
whomsoever He wills. And Allah describes examples
for the people, and Allah knows everything well. [35]
(The guided people worship Allah) in the houses that
Allah has permitted to be raised and where His name is
recounted and His purity is pronounced, in the morning
and in the evening, [36] by men whom no trade or sale
makes neglectful of the remembrance of Allah, nor from
establishing Salah and paying Zakah; they are fearful of
a day in which the hearts and the eyes will be over-
turned. [37] The fate (of such people) is that Allah will
reward them for the best deeds they did and will give
them more out of His grace. And Allah gives whom He
wills without counting. [38]
As for those who disbelieve, their deeds are like a
mirage in a desert plane which a thirsty person deems
to be water, until when he comes to it, he finds it
nothing, and finds (the decree of) Allah with him, so He
pays him his account in full. And Allah is swift at
reckoning. [39] Or (their deeds) are like layers of
darkness in a vast deep sea overwhelmed by a wave,
above which there is another wave, above which there
are clouds - layers of darkness, one above the other.
When one puts forth his hand, he can hardly see it. And

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Surah An-Nur : 24 : 34 - 40
the one to whom Allah does not give light can have no
light at all. [40]
Commentary
The scholars call this verse as the 'Verse of Radiance', because it
describes in great detail the radiance of faith and the darkness of
disbelief.
The definition of Nur (Light)
Imam Ghazzali jus All , has given the definition of Nur (light) as
that is something which is bright and manifest on its الظاهر بنفسه والمظهر لغيره
own, and makes other things bright and evident. Tafsir Mazhar has
explained that Nur is in fact that condition which is initially perceived by
man's sense of sight, and then through that perception he comprehends
all those things which can be seen by eye, such as in the case of rays of
sun and the moon, which on falling on a solid mass brightens it up, and
then through the reflection from solid mass brightens other things.
Hence, it is evident that the word Nur cannot be used for Allah Ta'ala in
its literal or common meaning, because He is free from body and
materiality. Therefore, there is consensus among the scholars that the use
of word Nur for Allah Ta'ala in the verse under reference is purported for
Munawwir, meaning the one who brightens, or may be the master of
brightening is referred here as Nur, in the same way as the possessor of
grace is sometimes called Grace, or the possessor of justice is called the
Justice. So, meaning of the verse is that Allah bestows Nur to earth and
the heaven, and to everything living there, and the Nur is purported to
be the Nur of righteousness. Ibn Kathir has reported the explanation put
forward by Sayyidna Ibn 'Abbas 4
that الله هادى اهل السموات والارض : (that is,
Allah is the Guide of all living in the heavens and the earth).
Nur of the believer
The example of His light is that of a niche in which) مَثَلُ نُورِهٍ كَمِشْكُوةٍ
there is a lamp - 24:35). This is a nice example of Allah Ta'ala's Nur of
guidance, which penetrates into the heart of the believer. Ibn Jarir has
reported its explanation put forward by Sayyidna Ubayy b. Ka'b
هو المؤمن الّذى جعل الله الايمان والقرآن فى صدره، فضرب الله مثله فقال: الله
نور السموات والارض، فبدأ بنور نفسه ثم ذكر نورالمؤمن، فقال: مثل نور من أمن
به، فكان اُبی بن کعب یقرأها مثل نور من امن به. (ابن کثیر)

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Surah An-Nur : 24 : 34 - 40
It means that this is the example of the believer in whose heart Allah
Ta'ala has laid down the Nur of faith and of the Qur'an. In this verse
Allah Tafala has first mentioned His own Nur ◌ِواللهُ نُورُ السَّمُوتِ وَالأَرْض and then
the Nur of the believer's heart and the following example is for the one
who believes in Him. Sayyidna Ubayy Ibn Ka'b 4
e used to recite this
verse as مثل نور من آمن به instead of مثل نوره (to explain this). Said Ibn Jubair
has also reported the same meaning and recitation of the verse from
Sayyidnā Ibn 'Abbas 40. Ibn Kathir has narrated all these explanations
and then remarked that there are two view points among the jurists
about the pronoun of . JE (the example of his light). One, that this
pronoun has reference toward Allah Ta'ala, and thus the meaning of the
verse is 'Allah's Nur placed in the heart of believers naturally', and the
example of that is aSas (like a niche). This explanation is put forward
by Sayyidna Ibn 'Abbas 4
. The other explanation is that the personal
pronoun refers to the believers, who are presumed to have been referred
to by the context. So, the example given in the verse can be explained as
follows: The chest of a believer is like a niche, while the heart of the
believer placed in the chest is like a lamp (placed in the niche). Then the
transparent oil of olive is the example of the natural nur (light) of
guidance which is deposited in the nature of a believer and which has the
inherent capability to accept the truth (which is indicated in the verse by
the words 'Its oil is about to emit light even if fire has not touched it).
Then as the olive oil produces brightness when caused to burn with the
flame of fire, the same way natural Nur of guidance which is placed in
the heart of the believer, when joins the message and knowledge of Allah
Ta'ala, then it gets brightened and also brightens the world. When the
companions and their pupils confined this example to the heart of a
believer alone, they have most probably done so because it is only the
believer who draws benefit from this Nur. Otherwise the natural Nur of
guidance which is placed in the hearts of humans at the time of their
creation, is not confined to believers, but is part of the nature and instinct
of every human being. It is for this reason that one can see all around the
world that there are people in every nook and corner, in all societies and
religions, who believe in the existence of God and His Omnipotence, and
do turn towards Him. No matter one may make all types of errors in the
perception and understanding of God, yet every individual does believe
by nature in His existence, with the exception of a few atheists, who have

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Surah An-Nur : 24 : 34 - 40
lost their natural instinct.
كُلُّ مَوُلُودٍ يُؤْلَدُ عَلَى الْفِطْرَةِ ,A Sahih hadith endorses this view, which says
that is 'Every child is born with natural instinct'. Later, his parents put
him on the wrong path. This natural instinct is the guidance of faith. The
guidance of faith and its Nur is bestowed to every individual at the time
of his birth, and because of this Nur of guidance, one possesses the ability
to accept the truth. When they come to know about the revelations of
Allah through His messengers and their deputies, they readily accept
them, except those unfortunate people who have erased the Divine Nur
from their heart with their wrong doings. Perhaps this is the reason that
in the beginning of the verse the bestowal of Nur is said to be common to
all, which includes every one on the earth and the heavens, without any
difference between believers or disbelievers, but towards the end of the
verse it is said ◌ُويَهُدِى اللَّهُ لِنُورِهِ مَنْ يَشاء that is 'Allah Ta'ala guides to His light
whomsoever He wills - 35'. Here the will of Allah is not pointing toward
that Divine Nur which is bestowed to all humans, but toward the
Qur'anic Nur, which is not availed by every one, except those fortunate
ones, to whom Divine help is granted. Otherwise even one's endeavor
goes waste without Divine help, and sometimes becomes detrimental :
اذا لم يكن عون من الله للفتى فاول ما يجنى عليه اجتهاده
'If there is no help to man from Allah, then his striving puts
him to trouble instead'.
The Nur of the Holy Prophet
Imam Baghawi رحمه الله تعالى has narrated that Sayyidna Ibn 'Abbas
once enquired from Ka'b al-Ahbar as to how would he explain this verse
Ka'b al-Ahbar, who was a great Muslim scholar of Torah. مَثَلُ نُورِهٍ كَمِشُكوةٍ
and Injil, said that this example was meant for the heart of the Holy
Prophet . Mishkat (the niche) stands for his chest, Zujajah (glass) for
his heart and Misbah (lamp) for his prophethood. What was unique about
this Nur of prophethood was that even before the declaration of
prophethood it had the illumination of light for the people. When the
revelation from Allah is coupled with the Nur of prophethood, then it
turns into such radiance that the whole world is brightened.
Before the declaration of prophethood of the Holy Prophet , and
even before his birth, some strange and amazing events had taken place

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Surah An-Nur : 24 : 34 - 40
in the world, which were in fact advance notice of the incoming prophet,
and are called Irhasat in the vocabulary of the scholars of hadith. The
difference between this word and miracle is that the latter is used for such
unusual events which are bestowed by Allah Ta'ala to his messengers for
the endorsement of their prophethood, while Irhasat are those unusual
events which happen before the declaration of prophethood. There are a
number of unusual incidents which are recorded by several authentic
narrations, and have been compiled by Shaikh Jalaluddin Sayuți Ul ,
Khasais Kubra - and by Abu Nu'aim in his- خصائص كُبرى) in his book تعالى
Dalail-un-Nubuwwah. Other scholars have also collected many - دلائل النبوة
such incidents in their books. Tafsir Mazhari has reproduced a good
number of these events.
Benefits of olive oil
A blessed tree, the olive - 35.). This is an endorsement) شَجَرَةٍ مُّبْرَكَةٍ زَيْتُوُنَةٍ
that olive and its tree is blessed by Allah and is beneficial and useful.
Scholars have commented that Allah Ta'ala has instilled many a benefits
in it. Olive oil is used in the burning of lamps. Its light is the brightest
and clearest as against any other oil. It is eaten as a fruit and its oil is
used in cooking. The interesting part is that there is no need of any
machine for the extraction of its oil. When the fruit is ripe, the oil comes
out automatically. The Holy Prophet
has asked to eat and massage the
body with olive oil. (Baghawi - Mazhari)
فِى بُيُوتٍ أَذِنَ اللهُ أَنْ تُرُفَعَ وَيُذُكَرَ فِيهَا اسْمُهُ، يُسَبِّحُ لَهُ فِيْهَا بِالْغُدُوِّ وَالْأَصَالِ
(The guided people worship Allah) in the houses that Allah has
permitted to be raised and where His name recounted and His
purity is pronounced, in the morning and in the evening, - 36.
In the previous verse Allah Ta'ala had given a unique example of
placing His Nur of guidance in the heart of believers. Toward the end of
the verse it was clarified that only those draw benefit from this Nur,
whom Allah loves and grants Divine help. In the above verse those places
and buildings are referred to where such believers spend most of their
time, especially the five times of prayers. These are the buildings for
which Allah Ta'ala has instructed to keep them high in esteem, and
where His name be remembered. The splendor of such buildings is that
Allah's name is remembered there in the morning and evening. That is
He is worshipped there all the time by the people, who's attributes will

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Surah An-Nur : 24 : 34 - 40
follow soon.
The above explanation is based on the assumption that "_ (in the
houses) has an association with the sentence يَهْدِى اللَّهُ لِنُورِه (Allah guides to
this light whomsoever He wills). (Ibn Kathir etc.) Some others are of the
opinion that it has a link with the word (His purity is pronounced),
which is used later in the verse. But the first version appears more
appropriate in the context of the subject. In that case the meaning of the
verse would be that the Nur of guidance referred to in the example of the
previous verse can be found in the buildings and houses where He is
remembered all the time. There is consensus among commentators that
here the word 'houses' is purported for mosques.
Mosques are houses of Allah and their respect is obligatory
Qurtubi has preferred the view that the word 'raised' used in the
verse means to respect the mosques and has quoted the following hadith
of Sayyidna 'Anas
in support of his contention.
من احبّ الله عزّوجلّ فليحبّنى، ومن احبّنى فليحبّ اصحابى، ومن احبّ
اصحابى فليحبّ القرآن، ومن احبّ القرآن فليحبّ المساجد، فانها افنية الله اذن
الله فى رفعها وبارك فيها ميمونة ميمون اهلها محفوظة محفوظ أهلها،هم فى
صلاتهم والله عزّوجلّ فى حوائجهم هم فى المساجد والله من ورائهم. (قرطبى)
The Holy Prophet
said "Whoever wishes to love Allah should
love me, and whoever wishes to love me should love my
companions, and whoever wishes to love my companions should
love the Qur'an, and whoever wishes to love Qur'an should love
the mosques, because they are Allah's houses. Allah has
enjoined to 'raise' them, and has made them blessed. They are
blessed and those who live there are also blessed. They are in
the protection of Allah, and those who live there are also in the
protection of Allah. Those who are busy there in their prayers,
Allah get their works done and fulfill their needs. While they
are in the mosques Allah protects their household during their
absence". (Qurțubi)
Meaning of raising of mosques
أَذِنَ That Allah has permitted to be raised - 36). The word) أَذِنَ اللَّهُ أَنْ تُرْفَعَ
('adhina) is derived from 33! ('idhn), which means to allow or give
permission, and the word , (turfa'a) is derived from &, (raf), which
means to raise, uplift or exalt. So, the meaning of this verse is that Allah