اللّٰه من الشيطان الرجيم
بِسْمِ الرَّحْمٰنِ الرَّحِيمِ
(Book#982)
“The Jilbab or Rida’.”
www.motaher21.net
Sura:24
Para:18
Sura: An- Noor.
Ayat: 58-61
24:58
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لِیَسۡتَاۡذِنۡکُمُ الَّذِیۡنَ مَلَکَتۡ اَیۡمَانُکُمۡ وَ الَّذِیۡنَ لَمۡ یَبۡلُغُوا الۡحُلُمَ مِنۡکُمۡ ثَلٰثَ مَرّٰتٍ ؕ مِنۡ قَبۡلِ صَلٰوۃِ الۡفَجۡرِ وَ حِیۡنَ تَضَعُوۡنَ ثِیَابَکُمۡ مِّنَ الظَّہِیۡرَۃِ وَ مِنۡۢ بَعۡدِ صَلٰوۃِ الۡعِشَآءِ ۟ؕ ثَلٰثُ عَوۡرٰتٍ لَّکُمۡ ؕ لَیۡسَ عَلَیۡکُمۡ وَ لَا عَلَیۡہِمۡ جُنَاحٌۢ بَعۡدَہُنَّ ؕ طَوّٰفُوۡنَ عَلَیۡکُمۡ بَعۡضُکُمۡ عَلٰی بَعۡضٍ ؕ کَذٰلِکَ یُبَیِّنُ اللّٰہُ لَکُمُ الۡاٰیٰتِ ؕ وَ اللّٰہُ عَلِیۡمٌ حَکِیۡمٌ ﴿۵۸﴾
O you who have believed, let those whom your right hands possess and those who have not [yet] reached puberty among you ask permission of you [before entering] at three times: before the dawn prayer and when you put aside your clothing [for rest] at noon and after the night prayer. [These are] three times of privacy for you. There is no blame upon you nor upon them beyond these [periods], for they continually circulate among you – some of you, among others. Thus does Allah make clear to you the verses; and Allah is Knowing and Wise.
The Times when Servants and Young Children should seek Permission to enter
Allah commands the believers:
يَا أَيُّهَا الَّذِينَ امَنُوا لِيَسْتَأْذِنكُمُ الَّذِينَ مَلَكَتْ أَيْمَانُكُمْ وَالَّذِينَ لَمْ يَبْلُغُوا الْحُلُمَ مِنكُمْ ثَلَاثَ مَرَّاتٍ مِن قَبْلِ صَلَاةِ الْفَجْرِ
O you who believe!
Let your slaves and slave-girls, and those among you who have not come to the age of puberty ask your permission on three occasions:
before the Fajr prayer,
These Ayat include a discussion of how people who are closely related should seek permission to enter upon one another.
What was mentioned earlier in the Surah had to do with how unrelated people should seek permission to enter upon one another.
Allah commanded the believers to ensure that their servants and their children who have not yet reached puberty should seek permission at three times:
the first is before the Fajr prayer, because people are asleep in their beds at that time.
وَحِينَ تَضَعُونَ ثِيَابَكُم مِّنَ الظَّهِيرَةِ
and while you put off your clothes during the afternoon,
means, at the time of rest, because a man may be in a state of undress with his wife at that time.
وَمِن بَعْدِ صَلَةِ الْعِشَاء
and after the `Isha’ prayer.
because this is the time for sleep.
Servants and children are commanded not to enter upon household members at these times, because it is feared that a man may be in an intimate situation with his wife and so on.
Allah says:
ثَلَثُ عَوْرَاتٍ لَّكُمْ لَيْسَ عَلَيْكُمْ وَلَا عَلَيْهِمْ جُنَاحٌ بَعْدَهُنَّ
(These) three (times) are of privacy for you; other than these times there is no sin on you or on them,
If they enter at a time other than these, there is no sin on you if you let them enter, and no sin on them if they see something at a time other than these times.
They have been given permission to enter suddenly, because they are those who go around in the house, i.e., to serve you etc., and as such they may be forgiven for things that others will not be forgiven.
Although this Ayah is quite clear and has not been abrogated, people hardly follow it, and Abdullah bin Abbas denounced the people for that.
Abu Dawud recorded that Ibn Abbas said:
“Most of the people do not follow it, the Ayah that speaks about asking permission, but I tell my servant woman to seek permission to enter.”
Abu Dawud said:
Ata’ also narrated that Ibn Abbas commanded this.
Ath-Thawri narrated that Musa bin Abi A’ishah said,
“I asked Ash-Sha`bi (about the Ayah):
لِيَسْتَأْذِنكُمُ الَّذِينَ مَلَكَتْ أَيْمَانُكُمْ
(Let your slaves and slave-girls ask your permission).
He said, `It has not been abrogated.’
I said:`But the people do not do that.’
He said, `May Allah help them.”‘
طَوَّافُونَ عَلَيْكُم بَعْضُكُمْ عَلَى بَعْضٍ
to move about, attending to each other.
كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الاْيَاتِ وَاللَّهُ عَلِيمٌ حَكِيمٌ
Thus Allah makes clear the Ayat to you. And Allah is All-Knowing, All-Wise.
Then Allah says
24:59
وَ اِذَا بَلَغَ الۡاَطۡفَالُ مِنۡکُمُ الۡحُلُمَ فَلۡیَسۡتَاۡذِنُوۡا کَمَا اسۡتَاۡذَنَ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ؕ کَذٰلِکَ یُبَیِّنُ اللّٰہُ لَکُمۡ اٰیٰتِہٖ ؕ وَ اللّٰہُ عَلِیۡمٌ حَکِیۡمٌ ﴿۵۹﴾
And when the children among you reach puberty, let them ask permission [at all times] as those before them have done. Thus does Allah make clear to you His verses; and Allah is Knowing and Wise.
وَإِذَا بَلَغَ الاْإَطْفَالُ مِنكُمُ الْحُلُمَ فَلْيَسْتَأْذِنُوا كَمَا اسْتَأْذَنَ الَّذِينَ مِن قَبْلِهِمْ
And when the children among you come to puberty, then let them (also) ask for permission, as those senior to them (in age),
meaning:when the children who used to seek permission at the three times of privacy reach puberty, then they have to seek permission at all times, i.e., with regard to those who are non-relatives, and at times when a man may be in a state of intimacy with his wife, even if it is not one of the three times stated above.
كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمْ ايَاتِهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ
Thus Allah makes clear His Ayat for you. And Allah is All-Knowing, All-Wise.
There is no Sin on Elderly Women if They do not wear a Cloak
Allah says
24:60
وَ الۡقَوَاعِدُ مِنَ النِّسَآءِ الّٰتِیۡ لَا یَرۡجُوۡنَ نِکَاحًا فَلَیۡسَ عَلَیۡہِنَّ جُنَاحٌ اَنۡ یَّضَعۡنَ ثِیَابَہُنَّ غَیۡرَ مُتَبَرِّجٰتٍۭ بِزِیۡنَۃٍ ؕ وَ اَنۡ یَّسۡتَعۡفِفۡنَ خَیۡرٌ لَّہُنَّ ؕ وَ اللّٰہُ سَمِیۡعٌ عَلِیۡمٌ ﴿۶۰﴾
And women of post-menstrual age who have no desire for marriage – there is no blame upon them for putting aside their outer garments [but] not displaying adornment. But to modestly refrain [from that] is better for them. And Allah is Hearing and Knowing.
وَالْقَوَاعِدُ مِنَ النِّسَاء
And the Qawa`id among women.
Sa`id bin Jubayr, Muqatil bin Hayyan, Ad-Dahhak and Qatadah said that;
these are the women who no longer think that they can bear children,
اللَّتِي لَا يَرْجُونَ نِكَاحًا
who do not hope for marriage,
meaning, they no longer have any desire for marriage,
فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَاتٍ بِزِينَةٍ
it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment.
meaning, they do not have to cover themselves in the same way that other women have to.
Abu Dawud recorded that Ibn Abbas said that;
the Ayah:
وَقُل لِّلْمُوْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ
(And tell the believing women to lower their gaze) (24:31), was abrogated and an exception was made in the case of:
وَالْقَوَاعِدُ مِنَ النِّسَاء اللَّتِي لَاا يَرْجُونَ نِكَاحًا
(the past childbearing among women who do not hope for marriage).
فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ
it is no sin on them if they discard their (outer) clothing,
Ibn Mas`ud said about (outer) clothing,
“The Jilbab or Rida’.”
A similar view was also narrated from Ibn Abbas, Ibn Umar, Mujahid, Sa`id bin Jubayr, Abu Ash-Sha`tha’, Ibrahim An-Nakha`i, Al-Hasan, Qatadah, Az-Zuhri, Al-`Awza`i and others.
غَيْرَ مُتَبَرِّجَاتٍ بِزِينَةٍ
in such a way as not to show their adornment.
Sa`id bin Jubayr said,
“They should not make a wanton display of themselves by removing their outer garment so that their adornment may be seen.”
وَأَن يَسْتَعْفِفْنَ خَيْرٌ لَّهُنَّ
But to refrain is better for them.
means, not removing their outer garment, even though that is permissible for them, is better for them.
وَاللَّهُ سَمِيعٌ عَلِيمٌ
And Allah is All-Hearer, All-Knower
24:61
لَیۡسَ عَلَی الۡاَعۡمٰی حَرَجٌ وَّ لَا عَلَی الۡاَعۡرَجِ حَرَجٌ وَّ لَا عَلَی الۡمَرِیۡضِ حَرَجٌ وَّ لَا عَلٰۤی اَنۡفُسِکُمۡ اَنۡ تَاۡکُلُوۡا مِنۡۢ بُیُوۡتِکُمۡ اَوۡ بُیُوۡتِ اٰبَآئِکُمۡ اَوۡ بُیُوۡتِ اُمَّہٰتِکُمۡ اَوۡ بُیُوۡتِ اِخۡوَانِکُمۡ اَوۡ بُیُوۡتِ اَخَوٰتِکُمۡ اَوۡ بُیُوۡتِ اَعۡمَامِکُمۡ اَوۡ بُیُوۡتِ عَمّٰتِکُمۡ اَوۡ بُیُوۡتِ اَخۡوَالِکُمۡ اَوۡ بُیُوۡتِ خٰلٰتِکُمۡ اَوۡ مَا مَلَکۡتُمۡ مَّفَاتِحَہٗۤ اَوۡ صَدِیۡقِکُمۡ ؕ لَیۡسَ عَلَیۡکُمۡ جُنَاحٌ اَنۡ تَاۡکُلُوۡا جَمِیۡعًا اَوۡ اَشۡتَاتًا ؕ فَاِذَا دَخَلۡتُمۡ بُیُوۡتًا فَسَلِّمُوۡا عَلٰۤی اَنۡفُسِکُمۡ تَحِیَّۃً مِّنۡ عِنۡدِ اللّٰہِ مُبٰرَکَۃً طَیِّبَۃً ؕ کَذٰلِکَ یُبَیِّنُ اللّٰہُ لَکُمُ الۡاٰیٰتِ لَعَلَّکُمۡ تَعۡقِلُوۡنَ ﴿٪۶۱﴾
There is not upon the blind [any] constraint nor upon the lame constraint nor upon the ill constraint nor upon yourselves when you eat from your [own] houses or the houses of your fathers or the houses of your mothers or the houses of your brothers or the houses of your sisters or the houses of your father’s brothers or the houses of your father’s sisters or the houses of your mother’s brothers or the houses of your mother’s sisters or [from houses] whose keys you possess or [from the house] of your friend. There is no blame upon you whether you eat together or separately. But when you enter houses, give greetings of peace upon each other – a greeting from Allah, blessed and good. Thus does Allah make clear to you the verses [of ordinance] that you may understand.
Eating from One’s Relatives’ Houses
Allah says:
لَيْسَ عَلَى الاَْعْمَى حَرَجٌ وَلَا عَلَى الاَْعْرَجِ حَرَجٌ وَلَا عَلَى الْمَرِيضِ حَرَجٌ
There is no restriction on the blind, nor any restriction on the lame, nor any restriction on the sick,
What is referred to here is the fact that they used to feel too embarrassed to eat with the blind, because they could not see the food or where the best morsels were, so others might take the best pieces before they could.
They felt too embarrassed to eat with the lame because they could not sit comfortably, and their companions might take advantage of them, and they felt embarrassed to eat with the sick because they might not eat as much as others. So they were afraid to eat with them lest they were unfair to them in some way.
Then Allah revealed this Ayah, granting them a dispensation in this matter.
This was the view of Sa`id bin Jubayr and Miqsam.
Ad-Dahhak said:
“Before the Prophet’s Mission, they used to feel too embarrassed and too proud to eat with these people, lest they might have to help them. So Allah revealed this Ayah.”
Abdur-Razzaq recorded that Mujahid said:
“A man would take a blind, lame or sick person to the house of his brother or sister or aunt, and those disabled people would feel ashamed of that and say, `they are taking us to other people’s houses.’ So this Ayah was revealed granting permission for that.”
As-Suddi said:
“A man would enter the house of his father or brother or son, and the lady of the house would bring him some food, but he would refrain from eating because the master of the house was not there, so Allah revealed:
لَيْسَ عَلَى الاَْعْمَى حَرَجٌ
(There is no restriction on the blind…).
وَلَا عَلَى أَنفُسِكُمْ أَن تَأْكُلُوا مِن بُيُوتِكُمْ
nor on yourselves, if you eat from your houses,
This is stated here although it is obvious, so that from this starting point the houses of others may be mentioned, and to make it clear that the ruling applies equally to what comes after.
Sons’ houses are included in this even though they are not mentioned by name, and this is used as evidence by those who regard the son’s wealth as being like the father’s wealth.
In the Musnad and the Sunan, it is reported through several routes that the Messenger of Allah said:
أَنْتَ وَمَالُكَ لاَِبِيكَ
You and your wealth belong to your father.
أَوْ بُيُوتِ ابَايِكُمْ أَوْ بُيُوتِ أُمَّهَاتِكُمْ أَوْ بُيُوتِ إِخْوَانِكُمْ أَوْ بُيُوتِ أَخَوَاتِكُمْ أَوْ بُيُوتِ أَعْمَامِكُمْ أَوْ بُيُوتِ عَمَّاتِكُمْ أَوْ بُيُوتِ أَخْوَالِكُمْ أَوْ بُيُوتِ خَالَاتِكُمْ أَوْ مَا مَلَكْتُم مَّفَاتِحَهُ
or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your father’s brothers, or the houses of your father’s sisters, or the houses of your mother’s brothers, or the houses of your mother’s sisters, or (from that) whereof you hold keys,
This is obvious, and this is used as evidence by those who think that it is obligatory for relatives to spend on one another.
أَوْ مَا مَلَكْتُم مَّفَاتِحَهُ
or (from that) whereof you hold keys,
Sa`id bin Jubayr and As-Suddi said,
“This refers to a people’s servants, whether a slave or otherwise. There is nothing wrong with them eating from the food that is stored with them, within reason.”
Az-Zuhri narrated from Urwah that A’isha, may Allah be pleased with her, said,
“The Muslims used to go out on military campaigns with the Messenger of Allah and they would give their keys to people they trusted and say, `We permit you to eat whatever you need.’
But they would say, `It is not permissible for us to eat, they have given us permission reluctantly and we are only trustees.’
Then Allah revealed:
أَوْ مَا مَلَكْتُم مَّفَاتِحَهُ
(or (from that) whereof you hold keys).”
أَوْ صَدِيقِكُمْ
or (from the house) of a friend.
means, there is no sin on you if you eat from their houses, so long as you know that this does not upset them and they do not dislike it.
لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُوا جَمِيعًا أَوْ أَشْتَاتًا
No sin on you whether you eat together or apart.
Ali bin Abi Talhah reported from Ibn Abbas concerning this Ayah,
“When Allah revealed the Ayah:
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لَا تَأْكُلُواْ أَمْوَلَكُمْ بَيْنَكُمْ بِالْبَـطِلِ
O you who believe! Eat not up your property among yourselves unjustly, (4:29)
the Muslims said, `Allah has forbidden us to eat up our property among ourselves unjustly, and food is the best of property, so it is not permissible for anyone among us to eat at the house of anyone else.’ So the people stopped doing that.
Then Allah revealed:
لَيْسَ عَلَى الاَْعْمَى حَرَجٌ
(There is no restriction on the blind,) until His statement;
أَوْ صَدِيقِكُمْ
(or (from the house) of a friend).
A man would also feel embarrassed and would refrain from eating alone until someone else came along, but Allah made the matter easier for them and said:
لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُوا جَمِيعًا أَوْ أَشْتَاتًا
(No sin on you whether you eat together or apart).”
Qatadah said,
“This was a clan of Banu Kinanah who during the Jahiliyyah thought that it was a source of shame for one of them to eat alone, to such an extent that a man might keep on driving his laden camel even though he was hungry, until he could find someone to eat and drink with him. Then Allah revealed:
لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُوا جَمِيعًا أَوْ أَشْتَاتًا
(No sin on you whether you eat together or apart).
So this was a dispensation from Allah, allowing people to eat either alone or with others, even though eating with others is more blessed and is better.”
Imam Ahmad recorded from Wahshi bin Harb from his father from his grandfather that a man said to the Prophet,
“We eat but we do not feel satisfied.”
He said:
لَعَلَّكُمْ تَأْكُلُونَ مُتَفَرِّقِينَ اجْتَمِعُوا عَلَى طَعَامِكُمْ وَاذْكُرُوا اسْمَ اللهِ يُبَارَكْ لَكُمْ فِيهِ
Perhaps you are eating separately. Eat together and mention the Name of Allah, and He will bless the food for you.
It was also recorded by Abu Dawud and Ibn Majah.
Ibn Majah also recorded that Salim reported from his father from Umar, may Allah be pleased with him, that the Messenger of Allah said:
كُلُوا جَمِيعًا وَلَا تَفَرَّقُوا فَإِنَّ الْبَرَكَةَ مَعَ الْجَمَاعَةِ
Eat together and not separately, for the blessing is in being together.
فَإِذَا دَخَلْتُم بُيُوتًا فَسَلِّمُوا عَلَى أَنفُسِكُمْ
But when you enter the houses, greet one another,
تَحِيَّةً مِّنْ عِندِ اللَّهِ مُبَارَكَةً طَيِّبَةً
with a greeting from Allah, blessed and good.
Sa`id bin Jubayr, Al-Hasan Al-Basri, Qatadah and Az-Zuhri said,
“This means greet one another with Salam.”
Ibn Jurayj narrated that Abu Az-Zubayr said,
“I heard Jabir bin Abdullah say,
`When you enter upon your family, greet them with a greeting from Allah, blessed and good.’
He said, `I do not think it is anything but obligatory.”‘
Ibn Jurayj said:
“And Ziyad said that Ibn Tawus used to say:
`When any one of you enters his house, let him say Salam.”‘
Mujahid said:
“And when you enter the Masjid, say:`Peace be upon the Messenger of Allah’;
when you enter upon your families, greet them with Salam; and
when you enter a house in which there is nobody, say:`As-Salamu `Alayna wa Ala Ibad-Allah-is-Salihin (peace be upon us and upon the righteous servants of Allah).’
This is what one is commanded to do, and it has been narrated to us that the angels will return his greeting.”
كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الاْيَاتِ لَعَلَّكُمْ تَعْقِلُون
Thus Allah makes clear the Ayat to you that you may understand.
When Allah mentioned what wise rulings and reasonable, well-constructed laws are contained in this Surah, He points out to His servants that He explains the Ayat to them clearly so that they may ponder them and understand their meanings
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