Section II: Verses (11-26)
In these verses, while referring to the mischief worked by the hypocrites in the incident of ifk, certain weaknesses which manifested themselves in a group of Muslims are pointed out. They inadvertently had become a part of the mischief and rather rashly started to spread the propaganda the hypocrites wanted to spread. This was in spite of the fact that the Muslims were to base their mutual dealing on trust and give others the benefit of the doubt. If a Muslim hears something evil regarding a fellow Muslim, he must not accept it nor spread it unless the matter has been fully investigated. In this regard, the desire and effort of the hypocrites and their patrons are exposed. Muslims were to guard against them because the hypocrites were trying to malign their moral repute by spreading all kinds of rumours. They were not to allow them to achieve that objective. To achieve this end, important directives were also given in this regard. They were also told to forgive those who had inadvertently become a part of the mischief.
Readers may now proceed to study these verses in the light of this background.
Text and Translation
اِنَّ الَّذِیۡنَ جَآءُوۡ بِالۡاِفۡكِ عُصۡبَةٌ مِّنۡکُمۡ لَا تَحۡسَبُوۡهُ شَرًّا لَّکُمۡ بَلۡ هُوَ خَیۡرٌ لَّکُمۡ لِکُلِّ امۡرِیًٔ مِّنۡهُمۡ مَّا اکۡتَسَبَ مِنَ الۡاِثۡمِ وَ الَّذِیۡ تَوَلّٰی کِبۡرَهُ مِنۡهُمۡ لَهُ عَذَابٌ عَظِیۡمٌ . لَوۡ لَاۤ اِذۡ سَمِعۡتُمُوۡهُ ظَنَّ الۡمُؤۡمِنُوۡنَ وَ الۡمُؤۡمِنٰتُ بِاَنۡفُسِهِمۡ خَیۡرًا وَّ قَالُوۡا هٰذَاۤ اِفۡكٌ مُّبِیۡنٌ . لَوۡ لَا جَآءُوۡ عَلَیۡهِ بِاَرۡبَعَةِ شُهَدَآءَ فَاِذۡ لَمۡ یَاۡتُوۡا بِالشُّهَدَآءِ فَاُولٰٓئِكَ عِنۡدَ اللّٰهِ هُمُ الۡکٰذِبُوۡنَ . وَ لَوۡ لَا فَضۡلُ اللّٰهِ عَلَیۡکُمۡ وَ رَحۡمَتُهُ فِی الدُّنۡیَا وَ الۡاٰخِرةِ لَمَسَّکُمۡ فِیۡ مَاۤ اَفَضۡتُمۡ فِیۡهِ عَذَابٌ عَظِیۡمٌ . اِذۡ تَلَقَّوۡنَهُ بِاَلۡسِنَتِکُمۡ وَ تَقُوۡلُوۡنَ بِاَفۡوَاهِکُمۡ مَّا لَیۡسَ لَکُمۡ بِهِ عِلۡمٌ وَّ تَحۡسَبُوۡنَهُ هَیِّنًاوَّ هُوَ عِنۡدَ اللّٰهِ عَظِیۡمٌ . وَ لَوۡ لَاۤ اِذۡ سَمِعۡتُمُوۡهُ قُلۡتُمۡ مَّا یَکُوۡنُ لَنَاۤ اَنۡ نَّتَکَلَّمَ بِهِذَا سُبۡحٰنَكَ هَذَا بُهۡتَانٌ عَظِیۡمٌ . یَعِظُکُمُ اللّٰهُ اَنۡ تَعُوۡدُوۡا لِمِثۡلِهِ اَبَدًا اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ . وَ یُبَیِّنُ اللّٰهُ لَکُمُ الۡاٰیٰتِ وَ اللّٰهُ عَلِیۡمٌ حَکِیۡمٌ . اِنَّ الَّذِیۡنَ یُحِبُّوۡنَ اَنۡ تَشِیۡعَ الۡفَاحِشَةُ فِی الَّذِیۡنَ اٰمَنُوۡا لَهُمۡ عَذَابٌ اَلِیۡمٌ فِی الدُّنۡیَا وَ الۡاٰخِرَةِ وَ اللّٰهُ یَعۡلَمُ وَ اَنۡتُمۡ لَا تَعۡلَمُوۡنَ . وَ لَوۡ لَا فَضۡلُ اللّٰهِ عَلَیۡکُمۡ وَ رَحۡمَتُةُ وَ اَنَّ اللّٰهَ رَءُوۡفٌ رَّحِیۡمٌ . یٰۤاَیُّهَا الَّذِیۡنَ اٰمَنُوۡا لَا تَتَّبِعُوۡا خُطُوٰتِ الشَّیۡطٰنِ وَ مَنۡ یَّتَّبِعۡ خُطُوٰتِ الشَّیۡطٰنِ فَاِنَّهُ یَاۡمُرُ بِالۡفَحۡشَآءِ وَ الۡمُنۡکَرِ وَ لَوۡ لَا فَضۡلُ اللّٰهِ عَلَیۡکُمۡ وَ رَحۡمَتُهُ مَا زَکٰی مِنۡکُمۡ مِّنۡ اَحَدٍ اَبَدًا وَّ لٰکِنَّ اللّٰهَ یُزَکِّیۡ مَنۡ یَّشَآءُ وَ اللّٰهُ سَمِیۡعٌ عَلِیۡمٌ . وَ لَا یَاۡتَلِ اُولُوا الۡفَضۡلِ مِنۡکُمۡ وَ السَّعَةِ اَنۡ یُّؤۡتُوۡۤا اُولِی الۡقُرۡبٰی وَ الۡمَسٰکِیۡنَ وَ الۡمُهَجِرِیۡنَ فِیۡ سَبِیۡلِ اللّٰهِ وَ لۡیَعۡفُوۡا وَ لۡیَصۡفَحُوۡا ؕ اَلَا تُحِبُّوۡنَ اَنۡ یَّغۡفِرَ اللّٰهُ لَکُمۡ وَ اللّٰهُ غَفُوۡرٌ رَّحِیۡمٌ . اِنَّ الَّذِیۡنَ یَرۡمُوۡنَ الۡمُحۡصَنٰتِ الۡغٰفِلٰتِ الۡمُؤۡمِنٰتِ لُعِنُوۡا فِی الدُّنۡیَا وَ الۡاٰخِرَةِ وَ لَهُمۡ عَذَابٌ عَظِیۡمٌ . یَّوۡمَ تَشۡهَدُ عَلَیۡهِمۡ اَلۡسِنَتُهُمۡ وَ اَیۡدِیۡهِمۡ وَ اَرۡجُلُهُمۡ بِمَا کَانُوۡا یَعۡمَلُوۡنَ . یَوۡمَئِذٍ یُّوَفِّیۡهِمُ اللّٰهُ دِیۡنَهُمُ الۡحَقَّ وَ یَعۡلَمُوۡنَ اَنَّ اللّٰهَ هُوَ الۡحَقُّ الۡمُبِیۡنُ . اَلۡخَبِیۡثٰتُ لِلۡخَبِیۡثِیۡنَ وَ الۡخَبِیۡثُوۡنَ لِلۡخَبِیۡثٰتِ وَ الطَّیِّبٰتُ لِلطَّیِّبِیۡنَ وَ الطَّیِّبُوۡنَ لِلطَّیِّبٰتِ اُولٰٓئِكَ مُبَرَّءُوۡنَ مِمَّا یَقُوۡلُوۡنَ لَهُمۡ مَّغۡفِرَةٌ وَّ رِزۡقٌ کَرِیۡمٌ .
Those who have spread the mischief of ifk are only a group from among you. Do not think this to be bad for you; it is, in fact, better for you. The sin each of them has earned will be placed in his account and for the originator of this mischief, there is a great torment. (11)
Why did this not happen that when you people heard this, believing men and believing women had thought graciously about one another and said: “This is a blatant slander.” (12)
Why did not these people bring forth four witnesses to substantiate their accusation? So, when they did not bring witnesses, then it is definitely they who are liars in the sight of God. (13)
And were it not for God’s grace and mercy upon you in this world and in the Hereafter, a great torment would have visited you because of what you had become entangled in. Just reflect when you were spreading with your tongues and saying with your mouths that which you had no knowledge of. And you were regarding this to be something ordinary; yet it is something very grave to God. Why did this not happen that as soon as you heard it, you had said: “What right do we have to say such a thing? God forbid, this is a great slander.” (14-16)
God counsels you that if you are believers, then you must never do this again. And God profoundly explains His revelations for you and God is All-Knowing and Wise. (17-18)
Indeed, those who want vulgarity to spread among Muslims, for them is a painful torment in this world and in the Hereafter. And God knows and you do not know. And were it not for God’s grace and mercy upon you, and had not God been very Gracious and Ever-Merciful, you would have got caught in a calamity. (19-20)
Believers! Do not follow the footsteps of Satan and he who follows the footsteps of Satan should remember that Satan always leads people to lewdness and evil. And had not God’s grace and mercy been upon you, none of you could have ever become pure. In fact, it is God Who purifies whomsoever He wishes and God hears and knows all. (21)
Those among you who are affluent and prosperous should not swear that they will not spend on the kindred, the needy and those who migrate for the cause of God. In fact, they should forgive and forgo. Do you not want God to forgive you? And God is Forgiving, Ever-Merciful. (22)
Indeed, those who accuse chaste upright believing women stand cursed both in this world and in the Hereafter, and for them is a great torment. On the day, when their tongues, hands and feet shall bear witness before them to their deeds. On that day God will give to them in full the retribution they deserve and they shall know that only God is the truth and One Who explains. (23-25)
Evil women shall be for evil men and evil men shall be for evil women. And pure women shall be for pure men and pure men shall be for pure women. These people shall be acquitted from the evil things they say. For them are forgiveness and sustenance of honour. (26)
Explanation
اِنَّ الَّذِیۡنَ جَآءُوۡ بِالۡاِفۡكِ عُصۡبَةٌ مِّنۡکُمۡ لَا تَحۡسَبُوۡهُ شَرًّا لَّکُمۡ بَلۡ هُوَ خَیۡرٌ لَّکُمۡ لِکُلِّ امۡرِیًٔ مِّنۡهُمۡ مَّا اکۡتَسَبَ مِنَ الۡاِثۡمِ وَ الَّذِیۡ تَوَلّٰی کِبۡرَهُ مِنۡهُمۡ لَهُ عَذَابٌ عَظِیۡمٌ.1
The word اِفۡكٌ refers to something that is fabricated, false and against reality. Here, it refers to the mischievous propaganda spread by the hypocrites at the time of the battle of Mustaliq to malign ‘A’ishah (rta). There are certain lies that are not even worthy of being mentioned and this was one that was concocted against a mother of the faithful. For this reason, after referring it by the word اِفۡكٌ, the Qur’an has not spoken about it any further. It has only informed us about those who originated it and spread it so that it becomes evident that the very source of this lie is someone whose words are neither of any significance nor worthy of any investigation. However, the lesson that can be learnt from it is something everyone must understand. Thus the Qur’an has not referred to the nature of contents of the incident. It is evident from this as far as the incident itself was concerned, Muslims were certain that it was slander and a false accusation. They knew that the hypocrites were behind the mischief; however, when something is spread in the masses to create commotion among them, the naïve start to transmit it without realizing the implications.2
The words عُصۡبَةٌ مِّنۡکُمۡ refer to the group of hypocrites that had infiltrated into the Muslims and had their own evil designs. Their leader was ‘Abdullah ibn Ubayy. Since in their outward behaviour they were not different from the Muslims, they got the chance to spread their venom and many simpletons were taken in by them. Thus the Qur’an has used this expression to point to them and the purpose of this is to warn the Muslims that the propaganda had been worked by a group from among them and that they should beware of them.
Consider next the words “Do not think this to be bad for you; it is, in fact, better for you.”
The greatest good concealed in it was that Muslims were able to fully detect a dissident group that was hiding among them. Had this not been the case, who knows what this cancerous growth could have ended up in and the disorder it could have created.
The second good found in it was that the weaknesses that were concealed among the Muslims were fully highlighted as a result of this trial and were reformed at the right time. The importance this has for the spiritual purification of the society is totally evident.
The third good found in it is that it created a very appropriate atmosphere for the revelation of many directives for the reformation and organization of the society. Had these directives been revealed without these conducive circumstances, their real significance would not have become evident to many people.
The word کِبۡرٌ means the real or greater part of a sin. The expression الَّذِیۡ تَوَلّٰی کِبۡرهُ would mean “the person who is the originator of this mischief.” This reference is to ‘Abdullah ibn Ubayy who was a very mean hypocrite. Before this too, he was responsible for creating mischief on many occasions and was solely responsible for the current one.
In the earlier part, Muslims were assured that the mischief would ultimately augur well for them; now it is said that for the miscreants, it will sound their doom. The punishment for each of them will be commensurate with the extent of his share in it, and the person who is actually responsible for it will face a grave punishment in the hereafter.
لَوۡ لَاۤ اِذۡ سَمِعۡتُمُوۡهُ ظَنَّ الۡمُؤۡمِنُوۡنَ وَ الۡمُؤۡمِنٰتُ بِاَنۡفُسِهِمۡ خَیۡرًا وَّ قَالُوۡا هٰذَاۤ اِفۡكٌ مُّبِیۡنٌ . 3
It is the right of every Muslim man and woman in an Islamic society that other people think well about them and give them the benefit of the doubt. They should continue to do this until it is proven that they are not worthy of this attitude. An obvious requisite of this attitude is that if a Muslim hears something about a fellow Muslim that may dent his estimation about him, he should not start spreading this unless he has solid proof. To remain unconcerned in such matters is also not the right attitude thinking that one should just ignore if someone is being maligned. The proper attitude in this regard is to defend the honour of every brother because this is a person’s obligation. It is this moral principle of an Islamic society that Muslims are asked to focus on in this verse.
On the one hand is this moral principle of an Islamic society and on the other if we just survey what is going on in our own society, we will realize that it is based on just the opposite principle. Today the dominant view is that every person must be regarded as a bad person unless we have a vested interest in him of a personal or collective nature, in which case he will be regarded highly. Moreover, spreading rumours about others has today become an art as well as a very successful profession. There are so many journalists and writers in our society whose profession is to spend all their days and nights in trying to find and spread hearsay.
These rumours are published in our newspapers with very bold titles and the most successful newspapers and magazines are those which are the most adept in fabricating such rumours. Such is the extent of moral misconduct of our society that instead of regarding such scandals to be slander, they believe in every part of it and spread it in the society as if it has been divinely revealed.
لَوۡ لَا جَآءُوۡ عَلَیۡهِ بِاَرۡبَعَةِ شُهَدَآءَ فَاِذۡ لَمۡ یَاۡتُوۡا بِالشُّهَدَآءِ فَاُولٰٓئِكَ عِنۡدَ اللّٰهِ هُمُ الۡکٰذِبُوۡنَ .4
The implication is that the slander of the slanderers could have been given weight if in accordance with the dictates of the shari‘ah they had produced four witnesses in favour of this accusation. It may be kept in mind that as proof of this crime the law of producing four witnesses had been revealed much earlier in verse 15 of Surah al-Nisa’. The implication is that if they have failed to produce four witnesses, then according to the law of God, it is these people who are liars; hence on what basis have those believed in the accusation leveled by these people?
وَ لَوۡ لَا فَضۡلُ اللّٰهِ عَلَیۡکُمۡ وَ رَحۡمَتُهُ فِی الدُّنۡیَا وَ الۡاٰخِرةِ لَمَسَّکُمۡ فِیۡ مَاۤ اَفَضۡتُمۡ فِیۡهِ عَذَابٌ عَظِیۡمٌ .5
The expression أفاض في الحديث means that a person makes a mountain of a mole-hill. This is a similar admonition to Muslims as the one sounded in verse 10 earlier. The implication is that people should give due regard to God’s mercy and blessings lest they invite His punishment by once again getting entangled in a similar mischief.
This verse addresses the whole society even though those who were responsible for spreading the mischief or showed negligence and carelessness were not many. This is because this ailment is contagious. Even if some people are afflicted by it, everyone must be informed of its danger lest it becomes an epidemic that engulfs the whole society.
اِذۡ تَلَقَّوۡنَهُ بِاَلۡسِنَتِکُمۡ وَ تَقُوۡلُوۡنَ بِاَفۡوَاهِکُمۡ مَّا لَیۡسَ لَکُمۡ بِهِ عِلۡمٌ وَّ تَحۡسَبُوۡنَهُ هَیِّنًاوَّ هُوَ عِنۡدَ اللّٰهِ عَظِیۡمٌ .6
This verse refers to the gravity of spreading a rumour. Acceptance of a statement should come after an intellectual process not from hearsay. The only information worthy of transmission is based on sound knowledge. If a person refuses to use his intellect and only uses the services of his tongue, he will communicate everything he hears without confirming it. In this manner, he himself will also become involved in mischief spread by Satan and lure others too into it. This verse informs the Muslims about this danger: some people use their tongues instead of their intellect to transmit information and are guilty of spreading rumours.
وَ لَوۡ لَاۤ اِذۡ سَمِعۡتُمُوۡهُ قُلۡتُمۡ مَّا یَکُوۡنُ لَنَاۤ اَنۡ نَّتَکَلَّمَ بِهِذَا سُبۡحٰنَكَ هَذَا بُهۡتَانٌ عَظِیۡمٌ . 7
The word سُبۡحَنَكَ here is in exactly the same meaning as مَعَاذَ اللّٰه (God forbid). The implication is that when a certain piece of information which had no proof came to the knowledge of the Muslims and which related not merely to the honour of a single believing woman but in fact to ‘A’ishah (sws), the mother of the faithful, why did they not say that they had no authority to state something unfounded maligning a believing woman and that it was blatant slander.
The principles that can be derived from these verses regarding the acceptance of a narrative are very important. Were it not for fear of prolonging the discussion, I would have tried to elaborate upon them. However, scholars should keep these aspects in consideration.
یَعِظُکُمُ اللّٰهُ اَنۡ تَعُوۡدُوۡا لِمِثۡلِهِ اَبَدًا اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ . وَ یُبَیِّنُ اللّٰهُ لَکُمُ الۡاٰیٰتِ وَ اللّٰهُ عَلِیۡمٌ حَکِیۡمٌ . 8
The meaning of rebuke and prohibition is found in the word وَعْظٌ. For this reason a particle of negation after it is not needed. These verses also form a warning, the way the three earlier ones do. The directives of God given in this surah are essential to protect oneself from His wrath. For this reason, these warnings are sounded in quick succession.
The first of these verses states that abstaining from such an unbecoming attitude is a requisite of faith. If they do not desist from them, it would mean that their claim to faith is baseless. The second verse states that since God has fully explained His directives, the responsibility of following these rests on people. Also since God is wise, they should keep in mind that whatever He has told them is a great source of blessing for them. In other words, these directives have been taught by the all-knowing and wise God, and no one should be foolish enough to think that he knows more than God or is wiser than Him.
اِنَّ الَّذِیۡنَ یُحِبُّوۡنَ اَنۡ تَشِیۡعَ الۡفَاحِشَةُ فِی الَّذِیۡنَ اٰمَنُوۡا لَهُمۡ عَذَابٌ اَلِیۡمٌ فِی الدُّنۡیَا وَ الۡاٰخِرَةِ وَ اللّٰهُ یَعۡلَمُ وَ اَنۡتُمۡ لَا تَعۡلَمُوۡنَ . 9
This verse refers to the hypocrites who had instigated the propaganda. As mentioned earlier, they were under the influence of the Jews. It was very discomforting for the Jews that the hearts of their opponents were being overawed by the moral superiority of the Muslims. In the time of jahiliyyah, the Arab society was a society in which the characters of both men and women were besmeared with the filth of misconduct. The situation of the People of the Book, especially the Jews was even worse. When they observed that this filth was being transformed into a purity that was enviable, they found themselves in a quandary. Their own meanness became even more prominent to them. To avenge this state of affairs, they chalked out a scheme to spread vulgarity and evil among Muslims. To execute this plan, they employed the services of the hypocrites since they were under their influence and in fact had been nurtured by them. These hypocrites especially targeted the wives of the Prophet (sws) and reckoned that if their scheme succeeded the moral repute of the Muslims would be severely compromised. However, God’s grace and blessings did not let this conspiracy bear fruit.
It is those miscreants that the verse under discussion alludes to. Its last words “and God knows and you do not know” are a warning to those Muslims being lured by the mischief of the hypocrites because they were not fully aware of the machinations of those hidden enemies.
وَ لَوۡ لَا فَضۡلُ اللّٰهِ عَلَیۡکُمۡ وَ رَحۡمَتُةُ وَ اَنَّ اللّٰهَ رَءُوۡفٌ رَّحِیۡمٌ . 10
This very verse has occurred earlier too. See verse 10. The only difference is that there the attributes of God mentioned were تَوَّابٌ رَّحِیۡمٌ and here they are رَءُوۡفٌ رَّحِیۡمٌ. The answer to the conditional particle لَوْ is suppressed here as well, and this suppression is meant to emphasize the warning. The implication is that it is purely because of His grace and mercy that God has not punished Muslims for this huge blunder. Otherwise, the way in which some people among them had become pawns in the hands of the enemy entailed that they be severely chastised. But since God is Gracious and Ever-Merciful, He gave them the opportunity to repent and mend their ways in spite of this mistake.
یٰۤاَیُّهَا الَّذِیۡنَ اٰمَنُوۡا لَا تَتَّبِعُوۡا خُطُوٰتِ الشَّیۡطٰنِ وَ مَنۡ یَّتَّبِعۡ خُطُوٰتِ الشَّیۡطٰنِ فَاِنَّهُ یَاۡمُرُ بِالۡفَحۡشَآءِ وَ الۡمُنۡکَرِ وَ لَوۡ لَا فَضۡلُ اللّٰهِ عَلَیۡکُمۡ وَ رَحۡمَتُهُ مَا زَکٰی مِنۡکُمۡ مِّنۡ اَحَدٍ اَبَدًا وَّ لٰکِنَّ اللّٰهَ یُزَکِّیۡ مَنۡ یَّشَآءُ وَ اللّٰهُ سَمِیۡعٌ عَلِیۡمٌ . 11
This verse sounds a similar warning to the Muslims to the ones that have already been sounded before. Though this warning is general, it is meant to stress the directive that had already been mentioned earlier: they were not to transmit information of which the veracity they are not sure. What is without proof is mere conjecture and to follow conjecture is to follow Satan.
Consider next the words “And had not God’s grace and mercy been upon you, none of you could have ever become pure. In fact, it is God Who purifies whomsoever He wishes.” This again is another subtle warning. There are people who carelessly accept all kinds of baseless things that relate to the honour and integrity of others and on this basis make evil estimations about them. This attitude of people shows that they have an excessively good opinion about themselves and, in fact, lay claim to spiritual advancement, whether they have any comprehension of their inner selves or not. These people are being informed of this hidden thief – people who accepted the rumour spread by the enemies without any condemnation. It is stated that everyone must remember that whoever attains purification does so merely because of God’s grace. If His graciousness is not present, none can be purified. So no one should show such pride and vanity on his purity and piety that he accepts accusations on others without any investigation.
The words “God hears and knows all” remind people of the fact that a person who gives himself more allowance should not forget that God hears and knows all. He hears and knows the most hidden things of people.
وَ لَا یَاۡتَلِ اُولُوا الۡفَضۡلِ مِنۡکُمۡ وَ السَّعَةِ اَنۡ یُّؤۡتُوۡا اُولِی الۡقُرۡبٰی وَ الۡمَسٰکِیۡنَ وَ الۡمُهَجِرِیۡنَ فِیۡ سَبِیۡلِ اللّٰهِ وَ لۡیَعۡفُوۡا وَ لۡیَصۡفَحُوۡا اَلَا تُحِبُّوۡنَ اَنۡ یَّغۡفِرَ اللّٰهُ لَکُمۡ وَ اللّٰهُ غَفُوۡرٌ رَّحِیۡمٌ . 12
This verse is co-ordinated to what is said earlier: believers are directed to forgive those so naive that they could not gauge the severity of this mischief and became involved in narrating it. This directive was essential because once the reality became known, it was feared that many people would refrain from financially helping and patronizing those who played any role in spreading this slander. Narratives mention Mistah (rta), a needy companion who was a relative of Abu Bakr (rta) and was also being financially provided by him. When it became known that he too had a share in spreading the propaganda, Abu Bakr (rta) was naturally very sad and swore that he would never help him in future. It was feared that other Muslims too would adopt the same attitude.
For this reason, the verse directs Muslims to refrain from this and forgive such people. Every person can make mistakes but God forgives people. If He starts punishing people for their faults and depriving them of His blessings, who can save himself from His accountability? Those who want God to forgive them for their mistakes should forgive others too for their faults. God is forgiving and ever-merciful and wants to see a reflection of his attributes in His servants.
The words “those among you who are affluent and prosperous” serve as a reminder of a responsibility: those who, in spite of their own shortcomings, have been granted prosperity in their livelihood by God are required by Him to deal generously with others and not withdraw from their help because of some mistake they have made.
The words “the kindred, the needy and those who migrate for the cause of God” express an obligation people owe to those mentioned: they should not be deprived of help and support merely because they have committed a mistake.
The words “Do you not want God to forgive you?” refer to the subtle reality alluded to in the previous verse. Just as making evil estimations about someone merely on the basis of rumours is an evidence to one’s own excessive superiority, in fact a claim to self-purification, in a similar way not forgiving a person for his mistake and absolving oneself from supporting him is tantamount to thinking that one is flawless, even though a person may not be aware of this hidden thought. Viewed thus, a little deliberation shows that with regard to the philosophy of religion both these mistakes belong to the same category. Hence both are adjacently mentioned.
اِنَّ الَّذِیۡنَ یَرۡمُوۡنَ الۡمُحۡصَنٰتِ الۡغٰفِلٰتِ الۡمُؤۡمِنٰتِ لُعِنُوۡا فِی الدُّنۡیَا وَ الۡاٰخِرَةِ وَ لَهُمۡ عَذَابٌ عَظِیۡمٌ . یَّوۡمَ تَشۡهَدُ عَلَیۡهِمۡ اَلۡسِنَتُهُمۡ وَ اَیۡدِیۡهِمۡ وَ اَرۡجُلُهُمۡ بِمَا کَانُوۡا یَعۡمَلُوۡنَ . یَوۡمَئِذٍ یُّوَفِّیۡهِمُ اللّٰهُ دِیۡنَهُمُ الۡحَقَّ وَ یَعۡلَمُوۡنَ اَنَّ اللّٰهَ هُوَ الۡحَقُّ الۡمُبِیۡنُ . 13
The word مُحۡصَنَتٌ here means chaste upright women and غٰفِلٰتٌ refers to innocent and virtuous women. Though these words are used in a general sense alluding to all decent and upright women of the Muslim society, they contain a subtle reference to ‘A’ishah (rta). She was the most prominent person who could be referred to by these words.
The real meaning of the word رَمْيٌ is to throw an arrow, but it also means to accuse and to slander someone. There is a special eloquence in the use of this word for accusing innocent women. It alludes to the fact that those who do this in fact make such women a target of their arrows while they are sleeping. Such people stand cursed both in this world and in the Hereafter. Neither will they succeed here nor there. In this world too they shall soon be uprooted and in the Hereafter they will nevertheless face a huge torment. Such was this curse of God on these hypocrites that ultimately when Islam became dominant all of them including their leaders were totally destroyed in the land of Arabia.
The day on which these people will face the huge torment of God, neither will they be able to present any excuse nor will any external evidence be needed to prove their crime. On that day, their tongues, hands and feet will bear witness against them. Today they can hide their conspiracies and connivances but no misdeed of theirs can remain hidden from their tongues, hands and feet. God will be able to procure the evidence of these witnesses regarding the slander and evil they spread.
The word دِیۡنٌ in یَوۡمَئِذٍ یُّوَفِّیۡهِمُ اللّٰهُ دِیۡنَهُمُ الۡحَقَّ means “retribution.”
The words “they shall know that only God is the truth and One Who explains” refer to the fact that today many things are hidden, as a result of which these people have many misconceptions about God. They do not have the conviction that God is truth and justice in entirety which entails that He will definitely make the truth dominant and obliterate evil. They also do not have the conviction that He is able to explain everything. These misconceptions had made them very clever in their mischief. However, on that day, it will become fully evident to them that God is a personification of truth and justice and at the same time One Who unveils all facts.
اَلۡخَبِیۡثٰتُ لِلۡخَبِیۡثِیۡنَ وَ الۡخَبِیۡثُوۡنَ لِلۡخَبِیۡثٰتِ وَ الطَّیِّبٰتُ لِلطَّیِّبِیۡنَ وَ الطَّیِّبُوۡنَ لِلطَّیِّبٰتِ اُولٰٓئِكَ مُبَرَّءُوۡنَ مِمَّا یَقُوۡلُوۡنَ لَهُمۡ مَّغۡفِرَةٌ وَّ رِزۡقٌ کَرِیۡمٌ .14
The implication of this verse is that in this world the truth is hidden and pebbles and pearls are intermixed. However, when the Day of Reckoning arrives people will be divided into categories on the basis of faith and morality, as is referred to by verse 7 of Surah al-Takwir. Thus as the above verse says good men and good women will be grouped together as will evil men and evil women. On that day, the good ones will be totally acquitted of the nonsensical things being hatched against them and for them will be forgiveness and an honourable sustenance. At another instance, it has been pointed out that these two things comprehensively cover all the favours of the Hereafter.
Section IV: Verses (27-34)
In these verses, directives are given to prevent disorder in the society that leads to lustful stares, accusations and moral misconduct. In this regard, first of all certain restrictions are imposed on the freedom that existed in pre-Islamic jahiliyyah society regarding visiting one another in houses. After that, it is said that widows and able-minded and able-bodied slaves must be married off so that the miscreants are not able to spread evil. In this regard, the generous law of mukatabat has been revealed and people are urged to financially help the slaves so that they too have the status of free individuals, their moral standard is raised and on the basis of faith, harmony and unity are produced in the society.
Readers may now study these verses in the light of this background.
Text and Translation
یٰۤاَیُّهَا الَّذِیۡنَ اٰمَنُوۡا لَا تَدۡخُلُوۡا بُیُوۡتًا غَیۡرَ بُیُوۡتِکُمۡ حَتّٰی تَسۡتَاۡنِسُوۡا وَ تُسَلِّمُوۡا عَلٰۤی اَهۡلِهَا ذٰلِکُمۡ خَیۡرٌ لَّکُمۡ لَعَلَّکُمۡ تَذَکَّرُوۡنَ . فَاِنۡ لَّمۡ تَجِدُوۡا فِیۡهَاۤ اَحَدًا فَلَا تَدۡخُلُوۡهَا حَتّٰی یُؤۡذَنَ لَکُمۡ وَ اِنۡ قِیۡلَ لَکُمُ ارۡجِعُوۡا فَارۡجِعُوۡا هُوَ اَزۡکٰی لَکُمۡ وَ اللّٰهُ بِمَا تَعۡمَلُوۡنَ عَلِیۡمٌ . لَیۡسَ عَلَیۡکُمۡ جُنَاحٌ اَنۡ تَدۡخُلُوۡا بُیُوۡتًا غَیۡرَ مَسۡکُوۡنَةٍ فِیۡهَا مَتَاعٌ لَّکُمۡ وَ اللّٰهُ یَعۡلَمُ مَا تُبۡدُوۡنَ وَ مَا تَکۡتُمُوۡنَ . قُلۡ لِّلۡمُؤۡمِنِیۡنَ یَغُضُّوۡا مِنۡ اَبۡصَارِهِمۡ وَ یَحۡفَظُوۡا فُرُوۡجَهُمۡ ذٰلِكَ اَزۡکٰی لَهُمۡ اِنَّ اللّٰهَ خَبِیۡرٌ بِمَا یَصۡنَعُوۡنَ . وَ قُلۡ لِّلۡمُؤۡمِنٰتِ یَغۡضُضۡنَ مِنۡ اَبۡصَارِهِنَّ وَ یَحۡفَظۡنَ فُرُوۡجَهُنَّ وَ لَا یُبۡدِیۡنَ زِیۡنَتَهُنَّ اِلَّا مَا ظَهَرَ مِنۡهَا وَ لۡیَضۡرِبۡنَ بِخُمُرِهِنَّ عَلٰی جُیُوۡبِهِنَّ وَ لَا یُبۡدِیۡنَ زِیۡنَتَهُنَّ اِلَّا لِبُعُوۡلَتِهِنَّ اَوۡ اٰبَآئِهِنَّ اَوۡ اٰبَآءِ بُعُوۡلَتِهِنَّ اَوۡ اَبۡنَآئِهِنَّ اَوۡ اَبۡنَآءِ بُعُوۡلَتِهِنَّ اَوۡ اِخۡوَانِهِنَّ اَوۡ بَنِیۡ اِخۡوَانِهِنَّ اَوۡ بَنِیۡ اَخَوٰتِهِنَّ اَوۡ نِسَآئِهِنَّ اَوۡ مَا مَلَکَتۡ اَیۡمَانُهُنَّ اَوِ التّٰبِعِیۡنَ غَیۡرِ اُولِی الۡاِرۡبَةِ مِنَ الرِّجَالِ اَوِ الطِّفۡلِ الَّذِیۡنَ لَمۡ یَظۡهَرُوۡا عَلٰی عَوۡرٰتِ النِّسَآءِ وَ لَا یَضۡرِبۡنَ بِاَرۡجُلِهِنَّ لِیُعۡلَمَ مَا یُخۡفِیۡنَ مِنۡ زِیۡنَتِهِنَّ وَ تُوۡبُوۡا اِلَی اللّٰهِ جَمِیۡعًا اَیُّهَ الۡمُؤۡمِنُوۡنَ لَعَلَّکُمۡ تُفۡلِحُوۡنَ . وَ اَنۡکِحُوا الۡاَیَامٰی مِنۡکُمۡ وَ الصّٰلِحِیۡنَ مِنۡ عِبَادِکُمۡ وَ اِمَآئِکُمۡ اِنۡ یَّکُوۡنُوۡا فُقَرَآءَ یُغۡنِهِمُ اللّٰهُ مِنۡ فَضۡلِهِ وَ اللّٰهُ وَاسِعٌ عَلِیۡمٌ . وَ لۡیَسۡتَعۡفِفِ الَّذِیۡنَ لَا یَجِدُوۡنَ نِکَاحًا حَتّٰی یُغۡنِیَهُمُ اللّٰهُ مِنۡ فَضۡلِهِ وَ الَّذِیۡنَ یَبۡتَغُوۡنَ الۡکِتٰبَ مِمَّا مَلَکَتۡ اَیۡمَانُکُمۡ فَکَاتِبُوۡهُمۡ اِنۡ عَلِمۡتُمۡ فِیۡهِمۡ خَیۡرًا وَّ اٰتُوۡهُمۡ مِّنۡ مَّالِ اللّٰهِ الَّذِیۡ اٰتٰىکُمۡ وَ لَا تُکۡرِهُوۡا فَتَیٰتِکُمۡ عَلَی الۡبِغَآءِ اِنۡ اَرَدۡنَ تَحَصُّنًا لِّتَبۡتَغُوۡا عَرَضَ الۡحَیٰوةِ الدُّنۡیَا وَ مَنۡ یُّکۡرِهۡهُّنَّ فَاِنَّ اللّٰهَ مِنۡۢ بَعۡدِ اِکۡرَاهِهِنَّ غَفُوۡرٌ رَّحِیۡمٌ . وَ لَقَدۡ اَنۡزَلۡنَاۤ اِلَیۡکُمۡ اٰیٰتٍ مُّبَیِّنٰتٍ وَّ مَثَلًا مِّنَ الَّذِیۡنَ خَلَوۡا مِنۡ قَبۡلِکُمۡ وَ مَوۡعِظَةً لِّلۡمُتَّقِیۡنَ.
Believers! Do not enter houses of other people except your own until you have introduced yourselves and said salam to those in them. It is this way which will earn you blessings so that you may be reminded. Thus if you do not find anyone in these houses, do not enter them until permission is given to you. And if you are asked to go back, return. It is this way which is pure for you and God is well aware of all that you do. And there is no restriction on you to enter these non-residential places in which there is some benefit for you. And God has knowledge of what you reveal and what you conceal. (27-29)
Tell the believers that they should restrain their eyes and hide their private parts. This way is pure way for them. Indeed, God is aware of whatever they do. And tell believing women that they also should restrain their eyes and guard their private parts and not display of their embellishments except those which cannot be concealed and they should draw their coverings over their chest and necklines. And they should not let their embellishments be exposed to anyone except their husbands or their fathers or their husbands’ fathers or their sons or their husbands’ sons or their brothers or their brothers’ sons or their sisters’ sons or their women of acquaintance or their slaves or the subservient male servants who are not drawn towards women or to those children who as yet have no awareness of the hidden aspects of women. And women should not walk by stamping their feet on the ground so that their hidden ornaments become known. And Believers! All of you turn to God in repentance so that you may prosper. (30-31)
And wed your single men and single women and also your able slave-men and slave-women. If they are poor, God will make them rich out of His grace and God has great capacity and has knowledge. And those who do not find the means to marry should restrain themselves until God provides them out of His grace. And those of your slaves who ask for mukatabat, grant it to them if you find them able and give them out of the wealth which God has given to you. And do not force your slave-women to prostitution merely to obtain some benefit for your worldly life when they want to remain chaste. And he who forces them, then after this compulsion God is Most Gracious and Ever-Merciful. And indeed We have also revealed to you radiant verses and recited to you the parable also of those people also who passed before you and counsel too for those who fear God. (32-34)
Explanation
یٰۤاَیُّهَا الَّذِیۡنَ اٰمَنُوۡا لَا تَدۡخُلُوۡا بُیُوۡتًا غَیۡرَ بُیُوۡتِکُمۡ حَتّٰی تَسۡتَاۡنِسُوۡا وَ تُسَلِّمُوۡا عَلٰۤی اَهۡلِهَا ذٰلِکُمۡ خَیۡرٌ لَّکُمۡ لَعَلَّکُمۡ تَذَکَّرُوۡنَ .15
The word اِسْتِيْنَاسٌ means “to be introduced.” The word بُیُوۡت refers to residential houses – as explained in the next verse – where a person’s family lives. The verse says that Muslims should not barge in the houses of other people if they need to visit. They should first introduce themselves and the decent way of this introduction is to say salam to its residents by standing at the door. If they receive a response and are granted permission, only then they should enter the house, otherwise they should return.
Saying salam is a very gracious way to introduce one’s self and to seek permission for entering a house. In fact, in the verse saying salam occurs as an explanation of how one should introduce oneself. Obviously through this greeting the residents will come to know of the identity of the person and his purpose of coming; whether it is appropriate for him to enter and if the time is suitable for this.
Seeking permission to enter a house in some way or the other is a tradition found in every civilized nation. Amongst the nobility of the Arab jahiliyyah this tradition also existed; in fact, the words that were used for this had almost the same meaning as the ones used today in our western countries or those influenced by them. Islam, however, did not adopt them and directed people to pronounce salam for this purpose. The way taught by the Prophet (sws) to do this was that a person should say this word at the front door and, in the absence of any answer, he could repeat it three times and then return.
After this restriction was imposed, obviously any possibility of an inappropriate person to enter at an unsuitable time into an area of the house where women resided was done away with. After this, only those could enter the house who were either related to the head of the family or were fully trusted by him.
The words “it is this way which will earn you blessings so that you may be reminded” explain the benefit of this restriction so that it may not be seem a burden to people. In other words, this word is like a blessed reminder to the person who is visiting that he is intruding into the privacy of someone where he must follow a certain decorum. At the same time, the residents of the house are also informed that this visit by a person entails certain restrictions abiding by which will earn them the blessings and benefits of this word and the next.
فَاِنۡ لَّمۡ تَجِدُوۡا فِیۡهَاۤ اَحَدًا فَلَا تَدۡخُلُوۡهَا حَتّٰی یُؤۡذَنَ لَکُمۡ وَ اِنۡ قِیۡلَ لَکُمُ ارۡجِعُوۡا فَارۡجِعُوۡا هُوَ اَزۡکٰی لَکُمۡ وَ اللّٰهُ بِمَا تَعۡمَلُوۡنَ عَلِیۡمٌ . 16
The verse implies that if after seeking permission, it becomes evident that there is no one in the house to grant it, a person must not enter unless permission is granted, and if he is asked to go back, he should do so.
The words “it is this way which is pure for you” imply that although this refusal weighs down heavily on a person, yet this only is the decent way as far as morality is concerned. One cannot know the circumstances of this refusal. In such matters, he should keep in mind the convenience of the residents rather than his own ego, for this secures him from the machinations of Satan and constitutes a wise counsel.
The sentence وَ اللّٰهُ بِمَا تَعۡمَلُوۡنَ عَلِیۡمٌ occurs here repeatedly with a light change of words. In the succeeding verse, it is said: وَ اللّٰهُ یَعۡلَمُ مَا تُبۡدُوۡنَ وَ مَا تَکۡتُمُوۡنَ. After that the words used are: اِنَّ اللّٰهَ خَبِیۡرٌۢ بِمَا یَصۡنَعُوۡنَ. The attribute of God’s knowledge occurs constantly in them. This frequent reminder is being sounded because what is being asked to be abstained from is something for which there are many subterfuges found in one’s inner-self. Unless one is fully aware and cognizant of God’s absolute knowledge, mere directives and commands will not be able to plug these fissures. Satan finds one way or the other and a person succumbs to his guiles. However, if a person’s heart is always overwhelmed with the concept that God is watching all the time, it will protect a person from the most concealed ploys of Satan.
لَیۡسَ عَلَیۡکُمۡ جُنَاحٌ اَنۡ تَدۡخُلُوۡا بُیُوۡتًا غَیۡرَ مَسۡکُوۡنَةٍ فِیۡهَا مَتَاعٌ لَّکُمۡ وَ اللّٰهُ یَعۡلَمُ مَا تُبۡدُوۡنَ وَ مَا تَکۡتُمُوۡنَ .17
Concomitant indications show that the expression غَیۡرَ مَسۡکُوۡنَةٍ refers to non-residential places where one’s family is not living. It is evident from the above directives that the restriction of seeking permission has primarily been imposed so that eyes can be restrained and no chance of any accusation may arise. Thus this restriction is not essential for places which are non-residential. A person can enter them without seeking permission. However, this entry is qualified by another restriction: there should be some benefit or need associated to this. Thus, places of general need like shops, travel lodges and hotels etc. are examples of such places. Included also are male meeting places.
The sentence “and God has knowledge of what you reveal and what you conceal” is a warning similar to what has already been mentioned earlier. The reason for this warning is that if a person is not fully aware and conscious of the extent of God’s knowledge, he can take undue advantage of this freedom. Thus it may well happen that a person barges into the female compound of a house and when this is objected to, he puts forth the excuse that he thought this was the male compound.
قُلۡ لِّلۡمُؤۡمِنِیۡنَ یَغُضُّوۡا مِنۡ اَبۡصَارِهِمۡ وَ یَحۡفَظُوۡا فُرُوۡجَهُمۡ ذٰلِكَ اَزۡکٰی لَهُمۡ اِنَّ اللّٰهَ خَبِیۡرٌ بِمَا یَصۡنَعُوۡنَ .18
Once permission is sought and a person enters a house, he is asked to follow certain norms, as mentioned in this verse. It is evident from the expression قُلۡ لِّلۡمُؤۡمِنِیۡنَ that restraining the eyes and guarding the private parts is a requisite of faith. Also evident from مِنۡ of مِنۡ اَبۡصَارِهِمۡ is that the purpose is to lower the gaze to the extent that they do not take undue liberty regarding the women of the house because this directive has actually been given while keeping them in consideration. It is evident from this that this permission by given by the Qur’an to enter houses where women are present is given only to provide relief regarding the relatives and people of trust of the head of the house. This is specially because not everyone’s house in those times had a male compound and neither can this be the case today. However, these directives themselves are a proof that if a house has a place where men can sit separately, then except for close relatives, Islam requires that other men should sit separately. This will become evident from the verses ahead.
The directive of restraining the eyes is a very important one because it is the eyes that form the first connection between men and women. If a person observes this directive honestly, he remains secure from many a mischief of Satan.
Guarding private parts can best be achieved by wearing decent clothes. Such are the innovations of fashion these days that the real purpose of a dress – hiding the body – has totally vanished. The only purpose left is embellishment and that too which is horrible in nature. Earlier one would lament these ill-ways of women; however, now even men have started to wear attires that should not be worn in a decent gathering, let alone wearing them while visiting the house of a believer.
Consider next the words “This way is pure way for them. Indeed, God is aware of whatever they do.” They refer to the fact that these precautions in houses are very important and lofty with regard to moral purity; however, this can only be the case when a person observes these precautions while fully keeping in mind the fact that God is aware of even the most secretive deeds of people. If this is not so, then a person’s eyes cannot be restrained nor can he have the will to hide his private parts.
وَ قُلۡ لِّلۡمُؤۡمِنٰتِ یَغۡضُضۡنَ مِنۡ اَبۡصَارِهِنَّ وَ یَحۡفَظۡنَ فُرُوۡجَهُنَّ وَ لَا یُبۡدِیۡنَ زِیۡنَتَهُنَّ اِلَّا مَا ظَهَرَ مِنۡهَا وَ لۡیَضۡرِبۡنَ بِخُمُرِهِنَّ عَلٰی جُیُوۡبِهِنَّ وَ لَا یُبۡدِیۡنَ زِیۡنَتَهُنَّ اِلَّا لِبُعُوۡلَتِهِنَّ اَوۡ اٰبَآئِهِنَّ اَوۡ اٰبَآءِ بُعُوۡلَتِهِنَّ اَوۡ اَبۡنَآئِهِنَّ اَوۡ اَبۡنَآءِ بُعُوۡلَتِهِنَّ اَوۡ اِخۡوَانِهِنَّ اَوۡ بَنِیۡ اِخۡوَانِهِنَّ اَوۡ بَنِیۡۤ اَخَوٰتِهِنَّ اَوۡ نِسَآئِهِنَّ اَوۡ مَا مَلَکَتۡ اَیۡمَانُهُنَّ اَوِ التّٰبِعِیۡنَ غَیۡرِ اُولِی الۡاِرۡبَةِ مِنَ الرِّجَالِ اَوِ الطِّفۡلِ الَّذِیۡنَ لَمۡ یَظۡهَرُوۡا عَلٰی عَوۡرٰتِ النِّسَآءِ وَ لَا یَضۡرِبۡنَ بِاَرۡجُلِهِنَّ لِیُعۡلَمَ مَا یُخۡفِیۡنَ مِنۡ زِیۡنَتِهِنَّ وَ تُوۡبُوۡا اِلَی اللّٰهِ جَمِیۡعًا اَیُّهَ الۡمُؤۡمِنُوۡنَ لَعَلَّکُمۡ تُفۡلِحُوۡنَ .19
These verses direct women to lower their gazes as well if a non-mahram person enters the house, to guard their private parts and to not display their adornments before him except those that cannot be concealed. The verses then provide a list of individuals before which women can display their adornments. They end on telling women to walk not in manner that attracts attention to the adornments they may be wearing.
This is a simple understanding of the verse. Certain parts that need explaining are dealt below.
Adornments (zinat) include dress as well as jewellery. Neither can each of these things be totally concealed nor must all be revealed. The outward part of the dress will have to be revealed and some jewellery too – especially of the hands – cannot be concealed without bother. Thus the exception in “not display of their embellishments except those which cannot be concealed” has given a concession to women from making extra-ordinary efforts to hide adornments that cannot be easily hidden. The verse only asks them to hide adornments that can be hidden without much botheration.
Consider next the words “and they should draw their coverings over their chest and necklines.” The Arabic word khimar means a shawl or covering. One thing which becomes evident from this is that a covering is an essential part of a woman’s dress. The second thing which is evident from this is that in the presence of a non-mahram, it is essential that women hide their chests and necklines besides their heads and backs.20 Readers may well reflect on this directive on the one hand and on the glamorous women of our times. They have discarded these coverings regarding them to be relics of the old-fashioned past and brazenly display their chests.
اَوۡ اٰبَآئِهِنَّ (of their fathers) includes paternal uncles, father and grandfather. Only the most prominent of mahram relatives are enumerated but include all those which this directive encompasses.
Some jurists say that only Muslim women are included in اَوۡ نِسَآئِهِنَّ (or their women). This opinion does not seem to be correct. In my view, what is expressed by al-Zamakhshari in this regard is more correct. He is of the opinion that this refers to women of acquaintance and service.21 It should be kept in mind that displaying ornaments before all types of women who are strangers is not without its hazards. Some women are very clever in this regard and it is best to remain secure from their guiles.
The expression اَوۡ مَا مَلَکَتۡ اَیۡمَانُهُنَّ implies both slave-men and slave-women. Had only slave-women been implied by this expression, then the appropriate words would have beenاَوْ اَمَاءِهِنَّ . A common expression that connotes both slave-men and slave-women would never have been used. Moreover, the verses already mention the category which as, has been explained, includes both women with whom one is generally acquainted as well as slave-women and maidservants. After a mention of this category, an independent mention of slave-women is needless. Moreover, this inference is also against certain explicit injunctions of the Qur’an. Further ahead in the surah, some explanatory verses that were revealed later occur. In these verses, both slave-men and slave-women are permitted to enter houses without permission except on three occasions and the reason for this (see verse 58) is طَوّٰفُوۡنَ عَلَیۡکُمۡ بَعۡضُکُمۡ عَلٰی بَعۡضٍ (you come and go among yourselves at all times). For this reason, I regard the view of those jurists to be correct who include both slave-men and slave-women in this directive. However, they will be required to abide by the restriction which the Qur’an itself has stated and which is explained in verse 58 ahead. However, this discussion is now merely for academic purposes because slavery has been abolished from this world and for this the very first step was historically taken by Islam. Details are forthcoming. In current times, the issue is not that of slaves but of servants and attendants. What is evident from the insinuations of the Qur’an is that as far as old servants and children are concerned, they are permitted to enter houses without permission except on three occasions, as will be explained later. As far as adult servants are concerned, in my opinion, it is essential for them to abide by all the restrictions mentioned above. It is essential for them to seek permission before entering the house and in their presence in the house they as well as women of the house must also observe the limits referred to verses under discussion.
The اَوِ التّٰبِعِیۡنَ غَیۡرِ اُولِی الۡاِرۡبَةِ مِنَ الرِّجَالِ expression refers to old, handicapped, blind and lame men who no longer have sexual desires. If among such men, there are some who are being provided for by the family of the house and they also live there, then the above mentioned restrictions do not apply to them. In my opinion, old servants should also be classified in this category. However, they must seek permission on three occasions which is mentioned in verse 58 ahead.
The words اَوِ الطِّفۡلِ الَّذِیۡنَ لَمۡ یَظۡهَرُوۡا عَلٰی عَوۡرٰتِ النِّسَآءِ refer to children who do not have awareness about sex as yet, and they are not attracted to the sexual organs of a woman the way men are. Initially, they were not required to take permission but later they were also asked to seek permission on three occasions. Details are forthcoming.
Consider now the words: وَ لَا یَضۡرِبۡنَ بِاَرۡجُلِهِنَّ لِیُعۡلَمَ مَا یُخۡفِیۡنَ مِنۡ زِیۡنَتِهِنَّ. The real motive in wearing ornaments is to show and display them. Though this urge is found in every human being especially women, it has a specific sphere. It is not permitted by Islam to show off one’s adornments at every place, the way glamorous women of today do. For this reason, it is stated that if in the presence of non-mahrams a woman needs to walk about in the house, she should not stamp her feet on the ground so that the ringing of jewellery is heard.
Since the last part of the verse: وَ تُوۡبُوۡۤا اِلَی اللّٰهِ جَمِیۡعًا اَیُّهَ الۡمُؤۡمِنُوۡنَ لَعَلَّکُمۡ تُفۡلِحُوۡنَ is directed to the reformation of the whole Muslim society, it addresses everyone to turn towards God: everyone should try to mend their ways and adopt the life recommended by the Qur’an. This alone is the way of success. The conditions of success are stated in verse 76 of Surah al-Hajj and verse 1 of Surah al-Mu’munun. Readers can look them up.
It is evident from the context that the directives which are given in the previous verses to men and women relate to observing dress code within the house. The answer to the nature of this observance when a woman has to step out of her house is given in Surah al-Ahzab and not here. Insha’Allah, there a detailed discussion will be done. Nevertheless, I have also written a booklet titled Qur’an and Pardah in which I have explained in the light of the Qur’an that in both these situations definite directives of dress-code for women are given by the Book of God. Those who require details can look it up. After these explicit directives, those who are not able to find such directives in the Qur’an can only be deemed as people who instead of restraining their eyes from the opposite gender are guilty of restraining them from the Qur’an. These people kiss the Qur’an with great religious fervour but with eyes closed and after kissing it they abandon it thinking that it is a heavy burden for them to lift.
اَنۡکِحُوا الۡاَیَامٰی مِنۡکُمۡ وَ الصّٰلِحِیۡنَ مِنۡ عِبَادِکُمۡ وَ اِمَآئِکُمۡ اِنۡ یَّکُوۡنُوۡا فُقَرَآءَ یُغۡنِهِمُ اللّٰهُ مِنۡ فَضۡلِهِ وَ اللّٰهُ وَاسِعٌ عَلِیۡمٌ . 22
The word اَیَامی is the plural of اَیَّمٌ. It refers to a husband who does not have a wife and also to woman who does not have a husband. In its broader meaning, it is also used for men and women who are left unmarried.
The word صٰلِحِیۡنَ refers to those who are able both with regard to their physical strength and moral conduct. In Arabic, this word is also used in this comprehensive meaning also.
A wide fissure left in the society for moral evils and Satan’s luring to infiltrate into is the existence of men and women who are not married. This increases the possibility of illicit relations and miscreants are afforded an opportunity to spread slander. Just as poverty is a source of people not being able to marry, similarly, in some cases, customs of families, extended families and tribes have a pivotal role in this evil. This is especially true in the case of women. In some families, marrying off widows is considered to be an anathema. Obviously, such shortcomings cannot be reformed unless the society has sensitivity towards it. For this reason, the Qur’an has given this directive. Its implication is that the society must be conducive to it, must root out adverse notions and encourage and help the poor so that they also are placed in the society in accordance with merit. As a result, evils which result in people not being tied in the marriage bond are curbed.
Similarly, the society is asked to wed able-bodied and morally sound slave-men and slave-women. “Able-bodied” here means that they are able to discharge their responsibilities and understand their rights and obligations. This directive has been given to raise the moral and social status of slaves and gradually they become part of free men and women.
Consider next the words: “If they are poor, God will make them rich out of His grace.” It has been pointed out above that the general reason for men to not being able to marry is poverty. A poor man in the first place does not feel up to taking up the responsibility of a family, and even if he feels up to it, women are not ready to marry such a person. To remove this hindrance, God has given glad tidings that those who are poor and others too should rest assured that marriage does not increase poverty. It increases God’s grace and sustenance. A person who marries to safeguard his faith and character is looked upon with favour by God and is helped by Him. As long as a person does not have a wife, his life is more like a nomad and many of his abilities remain shrunk and dormant. Similarly, as long as a woman is unmarried, she resembles a creeper which is not able to grow and flourish owing to want of support. But once a woman has a husband and a man has a wife, their abilities develop and increase, and when both of them start to strive in life together, the Almighty blesses them in their struggle and their circumstances also change for the better.
The words “God has great capacity and has knowledge” are meant to emphasize the glad tidings just given. God is fully aware of the needs and circumstances of everyone.
وَ لۡیَسۡتَعۡفِفِ الَّذِیۡنَ لَا یَجِدُوۡنَ نِکَاحًا حَتّٰی یُغۡنِیَهُمُ اللّٰهُ مِنۡ فَضۡلِهِ وَ الَّذِیۡنَ یَبۡتَغُوۡنَ الۡکِتٰبَ مِمَّا مَلَکَتۡ اَیۡمَانُکُمۡ فَکَاتِبُوۡهُمۡ اِنۡ عَلِمۡتُمۡ فِیۡهِمۡ خَیۡرًا وَّ اٰتُوۡهُمۡ مِّنۡ مَّالِ اللّٰهِ الَّذِیۡ اٰتٰىکُمۡ وَ لَا تُکۡرِهُوۡا فَتَیٰتِکُمۡ عَلَی الۡبِغَآءِ اِنۡ اَرَدۡنَ تَحَصُّنًا لِّتَبۡتَغُوۡا عَرَضَ الۡحَیٰوةِ الدُّنۡیَا وَ مَنۡ یُّکۡرِهۡهُّنَّ فَاِنَّ اللّٰهَ مِنۡ بَعۡدِ اِکۡرَاهِهِنَّ غَفُوۡرٌ رَّحِیۡمٌ . 23
The previous directive was meant for the society. However, this does not absolve an individual of his moral responsibilities. He must restrain himself and wait for God’s grace. A person who strives to protect his faith and character will find God opening new avenues for him. This is evident from the words of the verse.
Consider next the part: وَ الَّذِیۡنَ یَبۡتَغُوۡنَ الۡکِتٰبَ مِمَّا مَلَکَتۡ اَیۡمَانُکُمۡ. The word کِتٰبَ or مكاتبت is a term. It means that a slave seeks his emancipation from his master by paying him a certain amount in a specific period of time or carry out a specific task for him. After this, the master must liberate him. In this case, the directive is that the slave must be made a mukatib. Scholars generally regard this directive to be recommendatory. However, ‘Umar (rta), Ibn Sirin and Da’ud regard it to be imperative. In their opinion, it is obligatory for the master to make such a slave a mukatib. I agree with this view. These directives are being given to the society, as is indicated earlier. For this reason, this does not invest the master with full authority. He becomes a party to a case. If a slave and his master mutually settle this matter, it is fine; otherwise, if some dispute arises, then those responsible for the society will settle it. If the need still remains, then the matter will be decided by a court of law.
The words اِنۡ عَلِمۡتُمۡ فِیۡهِمۡ خَیۡرًا show that a slave owner should see if his slave has the ability and the will to fulfil the commitment he has made with him. This condition was imposed because it was possible that a slave demands mukatabat from his master, but has no ability to work, and he uses this plight to ask for monetary help from people and even make it a pretext to take to beggary as a profession; in this way, he could have become a burden on the society. The reason that this outcome was feared was that once a slave became a mukatib, as is mentioned ahead, the Qur’an had directed people to generously help him and this monetary assistance should also be provided to him from the public treasury so that he is able to pay the money of mukatabat. Obviously, this option could have produced the desire to become mukatib in those slaves also who did not have capacity or ability to work and make an effort themselves, ultimately becoming a burden on the society. Moreover, if they were not able to fulfil the conditions of the agreement, they would have definitely become a source of clash and dispute.
However, it should be kept in mind that this condition could not have become a hindrance in the liberation of a capable slave. This is because even in his case the final verdict, in case of dispute, rested with the society and the court of law. If a slave complained that his master was becoming a hindrance in his freedom by making this condition as an excuse even though he was fully capable of becoming a mukatib, he could also take his case to the elders of the society and even to a court of law if needed.
The words “and give them out of the wealth which God has given to you” urge the society to spend generously and courageously from the wealth God has blessed them with on all slaves who want obtain freedom. This exhortation is meant for the affluent and the words of the verse cited are meant to rouse their sense of gratitude: they should not hesitate to spend from what God has given them for His cause. It is evident from this that those who spend for this purpose will in fact be spending for the cause of God.
It may be kept in mind that our earliest authorities are unanimous that such slaves can be helped through zakah money and through the public treasury. As has been mentioned in verse 60 of Surah al-Tawbah, a special head has been fixed in the public treasury for the liberation of slaves
Just as Islam has given this right of mukatabat to slave-men, it has also given it to slave-women. The general nature of the words مِمَّا مَلَکَتۡ اَیۡمَانُکُمۡ encompasses both genders and the practice of the Prophet (sws) and his companions also endorses this. The incidents of Barirah (rta) and Juwayriyah are mentioned in narratives as examples.
After the revelation of this law, it became largely possible for all capable slave-men and slave-women to be emancipated. After this, only the slaves who were either content in their circumstances or did not have the ability to work and make themselves useful to the society remained. Obviously, if a general proclamation of liberation of such slave-men and slave-women had been made, the result would have been that they would have been deprived of the support of their masters and would not have been able to support themselves, making them a burden on the society.
Consider next the words: وَ لَا تُکۡرِهُوۡا فَتَیٰتِکُمۡ عَلَی الۡبِغَآءِ اِنۡ اَرَدۡنَ تَحَصُّنًا لِّتَبۡتَغُوۡا عَرَضَ الۡحَیٰوةِ الدُّنۡیَا. The word فَتَیٰت here is used for “slave-women” and the purpose of using this word for them is to increase their status and respect in the society. فَتاةَ is the feminine of فَتيَ. Just as the latter means a young boy, the former means a young girl. Obviously, this change of word for slave-men and slave-women is a part of the reformatory measures adopted to raise their social standing in the society and mentioned earlier. The purpose of changing this word was to engender self-esteem in them and to direct the attention of people to change their conceptions about them and regard them as their own brethren.
The qualifying words اِنۡ اَرَدۡنَ تَحَصُّنًا (when they want to remain chaste) are not a condition; they depict a situation. When Islam declared fornication a punishable crime, directed the society to marry off slave-men and slave-women and opened up for them a very convenient way to liberate themselves, it was but natural for slave-women to want to raise their moral standard. Those among them who were forced to adopt prostitution by their masters must have wished to lead a chaste life. It was very natural that this sentiment rise in them in the period of reformation they were passing through. However, this directly dented the interest of those masters. This is because they ran slave-dens through the slave women in the times of jahiliyyah and benefitted from their income. Some of them had continued with this practice in secret even after the arrival of Islam, as has been alluded to earlier. The famous hypocrite ‘Abdullah ibn Ubayy, who had instigated the incident of ifk, also ran a similar den. Its references are found in history. It is obvious that such filthy people would never have liked to release their slave-women. Thus they used all ill-means to stop them from leading chaste lives. This verse addresses them in this background. God will forgive these women if they are forced to prostitution but he will not forgive their masters who are playing this heinous role. They should contemplate their fate. Here, it may be kept in mind that certain people who ran prostitution-dens were stoned to death at the Prophet’s directive in later phases, as has been referred to earlier.
وَ لَقَدۡ اَنۡزَلۡنَاۤ اِلَیۡکُمۡ اٰیٰتٍ مُّبَیِّنٰتٍ وَّ مَثَلًا مِّنَ الَّذِیۡنَ خَلَوۡا مِنۡ قَبۡلِکُمۡ وَ مَوۡعِظَةً لِّلۡمُتَّقِیۡنَ.24
This again is a warning the likes of which repeatedly occur in this surah. Examples of it can be seen in the earlier verses and another one is found in verse 46 ahead. While explaining the very first verse, I have already indicated the wisdom for this repetition. The words “and recited to you the parable also of those people also who passed before you” allude to the parable which is mentioned in verse 35 ahead and which will be elucidated later.
The implication of the verse under discussion is that people who have no fear of God, no explanation or counsel or advice has any effect on them. They will encounter their fate themselves.
Gradual Elimination of Slavery
The guidance that has been provided by the previous section has been explained under the respective verses. However, I would like to comprehensively state the teachings regarding slavery that have been referred to earlier at various instances. The purpose is to dispel misconceptions about it found in the minds of people.
Slavery was never a part of Islam. It was tolerated temporarily keeping in view the international and national circumstances of those times. The reason was that a sudden order of termination of this institution would have given an opportunity to the enemies and at same time created many social and economic problems within the society. In those times, in the first place, the conventional way to resolve the issue of prisoners of war was that they were made slaves by the victors. Secondly, there were extensive slave-markets in which they were bought and sold. As a result, most households had slave-men and slave-women of various ages. In those circumstances, if a single order of their liberation had been given, not withstanding the advantage the enemies may have taken, a big question related to them becoming a useful part of the society. A very large number among them were slaves who could not economically support themselves. As slaves, their masters would bear their burden by law. Once set free, the only option left for them would be to take to beggary and become a burden on the society. The issue of slave-women was even more grave. Withdrawal of support from them could have created many moral evils. The public treasury obviously was not in a position to financially support all of them. For this reason, Islam adopted a certain way to liberate these slaves. It ensured that the envisaged problems and evils would not arise and for this employed a gradual strategy of emancipating able slaves to make them a useful part of society.
It is not possible to mention all the details of this strategy, which may require a whole book. However, I will point to some fundamental measures that were adopted in this regard to gradually bring the slaves at par with free men and women.
1. The first step that was taken in this regard was that at the very start of the Makkan period; liberation of slaves (fakku raqabah) was regarded to be a great virtue (90:13). In the verse referred to, it is mentioned adjacent to feeding of the poor and in some verses it is regarded as the first step to grace, especially for the rich.
2. Not only did the Prophet (sws) explicitly ask people to treat slaves in a very kind way but regarded the rights owed to them by their masters as part of the shari‘ah. This put an end to the authoritative and tyrannical hold of their masters on them which they had in the times of jahiliyyah.
3. For the expiation of some crimes and sins, liberation of slaves was prescribed. This liberation was also regarded as an act of charity.
4. It was directed that all capable slave-men and slave-women should be wed.
5. An independent head was fixed in public treasury and zakah for the liberation of slaves in order to give great impetus to the campaign of slave emancipation.
6. After fornication had been outlawed as a crime, prostitution-dens – set up by masters to force slave-women to that sin – were done away with. If someone tried to continue with that business secretively, he was given an exemplary punishment. So much so, some men and women guilty of the crime were stoned to death at the behest of the Prophet (sws).
7. Instead of using the humiliating words of عَبْدٌ and أَمةُ for slave-men and slave-women, people were asked to use the word فَتي and فَتَاةٌ for them so that age-old conceptions about them should change.
8. Regarding the prisoners of war too, the policy was adopted that though certain prominent leaders were executed, others were released with or without ransom.
9. Finally, mukatabat was given a legal status. After this, it became very easy for all able slave-men and slave-women to become free. As referred to earlier, people were urged to help and support them regarding their freedom from their masters, and for this a head was fixed in the public treasury. This law practically abolished slavery. After this, only the slaves who were not able to work and make themselves useful for the society remained. This option was not only best for them but also for the society otherwise they would have become a burden and would have been forced to adopt beggary as a profession.
Arguments in favour of all these measures are found in detail in the Qur’an and the Hadith. I can present them but this may prolong the discussion. So I have contented myself to these brief points. In fact, earlier on, arguments regarding most of these measures have already been referred to. And if some of them remain, people of knowledge can easily understand them in the light of what has already been presented.
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1. Those who have spread the mischief of ifk are only a group from among you. Do not think this to be bad for you; it is, in fact, better for you. The sin each of them has earned will be placed in his account and for the originator of this mischief, there is a great torment.
2. It is evident from books of history and biographies that the only thing that happened was that in 6 AH, the Prophet (sws) was returning to Madinah from the battle of Bani Mustaliq. ‘A’ishah (rta) was travelling on a separate camel. During the journey, the caravan stopped at a place to spend the night. Before the caravan departed, ‘A’ishah (rta) had gone out to relieve herself. During this time, the army was ordered to march ahead. The caravan departed and her camel-driver also walked off with them thinking that she was sitting in the camel-cubicle. When ‘A’ishah (rta) returned, she found no option in the dark of night but to stay there until God created some way out for her. Safwan (rta), a companion of the Prophet (sws) was given the task of walking behind the caravan to detect anything that may have been left behind. When in the morning he reached the place where the caravan had stopped and saw ‘A’ishah (rta) there, he spontaneously uttered: اِنّا لِلّٰهِ. Ultimately, he made her sit on her camel. She climbed on it while he took hold of the camel’s bridle and led away the animal. Finally, they reached the caravan. It was not something extra-ordinary for such an incident to have taken place during a caravan journey. However, the hypocrites worked great propaganda on the basis of this small incident.
3. Why did this not happen that when you people heard this, believing men and believing women had thought graciously about one another and said: “This is a blatant slander.”
4. Why did not these people bring forth four witnesses to substantiate their accusation? So, when they did not bring witnesses, then it is definitely they who are liars in the sight of God.
5. And were it not for God’s grace and mercy upon you in this world and in the Hereafter, a great torment would have visited you because of what you had become entangled in.
6. Just reflect when you were spreading with your tongues and saying with your mouths that which you had no knowledge of. And you were regarding this to be something ordinary; yet it is something very grave to God.
7. Why did it not happen that as soon as you heard it, you had said: “What right do we have to say such a thing? God forbid, this is a great slander.”
8. God counsels you that if you are believers, then you must never do this again. And God profoundly explains His revelations for you and God is All-Knowing and Wise.
9. Indeed, those who want vulgarity to spread among Muslims, for them is a painful torment in this world and in the Hereafter. And God knows and you do not know.
10. And were it not for God’s grace and mercy upon you, and had not God been very Gracious and Ever-Merciful, you would have got caught in a calamity.
11. Believers! Do not follow the footsteps of Satan and he who follows the footsteps of Satan should remember that Satan always leads people to lewdness and evil. And had not God’s grace and mercy been upon you, none of you could have ever become pure. In fact, it is God Who purifies whomsoever He wishes and God hears and knows all.
12. Those among you who are affluent and prosperous should not swear that they will not spend on the kindred, the needy and those who migrate for the cause of God. In fact, they should forgive and forgo. Do you not want God to forgive you? And God is Forgiving, Ever-Merciful.
13. Indeed, those who accuse chaste upright believing women stand cursed both in this world and in the Hereafter, and for them is a great torment. On the day, when their tongues, hands and feet shall bear witness before them to their deeds. On that day God will give to them in full the retribution they deserve and they shall know that only God is the truth and One Who explains.
14. Evil women shall be for evil men and evil men shall be for evil women. And pure women shall be for pure men and pure men shall be for pure women. These people shall be acquitted from the evil things they say. For them are forgiveness and sustenance of honour.
15. Believers! Do not enter houses of other people except your own until you have introduced yourselves and said salam to those in them. It is this way which will earn you blessings so that you may be reminded.
16. Thus if you do not find anyone in these houses, do not enter them until permission is given to you. And if you are asked to go back, return. It is this way which is pure for you and God is well aware of all that you do.
17. And there is no restriction on you to enter these non-residential places in which there is some benefit for you. And God has knowledge of what you reveal and what you conceal.
18. Tell the believers that they should restrain their eyes and hide their private parts. This way is pure way for them. Indeed, God is aware of whatever they do.
19. And tell believing women that they also should restrain their eyes and guard their private parts and not display of their embellishments except those which cannot be concealed and they should draw their coverings over their chest and necklines. And they should not let their embellishments be exposed to anyone except their husbands or their fathers or their husbands’ fathers or their sons or their husbands’ sons or their brothers or their brothers’ sons or their sisters’ sons or their women of acquaintance or their slaves or the subservient male servants who are not drawn towards women or to those children who as yet have no awareness of the hidden aspects of women. And women should not walk by stamping their feet on the ground so that their hidden ornaments become known. And Believers! All of you turn to God in repentance so that you may prosper.
20. Old women past marriageable age are exempt from this restriction even though it is better that they still abide by it. This is stated in verse 60 ahead which was revealed later as an explanation of this verse.
21. His words are: من في صحبتهن وخدمتهنّ من الحرائر .Al-Zamakhshari, Al-Kashshaff, vol. 3, 236.
22. And wed your single men and single women and also your able slave-men and slave-women. If they are poor, God will make them rich out of His grace and God has great capacity and has knowledge.
23. And those who do not find the means to marry should restrain themselves until God provides them out of His grace. And those of your slaves who ask for mukatabat, grant it to them if you find them able and give them out of the wealth which God has given to you. And do not force your slave-women to prostitution merely to obtain some benefit for your worldly life when they want to remain chaste. And he who forces them, then after this compulsion God is Most Gracious and Ever-Merciful.
24. And indeed We have also revealed to you radiant verses and recited to you the parable also of those people also who passed before you and counsel too for those who fear God.