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 (٢٧) فَاِنۡ لَّمۡ تَجِدُوۡا فِیۡهَاۤ اَحَدًا فَلَا تَدۡخُلُوۡهَا حَتّٰی یُؤۡذَنَ لَکُمۡ وَ اِنۡ قِیۡلَ لَکُمُ ارۡجِعُوۡا فَارۡجِعُوۡا هُوَ اَزۡکٰی لَکُمۡ وَ اللّٰهُ بِمَا تَعۡمَلُوۡنَ عَلِیۡمٌ (٢٨) لَیۡسَ عَلَیۡکُمۡ جُنَاحٌ اَنۡ تَدۡخُلُوۡا بُیُوۡتًا غَیۡرَ مَسۡکُوۡنَةٍ فِیۡهَا مَتَاعٌ لَّکُمۡ وَ اللّٰهُ یَعۡلَمُ مَا تُبۡدُوۡنَ وَ مَا تَکۡتُمُوۡنَ (٢٩) قُلۡ لِّلۡمُؤۡمِنِیۡنَ یَغُضُّوۡا مِنۡ اَبۡصَارِهِمۡ وَ یَحۡفَظُوۡا فُرُوۡجَهُمۡ ذٰلِكَ اَزۡکٰی لَهُمۡ اِنَّ اللّٰهَ خَبِیۡرٌ بِمَا یَصۡنَعُوۡنَ (٣٠) 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 (٣١) وَ اَنۡکِحُوا الۡاَیَامٰی مِنۡکُمۡ وَ الصّٰلِحِیۡنَ مِنۡ عِبَادِکُمۡ وَ اِمَآئِکُمۡ اِنۡ یَّکُوۡنُوۡا فُقَرَآءَ یُغۡنِهِمُ اللّٰهُ مِنۡ فَضۡلِهِ وَ اللّٰهُ وَاسِعٌ عَلِیۡمٌ (٣٢) 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 (٣٣) وَ لَقَدۡ اَنۡزَلۡنَاۤ اِلَیۡکُمۡ اٰیٰتٍ مُّبَیِّنٰتٍ وَّ مَثَلًا مِّنَ الَّذِیۡنَ خَلَوۡا مِنۡ قَبۡلِکُمۡ وَ مَوۡعِظَةً لِّلۡمُتَّقِیۡنَ (٣٤)
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 the 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 (٢٧)1
The word إِسْتِيْنَاسٌ 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 into the houses of other people . 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 people 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 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 (٢٨)2
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 خَبِیۡرٌ 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 (٢٩)3
Concomitant indications show that the expression غَیۡرَ مَسۡکُوۡنَۃٍ 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 (٣٠) 4
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 اَبۡصَارِہِمۡ 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 given by the Qur’an to enter houses where women are present is given only to provide relief regarding the relatives and people trusted by th e 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 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 mind 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 بَنِیۡۤ 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 (٣١) 5
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 not to walk in a 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 those adornments that can be done so 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.6 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.7 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 either. 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 do not feel 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 زِیۡنَتِہِنَّ. 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.
وَ اَنۡکِحُوا الۡاَیَامٰی مِنۡکُمۡ وَ الصّٰلِحِیۡنَ مِنۡ عِبَادِکُمۡ وَ اِمَآئِکُمۡ اِنۡ یَّکُوۡنُوۡا فُقَرَآءَ یُغۡنِهِمُ اللّٰهُ مِنۡ فَضۡلِهِ وَ اللّٰهُ وَاسِعٌ عَلِیۡمٌ (٣٢) 8
The word اَیَامٰی 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[13] .
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 with 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 (٣٣)9
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, 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 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 own 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 those slaves remained who were either content on their circumstances or did not have the ability to work and make themselves useful in the society. Obviously, if a general proclamation of liberation of such slave-men and slave-women had been made, the result would be that they would have been deprived of the support of their masters and would not have been able to support themselves either, 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 as 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 from 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 to be a punishable crime, it 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 this sentiment to develop in slave-women that they 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 these masters. This was because it is through these slave-women that they ran slave-dens in the times of jahiliyyah and would benefit 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 would forgive those women if they were forced into prostitution but he would not forgive their masters who were playing that heinous role. They were to 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 (٣٤)10
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 God has revealed clear guidance to people and to encourage them also cited a parable of their righteous ancestors whom they should follow. There is great advice and counsel in them for those who fear God. As for those 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 the 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 these 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 the 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 this referred to verse, 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 their rights which their masters owed to them 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 this campaign of slave emancipation.
6. After fornication had been outlawed as a crime, prostitution-dens – set up by masters to force slave-women to this sin – were done away with. If someone tried to continue with this business secretively, he was given an exemplary punishment. So much so, some men and women guilty of this 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 but 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 those slaves remained who were not able to work and make themselves useful to the society. 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.
Section V: Verses (35-40)
Coming up are verses which shine like the radiant sun in this surah. They cast their shadow on all its constituents. The parable of belief and disbelief is mentioned in them. The radiance of faith in the inner and outer self of a person becomes evident through it. Described are the deeds which manifest themselves in the individual and collective lives of people as a result of this faith. Similarly, the darkness that engulfs the inner and outer self of a person because of disbelief is portrayed, and how ultimately it destroys the individual and collective lives of people. The purpose of presenting these parables to the believers is to urge them to adopt the path of faith in every sphere of their lives. For the disbelievers, the purpose is that if they want to remain buried in layers upon layers of the darkness of disbelief and would not like to come into the light spread by faith, they should contemplate their fate.
Readers may now study the verses in the light of this background.
Text and Translation
اَللّٰهُ نُوۡرُ السَّمٰوٰتِ وَ الۡاَرۡضِ مَثَلُ نُوۡرِهِ کَمِشۡکٰوةٍ فِیۡهَا مِصۡبَاحٌ اَلۡمِصۡبَاحُ فِیۡ زُجَاجَةٍ اَلزُّجَاجَةُ کَاَنَّهَا کَوۡکَبٌ دُرِّیٌّ یُّوۡقَدُ مِنۡ شَجَرَةٍ مُّبٰرَکَةٍ زَیۡتُوۡنَةٍ لَّا شَرۡقِیَّةٍ وَّ لَا غَرۡبِیَّةٍ یَّکَادُ زَیۡتُهَا یُضِیۡءُ وَ لَوۡ لَمۡ تَمۡسَسۡهُ نَارٌ نُوۡرٌ عَلٰی نُوۡرٍ یَهۡدِی اللّٰهُ لِنُوۡرِهِ مَنۡ یَّشَآءُ وَ یَضۡرِبُ اللّٰهُ الۡاَمۡثَالَ لِلنَّاسِ وَ اللّٰهُ بِکُلِّ شَیۡءٍ عَلِیۡمٌ (٣٥) فِیۡ بُیُوۡتٍ اَذِنَ اللّٰهُ اَنۡ تُرۡفَعَ وَ یُذۡکَرَ فِیۡهَا اسۡمُهُ یُسَبِّحُ لَهُ فِیۡهَا بِالۡغُدُوِّ وَ الۡاٰصَالِ (٣٦) رِجَالٌ لَّا تُلۡهِیۡهِمۡ تِجَارَةٌ وَّ لَا بَیۡعٌ عَنۡ ذِکۡرِ اللّٰهِ وَ اِقَامِ الصَّلٰوةِ وَ اِیۡتَآءِ الزَّکٰوهِ یَخَافُوۡنَ یَوۡمًا تَتَقَلَّبُ فِیۡهِ الۡقُلُوۡبُ وَ الۡاَبۡصَارُ (٣٧) لِیَجۡزِیَهُمُ اللّٰهُ اَحۡسَنَ مَا عَمِلُوۡا وَ یَزِیۡدَهُمۡ مِّنۡ فَضۡلِهِ وَ اللّٰهُ یَرۡزُقُ مَنۡ یَّشَآءُ بِغَیۡرِ حِسَابٍ (٣٨) وَ الَّذِیۡنَ کَفَرُوۡۤا اَعۡمَالُهُمۡ کَسَرَابٍۭ بِقِیۡعَةٍ یَّحۡسَبُهُ الظَّمۡاٰنُ مَآءً حَتّٰۤی اِذَا جَآءَهُ لَمۡ یَجِدۡهُ شَیۡئًا وَّ وَجَدَ اللّٰهَ عِنۡدَهُ فَوَفّٰىهُ حِسَابَهُ وَ اللّٰهُ سَرِیۡعُ الۡحِسَابِ (٣٩) اَوۡ کَظُلُمٰتٍ فِیۡ بَحۡرٍ لُّجِّیٍّ یَّغۡشٰهُ مَوۡجٌ مِّنۡ فَوۡقِهِ مَوۡجٌ مِّنۡ فَوۡقِهِ سَحَابٌ ظُلُمٰتٌ بَعۡضُهَا فَوۡقَ بَعۡضٍ اِذَاۤ اَخۡرَجَ یَدَهُ لَمۡ یَکَدۡ یَرٰىهَا وَ مَنۡ لَّمۡ یَجۡعَلِ اللّٰهُ لَهُ نُوۡرًا فَمَا لَهُ مِنۡ نُّوۡرٍ (٤٠)
God only is the light of the heavens and the earth. The example of this light of faith in the heart is as if there is a niche which has a lamp. The lamp is in crystal. The crystal is like a shining star. The lamp is lit up by oil that comes from a lush olive tree which is neither eastern nor western. Its oil is so transparent as if it will light up even without fire touching it. Light upon light. God grants the light of His guidance to whomsoever He wills. And God states these parables to guide people and God is aware of everything – These niches are found in houses about which God has directed that they be built and His name be mentioned in them. In them, those people glorify Him morning and evening whom neither trade nor sale purchase divert from God’s remembrance, diligence in the prayer and from paying zakah. They keep fearing the day in which hearts and eyes will be anxious so that God gives them the best reward of their deeds and gives them more out of His grace. And God will give immeasurably to whomsoever He desires. (35-38)
And those who disbelieved, the parable of their deeds is as if there is a mirage in a desolate desert which the thirsty regards to be water until when he comes close to it, he finds it to be nothing. However, he finds God there. Then He will take His account in full and quick is God to take account. Or think as if there is expansive darkness in a deep sea with wave upon wave rising up; clouds overspread from the top. Layers of darkness, one on top of the other. If someone takes out his hand, he is not even able to see it. And he whom God does not give light, for him there is no light. (39-40)
Explanation
اَللّٰهُ نُوۡرُ السَّمٰوٰتِ وَ الۡاَرۡضِ مَثَلُ نُوۡرِهِ کَمِشۡکٰوةٍ فِیۡهَا مِصۡبَاحٌ اَلۡمِصۡبَاحُ فِیۡ زُجَاجَةٍ اَلزُّجَاجَةُ کَاَنَّهَا کَوۡکَبٌ دُرِّیٌّ یُّوۡقَدُ مِنۡ شَجَرَةٍ مُّبٰرَکَةٍ زَیۡتُوۡنَةٍ لَّا شَرۡقِیَّةٍ وَّ لَا غَرۡبِیَّةٍ یَّکَادُ زَیۡتُهَا یُضِیۡءُ وَ لَوۡ لَمۡ تَمۡسَسۡهُ نَارٌ نُوۡرٌ عَلٰی نُوۡرٍ یَهۡدِی اللّٰهُ لِنُوۡرِهِ مَنۡ یَّشَآءُ وَ یَضۡرِبُ اللّٰهُ الۡاَمۡثَالَ لِلنَّاسِ وَ اللّٰهُ بِکُلِّ شَیۡءٍ عَلِیۡمٌ (٣٥)11
These heavens and the earth, in fact the whole universe is a place of darkness for a person who does not believe in God or does believe in Him but does not accept His attributes and the corollaries of these attributes. Such a person can neither know the origin of this universe nor the purpose of its creation. He is not able to decide his own purpose of existence either: does he have absolute powers in this world without any accountability or is he governed and controlled? Is he accountable or unaccountable? What is good and evil for him? Should he adopt the path of oppression or that of justice? Should he merely follow his vested interests and desires or some higher mission in life? A successful and true life is based on the correct answer to these questions. However, he who does not believe in God cannot correctly answer these questions. He roams in the darkness like a blind animal and ultimately one day falls in the pit of destruction and reaches the fate he deserves. However, a person who believes in God with His true attributes is able to solve the riddle of this universe and its fate is also evident to him. All those questions become clear to him as well which can never be answered by someone who does not believe in God. For this reason, this world does not remain a place of darkness for him; in fact, the radiance of faith lights up everything for him and each of its aspects becomes evident to him. Whatever step he takes, he takes in broad daylight and in whichever direction he walks, he is guided by the light of belief in God. It is this reality which is explained in this part of the verse by stating that God is the light of the heavens and the earth. He who has this light has the light of guidance and is treading the straight path. And he who is deprived of this light is wandering in a world of darkness and no one else can give him light: وَمَن لَّمْ يَجْعَلِ اللّٰهُ لَهُ نُورًا فَمَا لَهُ مِنْ نُّوْرٍ (and he whom God does not give light, for him there is no light).
Consider the words: اَللّٰهُ نُوۡرُ السَّمٰوٰتِ وَ الۡاَرۡضِ مَثَلُ نُوۡرِهِ کَمِشۡکٰوةٍ فِیۡهَا مِصۡبَاحٌ اَلۡمِصۡبَاحُ فِیۡ زُجَاجَةٍ اَلزُّجَاجَةُ کَاَنَّهَا کَوۡکَبٌ دُرِّیٌّ. They imply that the radiance of faith that enters a heart adds another light to the light of human nature. This illuminates a person’s inner-self.
The word مِشۡکٰوۃ refers to the heart of a person that has been likened to a niche where oil-lamps are placed. These lamps are generally placed at high points in a house so that light reaches every nook and corner. Within a person, it is the heart which if lit up, lights up his inner and outer-self. About this lamp it is said that it is enclosed in a crystal. The benefit of this is that the flame of the fire is not affected by gushes of wind and remains stable. This increases its brightness. Exactly the same benefit is drawn by the heart that has faith. It is secured from wavering. Whatever the circumstances, it remains content and satisfied. It is such a heart which the Qur’an (89:27) has referred to as the “contented soul” and this is the greatest treasure a person can acquire because of faith.
It is stated that this crystal is like a shining star. If the crystal is dirty, it only does not increase the light, it in fact hinders it. Thus the light of faith cleanses the heart from all kinds of filth and makes it shine like a mirror.
The word مُّبٰرَکَةٍ is used in its literal meaning. Just as lush and fertile land is called “blessed” by the Qur’an, similarly here a tree which bears fruit is called “blessed.”
The words لَّا شَرۡقِیَّةٍ وَّ لَا غَرۡبِیَّةٍ state a characteristic of this tree. This tree is right in the middle of an orchard, neither from its eastern side not western one. It may be kept in mind that trees which are found at the borders of an orchard are always exposed to the intensity of the sun and wind and for this reason do not bear as good a fruit as the one borne by trees that are in the middle. For this reason, this characteristic of the tree is meant to show the utmost lushness of the tree.
This in fact is another quality of the lamp: such is the lucidity of the oil that lights it up that it seems that it would ignite without fire even touching it. This also refers to the fact that faith takes its roots in the chests of those people whose nature is pure and free of any perversion. It sparks up with the weakest of stimuli, and in this way adds the light of faith to the light of a person’s nature.
Consider next the expression یَهۡدِی اللّٰهُ لِنُوۡرِهِ مَنۡ یَّشَآءُ. When the verb یَهۡدِی occurs with the preposition ل it also encompasses the meaning of “being granted urge” as has been explained under verse 35 of Surah Yunus. This is a reference to the established practice of God regarding providing guidance which has been elucidated in this exegesis at various instances: Only those are provided the light of faith who preserve the light of their nature and keep it pure. Those who lose this light of nature or spoil it because of their deviations and misdeeds do not receive the light of faith. The words لَّا شَرۡقِیَّةٍ وَّ لَا غَرۡبِیَّةٍ refer to this protection from such deviations. There is also a subtle insinuation found in these words regarding the dispute between the Jews and Christians regarding the East and West of the House of God. It was because of this dispute that they deviated so far away from the real centre that they were deprived of the title of the “middle nation” and were thereby not able to embrace Islam. God provides further urge to accept the truth to only those who duly value the urge they already have. Those who do not do so suffer the consequence of being stripped off the guidance they innately possess. Jesus (sws) is reported to have said: “if a person is a thief in one penny, he is not entrusted with one hundred thousand pennies.”
A governing noun is suppressed before لِلنَّاسِ in وَ یَضۡرِبُ اللّٰهُ الۡاَمۡثَالَ لِلنَّاسِ. The implied meaning would be that God states these parables to educate and remind people so that they recognize the value of faith and are able to light up their hearts through them. Parables are the highest and the most effective means to explain realities. If people do not benefit from them, it is their misfortune.
The words وَ اللّٰهُ بِکُلِّ شَیۡءٍ عَلِیۡمٌ imply that God’s intent is always based on His knowledge and wisdom. He is fully aware of the inner and outer selves of every person and thus deals with him in a manner he is worthy of.
فِیۡ بُیُوۡتٍ اَذِنَ اللّٰهُ اَنۡ تُرۡفَعَ وَ یُذۡکَرَ فِیۡهَا اسۡمُهُ یُسَبِّحُ لَهُ فِیۡهَا بِالۡغُدُوِّ وَ الۡاٰصَالِ (٣٦) رِجَالٌ لَّا تُلۡهِیۡهِمۡ تِجَارَةٌ وَّ لَا بَیۡعٌ عَنۡ ذِکۡرِ اللّٰهِ وَ اِقَامِ الصَّلٰوةِ وَ اِیۡتَآءِ الزَّکٰوهِ یَخَافُوۡنَ یَوۡمًا تَتَقَلَّبُ فِیۡهِ الۡقُلُوۡبُ وَ الۡاَبۡصَارُ (٣٧)12
The words فِیۡ بُیُوۡتٍ (in houses) are related to مِشۡکٰوة (lamp). This locus makes it clear that the niche referred to earlier is not found in idol-worshipping or liquor-drinking places. This niche is found in places where God is worshipped. Obviously the word lamp refers to an upright heart or in other words to a believer. This heart is not found in every body but only is specific ones and these bodies are not found everywhere but the real place where they can be found are God’s mosques. Al-Zamakhshari has given preference to this view. In his opinion, the sense is: في بيت من بيوت اذن الله ان ترفع13
The verb رفع in اَذِنَ اللّٰهُ اَنۡ تُرۡفَعَ وَ یُذۡکَرَ فِیۡهَا اسۡمُهُ here means to build and construct. A similar usage of this word can be seen verse 147 of Surah al-Baqarah thus: وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ (and remember when Abraham was building the foundations of the House of God).
The word ذكر encompasses the prayer as well all other forms of God’s remembrance including the ones that are adopted to raise high the banner of His religion. The expression اَذِنَ اللّٰهُ shows that these houses have been constructed at God’s behest so that He is remembered in them. Though the words here are general but their foremost connotations are the worship places that were built as a result of His direct command. For example, the Baytullah which was built at His behest by Abraham (sws) and Ishmael (sws) or the Bayt al-Maqdis that was built by Solomon (sws) at His directive. After that, other places of worship will also be included which were built as branches of these two. As for those worship places that were built in total violation of God’s directive by the idolaters to worship their idols, they will not be included in the connotation of these words. Their status is of abodes of filth. Their niches are not referred to in this parable.
Consider next the portion: یُسَبِّحُ لَهُ فِیۡهَا بِالۡغُدُوِّ وَ الۡاٰصَالِ رِجَالٌ لَّا تُلۡهِیۡهِمۡ تِجَارَةٌ وَّ لَا بَیۡعٌ عَنۡ ذِکۡرِ اللّٰهِ وَ اِقَامِ الصَّلٰوةِ وَ اِیۡتَآءِ الزَّکٰوةِ یَخَافُوۡنَ یَوۡمًا تَتَقَلَّبُ فِیۡهِ الۡقُلُوۡبُ وَ الۡاَبۡصَارُ. The previous verses state a parable of faith. As soon as the discourse reached the mention of mosques, an appropriate occasion arose to refer to the traits of the life led by those who have this faith. This is like stating the effect after stating the cause so that a fact can be personified in real life.
The expression الۡغُدُوِّ وَ الۡاٰصَالِ has the same meaning as that of “day and night” in our language.
The undefined noun رِجَالٌ is meant for extreme praise of such people. In other words, they are such superb servants of God that nothing of this world can make them negligent of God’s remembrance. Their most cherished thing is God’s pleasure.
In the expression تِجَارَةٌ وَّ لَا بَیۡعٌ, the word تِجَارَةٌ refers to general trade and بَیۡعٌ conventionally means “to sell.” This is a mention of the specific after the general. A businessman never loses the opportunity to sell his goods if the occasion arises; however, such are these servants of God that even such profitable opportunities do not make them forgetful of God’s remembrance, let alone trading. Such is the majesty of a believer that he indulges in trade and in sale and purchase but he is never indifferent to God’s remembrance and his own obligations.
The prayer and zakah are mentioned as two basic obligations of religion. In reality, they encompass the whole of religion, as has been explained at another instance in this exegesis.
The words تَتَقَلَّبُ فِیۡهِ الۡقُلُوۡبُ وَ الۡاَبۡصَارُ portray the horrors of the Day of Judgement. On that day, people who spent their lives in negligence will continue to remain anxious and dismayed.
لِیَجۡزِیَهُمُ اللّٰهُ اَحۡسَنَ مَا عَمِلُوۡا وَ یَزِیۡدَهُمۡ مِّنۡ فَضۡلِهِ وَ اللّٰهُ یَرۡزُقُ مَنۡ یَّشَآءُ بِغَیۡرِ حِسَابٍ (٣٨)14
The ل is not of causation but of consequence. An example of this usage can be seen in verse 8 of Surah al-Qasas thus: فَالۡتَقَطَهُ اٰلُ فِرۡعَوۡنَ لِیَکُوۡنَ لَهُمۡ عَدُوًّا وَّ حَزَنًا.15 A famous couplet of Imru’ al-Qays reads:
ومَا ذَرَفَتْ عَيْناكِ إلا لتَضْرِبي
بسَهمَيكِ في أعشارِ قَلبٍ مُقَتَّلِ16
Here too the on is meant to express the consequence.
The verse means that whatever they are doing in this world for fear of the Hereafter and to earn the pleasure of God will be a source of a reward that surpasses their deeds and God will further bless them from His grace: such people are forgiven in a way that they cannot even imagine.
وَ الَّذِیۡنَ کَفَرُوۡۤا اَعۡمَالُهُمۡ کَسَرَابٍۭ بِقِیۡعَةٍ یَّحۡسَبُهُ الظَّمۡاٰنُ مَآءً حَتّٰۤی اِذَا جَآءَهُ لَمۡ یَجِدۡهُ شَیۡئًا وَّ وَجَدَ اللّٰهَ عِنۡدَهُ فَوَفّٰىهُ حِسَابَهُ وَ اللّٰهُ سَرِیۡعُ الۡحِسَابِ (٣٩) 17
After mentioning the parable of belief and its bearers, now a parable of disbelief and the inner and outer selves of disbelievers is being mentioned: the extent of light there is exactly the same as the extent of darkness here. In the parable of the believers, first the effect-producer (faith) is highlighted and then the effectee (deed). In the parable of the disbelievers it is the opposite. The reason for this is that faith is a very deep reality whose roots have penetrated deep into the nature of a human being. Blessed consequences of faith become apparent in deeds and conducts. On the other hand, disbelief is like a tree that has sprouted on filth and garbage whose poisonous fruits are before the eyes in the form of deeds and conduct but does not have any roots in human nature that need to be highlighted.
The implication is that no different will be the fate of the disbelievers than the one what this verse depicts. It will become evident to them that their deeds too have vanished in thin air; however, instead of their deeds, they will encounter their Lord and He will settle their account in the blink of an eye.
The words حَتّٰۤی اِذَا جَآءَہٗ until the end of the verse portray a picture of the misfortune and deprivation that the disbelievers will face in the Hereafter. In other words, the complete sense will be to the effect: حتي اذا جاء الكافر أعماله يوم القيامة. Since the purpose of the parable is to explain their deprivation in the Hereafter, the direction of the discourse automatically shifts towards it and that is why the accusative pronoun gives due deference to what deeds are compared to: a mirage.
It may be noted that the word كُفَّارٌ or the expression الَّذِيْن كَفَرُوا has never been used in the Qur’an to refer to those who disbelieve in God. None of the addressees of the Qur’an disbelieved in God; all of them associated partners with Him. These idolaters are sometimes called disbelievers and sometimes polytheists. This is because polytheism is in fact disbelief. In religion, it is not required to merely believe in God but to believe in Him with all His attributes as well as all requisites of these attributes. A person who does not believe in God with all His attributes and their requisites will find all his deeds carrying no weight in the Hereafter even though he may have done them thinking that he is doing a virtue.
The last part of the verse وَ اللّٰهُ سَرِیۡعُ الۡحِسَابِ clarifies the misconception that often afflicts the naive. They think that the hereafter and its accountability is a very far off reality, if ever it is; there is no need to be worried about it at the moment. They also contend that no one can keep the complete record of the deeds and words of such a large number of people. These words of the verse imply that those who spent all their lives with such baseless notions being negligent of the next world will see that the account of their deeds has come before them in the blink of an eye.
اَوۡ کَظُلُمٰتٍ فِیۡ بَحۡرٍ لُّجِّیٍّ یَّغۡشٰهُ مَوۡجٌ مِّنۡ فَوۡقِهِ مَوۡجٌ مِّنۡ فَوۡقِهِ سَحَابٌ ظُلُمٰتٌ بَعۡضُهَا فَوۡقَ بَعۡضٍ اِذَاۤ اَخۡرَجَ یَدَهُ لَمۡ یَکَدۡ یَرٰىهَا وَ مَنۡ لَّمۡ یَجۡعَلِ اللّٰهُ لَهُ نُوۡرًا فَمَا لَهُ مِنۡ نُّوۡرٍ (٤٠)18
The expression بَحۡرٍ لُّجِّیٍ means “deep sea.” The word لُجٌّ refers to that part of the sea where the water is the deepest. Thus لُّجِّی is its associated noun.
The previous verse described a parable of the deeds of the disbelievers. This verse mentions a parable of their mental darkness. Either because of not believing in God or not believing in Him in the proper way they lead their lives in pitch darkness.
Light can only be procured through faith in God. A person who is not given the urge by God to accept faith – because of his own wretchedness – will never be able to obtain light. Unless he treads the path of faith, he will keep wandering in darkness and each day the darkness will continue to increase.
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1. 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.
2. 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.
3. 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.
4.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.
5. 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.
6. Old women who have passed 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.
7.His words are: من في صحبتهن وخدمتهنّ من الحرائر .Al-Zamakhshari, Al-Kashshaff, vol. 3, 236.
8.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.
9. 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.
10. 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.
11. God only is the light of the heavens and the earth. The example of this light of faith in the heart is as if there is a niche which has a lamp. The lamp is in crystal. The crystal is like a shining star. The lamp is lit up by oil that comes from a lush olive tree which is neither eastern nor western. Its oil is so transparent as if it will light up even without fire touching it. Light upon light. God grants the light of His guidance to whomsoever He wills. And God states these parables to guide people and God is aware of everything.
12. These niches are found in houses about which God has directed that they be built and His name be mentioned in them. In it, those people glorify Him morning and evening whom neither trade nor sale purchase divert from God’s remembrance, diligence in the prayer and from paying zakah. They keep fearing the day in which hearts and eyes will be anxious.
13. Al-Zamakhshari, Al-Kashshaf, vol. 3, 347.
14. So that God gives them the best reward of their deeds and gives them more out of His grace. And God will give immeasurably to whomsoever He desires..
15. So the Pharaoh’s household picked him up that he may become their enemy and a source of grief.
16. Imru’ al-Qays, Diwan, 3.
17. And those who disbelieved, the parable of their deeds is as if there is a mirage in a desolate desert which the thirsty regards to be water until when he comes close to it, he finds it to be nothing. However, he finds God there. Then He will take His account in full and quick is God to take account.
18. Or think as if there is expansive darkness in a deep sea with wave upon wave rising up; clouds overspread from the top. Layers of darkness, one on top of the other. If someone takes out his hand, he is not even able to see it. And he whom God does not give light, for him there is no light.