Ан-Нур 24:26–30

الْخَبِيثَاتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَاتِ ۖ وَالطَّيِّبَاتُ لِلطَّيِّبِينَ وَالطَّيِّبُونَ لِلطَّيِّبَاتِ ۚ أُولَٰئِكَ مُبَرَّ‌ءُونَ مِمَّا يَقُولُونَ ۖ لَهُم مَّغْفِرَ‌ةٌ وَرِ‌زْقٌ كَرِ‌يمٌ ﴿26﴾

Vile women are for vile men, and vile men are for vile women. And good women are for good men and good men are for good women. Those are free from what they (the accusers) say. For them there is forgiveness and a graceful provision - 24:26.

It means that the vulgar women are suitable for vulgar men and the vulgar men are suitable for vulgar women. And pure women are worthy for pure men and pure men are worthy for pure women.

In this last verse the common principle is stated that Allah Ta’ ala has created a connection between the people of the same nature. Thus, vulgar and unchaste women are inclined towards vulgar and unchaste men and vice versa. Similarly, pure and chaste women show inclination towards pure and decent men and vice versa. Therefore, everyone tries to find the spouse according to one's inclination and liking, and in a natural way one does find one to suit him or her.

In the light of this norm and principle it is now quite clear that the messengers of Allah, who are the models of purity and chastity both outwardly and inwardly in this world, are granted spouses by Allah Ta’ ala in accordance with their status. Hence, the Holy Prophet ﷺ ، who is the head of all messengers, was bestowed with spouses who were befitting to his position and status in purity, chastity and ethical excellence, and Sayyidah ` A'ishah ؓ is more prominent among them all. Only those can have any doubt or suspicion about her who do not have faith in the Holy Prophet ﷺ himself. It is mentioned about the wives of Sayyidna Nuh and Sayyidna Lut (علیہم السلام) in the Qur'an that they (wives) were disbelievers, but it is also established that they were not involved in any obscenity or vulgarity. Sayyidna Ibn ` Abbas ؓ said ما بغت امرأۃ نبی قطّ Never did any wife of a messenger commit adultery'. (ذکرفی الدر المنثور). It is, therefore, corroborated that it is possible that a messenger's wife could be a disbeliever, but it is not possible that she could be vulgar and sexually immoral, because adultery is a natural detestable act in the eyes of people, whereas disbelief is not a natural detestable thing. (Bayan al-Qur’ an)

Commentary

The fifth injunction regarding mutual meetings and asking permission before entering anyone's home

Right from the beginning of Surah An-Nur, it is enjoined to curb the obscenity and immorality in the society, and to restrain this, various punishments are prescribed. Then labeling of false accusation on someone is condemned. After that, such injunctions are enjoined which can check these obscenities and safeguard the chastity and continence, and also create an atmosphere to eliminate the conditions of their development. The issues and instructions regarding seeking permission before entering anyone's house (Isti'dhan) also fall within these injunctions. Hence, entering into anyone's house or to peep in without the permission of the owner has been prohibited. The wisdom in this instruction is that one should not cast an eye on women who are not one's mahram (with whom marriage is prohibited). In the above verses, various instructions are given against various types of houses.

There are four categories of houses. One, in which one lives, where there is no possibility of the presence of some stranger. Two, where someone else is also residing, irrespective of being a mahram or not, and where there is a possibility of someone's entry. Three, where there are both possibilities that someone is living or the house is empty. Four, a house which is not specified for anyone's living, such as a mosque, school, monastery, shrine, etc., where all people go in. Out of these four categories, it is obvious that there is no need to ask permission to go into the houses of the first kind. Hence, the first category is not mentioned specifically in these verses, but for the other three categories injunctions are spelled out.

An important aspect of Qur’anic social ethics is that if you go to meet someone, first ask permission and do not enter into anyone's house without permission.

It is a pity that the amount of importance Islam has attached to ethics of visiting someone by providing detailed instructions about them in the Qur'an, and which were strongly emphasized by the Holy Prophet ﷺ ، both by practice and oral teachings, the present day Muslims neglect them by the same margin. Even the pious and educated people do not regard this a sin, nor do they make an effort to act on them. The other civilized nations of the world have adopted them to improve their society, but the Muslims have lagged behind them all. This was the very first Islamic injunction which was overlooked by the Muslims to begin with. It is worth noting that seeking permission (Isti'dhan) is that injunction of the Holy Qur'an in which even the slightest laxity or alteration is termed by Sayyidna Ibn ` Abbas ؓ as the rejection of the Qur'an itself. As a matter of fact now people overlook these injunctions so much as if they are not part of the Holy Qur'an. إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَ‌اجِعُونَ

Wisdom of seeking permission (Isti'dhan)

Allah Ta’ ala has provided every person a place where he lives, whether he owns it or has acquired it on rent. Such a place is his home, and the real purpose of a home is to provide comfort and tranquility. When the Holy Qur'an has referred to one's home as a great blessing of Allah, it is an indication towards this basic objective of a home. The Qur'an says, جَعَلَ لَكُم مِّن بُيُوتِكُمْ سَكَنًا (16:80) It means that Allah has given you peace and comfort through your homes. One can enjoy peace and comfort in his home only when he can live there without the interference of anyone else, and can rest and work at will. Any interference in his freedom is tantamount to killing the very purpose of the home, which is naturally very damaging. Islam has prohibited harming anyone without any cause. A great wisdom in the injunction of seeking permission is to save people from interference of others and its consequent ill effects, which is obligatory on all peace-loving people.

The other consideration in the injunction is for the visitor himself, in that if he would go in to meet someone after taking permission, then the host will also reciprocate his gesture by giving him due importance and respect. If his visit is with purpose, then the host will be sympathetic and try to meet his need. On the other hand, if he would go in to call on someone without taking his permission, like an uncouth person, then naturally he would not be so welcome, and the host would like to get rid of him as quickly as possible. Even if the host had any sympathy toward him, it would be reduced, and the sin for causing trouble to a Muslim would be additional.

The third consideration is the elimination of obscenity and immorality. If one enters someone's home without taking prior permission, the possibility is that he might see the ladies of the house, which may lead to temptations. It is for this reason that the injunctions on seeking permission are placed next to the punishment of adultery and the punishment of false accusation, etc.

The fourth consideration is that sometimes one is busy in the solitude of his home doing something which he does not want others to see. If someone comes into his house unannounced, then that act will be known to others, which he wanted to conceal. Any attempt to disclose the secrets of others is also a sin and a source of vexation. Some issues concerning seeking permission have been described in the above verses themselves, so they should be considered first. Other related issues will be dealt with later.

Ruling

In these verses the address is with the phrase يَا أَيُّهَا الَّذِينَ آمَنُوا (0 those who believe) which is used for men, (because the relative pronoun in the text الَّذِينَ is originally of masculine gender) but women are also included in the injunction, like other Qur'anic injunctions, which are normally addressed to men but women are included in them, except in some cases where it is expressly mentioned that they are exclusive for men. Therefore, wives of the Sahabah included themselves in the address of the present verse and acted accordingly. Whenever they would visit anyone's house, they used to seek permission. Sayyidah Umm Iyas ؓ has said, ` We were four women who used to visit frequently Sayyidah ` A'ishah ؓ together, and used to seek permission before going into the house, and would enter only after she had permitted'. (Ibn Kathir on the authority of Ibn Abi Hatim)

Ruling

It is clear from the universality of this verse that on a visit to anyone's house the injunction of seeking permission is common to all, whether men or women, Mahram or non-Mahram. Either a woman goes to visit another woman, or a man goes to visit another man, it is obligatory on all to seek permission. Similarly, if a man visits his mother, sisters, or any other Mahram woman, he should seek permission. Imam Malik (رح) has narrated in Muwatta' quoting ` Ata Ibn Yasar رحمۃ اللہ علیہم that someone enquired from the Holy Prophet ﷺ whether he should seek permission before going to his mother. He said, 'Yes, do seek permission'. Then that fellow said, 'O Messenger of Allah, I live with my mother in the same house'. He said, even then you should not enter the house without taking permission. He asked again, "O Messenger of Allah ﷺ ! ` I am always at her service. He ﷺ replied, ` You should still ask her permission. Would you like to see your mother naked? He said, ` No, no'. Then the Holy Prophet ﷺ said,` It is for this reason that you should seek permission, because there is a possibility that she might have uncovered some of her coverable parts in the house for some need'. (Mazhari)

One learns from this Hadith that the word "other than your own houses" in the phrase غَيْرَ‌ بُيُوتِكُمْ (24:27) as it appears in the Qur’ an, refers to those houses where one lives alone and no one else, like parents, brothers or sisters reside with him. (It is only in this case that seeking permission is not necessary).

Ruling

If someone is living alone in the house with his wife, even then it is preferable and a sunnah to make some sort of sound, such as hem or thump, before entering, in order to make known his incoming, although seeking permission is not obligatory in this case. Sayyidna ` Abdullah Ibn Mas` ud's wife ؓ has reported that whenever ` Abdullah ؓ would come into the house, he would always make a hemming sound at the door to announce his arrival before entering, so that he should not see us in a condition that he would like to avoid. (Ibn Kathir quoting Ibn Jarir with an authentic chain). In another situation, Ibn Juraij inquired from ` Ata (رح) whether it is obligatory to seek permission before going into one's own house to his wife, and he said ` no'. Ibn Kathir, after quoting this version, has explained that what it means is that it is not obligatory but preferable.

The Traditional way of seeking permission

The procedure for seeking permission, as explained in the verse is حَتَّىٰ تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَىٰ أَهْلِهَا (24:27) that is do not enter into any one's house until carrying out two things. First, Isti'nas - its literal meaning is to seek

acquaintance. The majority of commentators have taken this word for isti'dhan, that is to take permission. By the use of the word Isti'nas instead of isti'dhan, there is a hint that in taking permission before entering, the host gets acquainted with the visitor through his voice, and the element of surprise is removed. The second requirement is greeting the inmates of the house with salam. Some commentators have elaborated it as: one should first seek permission and, on entering the house, should greet the inmates. Qurtubi has also adopted this explanation that one should first seek permission, and when it is granted, only then go in and greet the hosts. Sayyidna Abu Ayyub Ansari's ؓ Hadith also corresponds well with this explanation, to which Mawardi has added further that if the visitor happens to see an inmate of the house before seeking permission, then he should first greet him, and then seek permission to go in; otherwise one should first seek permission and then greet on entering. But the procedure that seems to be masnun through narrations of Hadith is that one should first greet from outside with Assalamu Alaikum ( السلام علیکم) and then, by announcing the big name, should seek permission to go in.

Imam Bukhari (رح) in his al-Adab ul-Mufrad has quoted on the authority of Sayyidna Abu Huraira ؓ that if someone seeks permission before greeting, the host need not reply (because he has deviated from the practice adopted by the Holy Prophet ﷺ) (Ruh al-Ma ani) Abu Dawud has narrated in his Hadith that someone from Bani ` Amir sought permission from the Holy Prophet ﷺ ، saying أألِجُ (that is, can I thrust in?). On hearing that, the Holy Prophet ﷺ said to his servant, "This man does not know how to seek permission. Go to him and explain to him that the permission should be sought by saying السلام علیکم أأدخل (that is, Assalamu` Alaikum, can I come in?). Before the servant could go out, that fellow himself said 'Assalamu Alaikum السلام علیکم أأدخل as he had heard the instruction of the Holy Prophet ﷺ. Then he permitted him to come in. (Ibn Kathir)

Baihaqi has narrated in Shu` ab-ul-'Iman on the authority of Sayyidna Jabir (رح) that the Holy Prophet ﷺ once said لا تأذنوا لمن لم یبدأ بالسلام ، that is, 'Do not let in the one who does not greet before seeking permission'. (Mazhari). In this case, the Holy Prophet ﷺ has made two corrections. One, that one should greet first. Two, that he had used the word اَدخُلُ instead of اَلِجُ, which was not proper, because the word is derived from wuluj (وُلُوج), which means to make an entry with force into a narrow space. This expression is against all ethics. In any case, one learns from these narrations that the instruction of greetings given in the Qur'anic verses relates to the greeting for seeking permission, which is offered from outside the house for inviting the attention of the inmates. On entering the house, the greetings should be repeated in the usual manner.

Ruling

The procedure of greeting first and then seeking permission for entry, as has been established by various Ahadith, can best be followed if the visitor himself announces his name for seeking permission. This was exactly the practice of Sayyidna ` Umar ؓ. He used to announce at the door of the Holy Prophet ﷺ السّلام علی رسول اللہ، السلام علیکم أیدخل عمر ؟ that is, after the greetings, whether Umar ؓ can come in. (Ibn Kathir etc.) Sahih of Muslim has narrated that Sayyidna Abu Musa al-Ash` ari ؓ went to see Sayyidna ` Umar ؓ and sought permission to get in by saying ھٰذا ابو موسٰی، السلام علیکم ھٰذا الاشعری (Qurtubi). First he gave his name as Abu Musa and then, for further clarification, added Ash'ari. This is to help the host recognize the caller immediately and respond quickly, for without recognizing the visitor the host may hesitate to give permission for getting in.

Ruling

Some people adopt the worst possible practice in this regard that they ask permission from outside to come in without disclosing their identity. And when the host inquires as to who was there, they would answer, 'It is me'. This is not the right answer to the host. If he has not recognized the voice on the first call, how can he recognize it with the answer - ` it is me'.

Al-Khatib a1-Baghdadi has reported in his Jami` quoting ` Ali Ibn 'Asim al-Wasiti that when he went to Basrah he went to see Sayyidna Mughira Ibn Shu'bah ؓ ، and knocked at his door. Sayyidna Mughirah ؓ inquired from inside as to who was there. He answered Ana (انا), that is It is me'. So, Sayyidna Mughirah ؓ said, 'I do not have anyone among my friends by the name Ana' (انا). Then he went out and related the Hadith to him that one day Sayyidna Jabir Ibn ` Abdullah ؓ went to see the Holy Prophet ﷺ and knocked at his door. The Holy Prophet ﷺ inquired from inside as to who was there, and Jabir said Ana (انا), that is It is me'. Then the Holy Prophet ﷺ repeated the words ` Ana Ana' (انا انا) to explain that there is no point in saying Ana, Ana, as no one can be recognized by this word.

Ruling

There is yet another very wrong practice which is commonly observed these days even by the educated people, and that is they would knock at the door, and when the inmates would enquire from inside as to who was there, they do not reply at all and remain silent. This is the worst practice to tease the host, as he remains in suspense about the identity of the visitor, and the very spirit of seeking permission is defeated.

Ruling

This has also been established by these narrations that it is also a correct procedure of seeking permission to knock at the door, provided one tells his name at the same time.

Ruling

If one knocks at the door, it should not be so strong that the inmates get upset; rather, it should be mild with the sole purpose of letting the inmates know that someone is at the door. Those who used to knock at the door of the Holy Prophet ﷺ ، they used to knock with their nails in a manner that the sound should not be loud enough to disturb him. (As narrated by Al-Khatib in his Jami` - Qurtubi) If one understands the spirit behind isti'dhan that it is meant to seek permission with familiarization (isti'nas) of the caller, then automatically he would take care of all those things which could possibly trouble the host. What is required is to knock gently and announce the name for familiarization.

Important Warning

These days people do not pay any attention to seeking permission, which is a clear sin for forsaking an obligation. But on the other hand, there are some problems in our time for those who do want to take permission in the prescribed manner, that is, first offer greetings from outside and then seek permission by announcing their name. One problem is that the host to whom they want their voice to reach is not available close to the door; hence it is difficult to convey to him the sound of greetings and the name of the caller. Therefore, the important thing to note is that the spirit of the injunction is not to enter anyone's house without permission. There may be different forms of seeking permission in different places at different times. One such form is to knock at the door, which is established by the record of Hadith. In the present time people fix up bells at their doors. It is sufficient for carrying out the obligation of seeking permission to press the button of the bell, provided the caller also announces his name after that in an audible voice for the host. Apart from this, it is also in order to adopt any other method of seeking permission in vogue at any place. The present-day system of sending in visiting cards to disclose the identity of the caller is a good practice in that not only the name of the caller but also his address is made known to the host without any effort on his part, which fulfils the spirit behind isti'dhan. Therefore, there is no harm in adopting this system.

Ruling

If a person asks permission from someone and he replies in the negative that he cannot meet at that time, then the caller should go back and not feel offended. He should realize that every one's needs and circumstances are different, and at times it is beyond the control of persons to call in the visitor or to go out and meet him. Hence, his refusal to meet should be accepted with good grace. In the present verse the same thing is emphasized وَإِن قِيلَ لَكُمُ ارْ‌جِعُوا فَارْ‌جِعُوا هُوَ أَزْكَىٰ لَكُمْ that is, ` If it is said to you, "Go back" just go back, it is more decent for you - 24:28. Some people of the past ages are reported to have said ` I waited all my life wishing that I visit someone and seek permission to go in the house, and the host turns down my request asking me to go back so that I could be rewarded the grace of this Qur’ anic injunction by following it. But, alas, I could never get that blessing'.

Ruling

The Islamic jurisprudence has established a two-sided system of teaching the mannerism of social graces and of saving all from the troubles and inconvenience. The way visitors are advised in this verse that if their request for permission to go in is turned down, they should not feel offended, similarly, the other side of the coin is taught in a Hadith. The Holy Prophet ﷺ has said انّ لزورک علیک حقّا . (Surely your visitors have some rights to be observed by you). It means that one who comes to meet you he too has his right on you. His right is that you should call him in, pay him respect and listen to him. Do not refuse to meet him without any serious excuse or a genuine reason.'

Ruling

If one goes to meet someone and seeks permission to go in, but does not get an answer, then according to practice of the Holy Prophet ﷺ ، he should knock a second time, and still if there is no answer then he should knock a third time. If he does not get an answer the third time, then the injunction is, that he should go back. After knocking three times it becomes obvious that the inmate must have heard the knock, but presumably he is in a condition that he cannot answer, for instance, praying or in the toilet or taking shower. Alternatively, he does not want to meet at that time. In both the situations it is not advisable to keep on staying there or keep on knocking, as it will upset the host, which must be avoided. The real purpose of isti'dhan is to avoid any inconvenience to the host.

Sayyidna Abu Musa Ash` ari ؓ has narrated that once the Holy Prophet ﷺ said that اذا استأذن احدکم ثلاثاً فلم یؤذن لہ فلیرجع that is, ` when someone seeks permission three times and does not get reply, he should go back' (Ibn Kathir quoting Sahih of Bukhari). And Masnad Ahmad has reported on authority of Sayyidna Anas ؓ that once the Holy Prophet ﷺ had gone to meet Sayyidna Sa'd Ibn ` Ubadah ؓ ، and said Assalamu ` Alaikum (السلام علیکم ) from outside to seek permission (Isti'dhan) to go in, according to his practice. Sayyidna Sa'd ؓ did reply the greeting but in a soft tone, so that the Holy Prophet ﷺ does not hear. He repeated the greeting a second time and then a third time. On each occasion Sayyidna Sa'd ؓ listened the greeting and replied in a soft tone. After that the Holy Prophet ﷺ went back. When Sayyidna Sa'd ؓ realized that, he ran after him and explained that he heard his voice every time and also replied but in a soft tone, so that the greeting words are spoken for him repeatedly by the blessed tongue, as they will bring good fortune to him. (the Holy Prophet ﷺ explained to him the way of sunnah that when there is no response from inside, the visitor should go back) After that Sayyidna Sa'd رضی اللہ تعالیٰ عنہ took the Holy Prophet ﷺ along with him to his house where he treated him with some refreshments, which the Holy Prophet ﷺ accepted graciously.

This action of Sayyidna Sa'd ؓ was the result of overwhelming love and affection for the Holy Prophet ﷺ ، and at that moment he did not realize that the most exalted Messenger was waiting at his door and he should immediately go out and receive him with due respect. Instead, his mind was induced toward the thought that it would be of benefit to him if the blessed tongue would utter Assalamu ` Alaikum repeatedly. In any case this incident has established the issue that if there is no answer after seeking permission thrice, then according to practice of the Prophet ﷺ ، the visitor should go back. It is against the sunnah of the Holy Prophet ﷺ to keep on waiting there, which will be a cause of trouble for the inmate and tantamount to forcing the host to come out.

Ruling

The foregoing ruling relates to the situation when one has sought permission thrice by knocking and greetings. In that situation to keep on waiting there would cause trouble to the host. But if someone waits at the door of a scholar or a pious person without seeking permission or without informing him, in the hope that he would meet him when he would come out according to his convenience, such a waiting is not undesirable, rather it is a great respect shown by the caller. The Qur'an itself has advised people that to call the Holy Prophet ﷺ while he is inside, with the purpose of calling him out of the house is disrespect to him. People should wait for him outside until he comes out on his own according to his convenience. The related verse says وَلَوْ أَنَّهُمْ صَبَرُ‌وا حَتَّىٰ تَخْرُ‌جَ إِلَيْهِمْ لَكَانَ خَيْرً‌ا لَّهُمْ (And if they had patience until you come out to them, that would be better for them - 49:5). Sayyidna Ibn ` Abbas ؓ has said, ` Sometimes I keep on waiting the whole afternoon at the door of an Ansari companion until he would come out on his own, for asking about some Ahadith . Had I sought permission to go in, he would have definitely allowed me, but I regarded that against ethics. That is why I used to bear the trouble of waiting'. (Sahih a1-Bukhari).

لَّيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَدْخُلُوا بُيُوتًا غَيْرَ‌ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَّكُمْ

There is no sin on you if you enter uninhabited houses in which you have rightful benefit - 24:29.

Literal meaning of the word متاع Mata` is to use, put to use, and to benefit from something. Anything from which some benefit is drawn is also called Mata`. In this verse Mata` is used in its literal meaning and is translated as 'rightful benefit'. It is reported by Sayyidna Abu Bakr ؓ that when verses regarding isti'dhan (seeking permission) were revealed, he inquired from the Holy Prophet ﷺ "Ya Rasul Allah! what would the traders of Quraish do after this prohibition? They travel with trading caravans from Makkah and Madinah to Syria and have a number of resting places spread out all along the route, where they stay while traveling. There are no permanent inmates in those places. So, what will be the form of isti'dhan at those places? Whom will they seek the permission from?' On this enquiry the above verse was revealed (Mazhari on authority of Ibn Abi Hatim).

The background of revelation of this verse tells us that the phrase بُيُوتًا غَيْرَ‌ مَسْكُونَةٍ (uninhabited houses) relates to those houses and places which are not specifically meant for the residence of any individual or community. Rather they are open to all to go in and stay or use, such as public inns, which are made for the purpose of free stay of the travelers, mosques, shrines, schools, hospitals, post offices, railway stations, airports and community centers. Thus, all places built for the common welfare of people fall under this category, where everyone is allowed to go in and use.

Ruling

In all the welfare centers where there are some restrictions or conditions placed by the owners or by the organizers for entry, their observance is obligatory by religious law also. For instance, if it is necessary for entering a railway platform to purchase the ticket, it will not be permissible in Shari` ah to enter it without the ticket. The ticket is compulsory. Similarly, going into the restricted area of an airport is not allowed without having the necessary permission.

Ruling

However, if the specific rooms are reserved in mosques, shrines, schools, hospitals etc. for their staff, such as closets in mosques, shrines and schools or the offices in the hospitals, railway stations and airports, they do not fall under the category of 'uninhabited houses'. In all such places entry without permission is prohibited by Shariah.

Some other issues related to Isti'dhan

When we have learnt that the basic purpose of the Sharl'ah injunction of Isti'dhan is to avoid giving any trouble to others, and teaching of ethics of social graces, on the same principle the following code of conducts can also be drawn.

Some Issues relating to Telephone

To ring up anyone at a time which is normally his resting time or the time for prayers, unless extremely urgent, is not justified, for the same reason that it will be troublesome for him, just like entering anyone's house without permission, which disturbs the freedom of the host.

Ruling

If one has to talk to someone frequently, then it is desirable that it should be enquired from him the convenient time when he can talk without any trouble, and then only at that time he should be contacted on telephone.

Ruling

If one has to discuss something in detail with someone on telephone, then it is advisable that he should first find out from him whether he can talk in detail for some length of time. It is a common happening that when one is busy, the telephone bell rings, and he is compelled to lift the receiver no matter what he was doing, and if the caller talks for long, it really hurts the listener.

Ruling

Some people do not care about the ringing of telephone. It keeps on ringing but they would not lift the receiver. This habit is also against the Islamic ethics, and tantamount to usurpation of the right of the caller. As the Hadith says (Your guests have some rights obligated on you). It indicates that the one who has come to meet you, it is his right that you talk to him, and do not refuse meeting him without reason, similarly, the one who wants to talk to you on telephone, it is his right that you respond.

Ruling

If you have gone to someone's house to meet him, and are waiting for the permission, in that situation you must not peep in, because the purpose of Isti'dhan is that you should not know what the host wants to hide from you. If you see it by peeping inside, then that purpose is lost. It is strongly prohibited in the hadith (Bukhari and Muslim quoting Sahal Ibn Sa'd as-Sa'idi). It was the practice of the Holy Prophet ﷺ that if he would go to meet someone and wait for the permission to go in, he would stand by the side of the door and not in front of it. He used to make Isti'dhan by the side of the door, because very seldom there were curtains on the door during that time, and if they were, there was the possibility of their opening up with the wind. (Mazhari)

Ruling

The prohibition to go in the houses mentioned in the above verse is meant under normal conditions. But if there is an emergency, like fire or demolition of the house, then one can enter without taking permission, rather it is desirable to go in immediately.

Ruling

If a person has sent someone to call another person, and he comes along with the person who had gone to fetch him, then he need not take permission to go in. The messenger who had gone to fetch him is permission by itself. But if he does not turn up along with the messenger, but goes later, then seeking of permission will be required. The Holy Prophet ﷺ has said اذا دعی أحدکم فجاء مع الرسول فان ذلک اذن ` If someone is called and he comes along with the messenger, then this by itself is permission for going in'. (Abu Dawud - Mazhari)

Commentary

An important chapter for the prevention of obscenity and security of chastity: Hijab for women

The very first verses on the subject of hijab for women are the ones which were revealed in Surah Ahzab at the time of marriage of the mother of the believers Sayyidah Zainab bint Jahash ؓ with the Holy Prophet ﷺ . Some have given the date of revelation of these verses as 3rd Hijra while others say it was 5th Hijra. Tafsir Ibn Kathir and Nail Al-Autar have given preference to the latter date, while Ruh ul-Mani has reported on the authority of Sayyidna Anas ؓ that this marriage was solemnized in Dhulqa'dah 5th Hijra. But it is an agreed position that the first verse on Hijab was revealed on this occasion. As for the above referred verses of Surah an-Nur, they were revealed at the time of incident of Ifk, which had happened on return from the battle of Bani Mustaliq or Muraisi`. This battle had taken place in the 6th Hijra. Hence, it is clear from the revelation point of view that Surah An-Nur's verses on hijab were revealed later, and Surah Ahzab's four verses were revealed earlier, and that the practice on the injunction of hijab had started when the verses of Surah Alhzab were revealed. The subject of hijab will be discussed Insh’ Allah in detail under Surah Ahzab. Here the explanation will be restricted to only those verses which appear in Surah an-Nur.

قُل لِّلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِ‌هِمْ وَيَحْفَظُوا فُرُ‌وجَهُمْ ۚ ذَٰلِكَ أَزْكَىٰ لَهُمْ ۗ إِنَّ اللَّهَ خَبِيرٌ‌ بِمَا يَصْنَعُونَ ﴿30﴾

Say to the believing men that they must lower their gazes andguard their private parts; it is more decent for them. Surely Allah is All-Aware of what they do. (24:30)

The word يَغُضُّ (yaghuddu) is derived from غضّ (ghadd), which means to bring down or to lower, (Raghib) lowering of eyes or to keep eyes down as enjoined in the verse, means to turn the eyes from something which is prohibited to be seen by Shari` ah (Ibn Kathir). Ibn Hibban has given the explanation that to look at a non-Mahram woman with intent to have (sexual) pleasure is totally prohibited, and to look without any such motive is makruh (undesirable). To look at any woman's or man's private parts of the body is included in this explanation (except in case of dire necessity, such as medical examination). Peeping into anyone's house with the intent of finding out his secrets, and all such acts where looking is prohibited by Shari` ah are all included in the injunction. (24:30)

وَيَحْفَظُوا فُرُ‌وجَهُمْ Protection of private parts is purported to express that all possible situations of satisfying unlawful sexual desires be guarded against. In this, adultery, sodomy, lesbian act, masturbation and all such acts that fulfill unlawful lust and passions are prohibited. The purpose of the verse is to prohibit all illicit acts for fulfilling unlawful passions. For this purpose the initial and the ultimate acts have been mentioned rather clearly, and all those actions which fall in between them are also included in the prohibition. For unlawful sexual passion the very first act is casting eye with bad motive and its ultimate result is adultery. Both these acts have been mentioned clearly and are prohibited. All other acts falling in between, such as touching hands or having conversation, are included by implication.

Ibn Kathir has related Sayyidna ` Ubaidah ؓ having said . کُلّ ما عصی اللہ بہ فھو کبیرۃ وقد ذکر الطفین that is ` Any act done in disobedience to Allah is a major sin, but the initial and ultimate acts are mentioned at the two ends of the verse'. The initial act is to cast eye, and the ultimate is adultery. Tabarani has quoted Sayyidna ` Abdullah Ibn Masud ؓ that the Holy Prophet ﷺ once said:

النظر سھم من سھام ابلیس مسموم من ترکھا مخافتی ابدلتہ ایمانا یجد حلاوۃ فی قلبہ (از ابن کثیر)

` Casting eye is a poisonous arrow among the arrows of Satan. Whoever turns away his eye fearing from Me (despite demand of the heart), I will give him such strong faith, the delight of which he will feel in his heart'. (Ibn Kathir)

It is reported in Sahih Muslim on the authority of Sayyidna Jarir Ibn ` Abdullah al-Bajali ؓ that the Holy Prophet ﷺ has advised what should one do if by chance one's eye is cast on a non-Mahram woman. He has quoted the Holy Prophet ﷺ as saying ` Turn away your eyes from there'. (Ibn Kathir). Sayyidna Ali ؓ has said that first sight is forgivable, but casting eye a second time is sin. Both versions are alike, that is, if one casts his eye by chance without intention, it is forgiven being not intentional, otherwise it is prohibited to cast the eye intentionally, even the first time.

To stare intentionally at boys having no beard also falls within this ruling

Ibn Kathir has reported that many elders of the Ummah used to forbid forcefully staring at young boys (having no beard), and many scholars have declared it as forbidden (Perhaps it is in a situation when one looks with bad intention and passionate desire. God knows best)