Ан-Нур 24:61–64

Commentary

Some injunctions and social etiquettes after the entry in the house

In the previous verses it was enjoined to seek permission before entering into anyone's house. In the above verse those injunctions and etiquettes are pronounced which are obligatory or preferable to follow after the permission to enter the house is granted. Before understanding the injunction contained in this verse and its purport it would be advisable to know the background in which this verse was revealed.

Every Muslim knows very well how much emphasis is laid by the Holy Qur'an and the teachings of the Holy Prophet ﷺ for respecting and preserving the rights of the people (Huquq ul-` Ibad). Very strong warnings are sounded against using anything owned by someone else without his permission. On the other hand Allah Ta’ ala had chosen such fortunate persons for the company of the Holy Prophet ﷺ that they were all ears for any command from Allah or His Messenger. They were always ready to put in their best on every single command. By following Qur'anic teachings diligently and having the exalted company of the Holy Prophet ﷺ they were turned by Allah Ta’ ala into a group of whom even the angels were proud. Not to think ever to spend even slightly from other's wealth, to avoid putting in anyone into the slightest of trouble and to remain steadfast on the highest standard of Taqwa (constant awareness of Allah) were only some of the attributes of the companions of the Holy Prophet ﷺ . Some related incidents had taken place during the life of the Holy Prophet ﷺ ، in which connection the injunctions contained in the present verse were revealed. All commentators have made reference of these incidents with the difference that different incidents are quoted as the cause of revelation by different commentators. The actual position is that there is no contradiction in their assertions, and all these incidents put together are the cause of revelation of this verse. The incidents are as follows:

Imam Baghawi (رح) has related on authority of Said Ibn Jubair ؓ and some other commentators that it is a common habit among people to feel disgust in eating together with lame, cripple, blind and sick, and avoid it. Among the companions who had any of these disability thought that if they were to eat with others they might cause botheration and trouble to them. Therefore, they started avoiding eating with normal persons. The blind people thought that they might eat more than others, as they cannot see, causing injustice for the rest. Justice requires that all who eat together should eat equally. Likewise, the lame thought that they would create problem for others as they could not sit properly and occupy more space, which will result in taking up the share of space of others. In this background, the above verse was revealed in which the disabled were asked to join other normal persons for eating. They were advised not to take upon themselves such painstaking precautionary measures which could lead them into trouble.

Imam Baghawi (رح) has narrated another incident related by Ibn Jarir on authority of Sayyidna Ibn ` Abbas ؓ which presents the other side of the picture. The story goes like this; when the verse لَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ (Do not eat up each other's property by false means - 2:188) was revealed, people were hesitant to eat with the blind, lame and the sick. Their consideration was that the sick eats less because of his indisposition, so he would suffer if he eats with others. The blind cannot differentiate between the good and ordinary food, and the lame is slow to eat because of his posture. So, people thought there is a possibility that the disabled are deprived of their due share, whereas the justice demands that all should eat equally while eating together. So, it was in this background that this verse was revealed, and people were taken out of this predicament. The spirit behind this injunction is that people should eat together and if there is a little disparity in the quantity of food taken by each one of them, it should not be a cause of botheration.

Said Ibn al-Musayyab ؓ has given yet another version that while going on jihad or battles, the Muslims used to hand over the keys of their houses to the disabled with the instructions that they can eat whatever is there in the house. On the other hand, the disabled would not eat anything, lest they spend something against the wishes of the owners. Hence, to counter this position, the above verse was revealed. Musnad al-Bazzar has also reported this version on the authority of Sayyidah ` A'ishah ؓ that when the Holy Prophet ﷺ used to go on a battle, it was the desire of every companion to go along with him to participate in the battle. They used to hand over the keys of their houses to the poor and disabled persons with the permission that they could eat anything available in the house during their absence. But the disabled would abstain from taking anything from the house fearing that the permission given to them to eat freely from the house might not have been given with full willingness. Baghawi has also narrated on authority of Sayyidna Ibn ` Abbas ؓ that the word صَدِیقَکُم (your friend) used in the verse, which means that there is no harm in eating from your friend's house, was a reference toward the incident of Harith bin ` Amr ؓ . The incident was that Hrith b. ` Amr ؓ went for jihad along with the Holy Prophet ﷺ ، leaving the care and custody of his house to his friend, Malik Ibn Zaid ؓ . When Harith returned, he noticed that Malik Ibn Zaid ؓ had become very weak. When he enquired the reason of the weakness, Malik ؓ replied that he did not feel it right to eat anything from his house. (All these narrations are taken from Tafsir Mazhari). Indeed all these incidents had a bearing on the revelation of this verse.

Ruling

As mentioned above, a general permission was granted in this verse to eat in certain houses without asking special consent. This permission was granted on the basis of a tradition among ` Arabs to eat freely in the houses of close relatives. There was absolutely no formality among them, and no one would ever mind this habit, rather they used to encourage it and would feel happy about it. Not only that, sometimes the relatives used to bring poor, sick or needy persons and feed them at houses of others, on which the hosts would feel happy. According to custom they would not seek special permission for this, as there was a general consent among them to follow the tradition. It therefore becomes obvious that wherever and whenever this tradition is not in vogue, or the owner's consent is doubtful, then eating without permission is forbidden. In the present time no one would like that even a close relative would eat in his house without seeking permission. Therefore, the permission granted in this verse would not apply, unless someone is absolutely sure that his eating in a relative's house would not cause any problem or displeasure, rather he would enjoy it. Only in this situation eating at such a house would be permissible under the dictate of this verse.

Ruling

It is now clear from the above statement that it is not right to say that this injunction was meant for the early days of Islam, and was abrogated later. The injunction is in force right from the beginning up to the date and shall always remain effective. The real condition of the application of this injunction is the certainty of permission of the owner of the house, and if that is not present, then the very basis of injunction is not available. (Mazhari).

Ruling

It has also now become clear that this injunction is not restricted only to the relatives specified in the verse, but the concession is applicable to other persons also, with the sole condition that it is certain that the owner of the house will be pleased and will not be offended if someone eats and also makes others eat without seeking prior permission. (Mazhari) These injunctions relate to the acts permitted or preferable on entering in someone’ s house after taking permission. The act of eating and drinking has been mentioned first due to its importance. The second act (mentioned in verse 64) relates to the etiquettes of entry.

The etiquette demands that as one enters the house with permission, he should greet all the Muslims present there with سلام salam. This is the purport of the words "greet your own selves", (verse 61). It is because all Muslims are a single united group. In many Sahih Ahadis great emphasis is laid on Muslims for greeting each other as an act of virtue.

Commentary

Some etiquettes and injunctions in regard to meetings with the Holy Prophet ﷺ ' in particular, and in the society in general

The above verses contain two injunctions. The first injunction is that when the Holy Prophet ﷺ call people for the meeting in connection with jihad or any other religious matter, the demand of the faith is that all should attend and must not leave the meeting without his permission. If there is an emergency, permission may be sought from the Holy Prophet ﷺ ، who was advised that unless there is special need and requirement, permission may be granted on such requests. In the same connection those hypocrites are condemned who would come to attend the meeting only to fulfill the obligation of faith, but would quietly sneak out under the cover of some other person.

This verse was revealed at the time of the battle of Ahzab, when the Arab disbelievers and other groups joined together and suddenly attacked Madinah. After consultations with the companions, the Holy Prophet ﷺ consented to dig up a trench to defend against the attack. For this reason this battle is also known as 'the battle of trench (Khandaq) '. This battle was fought in Shawwal 5th Hijra. (Qurtubi)

Baihaqi and Ibn Ishaq have reported that the Holy Prophet ﷺ himself had taken part in the digging of the trench. But the hypocrites used to come late in the first place, and after doing a little bit of work just to show their presence, would sneak away quietly. As against this all the believers were putting in their best, and in case of any need or emergency would take permission from the Holy Prophet ﷺ before leaving the work. At that point this verse was revealed. (Mazhari)

A question and its answer

It appears from this verse that it is forbidden to get up and leave from the presence of the Holy Prophet ﷺ without seeking his permission. But there are several incidents when companions used to leave his meeting when they wished and would not deem it necessary to take his permission. The answer to this point is that the injunction mentioned in the present verse is not an injunction for ordinary meetings, but it is meant for specific gatherings, which the Holy Prophet ﷺ might have called for some need, as was the case at the time of battle of the trench.

The phrase ) عَلَىٰ أَمْرٍ‌ جَامِعٍ (for a collective matter - 62) is itself pointing toward this exclusivity.

What does أَمْرٍ‌ جَامِعٍ (collective matter) mean?

There are different views on this point. The most evident explanation is that this phrase is used for such acts for which the Holy Prophet ﷺ felt necessary to collect the people, as he regarded it important to collect the people for digging the trench on the occasion of battle of Ahzab. (Qurtubi - Mazhari)

Is this injunction exclusive to meetings of the Holy Prophet ﷺ or is general?

Since this injunction is issued for a religious and Islamic need, all the jurists agree that it is not exclusive to meetings of the Holy Prophet ﷺ . The same injunction would apply to any Imam or ruler of the Muslims who is in control of the government, if he called up a meeting. It is obligatory to attend the meetings called up by the rulers and it is not lawful to leave it without permission. (Qurtubi - Mazhari – Bayan ul-Quran)

This is but obvious that this injunction has greater stress and emphasis for meetings called up by the Holy Prophet ﷺ ، and its opposition is open callousness. As for the common meetings and gatherings (not convened by a ruler), acting upon this injunction is surely preferable and commendable from the point of view of Islamic social etiquette. When Muslims are gathered in a meeting for deliberation or action on a collective issue, one should Ie:av ( the meeting only after taking permission from the presiding person.

The second injunction

The second injunction is given in the last verse:

لَّا تَجْعَلُوا دُعَاءَ الرَّ‌سُولِ بَيْنَكُمْ

Do not take the call of the messenger among you as a call of one of you to another - 24:63.

One explanation of this verse is that "call of the messenger" means calling of the people by the Holy Prophet ﷺ (which implies that "call" is the act of the messenger). Thus the meaning of the verse is, when the Holy Prophet ﷺ call people, it should not be taken as a common call of an

ordinary person, in which one has the choice to go or not to go. In the case of a call by the Holy Prophet ﷺ it becomes obligatory to go to him and leaving the meeting without his permission is unlawful. In the context of the verse the above explanation appears more appropriate. That is why Mazhari and Bayan ul-Qur'an have adopted this explanation. The other explanation of "call of the messenger" is related by Ibn Kathir and Qurtubi on authority of Sayyidna ` Abdullah Ibn ` Abbas ؓ . According to this explanation it means calling of the Holy Prophet ﷺ by the people for some need which implies that 'the messenger' is the object of the 'call'.

On the basis of this explanation the meaning of the verse would be that when you Call the Holy Prophet ﷺ for some need, do not call him by his name saying ` Ya Muhammad یا محمد ، as you call others. This is disrespect to him. Therefore, call him by an honorific form of address such as ` Ya Rasul Allah i.e. یا رسول اللہ or ` Ya Nabiyy Allah' یا نبی اللہ . In the final analysis it is obligatory on all Muslims to have respect and veneration for the Holy Prophet ﷺ and to avoid all such things which are in conflict with respect and etiquette, or which may cause inconvenience to the Holy Prophet ﷺ . This injunction is similar in nature to many of those enjoined in Surah al-Hujurat, for instance لَا تَجْهَرُ‌وا لَهُ بِالْقَوْلِ كَجَهْرِ‌ بَعْضِكُمْ لِبَعْضٍ (49:2) It means that when you talk to the Holy Prophet ﷺ keep in mind his respect, and do not talk in a loud voice, as people do while talking to each other. A similar example is إِنَّ الَّذِينَ يُنَادُونَكَ مِن وَرَ‌اءِ الْحُجُرَ‌اتِ (49:4) which means that when he is inside the house, one must not call him out, rather wait for him outside until he comes out on his own.

A Warning

It has also been inferred from the second explanation that as a common etiquette it is incumbent upon Muslims to pay respect to the elders, and to call them by their names is disrespect. Elders should always be called with titles of respect.

Alhamdulillah

The Commentary on

Surah An-Nur

Ends here.