24. Surah An-Noor

لَّوْلَا جَاءُوا عَلَيْهِ بِأَرْ‌بَعَةِ شُهَدَاءَ ۚ فَإِذْ لَمْ يَأْتُوا بِالشُّهَدَاءِ فَأُولَـٰئِكَ عِندَ اللَّـهِ هُمُ الْكَاذِبُونَ Why did they (the accusers) not bring four witnesses to prove this? So, as they did not bring the witnesses, they are the liars in the sight of Allah - 24:13. In the first sentence of this verse it is emphasized that the Muslims should have demanded to produce evidence from those who were spreading this rumor, instead of becoming instrumental in passing on the rumor to others. Since the accusation of adultery cannot be proved without the production of four eyewitnesses, it should have been demanded of them either to produce four eyewitnesses or keep quiet. In the second sentence of the verse it is declared that, as they could not produce four eyewitnesses, so they are the ones who are liars before Allah. It is worth noting here that it is quite probable that a person sees such an event with his own eyes, but is unable to produce four witnesses. And if he relates the event, which, in fact, he has seen with his own eyes, then how can he be called a liar. More so, to call him liar before Allah is not at all understandable, because Allah knows the truth about everything happening. So, how could he be declared a liar before Allah, when the incident has actually taken place. There are two answers to this. First, here عند اللہ (in the sight of Allah) stands for Allah's command and the rule of Allah, Therefore, it means that in accordance with the rule of Allah and His command this person would be declared a liar and awarded the punishment of false accusation, because the command of Allah is not to relate the incidence, despite the fact that you have seen it, if four witnesses are not available. If someone relates it without the support of four witnesses, then he will be declared liar by law and will be punished. The second explanation is that, it is against the dignity of a Muslim to do something having no purpose and object, especially a thing which would put blame on a Muslim. Hence, a Muslim should testify the commission of a crime or sin against another Muslim only with the intent of controlling and eradicating the crime and sin, and not for the purpose of defaming or hurting someone. So, if a person relates such an incident without the support of four witnesses claiming that he is doing it with the intent of reforming the society and. for removing the evil from it, knowing that without the production of four witnesses he would neither be able to prove the crime according to requirements of the Islamic law nor would the accused be punished, and on the other hand he will himself be liable to punishment for relating a lie, in such a situation he is gll1 (in the sight of Allah) a liar in the proclamation of his intent, claiming that he was testifying the incident for reforming the society and removing the evil. It is for the simple reason that in the absence of witnesses it is not possible to harbor this intention under the Islamic code. (Mazhari) An important and necessary warning In both the above verses it is emphasized that every Muslim should have good opinion about other Muslims, and it is made obligatory for them to contradict and deny any insinuation and accusations without proof against the Muslims. But one should not have any doubt as to why the Holy Prophet ﷺ did not have the belief that the rumor was false, and as such denied it at the outset, instead he suffered for a month and asked Sayyidah ` A'ishah ؓ to beg Allah's pardon if there was a slip on her part. (Bukhari) The explanation for this is that the anxiety of the Holy Prophet ﷺ not inconsistent with the injunction for Muslims to have good opinion about other Muslims, because he neither denied this rumor nor did he act on its exigency, and also he did not like the spread of the rumor. All did he say in the gathering of companions was ما علمت علی اھلی الاخیرا (Bukhari) that is, ` I do not know anything but good and virtuous about my wife. All these things are proofs of acting in conformity with the injunction of the verses of having good opinion. However, the definite and absolute belief, which could also remove the natural anxiety, followed when the verses of exoneration were revealed. The substance of explanation is that in such a situation, creation of doubts and anxiety is but natural, but to act with care and caution, as the Holy Prophet ﷺ did, was not against having good opinion about the Muslims, especially when no action was taken on its exigency. Those Muslims who were awarded the punishment for false accusation and were reprimanded in these two verses, had actually acted on the exigency of the rumor and were involved in its spread. Spreading falsehood was unlawful and punishable even before the revelation of these verses.

وَلَوْلَا فَضْلُ اللَّـهِ عَلَيْكُمْ وَرَ‌حْمَتُهُ فِي الدُّنْيَا وَالْآخِرَ‌ةِ لَمَسَّكُمْ فِي مَا أَفَضْتُمْ فِيهِ عَذَابٌ عَظِيمٌ And had it not been for the grace of Allah upon you, and His mercy in this world and in the Hereafter, a great punishment would have reached you for what you got indulged in - 24:14. This verse was revealed for those believers who had by mistake got somehow involved in the slander, but then repented and begged Allah's pardon. Some of them were even punished, but all of them were told through this verse that the crime they had committed was a very grave one, and on that crime they could have been subjected to punishment even in this world, like the one sent down on earlier people. In addition, they would have also been punished severely in the Hereafter, but Allah's dealings with those believers were that of grace and mercy, both in this world and in the Hereafter. Hence, the chastisement was withdrawn from them. The manifestation of Allah's grace and mercy in the world is that, first, the Divine help was granted to adopt Islam and its faith, then the company of the Holy Prophet ﷺ ﷺ accorded, which is an impediment for the award of punishment, and then again the Divine help was granted to repent sincerely and beg Allah's forgiveness for the sin which was committed, and ultimately the repentance was accepted and the sin was pardoned. While in the Hereafter, the token of Allah's grace and mercy is that He has promised to forgive and overlook and grant pardon.

إِذْ تَلَقَّوْنَهُ بِأَلْسِنَتِكُمْ When you were welcoming it with your tongues - 24:15. The word تَلَقَّی means to make inquiries from each other (to be inquisitive) and repeat before others. Here it means to repeat hearsay without probe and proof.(1) وَتَحْسَبُونَهُ هَيِّنًا وَهُوَ عِندَ اللَّـهِ عَظِيمٌ And were taking it as a trivial matter, while in the sight of Allah it was grave - 24:15. (1). Lexically the word also means 'welcoming'. This meaning is adopted in the translation of the text, because it also covers the meaning of receiving and conveying the news without hesitation. (Editor) It means that you regarded it a trifle matter that you heard it and passed it on to others. But in the sight of Allah it was a great sin that without probing and finding out any proof you passed on something to others to cause harm to other Muslims and to make their life miserable.

وَلَوْلَا إِذْ سَمِعْتُمُوهُ قُلْتُم مَّا يَكُونُ لَنَا أَن نَّتَكَلَّمَ بِهَـٰذَا سُبْحَانَكَ هَـٰذَا بُهْتَانٌ عَظِيمٌ And why, when you heard of it, did you not say, It is not for us to speak about this. Pure are You (0 Allah). This is a terrible calumny.' - 24:16. In this verse the same advice is repeated which was imparted in an earlier verse, with further elaboration as to what should the Muslims do in such a situation when they hear a rumor. The advice is that they should say in categorical terms that they are not allowed even to mention such a thing for which there is no proof. It is a very grave accusation. A doubt and its answer If someone has a doubt that just as the truth of an event cannot be verified without a proof, and hence it is unlawful to mention it and spread it, likewise, the report of that event should not be believed to be a lie and a 'terrible calumny' without a proof of its being a lie. The answer to this doubt is that it is the integral spirit of Islam to consider every Muslim as free from sins, and this is based on reasoning. Anything contrary to this proven reality is a lie if put forward without a proof, and no further proof is required to prove this assertion a lie. This is enough to call it a slander if a believer Muslim is blamed for a crime without proof.

إِنَّ الَّذِينَ يُحِبُّونَ أَن تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذَابٌ أَلِيمٌ فِي الدُّنْيَا وَالْآخِرَ‌ةِ Surely, those who like that shamelessness spreads among the believers, for them there is a painful punishment in this world and the Hereafter - 24:19. Those who had taken part in any way in the slander are again condemned in this verse, and are warned with the punishment in the world and in the Hereafter. An extra element in this verse is that those who propagate such rumors actually want the spread of obscenity and immorality among the Muslims. The Qur'anic system for the prevention of obscenity The Holy Qur'an has drawn out this unique system for the prevention of obscenity that, in the first place such a news should not spread, and if at all it is leaked out, it should be backed up with lawful proof, so that the punishment of adultery is also executed publicly, immediately after the spread of the news. This way the publicity itself will serve as a preventive measure. If there were no condition of lawful proof, then it would have been lot easy to pass on and publicize such scandals, especially, when there is no punishment attached to it. Absence of any fear against spreading scandals leads to minimizing the repulsion against immorality and obscenity from the people's mind; rather it encourages to indulge in such crimes and to propagate them. This is an everyday experience that this sort of scandals is published in the newspapers daily. Young men and women read them frequently. As a result, the intensity of such wicked acts is minimized gradually, and instead a slow inclination for indulging in them develops in their minds. It is for this reason that the Holy Qur’ an has allowed publicity of such news only in such situations when it is supported with lawful evidence, so that people should see the severe punishment for the obscene crime along with the news of adultery when they learn about it. Where there is no proof and punishment, Qur'an has proclaimed the publicity of such news as a tool for spreading obscenity among the Muslims. This vital point needs to be pondered by the Muslims. This verse actually emphasizes that to give publicity to scandals without proof will invite very severe punishment both in this world and in the Hereafter. The punishment in the Hereafter will naturally follow after the Dooms Day, and thus cannot be experienced here, but the punishment of the world can be seen. So, those who were punished for false accusation have in fact experienced the punishment of the world. If anyone has escaped the execution of the punishment for want of proof needed for the award of this punishment, even then he has earned the punishment (which will be executed in the Hereafter). For the implication of the verse even this is enough.

وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنكُمْ وَالسَّعَةِ أَن يُؤْتُوا أُولِي الْقُرْ‌بَىٰ وَالْمَسَاكِينَ وَالْمُهَاجِرِ‌ينَ فِي سَبِيلِ اللَّـهِ ۖ وَلْيَعْفُوا وَلْيَصْفَحُوا ۗ أَلَا تُحِبُّونَ أَن يَغْفِرَ‌ اللَّـهُ لَكُمْ ۗ وَاللَّـهُ غَفُورٌ‌ رَّ‌حِيمٌ ﴿22﴾ And the men of grace and wealth among you should not swear against giving (their charitable gifts) to the kinsmen and the poor and to those who have migrated in the way of Allah. And they should forgive and forego. Do you not like that Allah forgives you? And Allah is Most-Forgiving, Very-Merciful - 24:22. Teachings of high morals for the exalted companions The word أِٰیٔتلا means to swear. Sayyidna Mistah and Hassan ؓ got involved in the incident of slandering Sayyidnh ` A'ishah ؓ from amongst the Muslims. They were awarded punishment for false accusation by the Holy Prophet ﷺ after the revelation of exoneration verses. Both Sayyidna Mistah and Hassan ؓ were illustrious companions and had taken part in the battle of Badr, but they slipped on this occasion and received Divine help for the sincere repentance. Then the way exoneration was revealed by Allah Ta’ ala for Sayyidnh ` A'ishah ؓ ، in the same manner it was also declared that the repentance of these believers was accepted and they were pardoned. Sayyidna Mistah ؓ was a relative of Sayyidna Abu Bakr ؓ ، and was a poor person. Sayyidna Abu Bakr ؓ used to help him materially. When the involvement of Mistah ؓ in the spread of the incident of Ifk was established, then Sayyidna Aba Bakr's paternal love for the daughter surged up, and he was annoyed with Sayyidna Mistah ؓ as a natural corollary, because her feelings were deeply injured by him. He then swore an oath that he would never help Sayyidna Mistah ؓ materially. It is obvious that to help any specific poor person is not obligatory for a Muslim, and if someone stops the material help he used to give to a poor person, it is not a sin .But Allah Ta’ ala wanted to make the illustrious group of companions as a model for the society. So, whereas on the one hand those who had slipped were granted Divine help to repent sincerely and reform themselves, on the other hand those who had sworn not to help any more the poor people, because of the natural grief and displeasure, were imparted wisdom of supreme ethics in this verse, that they should break their oath and expiate for it. It is below their dignity to stop the material help. They should also forgive and overlook, the way Allah has forgiven them. Since it was not a religious obligation on Sayyidna Abu Bakr ؓ to help Sayyidna Mistah ؓ ، therefore the Qur'an has adopted the line to say that those whom Allah Ta’ ala has bestowed the knowledge and excellence, and who are granted the means to spend in the way of Allah, they should be careful not to undertake such an oath. The words أُولُو الْفَضْلِ مِنكُمْ وَالسَّعَةِ (the men of grace and wealth) are used to put across this meaning. The last sentence of this verse is أَلَا تُحِبُّونَ أَن يَغْفِرَ‌ اللَّـهُ لَكُمْ , (24:22) which says Do you not like that Allah forgives you? On this Sayyidna Abu Bakr ؓ said immediately واللہ اَنّی احبّ ان یغفر اللہ لِی that is ` By God, I definitely want that Allah forgives me'. Immediately after that he restored the material help of Sayyidna Mistah ؓ ، and said ` This help will never stop now'. (Bukhari and Muslim) These are the graces of ethics which were imparted to train the illustrious companions. Sahih of Bukhari has quoted on the authority of Sayyidna ` Abdullah Ibn ` Umar ؓ that the Holy Prophet ﷺ once said: لیس الواصل بالمکافی ولٰکنّ الواصل الّذی اذا قطعت رحمہ وصلھا ` He is not the kind hearted towards relatives who only returns their favours, but the real kind hearted towards relatives is the one who maintains his relationship with them, despite they have severed the relations' (Mazhari).

إِنَّ الَّذِينَ يَرْ‌مُونَ الْمُحْصَنَاتِ الْغَافِلَاتِ الْمُؤْمِنَاتِ لُعِنُوا فِي الدُّنْيَا وَالْآخِرَ‌ةِ وَلَهُمْ عَذَابٌ عَظِيمٌ Surely, those who level a false charge against the chaste, naive and believing women are cursed in this world and the Hereafter, and for them there is a mighty punishment - 24:23. On the face of it the same subject has been repeated in this verse which has already appeared in the verses of وَالَّذِينَ يَرْ‌مُونَ الْمُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْ‌بَعَةِ شُهَدَاءَ فَاجْلِدُوهُمْ ثَمَانِينَ جَلْدَةً وَلَا تَقْبَلُوا لَهُمْ شَهَادَةً أَبَدًا ۚ وَأُولَـٰئِكَ هُمُ الْفَاسِقُونَ ﴿4﴾ إِلَّا الَّذِينَ تَابُوا مِن بَعْدِ ذَٰلِكَ وَأَصْلَحُوا فَإِنَّ اللَّـهَ غَفُورٌ‌ رَّ‌حِيمٌ ﴿5﴾ And those who accuse the chaste women (of fornication), but they do not produce four witnesses, flog them with eighty stripes and do not accept their any evidence any more, and they are the sinners, [ 4] except those who repent afterwards and mend their ways; then, Allah is All-Forgiving, Very-Merciful. (24:4-5) But in fact there is a big difference between the two, because at the end of verses on punishment of false accusation (24:4-5), those who repent are exempted and promised forgiveness. There is no such thing in this verse, and instead it announces the curse in this world and in the Hereafter, without any exception. Therefore, it is obvious that this verse (24:23) is aimed at those who were involved in slandering Sayyidah ` A'ishah ؓ and did not repent, so much so that even after the revelation of her exoneration in the Qur'an they adhered to their malicious accusation and kept on propagating it. It is but obvious that no Muslim could do such a thing. If a Muslim disregards a categorical Qur'anic injunction, he cannot remain a Muslim. Hence, this reference relates to those hypocrites who did not stop their slander-mongering campaign against Sayyidah ` A'ishah ؓ even after the exoneration was reveled in her favour. There is no doubt that they were hypocrites and disbelievers. Therefore, those who had felt remorse on their doing they were granted pardon in the two worlds by Allah's mercy, and those who did not repent are declared in this verse as cursed, both in this world and the Hereafter. Those who felt remorse were given the glad tiding of deliverance from punishment, and those who did not feel remorse were warned of severe punishment. Those who repented were given the good news in إِنَّ اللَّـهَ غَفُورٌ‌ رَّ‌حِيمٌ (Allah is Most-forgiving Very-Merciful) and those who did not repent were warned of punishment in the next verse by saying يَوْمَ تَشْهَدُ عَلَيْهِمْ (On the Day their tongues, their hands and their legs will testify against them). (Bayan al-Qur’ an). An important Warning The few Muslims who got involved in the episode in connection with the slander on Sayyidah ` A'ishah ؓ did so at a time when verses regarding her exoneration were not revealed. After the revelation of verses of exoneration whoever makes an insinuation on her character is indeed a disbeliever and a denier of the Qur'an, like the few groups of Shi'ities and some other individuals, who are involved in the shameful practice. There is not the slightest doubt that they are disbelievers. They are regarded disbelievers by the consensus of entire Ummah.

يَوْمَ تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَأَيْدِيهِمْ وَأَرْ‌جُلُهُم بِمَا كَانُوا يَعْمَلُونَ ﴿24﴾ On the Day their tongues, their hands and their legs will testify against them of what they used to do. - 24:24. The Day on which their own tongues, hands and feet will speak against them and will testify against their crimes, they will be punished precisely according to the crimes they had committed. It is related in Ahadith that on the Dooms Day those who will admit their sins will be pardoned by Allah Ta’ ala, and He will conceal their sins from the crowd of people. If anyone will deny his sins and will claim that he did not commit them, and say that the angels did not write his record of actions correctly, then his speech will be taken away from him and his hands and feet will be asked to testify, who will speak and testify. Another verse الْيَوْمَ نَخْتِمُ عَلَىٰ أَفْوَاهِهِمْ (Today We set a seal on their mouths, - 36:65) states this very point. This verse says that their mouths will be sealed, but the verse under discussion (of Surah An-Nur) says that their tongues will testify. There is no contradiction in the two verses in that they will not be able to use their tongues at their discretion. In other words they will have no control on tongues to say anything wrong, as they have in this world. Instead their tongues will say only the right things against their intent and wish. It is also possible that at a certain time their mouths and tongues will be completely sealed and then the tongues are commanded to speak the truth (Only Allah knows best).

الْخَبِيثَاتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَاتِ ۖ وَالطَّيِّبَاتُ لِلطَّيِّبِينَ وَالطَّيِّبُونَ لِلطَّيِّبَاتِ ۚ أُولَـٰئِكَ 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 in 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 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 of asking permission to go in 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 ethic is that if you go to meet someone, first ask the permission and do not enter in 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 لِلَّـهِ 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 has 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, 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 punishment of adultery and 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 any one'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 in 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 '0 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 "0 Messenger of Allah ﷺ ! ` I am always at her service'. He ﷺ replied, ` You should still ask her permission. Would you like that you 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 in 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 in 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. Majority of commentators have taken this word for isti'dhan, that is to take permission. By the use of 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 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 relate 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 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. at is required is to knock gently and announce the name for familiarization. Important Warning These days people do not pay any attention toward 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 in 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.