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