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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 (27)
فَاِنۡ لَّمۡ تَجِدُوۡا فِیۡهَاۤ اَحَدًا فَلَا تَدۡخُلُوۡهَا
حَتّٰی یُؤۡذَنَ لَکُمۡ
وَ اِنۡ قِیۡلَ لَکُمُ ارۡجِعُوۡا فَارۡجِعُوۡا هُوَ
اَزۡکٰی لَکُمۡ
وَ اللّٰهُ بِمَا تَعۡمَلُوۡنَ عَلِیۡمٌ (28) لَیۡسَ
عَلَیۡکُمۡ جُنَاحٌ اَنۡ تَدۡخُلُوۡا بُیُوۡتًا غَیۡرَ
مَسۡکُوۡنَةٍ فِیۡهَا مَتَاعٌ لَّکُمۡ
وَ اللّٰهُ یَعۡلَمُ مَا تُبۡدُوۡنَ وَ مَا تَکۡتُمُوۡنَ
(29) قُلۡ لِّلۡمُؤۡمِنِیۡنَ یَغُضُّوۡا مِنۡ اَبۡصَارِهِمۡ وَ
یَحۡفَظُوۡا فُرُوۡجَهُمۡ
ذٰلِكَ اَزۡکٰی لَهُمۡ
اِنَّ اللّٰهَ خَبِیۡرٌ بِمَا یَصۡنَعُوۡنَ (30) 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 (31) وَ اَنۡکِحُوا
الۡاَیَامٰی مِنۡکُمۡ وَ الصّٰلِحِیۡنَ مِنۡ عِبَادِکُمۡ وَ
اِمَآئِکُمۡ
اِنۡ یَّکُوۡنُوۡا فُقَرَآءَ یُغۡنِهِمُ اللّٰهُ مِنۡ
فَضۡلِهِ
وَ اللّٰهُ وَاسِعٌ عَلِیۡمٌ (32) 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 (33) وَ لَقَدۡ اَنۡزَلۡنَاۤ
اِلَیۡکُمۡ اٰیٰتٍ مُّبَیِّنٰتٍ وَّ مَثَلًا مِّنَ الَّذِیۡنَ
خَلَوۡا مِنۡ قَبۡلِکُمۡ وَ مَوۡعِظَةً لِّلۡمُتَّقِیۡنَ (34)
Believers! Do not enter houses of other people except your
own until you have introduced yourselves and said salam to
those in them. It is this way which will earn you blessings so
that you may be reminded. Thus if you do not find anyone in
these houses, do not enter them until permission is given to
you. And if you are asked to go back, return. It is this way
which is pure for you and God is well aware of all that you
do. And there is no restriction on you to enter these
non-residential places in which there is some benefit for you.
And God has knowledge of what you reveal and what you conceal.
(27-29)
Tell the believers that they should restrain their eyes and
hide their private parts. This way is the pure way for
them. Indeed, God is aware of whatever they do. And tell
believing women that they also should restrain their eyes and
guard their private parts and not display of their
embellishments except those which cannot be concealed and they
should draw their coverings over their chest and necklines.
And they should not let their embellishments be exposed to
anyone except their husbands or their fathers or their
husbands’ fathers or their sons or their husbands’ sons or
their brothers or their brothers’ sons or their sisters’ sons
or their women of acquaintance or their slaves or the
subservient male servants who are not drawn towards women or
to those children who as yet have no awareness of the hidden
aspects of women. And women should not walk by stamping their
feet on the ground so that their hidden ornaments become
known. And Believers! All of you turn to God in repentance so
that you may prosper. (30-31)
And wed your single men and single women and also your able
slave-men and slave-women. If they are poor, God will make
them rich out of His grace and God has great capacity and has
knowledge. And those who do not find the means to marry should
restrain themselves until God provides them out of His grace.
And those of your slaves who ask for mukatabat, grant it to
them if you find them able and give them out of the wealth
which God has given to you. And do not force your slave-women
to prostitution merely to obtain some benefit for your worldly
life when they want to remain chaste. And he who forces them,
then after this compulsion God is Most Gracious and
Ever-Merciful. And indeed We have also revealed to you radiant
verses and recited to you the parable also of those people
also who passed before you and counsel too for those who fear
God. (32-34)
Explanation
یٰۤاَیُّهَا
الَّذِیۡنَ اٰمَنُوۡا لَا تَدۡخُلُوۡا بُیُوۡتًا غَیۡرَ
بُیُوۡتِکُمۡ حَتّٰی تَسۡتَاۡنِسُوۡا وَ تُسَلِّمُوۡا عَلٰۤی
اَهۡلِهَا
ذٰلِکُمۡ خَیۡرٌ لَّکُمۡ لَعَلَّکُمۡ تَذَکَّرُوۡنَ (27)
The word إِسْتِيْنَاسٌ means “to
be introduced.” The word بُیُوۡت
refers to residential houses – as explained in the next verse
– where a person’s family lives. The verse says that Muslims
should not barge into the houses of other people .
They should first introduce themselves and the decent way of
this introduction is to say salam to its residents by standing
at the door. If they receive a response and are granted
permission, only then they should enter the house, otherwise
they should return.
Saying salam is a very gracious way to introduce one’s self
and to seek permission for entering a house. In fact, in the
verse saying salam occurs as an explanation of how one should
introduce oneself. Obviously through this greeting the
residents will come to know of the identity of the person and
his purpose of coming; whether it is appropriate for him to
enter and if the time is suitable for this.
Seeking permission to enter a house in some way or the
other is a tradition found in every civilized nation. Amongst
the nobility of the Arab jahiliyyah this tradition also
existed; in fact, the words that were used for this had almost
the same meaning as the ones used today in our western
countries or those influenced by them. Islam, however, did not
adopt them and directed people to pronounce salam for this
purpose. The way taught by the Prophet (sws) to do this was
that a person should say this word at the front door and, in
the absence of any answer, he could repeat it three times and
then return.
After this restriction was imposed, obviously any
possibility of an inappropriate person to enter at an
unsuitable time into an area of the house where women resided
was done away with. After this, only those people could enter
the house who were either related to the head of the family or
were fully trusted by him.
The words “it is this way which will earn you blessings so
that you may be reminded” explain the benefit of this
restriction so that it may not be seem a burden to people. In
other words, this word is like a blessed reminder to the
person who is visiting that he is intruding into the privacy
of someone where he must follow certain decorum. At the same
time, the residents of the house are also informed that this
visit by a person entails certain restrictions abiding by
which will earn them the blessings and benefits of this word
and the next.
فَاِنۡ لَّمۡ تَجِدُوۡا فِیۡهَاۤ اَحَدًا
فَلَا تَدۡخُلُوۡهَا حَتّٰی یُؤۡذَنَ لَکُمۡ
وَ اِنۡ قِیۡلَ لَکُمُ ارۡجِعُوۡا فَارۡجِعُوۡا هُوَ
اَزۡکٰی لَکُمۡ
وَ اللّٰهُ بِمَا تَعۡمَلُوۡنَ عَلِیۡمٌ (28)
The verse implies that if after seeking permission, it
becomes evident that there is no one in the house to grant it,
a person must not enter unless permission is granted, and if
he is asked to go back, he should do so.
The words “it is this way which is pure for you” imply that
although this refusal weighs down heavily on a person, yet
this only is the decent way as far as morality is concerned.
One cannot know the circumstances of this refusal. In such
matters, he should keep in mind the convenience of the
residents rather than his own ego, for this secures him from
the machinations of Satan and constitutes a wise
counsel.
The sentence وَ اللّٰهُ بِمَا
تَعۡمَلُوۡنَ عَلِیۡمٌ occurs here repeatedly with a
light change of words. In the succeeding verse, it is said:
وَ اللّٰهُ یَعۡلَمُ مَا تُبۡدُوۡنَ وَ مَا
تَکۡتُمُوۡنَ. After that the words used are:
اِنَّ اللّٰهَ خَبِیۡرٌ بِمَا یَصۡنَعُوۡنَ.
The attribute of God’s knowledge occurs constantly in them.
This frequent reminder is being sounded because what is being
asked to be abstained from is something for which there are
many subterfuges found in one’s inner-self.
Unless one is fully aware and cognizant of God’s absolute
knowledge, mere directives and commands will not be able to
plug these fissures. Satan finds one way or the other and a
person succumbs to his guiles. However, if a person’s heart is
always overwhelmed with the concept that God is watching all
the time, it will protect a person from the most concealed
ploys of Satan.
لَیۡسَ عَلَیۡکُمۡ جُنَاحٌ اَنۡ تَدۡخُلُوۡا
بُیُوۡتًا غَیۡرَ مَسۡکُوۡنَةٍ فِیۡهَا مَتَاعٌ لَّکُمۡ
وَ اللّٰهُ یَعۡلَمُ مَا تُبۡدُوۡنَ وَ مَا تَکۡتُمُوۡنَ
(29)
Concomitant indications show that the expression
غَیۡرَ مَسۡکُوۡنَۃٍ refers to
non-residential places where one’s family is not living. It is
evident from the above directives that the restriction of
seeking permission has primarily been imposed so that eyes can
be restrained and no chance of any accusation may arise. Thus
this restriction is not essential for places which are
non-residential. A person can enter them without seeking
permission. However, this entry is qualified by another
restriction: there should be some benefit or need associated
to this. Thus, places of general need like shops, travel
lodges and hotels etc. are examples of such places. Included
also are male meeting places.
The sentence “and God has knowledge of what you reveal and
what you conceal” is a warning similar to what has already
been mentioned earlier. The reason for this warning is that if
a person is not fully aware and conscious of the extent of
God’s knowledge, he can take undue advantage of this freedom.
Thus it may well happen that a person barges into the female
compound of a house and when this is objected to, he puts
forth the excuse that he thought this was the male compound.
قُلۡ لِّلۡمُؤۡمِنِیۡنَ یَغُضُّوۡا مِنۡ
اَبۡصَارِهِمۡ وَ یَحۡفَظُوۡا فُرُوۡجَهُمۡ
ذٰلِكَ اَزۡکٰی لَهُمۡ
اِنَّ اللّٰهَ خَبِیۡرٌ بِمَا یَصۡنَعُوۡنَ (30)
Once permission is sought and a person enters a house, he
is asked to follow certain norms, as mentioned in this verse.
It is evident from the expression قُلۡ
لِّلۡمُؤۡمِنِیۡنَ that restraining the eyes and
guarding the private parts is a requisite of faith. Also
evident from مِنۡ of
مِنۡ اَبۡصَارِہِمۡ is that the
purpose is to lower the gaze to the extent that they do not
take undue liberty regarding the women of the house because
this directive has actually been given while keeping them in
consideration. It is evident from this that this permission
given by the Qur’an to enter houses where women are
present is given only to provide relief regarding the
relatives and people trusted by th e head of the house.
This is specially because not everyone’s house in those times
had a male compound and neither can this be the case today.
However, these directives themselves are a proof that if a
house has a place where men can sit separately, then except
for close relatives, Islam requires that other men should sit
separately. This will become evident from the verses ahead.
The directive of restraining the eyes is a very important
one because it is the eyes that form the first connection
between men and women. If a person observes this directive
honestly, he remains secure from many a mischief of Satan.
Guarding private parts can best be achieved by wearing
decent clothes. Such are the innovations of fashion these days
that the real purpose of dress – hiding the body – has totally
vanished. The only purpose left is embellishment and that too
which is horrible in nature. Earlier one would lament these
ill-ways of women; however, now even men have started to wear
attires that should not be worn in a decent gathering, let
alone wearing them while visiting the house of a believer.
Consider next the words “This way is pure way for them.
Indeed, God is aware of whatever they do.” They refer to the
fact that these precautions in houses are very important and
lofty with regard to moral purity; however, this can only be
the case when a person observes these precautions while fully
keeping mind that God is aware of even the most secretive
deeds of people. If this is not so, then a person’s eyes
cannot be restrained nor can he have the will to hide his
private parts.
وَ قُلۡ لِّلۡمُؤۡمِنٰتِ یَغۡضُضۡنَ مِنۡ
اَبۡصَارِهِنَّ وَ یَحۡفَظۡنَ فُرُوۡجَهُنَّ وَ لَا یُبۡدِیۡنَ
زِیۡنَتَهُنَّ اِلَّا مَا ظَهَرَ مِنۡهَا وَ لۡیَضۡرِبۡنَ
بِخُمُرِهِنَّ عَلٰی جُیُوۡبِهِنَّ وَ لَا یُبۡدِیۡنَ
زِیۡنَتَهُنَّ اِلَّا لِبُعُوۡلَتِهِنَّ اَوۡ اٰبَآئِهِنَّ اَوۡ
اٰبَآءِ بُعُوۡلَتِهِنَّ اَوۡ اَبۡنَآئِهِنَّ اَوۡ اَبۡنَآءِ
بُعُوۡلَتِهِنَّ اَوۡ اِخۡوَانِهِنَّ اَوۡ بَنِیۡۤ
اِخۡوَانِهِنَّ اَوۡ بَنِیۡۤ اَخَوٰتِهِنَّ اَوۡ نِسَآئِهِنَّ
اَوۡ مَا مَلَکَتۡ اَیۡمَانُهُنَّ اَوِ التّٰبِعِیۡنَ غَیۡرِ
اُولِی الۡاِرۡبَةِ مِنَ الرِّجَالِ اَوِ الطِّفۡلِ الَّذِیۡنَ
لَمۡ یَظۡهَرُوۡا عَلٰی عَوۡرٰتِ النِّسَآءِ وَ لَا یَضۡرِبۡنَ
بِاَرۡجُلِهِنَّ لِیُعۡلَمَ مَا یُخۡفِیۡنَ مِنۡ زِیۡنَتِهِنَّ
وَ تُوۡبُوۡا اِلَی اللّٰهِ جَمِیۡعًا اَیُّهَ
الۡمُؤۡمِنُوۡنَ لَعَلَّکُمۡ تُفۡلِحُوۡنَ (31)
These verses direct women to lower their gazes as well if a
non-mahram person enters the house, to guard their private
parts and to not display their adornments before him except
those that cannot be concealed. The verses then provide a list
of individuals before which women can display their
adornments. They end on telling women not to walk in a
manner that attracts attention to the adornments they may be
wearing.
This is a simple understanding of the verse. Certain parts
that need explaining are dealt below.
Adornments (zinat) include dress as well as jewellery.
Neither can each of these things be totally concealed nor
must all be revealed. The outward part of the dress
will have to be revealed and some jewellery too – especially
of the hands – cannot be concealed without bother. Thus the
exception in “not display of their embellishments except those
which cannot be concealed” has given a concession to women
from making extra-ordinary efforts to hide adornments that
cannot be easily hidden. The verse only asks them to hide
those adornments that can be done so without much botheration.
Consider next the words “and they should draw their
coverings over their chest and necklines.” The Arabic word
khimar means a shawl or covering. One thing which becomes
evident from this is that a covering is an essential part of a
woman’s dress. The second thing which is evident from this is
that in the presence of a non-mahram, it is essential that
women hide their chests and necklines besides their heads and
backs.
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 either. In my opinion, old servants should also be
classified in this category. However, they must seek
permission on three occasions which is mentioned in verse 58
ahead.
The words اَوِ الطِّفۡلِ الَّذِیۡنَ لَمۡ
یَظۡهَرُوۡا عَلٰی عَوۡرٰتِ النِّسَآءِ refer to
children who do not have awareness about sex as yet, and they
do not feel attracted to the sexual organs of a woman the way
men are. Initially, they were not required to take permission
but later they were also asked to seek permission on three
occasions. Details are forthcoming.
Consider now the words: وَ لَا
یَضۡرِبۡنَ بِاَرۡجُلِهِنَّ لِیُعۡلَمَ مَا یُخۡفِیۡنَ مِنۡ
زِیۡنَتِہِنَّ. The real motive in wearing ornaments is
to show and display them. Though this urge is found in every
human being especially women, it has a specific sphere. It is
not permitted by Islam to show off one’s adornments at every
place, the way glamorous women of today do. For this reason,
it is stated that if in the presence of non-mahrams a woman
needs to walk about in the house, she should not stamp her
feet on the ground so that the ringing of jewellery is heard.
Since the last part of the verse: وَ
تُوۡبُوۡۤا اِلَی اللّٰهِ جَمِیۡعًا اَیُّهَ الۡمُؤۡمِنُوۡنَ
لَعَلَّکُمۡ تُفۡلِحُوۡنَ is directed to the reformation
of the whole Muslim society, it addresses everyone to turn
towards God: everyone should try to mend their ways and adopt
the life recommended by the Qur’an. This alone is the way of
success. The conditions of success are stated in verse 76 of
Surah al-Hajj and verse 1 of Surah al-Mu’munun. Readers can
look them up.
It is evident from the context that the directives which
are given in the previous verses to men and women relate to
observing dress code within the house. The answer to the
nature of this observance when a woman has to step out of her
house is given in Surah al-Ahzab and not here. Insha’Allah,
there a detailed discussion will be done. Nevertheless, I have
also written a booklet titled Qur’an and Pardah in which I
have explained in the light of the Qur’an that in both these
situations definite directives of dress-code for women are
given by the Book of God. Those who require details can look
it up. After these explicit directives, those who are not able
to find such directives in the Qur’an can only be deemed as
people who instead of restraining their eyes from the opposite
gender are guilty of restraining them from the Qur’an. These
people kiss the Qur’an with great religious fervour but with
eyes closed and after kissing it they abandon it thinking that
it is a heavy burden for them to lift.
وَ اَنۡکِحُوا الۡاَیَامٰی مِنۡکُمۡ وَ
الصّٰلِحِیۡنَ مِنۡ عِبَادِکُمۡ وَ اِمَآئِکُمۡ
اِنۡ یَّکُوۡنُوۡا فُقَرَآءَ یُغۡنِهِمُ اللّٰهُ مِنۡ
فَضۡلِهِ
وَ اللّٰهُ وَاسِعٌ عَلِیۡمٌ (32)
The word اَیَامٰی is the plural
of اَیَّمٌ. It refers to a husband
who does not have a wife and also to woman who does not have a
husband. In its broader meaning, it is also used for men and
women who are left unmarried.
The word صٰلِحِیۡنَ refers to
those who are able both with regard to their physical strength
and moral conduct. In Arabic, this word is also used in this
comprehensive meaning[13] .
A wide fissure left in the society for moral evils and
Satan’s luring to infiltrate into is the existence of men and
women who are not married. This increases the possibility of
illicit relations and miscreants are afforded with an
opportunity to spread slander. Just as poverty is a source of
people not being able to marry, similarly, in some cases,
customs of families, extended families and tribes have a
pivotal role in this evil. This is especially true in the case
of women. In some families, marrying off widows is considered
to be an anathema. Obviously, such shortcomings cannot be
reformed unless the society has sensitivity towards it. For
this reason, the Qur’an has given this directive. Its
implication is that the society must be conducive to it, must
root out adverse notions and encourage and help the poor so
that they also are placed in the society in accordance with
merit. As a result, evils which result in people not being
tied in the marriage bond are curbed.
Similarly, the society is asked to wed able-bodied and
morally sound slave-men and slave-women. “Able-bodied” here
means that they are able to discharge their responsibilities
and understand their rights and obligations. This directive
has been given to raise the moral and social status of slaves
and gradually they become part of free men and women.
Consider next the words: “If they are poor, God will make
them rich out of His grace.” It has been pointed out above
that the general reason for men to not being able to marry is
poverty. A poor man in the first place does not feel up to
taking up the responsibility of a family, and even if he feels
up to it, women are not ready to marry such a person. To
remove this hindrance, God has given glad tidings that those
who are poor and others too should rest assured that marriage
does not increase poverty. It increases God’s grace and
sustenance. A person who marries to safeguard his faith and
character is looked upon with favour by God and is helped by
Him. As long as a person does not have a wife, his life is
more like a nomad and many of his abilities remain shrunk and
dormant. Similarly, as long as a woman is unmarried, she
resembles a creeper which is not able to grow and flourish
owing to want of support. But once a woman has a husband and a
man has a wife, their abilities develop and increase, and when
both of them start to strive in life together, the Almighty
blesses them in their struggle and their circumstances also
change for the better.
The words “God has great capacity and has knowledge” are
meant to emphasize the glad tidings just given. God is fully
aware of the needs and circumstances of everyone.
وَ لۡیَسۡتَعۡفِفِ الَّذِیۡنَ لَا یَجِدُوۡنَ
نِکَاحًا حَتّٰی یُغۡنِیَهُمُ اللّٰهُ مِنۡ فَضۡلِهِ
وَ الَّذِیۡنَ یَبۡتَغُوۡنَ الۡکِتٰبَ مِمَّا مَلَکَتۡ
اَیۡمَانُکُمۡ فَکَاتِبُوۡهُمۡ اِنۡ عَلِمۡتُمۡ فِیۡهِمۡ خَیۡرًا
وَّ اٰتُوۡهُمۡ مِّنۡ مَّالِ اللّٰهِ الَّذِیۡ اٰتٰىکُمۡ
وَ لَا تُکۡرِهُوۡا فَتَیٰتِکُمۡ عَلَی الۡبِغَآءِ اِنۡ
اَرَدۡنَ تَحَصُّنًا لِّتَبۡتَغُوۡا عَرَضَ الۡحَیٰوةِ
الدُّنۡیَا
وَ مَنۡ یُّکۡرِهۡهُّنَّ فَاِنَّ اللّٰهَ مِنۡ بَعۡدِ
اِکۡرَاهِهِنَّ غَفُوۡرٌ رَّحِیۡمٌ (33)
The previous directive was meant for the society. However,
this does not absolve an individual of his moral
responsibilities. He must restrain himself and wait for God’s
grace. A person who strives to protect his faith and character
will find God opening new avenues for him. This is evident
from the words of the verse.
Consider next the part: وَ الَّذِیۡنَ
یَبۡتَغُوۡنَ الۡکِتٰبَ مِمَّا مَلَکَتۡ اَیۡمَانُکُمۡ.
The word کِتٰبَ or
مكاتبت is a term. It means that a
slave seeks his emancipation from his master by paying him a
certain amount in a specific period of time or carry out a
specific task for him. After this, the master must liberate
him. In this case, the directive is that the slave must be
made a mukatib. Scholars generally regard this directive to be
recommendatory. However, ‘Umar (rta), Ibn Sirin and Da’ud
regard it to be imperative. In their opinion, it is obligatory
for the master to make such a slave a mukatib. I agree with
this view. These directives are being given to the society, as
is indicated earlier. For this reason, this does not invest
the master with full authority. He becomes a party to a case.
If a slave and his master mutually settle this matter, it is
fine; otherwise, if some dispute arises, then those
responsible for the society will settle it. If the need still
remains, the matter will be decided by a court of law.
The words اِنۡ عَلِمۡتُمۡ فِیۡهِمۡ
خَیۡرًا show that a slave owner should see if his slave
has the ability and the will to fulfil the commitment he has
made with him. This condition was imposed because it was
possible that a slave demands mukatabat from his master, but
has no ability to work, and he uses this plight to ask for
monetary help from people and even make it a pretext to take
to beggary as a profession; in this way, he could have become
a burden on the society. The reason that this outcome was
feared was that once a slave became a mukatib, as is mentioned
ahead, the Qur’an had directed people to generously help him
and this monetary assistance should also be provided to him
from the public treasury so that he is able to pay the money
of mukatabat. Obviously, this option could have produced the
desire to become mukatib in those slaves also who did not have
capacity or ability to work and make an effort themselves,
ultimately becoming a burden on the society. Moreover, if they
were not able to fulfil the conditions of the agreement, they
would have definitely become a source of clash and dispute.
However, it should be kept in mind that this condition
could not have become a hindrance in the liberation of a
capable slave. This is because even in his case the final
verdict, in case of dispute, rested with the society and the
court of law. If a slave complained that his master was
becoming a hindrance in his freedom by making this condition
an excuse even though he was fully capable of becoming
a mukatib, he could also take his case to the elders of the
society and even to a court of law if needed.
The words “and give them out of the wealth which God has
given to you” urge the society to spend generously and
courageously from the wealth God has blessed them with on all
slaves who want obtain freedom. This exhortation is meant for
the affluent and the words of the verse cited are meant to
rouse their sense of gratitude: they should not hesitate to
spend from what God has given them for His own cause.
It is evident from this that those who spend for this purpose
will in fact be spending for the cause of God.
It may be kept in mind that our earliest authorities are
unanimous that such slaves can be helped through zakah money
and through the public treasury. As has been mentioned in
verse 60 of Surah al-Tawbah, a special head has been fixed in
the public treasury for the liberation of slaves
Just as Islam has given this right of mukatabat to
slave-men, it has also given it to slave-women. The general
nature of the words مِمَّا مَلَکَتۡ
اَیۡمَانُکُمۡ encompasses both genders and the practice
of the Prophet (sws) and his companions also endorses this.
The incidents of Barirah (rta) and Juwayriyah are mentioned in
narratives as examples.
After the revelation of this law, it became largely
possible for all capable slave-men and slave-women to be
emancipated. After this, only those slaves remained who were
either content on their circumstances or did not have the
ability to work and make themselves useful in the society.
Obviously, if a general proclamation of liberation of such
slave-men and slave-women had been made, the result would be
that they would have been deprived of the support of their
masters and would not have been able to support themselves
either, making them a burden on the society.
Consider next the words: وَ لَا
تُکۡرِهُوۡا فَتَیٰتِکُمۡ عَلَی الۡبِغَآءِ اِنۡ اَرَدۡنَ
تَحَصُّنًا لِّتَبۡتَغُوۡا عَرَضَ الۡحَیٰوةِ الدُّنۡیَا.
The word فَتَیٰت here is used for
“slave-women” and the purpose of using this word for them is
to increase their status and respect in the society.
فَتاةَ is the feminine of
فَتيَ. Just as the latter means a
young boy, the former means a young girl. Obviously, this
change of word for slave-men and slave-women is a part of the
reformatory measures adopted to raise their social standing in
the society as mentioned earlier. The purpose of
changing this word was to engender self-esteem in them and to
direct the attention of people to change their conceptions
about them and regard them from their own brethren.
The qualifying words اِنۡ اَرَدۡنَ
تَحَصُّنًا (when they want to remain chaste) are not a
condition; they depict a situation. When Islam declared
fornication to be a punishable crime, it directed the
society to marry off slave-men and slave-women and opened up
for them a very convenient way to liberate themselves, it was
but natural for this sentiment to develop in slave-women that
they raise their moral standard. Those among them who
were forced to adopt prostitution by their masters must have
wished to lead a chaste life. It was very natural that this
sentiment rise in them in the period of reformation they were
passing through. However, this directly dented the interest of
these masters. This was because it is through these
slave-women that they ran slave-dens in the times of
jahiliyyah and would benefit from their income. Some of them
had continued with this practice in secret even after the
arrival of Islam, as has been alluded to earlier. The famous
hypocrite ‘Abdullah ibn Ubayy, who had instigated the incident
of ifk, also ran a similar den. Its references are found in
history. It is obvious that such filthy people would never
have liked to release their slave-women. Thus they used all
ill-means to stop them from leading chaste lives. This verse
addresses them in this background. God would forgive
those women if they were forced into
prostitution but he would not forgive their masters who
were playing that heinous role. They were
to contemplate their fate. Here, it may be kept in mind that
certain people who ran prostitution-dens were stoned to death
at the Prophet’s directive in later phases, as has been
referred to earlier.
وَ لَقَدۡ اَنۡزَلۡنَاۤ اِلَیۡکُمۡ اٰیٰتٍ
مُّبَیِّنٰتٍ وَّ مَثَلًا مِّنَ الَّذِیۡنَ خَلَوۡا مِنۡ
قَبۡلِکُمۡ وَ مَوۡعِظَةً لِّلۡمُتَّقِیۡنَ (34)
This again is a warning the likes of which repeatedly occur
in this surah. Examples of it can be seen in the earlier
verses and another one is found in verse 46 ahead. While
explaining the very first verse, I have already indicated the
wisdom for this repetition. The words “and recited to you the
parable also of those people also who passed before you”
allude to the parable which is mentioned in verse 35 ahead and
which will be elucidated later.
The implication of the verse under discussion is that God
has revealed clear guidance to people and to encourage them
also cited a parable of their righteous ancestors whom they
should follow. There is great advice and counsel in them for
those who fear God. As for those who have no fear of God, no
explanation or counsel or advice has any effect on them. They
will encounter their fate themselves.
Gradual Elimination of Slavery
The guidance that has been provided by the previous section
has been explained under the respective verses. However, I
would like to comprehensively state the teachings regarding
slavery that have been referred to earlier at various
instances. The purpose is to dispel misconceptions about it
found in the minds of people.
Slavery was never a part of Islam. It was tolerated
temporarily keeping in view the international and national
circumstances of those times. The reason was that a sudden
order of termination of this institution would have given an
opportunity to the enemies and at the same time created
many social and economic problems within the society. In those
times, in the first place, the conventional way to resolve the
issue of prisoners of war was that they were made slaves by
the victors. Secondly, there were extensive slave-markets in
which they were bought and sold. As a result, most households
had slave-men and slave-women of various ages. In these
circumstances, if a single order of their liberation had been
given, not withstanding the advantage the enemies may have
taken, a big question related to them becoming a useful
part of the society. A very large number among them were
slaves who could not economically support themselves. As
slaves, their masters would bear their burden by law. Once set
free, the only option left for them would be to take to
beggary and become a burden on the society. The issue of
slave-women was even more grave. Withdrawal of support from
them could have created many moral evils. The public treasury
obviously was not in a position to financially support all of
them. For this reason, Islam adopted a certain way to liberate
these slaves. It ensured that the envisaged problems
and evils would not arise and for this employed a gradual
strategy of emancipating able slaves to make them a useful
part of the society.
It is not possible to mention all the details of this
strategy, which may require a whole book. However, I will
point to some fundamental measures that were adopted in this
regard to gradually bring the slaves at par with free men and
women.
1. The first step that was taken in this regard was that at
the very start of the Makkan period; liberation of slaves (fakku
raqabah) was regarded to be a great virtue (90:13). In this
referred to verse, it is mentioned adjacent to feeding of the
poor and in some verses it is regarded as the first step to
grace, especially for the rich.
2. Not only did the Prophet (sws) explicitly ask people to
treat slaves in a very kind way but regarded their rights
which their masters owed to them as part of the shari‘ah. This
put an end to the authoritative and tyrannical hold of their
masters on them which they had in the times of jahiliyyah.
3. For the expiation of some crimes and sins, liberation of
slaves was prescribed. This liberation was also regarded as an
act of charity.
4. It was directed that all capable slave-men and
slave-women should be wed.
5. An independent head was fixed in public treasury and
zakah for the liberation of slaves in order to give great
impetus to this campaign of slave emancipation.
6. After fornication had been outlawed as a crime,
prostitution-dens – set up by masters to force
slave-women to this sin – were done away with. If someone
tried to continue with this business secretively, he was given
an exemplary punishment. So much so, some men and women guilty
of this crime were stoned to death at the behest of the
Prophet (sws).
7. Instead of using the humiliating words of
عَبْدٌ and أَمةُ
for slave-men and slave-women, people were asked to use the
word فَتي and
فَتَاةٌ for them so that age-old conceptions about them
should change.
8. Regarding the prisoners of war too, the policy was
adopted that though certain prominent leaders were executed
but others were released with or without ransom.
9. Finally, mukatabat was given a legal status. After this,
it became very easy for all able slave-men and slave-women
to become free. As referred to earlier, people were urged to
help and support them regarding their freedom from their
masters, and for this a head was fixed in the public treasury.
This law practically abolished slavery. After this, only those
slaves remained who were not able to work and make themselves
useful to the society. This option was not only best
for them but also for the society otherwise they would have
become a burden and would have been forced to adopt beggary as
a profession.
Arguments in favour of all these measures are found in
detail in the Qur’an and the Hadith. I can present them but
this may prolong the discussion. So I have contented myself to
these brief points. In fact, earlier on, arguments regarding
most of these measures have already been referred to. And if
some of them remain, people of knowledge can easily understand
them in the light of what has already been presented.
Section V:
Verses (35-40)
Coming up are verses which shine like the radiant sun in
this surah. They cast their shadow on all its constituents.
The parable of belief and disbelief is mentioned in them. The
radiance of faith in the inner and outer self of a person
becomes evident through it. Described are the deeds which
manifest themselves in the individual and collective lives of
people as a result of this faith. Similarly, the darkness that
engulfs the inner and outer self of a person because of
disbelief is portrayed, and how ultimately it destroys the
individual and collective lives of people. The purpose of
presenting these parables to the believers is to urge them to
adopt the path of faith in every sphere of their lives.
For the disbelievers, the purpose is that if they want to
remain buried in layers upon layers of the darkness of
disbelief and would not like to come into the light spread by
faith, they should contemplate their fate.
Readers may now study the verses in the light of this
background.
Text and Translation
اَللّٰهُ نُوۡرُ السَّمٰوٰتِ وَ الۡاَرۡضِ
مَثَلُ نُوۡرِهِ کَمِشۡکٰوةٍ فِیۡهَا مِصۡبَاحٌ
اَلۡمِصۡبَاحُ فِیۡ زُجَاجَةٍ
اَلزُّجَاجَةُ کَاَنَّهَا کَوۡکَبٌ دُرِّیٌّ یُّوۡقَدُ
مِنۡ شَجَرَةٍ مُّبٰرَکَةٍ زَیۡتُوۡنَةٍ لَّا شَرۡقِیَّةٍ وَّ
لَا غَرۡبِیَّةٍ
یَّکَادُ زَیۡتُهَا یُضِیۡءُ وَ لَوۡ لَمۡ تَمۡسَسۡهُ
نَارٌ
نُوۡرٌ عَلٰی نُوۡرٍ
یَهۡدِی اللّٰهُ لِنُوۡرِهِ مَنۡ یَّشَآءُ
وَ یَضۡرِبُ اللّٰهُ الۡاَمۡثَالَ لِلنَّاسِ
وَ اللّٰهُ بِکُلِّ شَیۡءٍ عَلِیۡمٌ (35) فِیۡ بُیُوۡتٍ
اَذِنَ اللّٰهُ اَنۡ تُرۡفَعَ وَ یُذۡکَرَ فِیۡهَا اسۡمُهُ
یُسَبِّحُ لَهُ فِیۡهَا بِالۡغُدُوِّ وَ الۡاٰصَالِ (36)
رِجَالٌ
لَّا تُلۡهِیۡهِمۡ تِجَارَةٌ وَّ لَا بَیۡعٌ عَنۡ ذِکۡرِ اللّٰهِ
وَ اِقَامِ الصَّلٰوةِ وَ اِیۡتَآءِ الزَّکٰوهِ یَخَافُوۡنَ
یَوۡمًا تَتَقَلَّبُ فِیۡهِ الۡقُلُوۡبُ وَ الۡاَبۡصَارُ (37)
لِیَجۡزِیَهُمُ اللّٰهُ اَحۡسَنَ مَا عَمِلُوۡا وَ یَزِیۡدَهُمۡ
مِّنۡ فَضۡلِهِ
وَ اللّٰهُ یَرۡزُقُ مَنۡ یَّشَآءُ بِغَیۡرِ حِسَابٍ
(38) وَ الَّذِیۡنَ کَفَرُوۡۤا اَعۡمَالُهُمۡ کَسَرَابٍۭ
بِقِیۡعَةٍ یَّحۡسَبُهُ الظَّمۡاٰنُ مَآءً
حَتّٰۤی اِذَا جَآءَهُ لَمۡ یَجِدۡهُ شَیۡئًا وَّ وَجَدَ
اللّٰهَ عِنۡدَهُ فَوَفّٰىهُ حِسَابَهُ
وَ اللّٰهُ سَرِیۡعُ الۡحِسَابِ (39) اَوۡ کَظُلُمٰتٍ
فِیۡ بَحۡرٍ لُّجِّیٍّ یَّغۡشٰهُ مَوۡجٌ مِّنۡ فَوۡقِهِ مَوۡجٌ
مِّنۡ فَوۡقِهِ سَحَابٌ
ظُلُمٰتٌ بَعۡضُهَا فَوۡقَ بَعۡضٍ
اِذَاۤ اَخۡرَجَ یَدَهُ لَمۡ یَکَدۡ یَرٰىهَا
وَ مَنۡ لَّمۡ یَجۡعَلِ اللّٰهُ لَهُ نُوۡرًا فَمَا لَهُ
مِنۡ نُّوۡرٍ (40)
God only is the light of the heavens and the earth. The
example of this light of faith in the heart is as if there is
a niche which has a lamp. The lamp is in crystal. The crystal
is like a shining star. The lamp is lit up by oil that comes
from a lush olive tree which is neither eastern nor western.
Its oil is so transparent as if it will light up even without
fire touching it. Light upon light. God grants the light of
His guidance to whomsoever He wills. And God states these
parables to guide people and God is aware of everything –
These niches are found in houses about which God has directed
that they be built and His name be mentioned in them. In
them, those people glorify Him morning and evening whom
neither trade nor sale purchase divert from God’s remembrance,
diligence in the prayer and from paying zakah. They keep
fearing the day in which hearts and eyes will be anxious so
that God gives them the best reward of their deeds and gives
them more out of His grace. And God will give immeasurably to
whomsoever He desires. (35-38)
And those who disbelieved, the parable of their deeds is as
if there is a mirage in a desolate desert which the thirsty
regards to be water until when he comes close to it, he finds
it to be nothing. However, he finds God there. Then He will
take His account in full and quick is God to take account. Or
think as if there is expansive darkness in a deep sea with
wave upon wave rising up; clouds overspread from the top.
Layers of darkness, one on top of the other. If someone takes
out his hand, he is not even able to see it. And he whom God
does not give light, for him there is no light. (39-40)
Explanation
اَللّٰهُ نُوۡرُ السَّمٰوٰتِ وَ الۡاَرۡضِ
مَثَلُ نُوۡرِهِ کَمِشۡکٰوةٍ فِیۡهَا مِصۡبَاحٌ
اَلۡمِصۡبَاحُ فِیۡ زُجَاجَةٍ
اَلزُّجَاجَةُ کَاَنَّهَا کَوۡکَبٌ دُرِّیٌّ یُّوۡقَدُ
مِنۡ شَجَرَةٍ مُّبٰرَکَةٍ زَیۡتُوۡنَةٍ لَّا شَرۡقِیَّةٍ وَّ
لَا غَرۡبِیَّةٍ
یَّکَادُ زَیۡتُهَا یُضِیۡءُ وَ لَوۡ لَمۡ تَمۡسَسۡهُ
نَارٌ
نُوۡرٌ عَلٰی نُوۡرٍ
یَهۡدِی اللّٰهُ لِنُوۡرِهِ مَنۡ یَّشَآءُ
وَ یَضۡرِبُ اللّٰهُ الۡاَمۡثَالَ لِلنَّاسِ
وَ اللّٰهُ بِکُلِّ شَیۡءٍ عَلِیۡمٌ (35)
These heavens and the earth, in fact the whole universe is
a place of darkness for a person who does not believe in God
or does believe in Him but does not accept His attributes and
the corollaries of these attributes. Such a person can neither
know the origin of this universe nor the purpose of its
creation. He is not able to decide his own purpose of
existence either: does he have absolute powers in this world
without any accountability or is he governed and controlled?
Is he accountable or unaccountable? What is good and evil for
him? Should he adopt the path of oppression or that of
justice? Should he merely follow his vested interests and
desires or some higher mission in life? A successful and true
life is based on the correct answer to these questions.
However, he who does not believe in God cannot correctly
answer these questions. He roams in the darkness like a blind
animal and ultimately one day falls in the pit of destruction
and reaches the fate he deserves. However, a person who
believes in God with His true attributes is able to solve the
riddle of this universe and its fate is also evident to him.
All those questions become clear to him as well which can
never be answered by someone who does not believe in God. For
this reason, this world does not remain a place of darkness
for him; in fact, the radiance of faith lights up everything
for him and each of its aspects becomes evident to him.
Whatever step he takes, he takes in broad daylight and in
whichever direction he walks, he is guided by the light of
belief in God. It is this reality which is explained in this
part of the verse by stating that God is the light of the
heavens and the earth. He who has this light has the light of
guidance and is treading the straight path. And he who is
deprived of this light is wandering in a world of darkness and
no one else can give him light: وَمَن لَّمْ
يَجْعَلِ اللّٰهُ لَهُ نُورًا فَمَا لَهُ مِنْ نُّوْرٍ
(and he whom God does not give light, for him there is no
light).
Consider the words: اَللّٰهُ نُوۡرُ
السَّمٰوٰتِ وَ الۡاَرۡضِ
مَثَلُ نُوۡرِهِ کَمِشۡکٰوةٍ فِیۡهَا مِصۡبَاحٌ
اَلۡمِصۡبَاحُ فِیۡ زُجَاجَةٍ
اَلزُّجَاجَةُ کَاَنَّهَا کَوۡکَبٌ دُرِّیٌّ. They
imply that the radiance of faith that enters a heart adds
another light to the light of human nature. This illuminates a
person’s inner-self.
The word مِشۡکٰوۃ refers to the
heart of a person that has been likened to a niche where
oil-lamps are placed. These lamps are generally placed at high
points in a house so that light reaches every nook and corner.
Within a person, it is the heart which if lit up, lights up
his inner and outer-self. About this lamp it is said that it
is enclosed in a crystal. The benefit of this is that the
flame of the fire is not affected by gushes of wind and
remains stable. This increases its brightness. Exactly the
same benefit is drawn by the heart that has faith. It
is secured from wavering. Whatever the circumstances, it
remains content and satisfied. It is such a heart which the
Qur’an (89:27) has referred to as the “contented soul” and
this is the greatest treasure a person can acquire because of
faith.
It is stated that this crystal is like a shining
star. If the crystal is dirty, it only does not increase the
light, it in fact hinders it. Thus the light of faith cleanses
the heart from all kinds of filth and makes it shine like a
mirror.
The word مُّبٰرَکَةٍ is used in
its literal meaning. Just as lush and fertile land is called
“blessed” by the Qur’an, similarly here a tree which bears
fruit is called “blessed.”
The words لَّا شَرۡقِیَّةٍ وَّ لَا
غَرۡبِیَّةٍ state a characteristic of this tree. This
tree is right in the middle of an orchard, neither from its
eastern side not western one. It may be kept in mind that
trees which are found at the borders of an orchard are always
exposed to the intensity of the sun and wind and for this
reason do not bear as good a fruit as the one borne by trees
that are in the middle. For this reason, this characteristic
of the tree is meant to show the utmost lushness of the tree.
This in fact is another quality of the lamp: such is the
lucidity of the oil that lights it up that it seems that it
would ignite without fire even touching it. This also refers
to the fact that faith takes its roots in the chests of those
people whose nature is pure and free of any perversion. It
sparks up with the weakest of stimuli, and in this way adds
the light of faith to the light of a person’s nature.
Consider next the expression یَهۡدِی
اللّٰهُ لِنُوۡرِهِ مَنۡ یَّشَآءُ. When the verb
یَهۡدِی occurs with the preposition
ل it also encompasses the meaning of
“being granted urge” as has been explained under verse 35 of
Surah Yunus. This is a reference to the established practice
of God regarding providing guidance which has been elucidated
in this exegesis at various instances: Only those are
provided the light of faith who preserve the light of
their nature and keep it pure. Those who lose this light of
nature or spoil it because of their deviations and misdeeds do
not receive the light of faith. The words
لَّا شَرۡقِیَّةٍ وَّ لَا غَرۡبِیَّةٍ refer to this
protection from such deviations. There is also a subtle
insinuation found in these words regarding the dispute between
the Jews and Christians regarding the East and West of the
House of God. It was because of this dispute that they
deviated so far away from the real centre that they were
deprived of the title of the “middle nation” and were thereby
not able to embrace Islam. God provides further urge to accept
the truth to only those who duly value the urge they already
have. Those who do not do so suffer the consequence of being
stripped off the guidance they innately possess. Jesus (sws)
is reported to have said: “if a person is a thief in one
penny, he is not entrusted with one hundred thousand pennies.”
A governing noun is suppressed before
لِلنَّاسِ in وَ یَضۡرِبُ اللّٰهُ
الۡاَمۡثَالَ لِلنَّاسِ. The implied meaning would be
that God states these parables to educate and remind people so
that they recognize the value of faith and are
able to light up their hearts through them. Parables
are the highest and the most effective means to explain
realities. If people do not benefit from them, it is their
misfortune.
The words وَ اللّٰهُ بِکُلِّ شَیۡءٍ
عَلِیۡمٌ imply that God’s intent is always based on His
knowledge and wisdom. He is fully aware of the inner and outer
selves of every person and thus deals with him in a manner he
is worthy of.
فِیۡ بُیُوۡتٍ اَذِنَ اللّٰهُ اَنۡ تُرۡفَعَ
وَ یُذۡکَرَ فِیۡهَا اسۡمُهُ
یُسَبِّحُ لَهُ فِیۡهَا بِالۡغُدُوِّ وَ الۡاٰصَالِ (36)
رِجَالٌ
لَّا تُلۡهِیۡهِمۡ تِجَارَةٌ وَّ لَا بَیۡعٌ عَنۡ ذِکۡرِ اللّٰهِ
وَ اِقَامِ الصَّلٰوةِ وَ اِیۡتَآءِ الزَّکٰوهِ یَخَافُوۡنَ
یَوۡمًا تَتَقَلَّبُ فِیۡهِ الۡقُلُوۡبُ وَ الۡاَبۡصَارُ (37)
The words فِیۡ بُیُوۡتٍ (in
houses) are related to مِشۡکٰوة
(lamp). This locus makes it clear that the niche referred
to earlier is not found in idol-worshipping or liquor-drinking
places. This niche is found in places where God is worshipped.
Obviously the word lamp refers to an upright heart or in other
words to a believer. This heart is not found in every body but
only is specific ones and these bodies are not found
everywhere but the real place where they can be found are
God’s mosques. Al-Zamakhshari has given preference to this
view. In his opinion, the sense is: في بيت
من بيوت اذن الله ان ترفع
The verb رفع in
اَذِنَ اللّٰهُ اَنۡ تُرۡفَعَ وَ یُذۡکَرَ
فِیۡهَا اسۡمُهُ here means to build and construct. A
similar usage of this word can be seen verse 147 of Surah al-Baqarah
thus: وَإِذْ يَرْفَعُ إِبْرَاهِيمُ
الْقَوَاعِدَ مِنَ الْبَيْتِ (and remember when Abraham
was building the foundations of the House of God).
The word ذكر encompasses the
prayer as well all other forms of God’s remembrance including
the ones that are adopted to raise high the banner of His
religion. The expression اَذِنَ اللّٰهُ
shows that these houses have been constructed at God’s behest
so that He is remembered in them. Though the words here are
general but their foremost connotations are the worship places
that were built as a result of His direct command. For
example, the Baytullah which was built at His behest by
Abraham (sws) and Ishmael (sws) or the Bayt al-Maqdis that was
built by Solomon (sws) at His directive. After that, other
places of worship will also be included which were built as
branches of these two. As for those worship places that were
built in total violation of God’s directive by the idolaters
to worship their idols, they will not be included in the
connotation of these words. Their status is of abodes of
filth. Their niches are not referred to in this parable.
Consider next the portion: یُسَبِّحُ
لَهُ فِیۡهَا بِالۡغُدُوِّ وَ الۡاٰصَالِ رِجَالٌ
لَّا تُلۡهِیۡهِمۡ تِجَارَةٌ وَّ لَا بَیۡعٌ عَنۡ ذِکۡرِ
اللّٰهِ وَ اِقَامِ الصَّلٰوةِ وَ اِیۡتَآءِ الزَّکٰوةِ
یَخَافُوۡنَ یَوۡمًا تَتَقَلَّبُ فِیۡهِ الۡقُلُوۡبُ وَ
الۡاَبۡصَارُ. The previous verses state a parable of
faith. As soon as the discourse reached the mention of
mosques, an appropriate occasion arose to refer to the traits
of the life led by those who have this faith. This is like
stating the effect after stating the cause so that a fact can
be personified in real life.
The expression الۡغُدُوِّ وَ الۡاٰصَالِ
has the same meaning as that of “day and night” in our
language.
The undefined noun رِجَالٌ is
meant for extreme praise of such people. In other words, they
are such superb servants of God that nothing of this world can
make them negligent of God’s remembrance. Their most cherished
thing is God’s pleasure.
In the expression تِجَارَةٌ وَّ لَا
بَیۡعٌ, the word تِجَارَةٌ
refers to general trade and بَیۡعٌ
conventionally means “to sell.” This is a mention of the
specific after the general. A businessman never loses the
opportunity to sell his goods if the occasion arises; however,
such are these servants of God that even such profitable
opportunities do not make them forgetful of God’s remembrance,
let alone trading. Such is the majesty of a believer that he
indulges in trade and in sale and purchase but he is never
indifferent to God’s remembrance and his own obligations.
The prayer and zakah are mentioned as two basic obligations
of religion. In reality, they encompass the whole of religion,
as has been explained at another instance in this exegesis.
The words تَتَقَلَّبُ فِیۡهِ الۡقُلُوۡبُ
وَ الۡاَبۡصَارُ portray the horrors of the Day of
Judgement. On that day, people who spent their lives in
negligence will continue to remain anxious and dismayed.
لِیَجۡزِیَهُمُ اللّٰهُ اَحۡسَنَ مَا
عَمِلُوۡا وَ یَزِیۡدَهُمۡ مِّنۡ فَضۡلِهِ
وَ اللّٰهُ یَرۡزُقُ مَنۡ یَّشَآءُ بِغَیۡرِ حِسَابٍ
(38)
The ل is not of causation but of
consequence. An example of this usage can be seen in verse 8
of Surah al-Qasas thus: فَالۡتَقَطَهُ اٰلُ
فِرۡعَوۡنَ لِیَکُوۡنَ لَهُمۡ عَدُوًّا وَّ حَزَنًا.
A famous couplet of Imru’ al-Qays reads:
ومَا ذَرَفَتْ عَيْناكِ إلا لتَضْرِبي
بسَهمَيكِ في أعشارِ قَلبٍ مُقَتَّلِ
Here too the on is meant to express the consequence.
The verse means that whatever they are doing in this world
for fear of the Hereafter and to earn the pleasure of God will
be a source of a reward that surpasses their deeds and God
will further bless them from His grace: such people are
forgiven in a way that they cannot even imagine.
وَ الَّذِیۡنَ کَفَرُوۡۤا اَعۡمَالُهُمۡ
کَسَرَابٍۭ بِقِیۡعَةٍ یَّحۡسَبُهُ الظَّمۡاٰنُ مَآءً
حَتّٰۤی اِذَا جَآءَهُ لَمۡ یَجِدۡهُ شَیۡئًا وَّ وَجَدَ
اللّٰهَ عِنۡدَهُ فَوَفّٰىهُ حِسَابَهُ
وَ اللّٰهُ سَرِیۡعُ الۡحِسَابِ (39)
After mentioning the parable of belief and its bearers, now
a parable of disbelief and the inner and outer selves of
disbelievers is being mentioned: the extent of light there is
exactly the same as the extent of darkness here.
In the parable of the believers, first the
effect-producer (faith) is highlighted and then the effectee
(deed). In the parable of the disbelievers it is the opposite.
The reason for this is that faith is a very deep reality whose
roots have penetrated deep into the nature of a human being.
Blessed consequences of faith become apparent in deeds
and conducts. On the other hand, disbelief is like a tree that
has sprouted on filth and garbage whose poisonous fruits are
before the eyes in the form of deeds and conduct but does not
have any roots in human nature that need to be highlighted.
The implication is that no different will
be the fate of the disbelievers than the one what this verse
depicts. It will become evident to them that their deeds too
have vanished in thin air; however, instead of their deeds,
they will encounter their Lord and He will settle their
account in the blink of an eye.
The words حَتّٰۤی
اِذَا جَآءَہٗ until the end of the
verse portray a picture of the misfortune and
deprivation that the disbelievers will face in the
Hereafter. In other words, the complete sense will be to the
effect: حتي اذا جاء الكافر أعماله
يوم القيامة. Since the purpose of the
parable is to explain their deprivation in the Hereafter, the
direction of the discourse automatically shifts towards it and
that is why the accusative pronoun gives due deference to what
deeds are compared to: a mirage.
It may be noted that the word
كُفَّارٌ or the
expression الَّذِيْن كَفَرُوا
has never been used in the Qur’an to refer to
those who disbelieve in God. None of the addressees of the
Qur’an disbelieved in God; all of them associated partners
with Him. These idolaters are sometimes called
disbelievers and sometimes polytheists.
This is because polytheism is in fact disbelief. In religion,
it is not required to merely believe in God but to believe in
Him with all His attributes as well as all requisites of these
attributes. A person who does not believe in God with all His
attributes and their requisites will find all his deeds
carrying no weight in the Hereafter even though he may have
done them thinking that he is doing a virtue.
The last part of the verse
وَ اللّٰهُ سَرِیۡعُ الۡحِسَابِ
clarifies the misconception that often afflicts the naive.
They think that the hereafter and its accountability is a very
far off reality, if ever it is; there is no need to be worried
about it at the moment. They also contend that no
one can keep the complete record of the deeds and words
of such a large number of people. These words of the verse
imply that those who spent all their lives with such baseless
notions being negligent of the next world will see that the
account of their deeds has come before them in the blink of an
eye.
اَوۡ کَظُلُمٰتٍ فِیۡ بَحۡرٍ لُّجِّیٍّ
یَّغۡشٰهُ مَوۡجٌ مِّنۡ فَوۡقِهِ مَوۡجٌ مِّنۡ فَوۡقِهِ سَحَابٌ
ظُلُمٰتٌ بَعۡضُهَا فَوۡقَ بَعۡضٍ
اِذَاۤ اَخۡرَجَ یَدَهُ لَمۡ یَکَدۡ یَرٰىهَا
وَ مَنۡ لَّمۡ یَجۡعَلِ اللّٰهُ لَهُ نُوۡرًا فَمَا لَهُ
مِنۡ نُّوۡرٍ (40)
The expression بَحۡرٍ لُّجِّیٍ
means “deep sea.” The word لُجٌّ
refers to that part of the sea where the water is the deepest.
Thus لُّجِّی is its associated noun.
The previous verse described a parable of the deeds of the
disbelievers. This verse mentions a parable of their mental
darkness. Either because of not believing in God or not
believing in Him in the proper way they lead their lives in
pitch darkness.
Light can only be procured through faith in God. A person
who is not given the urge by God to accept faith – because of
his own wretchedness – will never be able to obtain light.
Unless he treads the path of faith, he will keep wandering in
darkness and each day the darkness will continue to
increase.
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