Al-Mizan
Search⌘ K

Appearance

Verses 58–64 ​

Chapter 24: Al-Nūr (The Light) · Printed edition: Volume 29, pp. 214–227

These verses continue the discussion of some laws and then finish the chapter. According to these verses, whatever God legislates is based on His knowledge. The truth and reality of His laws will be disclosed and unveiled to the people when they return to Him.

Commentary ​

يا أَيُّهَا الَّذِينَ آمَنُوا لِيَسْتَأْذِنْكُمُ الَّذِينَ مَلَكَتْ أَيْمانُكُمْ وَ الَّذِينَ لَمْ يَبْلُغُوا الْحُلُمَ مِنْكُمْ ثَلاثَ مَرَّاتٍ مِنْ قَبْلِ صَلاةِ الْفَجْرِ وَ حِينَ تَضَعُونَ ثِيابَكُمْ مِنَ الظَّهِيرَةِ وَ مِنْ بَعْدِ صَلاةِ الْعِشاءِ ثَلاثُ عَوْراتٍ لَكُمْ لَيْسَ عَلَيْكُمْ وَ لا عَلَيْهِمْ جُناحٌ بَعْدَهُنَّ طَوَّافُونَ عَلَيْكُمْ بَعْضُكُمْ عَلى‏ بَعْضٍ كَذلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآياتِ وَ اللَّهُ عَلِيمٌ حَكِيمٌ ٥٨

(24:58) O you who believe! Let those whom your right hands possess, and those of you who have not attained to puberty, ask permission of you three times; before the morning prayer, and when you put off your clothes at midday (al-ẓahīrah), and after the prayer of the nightfall; these are three times of privacy (ʿawrāt) for you; neither is it a sin for you nor for them besides these, some of you go round about (waiting) upon others; thus does Allah make clear to you the communications, and Allah is Knowing, Wise.

“Putting off clothes” means taking them off, which refers to a state when one does not like to be seen by strangers. Ẓahīrah means “noon, midday.” ʿAwrah (singular of ʿawrāt) means “the private parts of body.” They are called ʿawrah (lit. shame, disgrace) because of the shame and disgrace (ʿār) that one feels when they are uncovered. Apparently, ʿawrah in this verse means “what should be covered.”

O you who believe…: This verse adds to a previous command in this chapter: O you who believe! Do not enter (). That verse [] ordered the believers to ask for permission before entering homes, while this verse [] is like an exception that limits its applicability to servants and children. It suffices for them to ask for permission during only three times of the day.

… Let those whom your right hands possess…: That is, order them to ask you for permission to enter. Apparently, “those whom your right hands possess” refers to only male servants, not female servants, although it could be that the expression includes both genders by generalization (taghlīb). This is in fact found in hadith, which we shall present below.

… and those of you who have not attained to puberty…: This refers to children who have reached an age when they can tell the difference between good and bad, but have not reached puberty yet. The reason for restricting it to children who can tell the difference between good and bad is because of what the verse says further down: three times of privacy for you.

… three times…: That is, three times “every day,” which is inferred from the elaboration that follows:

…before the morning prayer, and when you put off your clothes at midday (al-ẓahīrah), and after the prayer of the nightfall…: Al-ẓahīrah means “noon time.”

… these are three times of privacy (ʿawrāt) for you…: This refers to the wisdom behind this law. The meaning is: These three times are three times of shame and embarrassment (ʿawrāt) for you; they are times that are naturally inappropriate for others to enter where you are.

… neither is it a sin for you nor for them besides these…: Other than the three times mentioned above, it is permissible for them not to ask permission, and you do not have to order them to ask permission either.

… some of you go round about (waiting) upon others…: This refers to the reason for the above permissibility and lenience. That is, they [your servants and children] come and go a lot, and some of you frequent others for service. Therefore, asking permission to enter every time would normally be burdensome. That is why it is sufficient for them to ask for permission only during the three times of privacy.

… thus does Allah make clear to you the communications…: “Communications” (āyāt) here mean “divine religious laws,” for they are signs (āyāt) that indicate and point to God.

… and Allah is Knowing, Wise: He knows your circumstances and what laws suit your case. He wisely takes your welfare and benefit into consideration in His laws and commands.

وَ إِذا بَلَغَ الْأَطْفالُ مِنْكُمُ الْحُلُمَ فَلْيَسْتَأْذِنُوا كَمَا اسْتَأْذَنَ الَّذِينَ مِنْ قَبْلِهِمْ كَذلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آياتِهِ وَ اللَّهُ عَلِيمٌ حَكِيمٌ ٥٩

(24:59) And when the children among you have attained to puberty, let them seek permission as those before them sought permission; thus does Allah make clear to you His communications, and Allah is knowing, Wise.

This verse says that the law of asking permission for three times only shall end for the children upon reaching puberty. When your children attain puberty, they should ask for permission just like “those before them,” meaning the free adult men and women.

وَ الْقَواعِدُ مِنَ النِّساءِ اللاَّتِي لا يَرْجُونَ نِكاحاً فَلَيْسَ عَلَيْهِنَّ جُناحٌ أَنْ يَضَعْنَ ثِيابَهُنَّ غَيْرَ مُتَبَرِّجاتٍ بِزِينَةٍ وَ أَنْ يَسْتَعْفِفْنَ خَيْرٌ لَهُنَّ وَ اللَّهُ سَمِيعٌ عَلِيمٌ ٦٠

(24:60) And (as for) women advanced in years (al-qawāʿid) who do not hope for a marriage, it is no sin for them if they put off their clothes without displaying (mutabarrijāt, from tabarruj) their ornaments; and if they restrain themselves it is better for them; and Allah is Hearing, Knowing.

Qawāʿid is the plural of qāʿidah (lit. “retired, seated, sitting”), which means a woman who has sat aside (qaʿada ʿan) from marriage and has no hope in it because others have no interest in sleeping with her due to her old age. Therefore, “who do not hope for a marriage” is a descriptive and interpretive attribute. Some have said that qāʿidah means a woman who has despaired of menstruation (that is, one who has reached menopause), and its following attribute is a restrictive qualification.

Majmaʿ al-bayān says:

Tabarruj is when a woman displays her beauties that should be covered. Its root meaning is ẓuhūr (appearance, display, manifestation). The word burj (tower) is from the same root, which is a high building. It is named as such because it is apparent and visible.

This verse provides an exception to the universal law of hijab. The meaning is: It is permissible for old women to not put on hijab as long as they do not display their beauties and ornaments.

… and if they restrain themselves it is better for them…: “Restraint” here indirectly refers to hijab (covering). That is: It is better for them to cover themselves than to put away their clothes.

… and Allah is Hearing, Knowing: This expression explains and justifies the above law by these two divine names. That is: Since God is Hearing and Knowing, He hears what these women demand by their innate nature (fiṭrah), and He knows what laws they require [for their true welfare and benefit].

لَيْسَ عَلَى الْأَعْمى‏ حَرَجٌ وَ لا عَلَى الْأَعْرَجِ حَرَجٌ وَ لا عَلَى الْمَرِيضِ حَرَجٌ وَ لا عَلى‏ أَنْفُسِكُمْ أَنْ تَأْكُلُوا مِنْ بُيُوتِكُمْ أَوْ بُيُوتِ آبائِكُمْ أَوْ بُيُوتِ أُمَّهاتِكُمْ أَوْ بُيُوتِ إِخْوانِكُمْ أَوْ بُيُوتِ أَخَواتِكُمْ أَوْ بُيُوتِ أَعْمامِكُمْ أَوْ بُيُوتِ عَمَّاتِكُمْ أَوْ بُيُوتِ أَخْوالِكُمْ أَوْ بُيُوتِ خالاتِكُمْ أَوْ ما مَلَكْتُمْ مَفاتِحَهُ أَوْ صَدِيقِكُمْ لَيْسَ عَلَيْكُمْ جُناحٌ أَنْ تَأْكُلُوا جَمِيعاً أَوْ أَشْتاتاً فَإِذا دَخَلْتُمْ بُيُوتاً فَسَلِّمُوا عَلى‏ أَنْفُسِكُمْ تَحِيَّةً مِنْ عِنْدِ اللَّهِ مُبارَكَةً طَيِّبَةً كَذلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآياتِ لَعَلَّكُمْ تَعْقِلُونَ ٦١

(24:61) There is no blame on the blind man, nor is there blame on the lame, nor is there blame on the sick, nor on yourselves that you eat from your houses, or your fathers’ houses or your mothers’ houses, or your brothers’ houses, or your sisters’ houses, or your paternal uncles’ houses, or your paternal aunts’ houses, or your maternal uncles’ houses, or your maternal aunts’ houses, or what you possess the stores of, or your friend’s [houses]. There will be no sin upon you if you eat together or separately. So when you enter houses, greet yourselves with a salutation from Allah, blessed (and) goodly; thus does Allah make clear to you the communications that you may understand.

Apparently, this verse gives the believers the right to eat from the homes of their relatives, their friends, and those who trust them. They have permission to eat from these homes as much as they need to, without stepping into isrāf (extravagance, prodigality) or ifsād (causing damage and ruin).

There is no blame on the blind man, nor is there blame on the lame, nor is there blame on the sick, nor on yourselves…: Adding “yourselves” to the previous groups shows that this law is not limited to the disabled people. Because of their disability, it is more likely that they find it difficult to earn their own living. That is why they are explicitly mentioned in the verse. Otherwise, the law equally applies to everyone, regardless of being blind, lame or sick.

… from your houses, or your fathers’ houses…: There are two explanations for the inclusion of “your houses” in the list of relatives and others: (1) It indicates that this religion is based on the unity of the believers: “they are guardians of each other” []. There is no difference between one’s own home and the home of his relatives, the homes that one has the keys to, and the homes of one’s friends. (2) It does not refer to one’s own home only, but it also includes the homes of one’s son and spouse, as mentioned in hadith.

… or what you possess the stores (mafātiḥahu) of…: Mafātiḥ is the plural of maftaḥ, which means makhzan (depository, treasury). The meaning is: “Or homes that you possess their stores and depositories of food,” where “possession” means “having charge over.” This refers to being assigned as a custodian or agent over a house, or being given the keys to it.

…or your friend…: This adds to the previous list. It means, “or the house of your friend,” where the word “house” is implied.

… There will be no sin upon you if you eat together or separately (ashtātan)…: Ashtāt is the plural of shatt, which can be either of the following: (1) It is a verbal noun that means tafarruq (dispersion, separation). It is used here instead of an adjective (dispersed, separate) for exaggeration, and is also used in the plural form. (2) It is an adjective that means mutafarriq (dispersed, separate), like the word ḥaqq [which has the same form as shatt and is an adjective, meaning “true”]. The meaning is: There is no sin for you whether you eat with one another in groups, or alone and dispersed from each other.

The meaning of the verse is universal and comprehensive, although it might have had a specific cause and context of revelation, as mentioned in the narrations. The exegetes have widely disagreed over the last two parts of the verse, but we saw it more appropriate to skip their debates. What we discussed above about these two parts is most compatible with the theme and context of the verse.

… So when you enter houses, greet yourselves with a salutation from Allah, blessed [and] goodly…: Following the previous discussion about homes, here the verse talks about the proper manners in entering them: So when you enter houses…

… greet yourselves …: That is, “greet the inhabitants of the house.” It says “yourselves” to indicate the unity of the audience, because they are all human beings that God has created, whether male or female. Moreover, they are believers, and belief unites people more strongly than blood ties or anything else. It is also possible that “greet yourselves” refers to mutual greeting: the person who enters should greet those who are there, and they should respond to his salaam.

… with a salutation from Allah, blessed [and] goodly…: That is, greet yourselves while this greeting of yours is a salutation (taḥiyyah) from God. He has legislated it and sent its rule so that Muslims may greet each other with it. This greeting is also blessed (mubārak), meaning that it has abundant good. Moreover, it is goodly (ṭayyib), meaning that one finds is pleasant. This is because the reality of such salutation spreads peace and security upon the one who is saluted; this is the best and most pleasant act between any two people. God then adds: thus does Allah make clear to you the communications. We discussed the meaning of this statement above [under verse ].

… that you may understand: As the exegetes have suggested, this means: So that you may learn the teachings of your religion and thus act according to them.

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ وَ رَسُولِهِ وَ إِذا كانُوا مَعَهُ عَلى‏ أَمْرٍ جامِعٍ لَمْ يَذْهَبُوا حَتَّى يَسْتَأْذِنُوهُ إِنَّ الَّذِينَ يَسْتَأْذِنُونَكَ أُولئِكَ الَّذِينَ يُؤْمِنُونَ بِاللَّهِ وَ رَسُولِهِ فَإِذَا اسْتَأْذَنُوكَ لِبَعْضِ شَأْنِهِمْ فَأْذَنْ لِمَنْ شِئْتَ مِنْهُمْ وَ اسْتَغْفِرْ لَهُمُ اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ ٦٢

(24:62) Only those are believers who believe in Allah and His Apostle, and when they are with him on a collective affair they go not away until they have asked his permission; surely they who ask your permission are they who believe in Allah and His Apostle; so when they ask your permission for some affair of theirs, give permission to whom you will of them and ask forgiveness for them from Allah; surely Allah is Forgiving, Merciful.

This verse defines who “believers” are by their quality, even though the meaning of the term is clear. This indicates that the verse is about those who are genuine believers; those who are literally characterized by the reality of belief. It means: “The believers are only those who believe in God and His Messenger with true and sincere faith. They are certain about God’s unity, they are confident in their faith, and their hearts are attached to God’s Messenger.” Thus the verse continues by saying:

… and when they are with him on a collective affair they go not away until they have asked his permission…: A “collective affair” (al-amr al-jāmiʿ) is one that unites (yajmaʿu) the people to ponder, consult, and make a decision about matters such as battles and the likes. The meaning is: “When they are with the Messenger and have gathered around him for a public affair, they do not return or go away from him unless they ask for his permission to leave.” It is for the same reason that the verse continues by saying:

… surely they who ask your permission are they who believe in Allah and His Apostle…: This is equivalently the first part of the verse reversed, intended to show that these two qualities [that is, belief and asking permission] are mutually concomitant and inseparable.

… so when they ask your permission for some affair of theirs, give permission to whom you will of them…: God leaves it to His Messenger to give permission if he wishes, and not to give permission if he does not wish to.

… and ask forgiveness for them from Allah; surely Allah is Forgiving, Merciful: This sentence commands the Prophet to ask forgiveness for them in order to comfort their hearts, and as a sign of [God’s] mercy to them.

لا تَجْعَلُوا دُعاءَ الرَّسُولِ بَيْنَكُمْ كَدُعاءِ بَعْضِكُمْ بَعْضاً قَدْ يَعْلَمُ اللَّهُ الَّذِينَ يَتَسَلَّلُونَ مِنْكُمْ لِواذاً فَلْيَحْذَرِ الَّذِينَ يُخالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذابٌ أَلِيمٌ ٦٣

(24:63) Do not hold the Messenger’s calling (you) among you to be like your calling one to the other; Allah indeed knows those who steal away from among you, concealing themselves; therefore let those beware who go against his order lest a trial afflict them or there befall them a painful chastisement.

“The Messenger’s calling (duʿāʾ)” is when he invites the people to something. Some examples are: when he calls them to believe and to do good deeds; when he calls them to consult them about a momentous matter; when he calls them to congregational prayer; or when he commands them to any worldly or otherworldly affair. Each of these is a call (duʿāʾ) and invitation (daʿwah) by him.

This interpretation [of “the Messenger’s calling”] is confirmed by the next part of the verse, which threatens those who disobey his orders: Allah indeed knows those who steal away from among you. This clearly confirms the above. It is also compatible with the theme and context of the last verse. God first admires and praises those who respond positively to the Prophet’s call, join his company, and do not leave him without his permission [in the previous verse]. Then, in this verse, He criticizes and threatens those who sneak away from him, hide behind one another, disregard his call, or dismiss his commands whenever he calls them.

The above should clarify the implausibility of two alternative interpretations suggested by some exegetes:

(1) “The Messenger’s calling” means “addressing the Prophet.” The verse is saying that the Prophet should be called with honor and respect, not in the same way that one calls other ordinary people. Therefore, instead of saying, “O Muḥammad” or “O son of ʿAbd-Allāh,” one should call him, “O Messenger of God.”

(2) “The Messenger’s calling” means the Prophet’s supplication against them in case they displease him. The verse is saying that they should not make themselves subject to his imprecation by causing his anger, because God does not reject his prayer.

The problem with both views is that the subsequent part of the verse is not compatible with them.

… Allah indeed knows those who steal away (yatasallalūna, from tasallul) from among you, concealing themselves (liwādhan)…: Tasallul means “pulling something out from the middle of something else with lenience and cunning.” It is derived from pulling out a sword (sall al-sayf) from its sheath. Liwādh means mulāwadhah, which is “resorting to someone else for protection and hiding.” The meaning is: God knows those of you who go out from amongst the people while they take shelter in others and hide themselves behind them. This means turning aside from, paying no attention to, and disregarding the Messenger’s call.

… therefore let those beware who go against his order lest a trial (fitnah) afflict them or there befall them a painful chastisement: The word fitnah here is synonymous with baliyyah (affliction, calamity, disaster). Given our interpretation of the previous parts, the theme of the verse suggests that the pronoun “his” in “his order” refers to the Prophet [not to God], and “his order” means “the Prophet’s call.” Hence, the verse warns those who disobey the Prophet’s order and call that they may be struck with an unwanted trial or a painful punishment.

Some have said: The pronoun “his” in “his order” refers to God. Even though there is no previous mention of God’s order in the verse, His prohibition that “Do not hold the Messenger’s calling…” is equivalent to an order. The prohibition effectively means: “Answer the Messenger’s calling.”

However, the first interpretation is more plausible.

أَلا إِنَّ لِلَّهِ ما فِي السَّماواتِ وَ الْأَرْضِ قَدْ يَعْلَمُ ما أَنْتُمْ عَلَيْهِ وَ يَوْمَ يُرْجَعُونَ إِلَيْهِ فَيُنَبِّئُهُمْ بِما عَمِلُوا وَ اللَّهُ بِكُلِّ شَيْ‏ءٍ عَلِيمٌ ٦٤

(24:64) Now surely to Allah belongs whatever is in the heavens and the earth; He knows indeed what state you are upon; and the day on which they are returned to Him He will inform them of what they did; and Allah is Knower of all things.

This is the closure for the sūrah, which sums up the chapter by referring to what was said at its beginning: [This is] a chapter which We have revealed and made obligatory and in which We have revealed clear communications (). The last verse of the chapter serves to explain and justify its first verse.

Now surely to Allah belongs whatever is in the heavens and the earth…: This refers to the universal and all-encompassing ownership of God. Everything belongs to Him and stands by Him. Thus, they are all known to Him with all of their properties, details and needs. Humans are no exception to this; God is well aware of their reality and what they need. The religion that He has legislated for them is part of what they need in order to live [a human life], just like the livelihood that He provides for them, which is what they need in order to survive [physically].

… He knows indeed what state you are upon…: He knows your true condition, which indicates your needs. This is a conclusion and consequence drawn from the previous argument: God’s ownership of you and everything else necessitates His knowledge about your state and what you need in terms of religious law. Thus, He legislates them for you and imposes them upon you.

… and the day on which they are returned to Him He will inform them of what they did; and Allah is Knower of all things: The conjunction “and” links this sentence to “what state you are upon.” That is: He also knows the day when they are returned to Him, which is the Day of Resurrection. He will then inform them about the reality of what they did; and Allah is Knower of all things.

Thus the verse provides two incentives to encourage the audience to accept God’s religion. The first part of the verse says that the people should implement God’s laws because He has legislated them only based on His knowledge that they need them; He knows that these laws would fulfil their needs. The second part of the verse says that the people should obey His legislation because He will inform them about the reality of what they do.

Examining Narrations ​

  1. Concerning verse (O you who believe! Let those…ask permission of you…) Ibn ʿAbbās said: “A verse that most of the people do not believe in [that is, do not practice] is the Verse of Permission (āyat al-idhn) []. However, I have ordered this slave girl of mine”—referring to a short girl standing by him—“to ask me for permission [when she wants to enter where I am during the mentioned three times].”
  2. Tafsīr al-Qummī says concerning the same verse: God has not permitted anyone to enter upon anyone during these three times except with permission, even if the person is one’s father, sister, mother, or servant. The three times are after dawn (fajr), at midday, and after the second Evening Prayer (ʿIshāʾ). Then He has given permission for after these three times. “Neither is it a sin for you nor for them besides these (baʿdahunna),” which means after (baʿd) these three times, “some of you go round about (waiting) upon others” ().
  3. Zurārah says: Concerning “those whom your right hands possess” () Imam al-Ṣādiq said: “This is specific to men [that is, male servants], not women.” I asked [for confirmation], “What about the women, should they [also] ask for permission during these three times?” He said, “No. They can come and go [without permission].”
  4. Concerning “and those of you who have not attained to puberty” (), he [the Imam] said, “Of yourselves.” Then he added, “During these three times, you should ask for permission like adults.”

Author’s comment: There are other narrations from Imams al-Bāqir and al- Ṣadiq in al-Kāfī, saying that “those whom your right hands possess” only include males, not females.

  1. Concerning the same verse () Majmaʿ al-bayān says: It means, “Order your male and female servants to ask you for permission when they want to enter your places of privacy.” This is narrated from Ibn ʿAbbās. It has also been said that the verse only concerns male servants, as narrated from Ibn ʿUmar, and also from Imams al-Bāqir and al-Ṣādiq.

Author’s comment: These narrations and the apparent text of the verse [in masculine form] weaken the following account:

  1. Concerning this verse it is narrated from ʿAlī: [It is about] the women, because the men [used to] ask for permission [anyway].
  2. The Messenger of God said: Let not the Bedouins overcome you in your naming of your prayer as ʿIshāʾ. The Book of God calls it ʿIshāʾ [in verse ], while ʿAtamah is taken from the time of milking the camels.

Author’s comment: Al-Durr al-manthūr has narrated a similar account with the following wording:

  1. The Messenger of God said: Let not the Bedouins overcome you in the name of your prayer. God says: and after the prayer of the nightfall (al-ʿIshāʾ) (), but al-ʿAtamah is a time for camels.
  2. Imam al-Ṣādiq recited “if they put off their clothes” () and said: [This is about] the jilbāb (veil, cloak, over-garments) and khimār (head-covering, scarf) if the lady is aged.

Author’s comment: There are other narrations to this effect.

  1. Al-Ḍaḥḥāk said: Before the appointment of the Prophet [as God’s messenger], the people of Medina would not let blind, sick and lame individuals to partake in their meals. This was because the blind person cannot see good food [to choose], the sick person cannot eat as much as a healthy person does, and a lame person is no rival over food [with others]. But then it was revealed [through verse ] that they are permitted to eat together.
  2. Ibn ʿAbbās said: Once, al-Ḥārith left Medina on an expedition with the Messenger of God. He appointed Khālid b. Zayd to take care of his family. However, since Khālid had a difficult condition, he was unwilling to eat from his [al-Ḥārith’s] food. Thus this verse [] was revealed.
  3. Qatādah said: In the Pre-Islamic era, people from the tribe Banū Kinānah b. Khuzaymah used to see it disgraceful to eat alone. It was such that a hungry man among them would sometimes go around with a number of camels until he found someone to eat and drink with. Then God revealed: There will be no sin upon you if you eat together or separately ().

Author’s comment: There are other narrations to this effect.

  1. Concerning verse (or what you possess the stores of, or your friend’s) Imam al-Ṣādiq said: One can eat from the dates or condiments (al-maʾdūm) of these groups that God has named in this verse, without their permission. Similarly, a wife can eat from the house of her husband without his permission. However, this does not include other types of food.
  2. Imam al-Bāqir said: The Messenger of God said to a man, “You and your possessions belong to your father.” Then Imam al-Bāqir added, “Nevertheless, I do not like him [the father] to take from the possessions of his son except what he needs and only if necessary. Indeed God does not like mischief [].”
  3. Muḥammad b. Muslim says: Once I asked Imam al-Ṣādiq about a man who is in need while his son has some wealth. He said, “He can take from it. As with the mother, she cannot take from it unless as a loan upon herself.”
  4. Imam al-Ṣādiq said: The wife can eat and donate [from the house of her husband]. The friend can also eat and donate from the house of his brother [in faith].
  5. Concerning “or what you possess the stores of” () Imam al-Ṣādiq said: If a man has a wakīl (agent, representative) over his possessions, then the agent can eat [that is, spend] from the owner’s possessions without his permission.
  6. Concerning “that you eat from your houses” () Majmaʿ al-bayān says: This has been interpreted as “the house of your children” based on the following two narrations from the Infallibles: (a) “You and your possessions belong to your father.” (b) “Indeed the purest of what a man eats is from his own earning, and his child is part of his earning.”

Author’s comment: There are many other narrations confirming the above narrations [from al-Kāfī and Majmaʿ al-bayān].

  1. Abū al-Ṣabāḥ says: I asked Imam al-Bāqir about God’s words: So when you enter houses, greet yourselves… (). He said, “It is when one greets the people in a house when he enters and they greet him back. This is the meaning of greeting yourselves.”

Author’s comment: We mentioned this meaning in our exposition of the verse.

  1. Concerning verse (“Only those are believers who… until they have asked his permission”) Tafsīr al-Qummī says: When the Messenger of God would gather the people for some mission or war that had come up, some of them would disperse and go away without his permission. Thus this verse was revealed about them, where God prohibits them from doing so.
  2. Concerning verse (“so when they ask your permission for some affair of theirs, give permission to whom you will of them”) Tafsīr al-Qummī says: This was revealed about Ḥanẓalat b. Abī ʿAyyāsh. He got married on the night before the Battle of Uḥud. So he asked the Messenger of God for permission to stay with his wife. That is when God revealed this verse: give permission to whom you will of them (). Thus, he stayed with his wife. The next morning he showed up for the battle while he was junub (sexually defiled), and he was martyred. The Messenger of God said, “I saw the angels bathing Ḥanẓalah by water from the clouds, in silver bowls, between the heaven and the earth.” That is how he came to be known as Ghasīl al-Malāʾikah (lit. “bathed by the angels”).
  3. Concerning verse (Do not hold the Messenger’s calling among you to be like your calling one to the other) Tafsīr al-Qummī says: It means do not call the Messenger of God as you call one another.
  4. Concerning verse (Do not hold the Messenger’s calling among you to be like your calling one to the other) Imam al-Bāqir said: Do not say, “O Muḥammad! O Abā al-Qāsim!” but say, “O Prophet of God! O Messenger of God.”

Author’s comment: A similar account has been narrated from Ibn ʿAbbās. As we said above, the subsequent part of the verse is not quite compatible with this interpretation.

  1. The expression apparently refers to male servants because it is in the masculine form. Taghlīb is when a group mixed of both male and female is referred to by masculine pronouns and/or masculine verbal forms. (Trans.) ↩︎

  2. This is called the age of tamyīz, and such children are called mumayyiz. (Trans.) ↩︎

  3. The meaning would be: Women who have reached menopause and have no hope of a marriage. (Trans.) ↩︎

  4. Al-Durr al-manthūr, on the authority of Saʿīd b. Manṣūr, Ibn Abī Shaybah, Abū Dāwūd, Ibn Mardawayh, and al-Bayhaqī’s al-Sunan. ↩︎

  5. That is, this is about your children, not your slaves. (Trans.) ↩︎

  6. An alternative version of the hadith says “they.” (Auth.) ↩︎

  7. Al-Kāfī, via its chain of narration. ↩︎

  8. Al-Durr al-manthūr, on the authority of al-Ḥākim. ↩︎

  9. Al-Durr al-manthūr, on the authority of Ibn Abī Shaybah and Ibn Mardawayh, on the authority of Ibn ʿUmar. ↩︎

  10. Al-Durr al-manthūr, on the authority of ʿAbd al-Raḥmān b. ʿAwf. ↩︎

  11. Al-Kāfī, via its chain of narration, on the authority of Ḥarīz. ↩︎

  12. This suggests that the custom of separation was intended to make sure that individuals with disabilities are not disadvantaged or discriminated against having a good and full meal. However, some narrations say that the people were reluctant to mingle with these individuals because they saw it a disgrace and defilement. Therefore, there were apparently two opposite incentives for doing so. (Trans.) ↩︎

  13. Al-Durr al-manthūr, on the authority of Ibn Jarīr and Ibn Abī Ḥātim. ↩︎

  14. Al-Durr al-manthūr, on the authority of al-Thaʿlabī. ↩︎

  15. Al-Durr al-manthūr, on the authority of ʿAbd b. Ḥamīd, Ibn Jarīr and Ibn Abī Ḥātim. ↩︎

  16. Maʾdūm and idām refer to not just condiment, but anything that is eaten with bread. Some traditional examples are meat, vegetables, milk, vinegar, salt and butter. In this hadith it means any food other than staples that are the main source of a household’s nourishment and survival. (Trans.) ↩︎

  17. Al-Kāfī, via its chain of narration, on the authority of Zurārah. ↩︎

  18. Al-Kāfī, via its chain of narration, on the authority of Abū Ḥamzah al-Thumālī. ↩︎

  19. Al-Kāfī, via its chain of narration. ↩︎

  20. Al-Kāfī, via its chain of narration, on the authority of Jamīl b. Darrāj. ↩︎

  21. Al-Kāfī, via its chain of narration, on the authority of Ibn Abī ʿUmayr, on the authority of someone that he named. ↩︎

  22. Tafsīr al-Qummī, on the authority of Abū al-Jārūd. ↩︎