Ayat 3
اَلزَّانِيْ لَا يَنْكِحُ اِلَّا زَانِيَةً اَوْ مُشْرِكَةً ۖوَّالزَّانِيَةُ لَا يَنْكِحُهَآ اِلَّا زَانٍ اَوْ مُشْرِكٌ ۚوَحُرِّمَ ذٰلِكَ عَلَى الْمُؤْمِنِيْنَ ٣
English Sahih Internasional
3. The fornicator does not marry except a [female] fornicator or polytheist, and none marries her except a fornicator or a polytheist, and that has been made unlawful to the believers.
Asbab Al-Nuzul
(The adulterer shall not marry save an adulteress or an idolatress…) [24:3]. The commentators of the Qur’an said: “When the Emigrants, some of whom without any means, arrived at Medina, they found there prostitutes who sold pleasure for a price. These prostitutes were, at that time, amongst the most well off people of Medina. Some poor Emigrants coveted their earnings, saying: ‘Why do we not marry them and live with them until Allah, exalted is He, suffices us from them?’ They asked permission from the Messenger of Allah, Allah bless him and give him peace, to marry them, but then this verse was revealed which states that it is forbidden to marry an adulteress in order to exonerate the believers from such acts”. ‘Ikrimah said: “This verse was revealed about some prostitutes who worked openly in Mecca and Medina. There were so many of them. However, nine of them had banners like the banners of al-Baytar by means of which they were known. These nine prostitutes were: Umm Mahzul, the slave girl of al-Sa’ib ibn Abi al-Sa’ib alMakhzumi, Umm ‘Ulayt, the slave girl of Safwan ibn Umayyah, Hannah the Copt, the slave girl of al-‘As ibn Wa’il, Muznah, the slave girl of Malik ibn ‘Amilah ibn al-Subaq, Jalalah, the slave girl of Suhayl ibn ‘Amr, Umm Suwayd, the slave girl of ‘Amr ibn ‘Uthman al-Makhzumi, Sharifah, the slave girl of Zum‘ah ibn alAswad, Farsah, the slave girl of Hisham ibn Rabi‘ah and Fartana, the slave girl of Hilal ibn Anas. The houses of these prostitutes were called, in the pre-Islamic period, mawakhir and those who entered them to buy pleasure were either Muslim adulterers or idolaters, worshippers of idols. Some Muslims wanted to marry prostitutes to gain a living from them, and so Allah, exalted is He, revealed this verse, warned the believers against it and made it forbidden unto them”. Abu Salih Mansur ibn ‘Abd al-Wahhab al-Bazzar informed us> Abu ‘Amr ibn Hamdan> Ahmad ibn al-Hasan ibn ‘Abd al-Jabbar> Ibrahim ibn ‘Ar‘arah> Mu‘tamir> his father> al-Hadrami> al-Qasim ibn Muhammad> ‘Abd Allah ibn ‘Amr who related that a woman by the name of Umm Mahzul used to fornicate. And her condition for any man who proposed to marry her was that she would provide for him [by continuing to sell herself]. A Muslim man wanted to marry her. He mentioned the matter to the Prophet, Allah bless him and give him peace, and so this verse was revealed (The adulterer shall not marry save an adulteress or an idolatress).
Ayat 6
وَالَّذِيْنَ يَرْمُوْنَ اَزْوَاجَهُمْ وَلَمْ يَكُنْ لَّهُمْ شُهَدَاۤءُ اِلَّآ اَنْفُسُهُمْ فَشَهَادَةُ اَحَدِهِمْ اَرْبَعُ شَهٰدٰتٍۢ بِاللّٰهِ ۙاِنَّهٗ لَمِنَ الصّٰدِقِيْنَ ٦
English Sahih Internasional
6. And those who accuse their wives [of adultery] and have no witnesses except themselves - then the witness of one of them [shall be] four testimonies [swearing] by Allah that indeed, he is of the truthful.
Asbab Al-Nuzul
(As for those who accuse their wives but have no witnesses except themselves…) [24:6]. Abu ‘Uthman Sa‘id ibn Muhammad al-Mu’adhdhin informed us> Muhammad ibn Ahmad ibn ‘Ali al-Hiri> al-Hasan ibn Sufyan> Abu Bakr ibn Abi Shaybah> Yazid ibn Harun> ‘Abbad ibn Mansur> ‘Ikrimah> Ibn ‘Abbas who said: “When the verse (And those who accuse honourable women but bring not four witnesses…) up to His words (They indeed are evil-doers) [24:4], Sa‘d ibn ‘Ubadah, the master of the Helpers, said: ‘Is this how it was revealed to you, O Messenger of Allah?’ The Messenger of Allah, Allah bless him and give him peace, responded: ‘Do you not hear, O Helpers, what your master is saying?’ They said: ‘O Messenger of Allah, he is a very jealous man. By Allah, he never married a woman who was not a virgin and no one amongst us ever dares to marry any woman he divorces, because of his extreme jealousy’. Sa‘d then said: ‘O Messenger of Allah, by Allah I know it is the truth and that it is from Allah. But I was wondering: if I were to find a man on top of my wife, I am not supposed to disturb or move him until I go and bring four witnesses. By Allah, by the time I go to bring them, the man would have finished his business’. Not a long time had passed after this incident when Hilal ibn Umayyah found a man with his wife upon returning in the afternoon from his field. He saw with his eyes and heard with his ears. He did not react and waited until the following morning and went to see the Messenger of Allah, Allah bless him and give him peace. He said to him: ‘O Messenger of Allah, I went to my wife in the afternoon and found her with a man. I saw them with my own eyes and heard them with my own ears’. The Messenger of Allah, Allah bless him and give him peace, disliked what he heard and was greatly distressed as a result. ‘Ubadah ibn al-Samit said then: ‘Now the Messenger of Allah, Allah bless him and give him peace, will flog Hilal ibn Umayyah and his testimony will be void among the Muslims’. Hilal said: ‘By Allah, I am hoping that Allah will make for me a way out of this’. Then he said: ‘O Messenger of Allah, I can see that you are distressed because of what I have told you. But Allah knows that I am saying the truth’. By Allah, just as the Messenger of Allah, Allah bless him and give him peace, was about to order his flogging, the revelation from heaven came to him. When the revelation came to him, the prophetic Companions knew about it by the change in the complexion of his skin. They held back until the revelation stopped. The following verse was revealed (As for those who accuse their wives but have no witnesses except themselves) up to the end. The Messenger of Allah, Allah bless him and give him peace, was relieved. He said: ‘Good news for you, O Hilal! Allah has put you at ease and made for you a way out’. Hilal exclaimed: ‘That is what I was hoping for from my Lord’ ”. And the he mentioned the rest of the narration. Muhammad ibn ‘Abd al-Rahman ibn Muhammad al-Faqih informed us> Muhammad ibn Muhammad ibn Sinan al-Muqri’> Ahmad ibn ‘Ali al-Muthanna> Abu Khaythmah> Jarir> al-A‘mash> Ibrahim> ‘Alqamah> ‘Abd Allah who said: “We were in the mosque on Thursday night when a man from the Helpers came in and said: ‘A man finds his wife with another man [what can he do?]. If he speaks about it, you will flog him; if he kills the man, you will kill him; and if he keeps quiet, he will suffer inwardly. By Allah, I will ask the Messenger of Allah, Allah bless him and give him peace, about this’. The following morning he went to the Messenger of Allah, Allah bless him and give him peace, and said: ‘If a man finds his wife with another man [what can he do?]. If he speaks about it, you will flog him; if he kills the man, you will kill him; and if he keeps quiet, he will suffer inside. O Allah, clarify the matter for us’, and he began making supplications. The verse of the public imprecation (li‘an) was revealed after that (As for those who accuse their wives but have no witnesses except themselves). One of the people was tried with this and so he came with his wife to the Messenger of Allah, Allah bless him and give him peace, for public imprecation. The man gave testimony by Allah four times that he was saying the truth, on the fifth occasion he invoked Allah’s curse on himself if he was lying. When his wife was about to contribute her part of this public imprecation, the Messenger of Allah, Allah bless him and give him peace, asked her not to, but she went ahead and did it. The Messenger of Allah, Allah bless him and give him peace, said: ‘The child she will give birth to will be black with curly hair’. And, surely, she gave birth to a child who was black and had curly hair”. This was narrated by Muslim from Abu Khaythmah.
Ayat 11
اِنَّ الَّذِيْنَ جَاۤءُوْ بِالْاِفْكِ عُصْبَةٌ مِّنْكُمْۗ لَا تَحْسَبُوْهُ شَرًّا لَّكُمْۗ بَلْ هُوَ خَيْرٌ لَّكُمْۗ لِكُلِّ امْرِئٍ مِّنْهُمْ مَّا اكْتَسَبَ مِنَ الْاِثْمِۚ وَالَّذِيْ تَوَلّٰى كِبْرَهٗ مِنْهُمْ لَهٗ عَذَابٌ عَظِيْمٌ ١١
English Sahih Internasional
11. Indeed, those who came with falsehood are a group among you. Do not think it bad for you; rather it is good for you. For every person among them is what [punishment] he has earned from the sin, and he who took upon himself the greater portion thereof - for him is a great punishment.
Asbab Al-Nuzul
(Lo! they who spread the slander are a gang among you…) [24:11]. Abu'l-Hasan 'Ali ibn Muhammad alMuqri' informed us> Muhammad ibn Ahmad ibn 'Ali al-Muqri'> Abu Ya'la> Abu'l-Rabi'> al-Zahrani> Fulayh ibn Sulayman al-Madani> al-Zuhri> 'Urwah ibn al-Zubayr> Sa'id ibn al-Musayyab> 'Alqamah ibn Waqqas> 'Ubayd Allah ibn 'Abd Allah ibn 'Utbah> 'A'ishah, the wife of the Messenger of Allah, Allah bless him and give him peace, when she was slandered by a group of people and Allah, exalted is He, exonerated her from what they accused her of. Al-Zuhri said: “All of them related to me a portion of her narration. Some of them remembered better what she related to them but they related only a summary of the report. I remembered all the reports related to me by each one of them. All the reports they related to me support each other. They mentioned that 'A'ishah, may Allah be well pleased with her, the wife of the Prophet, Allah bless him and give him peace, said: 'When the Messenger of Allah, Allah bless him and give him peace, travelled, he was in the habit of drawing lots, such that the one among his wives whose name is drawn travelled with him. On one occasion, he wanted to set off for one of his military expedition, and so he drew lots to decide who would accompany him among us. My lot was drawn and so I travelled with the Messenger of Allah, Allah bless him and give him peace. This happened after the verse of segregation (Hijab) was revealed. I was therefore transported on my howdah and remained inside it for as long as we travelled. When the Messenger of Allah, Allah bless him and give him peace, finished from his military expedition, he travelled back. We were close to Medina when one night it was announced that we were to make a move. When they announced that they were moving, I walked until I went far beyond the camp. I relieved myself and headed back toward the camp. As I was walking back, I felt my chest and noticed that I had dropped my necklace which was made of gems from Dhafar. I went back to look for my necklace and got delayed. The people who were in charge of my transportation came along, picked up my howdah and placed it on the mount I was travelling on, assuming I was inside it. Women at that time were quite slim as a result of eating very little. This is why the lightness of the howdah did not disturb any of those men when they picked it up and placed it on the mount. Moreover, I was quite young. And so they made the camel to stand and set off. My necklace was found only after they had moved camp. I went back to the camp and found it deserted. I headed toward the spot where I was camping and stayed there. I figured that people will notice my absence and come back to fetch me. As I was sitting in my location, my eyes dropped and I slept. Safwan ibn alMu'attil al-Sulami/al-Dhakwani had camped behind the army. He set off the night before and by morning he reached my spot. He saw the silhouette of a person sleeping and came toward me. When he saw me, he recognized me because he had seen me before I was commanded to stay out of the sight of men. When he said 'Verily, we are unto Allah and unto Him we shall return', upon recognizing me, I woke up and covered my face with my outer garment. By Allah, he did not speak to me with another word nor did I hear him utter any other words except 'Verily, we are unto Allah and unto Him we shall return'. He made his camel kneel down, stepped on its front legs [so that it does not move suddenly] and I mounted it. He led the mount until we caught up with the army which had stopped to rest from the heat of the afternoon. Slander against me started at that point, and the main person behind it was 'Abd Allah ibn Ubayy ibn Salul. When we arrived at Medina, I fell ill for a month, all while people were engaged in the talk of those who slandered me. What made me bewildered during the time I was ill was that the Messenger of Allah, Allah bless him and give him peace, did not show toward me the gentleness I was used to see from him when I was sick. He would enter, greet me the greeting of peace and simply say 'how art thou?' This used to pain me but I was still unaware of the evil that was going on. I started going out after my health improved. I went along with Umm Mistah toward the location where we relieve ourselves. We did not go to this location except at night. This happened before we had lavatories at our houses. Before that our custom was that of the Arabs as far as relieving oneself is concerned, we disliked having lavatories close to our houses. I went out with Umm Mistah to the lavatory'. Umm Mistah was the daughter of Abu Ruhm ibn 'Abd al-Muttalib ibn 'Abd Manaf and her mother was the daughter of Sakhr ibn 'Amir; she was the maternal aunt of Abu Bakr al-Siddiq and her son was Mistah ibn Uthathah ibn 'Abbad ibn al-Muttalib. As we were returning home, after we finished, Umm Mistah stumbled on her raiment and fell. She said [out of anger]: 'May Mistah be wretched!' I said to her: 'What an awful thing to say! Do you insult a man who has fought at Badr?' She said: 'Did you not hear what he said?' 'And what did he say?' I asked. And so she informed me about the slander perpetuated against me. I got even more ill. When I went back to my house, the Messenger of Allah, Allah bless him and give him peace, came in and after greeting me and asking me how I was, I said: 'Allow me to go to my parents!' I wanted then to ascertain the matter from both of them. The Messenger of Allah, Allah bless him and give him peace, gave me permission to go to my parents. I asked my mother: 'Mother, what are people saying about me?' She said: 'My daughter, pay little attention to what is being said. By Allah, it is seldom that a man marries a beautiful woman except that the other co-wives cause troubles for her'. I said: 'Glory be to Allah, did people say this about me and the Messenger of Allah, Allah bless him and give him peace, heard about it?' When she answered in the affirmative, I cried all night until the morning. I could not stop crying nor was I able to sleep'. When revelation was slow to come, the Messenger of Allah, Allah bless him and give him peace, summoned 'Ali ibn Abi Talib and Usamah ibn Zayd to consult them about leaving his wife. As for Usamah ibn Zayd, his advice to the Messenger of Allah, Allah bless him and give him peace, was given on the basis of his knowledge that the Prophet's wife was innocent and also because of the affection he had toward her. He said: 'O Messenger of Allah, she is your wife and we know nothing but good about her'. On the other hand, 'Ali ibn Abi Talib said: 'Allah, exalted is He, has not constricted you; there are plenty other women. If you ask her slave-girl, she will surely tell you the truth'. The Messenger of Allah, Allah bless him and give him peace, summoned Barirah and said to her: 'O Barirah, did you see anything suspicious from 'A'ishah?' Barirah said: 'By Him Who has sent you with the truth, I have never found fault with her regarding any matter more than the fact that she is a young lady who sometimes sleeps while looking after her family's dough and domesticated animals come and eat it'. The Messenger of Allah, Allah bless him and give him peace, went and asked to be excused if he should harm 'Abd Allah ibn Ubayy ibn Salul. He said while on the pulpit: 'O Muslims, who would give me leave to punish a man who has hurt me regarding my wife. By Allah, I know nothing but good about my wife, and they have mentioned a man about whom I also know nothing but good; this man never entered in on my wife except with me'. Sa'd ibn Mu'adh stood up and said: 'O Messenger of Allah, I give you leave; if this man is of the Aws, I will behead him; and if he is of our brothers the Khazraj, you command us to do with him as you see fit'. Sa'd ibn 'Ubadah, who was a righteous man but stirred up by tribal solidarity, stood up and said: 'You lie, by Allah, you will not kill him nor will you be able to do so!' Usayd ibn Hudayr, the cousin of Sa'd ibn Mu'adh, said to Sa'd ibn 'Ubadah: 'You lie, by Allah, we will kill him. You are but a hypocrite arguing on behalf of the hypocrites'. The two tribes of Aws and Khazraj erupted and were on the verge of fighting each other while the Messenger of Allah, Allah bless him and give him peace, was still standing on the pulpit. He kept trying to be quiet until they all stopped talking and then he went silent himself. I cried all that day and could not sleep. My parents thought that crying would eventually kill me. As they were sitting with me while I was crying, a woman from the Helpers asked permission to come in to see me. She came in and sat down, crying with me. As we were in this state, the Messenger of Allah, Allah bless him and give him peace, entered in on us and sat down. He had not sat with me since I was slandered. Since then, one month had elapsed and he still did not receive any revelation concerning me. When he sat down, the Messenger of Allah, Allah bless him and give him peace, uttered the testification of faith and then said: 'O 'A'ishah, I was told such-and-such a thing about you. If you are innocent, Allah will clear you. But If you have committed a sin, then you should ask forgiveness from Allah and repent to Him, for when a slave acknowledges his sins and then repents, Allah will accept his repentance'. When the Messenger of Allah, Allah bless him and give him peace, had finished what he wanted to say, my tears receded such that I could not feel even a drop of it coming out. I said to my father: 'Answer the Messenger of Allah, Allah bless him and give him peace, on my behalf'. He said: 'By Allah, I do not know what to say to the Messenger of Allah, Allah bless him and give him peace'. I said to my mother: 'Answer the Messenger of Allah, Allah bless him and give him peace, on my behalf'. She said: 'By Allah, I do not know what to say to the Messenger of Allah, Allah bless him and give him peace'. I said, [keeping in mind that] I was then a very young lady who did not read much of the Qur'an: 'By Allah, I know that you heard this [slander] and since it has already been established in your mind, you have believed it. If I were to tell you I am innocent - and Allah knows that I am innocent - you will not believe me; and if I were to confess something from which Allah knows I am innocent, you would believe me. By Allah, I cannot find anything to describe the like of me and you, except what the father of Joseph said: ((My course is) comely patience. And Allah it is Whose help is to be sought in that (predicament) which ye describe) [12:18]'. I turned away and lied down on my couch. By Allah, I knew I was innocent and I also knew that Allah will clear me of this slander. However, by Allah, I did not think that a recited revelation would be sent down regarding me. I thought myself to be too insignificant for Allah to speak about me something recited. I was merely hoping that the Messenger of Allah, Allah bless him and give him peace, would see a dream vision in which Allah, exalted is He, would clear me of the slander. By Allah, the Messenger of Allah, Allah bless him and give him peace, did not leave his position nor did anyone of the household go out until Allah, exalted is He, sent down a revelation to the Messenger of Allah, Allah bless him and give him peace. He was seized by the fever that usually seizes him upon receiving revelation, such that he sweated profusely even in rainy days, as a result of the heaviness of the speech revealed to him. The Messenger of Allah, Allah bless him and give him peace, was smiling when he relaxed again. The first thing he said was: 'Good news for you, O 'A'ishah! By Allah, Allah has declared your innocence'. My mother said: 'Go to him', but I said: 'By Allah, I will not, nor will I thank anyone but Allah, glorified and exalted is He, for it is Him Who has cleared me of the slander'. Allah, glorious and exalted is He, revealed (Lo! they who spread the slander are a gang among you) and the following ten verses. When Allah, exalted is He, revealed these verses regarding my innocence, Abu Bakr al-Siddiq who used to spend on Mistah because of his ties of kinship and poverty said: 'By Allah, I will not spend a thing on him after what he said about 'A'ishah'. And so Allah, exalted is He, revealed (And let not those who possess dignity and ease among you swear not to give to the near of kin) up to His words (Yearn ye not that Allah may forgive you? Allah is Forgiving, Merciful) [24:22], upon which Abu Bakr said: 'By Allah, I yearn that Allah may forgive me', and resumed his previous spending on Mistah, saying: 'I will never stop spending on him' ”. This was narrated by Bukhari and Muslim, both from Abu'l-Rabi' al-Zahrani.
Ayat 16
وَلَوْلَآ اِذْ سَمِعْتُمُوْهُ قُلْتُمْ مَّا يَكُوْنُ لَنَآ اَنْ نَّتَكَلَّمَ بِهٰذَاۖ سُبْحٰنَكَ هٰذَا بُهْتَانٌ عَظِيْمٌ ١٦
English Sahih Internasional
16. And why, when you heard it, did you not say, "It is not for us to speak of this. Exalted are You, [O Allah]; this is a great slander"?
Asbab Al-Nuzul
(Wherefor, when ye heard it, said ye not: It is not for us to speak of this…) [24:16]. Abu ‘Abd al-Rahman ibn Abi Humayd al-‘Adl informed us> Abu Bakr ibn Zakariyya> Muhammad ibn ‘Abd al-Rahman al-Daghuli> Abu Bakr ibn Abi Khaythamah> al-Haytham ibn Kharijah> ‘Abd Allah ibn ‘Abd al-Rahman ibn Yazid ibn Jabir> ‘Ata’ al-Khurasani> al-Zuhri> ‘Urwah who reported that ‘A’ishah related to him the incident of the slander in which she said: “Abu Ayyub al-Ansari was asked by his wife: ‘Did you not hear about what people are saying?’ ‘And what are they saying’, he exclaimed. She informed him about the slander perpetuated by a group of people regarding ‘A’ishah, upon which he said: ‘It is not for us to speak about this. Glory be to You (O Allah)! This is awful calumny’. Allah, glorious and majestic is He, then revealed (Wherefor, when ye heard it, said ye not: It is not for us to speak of this. Glory be to Thee (O Allah)! This is awful calumny)”. Abu Sa‘id ‘Abd al-Rahman ibn Hamdan informed us> Abu Bakr ibn Ahmad ibn Ja‘far ibn Malik> ‘Abd Allah ibn Ahmad ibn Hanbal> his father> ‘Abd al-Razzaq> Ma‘mar> ‘Abd Allah ibn ‘Uthman ibn Khuthaym> Ibn Abi Mulaykah> Dhakwan, the client of ‘A’ishah who reported that he asked permission for Ibn ‘Abbas to enter in on ‘A’ishah when she was dying while she had at her side her nephew ‘Abd Allah ibn ‘Abd al-Rahman, saying: “Ibn ‘Abbas is here and he asks permission to visit you; he is one of your best sons!” She said: “Spare me from Ibn ‘Abbas and his praise”. ‘Abd Allah ibn ‘Abd al-Rahman said: “He is a reader of the Book of Allah, glorified and exalted is He, and a man of knowledge regarding the religion of Allah, glorified is He. Give him permission so that he greets you and bids you farewell”. She said: “Give him permission, if you wish!” He gave him permission to enter. He entered, gave the greeting of peace, sat down and then said: “Good news for you, O mother of the believers. By Allah, in a short while all harm and toil will disappear from you. You will meet the loved ones, Muhammad, Allah bless him and give him peace, and his party (or he said Companions). The spirit has only to leave the body [to realise this]. You were the dearest of the wives of the Messenger of Allah, Allah bless him and give him peace, to him, and he did not love anything but good. Allah, exalted is He, has declared your innocence from above seven heavens such that there is not a single mosque on earth except that the verses of your innocence are recited at night and during the day. Moreover, your necklace fell on the night of al-Abwa’ and so the Messenger of Allah, Allah bless him and give him peace, was held back, along with other people, in this site, trying to find the necklace, until dawn broke. People did not have water, and so Allah, exalted is He, revealed (…go to the high clean soil and rub your faces and your hands (therewith)) [4:43]. That was a general legal dispensation which happened because of you. By Allah, you are blessed”. She said: “O Ibn ‘Abbas, spare me all this; by Allah, I wish I had become a thing of naught, forgotten!"
Ayat 27-29
يٰٓاَيُّهَا الَّذِيْنَ اٰمَنُوْا لَا تَدْخُلُوْا بُيُوْتًا غَيْرَ بُيُوْتِكُمْ حَتّٰى تَسْتَأْنِسُوْا وَتُسَلِّمُوْا عَلٰٓى اَهْلِهَاۗ ذٰلِكُمْ خَيْرٌ لَّكُمْ لَعَلَّكُمْ تَذَكَّرُوْنَ ٢٧ فَاِنْ لَّمْ تَجِدُوْا فِيْهَآ اَحَدًا فَلَا تَدْخُلُوْهَا حَتّٰى يُؤْذَنَ لَكُمْ وَاِنْ قِيْلَ لَكُمُ ارْجِعُوْا فَارْجِعُوْا هُوَ اَزْكٰى لَكُمْ ۗوَاللّٰهُ بِمَا تَعْمَلُوْنَ عَلِيْمٌ ٢٨ لَيْسَ عَلَيْكُمْ جُنَاحٌ اَنْ تَدْخُلُوْا بُيُوْتًا غَيْرَ مَسْكُوْنَةٍ فِيْهَا مَتَاعٌ لَّكُمْۗ وَاللّٰهُ يَعْلَمُ مَا تُبْدُوْنَ وَمَا تَكْتُمُوْنَ ٢٩
English Sahih Internasional
27. O you who have believed, do not enter houses other than your own houses until you ascertain welcome and greet their inhabitants. That is best for you; perhaps you will be reminded.
28. And if you do not find anyone therein, do not enter them until permission has been given you. And if it is said to you, "Go back," then go back; it is purer for you. And Allah is Knowing of what you do.
29. There is no blame upon you for entering houses not inhabited in which there is convenience for you. And Allah knows what you reveal and what you conceal.
Asbab Al-Nuzul
(O ye who believe! Enter not houses other than your own…) [24:27-29]. Ahmad ibn Muhammad ibn Ibrahim al-Tha‘labi informed us> al-Husayn ibn Muhammad ibn ‘Abd Allah al-Dinawari> ‘Abd Allah ibn Yusuf ibn Ahmad ibn Malik> al-Husayn ibn Sakhtawayh> ‘Umar ibn Thawr and Ibrahim ibn Abi Sufyan> Muhammad ibn Yusuf al-Firyabi> Qays> Ash‘ath ibn Siwar> ‘Adiyy ibn Thabit who said: “A woman from the Helpers went to see the Prophet and said: ‘O Messenger of Allah, sometimes I am in my house in a state in which I do not like anyone to see me, neither father nor son. But then the father comes in or another man of the family comes in while I am in that state, what shall I do?’ [As a response] this verse was revealed (O ye who believe! Enter not houses other than your own without first announcing your presence and invoking peace upon the folk thereof)”. The commentators of the Qur’an said: “When this verse was revealed, Abu Bakr alSiddiq, may Allah be well pleased with him, said: ‘O Messenger of Allah, what about the inns and houses along the roads of Syria which are uninhabited?’ Allah, exalted is He, then revealed ((It is) no sin for you to enter uninhabited houses) [24:29]”.
Ayat 33
وَلْيَسْتَعْفِفِ الَّذِيْنَ لَا يَجِدُوْنَ نِكَاحًا حَتّٰى يُغْنِيَهُمُ اللّٰهُ مِنْ فَضْلِهٖ ۗوَالَّذِيْنَ يَبْتَغُوْنَ الْكِتٰبَ مِمَّا مَلَكَتْ اَيْمَانُكُمْ فَكَاتِبُوْهُمْ اِنْ عَلِمْتُمْ فِيْهِمْ خَيْرًا وَّاٰتُوْهُمْ مِّنْ مَّالِ اللّٰهِ الَّذِيْٓ اٰتٰىكُمْ ۗوَلَا تُكْرِهُوْا فَتَيٰتِكُمْ عَلَى الْبِغَاۤءِ اِنْ اَرَدْنَ تَحَصُّنًا لِّتَبْتَغُوْا عَرَضَ الْحَيٰوةِ الدُّنْيَا ۗوَمَنْ يُّكْرِهْهُّنَّ فَاِنَّ اللّٰهَ مِنْۢ بَعْدِ اِكْرَاهِهِنَّ غَفُوْرٌ رَّحِيْمٌ ٣٣
English Sahih Internasional
33. But let them who find not [the means for] marriage abstain [from sexual relations] until Allah enriches them from His bounty. And those who seek a contract [for eventual emancipation] from among whom your right hands possess - then make a contract with them if you know there is within them goodness and give them from the wealth of Allah which He has given you. And do not compel your slave girls to prostitution, if they desire chastity, to seek [thereby] the temporary interests of worldly life. And if someone should compel them, then indeed, Allah is [to them], after their compulsion, Forgiving and Merciful.
Asbab Al-Nuzul
(And such of your slaves as seek a writing (of emancipation), write it for them…) [24:33]. This verse was revealed about a slave of Huwaytib ibn ‘Abd al-‘Uzza who was called Subayh. The latter asked his master for a writing of emancipation but he refused. When Allah, exalted is He, revealed this verse, Huwaytib agreed to write a letter of emancipation in exchange for a hundred pieces of gold. Out of this sum, he offered him twenty pieces of gold which he paid. But he was killed in war at the Battle of Hunayn. (Force not your slavegirls to whoredom that ye may seek enjoyment of the life of the world, if they would preserve their chastity) [24:33]. Ahmad ibn al-Hasan al-Qadi informed us> the chamberlain of Ahmad al-Tusi> Muhammad ibn Hamdan> Abu Mu‘awiyah> al-A‘mash> Abu Sufyan> Jabir who said: “‘Abd Allah ibn Ubayy used to say to a slave-girl of his: ‘Go and earn something for us from whoring’, and so Allah, glorious and majestic is He, revealed (Force not your slave-girls to whoredom) up to His words (Allah will be Forgiving, Merciful!)”. Narrated by Muslim from Abu Kurayb from Abu Mu‘awiyah. Al-Hasan ibn Muhammad al-Farisi informed us> Muhammad ibn ‘Abd Allah ibn Hamdun> Ahmad ibn al-Hasan al-Hafiz> Muhammad ibn Yahya> Isma‘il ibn Abi Uways> Malik> Ibn Shihab> ‘Umar ibn Thabit who related that the verse (Force not your slave-girls to whoredom) was revealed about Mu‘adhah, the slave-girl of ‘Abd Allah ibn Ubayy ibn Salul. And through this chain of transmission> Muhammad ibn Yahya> ‘Ayyash ibn al-Walid> ‘Abd al-A‘la> Muhammad ibn Ishaq> al-Zuhri> ‘Umar ibn Thabit who said: “Mu‘adhah was Muslim as well as being the slave-girl of ‘Abd Allah ibn Ubayy ibn Salul. The latter used to force her to whoredom, and so Allah, exalted is He, revealed (Force not your slave-girls to whoredom) up to the end of the verse”. Sa‘id ibn Muhammad al-Mu’adhdhin informed> Abu ‘Ali al-Faqih> Abu’l-Qasim al-Baghawi> Dawud ibn ‘Amr> Mansur ibn Abi al-Aswad> al-A‘mash> Abu Nadrah> Jabir who said: “‘Abd ibn Ubayy used to have a slave-girl by the name of Musaykah whom he forced to whoredom. And so, Allah, glorious and majestic is He, revealed (Force not your slave-girls to whoredom) up to the end of the verse”. The commentators of the Qur’an said: “This verse was revealed about Mu‘adhah and Musaykah, two slave-girls of ‘Abd Allah ibn Ubayy, whom he used to force to whoredom and tax them for it. This was a pre-Islamic practice; people used to drive their slave-girls to whoredom and take a certain amount of the money they made from it. Upon the advent of Islam, Mu‘adhah said to Musaykah: ‘This business of ours is one of two things: if it is good, we have done plenty of it; and if it is evil, it is high time that we leave it’. And so Allah, exalted is He, revealed this verse”. Said Muqatil: “This verse was revealed about six slave-girls who were owned by ‘Abd Allah ibn Ubayy. The latter forced them to whoredom in order to benefit from the money they earned from selling themselves. These slave-girls were: Mu‘adhah, Musaykah, Umaymah, ‘Amrah, Arwa and Qutaylah. One day, one of them brought back with her one piece of gold while another one brought back with her a stripy garment. He said to them: ‘Go back and do more’. They said: ‘By Allah, we will not; Allah has brought us Islam and made adultery forbidden’. They went to the Messenger of Allah, Allah bless him and give him peace, and complained to him. And so, Allah, exalted is He, revealed this verse”. Al-Hakim Abu ‘Amr Muhammad ibn ‘Abd al-‘Aziz informed us, through that which he wrote to me> Ahmad ibn al-Fadl al-Haddadi> Muhammad ibn Yahya> Ishaq ibn Ibrahim> ‘Abd al-Razzaq> Ma‘mar> al-Zuhri who related that a man from the Quraysh was taken prisoner at the Battle of Badr. He was the prisoner of ‘Abd Allah ibn Ubayy. The latter had a slave-girl called Mu‘adhah. The Qurashite prisoner sought to tempt Mu‘adhah to sleep with him but she persistently refused because she was Muslim. Ibn Ubayy tried to force her to sleep with the Qurashite and hit her to make her comply. He was hoping that she would eventually get pregnant from the Qurashite so that he could demand a ransom for his child. However, Allah, exalted is He, said: (Force not your slave-girls to whoredom) up to His words (Allah will be Forgiving, Merciful!), He says: I will forgive them that which they were forced to do.
Ayat 48
وَاِذَا دُعُوْٓا اِلَى اللّٰهِ وَرَسُوْلِهٖ لِيَحْكُمَ بَيْنَهُمْ اِذَا فَرِيْقٌ مِّنْهُمْ مُّعْرِضُوْنَ ٤٨
English Sahih Internasional
48. And when they are called to [the words of] Allah and His Messenger to judge between them, at once a party of them turns aside [in refusal].
Asbab Al-Nuzul
(And when they appeal unto Allah and His messenger to judge between them…) [24:48]. The commentators of the Qur’an said: “This verse and the verse after it were revealed about Bishr, the hypocrite, and his opponent, a Jewish person, regarding their dispute over a piece of land. The Jew kept dragging Bishr to the Messenger of Allah, Allah bless him and give him peace, in order that he judges between them while the hypocrite kept dragging the Jew to Ka‘b al-Ashraf, saying: ‘Muhammad will be unfair with us!’ ” This incident has already been mentioned upon dealing with the words of Allah (… how they would go for judgment (in their dispute) to false deities…) in Surah al-Nisa’ [4:60].
Ayat 55
وَعَدَ اللّٰهُ الَّذِيْنَ اٰمَنُوْا مِنْكُمْ وَعَمِلُوا الصّٰلِحٰتِ لَيَسْتَخْلِفَنَّهُمْ فِى الْاَرْضِ كَمَا اسْتَخْلَفَ الَّذِيْنَ مِنْ قَبْلِهِمْۖ وَلَيُمَكِّنَنَّ لَهُمْ دِيْنَهُمُ الَّذِى ارْتَضٰى لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِّنْۢ بَعْدِ خَوْفِهِمْ اَمْنًاۗ يَعْبُدُوْنَنِيْ لَا يُشْرِكُوْنَ بِيْ شَيْـًٔاۗ وَمَنْ كَفَرَ بَعْدَ ذٰلِكَ فَاُولٰۤىِٕكَ هُمُ الْفٰسِقُوْنَ ٥٥
English Sahih Internasional
55. Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them and that He will surely establish for them [therein] their religion which He has preferred for them and that He will surely substitute for them, after their fear, security, [for] they worship Me, not associating anything with Me. But whoever disbelieves after that - then those are the defiantly disobedient.
Asbab Al-Nuzul
(Allah hath promised such of you as believe and do good work…) [24:55]. Al-Rabi' ibn Anas related that Abu'l-'Aliyah said regarding this verse: “The Messenger of Allah, Allah bless him and give him peace, and his Companions remained in Mecca, after the advent of the revelation, for ten years in a state of fear: sleeping at night and waking in the morning with weapons at their sides. Then the Prophet was commanded to migrate to Medina. One of his Companions asked him: 'O Messenger of Allah, there is not a single day in which we feel safe such that we can put down our weapons'. The Messenger of Allah, Allah bless him and give him peace, said: 'It will not be long before one of you will be sitting unarmed amidst huge numbers of people, none of whom carries a weapon'. Then, Allah, exalted is He, revealed (Allah hath promised such of you as believe and do good work…) up to the end of the verse. Consequently, Allah, exalted is He, enabled His Prophet, Allah bless him and give him peace, to have the upper hand over the Arabian peninsula, and the Muslims were able to put down their weapons and feel safe. They remained safe after Allah, exalted is He, took to Himself His Prophet, and during the reign of Abu Bakr, 'Umar and 'Uthman, may Allah be well pleased with them. When they fell into that which they fell and were ungrateful, Allah brought fear into their hearts; they changed and so Allah, exalted is He, changed what they had”. Isma'il ibn al-Hasan ibn Muhammad ibn al-Husayn al-Naqib informed us> his grandfather> 'Abd Allah ibn Muhammad ibn al-Hasan al-Nasrabadhi> Ahmad ibn Sa'id al-Darimi> 'Ali ibn al-Husayn ibn Waqid> his father> al-Rabi' ibn Anas> Abu'l-'Aliyah>> Ubayy ibn Ka'b who said: “When the Messenger of Allah, Allah bless him and give him peace, and his Companions migrated to Medina and the Helpers sheltered them, all the Arabs united to destroy them, such that they were forced to sleep with their weapon and wake up with their weapons. Some said: 'Do you think we will live to see the day when we go to sleep fearing no one but Allah, glorified and majestic is He?' [As a response] Allah, exalted is He, revealed (Allah hath promised such of you as believe and do good work) up to His words (Those who disbelieve henceforth, they are the miscreants) i.e. those who are ungrateful for [Allah's] bounties”. This was narrated by al-Hakim Abu 'Abd Allah in his Sahih from Muhammad ibn Salih ibn Hani'> Abu Sa'id ibn Shadhan> al-Darimi.
Ayat 58
يٰٓاَيُّهَا الَّذِيْنَ اٰمَنُوْا لِيَسْتَأْذِنْكُمُ الَّذِيْنَ مَلَكَتْ اَيْمَانُكُمْ وَالَّذِيْنَ لَمْ يَبْلُغُوا الْحُلُمَ مِنْكُمْ ثَلٰثَ مَرّٰتٍۗ مِنْ قَبْلِ صَلٰوةِ الْفَجْرِ وَحِيْنَ تَضَعُوْنَ ثِيَابَكُمْ مِّنَ الظَّهِيْرَةِ وَمِنْۢ بَعْدِ صَلٰوةِ الْعِشَاۤءِۗ ثَلٰثُ عَوْرٰتٍ لَّكُمْۗ لَيْسَ عَلَيْكُمْ وَلَا عَلَيْهِمْ جُنَاحٌۢ بَعْدَهُنَّۗ طَوَّافُوْنَ عَلَيْكُمْ بَعْضُكُمْ عَلٰى بَعْضٍۗ كَذٰلِكَ يُبَيِّنُ اللّٰهُ لَكُمُ الْاٰيٰتِۗ وَاللّٰهُ عَلِيْمٌ حَكِيْمٌ ٥٨
English Sahih Internasional
58. O you who have believed, let those whom your right hands possess and those who have not [yet] reached puberty among you ask permission of you [before entering] at three times: before the dawn prayer and when you put aside your clothing [for rest] at noon and after the night prayer. [These are] three times of privacy for you. There is no blame upon you nor upon them beyond these [periods], for they continually circulate among you - some of you, among others. Thus does Allah make clear to you the verses; and Allah is Knowing and Wise.
Asbab Al-Nuzul
(O ye who believe! Let your slaves, and those of you who have not come to puberty, ask leave of you…)
[24:58]. Said ibn ‘Abbas: “The Messenger of Allah, Allah bless him and give him peace, sent a boy from the Helpers, called Mudlij ibn ‘Amr, to ‘Umar ibn al-Khattab, May Allah be pleased with him, after noon to summon him. When he entered in, he saw ‘Umar in a state which the latter disliked to be seen in. And so he said to the Prophet: ‘O Messenger of Allah, I wish that Allah, exalted is He, give us some commands and prohibitions regarding asking permission before entering’. And so Allah, exalted is He, revealed this verse”. Said Muqatil: “This verse was revealed about Asma’ bint Marthid. She had a slave-boy who was quite old and he happened to enter in on her one day at a time in which she disliked him to enter in on her. She went to the Messenger of Allah, Allah bless him and give him peace, and said: ‘Our servants and slaves enter in on us and find us in states in which we dislike them to see us’. Allah, exalted is He, then revealed this verse”.
Ayat 61
لَيْسَ عَلَى الْاَعْمٰى حَرَجٌ وَّلَا عَلَى الْاَعْرَجِ حَرَجٌ وَّلَا عَلَى الْمَرِيْضِ حَرَجٌ وَّلَا عَلٰٓى اَنْفُسِكُمْ اَنْ تَأْكُلُوْا مِنْۢ بُيُوْتِكُمْ اَوْ بُيُوْتِ اٰبَاۤىِٕكُمْ اَوْ بُيُوْتِ اُمَّهٰتِكُمْ اَوْ بُيُوْتِ اِخْوَانِكُمْ اَوْ بُيُوْتِ اَخَوٰتِكُمْ اَوْ بُيُوْتِ اَعْمَامِكُمْ اَوْ بُيُوْتِ عَمّٰتِكُمْ اَوْ بُيُوْتِ اَخْوَالِكُمْ اَوْ بُيُوْتِ خٰلٰتِكُمْ اَوْ مَا مَلَكْتُمْ مَّفَاتِحَهٗٓ اَوْ صَدِيْقِكُمْۗ لَيْسَ عَلَيْكُمْ جُنَاحٌ اَنْ تَأْكُلُوْا جَمِيْعًا اَوْ اَشْتَاتًاۗ فَاِذَا دَخَلْتُمْ بُيُوْتًا فَسَلِّمُوْا عَلٰٓى اَنْفُسِكُمْ تَحِيَّةً مِّنْ عِنْدِ اللّٰهِ مُبٰرَكَةً طَيِّبَةً ۗ كَذٰلِكَ يُبَيِّنُ اللّٰهُ لَكُمُ الْاٰيٰتِ لَعَلَّكُمْ تَعْقِلُوْنَ ࣖ ٦١
English Sahih Internasional
61. There is not upon the blind [any] constraint nor upon the lame constraint nor upon the ill constraint nor upon yourselves when you eat from your [own] houses or the houses of your fathers or the houses of your mothers or the houses of your brothers or the houses of your sisters or the houses of your father's brothers or the houses of your father's sisters or the houses of your mother's brothers or the houses of your mother's sisters or [from houses] whose keys you possess or [from the house] of your friend. There is no blame upon you whether you eat together or separately. But when you enter houses, give greetings of peace upon each other - a greeting from Allah, blessed and good. Thus does Allah make clear to you the verses [of ordinance] that you may understand
Asbab Al-Nuzul
(No blame is there upon the blind…) [24:61]. Said ibn ‘Abbas: “When Allah, glorious and exalted is He, revealed (O ye who believe! Squander not your wealth among yourselves in vanity…) [4:29], the Muslims felt vexed to eat with the sick, the old, the blind and the lame. They said: ‘Food is the best part of one’s wealth, and Allah, exalted is He, has warned against squandering wealth in vanity. The blind cannot see where wholesome food is, the lame cannot compete over food and the sick cannot eat properly’. As a response, Allah, exalted is He, revealed this verse”. Sa‘id ibn Jubayr and al-Dahhak said: “The lame and the blind used to feel vexed at eating with healthy people because the latter found them despicable and disliked eating with them. The people of Medina did not allow the blind, lame or sick person to share their food because they considered them dirty. For this reason, Allah, exalted is He, revealed this verse”. Said Mujahid: “This verse was revealed to grant dispensation for the sick and the elderly to eat from the houses which Allah, exalted is He, has named in this verse. This is because some Companions of the Messenger of Allah, Allah bless him and give him peace, used to go to the houses of their fathers and mothers or the houses of some of those who were named in this verse, when they did not have food to give to them. The elderly and the sick were uncomfortable about eating that food because it was given to them by other than the rightful owners of that food. They used to say: ‘Verily, they take us to houses which are not theirs’, and so Allah, exalted is He, revealed this verse”. Al-Hasan ibn Muhammad al-Farisi informed us> Muhammad ibn ‘Abd Allah ibn al-Fadl al-Tajir> Ahmad ibn Muhammad ibn al-Hasan al-Hafiz> Muhammad ibn Yahya> Isma‘il ibn Abi Uways> Malik> Ibn Shihab> Sa‘id ibn al-Musayyab who used to say about this verse: “It was revealed about some people who used to leave the keys of their houses, upon travelling with the Prophet, Allah bless him and give him peace, with the blind, the lame and the sick as well as with their next of kin. They also used to enjoin them to eat from their houses if they needed to, but those with whom the keys were entrusted did not eat from these houses, saying: ‘We fear they will not be pleased if we do’, and so Allah, exalted is He, revealed this verse”. (No sin shall it be for you whether ye eat together or apart…) [24:61]. Qatadah and al-Dahhak said: “This verse was revealed about a branch of the Kinanah tribe called Banu Layth ibn ‘Amr who felt uncomfortable about eating alone. One of them would sit with food in front of him from morning until evening — the camels with their udders full of milk and things ready — in discomfort to eat alone. If by the evening there was no one to eat with, he would then eat alone. And so Allah, exalted is He, revealed this verse”. Said ‘Ikrimah: “This verse was revealed about some people from the Helpers who did not eat except with their guests, whenever they had guests. Allah, exalted is He, gave them dispensation to eat as they wished, together or apart”.