Surah An Nur ayat 58 Tafsir Quran 24:58

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لِيَسْتَأْذِنكُمُ الَّذِينَ مَلَكَتْ أَيْمَانُكُمْ وَالَّذِينَ لَمْ يَبْلُغُوا الْحُلُمَ مِنكُمْ ثَلَاثَ مَرَّاتٍ ۚ مِّن قَبْلِ صَلَاةِ الْفَجْرِ وَحِينَ تَضَعُونَ ثِيَابَكُم مِّنَ الظَّهِيرَةِ وَمِن بَعْدِ صَلَاةِ الْعِشَاءِ ۚ ثَلَاثُ عَوْرَاتٍ لَّكُمْ ۚ لَيْسَ عَلَيْكُمْ وَلَا عَلَيْهِمْ جُنَاحٌ بَعْدَهُنَّ ۚ طَوَّافُونَ عَلَيْكُم بَعْضُكُمْ عَلَىٰ بَعْضٍ ۚ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ﴾
[ النور: 58]

24:58 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.

O you who believe let those whom your right hands own of male slaves and female slaves and those of you who have not reached puberty from among the free men and who have not become sexually aware of women ask leave of you three times at three times of the day before the dawn prayer and when you put off your garments at noon and after the night prayer. These are three periods of privacy for you read thalāthu ‘awrātin lakum with nominative inflection as the predicate of an implied subject followed by a genitive annexation with the annexed term standing in place thereof of the predicate in other words the implied predicate followed by the annexation is hiya awqāt ‘these are times of …’; or read thalātha ‘awrātin lakum in the accusative the implication being that awqāta is itself in the accusative as a substitute for the syntactical status of what precedes it in place of which stands the annexed term. It is because clothes are taken off that private parts are revealed during such periods. Neither you nor they namely slaves and young boys would be at fault in entering upon you without asking leave at other times that is after the three times of day specified; they frequent you to provide service as some of you do with others this sentence corroborates the preceding one. So just as He has clarified what has been mentioned God clarifies for you the signs the rulings; and God is Knower of the affairs of His creatures Wise in what He has ordained for them. It is said that the ‘permission’ verse āyat al-isti’idhān was abrogated; but it is also said that it was not abrogated but that people thought little of neglecting to seek permission in such situations.

O you who have conformed to Islam: Those on hand serving, you and the children who have not reached the age of discretion must ask your permission before entering your rooms when you are improperly dressed: before dawn prayer, when undressed for the afternoon rest -siesta-, and following your last night prayer (when you are reedy to go to sleep); three prescribed periods of privacy. Other than these particular periods you are absolved and so are they to move freely and to come round -in an informal way- attending to each other. Thus does Allah distinctly express to you people His revelations guiding you to the proper way of life relative to moral conduct. Allah is Alimun and Hakimun

The Times when Servants and Young Children should seek Permission to enter These Ayat include a discussion of how people who are closely related should seek permission to enter upon one another.
What was mentioned earlier in the Surah had to do with how unrelated people should seek permission to enter upon one another.
Allah commanded the believers to ensure that their servants and their children who have not yet reached puberty should seek permission at three times: the first is before the Fajr prayer, because people are asleep in their beds at that time. وَحِينَ تَضَعُونَ ثِيَـبَكُمْ مِّنَ الظَّهِيرَةِ ( and while you put off your clothes during the afternoon, ) means, at the time of rest, because a man may be in a state of undress with his wife at that time. وَمِن بَعْدِ صَلَوةِ الْعِشَآءِ ( and after the `Isha' prayer. ) because this is the time for sleep.
Servants and children are commanded not to enter upon household members at these times, because it is feared that a man may be in an intimate situation with his wife and so on.
Allah says: ثَلاَثُ عَوْرَاتٍ لَّكُمْ لَيْسَ عَلَيْكُمْ وَلاَ عَلَيْهِمْ جُنَاحٌ بَعْدَهُنَّ ( (These ) three ( times ) are of privacy for you; other than these times there is no sin on you or on them) If they enter at a time other than these, there is no sin on you if you let them enter, and no sin on them if they see something at a time other than these times.
They have been given permission to enter suddenly, because they are those who go around in the house, i.e., to serve you etc., and as such they may be forgiven for things that others will not be forgiven.
Although this Ayah is quite clear and has not been abrogated, people hardly follow it, and `Abdullah bin `Abbas denounced the people for that.
Abu Dawud recorded that Ibn `Abbas said: "Most of the people do not follow it, the Ayah that speaks about asking permission, but I tell my servant woman to seek permission to enter." Abu Dawud said: `Ata' also narrated that Ibn `Abbas commanded this.
Ath-Thawri narrated that Musa bin Abi `A'ishah said, "I asked Ash-Sha`bi about the Ayah: لِيَسْتَأْذِنكُمُ الَّذِينَ مَلَكَتْ أَيْمَـنُكُمْ ( Let your slaves and slave-girls ask your permission. ) He said, `It has not been abrogated.' I said: `But the people do not do that.' He said, `May Allah help them."' Then Allah says: وَإِذَا بَلَغَ الاٌّطْفَالُ مِنكُمُ الْحُلُمَ فَلْيَسْتَأْذِنُواْ كَمَا اسْتَأْذَنَ الَّذِينَ مِن قَبْلِهِمْ ( And when the children among you come to puberty, then let them (also ) ask for permission, as those senior to them ( in age )) meaning: when the children who used to seek permission at the three times of privacy reach puberty, then they have to seek permission at all times, i.e., with regard to those who are non-relatives, and at times when a man may be in a state of intimacy with his wife, even if it is not one of the three times stated above. There is no Sin on Elderly Women if They do not wear a Cloak وَالْقَوَاعِدُ مِنَ النِّسَآءِ ( And the Qawa`id among women. ) Sa`id bin Jubayr, Muqatil bin Hayyan, Ad-Dahhak and Qatadah said that these are the women who no longer think that they can bear children, الَّلَـتِى لاَ يَرْجُونَ نِكَاحاً ( who do not hope for marriage, ) meaning, they no longer have any desire for marriage, فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَـتِ بِزِينَةٍ ( it is no sin on them if they discard their (outer ) clothing in such a way as not to show their adornment.) meaning, they do not have to cover themselves in the same way that other women have to.
Abu Dawud recorded that Ibn `Abbas said that the Ayah: وَقُل لِّلْمُؤْمِنَـتِ يَغْضُضْنَ مِنْ أَبْصَـرِهِنَّ ( And tell the believing women to lower their gaze ) 24:31 was abrogated and an exception was made in the case of: وَالْقَوَاعِدُ مِنَ النِّسَآءِ الَّلَـتِى لاَ يَرْجُونَ نِكَاحاً ( the past childbearing among women who do not hope for marriage, . ) فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ ( it is no sin on them if they discard their (outer ) clothing) Ibn Mas`ud said about ( outer ) clothing,, "The Jilbab or Rida'." A similar view was also narrated from Ibn `Abbas, Ibn `Umar, Mujahid, Sa`id bin Jubayr, Abu Ash-Sha`tha', Ibrahim An-Nakha`i, Al-Hasan, Qatadah, Az-Zuhri, Al-`Awza`i and others. غَيْرَ مُتَبَرِّجَـتِ بِزِينَةٍ ( in such a way as not to show their adornment. ) Sa`id bin Jubayr said, "They should not make a wanton display of themselves by removing their outer garment so that their adornment may be seen." وَأَن يَسْتَعْفِفْنَ خَيْرٌ لَّهُنَّ ( But to refrain is better for them. ) means, not removing their outer garment, even though that is permissible for them, is better for them. وَاللَّهُ سَمِيعٌ عَلِيمٌ ( And Allah is All-Hearer, All-Knower. )

(24:58) O Believers, *85 your slaves *86 and those of your children, who have not yet become sex conscious, *87 must ask your permission before coming in to see you on three occasions: before the Fajr Prayer and at noon when you put off your clothes and after the `Isha' Prayer. These are your three times of privacy. *88 There is no sin for you or for them *89 if they come without permission at other times than these, for you have to visit : ne another over and over again *90 . In this way Allah makes His Comm andments clear to you for He is All-Knowing, All-Wise.

O you who have believed, let those meaning

*85) From here again, the Commandments for social life are being resumed.
It is just possible that this portion of Surah An-Nur was sent down at a later date.

*86) According to the majority of commentators and jurists, this refers to both male and female slaves.
Ibn `Umar and Mujahid, however, have expressed the opinion that it refers to the male slaves only.
But in view of the Commandment that follows there appears to be no reason for making this distinction.
Violation of one's privacy by one's' children is as undesirable as by one's female slaves.
All jurists are agreed that the Commandment given in this verse is applicable both to the minor and to the grown up slaves .

*87) Another translation can be: " who have not yet reached the age of seeing wet dreams. " From this the jurists have deduced the principle that in case of boys puberty starts when they begin having nocturnal emissions.
But the translation that we have adopted is preferable because the injunction is meant both for boys and for girls.
If nocturnal emission is taken as the sign ofattaining puberty, the injunction would be confined to boys only, because in the case of girls it is the menstrual discharge, and not noctural emission, which marks the beginning of puberty.
In our opinion the intention is that the children of the house should follow this procedure till the time that they become sex conscious.
After they have become sex conscious they have to follow the injunction that follows .

*88) Literally `aurat' is a place of danger and trouble; it also means a private part of the body which one would not like to expose before others, and something which is not fully secured.
All these meanings are close to each other and all are implied in the meaning of this verse.
The verse means to say that these are your times of privacy when you are either alone or with your wives in a state when it is not proper for your children and servants to come in to see you unannounced.
Therefore, they should be instructed that they must take your permission before coming in to see you in your places of privacy at these three times.

*89) That is, at other times than these, there is no restriction on the entry of minor children and slaves in your private rooms without permission.
If on such an occasion you are not properly dressed and they enter without permission, you will have no right to take them to task.
For in that case, it will be your own folly to have kept yourself in an improper state at a time when you should have been properly dressed for the day's business.
However, if they enter without permission during the times of privacy, the blame will lie with them provided they have been taught the necessary etiquette .

*90) This is the reason for the general permission for children and slaves to come without permission .at other times than those mentioned above.
This throws light on a fundamental Fiqh principle that every religious injunction is based on some wisdom or good reason, whether it has been explained or not .

 

The Times when Servants and Young Children should seek Permission to enter These Ayat include a discussion of how people who are closely related should seek permission to enter upon one another.
What was mentioned earlier in the Surah had to do with how unrelated people should seek permission to enter upon one another.
Allah commanded the believers to ensure that their servants and their children who have not yet reached puberty should seek permission at three times: the first is before the Fajr prayer, because people are asleep in their beds at that time. وَحِينَ تَضَعُونَ ثِيَـبَكُمْ مِّنَ الظَّهِيرَةِ ( and while you put off your clothes during the afternoon, ) means, at the time of rest, because a man may be in a state of undress with his wife at that time. وَمِن بَعْدِ صَلَوةِ الْعِشَآءِ ( and after the `Isha' prayer. ) because this is the time for sleep.
Servants and children are commanded not to enter upon household members at these times, because it is feared that a man may be in an intimate situation with his wife and so on.
Allah says: ثَلاَثُ عَوْرَاتٍ لَّكُمْ لَيْسَ عَلَيْكُمْ وَلاَ عَلَيْهِمْ جُنَاحٌ بَعْدَهُنَّ ( (These ) three ( times ) are of privacy for you; other than these times there is no sin on you or on them) If they enter at a time other than these, there is no sin on you if you let them enter, and no sin on them if they see something at a time other than these times.
They have been given permission to enter suddenly, because they are those who go around in the house, i.e., to serve you etc., and as such they may be forgiven for things that others will not be forgiven.
Although this Ayah is quite clear and has not been abrogated, people hardly follow it, and `Abdullah bin `Abbas denounced the people for that.
Abu Dawud recorded that Ibn `Abbas said: "Most of the people do not follow it, the Ayah that speaks about asking permission, but I tell my servant woman to seek permission to enter." Abu Dawud said: `Ata' also narrated that Ibn `Abbas commanded this.
Ath-Thawri narrated that Musa bin Abi `A'ishah said, "I asked Ash-Sha`bi about the Ayah: لِيَسْتَأْذِنكُمُ الَّذِينَ مَلَكَتْ أَيْمَـنُكُمْ ( Let your slaves and slave-girls ask your permission. ) He said, `It has not been abrogated.' I said: `But the people do not do that.' He said, `May Allah help them."' Then Allah says: وَإِذَا بَلَغَ الاٌّطْفَالُ مِنكُمُ الْحُلُمَ فَلْيَسْتَأْذِنُواْ كَمَا اسْتَأْذَنَ الَّذِينَ مِن قَبْلِهِمْ ( And when the children among you come to puberty, then let them (also ) ask for permission, as those senior to them ( in age )) meaning: when the children who used to seek permission at the three times of privacy reach puberty, then they have to seek permission at all times, i.e., with regard to those who are non-relatives, and at times when a man may be in a state of intimacy with his wife, even if it is not one of the three times stated above. There is no Sin on Elderly Women if They do not wear a Cloak وَالْقَوَاعِدُ مِنَ النِّسَآءِ ( And the Qawa`id among women. ) Sa`id bin Jubayr, Muqatil bin Hayyan, Ad-Dahhak and Qatadah said that these are the women who no longer think that they can bear children, الَّلَـتِى لاَ يَرْجُونَ نِكَاحاً ( who do not hope for marriage, ) meaning, they no longer have any desire for marriage, فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَـتِ بِزِينَةٍ ( it is no sin on them if they discard their (outer ) clothing in such a way as not to show their adornment.) meaning, they do not have to cover themselves in the same way that other women have to.
Abu Dawud recorded that Ibn `Abbas said that the Ayah: وَقُل لِّلْمُؤْمِنَـتِ يَغْضُضْنَ مِنْ أَبْصَـرِهِنَّ ( And tell the believing women to lower their gaze ) 24:31 was abrogated and an exception was made in the case of: وَالْقَوَاعِدُ مِنَ النِّسَآءِ الَّلَـتِى لاَ يَرْجُونَ نِكَاحاً ( the past childbearing among women who do not hope for marriage, . ) فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ ( it is no sin on them if they discard their (outer ) clothing) Ibn Mas`ud said about ( outer ) clothing,, "The Jilbab or Rida'." A similar view was also narrated from Ibn `Abbas, Ibn `Umar, Mujahid, Sa`id bin Jubayr, Abu Ash-Sha`tha', Ibrahim An-Nakha`i, Al-Hasan, Qatadah, Az-Zuhri, Al-`Awza`i and others. غَيْرَ مُتَبَرِّجَـتِ بِزِينَةٍ ( in such a way as not to show their adornment. ) Sa`id bin Jubayr said, "They should not make a wanton display of themselves by removing their outer garment so that their adornment may be seen." وَأَن يَسْتَعْفِفْنَ خَيْرٌ لَّهُنَّ ( But to refrain is better for them. ) means, not removing their outer garment, even though that is permissible for them, is better for them. وَاللَّهُ سَمِيعٌ عَلِيمٌ ( And Allah is All-Hearer, All-Knower. )

Then the following was revealed when ’Umar said: " I wish that Allah forbids our children and servants from entering in on us except with permission at three times when we are likely to be exposed ": ( O ye who believe ) in Muhammad ( pbuh ) and in the Qur’an! ( Let your slaves ) young slaves, ( and those of you who have not come to puberty ) among those who are not slaves, ( ask leave of you ) to enter in on you ( at three times: Before the prayer of dawn ) from the time of dawn until the beginning of Fajr prayer, ( and when ye lay aside your raiment for the heat of noon ) for the time of the siesta until the prayer of Zuhr, ( and after the prayer of night ) and after the ’Isha’ prayer to the break of dawn. ( Three times of privacy for you ). Then Allah gave them dispensation to enter without permission, saying: ( It is no sin for them ) for the children or young slaves, excepting from this older slaves, ( or for you ) for the masters of the house ( at other times ) other than those three times of privacy, ( when some of you go round ) to serve ( attendant upon others ) you and them can enter in on each other without permission. As for older children and older slaves they have to ask permission at all times before entering in on their parents or masters. ( Thus Allah maketh clear the revelations for you ) He explains the commands and prohibitions just as He explained this. ( Allah is Knower ) He knows what is good for you, ( Wise ) He decreed that young children and slaves ask permission in those three times of privacy.

O you who believe! Let your legal slaves and slave-girls, and those among you who have not come to the age of puberty ask your permission (before they come to your presence) on three occasions; before Fajr (morning) prayer, and while you put off your clothes for the noonday (rest), and after the 'Isha' (late-night) prayer. (These) three times are of privacy for you, other than these times there is no sin on you or on them to move about, attending (helping) you each other. Thus Allah makes clear the Ayat (the Verses of this Quran, showing proofs for the legal aspects of permission for visits, etc.) to you. And Allah is All-Knowing, All-Wise.

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