Transliteration:( Yaaa aiyuhal lazeena aamanoo li yasta’zinkumul lazeena malakat aimaanukum wallazeena lam yablughul huluma minkum salaasa marraat; min qabli Salaatil Fajri wa heena tada’oona siyaa bakum minaz zaheerati wa min ba’di Salaatil Ishaaa’; salaasu ‘awraatil lakum; laisa ‘alaikum wa laa ‘alaihim junaahun ba’dahunn; tawwaafoona ‘alaikum ba’dukum ‘alaa ba’d; kazaalika yubaiyinul laahu lakumul aayaat; wallahu ‘Aleemun Hakeem )
151. Reason for its Revelation:
The Holy Prophet sent an Ansaar slave, Madeeh bin Amr to call Hazrat Umar one afternoon. Hazrat Umar (May Allah be pleased with him) at that time was relaxing at home, and Hazrat Madeeh ibn Amr went in without knocking at the door which made Hazrat Umar think that how he wished that the slaves could have been ordered to seek permission before they enter a bome. At that point in time, this verse was revealed (Tafseer Khazamul Irfans. In this verse, both believing men and women are addressed.
152.This means your maids, slaves and children reaching maturity should enter your homes with your permission during these three times. Besides these times, they can come and go without permission.
153 In fact, they are still far from maturity. It should be remembered that the maximum age for maturity in the Hanafi Mazhab is fifteen years The minimum age for a girl is nine years and for a boy is twelve years.
154. By this is meant to be completely naked, and not just naked, because exposing yourself in private unnecessarily is prohibited. One should be shameful of Allah Almighty. What this means is that during these times people normally are not so particular about maintaining privacy in matters of clothing.Women are generally without their scarves and men without their shirts.
155. Because, during this time one generally takes off ones normal day clothes and wears simple sleeping clothes like vests and lower sheets.
156. From this we learn that besides these three times, your children and servants can come in your homes without permission. Besides them, other persons cannot enter your home without permission.
157. This means because these persons have to enter your home as workers and to render services you cannot place restriciton of movements on them, as this will prove detrimental for the smooth functioning of your home. For this reason, permission is not made necessary for them.
158. This means all the laws of Allah Almighty are based knowledge and wisdom, on irrespective of whether they are within your grasp or not.
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58. O you who believe! Let your slaves and slave-girls, and those among you who have not come to the age of puberty ask your permission on three occasions: before the Fajr prayer, and while you put off your clothes during the afternoon, and after the `Isha’ 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 to each other. Thus Allah makes clear the Ayat to you. And Allah is All-Knowing, All-Wise. 59. And when the children among you come to puberty, then let them (also) ask for permission, as those senior to them (in age) ask permission. Thus Allah makes clear His Ayat for you. And Allah is All-Knowing, All-Wise. 60. And the Qawa`id among women who do not hope for marriage, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain is better for them. And Allah is All-Hearer, All-Knower.
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.
(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.
(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:
((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﴾:
(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:
(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.
(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,
(who do not hope for marriage,) meaning, they no longer have any desire for marriage,
(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:
(And tell the believing women to lower their gaze) ﴿24:31﴾ was abrogated and an exception was made in the case of:
(the past childbearing among women who do not hope for marriage, .)
(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.
(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.”
(But to refrain is better for them.) means, not removing their outer garment, even though that is permissible for them, is better for them.
(And Allah is All-Hearer, All-Knower.)
(24:58) Believers![85] At three times let those whom your right hands possess and those of your children[86] who have not yet reached puberty[87] ask leave of you before entering your quarters: before the Morning Prayer and when you take off your clothes at noon, and after the Night Prayer. These are the three times of privacy for you.[88] If they come to you at other times then there is no sin for them[89] nor for you, for you have to visit one another frequently.[90] Thus does Allah clearly explain His directives to you. Allah is All- Knowing, All-Wise.
85. From here again, the commandments for social life are being resumed. It is just possible that this portion of Surah An-Noor was revealed 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 his children is as undesirable as by his female slaves. All jurists agree 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 of attaining puberty, the injunction would be confined to boys only, because in the case of girls it is the menstrual discharge, and not nocturnal 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.
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