24

Al-Nūr

Madīnan Period

In the name of Allah, the Most Merciful, the Most Compassionate

[1] This is a sūrah which We have revealed, and which We have made obligatory; We have revealed in it clear instructions ¹ so that you may take heed.

[2] Those who fornicate – whether female or male – flog each one of them with a hundred lashes.² And let not tenderness for them deter you from what pertains to Allah’s religion, if you do truly believe in Allah and the Last Day; and let a party of believers witness their punishment.3

[3] Let the fornicator not marry any except a fornicatress or idolatress and let the fornicatress not marry any except a fornicator or an idolater. That is forbidden to the believers.⁴

[4] Those who accuse honourable women (of unchastity)⁵ but do not produce four witnesses, flog them with eighty lashes, and do not admit their testimony ever after. They are indeed transgressors, [5] except those of them that repent thereafter and mend their behaviour. For surely Allah is Most Forgiving, Ever Compassionate.6

[6] As for those who accuse their wives (of unchastity),⁷ and have no witnesses except themselves: the testimony of such a one is that he testify, swearing by Allah four times, that he is truthful (in his accusation), [7] and a fifth time, that the curse of Allah be on him if he be lying (in his accusation). [8] And the punishment shall be averted from the woman if she were to testify, swearing by Allah four times that the man was lying, [9] and a fifth time that the wrath of Allah be on her if the man be truthful (in his accusation).⁸ [10] Were it not for Allah’s Bounty and His Mercy unto you and that Allah is much prone to accept repentance and is Wise, (you would have landed yourselves into great difficulty on the question of unsubstantiated accusation of your spouses).

[11] Surely those who invented this calumny9 are a band from among you. Do not deem this incident an evil for you; nay, it is good for you.¹⁰ Every one of them has accumulated sin in proportion to his share in this guilt; and he who has the greater part of it¹¹ shall suffer a mighty chastisement. [12] When you heard of it, why did the believing men and women not think well of their own folk¹² and say: “This is a manifest calumny?” [13] Why did they not bring four witnesses in support of their accusation? Now that they have brought no witnesses, it is indeed they who are liars in the sight of Allah.13 [14] Were it not for Allah’s Bounty and His Mercy unto you in the world and in the Hereafter a grievous chastisement would have seized you on account of what you indulged in. [15] (Just think, how wrong you were) when one tongue received it from another and you uttered with your mouths something you knew nothing about. You deemed it to be a trifle while in the sight of Allah it was a serious matter.

[16] And why, no sooner than you had heard it, did you not say: “It becomes us not even to utter such a thing? Holy are You (O Allah)! This is a mighty calumny.” [17] Allah admonishes you: If you are true believers, never repeat the like of what you did. [18] Allah clearly expounds to you His instructions. Allah is All-Knowing, All-Wise.

[19] Verily those who love that indecency should spread among the believers deserve a painful chastisement in the world and the Hereafter. Allah knows, but you do not know. [20] Were it not for Allah’s Bounty and His Mercy unto you, and that Allah is Most Forgiving and Wise, (the evil that had been spread among you would have led to terrible consequences).

[21] Believers! Do not follow in Satan’s footsteps. Let him who follows in Satan’s footsteps (remember that) Satan bids people to indecency and evil. Were it not for Allah’s Bounty and His Mercy unto you, not one of you would have ever attained purity. But Allah enables whomsoever He wills to attain purity. Allah is All-Hearing, All-Knowing.

[22] Let those among you who are bounteous and resourceful not swear to withhold giving to the kindred, to the needy, and to those who have forsaken their homes in the cause of Allah; rather, let them forgive and forbear. Do you not wish that Allah should forgive you? Allah is Ever Forgiving, Most Merciful.14

[23] Those that accuse chaste, unwary, believing women, have been cursed in the world and the Hereafter, and a mighty chastisement awaits them. [24] (Let them not be heedless of) the Day when their own tongues, their hands, and their feet shall all bear witness against them as to what they have been doing. [25] On that Day Allah will justly requite them, and they will come to know that Allah – and He alone – is the Truth, the One Who makes the Truth manifest. [26] Corrupt women are for corrupt men, and corrupt men for corrupt women. Good women are for good men, and good men for good women. They are innocent of the calumnies people utter. There shall be forgiveness for them and a generous provision.

[27] Believers!15 Enter not houses other than your own houses until you have obtained the permission of the inmates of those houses and have greeted them with peace. This is better for you. It is expected that you will observe this. [28] Then if you find no one in them, do not enter until you have been given permission (to enter).¹⁶ And if you are told to go back, then do go back. This is a purer way for you.17 Allah knows all what you do. [29] However, it is not blameworthy for you if you enter houses that are uninhabited but wherein there is something of use to you.¹⁸ Allah is well aware of what you disclose and what you conceal.

[30] (O Prophet), enjoin believing men to cast down their looks¹⁹ and guard their private parts. That is purer for them. Surely Allah is well aware of all what they do.

[31] And enjoin believing women to cast down their looks and guard their private parts and20 not reveal their adornment except that which is revealed of itself, and to draw their veils over their bosoms, and not to reveal their adornment save to their husbands, or their fathers, or the fathers of their husbands,²¹ or of their own sons, or the sons of their husbands,²² or their brothers,²³ or the sons of their brothers, or the sons of their sisters,²⁴ or the women with whom they associate,²⁵ or those that are in their bondage, or the male attendants in their service free of sexual interest,26 or boys that are yet unaware of illicit matters pertaining to women. Nor should they stamp their feet on the ground in such manner that their hidden ornament becomes revealed. Believers, turn together, all of you, to Allah in repentance that you may attain true success.

[32] Marry those of you that are single, (whether men or women), and those of your male and female slaves that are righteous. If they are poor, Allah will enrich them out of His Bounty. Allah is Immensely Resourceful, All-Knowing. [33] Let those who cannot afford to marry keep themselves chaste until Allah enriches them out of His Bounty. And write out a deed of manumission for such of your slaves that desire their freedom in lieu of payment²⁷ – if you see any good in them²⁸ – and give them out of the wealth that Allah has given you.²⁹ And do not compel your slave-girls to prostitution30 for the sake of the benefits of worldly life the while they desire to remain chaste.³¹ And if anyone compels them to prostitution, Allah will be Most Pardoning, Much Merciful (to them) after their subjection to such compulsion.

[34] Verily We have sent down for you revelations which clearly expound true guidance, and examples of those who passed away before you, and an admonition for those who fear (Allah).

[35] Allah is the Light of the heavens and the earth.³² His Light (in the Universe) may be likened to a niche wherein is a lamp, and the lamp is in the crystal which shines in star-like brilliance. It is lit from (the oil) of a blessed olive tree that is neither eastern nor western. Its oil well nigh glows forth (of itself) though no fire touched it: Light upon Light.33 Allah guides to His Light whom He wills. Allah sets forth parables to make people understand. Allah knows everything. [36] (Those who are directed to this Light are found) in houses which Allah has allowed to be raised and wherein His name is to be remembered: in them people glorify Him in the morning and in the evening, [37] people whom neither commerce nor striving after profit diverts them from remembering Allah, from establishing Prayer, and from paying Zakāh ; people who dread the Day on which all hearts will be overturned and eyes will be petrified; [38] (people who do all this so) that Allah may reward them in accordance with the best that they did; indeed He will bestow upon them more out of His Bounty, for Allah grants whomsoever He wills beyond all measure. [39] But for those who deny the Truth, their deeds are like a mirage in the desert, which the thirsty supposes to be water until he comes to it only to find that it was nothing; he found instead that Allah was with him and He paid his account in full. Allah is swift in settling the account. [40] Or its similitude is that of depths of darkness upon an abysmal sea, covered by a billow, above which is a billow, above which is cloud, creating darkness piled one upon another; when he puts forth his hand, he would scarcely see it. He to whom Allah assigns no light, he will have no light.

[41] Do you not see that all that is in the heavens and the earth, even the birds that go about spreading their wings in flight, extol His glory? Each knows the way of its prayer and of its extolling Allah’s glory. Allah is well aware of whatever they do. [42] Allah’s is the dominion of the heavens and the earth and to Him are all destined to return.

[43] Do you not see that it is Allah Who gently drives the clouds, then He joins them together and then turns them into a thick mass and thereafter you see rain-drops fall down from its midst? And then He sends down hail from the heaven – thanks to the mountains34 – and causes it to smite whom He wills and averts it from whom He wills. The flash of His lightning almost takes away the sight.

[44] It is Allah Who alternates the night and the day. Surely there is a lesson in it for those that have sight.

[45] Allah has created every animal from water. Of them some move on their bellies, some move on two legs and some on four. Allah creates whatever He wills. Surely Allah has power over everything.

[46] Verily We have sent down revelations that clearly explain the Truth. Allah guides whomsoever He wills to a Straight Way.

[47] They say: “We believe in Allah and the Messenger, and we obey,” but thereafter a faction of them turns away (from obedience). These indeed are not believers.

[48] When they are called to Allah and His Messenger that he (that is, the Messenger) may judge (the disputes) among them, a faction of them turns away. [49] However if the right is on their side they come to him (professing) their submissiveness. [50] Do their hearts suffer from the disease (of hypocrisy)? Or have they fallen prey to doubts? Or do they fear that Allah and His Messenger will wrong them? Nay, the truth is that they themselves are wrong-doers. [51] When those that believe are called to Allah and His Messenger in order that he (that is, the Messenger) may judge their disputes among them, nothing becomes them but to say: “We hear and we obey.” Such shall attain true success. [52] Those who obey Allah and His Messenger and fear Him and avoid disobeying Him: such, indeed, shall triumph.

[53] (The hypocrites) solemnly swear by Allah: “If you order us, we shall surely go forth (and fight in the cause of Allah).” Tell them: “Do not swear. The state of your obedience is known. Allah is well aware of all that you do.” [54] Say: “Obey Allah and obey the Messenger. But if you turn away, then (know well) that the Messenger is responsible for what he has been charged with and you are responsible for what you have been charged with. But if you obey him, you will be guided to the Right Way. The Messenger has no other responsibility but to clearly convey (the command).”

[55] Allah has promised those of you who believe and do righteous deeds that He will surely bestow power on them in the land even as He bestowed power on those that preceded them, and that He will firmly establish their religion which He has been pleased to choose for them, and He will replace with security the state of fear that they are in. Let them serve Me and associate none with Me in My Divinity.35 Whoso thereafter engages in unbelief,³⁶ such indeed are the ungodly. [56] Establish Prayer and pay Zakāh and obey the Messenger so that mercy may be shown to you. [57] Do not even imagine that those who disbelieve can render Allah powerless in the land. Their abode is the Fire; what an evil abode!

[58] Believers! At three times let those whom your right hands possess and those of your children who have not yet reached puberty 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. If they come to you at other times then there is no sin for them nor for you, for you have to visit one another frequently. Thus does Allah clearly explain His directives to you. Allah is All-Knowing, All-Wise. [59] And when your children attain puberty let them ask leave to come to you like their elders used to ask leave. Thus does Allah clearly explain to you His Signs. He is All-Knowing, All-Wise.

[60] The women who are past their youth (and can no longer bear children) and do not look forward to marriage will incur no sin if they cast off their outer garments without displaying their adornment. But if they remain modest, that is still better for them. Allah is All-Hearing, All-Knowing.

[61] There is no blame on the blind nor any blame on the lame nor any blame on the sick nor on yourselves that you eat in your own houses, or your fathers’ houses, or your mothers’ houses, or your brothers’ houses, or the houses of your sisters, or the houses of your fathers’ brothers or the houses of your fathers’ sisters, or in the houses of your mothers’ brothers, or in the houses of your mothers’ sisters or in the houses whose keys you possess, or the house of a friend. There is no blame if you eat together or separately. But when you enter such houses, greet each other with a salutation appointed by Allah, a salutation that is blessed and good. Thus, does Allah expound His signs to you in order that you will act with understanding.

[62] The true believers are only those who sincerely believe in Allah and in His Messenger and who, whenever they are with him on some common errand, they do not go away until they have asked leave of him. Verily those who ask leave of you, it is they who truly believe in Allah and His Messenger. So if they ask your leave in connection with some of their affairs, give leave to those whom you will, and ask Allah for forgiveness on their behalf. Surely Allah is Much Forgiving, Ever Merciful.

[63] (Muslims!) Do not make the calling of the Messenger among you as your calling one another. Allah knows well those of you who surreptitiously steal away, taking shelter behind one another. Let those who go against the order (of the Messenger) beware lest a trial or severe punishment afflict them. [64] Lo! Whatsoever is in the heavens and the earth belongs to Allah. He is well aware of your ways. And the Day when they will be returned to Him, He will tell them all what they did. Allah knows everything.

1. Whatever has been said in this sūrah is not in the nature of recommendations or suggestions that may or may not be followed by a person, depending on his own will. They are, instead, categorical commands which must be followed. If someone believes in and wants to submit himself to God, it is imperative that he acts in conformity with these commands.

2. The preliminary command about punishment for adultery occurred in sūrah al-Nisā’ 4: 15. Here the categorical punishment is being laid down. The punishment will apply where either of the partners is unmarried. As also alluded to in al-Nisā’ 4: 25 and confirmed by many traditions, the practice of the Prophet (peace be on him), the Rightly-Guided Caliphs, and the consensus of the Ummah , the punishment will be rajm (stoning to death) where the partners found guilty of adultery happen to be married.

3. This means that the punishment should be carried out publicly. This would, on the one hand, arouse in the culprit a feeling of shame and on the other serve as a lesson to others.

4. A befitting match for a person who is guilty of unlawful sexual intercourse and who does not subsequently repent, could only be either a woman who does not mind unlawful sexual relations or a polytheist. A believing woman of good moral character cannot be a good match for such a dissolute person. It is in fact prohibited for believers to wilfully give their daughters in marriage to such persons. Therefore, as far as those women who are guilty of unlawful sex and who do not repent thereafter are concerned, it is in men of the same character or polytheists that they will find appropriate spouses. In fact it is not only inappropriate but also forbidden for a good-charactered believer to marry a woman who is known to be morally dissolute, especially in matters pertaining to sex. It is obvious then that this injunction applies to those men and women who persist in their evil ways. As for those who repent and mend their ways after some lapse, this verse is not applicable to them. For those who repent and subsequently mend their ways can no longer be treated as tainted with the guilt of unlawful sexual intercourse.

5. That is, accusing chaste women of adultery. The injunction also applies to chaste men if they are accused of adultery. This is termed qadhaf in the Sharīʿah terminology.

6. The jurists are agreed that the punishment for qadhaf does not lapse even if the accuser repents. They are also agreed that the repenter will not be regarded as a sinner and God will forgive him. But opinion is divided over the question whether the testimony of the repenter will be legally admissible. The Ḥanafīs are of the opinion that it will not be, while Shāfiʿī, Mālik and Aḥmad ibn Ḥanbal are in favour of accepting it.

7. That is, accuse them of adultery.

8. This is termed liʿān in the Sharīʿah terminology. Recourse to liʿān cannot be had privately but in a court of law. Both husband and wife can demand liʿān. If either of them avoids taking the oaths after liʿān has been demanded he/she will be put in prison until he/she agrees to follow the liʿān procedure. On the completion of the procedure they become unlawful for each other forever.

9. The verses from here up to 26 deal with the incident known as “calumny”. The victim of the slander was ʿĀ’ishah who had been accused of adultery. The slanderers propagated their calumny to an extent that it even influenced some Muslims.

10. This is intended to comfort the Prophet (peace be on him). He is being assured that this malicious campaign of slander, which had been engineered by the hypocrites, is bound to boomerang upon them. They, themselves, thought that this would be a significant blow to the Prophet. In point of fact, however, it was destined to hurt the enemies of the Prophet and to prove ultimately useful for his cause.

11. This is an allusion to ʿAbd Allāh ibn Ubayy who had concocted the calumnious allegation and who was the master mind behind the slander campaign.

12. Alternatively, this may be translated as “why did the believing men and women not think well of their own folk.” Both translations seem equally sound. But the one adopted here is more meaningful. It purports to pose the question as to why did not each of them pause to think that if he / she was ever faced with the kind of situation encountered by ʿĀ’ishah would he/she commit adultery?

13. There should be no misunderstanding at this stage that the charge was rejected just on the grounds that it was not substantiated by the evidence of witnesses. Nor are Muslims being asked to regard that charge as a calumnious slander merely on the grounds that it was not borne out by the testimony of four witnesses. Such a misunderstanding could arise if one fails to grasp the nature of the incident. The accusers had not levelled the allegation because they themselves, or any others, had observed the monstrosity which they claimed had taken place. They built up such a serious charge merely on the grounds that ʿĀ’ishah, who had been left behind, was subsequently brought back by Ṣafwān on his camel. No sensible person can even consider that ʿĀ’ishah’s being left behind was part of some prearranged scheme. Anyone who contrived such a scheme would not have committed the obvious mistake of appearing with ʿĀ’ishah in broad daylight to rejoin the caravan which had by then pitched camp. The actual chain of events itself points to the innocence of both ʿĀ’ishah and Ṣafwān. In such circumstances if any charge could have been so levelled it would have been only on the grounds of first-hand observation of the incident. For there was absolutely no prima facie basis, no circumstantial evidence, to support such a serious charge.

14. This verse alludes to the fact that one of the Muslims who, because of their simplicity, had become affected by the calumny of the slanderers was one of the relatives of Abū Bakr whom the latter used to help financially. Emotionally hurt by his conduct, Abū Bakr vowed that he would no more support him. God did not approve that a person like Abū Bakr should be unforgiving rather than forbearing.

15. The injunctions at the beginning of the sūrah were meant to eradicate an evil if it raised its head in society. The commands now being given are of a fundamental nature meant to prevent the rise of evils by rooting out their causes through a process of social reform and regulation of day-to-day conduct.

16. It is not permissible to enter someone’s house unless the master of the house has granted prior permission to do so. It would be proper, however, for a visitor to enter a house if the master of the house were absent providing such permission had been granted. Nevertheless, it would not be proper for a visitor to enter a house without obtaining due permission from the master.

17. A person should not feel offended if someone declines to meet him. For a person is perfectly within his rights to decline meeting someone or to excuse himself from such a meeting if he is preoccupied with something else.

18. This refers to public places such as hotels, guesthouses, shops and other places which everyone is entitled to enter without obtaining any specific permission to do so.

19. The words used here are yaghḍḍu min abṣārihim. Literally the word ghaḍḍ denotes reducing or lowering something. The words ghaḍḍ al-baṣar, therefore, are usually translated as “lowering one’s gaze” or “keeping one’s gaze downwards”. This Qur’ānic directive does not mean, however, that one should always gaze, quite literally, downwards. What it really means is that one should not look thoroughly at a certain thing; that one should not allow one’s eyes to be unfettered in looking. In other words, one should avoid looking at things which it is improper to look at. This may be achieved either by avoiding looking at something by turning one’s gaze away or by lowering it. Once again, the words min abṣārihim signify that some, rather than every kind of looking, needs to be avoided. It becomes evident from the context that this directive is addressed to those men who focus their gaze on women, or who cast their glances at other’s private parts, or who intentionally look at obscene objects.

20. It should be noted that the demands that the Divine Law makes on women, (as mentioned in this verse), are not just what is expected of men, i.e. avoiding to look at what is improper to look at and guarding one’s private parts. It also demands of women more than what it requires men to do. This clearly shows that women are not equated with men as far as this matter is concerned.

21. The word ābā’ used in this verse covers one’s father, both maternal and paternal grandfathers and great-grandfathers. A woman may, therefore, appear before these elders of either her own family or of her husband’s family in the same manner as she may appear before both her father and father-in-law.

22. The word abnā’ihinna (“their sons”) covers, apart from their own sons, their grandsons and great-grandsons, i.e. those born both of one’s sons and daughters. Furthermore, no distinction is made between one’s own sons and one’s stepsons. A woman may appear freely before the children of her stepsons as she may appear before her own children and grandchildren.

23. “Brothers” here covers both real and stepbrothers.

24. This refers to a woman’s nieces and nephews, whether they are born of her brother or sister, and whether those brothers and sisters are real or are stepbrothers and stepsisters.

25. This by itself shows that a Muslim woman should not display her attractions before immoral and immodest women.

26. That is, as they are in a state of subservience there is no room to suspect that they would dare harbour evil designs regarding the women of the household.

27. When a slave, whether male or female, asks his/her master to enter into a manumission agreement and the master accepts the offer, the terms of the agreement should be recorded.

28. “Goodness” here embraces the following two points: first, that the slave should have the ability to pay the amount required for his manumission by his earnings; second, that the slave should be known for his honesty and trustworthiness so that an agreement might be made with him.

29. The masters are directed to remit at least a part of the amount which the slaves are required to pay according to the manumission agreement. Muslims in general are also directed that they should generously help those who ask them for money required for their manumission. A part of the Zakāh in the Public Treasury should be spent on assisting the slaves who have entered into manumission agreements so that they might become free.

30. In the pre-Islamic days of Ignorance the Arabs would force their slave-girls into prostitution and take their earnings. Islam prohibited prostitution in absolute terms.

31. If a slave-girl indulges in prostitution of her own accord, she will herself be responsible for her actions. The law will take its course and she will be brought to book. However, if her master compels her into prostitution, it is the master who will be held accountable.

32. What is meant by this statement is that God alone is the main cause for the existence of all that exists, while all else is mere darkness.

33. In this parable, God is likened to a lamp, whereas the crystal signifies the curtain by which He has concealed Himself from His creatures. The purpose behind this curtain is not concealment; it is rather because of the pressure to break out into the open. Thus, the inabīlity of creatures to observe God is not because of the opaqueness of the curtain or its being covered with darkness. Rather, our failure to observe God is because of the fact that the light passing through this transparent curtain is so intense and all-encompassing that those with limited faculties of vision fail to perceive it. The statement that this lamp is lit from the oil of an olive tree, “neither eastern nor western,” provides an impressive image of the perfection and intensity of the light of the lamp. In the past, light was mostly obtained from lamps lit by olive oil, and the brightest lamp was one which was lit from the oil of the olive tree situated in an open and elevated place. Similarly, the statement that “its oil well nigh glows forth (of itself) though no fire touched it,” again reinforces the effect of the intense brightness of the lamp.

34. This statement may refer to snow-laden clouds which have figuratively been called the mountains of heaven. It could, however, also mean in quite literal terms the mountains of the earth which rise high in the sky. As a result, the winds there occasionally become so cold that they freeze the clouds. This, in turn, leads to hailstorms.

35. Some people tend to interpret vicegerency in the narrow sense of mere power, of dominance and hegemony. With this false assumption, they infer that whoever is in power is ipso facto the vicegerent of God, whereas what has been said is that vicegerency will be conferred upon those who are righteous.

36. Here kufr may imply ingratitude after having attained vicegerency, or it may mean resorting to hypocrisy: that is, though he may be a Muslim in appearance he is devoid of true faith.