24. An-Nur
24.1 Narrated ‘Amr bin Shu’aib (رضي الله عنه)
From his father, from his grandfather, who said “There was a man named Marthad bin Abi Marthad, and he was a man who would carry captives from Makkah to Al-Madinah.” He said: “And there was a prostitute woman in Makkah called ‘Anaq, who was a friend of his. He had promised a man from the captives of Makkah that he would transport him, and he said: ‘So I came until I reached one of the walls of Makkah on a moon-lit night.’ He said “‘Anaq came along and she saw the darkness of my shadow next to the wall. When she reached me she recognized me and said: “Marthad?” So I replied: “(Yes it is) Marthad.” She said: “Welcome, come and spend the night with us.” I said: “O ‘Anaq! Allah has made illicit sexual relations unlawful.” So she said: “O people of the tents! That is the man who takes your captives away!”
He said: “Eight people followed me, and I went through the passes of Al-Khandamah. I stopped at a cave and entered it. They came until they stood over my head, and they began urinating, their urine falling on my head. Yet Allah made them unable to see me. He said: ‘Then I went back. I returned to my companion to transport him – and he was a heavy man – until I reached Al-Idhkir. There I removed his shackles to make him easier to carry, since he was exhausting me, until I arrived at Al-Madinah. I went to the Messenger of Allah (صلى الله عليه وعلى آله وسلم) and I said “O Messenger of Allah! May I marry ‘Anaq? [I said this, two times] but the Messenger of Allah (صلى الله عليه وعلى آله وسلم) was silent, and he did not reply to me at all until (the following) was revealed:
The Zani marries not but a Zaniyah or a Mushrikah; and the Zaniyah, none marries her except a Zani or a Mushrik (24:3).
So do not marry her.'”
Jami` at-Tirmidhi Vol. 5, Book 44, Hadith 3177
24.2 Narrated Ibn ‘Abbas (رضي الله عنه)
“Hilal bin Umayyah went to the Prophet (صلى الله عليه وعلى آله وسلم) and accused his wife of committing illegal sexual intercourse with Sharik bin Sahma. The Messenger of Allah (صلى الله عليه وعلى آله وسلم) said: ‘Either you produce proof, or you will receive the legal punishment on your back.'” He said: “Hilal said: ‘O Messenger of Allah (صلى الله عليه وعلى آله وسلم)! If one of us saw a man over his wife, should he go and search for witnesses?’ The Prophet (صلى الله عليه وعلى آله وسلم) kept on saying: ‘Either you produce proof, or you will receive the legal punishment on your back.'” He said: “Hilal then said, ‘By Him Who sent you with the Truth and Allah will reveal to you what will save my back from the legal punishment.’ Then (the following) was revealed:
And for those who accuse their wives, but have not witnesses except themselves, let the testimony of one of them be four testimonies by Allah that he is one of those who speak the truth (24:6-9).
He recited it until he reached: ‘And the fifth; should be that the wrath of Allah be upon her if he speaks the truth.’ Then the Prophet (صلى الله عليه وعلى آله وسلم) was saying: ‘Allah knows that one of you is a liar, so, will either of you repent?’ Then the woman got up and took the oaths, and when she was about to take the fifth one; That the wrath of Allah be upon her if he speaks the truth’, the people stopped her and said to her: ‘It will definitely bring about Allah’s curse upon you (if you are guilty).'” Ibn ‘Abbas said ‘So she hesitated, and recoiled so much so, that we thought that she would withdraw her denial. But she said: ‘I will not dishonor my family for the rest of their days.’ The Prophet (صلى الله عليه وعلى آله وسلم) then said: ‘Watch her, if she delivers a child with eyes that appear to have Kuhl on them, big hips, and fat shins then it is Sharik bin Sahma’s child.’ (Later) she gave birth to a child fitting that description. So the Prophet (صلى الله عليه وعلى آله وسلم) said: ‘If it had not been settled in the Book of Allah [the Mighty and Sublime], I would punish her severely.'”
Jami` at-Tirmidhi Vol. 5, Book 44, Hadith 3179
24.3 Narrated `Aishah (رضي الله عنها)
May Allah bestow His Mercy on the early emigrant women. When Allah revealed:
“… and to draw their veils all over their Juyubihinna (i.e., their bodies, faces, necks and bosoms)…” (V.24:31)
they tore their Murat (woolen dresses or waist-binding clothes or aprons etc.) and covered their heads and faces with those torn Muruts.
Sahih al-Bukhari Vol. 1, Book 60, Hadith 281
24.4 Safiyyah, daughter of Shaybah (رضي الله عنها), said
That Aisha (رضي الله عنها) mentioned the women of Ansar, praised them and said good words about them. She then said: When Surat an-Nur came down, they took the curtains, tore them and made head covers (veils) of them.
24.5 Narrated `Aisha (رضي الله عنها)
(When the slanderers said what they said about her): I went to my bed knowing at that time that I was innocent and that Allah would reveal my innocence, but by Allah, I never thought that Allah would reveal in my favor a revelation which would be recited, for I considered myself too unimportant to be talked about by Allah in the Divine Revelation that was to be recited. So Allah revealed the ten Verses (of Surat-an-Nur).
‘Those who brought a false charge……..’ (24.11-20)
Virtues of Ummul Mumineen Sayyidah A’ishah (رضي الله عنها)
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24.6 ‘Ata’ (رضي الله عنه) said,
“I asked Ibn ‘Abbas, ‘Does one ask permission of one’s sister?’ He replied, ‘Yes.’ I repeated it and said, ‘My two sisters live in my room and I provide for them and spend on them, so do I ask them for permission?’ He said, ‘Yes. Do you want to see them naked?’ Then he recited,
‘O you who believe! Those you own as slaves and those of you who have not as yet reached puberty should ask your permission to enter at three times: before the Dawn Prayer and when you have undressed at noon and after the Night Prayer – three times of nakedness for you.’ (24:56)
Ibn ‘Abbas said, ‘He did not command these individuals to ask permission other than at these three times of nakedness.’ Then he went on to say, ‘The verse in Surat an-Nur:57 is:
‘Once your children have reached puberty, they should ask your permission to enter as those before them also asked permission.'”
24.7 Narrated Abdullah Ibn Abbas (رضي الله عنه)
When the verse:
“O ye who believe! eat not up your property among yourselves in vanities, but let there be amongst you traffic and trade by mutual good will” (4:29)
was revealed, a man thought it a sin to eat in the house of another man after the revelation of this verse. Then this (injunction) was revealed by the verse in Surat an-Nur:
“No blame on you whether you eat in company or separately.” (24:61)
When a rich man (after revelation) invited a man from his people to eat food in his house, he would say: I consider it a sin to eat from it, and he said: a poor man is more entitled to it than I. The Arabic word tajannah means sin or fault. It was then declared lawful to eat something on which the name of Allah was mentioned, and it was made lawful to eat the flesh of an animal slaughtered by the people of the Book.
24.8 Jabir (رضي الله عنه) reported that
‘Abdullah b. Ubayy b. Salul used to say to his slave-girl: Go and fetch something for us by committing prostitution. It was in this connection that Allah, the Exalted and Glorious, revealed this verse:
And compel not your slave-girls to prostitution when they desire to keep chaste in order to seek the frail goods of this world’s life, and whoever compels them, then surely after their compulsion Allah is Forgiving, Merciful (xxiv. 33).
24.9 Yahya said from Malik (رحمه الله)
That he heard from Sulayman ibn Yasar and others that when they were asked whether the testimony of a man flogged for a hadd crime was permitted, they said, “Yes, when repentance (tawba) appears from him.”
Malik related to me that he heard Ibn Shihab being asked about that and he said the like of what Sulayman ibn Yasar said.
Malik said, “That is what is done in our community. It is by the word of Allah, the Blessed, the Exalted,
‘And those who accuse women who are muhsan, and then do not bring four witnesses, flog them with eighty lashes, and do not accept any testimony of theirs ever. They indeed are evil-doers, save those who turn in tawba after that and make amends. Allah is Forgiving, Merciful.’ ” (Sura 24 ayat 4).
Muwatta Malik Book 36, Hadith 4
24.10 Ibn Kathir (رحمه الله) related about
وأنكحوا الأيامى منكم والصالحين من عبادكم وإمائكم إن يكونوا فقراء يغنهم الله من فضله والله واسع عليم
And marry the unmarried among you and the righteous among your male slaves and female slaves. If they should be poor, Allah will enrich them from His bounty, and Allah is all-Encompassing and Knowing. (24:32)
The Prophet (صلى الله عليه وعلى آله وسلم) said: “O young men, whoever among you can afford to get married, let him marry, for it is more effective in lowering the gaze and protecting the private parts. Whoever cannot do that, then let him fast, for it is a protection for him.” This was recorded in the Two Sahihs from the Hadith of Ibn Mas`ud.
In the Sunan, it was recorded from more than one person that the Messenger of Allah said: “Marry and have children, for I will be proud of you before the nations on the Day of Resurrection.”
Ali bin Abi Talhah reported from Ibn Abbas: “Allah encouraged them to get married, commanded both free men and servants to get married, and He promised to enrich them.”It was recorded that Ibn Mas`ud said: “Seek the richness through marriage, for Allah says: If they be poor, Allah will enrich them out of His bounty.”This was recorded by Ibn Jarir. Al-Baghawi also recorded something similar from Umar.
It was reported from Al-Layth from Muhammad bin Ajlan from Sa`id Al-Maqburi from Abu Hurayrah that the Messenger of Allah said: There are three whom it is a right upon Allah to help: one who gets married seeking chastity, a slave who makes a contract with his master with the aim of buying his freedom and one who fights for the sake of Allah. This was recorded by Imam Ahmad, At-Tirmidhi, An-Nasa’i and Ibn Majah.
The Prophet performed the marriage of a man who owned nothing but his waist wrap, and could not even buy a ring made of iron, but he still married him to that woman, making the Mahr his promise to teach her whatever he knew of the Qur’an. And it is known from the generosity and kindness of Allah that He provided him with whatever was sufficient for her and for him.
(Tafsir Ibn Kathir)
24.11 Ibn Kathir (رحمه الله) related about
في بيوت أذن الله أن ترفع ويذكر فيها اسمه يسبح له فيها بالغدو والآصال
[Such niches are] in mosques which Allah has ordered to be raised and that His name be mentioned therein; exalting Him within them in the morning and the evenings (24:36)
Uthman bin Affan, the Commander of the faithful (رضي الله عنه) said; I heard the Messenger of Allah (صلى الله عليه وعلى آله وسلم) say: “Whoever builds a Masjid seeking the Face of Allah, Allah will build for him something similar to it in Paradise.” It was narrated in the Two Sahihs.
It is confirmed in the Two Sahihs that the Messenger of Allah (صلى الله عليه وعلى آله وسلم) said: “A man’s prayer in congregation is twenty-five times better than his prayer in his house or the marketplace. That is because if he performs Wudu‘ and does it well, then he goes out to go to the Masjid, and for no other purpose than to pray, he does not take one step but he increases in one level in status and one sin is removed. When he prays, the angels continue sending blessings on him as long as he is in the place where he prays, (they say),”O Allah, send blessings on him, O Allah, have mercy on him.”And he will remain in a state of prayer as long as he is waiting for the prayer.
The following is recorded in the Sunan: “Those who walk to the Masjids when it is dark, give them the glad tidings of complete Light on the Day of Resurrection.”
(Abridged from Tafsir Ibn Kathir)
24.12 Mufti Shafi Usmani (رحمه الله) related about
في بيوت أذن الله أن ترفع ويذكر فيها اسمه يسبح له فيها بالغدو والآصال
[Such niches are] in mosques which Allah has ordered to be raised and that His name be mentioned therein; exalting Him within them in the morning and the evenings (24:36)
The Holy Prophet (صلى الله عليه وعلى آله وسلم) said “Whoever wishes to love Allah should love me, and whoever wishes to love me should love my companions, and whoever wishes to love my companions should love the Qur’an, and whoever wishes to love Qur’an should love the mosques, because they are Allah’s houses. Allah has enjoined to ‘raise’ them, and has made them blessed. They are blessed and those who live there are also blessed. They are in the protection of Allah; and those who live there are also in the protection of Allah. Those who are busy there in their prayers, Allah get their works done and fulfill their needs. While they are in the mosques Allah protects their household during their absence”. (Qurtubi)
Sayyidna Abu Said Khudri (رضي الله عنه) has reported that the Holy Prophet (صلى الله عليه وعلى آله وسلم) has said that whoever takes out dirty, impure and vexatious things from the mosque, Allah Ta’ ala will make a house for him in paradise. (Ibn Majah). Sayyidah A’ishah (رضي الله عنها) has narrated that the Holy Prophet (صلى الله عليه وعلى آله وسلم) instructed us to make mosques (special places for offering prayers) in our houses (as well), and keep them clean and pure’. (Qurtubi).
Sayyidna Abu Dardah (رضي الله عنه) advised his son “Mosque should be your abode, because I have heard from the Holy Prophet (صلى الله عليه وعلى آله وسلم) that ‘Mosques are the abodes of Muttaqui (the God fearing) people. Whoever makes the mosque his abode (through remembering Allah abundantly) Allah Ta’ ala becomes guarantor for his comfort and tranquility, and to make him pass through the bridge of Sirat with ease’.” Abu Sadiq ‘Azdi wrote to Shu’aib b. Habhab in a letter ‘Get hold of mosques as a necessity, because I have learnt a tradition saying that mosques were the meeting places of messengers’.
(Abridged from Ma’ariful Quran)
24.13 Ibn Kathir (رحمه الله) related about
وعد الله الذين آمنوا منكم وعملوا الصالحات ليستخلفنهم في الأرض
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 (24:55)
In the Sahih it was recorded that the Messenger of Allah (صلى الله عليه وعلى آله وسلم) said: “Allah showed me the earth and I looked at the east and the west. The dominion of my Ummah will reach everywhere I was shown.”
(Tafsir Ibn Kathir)
24.14 Mufti Shafi Usmani (رحمه الله) related about
قل للمؤمنين يغضوا من أبصارهم ويحفظوا فروجهم ذلك أزكى لهم إن الله خبير بما يصنعونTell the believing men to reduce [some] of their vision and guard their private parts. That is purer for them. Indeed, Allah is Acquainted with what they do (24:30)
Sayyidna Ubaidah said, “Any act done in disobedience to Allah is a major sin, but the initial and ultimate acts are mentioned at the two ends of the verse’. The initial act is to cast eye, and the ultimate is adultery. Tabarani has quoted Sayyidna Abdullah Ibn Masud (رضي الله عنه) that the Holy Prophet (صلى الله عليه وعلى آله وسلم) once said: “Casting eye is a poisonous arrow among the arrows of Satan. Whoever turns away his eye fearing from Allah (despite demand of the heart), he will be given such strong faith, the delight of which he will feel in his heart”.
(Ma’ariful Quran)
24.15 Mufti Shafi Usmani (رحمه الله) related about
الله نور السماوات والأرض مثل نوره كمشكاة فيها مصباح المصباح في زجاجة الزجاجة كأنها كوكب دري يوقد من شجرة مباركة زيتونة لا شرقية ولا غربية يكاد زيتها يضيء ولو لم تمسسه نار نور على نور يهدي الله لنوره من يشاء ويضرب الله الأمثال للناس والله بكل شيء عليم
Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things. (24:35)
Sayyidna Ibn Abbas (رضي الله عنه) said that Allah is the Guide of all living in the heavens and the earth.
Imam Baghawi (رحمه الله) has narrated that Sayyidna Ibn Abbas(رضي الله عنه) once enquired from Ka’b al-Ahbar as to how would he explain this verse ﴾ مثل نوره كمشكاة ﴿ . Ka` b al-Ahbar, who was a great Muslim scholar of Torah and Injil, said that this example was meant for the heart of the Holy Prophet (صلى الله عليه وعلى آله وسلم). Mishkat (the niche) stands for his chest, Zujajah (glass) for his heart and Misbah (lamp) for his prophethood.
The chest of a believer is like a niche, while the heart of the believer placed in the chest is like a lamp (placed in the niche). Then the transparent oil of olive is the example of the natural nur (light) of guidance which is deposited in the nature of a believer and which has the inherent capability to accept the truth (which is indicated in the verse by the words ‘Its oil is about to emit light even if. fire has not touched it). Then as the olive oil produces brightness when caused to burn with the flame of fire, the same way natural Nur of guidance which is placed in the heart of the believer, when joins the message and knowledge of Allah Ta’ala, then it gets brightened and also brightens the world.
Scholars have commented that Allah Ta’ala has instilled many a benefits in it. Olive oil is used in the burning of lamps. Its light is the brightest and clearest as against any other oil. It is eaten as a fruit and its oil is used in cooking. The interesting part is that there is no need of any machine for the extraction of its oil. When the fruit is ripe, the oil comes out automatically. The Holy Prophet (صلى الله عليه وعلى آله وسلم) has asked to eat and massage the body with olive oil. (Baghawi – Mazhari)
(Abridged from Ma’ariful Quran)
﴾ بسم الله الرحمن الرحيم ﴿ 
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