In the Shade of the Qur'an by Sayyid Qutb

Islam is a complete way of life, setting a code that organizes human life in all situations. It lays down values that govern all human relations and social actions.

Islam establishes values that are relevant to points of detail in daily situations and behaviour, in the same way as it lays down values and principles that govern serious and momentous matters. It ensures harmony between the two and makes acceptance by God and earning His pleasure the goal of all human activities.

The present sūrah provides an example of such harmony. It specifies certain mandatory punishments for serious offences, and it speaks of seeking permission before entering others’ homes. Alongside the two it portrays spectacular scenes from the universe. The sūrah then speaks of the Muslims’ proper attitude as they submit to the rule of God and His Messenger, contrasting this with the hypocrites’ insolence.

Alongside this comes God’s true promise to the believers that they will be established on earth and live in peace and security. In this last passage, the sūrah again speaks of proper manners within the home, and when inmates need to seek permission before entering rooms, so as not to intrude on others’ privacy. It also makes clear the requirement of seeking permission before leaving the Prophet. It also outlines the proper manner of visiting relatives and friends where one may partake of food. Alongside this, it outlines the proper way of addressing the Prophet. All these form part of the Islamic manners that every Muslim community should adopt, realizing that the Qur’ān provides guidance in all life situations, even though they may not be of a serious nature.

Believers! Let those whom you rightfully possess, and those of you who have not yet attained to puberty, ask leave of you at three times of day: before the prayer of daybreak, and whenever you lay aside your garments in the middle of the day, and after the prayer of nightfall. These are three occasions on which you may happen to be undressed. Beyond these occasions, neither you nor they will incur any sin if they move freely about you, attending to one another. Thus God makes clear to you His revelations. God is All-Knowing, Wise. (Verse 58)

Earlier in the sūrah the proper manner of seeking permission before entering a house is outlined. Now the sūrah speaks of the need to seek permission within the home. Servants, who were slaves, and children who are not so young but have not yet attained puberty enter rooms without knocking to seek permission, except during three times of the day. These are periods of relaxation when adults may be undressed. These three occasions are: 1) shortly before the daybreak prayer, i.e. fajr, when people normally still wear their night garments, or they may be putting on their day clothes in readiness to go out; 2) about midday when people take a nap after changing into more comfortable garments for relaxation; and 3) after they have offered their nightfall prayer, i.e. `ishā’. At this time, people put on their night clothes for more comfort.

During these three periods, servants and children below the age of puberty must knock before entering rooms in the house so that they do not see their relatives undressed. Many people do not observe such manners at home, thinking little of the psychological and moral effects of their laxity. Or they may think that servants do not stare at their masters’ nakedness, or that children below the age of puberty do not take notice. With the progress achieved today in the field of human psychology, experts emphasize that people are often influenced for life by what they see or experience in childhood, and that such experience may cause them psychological problems that are not easy to cure. God, who knows everything, including the finest and most subtle feelings, outlines these manners which He wants the Muslim community to observe, so that it remains a community with sound hearts and minds, free from psychological problems.

These three occasions are specified because it is more likely that people will be undressed. Children and servants are not required to knock before entry all the time, because this would be difficult to observe, considering that these two groups frequently enter their elders’ rooms: either because servants are going about their tasks or because children cannot stay away from their parents for long. Hence the description: “Beyond these occasions, neither you nor they will incur any sin if they move freely about you, attending to one another.” We see how the divine instruction strikes a balance between the need to ensure that people do not show their nakedness in front of others, even though they may be young or servants, and the practical need for easy access. Hence, the instruction does not order seeking permission to enter on all occasions.

When children attain to puberty, the same rules of entry apply to them as to those who are not related to the family. This means that they must seek permission before entering a room at any time, in accordance with the general rules outlined earlier in the sūrah: “Yet when your children attain to puberty, let them ask leave of you, as do those senior to them [in age]. Thus does God make revelations clear to you. God is All-Knowing, Wise.” (Verse 59)

We note that the final comment in these verses stresses God’s knowledge and wisdom, because the instructions given are based on His knowledge of our inner feelings and the manners that are most likely to refine such feelings. In His wisdom, God lays down the teachings that set minds and hearts on the right course.

Earlier in the sūrah orders were given requiring women to cover their charms and adornments so that there is little room for temptation or exciting desire. An exception is made here in the case of older women who no longer have the desire to consort with men, and who no longer excite men’s desires:

Such elderly women as are past the prospect of marriage incur no sin if they lay aside their [outer] garments, provided they do not make a showy display of their charms.

But it is better for them to be modest. God hears all and knows all. (Verse 60)

Such elder women may, if they choose, put aside their cloaks and outer garments, provided that this does not expose their nakedness, and that they do not make a show, displaying their charms or adornments. It is better for them that they should not do so, continuing to wear their outer, loose garments. In describing such modesty the sūrah uses the word yasta`fifna, which is derived from the Arabic root `iffah, meaning chastity. Thus, this attitude is described as aiming to maintain chastity because of the close link between chastity and covering women’s charms, while exposing such charms is closely linked to temptation. This instruction is in line with the general Islamic view that the best method of guarding people’s chastity is to reduce the chances for temptation.

“God hears all and knows all.” He is aware of all things, including what is uttered and what is entertained in one’s thoughts. The question here is one of intention and conscience.

The sūrah then tackles another aspect of relations with friends and relatives:

No blame attaches to the blind, nor does blame attach to the lame, nor does blame attach to the sick; and neither to yourselves for eating from your houses, or your fathers’ houses, or your mothers’ houses, or your brothers’ houses, or your sisters’ houses, or your paternal uncles’ houses, or your paternal aunts’ houses, or your maternal uncles’ houses, or your maternal aunts’ houses, or in houses of which the keys are in your possession, or in the houses of your friends. You will incur no sin by eating in company or separately. But when you enter houses, greet one another with a blessed, goodly greeting, as enjoined by God. Thus does God make His revelations clear to you, so that you may use your reason. (Verse 61)

Reports suggest that in the early days of Islam, Muslims used to eat in such houses mentioned in this verse without asking the owners’ permission. They also took with them poor people who were blind, lame or ill. Then when averse was revealed stating: “Do not devour one another’s property wrongfully,” (2: 188) they felt very uneasy about eating in relatives’ homes. Furthermore, such poor people as were blind, lame or ill felt uneasy about joining them, unless they were specifically invited by the owner. This reflects the keen sensitivity of the early Muslims, and their desire to avoid anything that was even remotely connected with what God prohibited. Hence, this present verse was revealed, making it perfectly permissible for relatives to eat in the homes of such relatives mentioned in the verse, and to bring with them such needy people as the verse describes. All this is understood to be contingent on the clear understanding that the home owner is not averse to this, and their eating in his home does not cause him any harm. Adding such a proviso is based on general rules like those outlined in the following two ĥadīths: “There shall be no infliction of harm on oneself or others,” and “It is not permissible to take the property of a Muslim except with his consent.” [Related by al-Shāfi`ī] Since this verse lays down certain legislation we note how it is phrased, choosing its wording very carefully so as not to leave any room for doubt or confusion. We also note how relatives are mentioned in a specific order. It starts with a reference to the homes of one’s own children and spouses without even mentioning these relatives. The verse includes these in the general reference to “your houses”, because the house of one’s son, daughter, wife or husband is like one’s own. Then other homes are mentioned, starting with those belonging to a father, mother, paternal uncle and aunt, maternal uncle and aunt. Added to these is a person who is entrusted with looking after one’s property, having the keys to it. Such a person may eat from that house in accordance with what is reasonable, not taking more than what he needs for his own food. Also added are friends’ homes so as to make the relation with them similar to that with one’s own relatives. Indeed, friends may be very happy for friends to eat at their homes without the need for any permission. But all this is conditional on causing no harm to the home owner.

Having mentioned the homes in which one may eat without seeking prior permission, the verse continues to explain the manner in which such eating may take place: “You will incur no sin by eating in company or separately.” In pre-Islamic days some Arabs disliked eating alone. If such a person did not find someone to eat with, he would not touch the food. God lifted this restriction, because it causes unnatural complications. He left the matter simple to cater for all situations. Hence people may eat alone or in company.

The verse adds an instruction on manners to be observed when entering such homes where people are allowed to eat: “When you enter houses, greet one another with a blessed, goodly greeting, as enjoined by God.” (Verse 61) The phraseology of this instruction in the Arabic original employs a fine touch as it says: sallimū `alā anfusikum ‘greet yourselves’ to express the meaning given in translation as ‘greet one another’. This is an indication of the strength of the relationship between those mentioned in this verse. A person who greets his relative or friend is actually greeting himself, and the greeting offered is enjoined by God, as though coming from Him. It is thus blessed, full of goodness. As such it establishes a bond between them that is never severed.

These instructions emphasize that the believers feel their bond with God in all matters and appreciate the wisdom behind divine legislation: “Thus does God make His revelations clear to you, so that you may use your reason.” (Verse 61)

The sūrah then moves on to organizing relations within the larger family of the Muslim community and its leader, the Prophet, and how Muslims should behave in his presence:

They only are true believers who believe in God and His Messenger, and who, whenever they are with him upon a matter requiring collective action, do not depart unless they have obtained his leave. Those who ask leave of you are indeed the ones who believe in God and His Messenger. Hence, when they ask your leave to attend to some business of theirs, grant you this leave to whomever of them you choose, and pray to God to forgive them. God is indeed Much- Forgiving, Merciful. Do not address God’s Messenger in the manner you address one another. God certainly knows those of you who would slip away surreptitiously. So, let those who would go against His bidding beware, lest some affliction or grievous suffering befall them. To God belongs all that is in the heavens and on earth. Well does He know what you are intent upon. One day, all will be brought back to Him, and then He will tell them all that they have done. God has full knowledge of everything. (Verses 62-64)

Ibn Isĥāq mentions the occasion when these verses were revealed. He says that when the Quraysh and the confederate tribes marched towards Madinah, pledging to annihilate the Muslims, the Prophet ordered the digging of a moat around the entrance to Madīnah. He himself took part in the digging work so as to encourage those who were also taking part. All Muslims were working hard, except. for a number of hypocrites. They tried to hide their lack of commitment by doing a little work before sneaking away, without the Prophet’s knowledge or permission. On the other hand, the true Muslims continued to work hard. If any of them needed to leave for some important business, he mentioned this to the Prophet, requesting permission before so leaving. The Prophet granted him permission, and he returned as soon as he had attended to the business in hand. They all felt that taking part in this work would earn them reward from God. God described those true believers in the verse: “They only are true believers...” In reference to the hypocrites who sneaked away without permission, God says: “Do not address God’s Messenger in the manner you address one another...” Whatever was the background behind the revelation of these verses, they include important rules for the Muslim community which should be observed between the leader and the members of that community. These rules should be so ingrained as to become part of the traditions, feelings and regulations within the community.

Otherwise, the community will fall into total chaos. Thus, “They only are true believers who believe in God and His Messenger,” and not the ones who verbally declare themselves believers but show no practical evidence of their obedience. “And who, whenever they are with him upon a matter requiring collective action, do not depart unless they have obtained his leave.” (Verse 62) This applies to serious matters that require collective action, such as a decision on going to war, or a matter that concerns the whole community. When such a grave matter is being considered or acted upon, believers do not absent themselves without first obtaining their leader’s permission.

Thus, no room is left for disorder.

People with faith do not seek permission to leave unless they are in real need to do so. Their faith and discipline ensure that they are not away when a serious collective matter is at hand. The Qur’ān, however, gives the Prophet, who is the leader of the Muslim community, the right to grant or withhold such permission: “When they ask your leave to attend to some business of theirs, grant you this leave to whomever of them you choose.” (Verse 62) This means that there is no harm in withholding permission, should the situation require this. The leader of the Muslim community thus exercises his authority in determining whether or not to allow an individual to leave, depending on how he sees the interests of the community being best served.

Nevertheless, the sūrah makes clear that it is better for the individual to try to overcome personal needs, so as to stay with the Prophet. Receiving permission to depart for a while means falling short on fulfilling one’s duty. Hence, it needs for the Prophet to pray to God to forgive those who needed to be absent for a time: “When they ask your leave to attend to some business of theirs, grant you this leave to whomever of them you choose, and pray to God to forgive them. God is indeed Much-Forgiving, Merciful.” (Verse 62) This puts a check on the believer through his own conscience, ensuring that he does not seek a leave of absence in such situations unless he has very compelling reasons.

The sūrah then alerts the Muslims to the need to address the Prophet with respect when they seek his permission, and indeed in all situations. They should not call him by his name or nickname, as they call each other. He is to be addressed as the man God has honoured by making him His Messenger: “Do not address God’s Messenger in the manner you address one another.” (Verse 63) Indeed people must be full of respect for him as God’s Messenger, so that they pay due heed to every word he says and every directive he gives. Teachers and leaders should be held in high esteem and addressed with respect. The fact that the Prophet was very modest in his approach, and easy to deal with, did not mean that it was appropriate for his Companions to forget that he was their leader who educated them and refined their manners, addressing him as they would address one another. Deep in their hearts, those who are being educated should hold their educator in high regard so that they are ashamed if they happen to overstep the requirements of respect when dealing with him.

The hypocrites who sneaked away, covering for one another, are given a stern warning. If the Prophet could not see them, God was certainly watching them: “God certainly knows those of you who would slip away surreptitiously.” (Verse 6.3) The Arabic wording, yatasallalūn.. liwādhā, practically shows their stealthy movements, as they left stealthily, like despicable cowards.

“So, let those who would go against His bidding beware, lest some affliction or grievous suffering befall them.” (Verse 63) The warning here is very stern. Those who disobey the Prophet’s orders, seeking a way different from his, sneaking away in pursuit of personal gain or to avoid potential risk, should beware. They may find themselves in the midst of a situation where values and standards are blurred, where the true and false are not easily distinguished and the community finds itself in disarray. In such a situation no one is sure of his own safety, as people do not abide by the law and good may not be easily distinguished from evil. Such a situation is miserable for everyone: “Lest some affliction or grievous suffering befall them.” Such grievous suffering could befall people in this life or in the life to come, in retribution for disobeying God’s orders and rejecting the way of life He has laid down.

The sūrah concludes with a verse that balances the warning with a statement making it clear to both believers and unbelievers that God sees them all, and knows their actions and the intentions behind each action:

To God belongs all that is in the heavens and on earth. Well does He know what you are intent upon. One day, all will be brought back to Him, and then He will tell them all that they have done. God has full knowledge of everything. (Verse 64)

Thus, the conclusion aims to remind people to remain God-fearing. Being so provides the ultimate guarantee for the fulfilment of His orders, abiding by the rules He has set, observing the manners He has outlined. We have seen many of these clearly stated in this sūrah, relating to different aspects of life, but all treated on an equal footing.