We mentioned previously that in the clean and healthy society it establishes, Islam does not rely on punishment; rather its main line of defence is prevention. It does not suppress natural desires. It regulates them within a clean atmosphere that is free of deliberate stimulation. The main element in the Islamic method of educating its followers is I to reduce the chances of error, eliminate temptation, and remove all impediments that prevent the satisfaction of natural desires in a perfectly natural and clean way.

It is in this light that we should look at the way Islam accords a certain sanctity for homes. When they are at home, people should not be surprised by strangers coming in without first asking leave to enter. Otherwise, people’s privacy would be invaded when they least expect it. In addition, Islam requires both men and women to lower their gaze and not expose what may arouse sexual desire.

From the same perspective, Islam facilitates marriage for poor men and women, because marriage is the best guarantee against adultery. It prohibits sending slaves into prostitution, because prostitution encourages people to indulge in prohibited sex. Let us now consider these points in more detail.

Believers, do not enter houses other than your own unless you have obtained permission and greeted their inmates. This is best for you, so that you may take heed.

If you find no one in the house, do not enter it until you are given leave; and if you are told to go back, then go back, as it is most proper for you. God has full knowledge of all that you do. You will incur no sin if you enter uninhabited houses in which you have something of use. God knows all that you do openly, and all that you would conceal.

(Verses 27-29)

God has made homes places of comfort where people may relax and enjoy privacy and reassurance. At home, they do not feel the need to be cautious or on the alert.

Thus, they may relax and take things easy. But homes cannot be so unless their privacy is strictly respected. No one may enter a home without its occupier’s knowledge and permission, at the time they choose, and in the manner they prefer.

Should we be able to go into other people’s homes without first seeking permission, we may see them in situations they want to keep private, or we may see what arouses desire and opens the way to error. This could come about through a chance meeting, or a casual glance. When these are repeated, they become deliberate, motivated by the desires aroused by the casual glance in the first place. It may even develop into a sinful relation or cause a suppressed desire leading to a psychological problem.

In pre-Islamic days in Arabia, visitors used to enter a home and then announce themselves. It could be that inside a man may be with his wife in a position they did not want anyone to see; or that the man or woman were undressed. All this used to hurt people, and deprived them of a sense of security at home. Furthermore, when visitors saw charm and beauty, temptation might be strong or even irresistible.

For all such reasons, God laid down the requirement to observe fine manners, making it necessary for a Muslim to announce himself and greet the people inside before entering. This establishes a friendly atmosphere right from the first moment.

“Believers, do not enter houses other than your own unless you have obtained permission and greeted their inmates.” (Verse 27) Seeking permission is expressed in the Arabic original in an unusual way, tasta’nisū, which implies friendliness. Thus we may say that we should not enter other people’s houses until we have obtained friendly and cordial permission. This implies that the visitor should be gentle in his approach so as to be welcomed by the people inside. Such refinement is characteristic of Islamic manners.

When permission is sought, it follows that the house is either empty or people are inside. If there is no one in, then the caller cannot enter, because entry follows permission. “If you find no one in the house, do not enter it until you are given leave.” (Verse 28) But if there is someone in, seeking permission is not enough for entry. It is merely a request, and if the request is not granted, entry is prohibited. It is better to leave without delay: “If you are told to go back, then go back, as it is most proper for you.” (Verse 28) The person who is told to go back should do so without feeling upset or offended. People have their secrets and they may have good reason for not receiving a visitor at a particular time. It is up to them to determine their own situation.

Places that are more or less public, like hotels, guest houses and reception halls which are separate from the main house are treated differently. We may enter such places without first seeking permission, because the very reason for seeking permission before entry does not apply to them. Requiring permission first may be inconvenient in such places.

“You will incur no sin if you enter uninhabited houses in which you have something of use. God knows all that you do openly, and all that you would conceal.” (Verse 29) The point here is that of God’s knowledge of all our situations and what we do in public or private. The feeling that God watches us in all situations should make people more obedient and willing to observe the refined manners which He has outlined in His book that lays down a code of living for all humanity.

As a complete code for human life, the Qur’ān emphasizes this point of detail in social life because it aims to regulate life in all its aspects, bringing its details in line with its fundamental issues. Thus, seeking permission before entering other people’s homes respects the sanctity which makes the home a place of relaxation. It spares its people the embarrassment of being taken by surprise, or being seen in a situation that they prefer not to be seen in. We are not talking here only about the parts of the human body which should be covered. At home people may be in a situation which they simply do not like others to see. It could relate to their personal appearance, the way they dress or lay their furniture, or anything else. It could also relate to feelings and emotions. Who of us would like to be seen in a situation of weakness, crying or angry or in pain or distress?

The Qur’ānic code of manners attends to all these details through the requirement of seeking permission before entering someone else’s home. It also seeks to reduce chances of casual meetings or sightings that could arouse desire and develop into unacceptable relations that Satan may stealthily encourage. The first Muslim community to be addressed by the Qur’ān clearly understood such directives and their purpose. The Prophet himself was the first to implement them.

The Prophet visited Sa`d ibn `Ubādah, the chief of the Anşār, at home and sought permission, saying: “Assalāmu `alaykum wa raĥmatullāh”, meaning, peace and God’s mercy be bestowed on you. Sa`d replied in a low voice. His son, Qays, asked him:

“Are you not letting God’s Messenger in?” Sa`d said: “Let him wish us peace more.” Again the Prophet repeated his greeting and Sa`d replied in a low voice twice more.

Therefore, the Prophet departed, but Sa`d ran after him and explained what happened, saying: “Messenger of God, I certainly heard your greetings and replied quietly hoping that you would wish us peace more and more.” The Prophet went in with him. Sa`d ordered water to be brought for the Prophet to wash. Then he gave him a small blanket dyed with saffron to cover himself. The Prophet then raised his hands, praying: “My Lord, shower Your blessings and grace on Sa`d ibn `Ubādah’s family.” [Related by Abū Dāwūd and al-Nasā’ī] The Prophet taught his Companions how to approach someone else’s home, saying: “If you come towards a home, do not face the door straight, but stand to the right or to the left, and say: Assalāmu alaykum! Assalāmu ‘alaykum!” At that time, there were no screens on doors. [Related by Abū Dāwūd] Sa`d ibn Abī Waqqāş came to the Prophet and stood facing the door, seeking permission. The Prophet said to him: “Move this way or that way, because permission is sought before a person looks in.” [Related by Abū Dāwūd] An authentic ĥadīth quotes the Prophet as saying: “If a person overlooks you without having obtained permission, and you hit him with a small stone, and cause him a severe injury in his eye, you have nothing to answer for.” [Related by al- Bukhārī and Muslim] Rib`ī, a Companion of the Prophet, reports: “A man from the `Āmir clan sought permission to enter the Prophet’s home, saying: ‘Can I enter?’ The Prophet said to his servant: ‘Go to this man and teach him how to seek permission. Tell him to say:

Such refined manners were characteristic of the Prophet and his Companions after God had taught them the Islamic way. Today, however, we find that such fine considerations are largely meaningless despite our being Muslims. A man may just turn up at his brother’s door at any time of the day or night, knocking hard and caring little for disturbing the people inside, until the door is opened. The people may have a telephone which provides an excellent way of seeking permission to visit before starting out. 17 He could thus easily find out a time suitable to his hosts.

Nevertheless, people simply do not take such steps. A man may arrive at someone’s home without a prior appointment or permission. What is worse, our social tradition makes it imperative that a visitor who has come unannounced be received, even though his visit might be extremely inconvenient.

We are certainly Muslims, but we surprise our friends at any moment, even at meal times. If we are not invited to a meal, we may feel aggrieved. We may even surprise them late at night, and if they do not invite us to stay the night, we are offended. We allow our hosts no excuses either way.

All this takes place simply because we neglect Islamic manners. We do not bring our own preferences in line with what has been taught by God’s Messenger. We insist on following a mistaken social tradition that has no divine authority.

We look at other, non-Muslim communities and find that their social traditions are closer to the values and manners Islam wants us to adopt. Sometimes we admire these, but at other times we may even ridicule them, without even trying to look into what Islam wants us to do.

Having dealt with the proper manners of entering homes after taking permission, the sūrah moves on to prevent desire from running loose. It simply prevents looking at what is bound to excite desire, and it prohibits action that encourages sin.

Tell believing men to lower their gaze and to be mindful of their chastity. This is most conducive to their purity. God is certainly aware of all that they do. And tell believing women to lower their gaze and to be mindful of their chastity, and not to display their charms except what may ordinarily appear thereof. Let them draw their head- coverings over their bosoms and not display their charms to any but their husbands, or their fathers, or their husbands’ fathers, or their sons, or their husbands’ sons, or their brothers, or their brothers’ sons, or their sisters’ sons, or their womenfolk, or those whom they rightfully possess, or such male attendants as are free of physical desire, or children that are as yet unaware of women’s nakedness. Let them not swing their legs in walking so as to draw attention to their hidden charms. Believers, turn to God in repentance, so that you may achieve success. (Verses 30-31)

Islam wants to establish a clean society where desire is not aroused at every moment, and erotic scenes are not displayed everywhere. Continual excitement of the sexual urge leads to an insatiable desire that may become unstoppable. A stealthy look, a seductive move, flagrant make-up and thinly-dressed bodies are meant only to add to such insatiable and uncontrolled excitement. Thus, prudence and self control are heavily taxed. Hence, there remains one of two alternatives: either total permissiveness that disregards all checks and values, or psychological problems and disorders that result from having to suppress a desire that has been strongly aroused.

This borders on unmitigated torture.

One way Islam uses for achieving its goal of establishing a clean human society is to prevent such uncontrollable excitement of the sexual urge. It wants the natural sexual urge, of both men and women, to remain healthy, maintaining its natural strength and to satisfy it in the proper, clean manner.

At some point in time, the idea was promoted that easy mixing between the two sexes, playful conversation and revealing physical attractions help to provide a relaxed social atmosphere, with no rigid inhibitions. It was said that this is necessary as a preventive measure against arbitrary suppression of natural desires and psychological complexes and disorders. It reduces the pressure of the sexual urge and prevents an uncontrollable explosion, etc.

Such ideas were promoted as a result of the advancement of theories that aimed to deprive man of his distinctive characteristics that separate the human race from animals, and which put man at the same level as animals. The most important of these theories was Freud’s. But all this was no more than theoretical assumptions. I have seen with my own eyes, in a permissive society that abandoned all social, moral and religious restrictions, solid evidence to undermine its very foundation.

A further instruction is given to women with regard to their public appearance:

“Let them draw their head-coverings over their bosoms.” (Verse 31) We have a translation problem here because the Qur’ānic verse uses the term jayb, which does not mean ‘bosom’. Jayb instead means the top opening of a dress which is bound to reveal a part of a woman’s bosom. Hence, women are ordered to bring their head coverings down so as to cover this opening, thus covering their heads, necks and chests. In this way, they cover their charms so as not to be displayed before hungry eyes, not even in a sudden encounter between man and woman. A God-fearing man will always try not to make such a look last long, or repeat it. Yet, it may have a lasting effect if charms and adornments are seen suddenly. Hence, the instruction to keep them covered. What is important to realize here is that God wants to spare people this type of test.

Despite their natural desire to want to appear beautiful, the Muslim women who received this instruction did not slacken to put it into effect because their hearts were resplendent with God’s light. In pre- Islamic ignorant days, women used to go out in public revealing their bosoms, just like women do today in non-Islamic societies. Yet when the order was revealed requiring women to cover themselves and reveal only what appears naturally of their charms, their response was as `Ā’ishah describes:

“May God bestow His grace on the early Muslim women: when God revealed His order, ‘Let them draw their head- coverings over their bosoms,’ they tore their dresses and used them to cover their heads.” [Related by al-Bukhārī] Şafiyyah bint Shaybah reports: “We were at `Ā’ishah’s place when some women spoke about Qurayshi women and their virtues. `Ā’ishah said: There is no doubt that Qurayshi women have their virtues, but I have seen none like the Anşār women in their ardent belief in God’s book and undoubted faith in divine revelations. When the verse was revealed in Sūrah al-Nūr stating, ‘Let them draw their head-coverings over their bosoms,’ their men went home and read to them what God had revealed.

A man would read this to his wife, daughter, sister and other relatives. Every single woman of them took out her printed dress and wrapped it over her head, in obedience to what God had revealed in confirmation of its application to them. In the morning they prayed behind God’s Messenger, wearing their head coverings as though they were carrying crows on their heads.” [Related by Abū Dāwūd] Islam has refined the tastes of Islamic society and its sense of beauty for it no longer seeks the lewd and licentious. Exposing bodily charms attracts a man’s physical instinct. Modesty, on the other hand, shows a clean type of beauty that refines man’s sense. It is the type of beauty worthy of man, because it imparts a sense of purity and chastity.

Today, Islam produces the same effect among women believers, despite the fact that the general taste in society has sunk so low as to encourage the revealing of physical charms and the exposure of other parts of the human body. Nevertheless, women believers voluntarily cover themselves as God requires them to do, while other women around them try to attract men by their physical presence.

Up to this point, the measures the Qur’ān speaks about are preventive. Yet sexual attraction is very real and needs practical steps to ensure its proper control. The most important solution is marriage and the taking of positive steps to encourage it, together with making other ways of sexual response far more difficult or even totally unavailable.

Marry the single from among you as well as such of your male and female slaves as are virtuous. If they are poor, God will grant them sufficiency out of His bounty. God is Munificent, All-Knowing. As for those who are unable to marry, let them live in continence until God grants them sufficiency out of His bounty. And if any of your slaves desire to obtain a deed of freedom, write it out for them if you are aware of any good in them; and give them something of the wealth God has given you. Do not force your maids to prostitution when they desire to preserve their chastity, in order to make some worldly gain. If anyone should force them, then after they have been compelled, God will be much forgiving, merciful [to them]. (Verses 32-33)

Marriage is the proper way to satisfy natural sexual desires. Hence, all impediments that make marriage difficult should be removed so that human life can progress in this natural and simple way. Money is the primary impediment facing those who wish to establish families and protect themselves against sin. Hence, Islam puts in place an integrated system that does not make a requirement without providing its tools or the conditions that are conducive to its fulfilment. As it requires people to maintain their chastity, it makes marriage easy for all people. Hence only the one who deliberately turns away from the clean and pure way indulges in sin.

Therefore, Islam requires the Muslim community to provide financial assistance for those who lack the wherewithal to get married: “Marry the single from among you as well as such of your male and female slaves as are virtuous. If they are poor, God will grant them sufficiency out of His bounty.” (Verse 32)

The order includes all those who are single, men and women, although only free people are meant here initially. Those who are in bondage are specifically mentioned later: “as well as such of your male and female slaves as are virtuous.” They all need money for this purpose, as it is clearly understood from the rest of the verse: “If they are poor, God will grant them sufficiency out of His bounty.” This order is given to the Muslim community to enable single people to marry.

The majority of scholars are of the view that this order is meant as a recommendation because there were single people during the time of the Prophet and they were not made to marry. Had this order been meant as an obligation, the Prophet would have ensured they all married. In our view, this order states an obligation, but it does not mean that a Muslim ruler is required to compel those who are single to get married.

What it means instead is that the Muslim community must help single people who wish to get married, thus enabling them to guard their chastity. Islam considers this to be a practical measure of protection so that the Muslim community remains free of adultery, as it is duty bound to remain so. Providing the means to fulfil an obligation is also obligatory.

When, despite all this, there remain in the community single men and women who are poor, unable to meet the expenses of marriage, the Muslim community must help them marry. The same applies to slaves, of both sexes. However, this duty applies in the first place to their masters, if they can meet such expenses. Poverty should never be an impediment preventing marriage when single men or women are suitable for marriage and are willing. It is God who provides for all. He has made it clear that He will give them enough when they choose the clean and healthy way, guarding their chastity through marriage. “If they are poor, God will grant them sufficiency out of His bounty.” (Verse 32) The Prophet says: “Three categories of people have the right to help provided by God: a person striving for God’s cause, and a slave who has arranged to buy his own freedom and wants to fulfil his commitment, and one who wants to marry in order to guard his own chastity.” [Related by al- Tirmidhī and al-Nasā’ī] Until the Muslim community provides the necessary help to enable them to get married, single people are instructed to guard their chastity. “As for those who are unable to marry, let them live in continence until God grants them sufficiency out of His bounty.” (Verse 33) This He certainly does, because “God is Munificent, All-Knowing.” (Verse 33) He does not stint the means of a person who wants to stick to the way of purity and chastity as He is fully aware of people’s intentions.

We see how Islam provides a practical solution to a real problem. Every individual who is fit to marry should be able to do so, even though he or she may lack the necessary financial ability. In most cases, money, or the lack of it, is the most difficult barrier that prevents people from getting married.

It is recognized that the presence of slaves within the community allows moral standards to fall, encouraging loose moral attitudes because, generally speaking, slaves have a weaker sense of human dignity. At the same time slavery was inevitable at the advent of Islam, considering the need to apply the same rules to captives of war taken by Muslims as Muslim captives received at the hands of their non- Muslim captors. Yet Islam took a unilateral initiative to free slaves whenever possible, until a new world order allowed for the total abolition of slavery. It is in this vein that Islam required that a slave who wished to buy his own freedom should be freed in return for an agreed sum of money which he paid to his master. “And if any of your slaves desire to obtain a deed of freedom, write it out for them if you are aware of any good in them.” (Verse 33)

Scholars have different views on whether this is obligatory, but we believe it to be so because it fits well with the line Islam adopts on freedom and human dignity.

When a slave signs a deed of freedom, the money he earns through his own work belongs to him so that he can fulfil his commitment under the deed of freedom. What is more is that he can rightfully claim to be helped from zakāt funds: “And give them something of the wealth God has given you.” (Verse 33) The only condition that applies in such situations is that the master should be aware that the slave is a good person.

What is worse than the presence of slaves in the community is that some slaves might be put to prostitution. In pre-Islamic days, a master might make his female slaves prostitutes, taking some or all of their wages. This form of prostitution continues to be practised today. As Islam wants the Islamic social environment to be pure, it forbids all adultery, particularly this form of prostitution. “Do not force your maids to prostitution when they desire to preserve their chastity, in order to make some worldly gain. If anyone should force them, then after they have been compelled, God will be much forgiving, merciful [to them].” (Verse 33) This verse warns those who force their maids into prostitution, and rebukes them for seeking to enrich themselves in this highly immoral way. It also promises those who are forced to it forgiveness and mercy.

Al-Suddī mentions that this verse points directly to `Abdullāh ibn Ubayy, the chief hypocrite in Madīnah. He had a slave maid named Mu`ādhah. When he received a guest, he would give him this maid to sleep with, hoping to gain financial reward or some other favour from him. The maid complained of this to Abū Bakr, and Abū Bakr reported it to the Prophet who ordered `Abdullāh ibn Ubayy to refrain from such deeds. `Abdullāh complained: “Who will restore justice to us against Muhammad? He interferes on behalf of our maid!” This verse was then revealed.

The prohibition of compelling girls, who wish to maintain their chastity, into prostitution for financial gain was part of the Qur’ānic method of cleansing the Islamic social environment and of blocking all dirty methods of satisfying sexual desires. When prostitution is condoned in society, it tempts many people because it is so easy. When such avenues are not available, people have to seek the clean way of marriage to satisfy their natural desires.

There is no validity in the argument that prostitution works as a safety device to protect families, or that it is the only way to satisfy a natural need when marriage is difficult, or that unless such an easy way is found, people assault honourable women. This is indeed a twisted argument that confuses causes and results. Sexual desire must remain clean, pure and directed to serve the purpose of procreation, so that new generations can grow up in a clean environment. Communities must reform their economic systems so that everyone can have a reasonable standard of living which enables him or her to marry. Should there remain exceptional cases, these would be properly considered and appropriate treatment found for them. This leaves no need for prostitution, or filthy brothels where those who want to ease the pressure of their natural sexual desire can throw aside their burden, in the same way as garbage is publicly thrown over a dunghill. It is the economic system that should be reformed so as to prevent such filth from existing. The inadequacy of economic systems should never be the basis of an argument for brothels where humanity is exceedingly humiliated.

This is exactly the method Islam adopts, providing an integrated system that maintains purity and helps people preserve their chastity. It is a system that provides a bridge linking this world with heaven, and elevates humanity to a sublime level that is enlightened with God’s guidance.