Al-Nūr (The Light): Verses 27–29

The Almighty has turned away from matters related to accusation (Qadhf) and slander and their associated rulings, to address what is more fitting. The slanderers found a way to their falsehoods because of the privacy (Khulwah) that occurred, which became a path to suspicion. Therefore, God ordained that no one should enter another's house except after seeking permission (Ist'idhan) and offering the greeting (Salam). This is because entering without this manner incurs suspicion, which leads to undeniable harm. He said: {That is because those who disbelieved...}

In this verse, there are several questions:

Question 1: The Order of Ist'inās (Seeking Familiarity) and Salām (Greeting)

The term Ist'inās refers to the familiarity gained through companionship, as in the verse, "...nor seeking familiarity for conversation." This familiarity only occurs after entering and greeting. Thus, it would seem more appropriate to mention Salām before Ist'inās. Why is it presented in the reverse order?

There are several answers to this:

1. Narration from Ibn Abbas and Sa'id ibn Jubayr: They reported that the text should have been: "until you seek permission (tasta'dhinū)." They suggest the scribe made an error. Abu's recitation was: "until you greet yourselves (tusalimū lakum), and the greeting is better for you than the greeting of Jahiliyyah and ad-damūr." Ad-damūr means entering without permission, derived from damār (destruction/ruin), as if the doer is causing ruin due to the magnitude of his offense. A Hadith states: "Whoever lets his eye precede his seeking permission, he is ruined." However, this view by Ibn Abbas is questionable because it implies challenging the Quran transmitted by mass narration (tawātur) and validating what was not transmitted by tawātur, which opens the door to doubt regarding the entire Quran.
2. Narration from Al-Hasan al-Basri: He suggested there is a transposition in the wording. The meaning is: "until you greet its inhabitants (tusallimū 'alā ahlihā) and seek familiarity (tasta'nisū)," because greeting precedes familiarity. Abdullah's recitation supports this: "until you greet its inhabitants and seek permission." This view is also weak as it contradicts the apparent meaning.
3. Taking the text at its apparent meaning: Regarding the interpretation of Ist'inās, there are several views:
   • Seeking Familiarity through Permission: Meaning, "until you become familiar through permission." If they seek permission and greet, the residents become familiar with them. If they entered without permission, the residents would feel alienated and burdened.
   • Familiarity as Inquiry/Discovery (Istikshāf): Istif'āl (the form of the verb) from ānasahu (to see something clearly/manifestly). The meaning is: "until you ascertain and discover the situation—whether your entry is desired." This is like saying, "Ista'nast (I inquired) if you see anyone," or "Ista'nast and I saw no one," meaning I ascertained and learned. If one argues that if it means familiarity, Salām should precede it (as the Prophet ﷺ used to say, "Peace be upon you, may I enter?"), we reply: The one seeking permission might not know if anyone is home. In this case, it is more appropriate to ascertain via permission whether someone is there to grant it. Once permission is given and he enters, he faces the resident and greets him.
   • Familiarity from Ins (Humanity/Presence): It means ascertaining if a human being is present. This undoubtedly precedes the greeting.
   • The Wāw (and) does not necessitate sequence: Even if we concede that Ist'inās occurs after Salām, the conjunction wāw does not mandate chronological order in speech. Presenting Ist'inās before Salām in wording does not require it to precede Salām in action.

Question 2: The Wisdom Behind Mandating Prior Permission (Ist'idhan)

The wisdom is indicated by God's statement: {unless they are uninhabited houses}. This shows that the reason entry is forbidden without this condition is the houses being inhabited. One who intrudes without permission cannot be trusted not to look upon what is unlawful to see (like private parts, 'awrah), or circumstances the residents do not wish others to know about. This is an example of a ruling whose underlying cause is indicated by the text. Furthermore, entering is an act of disposition over another's property, which requires their consent; otherwise, it resembles usurpation (ghasb).

Question 3: How Should Permission Be Sought?

A man sought permission from the Messenger of Allah ﷺ and said, "May I enter (A'alij - an archaic term)?" The Prophet ﷺ instructed a woman named Rawdah: "Go to this man and teach him, for he does not know how to seek permission. Tell him to say: 'Peace be upon you, may I enter?'" The man heard her and said it. The Prophet ﷺ told him, "Enter." He entered and asked the Prophet ﷺ about some matters, which the Prophet ﷺ answered. The man then asked, "Is there knowledge you do not know?" The Prophet ﷺ replied, "Allah has granted me abundant good, and among knowledge is that which only Allah knows," and recited, "Indeed, Allah—with Him is the knowledge of the Hour..."

The people of Jahiliyyah, upon entering a house other than their own, would say, "Good morning to you, and good evening to you," and then enter, sometimes finding the man with his wife under one cover. Allah, the Exalted, confirmed this and taught what is better and more appropriate.

Mujahid interpreted tasta'nisū as clearing the throat (tanattuh). Ikrimah interpreted it as saying Subhan Allah or Allahu Akbar, or similar expressions.

Question 4: How Many Times Should Permission Be Sought?

Abu Hurayrah (RA) narrated that the Messenger of Allah ﷺ said: "Seeking permission is three times: The first time is for them to listen, the second time is for them to prepare themselves, and the third time, they may grant permission or refuse."

Jundub heard the Messenger of Allah ﷺ say: "If one of you seeks permission three times and is not permitted, let him return."

Abu Sa'id al-Khudri narrated: "I was sitting in a gathering of the Ansar when Abu Musa arrived, looking distressed. We asked him what frightened him. He said, 'Umar commanded me to come to him, so I came and sought permission three times, but I was not permitted, so I returned.' He [Umar] asked, 'What prevented you from coming to me?' I replied, 'I came and sought permission three times, but I was not permitted.' The Prophet ﷺ said, 'If one of you seeks permission three times and is not permitted, let him return.' Umar then said, 'Bring me proof of this, or I will punish you.' Abu Sa'id said, 'Let the youngest of the people go with you [as witness].' So Abu Sa'id stood up and testified for him." Some reports state that Umar said to Abu Musa, "I do not suspect you, but I feared that people might fabricate things about the Messenger of Allah ﷺ."

Qatadah said: Permission is sought three times: The first time is so the inhabitants may hear; the second time is so they may prepare; and the third time, they may grant permission if they wish, or refuse.

This is among the beauties of etiquette (ādāb). The first time, they might be prevented by some occupation from granting permission. The second time, there might be something preventing them, or something necessitating refusal, or something leading to equality (of status). If permission is not granted on the third time, the lack of response is taken as a firm impediment, and perhaps this causes them to dislike standing near the door, so it is legislated for him to return. Therefore, seeking permission three times requires that it not be continuous, but with a pause between each attempt.

Banging violently on the door or shouting at the householder is forbidden, as it involves causing harm and distress. The story of Banu Asad and the verse revealed concerning them is sufficient as a warning: {Indeed, those who call you from behind the chambers, most of them do not reason} (Al-Hujurat: 4).

Question 5: How Should One Stand at the Door?

It is narrated that Abu Sa'id sought permission from the Prophet ﷺ while facing the door. The Prophet ﷺ said: "Do not seek permission while facing the door." It is also narrated that when the Prophet ﷺ came to the door of a people, he would not face it directly, but would stand to its right or left corner and say, "Peace be upon you." This is because doors at that time did not have curtains.

Question 6: The Meaning of Hattā (Until) in Relation to Permission

The word hattā denotes the limit (ghāyah), and the ruling after the limit is contrary to what preceded it. Thus, {Do not enter houses other than your own until you seek familiarity} implies that entry is permissible after seeking familiarity, even if permission from the householder has not been given. What is your response to this?

There are several answers:

1. God made Ist'inās (familiarity/ascertainment) the limit, not Ist'idhān (permission). Familiarity cannot be achieved unless permission is granted following the request for permission.
2. Since we know by explicit text that the wisdom behind seeking permission is preventing someone from entering another's house without their consent (which displeases them), and we know this objective is not achieved until permission is granted, we know that seeking permission, unless followed by permission, is insufficient.
3. His statement: {But if you find no one therein, then do not enter them until permission is given to you} prohibits entry except with permission. This indicates that permission is a prerequisite for the permissibility of entry mentioned in the first verse.

If one asks: If permission is established as necessary, can something else substitute for it? We reply: Abu Hurayrah (RA) narrated that the Prophet ﷺ said: "The messenger of a man to another man is his permission." Also, Abu Hurayrah narrated that the Prophet ﷺ said: "If one of you is invited and comes with the messenger, that is his permission." This Hadith indicates two meanings: First, that permission is implied in the phrase {until you seek familiarity} and is what is intended. Second, that the invitation itself is permission, and if one comes with the messenger, they do not need a second request for permission. Some scholars say that one who is customarily allowed entry does not need permission.

Question 7: The Ruling on Looking into Another's House Without Permission

Al-Shafi'i (RA) said: If his eye is gouged out, it is considered forfeit (hadar). He relies on the narration of Sahl ibn Sa'd: "A man looked into one of the Prophet's chambers while holding a stick with which he was scratching his head. The Prophet ﷺ said: 'If I had known you were looking, I would have stabbed it into your eye. Permission is sought before looking.'"

Abu Hurayrah (RA) narrated that the Prophet ﷺ said: "Whoever looks into the house of people without their permission, and they gouge out his eye, his eye is forfeit (hadar)."

Abu Bakr al-Razi commented that this Hadith contradicts the general principles of jurisprudence (Usul), as there is no dispute that if someone enters a house without permission and their eye is gouged out, the intruder is liable (dāmin), subject to Qisas (retaliation) if intentional, or compensation if accidental. Since the intruder who looks has also entered (by looking) and done more, the apparent meaning of the Hadith contradicts established consensus. If the Hadith is authentic, its meaning is: Whoever looks into the house of people and sees their private sanctity (hurum) and women, and they try to stop him but he does not desist, and his eye is lost during the resistance, then it is forfeit. But if it was only looking, without resistance or prohibition, and someone gouged out his eye, then that person is a criminal subject to the ruling of his crime, based on the apparent meaning of {A life for a life, and an eye for an eye... and wounds are subject to retaliation} (Al-Ma'idah: 45).

Relying on {An eye for an eye} in this matter is weak, because we agree that this text is conditional upon the eye not being rightfully forfeited. If it were rightfully forfeited, Qisas would not apply. So why do you claim that the eye of one who looks into a person's house is not rightfully forfeited? This is the core of the issue.

As for the claim that if he had entered, gouging his eye would not be permissible, so the same applies to looking—the difference between the two is clear. When one enters, the residents know of his entry, so they guard themselves and cover up. But when one looks, they might not be aware of it, and he might see what is unlawful to see. Thus, it is not far-fetched in the ruling of Sharia to be severe here to cut off the path to this corruption. In summary, attributing the Prophet's ﷺ Hadith to this limited scope of discussion is not permissible.

Question 8: Is Any Permission Sufficient, or Must It Be Specific?

The apparent meaning of the verse suggests accepting permission absolutely, whether given by a boy, a woman, a slave, or a non-Muslim (dhimmi). The characteristics required for a witness are not considered for this permission, just as their testimony regarding gifts and similar matters is not accepted.

Question 9: Is Permission Required for Mahārim (Unmarriageable Kin)?

Yes. From 'Ata' ibn Yasar: A man asked the Prophet ﷺ, "Should I seek permission from my sister?" The Prophet ﷺ replied, "Yes, would you like to see her naked?" A man asked Hudhayfah, "Should I seek permission from my sister?" He replied, "If you do not seek permission from her, you will see what displeases you." 'Ata' said, "I asked Ibn Abbas (RA), 'Should I seek permission from my sister whom I support?' He said, 'Yes, because Allah says: {And when the children among you reach puberty, let them seek permission as those before them sought permission} (An-Nur: 59), and He did not differentiate between a stranger or a close relative."

Leaving permission for Mahārim is not permissible, although it is less severe than viewing her hair, chest, shin, or similar parts. The deeper analysis is: If the prohibition against intrusion is due to the possibility of exposed limbs, this applies to everyone except wives and female slaves (milk al-yamīn). If the prohibition is due to the possibility of the resident being engaged in a matter they dislike others to witness, then it must apply universally, meaning one should not enter upon a wife or a female slave except with permission.

Question 10: Is Permission Required in Emergencies?

In cases of fire, a thief's attack, or the appearance of a forbidden act (munkar), permission is waived in all these cases based on textual evidence.

This concludes the discussion on seeking permission (Ist'idhān).

As for Salām (Greeting): It is one of the Sunnahs commanded to Muslims, a security for the people, the greeting of the inhabitants of Paradise, a promoter of affection, and a remover of hatred and malice. Abu Hurayrah (RA) narrated that when Allah created Adam (AS) and breathed the spirit into him, he sneezed and said, "Praise be to Allah." He praised Allah by the permission of Allah. His Lord said to him, "May your Lord have mercy on you, O Adam. Go to these angels, who are a group sitting, and say, 'Peace be upon you.'" When he did so, he returned to his Lord, who said, "This is your greeting and the greeting of your descendants."

Ali ibn Abi Talib (RA) narrated that the Messenger of Allah ﷺ said: "A Muslim's right over a Muslim are six: to greet him when meeting him, to answer him when invited, to advise him in his absence, to respond to his sneeze, to visit him when sick, and to attend his funeral when he dies." Ibn Umar narrated that the Messenger of Allah ﷺ said: "If it pleases you that envy be removed from your breasts, then spread the greeting among yourselves."

Regarding His statement: {That is better for you}, the meaning is clear: doing this is better and more fitting for you than entering without permission. {So that you may remember}, meaning so that you may remember this teaching and adhere to it.

Then He said: {But if you find no one therein}, meaning in the houses, {then do not enter them}, because the underlying reason ('illah) in both situations is the same: the possibility that there are concealed circumstances the intruder dislikes others to witness. Then He said: {And if you are told, "Go back," then go back}. Just as entry might be disliked by the householder, standing at the door might also be disliked. Therefore, it is better and purer for him to return, removing alienation and harm.

After mentioning the ruling on inhabited houses, God mentioned the ruling on houses that are uninhabited: {There is no blame upon you for entering houses that are not designated for dwelling}. This is because the impediment to entry without permission is removed from them.

The commentators differed on the meaning of {houses that are not designated for dwelling} (buyūtan ghayra maskūnah):

1. Muhammad ibn al-Hanafiyyah's view: They are inns (khanāt), hospices (ribāṭāt), merchants' shops, and property used for benefit, such as seeking shelter from heat or cold, storing baggage and goods, buying and selling. It is narrated that Abu Bakr (RA) asked the Messenger of Allah ﷺ: "Allah has revealed a verse to you about seeking permission, and we differ in our trade, staying in these inns. Should we not enter them except with permission?" Then this verse was revealed.
2. Second view: They are ruins used for relieving oneself (tabarruz) and where goods are stored for that purpose.
3. Third view: They are the marketplaces.
4. Fourth view: They are the public baths (ḥammāmāt).

The best approach is to say that the entry to all of them is covered by the verse, as the underlying reason is that they are customarily permitted for entry. Similarly, we say that if a house were uninhabited but usurped (maghṣūbah), entry would not be permissible. However, the nature of inns suggests they are established for people to enter.

As for His statement: {And Allah knows what you reveal and what you conceal}, it is a warning to those who enter ruins and empty houses with suspicious intentions.

The Seventh Ruling: The Ruling on Looking

**{Tell the believing men to lower their gaze and guard their private parts. That is purer for them. Indeed, Allah is acquainted with what they do. And tell the believing women to lower their gaze and guard their private parts and not display their adornment except what is apparent thereof, and to draw their veils over their bosoms and not display their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their womenfolk, what their right hands possess, or those male attendants having no sexual desire, or children who have not yet attained knowledge of the private parts of women. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn to Allah in repentance, all of you, O believers, that you may be successful.}* (An-Nur: 30–31)