ﱁ ﱂ ﱃ ﱄ ﱅ ﱆ ﱇ ﱈ ﱉ ﱊ ﱋ ﱌ ﱍ ﱎ ﱏ ﱐ ﱑ ﱒ ﱓ ﱔ ﱕ
And when the children among you reach puberty, let them ask permission [at all times] as those before them have done. Thus does Allah make clear to you His verses; and Allah is Knowing and Wise.
Tafsir
Verse range: 24:58-60
The Qadi (Judge) stated that although the outward form of the address suggests males, the intended meaning includes both males and females (male and female slaves/servants). This is because the masculine form often predominates when referring to both genders. If no distinction is made, the ruling applies to all. This is supported by the term {those whom your right hands possess}, which applies to both male and female slaves.
My view (Al-Razi's preference) is that the ruling is established for females by clear analogy (qiyas jali). Since women are in a stricter state regarding the protection of their private parts than men, if this ruling is established for men, it is established for women all the more so, just as we establish the prohibition of striking by analogy to the prohibition of saying "uff" (to parents).
The apparent meaning includes both adult and minor slaves. It is narrated from Ibn Abbas (RA) that only minors are intended. Their argument is that an adult slave should only look at the master to the extent that a free person is permitted to look. Ibn al-Musayyib said: "Do not be deceived by the phrase {and those whom your right hands possess}; it is not appropriate for a female slave to look at her mistress's earrings, hair, or any of her charms."
Others held that adult slaves are permitted to look at their mistress's hair and similar things.
The apparent meaning of the verse indicates that this permission is specific to the believing slaves and the free children who have not reached puberty. This permission exempts them from what Allah previously prohibited for the entire community of believers in the verse: {O you who have believed, do not enter houses other than your own houses until you have sought permission and said peace to their people} (An-Nur: 27).
This verse permits entry except during the three specified times. It also permits them to enter without permission when they are young, and permits the masters to enter upon them (the young ones) by the statement: {There is no blame upon you or upon them after these times, that you circulate among one another} (meaning, you circulate among each other outside of the three times). This is further emphasized by obligating those who have reached puberty to follow the rule of the adults regarding seeking permission at all other times, thus joining them under the ruling of: {do not enter houses other than your own houses until you have sought permission and said peace to their people}.
If {let them ask permission} is directed at adult slaves (male and female), it is possible that it is a direct command to them. However, if it refers to {those who have not yet reached puberty}, it cannot be a direct command to them. It must be a command to us (the masters) to order them to do so and urge them toward it, just as we are commanded to order children to pray. A child who understands prayer is commanded to perform it, not as a binding obligation (taklif) upon them, but as an obligation upon us for the benefit of both us and them after they reach puberty. It is not unlikely that the command, though outwardly directed at them, is in reality directed at the master, like when you say to a man: "Let your family and your children fear you," where the outward command is to them, but the reality is an order to the father to make them act accordingly.
Ibn Abbas (RA) narrated that the Messenger of Allah (PBUH) sent a young man from the Ansar to Umar to summon him. Umar was sleeping inside the house. The young man pushed the door, said Salam, but Umar did not wake up. He returned, closed the door, stood behind him, and shook him, but he did not wake up. The young man then supplicated, "O Allah, wake him up for me," pushed the door again, and called out, and Umar woke up and sat up. The young man entered, and something of Umar's body became uncovered. Umar realized the young man had seen it and said, "I wish Allah had forbidden our sons, our women, and our servants from entering upon us during these hours except with permission." Then he went with the young man to the Prophet (PBUH), who had just received the revelation: {O you who have believed, let those whom your right hands possess ask permission of you...}. Umar praised Allah, and the Prophet (PBUH) asked, "What is the matter, O Umar?" Umar told him what the young man had done. The Messenger of Allah (PBUH) marveled at his action, inquired about his name, and praised him, saying: "Indeed, Allah loves the forbearing, the modest, the chaste, and the self-restraining, and He hates the vulgar, the bold, the persistent asker." This verse is one of the verses revealed concerning Umar.
Others said it was revealed concerning Asma bint Abi Marthad, who said: "We used to enter upon a man and his wife, and perhaps they were under one covering. Or, a grown male servant of hers entered upon her at a time she disliked, so she came to the Messenger of Allah (PBUH) and said, 'Our servants and our young men enter upon us in states we dislike,' and the verse was revealed."
Ibn Umar and Mujahid held that {let them ask permission} refers only to males because {those whom your right hands possess} is a masculine form. Ibn Abbas (RA) held that it applies to both males and females, who must seek permission at all times, day or night.
The correct view is that this ruling must be established for females as well, because just as a person dislikes males looking at their state, they may also dislike females looking at it. However, this ruling is established for women by analogy, not by the apparent wording, as previously mentioned.
Some scholars held that the command in {let them ask permission} is for recommendation (nadb) and desirability (istihbab). Others held it is for obligation (ijab), and this latter view is preferable, as the apparent meaning of a command implies obligation.
Ibn Umar recited al-hulm (puberty) with a sukūn (vowel rest) on the lām.
The jurists agreed that seminal emission (ihtilam) constitutes puberty. They differed on the case of one who reaches fifteen years without emission.
Abu Bakr al-Razi argued that the verse {and those of you who have not yet reached puberty} invalidates the opinion that fifteen years constitutes puberty if emission has not occurred. This is because Allah did not differentiate between one who reached fifteen and one who fell short, provided they had not reached puberty (hulm).
The Prophet's (PBUH) saying is narrated in many ways: "The pen is lifted from three: the sleeper until he wakes, the insane until he recovers, and the child until he emits." He did not differentiate between one who reached fifteen and one who had not.
If it is argued that this invalidates the estimation of eighteen years, the response is that we know the custom for puberty is fifteen years. Any matter based on custom allows for addition or subtraction. We have found those who reached puberty at twelve years. We have explained that exceeding the customary age is permissible, just as falling short is. Abu Hanifa (RH) made the excess equal to the deficiency, which is three years. It is narrated from Abu Hanifa (RH) that the age is nineteen years for a male, which is understood as completing eighteen years and entering the nineteenth.
The proof for Al-Shafi'i (RH) is the narration from Ibn Umar that he was presented to the Prophet (PBUH) on the day of Uhud when he was fourteen and was not permitted, but on the day of the Trench when he was fifteen, and he was permitted. Abu Bakr al-Razi objected, saying this narration is inconsistent, as the Trench occurred in year five [of Hijra] and Uhud in year three, so how could there be only one year between them? Furthermore, permission for fighting is not related to puberty, as an adult might be rejected due to weakness, while a non-adult might be permitted due to strength and capacity to carry arms. This is supported by the fact that the Prophet (PBUH) did not ask him about emission or age.
There was a difference of opinion on whether the growth of pubic hair constitutes puberty. Abu Hanifa and his companions did not consider it puberty, while Al-Shafi'i did.
Abu Bakr al-Razi argued that the apparent meaning of {and those of you who have not yet reached puberty} negates the idea that hair growth is puberty if emission has not occurred, just as it negated fifteen years being puberty. Similarly, the Prophet's (PBUH) saying: "And from the child until he emits," supports this.
Al-Shafi'i's proof is the narration from Atiyyah al-Qurazi that the Prophet (PBUH) ordered the killing of those among Qurayzah who had grown hair (anbat) and sparing those who had not. Atiyyah said: "They looked at me, and I had not grown hair, so they spared me."
Abu Bakr al-Razi argued that this tradition cannot be used to establish religious law for several reasons:
Al-Shafi'i (RH) argued that these interpretations are refuted by the narration that Uthman ibn Affan (RA) was asked about a young man, and he asked, "Has his beard turned green?" This indicates that this was an agreed-upon standard among the Companions.
It is narrated from a group of the early Muslims that they considered physical height—five spans—as a measure for puberty. It is narrated from Ali (AS) that he said: "When a boy reaches five spans, the legal penalties apply to him, and retribution is taken for him and from him." It is narrated from Ibn Sirin, from Anas, that Abu Bakr was brought a boy who had stolen, and he ordered him to be measured. He was short by one finger-joint, so he was released. Al-Farazdaq adopted this view in his poetry:
He remained so since his waistcloth was tied, Until he grew and reached the five spans.
Most jurists do not hold this view because a person might be tall before puberty or short after puberty, so height is not a reliable criterion.
Abu Bakr al-Razi argued that this verse indicates that one who has not reached puberty but possesses understanding ('aql) should be ordered to perform religious duties and forbidden from committing shameful acts. Allah commanded them to seek permission during these times, and the Prophet (PBUH) said: "Order your children to pray when they are seven, and strike them for it when they are ten." Ibn Umar (RA) said: "We teach the boy prayer when he recognizes his right hand from his left." Zayn al-Abidin used to order the children to pray Dhuhr and Asr together, and Maghrib and Isha together. When asked why they prayed outside of their prescribed times, he replied: "It is better than them abandoning the prayer altogether." Ibn Mas'ud (RA) said: "When a boy reaches ten years, good deeds are written for him, but bad deeds are not written against him until he emits."
Abu Bakr al-Razi then stated that they are ordered to do this for the purpose of teaching and habituation, making it easier for them after puberty and reducing aversion to it. Similarly, they are kept away from drinking wine and eating pork, and forbidden from other prohibitions, because if they are not prevented in childhood, abstaining becomes difficult in old age. Allah says: {Guard yourselves and your families against a Fire} (At-Tahrim: 6), which some commentators explained as: discipline them and teach them.
Al-Akhfash said: Regarding hulm (puberty), one says ḥalima al-rajulu (with fath on the lām), yaḥlamu hulman (with ḍamm on the lām). And from ḥilm (dream/puberty), one says ḥilmun (with ḍamm on the lām), yaḥlamu ḥilman (with kasr on the lām).
{Three times} (thalāth marrāt) means three periods (awqāt), as the Almighty explained them with times. They are called "three times" because He intended one instance in each of these times. He then specified the times: {before the dawn prayer, and when you put off your clothes at noon, and after the night prayer}. This means that typically, during these three times, a person is undressed and their private parts are uncovered.
The people of Kufa recited {three} (thalāth) with the accusative case (naṣb) as a substitute for {three times} (thalāth marrāt), as if He said: "In three times, there are three times of privacy for you." When the muḍāf (the first term in an iḍāfa) is omitted, the muḍāf ilayhi (the second term) takes its case. The reading of the rest [of the reciters] is with the nominative case (rafʿ), meaning: "They are three times of privacy," making it the predicate of an omitted subject. Al-Qaffal said the meaning is "three instances of uncovering," referring to the time of uncovering.
The root meaning of ‘awrah is defect or flaw. Hence, a‘war al-fāris (a horse with a defect) and a‘war al-makān (a flawed place), and the one-eyed person (al-a‘war). Allah named each of these states ‘awrah because people's guard and covering are flawed during them.
The verse indicates the necessity of considering the underlying causes (‘ilal) in rulings when possible. Allah pointed to the cause in these three times in two ways:
Some people said that the previous verse, {O you who have believed, do not enter houses other than your own houses until you have sought permission and said peace to their people} (An-Nur: 27), indicates that seeking permission is obligatory at all times. They concluded that this ruling was abrogated by this verse (v. 58) except for these three times.
Others said the first verse addresses the accountable person (mukallaf) as it is addressed to believers, while what Allah mentioned in this verse concerns those who are not accountable. Therefore, in some situations, entry is only permitted with permission, and in others, without permission. Thus, there is no reason to assume abrogation, as the addressees of the first verse are not the addressees of the second verse at all.
If it is argued that if {those whom your right hands possess} includes those who have reached puberty, then abrogation is necessary, we reply: that is not necessary either. The verse {O you who have believed, do not enter houses other than your own houses} only applies to those who own the houses due to the possessive addition (iḍāfa). If this is correct, slaves and female slaves are not included, so abrogation is not required even under this view. If the discourse is understood to apply to the young slaves, the argument is even clearer.
Abu Hanifa (RH) said that no scholar has held that the command to seek permission is abrogated. 'Ata narrated from Ibn Abbas that he said: "There are three verses in the Book of Allah that people have abandoned, and I do not see anyone acting upon them." 'Ata said he remembered two and forgot one. He recited this verse and the verse: {O mankind, indeed We have created you from male and female...} (Al-Hujurat: 13). Sa'id ibn Jubayr mentioned that the third verse was: {And when the division is present, give to the relatives...} (An-Nisa: 8).
Answer: We have explained that this applies specifically to the young children. It is permissible for them to enter for service without permission outside the three times, and it is permissible for us to allow them to do so and to enter upon them.
Answer: No. Allah only permitted this because the custom outside those times is not to uncover the private parts. If a woman uncovers her private parts while expecting the young servants to enter, that is forbidden for her. If the servant is one who is accountable (has reached puberty), it is also forbidden for him to enter if he suspects that private parts are uncovered there.
If it is argued that some permitted the adult slaves to look at their mistress's hair, we reply: whoever permitted that excluded the hair from being considered ‘awrah due to the relationship of ownership, just as it is excluded from being ‘awrah due to kinship. The ‘awrah is divided: some parts are ‘awrah in all circumstances, and some vary depending on the relationship—it is ‘awrah in the presence of a stranger but not in the presence of another, as previously mentioned.
Answer: Yes. The phrase {There is no blame upon you or upon them after these times} indicates that this ruling is specific to the young children, not the adults. Allah clarified this later by saying: {And when those children among you reach puberty, let them ask permission as those before them asked permission}. This means that whoever newly reaches puberty must be treated like those who reached puberty before them regarding the obligation of seeking permission. This is the meaning of {as those before them asked permission}.
It is possible that someone might think that one who served as a child is permitted not to seek permission upon reaching puberty, differentiating their situation from those who never served or were never owned. Allah clarified that just as He prohibited adults from entering without permission, the same applies to these individuals when they reach puberty, even if they previously served or were owned.
Answer: Yes to the first part, either due to the generality of the verse: {do not enter houses other than your own houses until you have sought permission} (An-Nur: 27), or by analogy to the owned slave, where the minor relative is even more deserving of this ruling. As for the second part, he must seek permission due to the generality of the verse.
Answer: If {three times of privacy} is read in the nominative case (rafʿ), it is in the position of a description (waṣf), meaning: "They are three specific times requiring permission." If it is read in the accusative case (naṣb), it has no grammatical position and serves to confirm the command to seek permission specifically in those circumstances.
Answer: Al-Farrā’ and Al-Zajjāj said it is a new clause, like saying in speech: "They are merely your servants and those who circulate among you." Those who circulate (al-ṭāffūn) are those who frequently enter, exit, and move around, derived from ṭawāf (circumambulation). The meaning is: "You circulate among one another without permission."
Answer: It is in the nominative case as the subject (ibtida’), and its predicate is {upon one another} (‘alā ba‘ḍ), meaning "one who circulates upon another." The predicate was omitted because the verb ṭāffūn already indicates it.
Ibn al-Sikkit said: A woman is qā‘id when she ceases menstruation, and the plural is qawā‘id. If you intend the act of ceasing, you say qā‘idah. The commentators said al-qawā‘id are those who have ceased menstruation and childbirth due to old age, and have no hope of marriage.
The preferred view is that ceasing menstruation should not be the criterion, as that ceases, but the desire for them might remain. Therefore, the intended meaning is their cessation from the state of marriage, which only occurs when they reach an age where men no longer desire them.
This is like His statement regarding women who are divorced but have not yet completed their waiting period: {unless they become modest/abstain} (Al-Baqarah: 237).
There is no doubt that Allah did not permit them to remove all their garments, as that would involve uncovering the entire ‘awrah. Therefore, the commentators said that the "garments" here refer to the outer cloak (jilbāb), the large wrap (bird), and the face-covering (qanā‘) worn over the headscarf (khiṁār).
It is narrated from Ibn Abbas (RA) that he recited: {unless they put off their outer cloaks (jalābībihinna)}. From Al-Saddi, from his sheikhs: {unless they put off their head coverings (khumur)}. From some others: {unless they put off some of their garments (min thiyābihinna)}.
Allah specified them because the suspicion (tuhmah) is lifted from them, having reached this age. If their state were such that the opposite was likely, it would not be permissible for them to remove their garments. This is why He said: {And that they should remain modest is better for them}. This is made preferable because it is further away from suspicion, which implies that when suspicion is present, they must not remove those coverings, just as is required of a young woman.
The reality of tabarruj is deliberately showing what must be concealed. It comes from the saying: "A ship *bārij" (without a cover). Al-barj is the wide eye where the white is seen surrounding the entire black, nothing being hidden. However, tabarruj has become specific to a woman exposing herself to men by displaying her adornments and showing her charms.
{Three times} means three periods, as He explained them with times. They are called "three times" because He intended one instance in each of these times. He then specified the times: {before the dawn prayer, and when you put off your clothes at noon, and after the night prayer}. This means that typically, during these three times, a person is undressed and their private parts are uncovered.
The people of Kufa recited {three} (thalāth) with the accusative case (naṣb) as a substitute for {three times} (thalāth marrāt), as if He said: "In three times, there are three times of privacy for you." When the muḍāf (the first term in an iḍāfa) is omitted, the muḍāf ilayhi (the second term) takes its case. The reading of the rest [of the reciters] is with the nominative case (rafʿ), meaning: "They are three times of privacy," making it the predicate of an omitted subject. Al-Qaffal said the meaning is "three instances of uncovering," referring to the time of uncovering.
The root meaning of ‘awrah is defect or flaw. Hence, a‘war al-fāris (a horse with a defect) and a‘war al-makān (a flawed place), and the one-eyed person (al-a‘war). Allah named each of these states ‘awrah because people's guard and covering are flawed during them.
The verse indicates the necessity of considering the underlying causes (‘ilal) in rulings when possible. Allah pointed to the cause in these three times in two ways:
Some people said that the previous verse, {O you who have believed, do not enter houses other than your own houses until you have sought permission and said peace to their people} (An-Nur: 27), indicates that seeking permission is obligatory at all times. They concluded that this ruling was abrogated by this verse (v. 58) except for these three times.
Others said the first verse addresses the accountable person (mukallaf) as it is addressed to believers, while what Allah mentioned in this verse concerns those who are not accountable. Therefore, in some situations, entry is only permitted with permission, and in others, without permission. Thus, there is no reason to assume abrogation, as the addressees of the first verse are not the addressees of the second verse at all.
If it is argued that if {those whom your right hands possess} includes those who have reached puberty, then abrogation is necessary, we reply: that is not necessary either. The verse {O you who have believed, do not enter houses other than your own houses} only applies to those who own the houses due to the possessive addition (iḍāfa). If this is correct, slaves and female slaves are not included, so abrogation is not required even under this view. If the discourse is understood to apply to the young slaves, the argument is even clearer.
Abu Hanifa (RH) said that no scholar has held that the command to seek permission is abrogated. 'Ata narrated from Ibn Abbas that he said: "There are three verses in the Book of Allah that people have abandoned, and I do not see anyone acting upon them." 'Ata said he remembered two and forgot one. He recited this verse and the verse: {O mankind, indeed We have created you from male and female...} (Al-Hujurat: 13). Sa'id ibn Jubayr mentioned that the third verse was: {And when the division is present, give to the relatives...} (An-Nisa: 8).
Answer: We have explained that this applies specifically to the young children. It is permissible for them to enter for service without permission outside the three times, and it is permissible for us to allow them to do so and to enter upon them.
Answer: No. Allah only permitted this because the custom outside those times is not to uncover the private parts. If a woman uncovers her private parts while expecting the young servants to enter, that is forbidden for her. If the servant is one who is accountable (has reached puberty), it is also forbidden for him to enter if he suspects that private parts are uncovered there.
If it is argued that some permitted the adult slaves to look at their mistress's hair, we reply: whoever permitted that excluded the hair from being considered ‘awrah due to the relationship of ownership, just as it is excluded from being ‘awrah due to kinship. The ‘awrah is divided: some parts are ‘awrah in all circumstances, and some vary depending on the relationship—it is ‘awrah in the presence of a stranger but not in the presence of another, as previously mentioned.
Answer: Yes. The phrase {There is no blame upon you or upon them after these times} indicates that this ruling is specific to the young children, not the adults. Allah clarified this later by saying: {And when those children among you reach puberty, let them ask permission as those before them asked permission}. This means that whoever newly reaches puberty must be treated like those who reached puberty before them regarding the obligation of seeking permission. This is the meaning of {as those before them asked permission}.
It is possible that someone might think that one who served as a child is permitted not to seek permission upon reaching puberty, differentiating their situation from those who never served or were never owned. Allah clarified that just as He prohibited adults from entering without permission, the same applies to these individuals when they reach puberty, even if they previously served or were owned.
Answer: Yes to the first part, either due to the generality of the verse: {do not enter houses other than your own houses until you have sought permission} (An-Nur: 27), or by analogy to the owned slave, where the minor relative is even more deserving of this ruling. As for the second part, he must seek permission due to the generality of the verse.
Answer: If {three times of privacy} is read in the nominative case (rafʿ), it is in the position of a description (waṣf), meaning: "They are three specific times requiring permission." If it is read in the accusative case (naṣb), it has no grammatical position and serves to confirm the command to seek permission specifically in those circumstances.
Answer: Al-Farrā’ and Al-Zajjāj said it is a new clause, like saying in speech: "They are merely your servants and those who circulate among you." Those who circulate (al-ṭāffūn) are those who frequently enter, exit, and move around, derived from ṭawāf (circumambulation). The meaning is: "You circulate among one another without permission."
Answer: It is in the nominative case as the subject (ibtida’), and its predicate is {upon one another} (‘alā ba‘ḍ), meaning "one who circulates upon another." The predicate was omitted because the verb ṭāffūn already indicates it.
Ibn al-Sikkit said: A woman is qā‘id when she ceases menstruation, and the plural is qawā‘id. If you intend the act of ceasing, you say qā‘idah. The commentators said al-qawā‘id are those who have ceased menstruation and childbirth due to old age, and have no hope of marriage.
The preferred view is that ceasing menstruation should not be the criterion, as that ceases, but the desire for them might remain. Therefore, the intended meaning is their cessation from the state of marriage, which only occurs when they reach an age where men no longer desire them.
This is like His statement regarding women who are divorced but have not yet completed their waiting period: {unless they become modest/abstain} (Al-Baqarah: 237).
There is no doubt that Allah did not permit them to remove all their garments, as that would involve uncovering the entire ‘awrah. Therefore, the commentators said that the "garments" here refer to the outer cloak (jilbāb), the large wrap (bird), and the face-covering (qanā‘) worn over the headscarf (khiṁār).
It is narrated from Ibn Abbas (RA) that he recited: {unless they put off their outer cloaks (jalābībihinna)}. From Al-Saddi, from his sheikhs: {unless they put off their head coverings (khumur)}. From some others: {unless they put off some of their garments (min thiyābihinna)}.
Allah specified them because the suspicion (tuhmah) is lifted from them, having reached this age. If their state were such that the opposite was likely, it would not be permissible for them to remove their garments. This is why He said: {And that they should remain modest is better for them}. This is made preferable because it is further away from suspicion, which implies that when suspicion is present, they must not remove those coverings, just as is required of a young woman.
The reality of tabarruj is deliberately showing what must be concealed. It comes from the saying: "A ship *bārij" (without a cover). Al-barj is the wide eye where the white is seen surrounding the entire black, nothing being hidden. However, tabarruj has become specific to a woman exposing herself to men by displaying her adornments and showing her charms.
