Surah Al-Noor

The Light

Introduction

Name of Chapter and Reason for its Name

This chapter is called Surah Al-Noor, The Light, and this word is mentioned in verse 35, which is known as ‘The Verse of the Light,’ in which Allah is referred to as ‘The Light of the heavens and the earth.’

Chapter Number

Surah Al-Noor is the 24th chapter of the Quran.

Number of Verses

This surah contains 64 verses.

Place of Revelation

This chapter was revealed in Medina, after Surah al-Hashr, which is chapter 59.

Content

Important Concepts in this Surah

Verses 1-10

An explanation of the rulings of fornication and its conditions. According to the style of these verses, the meaning of ‘We have sent down in it manifest signs so that you may take admonition,’ is ‘the verse of the light.’ In the same way, the verses related to belief and disbelief, monotheism and polytheism, are among some of the instances of the ‘manifest signs.’ What is meant by ‘strike’ in verse 2, ‘As for the fornicatress and the fornicator, strike each of them a hundred lashes,’ is to hit them using a whip. In verse 6, ‘… then the testimony of one of them shall be a fourfold testimony [sworn] by Allah,’ ‘explains that the accusation made by someone towards their spouse needs to be made four times when they have no other witnesses besides themselves. So, they must swear and bear witness four times so that the accusation is properly established against their spouse. A fifth oath is then given in order to show that the accuser is not false accusing one’s spouse of adultery and attempting to slander them. The marriage contract between the two of them will then be terminated and they will never be able to marry each other again. Verses 9-10 explain that the accused woman must take an oath five times as well. The first four oaths are for her claim that her accuser is lying, and the fifth oath is her acceptance of Allah’s punishment if she is found to be lying.

Verses 11-26

A condemnation of the slandering that took place during an incident in Afak; and advice for people to become aware of following in Shaytan’s footsteps. The Sunnis believe that these verses are referring to ‘The Mother of Believers, Aisha,’ while the Shias hold that they are in reference to the wife of the Prophet, Mariyah, the Coptic. In verse 11, ‘Indeed those who initiated the calumny are a band from among yourselves,’ the meaning of ‘calumny’ is considered to be all kinds of lying, meaning any instance in which truth is turned into falsehood, such as abandoning a true belief system for a false one. The incident in Afak is about an event in which the hypocrites spread a rumour and accusation about one of the wives of the Prophet that she committed fornication. In these verses, Allah has dispelled the false allegation and criticized those who started this accusation. The ‘steps’ mentioned in verse 21, ‘O you who have faith! Do not follow in Shaytan’s steps,’ are different ways, paths, and whatever Shaytan orders, such that all sins can be counted as Shaytan’s steps.

Verses 27-34

Mention the rules of social interactions such as: entering homes, marrying slaves, and observing modesty for men and women regarding those who are non-mahram. These verses describe the Islamic legal etiquette for getting permission to enter a believer’s home, the types of clothing one should wear, and the rules for interacting with non-mahram individuals.

Verses 35-46

Speaks about how Allah is the Light of the heavens and the earth; the characteristics of the believers; recitation of the Quran; a description of the actions of the disbelievers; and explanation of how rain falls. ‘Allah is the Light of the heavens and the earth,’ in verse 35, explains how Allah is the guide and manager of the affairs of the heavens and the earth. According to some interpreters, the meaning here is that Allah is the One who gives existence to all creations. This is the light of existence that guides the believers. Likewise in these verses, the actions of the disbelievers have been compared to a mirage - which has been described in verse 39, ‘As for the faithless, their works are like a mirage in a plain, which the thirsty man supposes to be water,’ meaning that the actions of the disbelievers have no basis in reality. Just like a mirage, their actions are futile and useless.

Verses 47-57

A description of two groups of people: those who do not accept the judgement of Allah and the Prophet, contrary to what they claim; and those who accept Allah’s orders in all situations; and Allah’s promise to the believers regarding Divine leadership on Earth. These verses also describe the traits of the hypocrites who consider themselves to be the followers of the Prophet; but when they see that their own interests are in jeopardy, they openly defy his orders.

Verses 58-64

These verses contain the rules for personal privacy at home, hijab for elderly women, and different levels of seeking permission from parents, masters, etc… Other rulings that have been presented in this chapter are also present here. Some of these rulings include the necessity for slaves and family members to ask for permission before they enter the private rooms in their own house, which is mentioned in verse 58, ‘O you who have faith! Let your permission be sought by your slaves…’ What is meant by, ‘put off your garments,’ is when someone is changing and hanging up their clothes, and it is an example of a situation where someone does not like when anyone else is around except those that they are close to.

Discussions on this Chapter

According to the Sunni Traditions

Verse 2: “As for the fornicatress and the fornicator, strike each of them a hundred lashes, and let not pity for them overcome you in Allah’s law, if you believe in Allah and the Last Day, and let their punishment be witnessed by a group of the faithful.” الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِنْهُمَا مِائَةَ جَلْدَةٍ وَلَا تَأْخُذْكُمْ بِهِمَا رَأْفَةٌ فِي دِينِ اللَّهِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَلْيَشْهَدْ عَذَابَهُمَا طَائِفَةٌ مِنَ الْمُؤْمِنِينَ٢ عن عبید اللّه بن عبد اللّه بن عتبة بن مسعود عن أبی هریرة و زید بن خالد الجهنی فی الأعرابیَین اللذین أتیا رسول اللّه صلی اللّه علیه و سلم: فقال أحدهما: یا رسول اللّه إن ابنی هذا کان عسیفا- یعنی أجیرا- علی هذا، فزنی بامرأته، فافتدیت ابنی منه بمائة شاة و ولیدة، فسألت أهل العلم فأخبرونی أن علی ابنی جلد مائة و تغریب عام، و أن علی امرأة هذا الرجم، فقال رسول اللّه صلی اللّه علیه و سلم «و الذی نفسی بیده لأقضین بینکما بکتاب اللّه تعالی، الولیدة و الغنم رد علیک، و علی ابنک جلد مائة و تغریب عام، و اغد یا أنیس- لرجل من أسلم- إلی امرأة هذا، فإن اعترفت فارجمها «فغدا علیها فاعترفت فرجمها».

It has been narrated from Ubaydullah ibn Abdullah ibn Utbah ibn Masood, from Abu Hurayrah and Zayd ibn Khalid al-Juhani that two Bedouins came to the Prophet of Allah. One of them said, “O Prophet of Allah. This son of mine was working for someone and he committed adultery with that person’s wife. I paid compensation on behalf of my son of 100 sheep and a slave-girl. But I asked the experts and they told me that my son should be whipped 100 times and banished for 1 year, and that this woman should be stoned.” The Prophet replied, “I swear by the One who has my soul in His hand. I will definitely judge between you both by the Book of Allah, the Almighty. Take back the slave-girl and the sheep, your son must be whipped and banished for 1 year. Unays, (a man from the Aslam Tribe), go and find this woman. If she confesses (to this crime), then stone her.” Then, he went and found her. She confessed and so she was stoned.

Verse 3: “The fornicator shall not marry anyone but a fornicatress or an idolatress, and the fornicatress shall be married by none except a fornicator or an idolater, and that is forbidden to the faithful.”

الزَّانِي لَا يَنْكِحُ إِلَّا زَانِيَةً أَوْ مُشْرِكَةً وَالزَّانِيَةُ لَا يَنْكِحُهَا إِلَّا زَانٍ أَوْ مُشْرِكٌ وَحُرِّمَ ذَلِكَ عَلَى الْمُؤْمِنِينَ٣ عن عبد اللّه بن یسار مولی ابن عمر قال: أشهد لسمعت سالما یقول: قال عبد اللّه: قال رسول اللّه صلی اللّه علیه و سلم «ثلاثة لا یدخلون الجنة و لا ینظر اللّه إلیهم یوم القیامة: العاق لوالدیه، و المرأة المترجلة المتشبهة بالرجال، و الدیوث، و ثلاث لا ینظر اللّه إلیهم یوم القیامة: العاق لوالدیه، و مدمن الخمر، و المنان بما أعطی».

Abdullah ibn Yasaar, the servant of Ibn Umar testified that he heard Salim saying from Abdullah that the Prophet of Allah said: “[There are] 3 [types of people who] will not enter heaven, and [also] Allah will not even look towards them on the Day of Judgement: someone who disobeys their parents, a woman who acts like a man, and a man who knows that his wife is an adulterer [and does not care]. [There are] 3 [types of people whom] Allah will not look at on the Day of Judgement: someone who disobeys their parents, an alcoholic, and someone who does favours (for a person) and then reminds them about having done it.”

عن سالم بن عبد اللّه بن عمر، قال: حدثنی عبد اللّه بن عمر أن رسول اللّه صلی اللّه علیه و سلم قال «ثلاثة حرم اللّه علیهم الجنة: مدمن الخمر، و العاق لوالدیه، و الدیوث الذی یقر فی أهله الخبث».

Saalim ibn Abdullah ibn Umar narrates that Abdullah ibn Umar told me that the Prophet of Allah said: “Heaven is forbidden for three [types of people]: an alcoholic, someone who disobeys their parents, and a man who knows that his wife is an adulterer [and does not care].”

Verse 25: “On that day Allah will pay them in full their due recompense, and they shall know that Allah is the Manifest Reality.”

الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِنْهُمَا مِائَةَ جَلْدَةٍ وَلَا تَأْخُذْكُمْ بِهِمَا رَأْفَةٌ فِي دِينِ اللَّهِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَلْيَشْهَدْ عَذَابَهُمَا طَائِفَةٌ مِنَ الْمُؤْمِنِينَ٢ عن ثور بن زید عن أبی الغیث عن أبی هریرة أن رسول اللّه صلی اللّه علیه و سلم قال «اجتنبوا السبع الموبقات» قیل: و ما هن یا رسول اللّه؟ قال «الشرک باللّه، و السحر، و قتل النفس آلتی حرم اللّه إلا بالحق، و أکل الربا، و أکل مال الیتیم، و التولی یوم الزحف، و قذف المحصنات الغافلات المؤمنات».

Thawr ibn Zayd narrates from Abu al-Ghayth from Abu Hurayrah that the Prophet of Allah said: “Stay away from seven sins [that will ruin your life].” Someone said, “What are they O Prophet of Allah?” He replied, “Polytheism, magic, killing people whom Allah has forbidden except with legal permission, charging interest, stealing from orphans, retreating when an army is advancing, and falsely accusing an innocent, pure, believing woman of adultery.”

Verse 27: “O you who have faith! Do not enter houses other than your own until you have announced [your arrival] and greeted their occupants. That is better for you. Maybe you will take admonition.”

الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِنْهُمَا مِائَةَ جَلْدَةٍ وَلَا تَأْخُذْكُمْ بِهِمَا رَأْفَةٌ فِي دِينِ اللَّهِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَلْيَشْهَدْ عَذَابَهُمَا طَائِفَةٌ مِنَ الْمُؤْمِنِينَ٢ عن أنس أو غیره أن رسول اللّه صلی اللّه علیه و سلم استأذن علی سعد بن عبادة فقال «السلام علیک و رحمة اللّه» فقال سعد: و علیک السلام و رحمة اللّه، و لم یسمع النبی صلی اللّه علیه و سلم حتی سلم ثلاثا، ورد علیه سعد ثلاثا و لم یسمعه فرجع النبی صلی اللّه علیه و سلم و اتبعه سعد فقال: یا رسول اللّه بأبی أنت و أمی، ما سلمت تسلیمة إلا و هی بأذنی، و لقد رددت علیک و لم أسمعک، و أردت أن أستکثر من سلامک و من البرکة، ثم أدخله البیت فقرب إلیه زبیبا فأکل نبی اللّه، فلما فرغ قال «أکل طعامکم الأبرار، وصلت علیکم الملائکة، و أفطر عندکم الصائمون».

Anas or someone else narrates that the Prophet of Allah had asked for permission to enter Saad ibn Ibadah’s home and said, “May the peace and mercy of Allah be upon you.” Saad said, “And may the peace and mercy of Allah be upon you.” The Prophet did not hear him [reply] until he ended up saying salaam to him three times. Saad replied three times, but the Prophet still did not hear him and left. Saad followed him and said, “O Prophet of Allah, may my father and mother be sacrificed for you. Every time you sent salaam, I heard it and I replied back to you, but I said it in a way that you could not hear. I wanted to [hear more of your] salaams and get more of your blessings.” Then, [Saad] invited him inside of his house and offered him some raisins. The Prophet ate them and then when he was finished he said, “May the righteous eat your food, may the angels pray for you, and may people break their fast with you.”

Verse 35: “Allah is the Light of the heavens and the earth. The parable of His Light is a niche wherein is a lamp —the lamp is in a glass, the glass is as it were a glittering star— lit from a blessed olive tree, neither eastern nor western, whose oil almost lights up, though fire should not touch it. Light upon light. Allah guides to His Light whomever He wishes. Allah draws parables for mankind, and Allah has knowledge of all things.”

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ الْمِصْبَاحُ فِي زُجَاجَةٍ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِنْ شَجَرَةٍ مُبَارَكَةٍ زَيْتُونَةٍ لَا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ نُورٌ عَلَى نُورٍ يَهْدِي اللَّهُ لِنُورِهِ مَنْ يَشَاءُ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ٣٥ عن عمرو بن مرة، عن أبی البختری، عن أبی سعید الخدری قال: قال رسول اللّه صلی اللّه علیه و سلم «القلوب أربعة: قلب أجرد فیه مثل السراج یزهر، و قلب أغلف مربوط علی غلافه، و قلب منکوس، و قلب مصفح. فأما القلب الأجرد: فقلب المؤمن سراجه فیه نوره، و أما القلب الأغلف فقلب الکافر، و أما القلب المنکوس فقلب المنافق، عرف ثم أنکر، و أما القلب المصفح فقلب فیه إیمان و نفاق، و مثل الإیمان فیه کمثل البقلة یمدها الماء الطیب، و مثل النفاق فیه کمثل القرحة یمدها الدم و القیح، فأی المدتین غلبت علی الأخری غلبت علیه».

Amr ibn Murrah narrates from Abu al-Bakhtari, from Abu Saeed al-Khudri that the Prophet of Allah said: “There are four kinds of hearts: a heart that is clear like a lamp that shines, a heart that is closed and covered, a heart that is upside-down, and a heart that is armoured. The clear heart is the heart of a believer which has a lamp shining with light. The covered heart is the heart of a disbeliever. The upside-down heart is the heart of a hypocrite who recognizes [something] but then denies [it]. The armoured heart is a heart that has both faith and hypocrisy in it. The faith in it is like [a plant] that sprouts with good water; and the hypocrisy in it is like a wound that becomes worse due to blood and pus. Whichever of the two overcomes the other is the characteristic that will dominate.”

Verse 38: “So that Allah may reward them by the best of what they have done, and enhance them out of His grace, and Allah provides for whomever He wishes without any reckoning.”

لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ مَا عَمِلُوا وَيَزِيدَهُمْ مِنْ فَضْلِهِ وَاللَّهُ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ٣٨ و عن أبی هریرة رضی اللّه عنه قال: قال رسول اللّه صلی اللّه علیه و سلم «إذا دخل أحدکم المسجد فلیسلم علی النبی صلی اللّه علیه و سلم. و لیقل: اللهم افتح لی أبواب رحمتک و إذا خرج فلیسلم علی النبی صلی اللّه علیه و سلم و لیقل: اللهم اعصمنی من الشیطان الرجیم».

Abu Hurayrah narrates that the Prophet of Allah said: “When you enter a masjid, you should send salaam to the Prophet and you should [also] say, ‘O Allah, Open the doors of your mercy for me.’ When you leave, you should send salaam to the Prophet again and say ‘O Allah, Protect me from Shaytan, the cursed one.’”

عن شهر بن حوشب عن أسماء بنت یزید بن السکن قالت: قال رسول اللّه صلی اللّه علیه و سلم «إذا جمع اللّه الأوّلین و الآخرین یوم القیامة جاء مناد فنادی بصوت یسمع الخلائق: سیعلم أهل الجمع من أولی بالکرم، لیقم الذین لا تلهیهم تجارة و لا بیع عن ذکر اللّه، فیقومون و هم قلیل، ثم یحاسب سائر الخلائق».

Shahr ibn Hawshab narrates from Asma binte Yazeed ibn al-Sakan who reported that the Prophet said: “When Allah will gather the people of the past and the people from the recent times together on the Day of Judgement, someone will call out in a way that all of the creations will hear it and say, ‘The gathered people will know who is more honourable. The ones who were not distracted from remembering Allah by business and finances should stand up.’ Only a few people will stand up. Then, [after them] the rest of creation will go through their accounting [for the rewards and punishments].”

Verse 55: “Allah has promised those of you who have faith and do righteous deeds that He will surely make them successors on the Earth, just as He made those who were before them successors, and He will surely establish for them their religion which He has approved for them, and that He will surely change their state to security after their fear, while they worship Me, not ascribing any partners to Me. And whoever is ungrateful after that - it is they who are the transgressors.”

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَى لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا وَمَنْ كَفَرَ بَعْدَ ذَلِكَ فَأُولَئِكَ هُمُ الْفَاسِقُونَ٥٥ عن عبد الملک بن عمیر عن جابر بن سمرة قال: سمعت رسول اللّه صلی اللّه علیه و سلم یقول «لا یزال أمر الناس ماضیا ما ولیهم اثنا عشر رجلا» ثم تکلم النبی صلی اللّه علیه و سلم بکلمة خفیت عنی، فسألت أبی: ماذا قال رسول اللّه صلی اللّه علیه و سلم فقال: قال «کلهم من قریش».

Abd al-Malik ibn Umayr narrates from Jabir ibn Samarah that: I heard the Prophet saying, “The affairs of people will be fine as long as twelve men are in charge.” Then the Prophet said something that I could not understand. So, I asked my father what did the Prophet say and he replied, “All of them [the men in charge] will be from Quraysh.”

Verse 61: “There is no blame upon the blind, nor any blame upon the lame, nor any blame upon the sick, nor upon yourselves if you eat from your own houses, or your fathers’ houses, or your mothers’ houses, or your brothers’ houses, or your sisters’ houses, or the houses of your paternal uncles, or the houses of your paternal aunts, or the houses of your maternal uncles, or the houses of your maternal aunts, or those whose keys are in your possession, or those of your friends. There will be no blame on you whether you eat together or separately. So when you enter houses, greet yourselves with a salutation from Allah, blessed and good. Thus does Allah clarify His signs for you so that you may apply reason.”

لَيْسَ عَلَى الْأَعْمَى حَرَجٌ وَلَا عَلَى الْأَعْرَجِ حَرَجٌ وَلَا عَلَى الْمَرِيضِ حَرَجٌ وَلَا عَلَى أَنْفُسِكُمْ أَنْ تَأْكُلُوا مِنْ بُيُوتِكُمْ أَوْ بُيُوتِ آبَائِكُمْ أَوْ بُيُوتِ أُمَّهَاتِكُمْ أَوْ بُيُوتِ إِخْوَانِكُمْ أَوْ بُيُوتِ أَخَوَاتِكُمْ أَوْ بُيُوتِ أَعْمَامِكُمْ أَوْ بُيُوتِ عَمَّاتِكُمْ أَوْ بُيُوتِ أَخْوَالِكُمْ أَوْ بُيُوتِ خَالَاتِكُمْ أَوْ مَا مَلَكْتُمْ مَفَاتِحَهُ أَوْ صَدِيقِكُمْ لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَأْكُلُوا جَمِيعًا أَوْ أَشْتَاتًا فَإِذَا دَخَلْتُمْ بُيُوتًا فَسَلِّمُوا عَلَى أَنْفُسِكُمْ تَحِيَّةً مِنْ عِنْدِ اللَّهِ مُبَارَكَةً طَيِّبَةً كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَعْقِلُونَ٦١ عن وحشی بن حرب عن أبیه عن جده أن رجلا قال للنبی صلی اللّه علیه و سلم: إنا نأکل و لا نشبع. قال «لعلکم تأکلون متفرقین، اجتمعوا علی طعامکم و اذکروا اسم اللّه یبارک لکم فیه».

Wahshi ibn Harb narrates from his father, who narrates from his grandfather that a man said to the Prophet, “We eat but we do not get full.” The Prophet said, “Maybe you are all eating separately. Eat together and remember the name of Allah so that He blesses the food for you.”

According to the Shia Traditions

Verses 1-2: “[This is] a surah which We have sent down, and prescribed it, and We have sent down in it manifest signs so that you may take admonition. As for the fornicatress and the fornicator, strike each of them a hundred lashes, and let not pity for them overcome you in Allah’s law, if you believe in Allah and the Last Day, and let their punishment be witnessed by a group of the faithful.”

سُورَةٌ أَنْزَلْنَاهَا وَفَرَضْنَاهَا وَأَنْزَلْنَا فِيهَا آيَاتٍ بَيِّنَاتٍ لَعَلَّكُمْ تَذَكَّرُونَ١الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِنْهُمَا مِائَةَ جَلْدَةٍ وَلَا تَأْخُذْكُمْ بِهِمَا رَأْفَةٌ فِي دِينِ اللَّهِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَلْيَشْهَدْ عَذَابَهُمَا طَائِفَةٌ مِنَ الْمُؤْمِنِينَ٢ و فی تفسیر القمی، و فی روایة أبی الجارود عن أبی جعفر: وَ لْیشْهَدْ عَذابَهُما یقُولُ ضَرْبَهُمَا طائِفَةٌ مِنَ الْمُؤْمِنِینَ یجْمَعُ لَهُمُ النَّاسُ إِذَا جُلِدُوا There is a narration in Al-Qummi’s commentary of Abu al-Jarood, from Abu Jafar regarding ‘and let their punishment be witnessed’ that he said “It means a ‘group of the faithful’ and the people should be gathered to watch the two [fornicatress and the fornicator] being whipped.”

عن غیاث بن إبراهیم عن جعفر عن أبیه عن أمیر المؤمنین: فِی قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ لا تَأْخُذْکمْ بِهِما رَأْفَةٌ فِی دِینِ اللَّهِ قَالَ فِی إِقَامَةِ الْحُدُودِ وَ فِی قَوْلِهِ تَعَالَی وَ لْیشْهَدْ عَذابَهُما طائِفَةٌ مِنَ الْمُؤْمِنِینَ قَالَ الطَّائِفَةُ وَاحِدٌ وَ قَالَ لَا یسْتَحْلَفُ صَاحِبُ الْحَدِّ

It has been narrated from Ghiyath ibn Ibrahim, from Jafar, from his father that Amir al-Momineen explained the verse, ‘let not pity for them overcome you in Allah’s law’ in which he said: “Allah’s laws mean the carrying out of [judicial] punishments.” He [also] explained that in the verse ‘and let their punishment be witnessed by a group of the faithful’ that: “A group can even be one person. The one that the punishment is being carried out on is not asked to take an oath.”

Verse 3: “The fornicator shall not marry anyone but a fornicatress or an idolatress, and the fornicatress shall be married by none except a fornicator or an idolater, and that is forbidden to the faithful.”

الزَّانِي لَا يَنْكِحُ إِلَّا زَانِيَةً أَوْ مُشْرِكَةً وَالزَّانِيَةُ لَا يَنْكِحُهَا إِلَّا زَانٍ أَوْ مُشْرِكٌ وَحُرِّمَ ذَلِكَ عَلَى الْمُؤْمِنِينَ٣ عن محمد بن سالم عن أبی جعفر فی حدیث قال: وَ أَنْزَلَ بِالْمَدِینَةِ: «الزَّانِی لا ینْکحُ إِلَّا زانِیةً أَوْ مُشْرِکةً وَ الزَّانِیةُ لا ینْکحُها إِلَّا زانٍ أَوْ مُشْرِک وَ حُرِّمَ ذلِک عَلَی الْمُؤْمِنِینَ» فَلَمْ یسَمِّ اللَّهُ الزَّانِی مُؤْمِناً وَ لَا الزَّانِیةَ مُؤْمِنَةً، وَ قَالَ رَسُولُ اللَّهِ صلی الله علیه و آله- لَیسَ یمْتَرِی فِیهِ أَهْلُ الْعِلْمِ أَنَّهُ قَالَ: لَایزْنِی الزَّانِی حِینَ یزْنِی وَ هُوَ مُؤْمِنٌ، وَ لَا یسْرِقُ السَّارِقُ حِینَ یسْرِقُ وَ هُوَ مُؤْمِنٌ؛ فَإِنَّهُ إِذَا فَعَلَ ذلِک، خُلِعَ عَنْهُ الْإِیمَانُ کخَلْعِ الْقَمِیصِ.

Muhammad ibn Saalim narrates from Abu Jafar that: “The verse was sent to Medina ‘The fornicator shall not marry anyone but a fornicatress or an idolatress, and the fornicatress shall be married by none except a fornicator or an idolater, and that is forbidden to the faithful.’ Allah did not refer to the fornicators as believers. The Prophet of Allah said, ‘Do not let the people of knowledge dispute this verse by saying that no one can be both an adulterer and a believer at the same time. No one can be both a thief and a believer at the same time. This is because if someone does one of these things, then belief will be removed from them like clothing (is taken off).’”

عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- الزَّانِی لا ینْکحُ إِلَّا زانِیةً أَوْ مُشْرِکةً قَالَ هُنَّ نِسَاءٌ مَشْهُورَاتٌ بِالزِّنَا وَ رِجَالٌ مَشْهُورُونَ بِالزِّنَا شُهِرُوا وَ عُرِفُوا بِهِ وَ النَّاسُ الْیوْمَ بِذَلِک الْمَنْزِلِ فَمَنْ أُقِیمَ عَلَیهِ حَدُّ الزِّنَا أَوْ مُتَّهَمٌ بِالزِّنَا لَمْ ینْبَغِ لِأَحَدٍ أَنْ ینَاکحَهُ حَتَّی یعْرِفَ مِنْهُ التَّوْبَةَ

Dawood ibn Sirhaan narrates from Zurarah: I asked Abu Abdillah about the verse ‘The fornicator shall not marry anyone but a fornicatress or an idolatress,’ and he replied: “They are men and women who are well-known for their fornication. They became infamous and renowned among the people. Today people still deal with these individuals in this way. So, whoever is punished for committing fornication or accused of perpetrating it, it is not appropriate for anyone to marry them until they know that they have sought forgiveness.”

Verse 19: “Indeed those who want indecency to spread among the faithful - there is a painful punishment for them in this world and the Hereafter, and Allah knows and you do not know.”

إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذَابٌ أَلِيمٌ فِي الدُّنْيَا وَالْآخِرَةِ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ١٩ عَلِی بْنُ إِبْرَاهِیمَ عَنْ أَبِیهِ عَنِ ابْنِ أَبِی عُمَیرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِی عَبْدِ اللَّهِ ع قَالَ: مَنْ قَالَ فِی مُؤْمِنٍ مَا رَأَتْهُ عَینَاهُ وَ سَمِعَتْهُ أُذُنَاهُ فَهُوَ مِنَ الَّذِینَ قَالَ اللَّهُ عَزَّ وَ جَلَّ- إِنَّ الَّذِینَ یحِبُّونَ أَنْ تَشِیعَ الْفاحِشَةُ فِی الَّذِینَ آمَنُوا لَهُمْ عَذابٌ أَلِیمٌ.

It has been narrated from Ali ibn Ibrahim, from his father, from Ibn Abu Umayr, from some of his companions that Abu Abdillah said: “Whoever says [something negative] about a believer [based on] what his eyes saw and his ears heard, Allah has referred to that person in the verse, ‘Indeed those who want indecency to spread among the faithful - there is a painful punishment for them in this world and the Hereafter.’”

Verse 27: “O you who have faith! Do not enter houses other than your own until you have announced [your arrival] and greeted their occupants. That is better for you. Maybe you will take admonition.”

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَى أَهْلِهَا ذَلِكُمْ خَيْرٌ لَكُمْ لَعَلَّكُمْ تَذَكَّرُونَ٢٧ عن عبد الرحمن بن أبی عبد الله عن أبی عبد الله: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- لا تَدْخُلُوا بُیوتاً غَیرَ بُیوتِکمْ حَتَّی تَسْتَأْنِسُوا وَ تُسَلِّمُوا عَلی أَهْلِها قَالَ الِاسْتِینَاسُ وَقْعُ النَّعْلِ وَ التَّسْلِیمُ.

Abd al-Rahman ibn Abu Abdillah narrates from his father Abu Abdillah that, “I asked Abu Abdillah about the verse, ‘O you who have faith! Do not enter houses other than your own until you have announced [your arrival] and greeted their occupants,’ and he replied: ‘Announcing [your arrival] is [done by] stomping [your] feet on the ground and saying salaam.’”

عن أبی أیوب الأنصاری قال: قلنا: ِ" یا رَسُولَ اللَّهِ مَا الِاسْتِینَاسُ؟ قَالَ: یتَکلَّمُ الرَّجُلُ بِالتَّسْبِیحَةِ وَ التَّحْمِیدَةِ وَ التَّکبِیرَةِ وَ یتَنَحْنَحُ وَ یؤْذِنُ أَهْلَ الْبَیتِ"

It has been narrated from Abu Ayyub al-Ansari that: “We said, O Prophet of Allah, what does announce [your arrival] mean?” He said, “[It is when] someone recites Tasbeeh (Subhanallah), Tamheed (Alhamdulillah), Takbeer (Allahu Akbar), clears their throat, and then announces [themselves] to the people in the house.”

Verse 30: “Tell the faithful men to cast down their looks and to guard their private parts. That is more decent for them. Allah is indeed well aware of what they do.”

قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ذَلِكَ أَزْكَى لَهُمْ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ٣٠ و فی الکافی، بإسناده عن سعد الإسکاف عن أبی جعفر قال: اسْتَقْبَلَ شَابٌ مِنَ الْأَنْصَارِ امْرَأَةً بِالْمَدِینَةِ وَ کانَ النِّسَاءُ یتَقَنَّعْنَ خَلْفَ آذَانِهِنَّ فَنَظَرَ إِلَیهَا وَ هِی مُقْبِلَةٌ فَلَمَّا جَازَتْ نَظَرَ إِلَیهَا وَ دَخَلَ فِی زُقَاقٍ قَدْ سَمَّاهُ بِبَنِی فُلَانٍ فَجَعَلَ ینْظُرُ خلف‌ها وَ اعْتَرَضَ وَجْهَهُ عَظْمٌ فِی الْحَائِطِ أَوْ زُجَاجَةٌ فَشَقَّ وَجْهَهُ فَلَمَّا مَضَتِ الْمَرْأَةُ نَظَرَ فَإِذَا الدِّمَاءُ تَسِیلُ عَلَی صَدْرِهِ وَ ثَوْبِهِ فَقَالَ وَ اللَّهِ لآَتِینَّ رَسُولَ اللَّهِ ص وَ لَأُخْبِرَنَّهُ قَالَ فَأَتَاهُ فَلَمَّا رَآهُ رَسُولُ اللَّهِ ص قَالَ لَهُ مَا هَذَا فَأَخْبَرَهُ فَهَبَطَ جَبْرَئِیلُ ع بِهَذِهِ الْآیةِ- قُلْ لِلْمُؤْمِنِینَ یغُضُّوا مِنْ أَبْصارِهِمْ وَ یحْفَظُوا فُرُوجَهُمْ ذلِک أَزْکی لَهُمْ إِنَّ اللَّهَ خَبِیرٌ بِما یصْنَعُونَ.

In Al-Kafi, Saad al-Iskaf narrates from Abu Jafar that a youth from the Ansaar met a woman from Medina. During that era, the women used to place their hijab behind their ears [which caused their neck and chest to be exposed]. He looked towards her as she was passing by him. When she passed by him, he kept looking at her. He entered an alley that had been named Bani Fulan. Then, he continued to look at her and a piece of a bone or a glass that was sticking out of the wall cut his face. As the woman left, he continued to look and then realized that blood was dripping on his chest and clothes. He said, “I swear to Allah, I have to go to the Prophet of Allah and tell him [what happened].” Then he came to the Prophet. So when the Prophet of Allah saw him he said to him, “What happened?” So he told him. Then, Jibrail descended with this verse, ‘Tell the faithful men to cast down their looks and to guard their private parts. That is more decent for them. Allah is indeed well aware of what they do.’

عن مروک بن عبید عن بعض أصحابنا عن أبی عبد الله قال: قُلْتُ لَهُ مَا یحِلُّ لِلرَّجُلِ أَنْ یرَی مِنَ الْمَرْأَةِ إِذَا لَمْ یکنْ مَحْرَماً قَالَ الْوَجْهُ وَ الْکفَّانِ وَ الْقَدَمَانِ.

Maruk ibn Ubayd narrates from some of our companions from Abu Abdillah that I said to him, “Which [parts] of women are men allowed to look at if they are non mahram?” He replied, “The face, the hands, and the feet.” should include a footnote as the fiqh ruling states that women cannot expose feet in hijab.

Verse 31: “And tell the faithful women to cast down their looks and to guard their private parts, and not to display their charms, except for what is outward, and let them draw their scarfs over their bosoms, and not display their charms except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers, or their brothers’ sons, or their sisters’ sons, or their women, or their slave girls, or male dependents lacking [sexual] desire, or children uninitiated to women’s parts. And let them not thump their feet to make known their hidden ornaments. Rally to Allah in repentance, O faithful, so that you may be felicitous.”

وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ التَّابِعِينَ غَيْرِ أُولِي الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَى عَوْرَاتِ النِّسَاءِ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِنْ زِينَتِهِنَّ وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ٣١ عن أبی عمرو الزبیری عن أبی عبد الله: فی حدیث یذکر فیه ما فرض الله علی الجوارح. قال: و فرض علی البصر أن لا ینظر إلی ما حرم الله علیه، و أن یعرض عما نهی الله عنه مما لا یحل له- و هو عمله و هو من الإیمان. فقال تبارک و تعالی: «قُلْ لِلْمُؤْمِنِینَ یغُضُّوا مِنْ أَبْصارِهِمْ وَ یحْفَظُوا فُرُوجَهُمْ» فنهاهم أن ینظروا إلی عوراتهم- و أن ینظر المرء إلی فرج أخیه- و یحفظ فرجه أن ینظر إلیه، و قال: «وَ قُلْ لِلْمُؤْمِناتِ یغْضُضْنَ مِنْ أَبْصارِهِنَّ وَ یحْفَظْنَ فُرُوجَهُنَ» من أن تنظر إحداهن إلی فرج أختها- و تحفظ فرج‌ها من أن ینظر إلیه. و قال: کل شی‌ء فی القرآن من حفظ الفرج فهو من الزنا- إلا هذه الآیة فهو من النظر.

Abu Umar al-Zubayri narrates from Abu Abdillah about when he was mentioning what Allah has made incumbent on body parts. He said: “The eyes have been ordered not to look at what Allah has made forbidden (haram) for them, and to look away from what Allah has prohibited among that which is not halal for them – and that is their task and to do so is from one’s faith. Allah, the Blessed and Almighty, has said, ‘Tell the faithful men to cast down their looks and to guard their private parts.’ So He has prohibited men from looking at each other’s private parts – even for a man to look at his own brother’s private parts – and to protect their private organs from others looking at them. He also said, ‘And tell the faithful women to cast down their looks and to guard their private parts’ – even for one of them to look at her own sister’s private parts is not allowed – and one must protect their private parts so no one else can look at them.” Then he [Abu Abdullah] also added: “Every time in the Quran where it mentions ‘protecting one’s private parts’ it refers to not committing fornication - except in these verses, which are talking [specifically] about looking.”

Verse 35: “Allah is the Light of the heavens and the earth. The parable of His Light is a niche wherein is a lamp - the lamp is in a glass, the glass is as it were a glittering star - lit from a blessed olive tree, neither eastern nor western, whose oil almost lights up, though fire should not touch it. Light upon light. Allah guides to His Light whomever He wishes. Allah draws parables for mankind, and Allah has knowledge of all things.”

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ الْمِصْبَاحُ فِي زُجَاجَةٍ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِنْ شَجَرَةٍ مُبَارَكَةٍ زَيْتُونَةٍ لَا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ نُورٌ عَلَى نُورٍ يَهْدِي اللَّهُ لِنُورِهِ مَنْ يَشَاءُ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ٣٥ فی التوحید، بإسناده عن العباس بن هلال قال: سألت الرضا عَنْ قَوْلِ اللَّهِ: «اللَّهُ نُورُ السَّماواتِ وَ الْأَرْضِ» فَقَالَ: هَادٍ لِأَهْلِ السَّمواتِ، وَهَادٍ لِأَهْلِ الْأَرْض.‌

In Al-Tawheed, it has been narrated from al-Abbas ibn Hilal: I asked al-Ridha about the verse, ‘Allah is the Light of the heavens and the earth.’ So he replied, “[Allah is a] guide for the people of the heavens, and (He is) a guide for the people of the Earth.”

عن طلحة بن زید عن جعفر بن محمد عن أبیه: فِی هَذِهِ الْآیةِ «اللَّهُ نُورُ السَّماواتِ وَ الْأَرْضِ» قَالَ بَدَأَ بِنُورِ نَفْسِهِ تَعَالَی «مَثَلُ نُورِهِ» مَثَلُ هُدَاهُ فِی قَلْبِ الْمُؤْمِنِ «کمِشْکاةٍ فی‌ها مِصْباحٌ الْمِصْباحُ» وَ الْمِشْکاةُ جَوْفُ الْمُؤْمِنِ وَ الْقِنْدِیلُ قَلْبُهُ- وَ الْمِصْبَاحُ النُّورُ الَّذِی جَعَلَهُ اللَّهُ فِی قَلْبِهِ «یوقَدُ مِنْ شَجَرَةٍ مُبارَکةٍ» قَالَ الشَّجَرَةُ الْمُؤْمِنُ «زَیتُونَةٍ لا شَرْقِیةٍ وَ لا غَرْبِیةٍ» قَالَ عَلَی سَوَاءِ الْجَبَلِ لَا غَرْبِیةٍ أَی لَا شَرْقَ لَهَا وَ لَا شَرْقِیةٍ- أَی لَا غَرْبَ لَهَا إِذَا طَلَعَتِ الشَّمْسُ طَلَعَتْ عَلَیهَا- وَ إِذَا غَرَبَتِ الشَّمْسُ غَرَبَتْ عَلَیهَا «یکادُ زَیتُها یضِی‌ءُ» یکادُ النُّورُ الَّذِی جَعَلَهُ اللَّهُ فِی قَلْبِهِ یضِی‌ءُ وَ إِنْ لَمْ یتَکلَّمْ «نُورٌ عَلی نُورٍ» فَرِیضَةٌ عَلَی فَرِیضَةٍ وَ سُنَّةٌ عَلَی سُنَّةٍ «یهْدِی اللَّهُ لِنُورِهِ مَنْ یشاءُ» یهْدِی اللَّهُ لِفَرَائِضِهِ وَ سُنَنِهِ مَنْ یشَاءُ «وَ یضْرِبُ اللَّهُ الْأَمْثالَ لِلنَّاسِ» فَهَذَا مَثَلٌ ضَرَبَهُ اللَّهُ لِلْمُؤْمِنِ، قَالَ فَالْمُؤْمِنُ یتَقَلَّبُ فِی خَمْسَةٍ مِنَ النُّورِ، مَدْخَلُهُ نُورٌ وَ مَخْرَجُهُ نُورٌ- وَ عِلْمُهُ نُورٌ وَ کلَامُهُ نُورٌ- وَ مَصِیرُهُ یوْمَ الْقِیامَةِ إِلَی الْجَنَّةِ نُورٌ، قُلْتُ لِجَعْفَرِ بْنِ مُحَمَّدٍ ع جُعِلْتُ فِدَاک یا سَیدِی إِنَّهُمْ یقُولُونَ مَثَلُ نُورِ الرَّبِّ قَالَ سُبْحَانَ اللَّهِ لَیسَ لِلَّهِ مَثَلٌ- قَالَ اللَّهُ فَلا تَضْرِبُوا لِلَّهِ الْأَمْثالَ.

Talhah ibn Zayd narrates from Jafar ibn Muhammad, from his father: About the verse, ‘Allah is the Light of the heavens and the earth.’ He said, “He began with the light of His Almighty Soul. Regarding the verse ‘the parable of His Light’ it is like the example of His guidance in the heart of a believer. ‘…is a niche wherein is a lamp - the lamp is in a glass’… The niche is the chest of a believer and the lamp is his heart. The glass is a light which Allah has put in his heart. In the verse ‘lit from a blessed olive tree,’ the tree is a believer. For the verse, ‘neither eastern nor western’- when the sun rises over a mountain and when the sun sets over a mountain, there is no distinction between east and west. ‘Whose oil almost lights up’- the light which Allah places in the heart of a believer almost lights up even if he does not speak. ‘Light upon light’- duty upon duty, and tradition upon tradition. ‘Allah guides to His Light whomever He wishes’- Allah guides whomever He wishes to the duties [that He has made incumbent upon them] and to His traditions. ‘Allah draws parables for mankind’- Allah has made this example for the believers. A believer is surrounded by five forms of light. His entrance is light; his exit is light; his knowledge is light; his speech is light; and his path towards heaven on the Day of Judgement will be light.” I said to Jafar ibn Muhammad, “May my life be sacrificed for you, O my master. [Some people] say that it is the example of Allah’s Light.” He said, “Subhanallah. There is no example for Allah. Allah has stated, ‘Do not make examples for Allah.’”

Verse 61: “There is no blame upon the blind, nor any blame upon the lame, nor any blame upon the sick, nor upon yourselves if you eat from your own houses, or your fathers’ houses, or your mothers’ houses, or your brothers’ houses, or your sisters’ houses, or the houses of your paternal uncles, or the houses of your paternal aunts, or the houses of your maternal uncles, or the houses of your maternal aunts, or those whose keys are in your possession, or those of your friends. There will be no blame on you whether you eat together or separately. So when you enter houses, greet yourselves with a salutation from Allah, blessed and good. Thus does Allah clarify His signs for you so that you may apply reason.”

لَيْسَ عَلَى الْأَعْمَى حَرَجٌ وَلَا عَلَى الْأَعْرَجِ حَرَجٌ وَلَا عَلَى الْمَرِيضِ حَرَجٌ وَلَا عَلَى أَنْفُسِكُمْ أَنْ تَأْكُلُوا مِنْ بُيُوتِكُمْ أَوْ بُيُوتِ آبَائِكُمْ أَوْ بُيُوتِ أُمَّهَاتِكُمْ أَوْ بُيُوتِ إِخْوَانِكُمْ أَوْ بُيُوتِ أَخَوَاتِكُمْ أَوْ بُيُوتِ أَعْمَامِكُمْ أَوْ بُيُوتِ عَمَّاتِكُمْ أَوْ بُيُوتِ أَخْوَالِكُمْ أَوْ بُيُوتِ خَالَاتِكُمْ أَوْ مَا مَلَكْتُمْ مَفَاتِحَهُ أَوْ صَدِيقِكُمْ لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَأْكُلُوا جَمِيعًا أَوْ أَشْتَاتًا فَإِذَا دَخَلْتُمْ بُيُوتًا فَسَلِّمُوا عَلَى أَنْفُسِكُمْ تَحِيَّةً مِنْ عِنْدِ اللَّهِ مُبَارَكَةً طَيِّبَةً كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَعْقِلُونَ٦١ بإسناده عن زرارة عن أبی عبد الله: فِی قَوْلِ اللَّهِ تَبَارَک وَ تَعَالَی- أَوْ ما مَلَکتُمْ مَفاتِحَهُ أَوْ صَدِیقِکمْ فَقَالَ هَؤُلَاءِ الَّذِینَ سَمَّی اللَّهُ فِی هَذِهِ الْآیةِ یأْکلُ بِغَیرِ إِذْنِهِمْ مِنَ التَّمْرِ وَ الْمَأْدُومِ وَ کذَلِک تَطْعَمُ الْمَرْأَةُ بِغَیرِ إِذْنِ زوج‌ها فَأَمَّا مَا خلأ ذَلِک مِنَ الطَّعَامِ فَلَا.

Zurarah narrates from Abu Abdullah about the verse ‘or those whose keys are in your possession, or those of your friends’ that: “These [people] that Allah has mentioned in these verses, are those that eat dates and bread mixed with oil without [needing] their permission, and likewise wives eat without [needing] the permission of their husbands. But anything else other than these foods, then no, [they need permission].”