QN 24 An Nur
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سورة
النور |
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|
Classification |
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Position |
Juzʼ 18 |
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Hizb no. |
36 |
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No. of Rukus |
9 |
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No. of verses |
64 |
Summary[edit]
·
1 This chapter revealed from heaven
·
2-3 Law relating to fornication
·
4-5 Punishment for defaming virtuous women
·
6-10 Law relating to charge of adultery when made by a
husband against his wife
·
11-20 Aisha’s slanderers reproved,
and their punishment
·
21 Believers warned against evil deeds
·
22 The rich to forgive the poor, and bestow charity
upon them
·
23-25 False accusers of virtuous women for ever accursed
·
26 Wicked men and women condemned to each other’s society
·
27-29 Manners to be observed in visiting each other’s
homes
·
30-31 Pious men and women exhorted to modest demeanour
·
32 Marriageable women to be married if possible
·
32 Men-servants and maid-servants to be married when
honest
·
33 Unmarried Muslims exhorted to continence
·
33 Masters to encourage slaves to purchase their
freedom
·
34 The Quran an admonition to the pious
·
35 The similitude of God’s light
·
36-38 The conduct of true believers described
·
39 Infidelity likened to a desert mirage or the
darkness of a stormy sea
·
40-41 God praised by all his creatures
·
42-45 God revealed in all the phenomena of nature
·
46-56 Hypocrites rebuked and warned
·
57-58 Regulations relating to personal and family privacy
·
59-60 Exception in case of aged women, blind, lame, and
sick
·
61 Muslims commanded to salute one another
·
62-63 True believers exhorted to implicit obedience to
the Apostle of God
·
64 The Omniscient God will judge all men [2]
The general agreement of scholars is that
this surah was revealed shortly before or after the Battle of the Trench in 5 AH.[citation
needed] The surah begins
with various explanations and decrees on or relating to corrupt sexual acts,
family law, and specifications on the giving of testimony. Foremost amongst
these rulings is God's punishment for adultery. This section ends with
the pronouncement that good men and women should be paired together, as should
corrupt men and corrupt women.[3] This discussion turns into
reflections on privacy and modesty, namely of hosts and women. Contained herein
are several regulations and explanations of modesty, most directly lines
traditionally used to argue for the wearing of hijab. After these
prohibitions are cast for women, the text turns towards men, asking them not to
oppress slavegirls into prostitution, and to marry those women who need
husbands, despite their poverty.
Verse [Section]
Complete
[9]
1-10
[1] 5,10 (2)
11-20
[2] (1)
21-26
[3](1)
27-34
[4]29.31,34(3)
35-40
[5]35,40 (2)
41-50
[6] 45 50 (2)
51-57
[7](1)
58-61
[8]59, 61 (2)
62-64 [9](1)
(totl 15)
Surah
24. An-Nur
1-2 Punishment for rape or fornication 1
3-5 Punishment for false witness 1
6-10 Layan (accusing wife when there is no
other witness in a case of adultery) 1//
27-29 Etiquettes for entering the houses
other than your own 4
30-31 Required behavior of a Muslim in mixed
traffic and gatherings of males and females 4
35-35 Allah is the Light of the heavens and
the earth 5
39-40 Deeds of unbelievers are like a mirage
in a sandy desert5.//
58-59 Etiquettes of seeking permission to
enter the room of married couple8
60-61 Etiquettes of eating at houses other
than your own 8//
62-64 Requirement of attending meetings which
require collective action//9
(24:1) This is a surah which We have revealed, and which We have made obligatory; We
have revealed in it clear instructions1 so that you may take heed.
1. In all these sentences the emphasis is on We, which implies that it is
Allah
This is the preamble of this blessed message after which
the specific commandments follow. The cone of the preamble itself indicates the
great importance which Allah has attached to the commandments contained in
Surah An- Noor. The preamble of no other Surah containing
commandments is so forceful as this.
“சுராஹ்” என்ற சொல்லுடன்
துவங்கும் குரான் சுராஹ் எது ?
(24:2) Those who fornicate - whether female
or male - flog each one of them with
a hundred lashes.2 And let not tenderness for them deter you from what
pertains to Allah's religion, if you do truly believe in Allah and the Last Day3; and let a party of
believers witness their punishment.4
2. There are various legal,
moral and historical aspects of this problem which need explanation, for if
these are not clarified in detail, the modern man will find it difficult to
understand the divine law concerning it. Accordingly, we shall discuss the
various aspects of the problem below very lengthy ENs
To judge the extent to
which this conception resembles that of the Hindus, it will be worthwhile to
compare it with the laws of Manu. According to him: Anybody who commits illicit
intercourse with an unmarried girl of his own caste with her consent does not
deserve any punishment. If the father of the girl is willing, the man
should compensate him and marry the girl. But if the girl happens to belong to
a higher caste and the man
belongs to a lower caste, the girl should be turned out from her parents’ house
and the limbs of the man should be cut off. (Adhiai 8. Ashlok 365, 366). This punishment may be changed
into burning him alive, if
the girl happens to be a Brahman. (Ashlok 377).
(24:3) Let the fornicator
not marry any except a fornicatress or idolatress and let the fornicatress not
marry any except a fornicator or an idolater. That is forbidden to the
believers. very lengthy ENs
According to Imam Ahmad
bin Hanbal, the prohibition of marriage with an adulterous man implies that
such a marriage, if contracted, will have no legal effect. But this view is not
correct. Prohibition does not have any legal implications.
It cannot mean that if a person violates this prohibition, the marriage will be
void, and the parties concerned
will be involved in zina in spite of marriage. For the Prophet (peace be upon
him) has stated: The unlawful does not make the lawful unlawful.
(Tabarani, Daraqutni). In other words, an illegal act does not make a legal act
also illegal. Therefore, if a person commits zina and then
marries, his conjugal relations with his spouse cannot be considered as zina,
because in that case the other party of the marriage contract who is not
immoral, will also have to be considered as involved in zina. As a rule, no
illegal act except open rebellion can cause the one
(24:4) Those who accuse
honourable women (of unchastity) but do not produce four witnesses, flog them
with eighty lashes, and do not admit their testimony ever after. They are
indeed transgressors,
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(24:6) As for those who accuse their wives (of unchastity), and
have no witnesses except themselves: the testimony of such a one is
that he testify, swearing by Allah four times, that he is truthful (in his
accusation),
See 24:7.8.9 and lengthy
ENs for 9
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Refer lengthy ENs Ptophet questioning Ayesha ,Ker reply then wahi etc
Abu Bakr and Umm Ruman (Aishah’s mother)
9. Only a few persons have
been mentioned in traditions, who were spreading the rumours. They were: Abdullah bin Ubayy, Zaid bin Rifaah (who was probably the son
of Rifaah bin Zaid, the Jewish hypocrite), Mistah bin Uthathah, Hassan bin
Thabit, and Hamnah bint Jahsh.
· (24:12) When you heard of it, why did the believing men
and women not think well of their own folk12 and
say: "This is a manifest calumny?"13
12. This may also be
translated as: Why did they not have a good opinion of the people of their own
community and society? The words in the text are comprehensive and contain a
subtle meaning which should be understood well. What happened concerning Aishah and Safwan bin Muattal was only this:
13.
That is, the accusation was not worth any consideration; the Muslims should
have rejected it there and then as a lie and a falsehood. A question might be asked: Why did not the Prophet (peace be upon him) and
Abu Bakr Siddiq reject it on the very first day, and why did they give it all
that importance? The answer is that the position of the
husband and the father is different from that of the common people. Though none
else can know a woman better than her husband and a righteous husband cannot
doubt the character of a virtuous and pious wife only on account of the
people’s accusations, but when the wife is accused, the husband is placed in a
difficult situation. Even if he rejects it outright as a calumny, the accusers
will not listen. They will rather say that the woman is clever and has beguiled
the husband into believing that she is virtuous and pious whereas she is not. A
similar situation is faced by the parents. They also cannot remove the
accusers’ slander regarding their daughter’s chastity even if they know that
the accusation is manifestly false. The same thing had afflicted the Prophet
(peace be upon him), Abu Bakr and Umm Ruman, otherwise they did not entertain
any doubt about Aishah's character. That is why the Prophet (peace be upon him)
had declared in his sermon that he had neither seen any evil in his wife nor in
the man who was being mentioned in the slander.
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(24:22) Let those among you who are bounteous
and resourceful not swear
to withhold giving to the kindred, to the needy, and to those who have forsaken
their homes in the cause of Allah; rather, let them forgive and forbear. Do you not wish that Allah should forgive you? Allah is Ever Forgiving, Most Merciful.20
20. Aishah has stated that
after the revelation of (verses 11-
21 )absolving her from the accusation, Abu Bakr swore that he would no longer support Mistah bin Uthatha. This was
because the man had shown absolutely no regard for the relationship, nor for
the favors that Abu Bakr had all along been showing him and his family. At this (verse 22 )was revealed and Abu Bakr, on hearing it, immediately
said: By God, we do want that Allah should forgive us. Consequently he again
started to help Mistah and in a more liberal manner than before. According to
Abdullah bin Abbas, some other companions, besides Abu Bakr, also had sworn
that they would discontinue helping those who had taken an active part in the
slander. After the revelation of this verse, all of them revoked their oaths
and the ill-will that had been created by the mischief was gone.
Here a
question may arise as to whether a person, who swears for something and later
on revokes the oath on finding that there was no good in it and adopts a better
and more virtuous course, should offer expiation for breaking the oath or not
(24:27) Believers!23 Enter not houses other than your own houses until you
have obtained the permission of the inmates24 of
those houses and have greeted them with peace. This is better for you. It is expected that you will
observe this.25
23. The commandments given
in the beginning of the Surah were meant to help eradicate evil when it had
actually appeared in society. The commandments being given now are meant to prevent the very birth of evil, to reform society and root out the causes
responsible for the creation and spread of evil.
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(24:30) (O Prophet),
enjoin believing men to cast down their looks29 and guard their
private parts.30 That is
purer for them. Surely Allah is well aware of all what they do.
(24:31) And enjoin
believing women to cast down their looks31 and guard their private32 parts33 and not reveal their
adornment34 except
that which is revealed of itself,35 and to draw their veils over their bosoms,36 and not to reveal
their adornment save to their husbands----------------------
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(24:36) (Those who are directed to this Light
are found) in houses which Allah has allowed to be raised and wherein His name
is to be remembered:68 in
them people glorify Him in the morning and in the evening,
68. Some commentators have
interpreted these houses to mean the mosques, and raising them to mean
constructing and reverencing them. Some others, however, take them to mean the
houses of the believers and raising them to mean raising their moral status.
The words to mention His name therein seem to
refer to the mosques and support the first interpretation, but if we look
deeper, we see that they support the second interpretation equally well. This
is because
(24:36) (Those who are directed to this Light
are found) in houses which Allah has allowed to be raised and wherein His name
is to be remembered:68 in
them people glorify Him in the morning and in the evening,
68. Some commentators have
interpreted these houses to mean the mosques, and raising them to mean
constructing and reverencing them. Some others, however, take them to mean the
houses of the believers and raising them to mean raising their moral status.
The words to mention His name therein seem to refer to the mosques and support
the first interpretation, but if we look deeper, we see that they support the
second interpretation equally well.
This is because
divine
law does not confine worship to mosques alone as is the case with the
priest-ridden religions where the rituals can only be performed under the
leadership of a clergy. In Islam a house is also a
place of worship like the mosque and every man is his own priest. As this Surah mostly contains instructions for
ennobling domestic life, we feel that the second interpretation is more in
keeping with the context though there is no reason for rejecting the first
interpretation. There will be no harm if both the mosques and the houses of the
believers are implied here.
(24:39) But for those who
deny the Truth,70 their
deeds are like a mirage in the desert, which the thirsty supposes to be water until he comes to it
only to find that it was nothing; he found instead that Allah was with Him and
He paid his account in full. Allah is swift in settling the account
(24:40) Or its similitude is that of depths of darkness
upon an abysmal sea, covered by a billow, above which is a billow,
above which is cloud, creating darkness piled one upon another; when he puts
forth his hand, he would scarcely see it.72 He to whom Allah assigns no light, he will have no
light
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(24:43) Do you not see74 that it is Allah Who
gently drives the clouds, then He joins them together and then turns them into
a thick mass and thereafter you see rain-drops fall down from its midst? And
then He sends down hail from the heaven - thanks to the mountains75 - and causes it to
smite whom He wills and averts it from whom He wills.
The flash of His lightning almost takes away the sight.
(24:45) Allah has created every animal from water. Of them some move on their bellies, some move on two legs
and some on four. Allah creates whatever He wills. Surely Allah has power over
everything.
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(24:48) When they are called to Allah and His Messenger that he (that is, the Messenger) may judge
(the disputes) among them,77 a faction of them turns away.78
77. These words clearly
state that the judgment of the Prophet is the judgment of
Allah and the command of the Prophet is the command of Allah. Therefore, the invitation to obey the Prophet is an
invitation to obey both Allah and His Prophet. Also see (Surah An-Nisa,
Ayats 59-61, and the E.Ns thereof).
78.. ------This thing has been explained in a tradition related by Hasan Basri thus:
Whosoever is summoned to appear before a judge from among the judges of the
Muslims but fails to appear before him, he is a transgressor and forfeits his
rights. (Al-Jassas, Ahkam-ul-Quran, Vol. III, p. 405). In other words, such a
person not only renders himself punishable but also guilty and liable to be
proceeded against.
(24:55) Allah has promised those of you who
believe and do righteous deeds that He will surely bestow power on them in the
land even as He bestowed power on those that preceded them, and that He will firmly establish their religion which He has been
pleased to choose for them, and He will replace with security the state of fear
that they are in. Let them serve Me and associate none with
Me in My Divinity.83 Whoso
thereafter engages in unbelief,84 such indeed are the ungodly.
83. ----
Some people interpret Khilafat (successorship in the land) to mean
political power and authority, and conversely conclude that whosoever possesses
power and authority in the land is necessarily a true believer and a follower
of Allah’s approved religion and His devotee, free from all traces of shirk. Then in order to get support for their wrong
conclusion,
they even change the very meanings of faith, virtue, divine creed, Allah’s
worship, idolatry, etc. to suit their interpretation. This is the worst
distortion of the meaning of the Quran, even worse than what the Jews and
Christians did with their Scriptures. This interpretation of the verse tends to
destroy the very message of the Quran. If
successorship in the land were to mean mere power and authority in the land; -------
See
lengthy EN
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58-59 Etiquettes of seeking permission to enter the room of married couple
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60-61 Etiquettes of eating at houses other
than your own
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62-64 Requirement of attending meetings which require
collective action
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