24:61 An-Noor (The Light)

يخبر تعالى عن منته على عباده، وأنه لم يجعل عليهم في الدين من حرج بل يسره غاية التيسير، فقال: { لَيْسَ عَلَى الْأَعْمَى حَرَجٌ وَلَا عَلَى الْأَعْرَجِ حَرَجٌ وَلَا عَلَى الْمَرِيضِ حَرَجٌ ْ} أي: ليس على هؤلاء جناح، في ترك الأمور الواجبة، التي تتوقف على واحد منها، وذلك كالجهاد ونحوه، مما يتوقف على بصر الأعمى، أو سلامة الأعرج، أو صحة للمريض، ولهذا المعنى العام الذي ذكرناه، أطلق الكلام في ذلك، ولم يقيد، كما قيد قوله: { وَلَا عَلَى أَنْفُسِكُمْ ْ} أي: حرج { أَنْ تَأْكُلُوا مِنْ بُيُوتِكُمْ ْ} أي: بيوت أولادكم، وهذا موافق للحديث الثابت: \" أنت ومالك لأبيك \" والحديث الآخر: \" إن أطيب ما أكلتم من كسبكم، وإن أولادكم من كسبكم \" وليس المراد من قوله: { مِنْ بُيُوتِكُمْ ْ} بيت الإنسان نفسه، فإن هذا من باب تحصيل الحاصل، الذي ينزه عنه كلام الله، ولأنه نفى الحرج عما يظن أو يتوهم فيه الإثم من هؤلاء المذكورين، وأما بيت الإنسان نفسه فليس فيه أدنى توهم. { أَوْ بُيُوتِ آبَائِكُمْ أَوْ بُيُوتِ أُمَّهَاتِكُمْ أَوْ بُيُوتِ إِخْوَانِكُمْ أَوْ بُيُوتِ أَخَوَاتِكُمْ أَوْ بُيُوتِ أَعْمَامِكُمْ أَوْ بُيُوتِ عَمَّاتِكُمْ أَوْ بُيُوتِ أَخْوَالِكُمْ أَوْ بُيُوتِ خَالَاتِكُمْ ْ} وهؤلاء معروفون، { أَوْ مَا مَلَكْتُمْ مَفَاتِحَهُ ْ} أي: البيوت التي أنتم متصرفون فيها بوكالة، أو ولاية ونحو ذلك، وأما تفسيرها بالمملوك، فليس بوجيه، لوجهين: أحدهما: أن المملوك لا يقال فيه \" ملكت مفاتحه \" بل يقال: \" ما ملكتموه \" أو \" ما ملكت أيمانكم \" لأنهم مالكون له جملة، لا لمفاتحه فقط. والثاني: أن بيوت المماليك، غير خارجة عن بيت الإنسان نفسه، لأن المملوك وما ملكه لسيده، فلا وجه لنفي الحرج عنه. { أَوْ صَدِيقِكُمْ ْ} وهذا الحرج المنفي عن الأكل من هذه البيوت كل ذلك، إذا كان بدون إذن، والحكمة فيه معلومة من السياق، فإن هؤلاء المسمين قد جرت العادة والعرف، بالمسامحة في الأكل منها، لأجل القرابة القريبة، أو التصرف التام، أو الصداقة، فلو قدر في أحد من هؤلاء عدم المسامحة والشح في الأكل المذكور، لم يجز الأكل، ولم يرتفع الحرج، نظرا للحكمة والمعنى. وقوله: { لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَأْكُلُوا جَمِيعًا أَوْ أَشْتَاتًا ْ} فكل ذلك جائز، أكل أهل البيت الواحد جميعا، أو أكل كل واحد منهم وحده، وهذا نفي للحرج، لا نفي للفضيلة وإلا فالأفضل الاجتماع على الطعام. { فَإِذَا دَخَلْتُمْ بُيُوتًا ْ} نكرة في سياق الشرط، يشمل بيت الإنسان وبيت غيره، سواء كان في البيت ساكن أم لا، فإذا دخلها الإنسان { فَسَلِّمُوا عَلَى أَنْفُسِكُمْ ْ} أي: فليسلم بعضكم على بعض، لأن المسلمين كأنهم شخص واحد، من تواددهم، وتراحمهم، وتعاطفهم، فالسلام مشروع لدخول سائر البيوت، من غير فرق بين بيت وبيت، والاستئذان تقدم أن فيه تفصيلا في أحكامه، ثم مدح هذا السلام فقال: { تَحِيَّةً مِنْ عِنْدِ اللَّهِ مُبَارَكَةً طَيِّبَةً ْ} أي: سلامكم بقولكم: \" السلام عليكم ورحمة الله وبركاته \" أو \" السلام علينا وعلى عباد الله الصالحين \" إذ تدخلون البيوت، { تَحِيَّةً مِنْ عِنْدِ اللَّهِ ْ} أي: قد شرعها لكم، وجعلها تحيتكم، { مُبَارَكَةً ْ} لاشتمالها على السلامة من النقص، وحصول الرحمة والبركة والنماء والزيادة، { طَيِّبَةً ْ} لأنها من الكلم الطيب المحبوب عند الله، الذي فيه طيبة نفس للمحيا، ومحبة وجلب مودة. لما بين لنا هذه الأحكام الجليلة قال: { كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمْ الآيَاتِ ْ} الدالات على أحكامه الشرعية وحكمها، { لَعَلَّكُمْ تَعْقِلُونَ ْ} عنه فتفهمونها، وتعقلونها بقلوبكم، ولتكونوا من أهل العقول والألباب الرزينة، فإن معرفة أحكامه الشرعية على وجهها، يزيد في العقل، وينمو به اللب، لكون معانيها أجل المعاني، وآدابها أجل الآداب، ولأن الجزاء من جنس العمل، فكما استعمل عقله للعقل عن ربه، وللتفكر في آياته التي دعاه إليها، زاده من ذلك. وفي هذه الآيات دليل على قاعدة عامة كلية وهي: أن \" العرف والعادة مخصص للألفاظ، كتخصيص اللفظ للفظ \" فإن الأصل، أن الإنسان ممنوع من تناول طعام غيره، مع أن الله أباح الأكل من بيوت هؤلاء، للعرف والعادة، فكل مسألة تتوقف على الإذن من مالك الشيء، إذا علم إذنه بالقول أو العرف، جاز الإقدام عليه. وفيها دليل على أن الأب يجوز له أن يأخذ ويتملك من مال ولده ما لا يضره، لأن الله سمى بيته بيتا للإنسان. وفيها دليل على أن المتصرف في بيت الإنسان، كزوجته، وأخته ونحوهما، يجوز لهما الأكل عادة، وإطعام السائل المعتاد. وفيها دليل، على جواز المشاركة في الطعام، سواء أكلوا مجتمعين، أو متفرقين، ولو أفضى ذلك إلى أن يأكل بعضهم أكثر من بعض.

اختلف المفسرون رحمهم الله في المعنى الذي رفع لأجله الحرج عن الأعمى والأعرج والمريض ههنا فقال عطاء الخراساني وعبد الرحمن بن زيد بن أسلم يقال إنها نزلت في الجهاد وجعلوا هذه الآية ههنا كالتي في سورة الفتح وتلك فى الجهاد لا محالة أي أنهم لا إثم عليهم فى ترك الجهاد لضعفهم وعجزهم وكما قال تعالى في سورة براءة ليس على الضعفاء ولا على المرضى ولا على الذين لا يجدون ما ينفقون حرج إذا نصحوا لله ورسوله ما على المحسنين من سبيل والله غفور رحيم ولا على الذين إذا ما أتوك لتحملهم قلت لا أجد ما أحملكم عليه - إلى قوله - أن لا يجدوا ما ينفقون" وقيل المراد ههنا أنهم كانوا يتحرجون من الأكل مع الأعمى لأنه لا يرى الطعام وما فيه من الطيبات فربما سبقه غيره إلى ذلك ولا مع الأعرج لأنه لا يتمكن من الجلوس فيقتات عليه جليسه والمريض لا يستوفي من الطعام كغيره فكرهوا أن يؤاكلوهم لئلا يظلموهم فأنزل الله هذه الآية رخصة في ذلك وهذا قول سعيد بن جبير ومقسم وقال الضحاك: كانوا قبل البعثة يتحرجون من الأكل مع هؤلاء تقذرا وتعززا ولئلا يتفضلوا عليهم فأنزل الله هذه الآية وقال عبد الرزاق أخبرنا معمر عن ابن أبي نجيح عن مجاهد في قوله تعالى "ليس على الأعمى حرج" الآية قال: كان الرجل يذهب بالأعمى أو بالأعرج أو بالمريض إلى بيت أبيه أو أخيه أو بيت أخته أو بيت عمته أو بيت خالته فكان الزمنى يتحرجون من ذلك يقولون إنما يذهبون بنا إلى بيوت عشيرتهم فنزلت هذه الآية رخصة لهم وقال السدي: كان الرجل يدخل بيت أبيه أو أخيه أو ابنه فتتحفه المرأة بشئ من الطعام فلا يأكل من أجل أن رب البيت ليس ثم فقال الله تعالى "ليس على الأعمى حرج" الآية وقوله تعالى "ولا على أنفسكم أن تأكلوا من بيوتكم" إنما ذكر هذا وهو معلوم ليعطف عليه غيره في اللفظ وليساوي به ما بعده في الحكم وتضمن هذا بيوت الأبناء لأنه لم ينص عليهم ولهذا استدل بهذا من ذهب إلى أن مال الولد بمنزله مال أبيه وقد جاء في المسند والسنن من غير وجه عن رسول الله صلى الله عليه وسلم أنه قال: "أنت ومالك لأبيك" وقوله: "أو بيوت آبائكم أو بيوت أمهاتكم - إلى قوله - أو ما ملكتم مفاتحه" هذا ظاهر وقد يستدل به من يوجب نفقة الأقارب بعضهم على بعض كما هو مذهب أبي حنيفة والإمام أحمد بن حنبل في المشهور عنهما وأما قوله "أو ما ملكتم مفاتحه" فقال سعيد بن جبير والسدي: هو خادم الرجل من عبد وقهرمان فلا بأس أن يأكل مما استودعه من الطعام بالمعروف وقال الزهري عن عروة عن عائشة رضي الله عنها قالت: كان المسلمون يذهبون في النفير مع رسول الله صلى الله عليه وسلم فيدفعون مفاتحهم إلى ضمنائهم ويقولون قد أحللنا لكم أن تأكلوا مما احتجتم إليه فكانوا يقولون إنه لا يحل لنا أن نأكل إنهم أذنوا لنا عن غير طيب أنفسهم وإنما نحن أمناء فأنزل الله "أو ما ملكتم مفاتحه" وقوله "أو صديقكم" أي بيوت أصدقائكم وأصحابكم فلا جناح عليكم في الأكل منها إذا علمتم أن ذلك لا يشق عليهم ولا يكرهون ذلك وقال قتادة إذا دخلت بيت صديقك فلا بأس أن تأكل بغير إذنه وقوله "ليس عليكم جناح أن تأكلوا جميعا أو أشتاتا" قال علي بن أبي طلحة عن ابن عباس في هذه الآية وذلك لما أنزل الله "يا أيها الذين آمنوا لا تأكلوا أموالكم بينكم بالباطل" قال المسلمون إن الله قد نهانا أن نأكل أموالنا بيننا بالباطل والطعام من أفضل الأموال فلا يحل لأحد منا أن يأكل عند أحد فكف الناس عن ذلك فأنزل الله "ليس على الأعمى حرج - إلى قوله - أو صديقكم" وكانوا أيضا يأنفون ويتحرجون إن يأكل الرجل الطعام وحده حتى يكون معه غيره فرخص الله لهم في ذلك فقال: "ليس عليكم جناح أن تأكلوا جميعا أو أشتاتا" وقال قتادة: كان هذا الحي من بني كنانة يرى أحدهم أن مخزاة عليه أن يأكل وحده في الجاهلية حتى إن كان الرجل ليسوق الذود الحفل وهو جائع حتى يجد من يؤاكله ويشاربه فأنزل الله "ليس عليكم جناح أن تأكلوا جميعا أو أشتاتا" فهذه رخصة من الله تعالى في أن يأكل الرجل وحده ومع الجماعة وإن كان الأكل مع الجماعة أبرك وأفضل كما رواه الإمام أحمد حدثنا يزيد بن عبد ربه حدثنا الوليد بن مسلم عن وحشي بن حرب عن أبيه عن جده أن رجلا قال للنبي صلى الله عليه وسلم إنا نأكل ولا نشبع قال: "لعلكم تأكلون متفرقين اجتمعوا على طعامكم واذكروا اسم الله يبارك لكم فيه" ورواه أبو داود وابن ماجه من حديث الوليد بن مسلم به وقد روى ابن ماجه أيضا من حديث عمرو بن دينار القهرماني عن سالم عن أبيه عن عمر عن رسول الله صلى الله عليه وسلم أنه قال: "كلوا جميعا ولا تفرقوا فإن البركة مع الجماعة" وقوله: "فإذا دخلتم بيوتا فسلموا على أنفسكم" قال سعيد بن جبير والحسن البصري وقتادة والزهري: يعني فليسلم بعضكم على بعض وقال ابن جريج أخبرني أبو الزبير سمعت جابر بن عبدالله يقول: إذا دخلت على أهلك فسلم عليهم تحية من عند الله مباركة طيبة قال ما رأيته إلا يوجبه قال ابن جريج وأخبرني زياد عن ابن طاوس أنه كان يقول: إذا دخل أحدكم بيته فليسلم قال ابن جريج قلت لعطاء أواجب إذا خرجت ثم دخلت أن أسلم عليهم ؟ قال لا ولا أوثر وجوبه عن أحد ولكن هو أحب إلي وما أدعه إلا ناسيا وقال مجاهد: إذا دخلت المسجد فقل السلام على رسول الله وإذا دخلت على أهلك فسلم عليهم وإذا دخلت بيتا ليس فيه أحد فقل السلام علينا وعلى عباد الله الصالحين وروى الثوري عن عبد الكريم الجزري عن مجاهد إذا دخلت بيتا ليس فيه أحد فقل بسم الله والحمد لله السلام علينا من ربنا السلام علينا وعلى عباد الله الصالحين; وقال قتادة: إذا دخلت على أهلك فسلم عليهم وإذا دخلت بيتا ليس فيه أحد فقل السلام علينا وعلى عباد الله الصالحين فإنه كان يؤمر بذلك وحدثنا أن الملائكة ترد عليه وقال الحافظ أبو بكر البزار حدثنا محمد بن المثنى حدثنا عويد بن أبي عمران الجوني عن أبيه عن أنس قال: أوصاني النبي صلى الله عليه وسلم بخمس خصال قال: "يا أنس أسبغ الوضوء يزد في عمرك وسلم على من لقيك من أمتي تكثر حسناتك وإذا دخلت - يعني بيتك - فسلم على أهلك يكثر خير بيتك وصل صلاة الضحى فإنها صلاة الأوابين قبلك يا أنس أرحم الصغير ووقر الكبير تكن من رفقائي يوم القيامة". وقوله "تحية من عند الله مباركة طيبة" قال محمد بن إسحاق حدثني داود بن الحصين عن عكرمة عن ابن عباس أنه كان يقول: ما أخذت التشهد إلا من كتاب الله سمعت الله يقول "فإذا دخلتم بيوتا فسلموا على أنفسكم تحية من عند الله مباركة طيبة" فالتشهد في الصلاة: التحيات المباركات الصلوات الطيبات لله أشهد أن لا إله إلا الله وأشهد أن محمدا عبده ورسوله السلام عليك أيها النبي ورحمة الله وبركاته السلام علينا وعلى عباد الله الصالحين ثم يدعو لنفسه ويسلم" وهكذا رواه ابن أبي حاتم من حديث ابن إسحاق والذي في صحيح مسلم عن ابن عباس عن رسول الله صلى الله عليه وسلم يخالف هذا والله أعلم. وقوله "كذلك يبين الله لكم الآيات لعلكم تعقلون" لما ذكر تعالى ما فى السورة الكريمة من الأحكام المحكمة والشرائع المتقنة المبرمة نبه تعالى عباده على أنه يبين لعباده الآيات بيانا شافيا ليتدبروها ويتعقلوها لعلهم يعقلون.

Eating from One's Relatives' Houses

What is referred to here is the fact that they used to feel too embarrassed to eat with the blind, because they could not see the food or where the best morsels were, so others might take the best pieces before they could. They felt too embarrassed to eat with the lame because they could not sit comfortably, and their companions might take advantage of them, and they felt embarrassed to eat with the sick because they might not eat as much as others. So they were afraid to eat with them lest they were unfair to them in some way. Then Allah revealed this Ayah, granting them a dispensation in this matter. This was the view of Sa`id bin Jubayr and Miqsam. Ad-Dahhak said: "Before the Prophet's Mission, they used to feel too embarrassed and too proud to eat with these people, lest they might have to help them. So Allah revealed this Ayah."

لَّيْسَ عَلَى الاٌّعْمَى حَرَجٌ

(nor any restriction on the lame,) `Abdur-Razzaq recorded that Mujahid said: "A man would take a blind, lame or sick person to the house of his brother or sister or aunt, and those disabled people would feel ashamed of that and say, `they are taking us to other people's houses.' So this Ayah was revealed granting permission for that." As-Suddi said: "A man would enter the house of his father or brother or son, and the lady of the house would bring him some food, but he would refrain from eating because the master of the house was not there, so Allah revealed:

لَّيْسَ عَلَى الاٌّعْمَى حَرَجٌ

(There is no restriction on the blind. ..)

وَلاَ عَلَى أَنفُسِكُمْ أَن تَأْكُلُواْ مِن بُيُوتِكُمْ

(nor on yourselves, if you eat from your houses,) This is stated here although it is obvious, so that from this starting point the houses of others may be mentioned, and to make it clear that the ruling applies equally to what comes after. Sons' houses are included in this even though they are not mentioned by name, and this is used as evidence by those who regard the son's wealth as being like the father's wealth. In the Musnad and the Sunan, it is reported through several routes that the Messenger of Allah ﷺ said:

«أَنْتَ وَمَالُكَ لِأَبِيكَ»

(You and your wealth belong to your father.)

أَوْ بُيُوتِ ءَابَآئِكُمْ أَوْ بُيُوتِ أُمَّهَـتِكُمْ

(or the houses of your fathers, or the houses of your mothers,) until His statement;

أَوْ مَا مَلَكْتُم مَّفَاتِحهُ

(or (from that) whereof you hold keys,) This is obvious, and this is used as evidence by those who think that it is obligatory for relatives to spend on one another.

أَوْ مَا مَلَكْتُم مَّفَاتِحهُ

(or (from that) whereof you hold keys,) Sa`id bin Jubayr and As-Suddi said, "This refers to a people's servants, whether a slave or otherwise. There is nothing wrong with them eating from the food that is stored with them, within reason." Az-Zuhri narrated from `Urwah that `A'isha, may Allah be pleased with her, said, "The Muslims used to go out on military campaigns with the Messenger of Allah ﷺ and they would give their keys to people they trusted and say, `We permit you to eat whatever you need.' But they would say, `It is not permissible for us to eat, they have given us permission reluctantly and we are only trustees.' Then Allah revealed:

أَوْ مَا مَلَكْتُم مَّفَاتِحهُ

(or (from that) whereof you hold keys)."

أَوْ صَدِيقِكُمْ

(or (from the house) of a friend.) means, there is no sin on you if you eat from their houses, so long as you know that this does not upset them and they do not dislike it.

لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُواْ جَمِيعاً أَوْ أَشْتَاتاً

(No sin on you whether you eat together or apart.) `Ali bin Abi Talhah reported from Ibn `Abbas concerning this Ayah, "When Allah revealed the Ayah:

يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَأْكُلُواْ أَمْوَلَكُمْ بَيْنَكُمْ بِالْبَـطِلِ

(O you who believe! Eat not up your property among yourselves unjustly) 4: 29, the Muslims said, `Allah has forbidden us to eat up our property among ourselves unjustly, and food is the best of property, so it is not permissible for anyone among us to eat at the house of anyone else.' So the people stopped doing that. Then Allah revealed:

لَّيْسَ عَلَى الاٌّعْمَى حَرَجٌ

(There is no restriction on the blind,) until His statement;

أَوْ صَدِيقِكُمْ

(or (from the house) of a friend.) A man would also feel embarrassed and would refrain from eating alone until someone else came along, but Allah made the matter easier for them and said:

لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُواْ جَمِيعاً أَوْ أَشْتَاتاً

(No sin on you whether you eat together or apart.)" Qatadah said, "This was a clan of Banu Kinanah who during the Jahiliyyah thought that it was a source of shame for one of them to eat alone, to such an extent that a man might keep on driving his laden camel even though he was hungry, until he could find someone to eat and drink with him. Then Allah revealed:

لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُواْ جَمِيعاً أَوْ أَشْتَاتاً

(No sin on you whether you eat together or apart.) So this was a dispensation from Allah, allowing people to eat either alone or with others, even though eating with others is more blessed and is better. Imam Ahmad recorded from Wahshi bin Harb from his father from his grandfather that a man said to the Prophet , "We eat but we do not feel satisfied." He said:

«لَعَلَّكُمْ تَأْكُلُونَ مُتَفَرِّقِينَ، اجْتَمِعُوا عَلَى طَعَامِكُمْ، وَاذْكُرُوا اسْمَ اللهِ، يُبَارَكْ لَكُمْ فِيهِ»

(Perhaps you are eating separately. Eat together and mention the Name of Allah, and He will bless the food for you.) It was also recorded by Abu Dawud and Ibn Majah. Ibn Majah also recorded that Salim reported from his father from `Umar, may Allah be pleased with him, that the Messenger of Allah ﷺ said:

«كُلُوا جَمِيعًا، وَلَا تَفَرَّقُوا، فَإِنَّ الْبَرَكَةَ مَعَ الْجَمَاعَةِ»

(Eat together and not separately, for the blessing is in being together.)

فَإِذَا دَخَلْتُمْ بُيُوتاً فَسَلِّمُواْ عَلَى أَنفُسِكُمْ

(But when you enter the houses, greet one another) Sa`id bin Jubayr, Al-Hasan Al-Basri, Qatadah and Az-Zuhri said, "This means greet one another with Salam." Ibn Jurayj said: Abu Az-Zubayr said, "I heard Jabir bin `Abdullah say, `When you enter upon your family, greet them with a greeting from Allah, blessed and good.' He said, `I do not think it is anything but obligatory."' Ibn Jurayj said: "And Ziyad said that Ibn Tawus used to say: `When any one of you enters his house, let him say Salam."' Mujahid said: "And when you enter the Masjid, say: `Peace be upon the Messenger of Allah ﷺ'; when you enter upon your families, greet them with Salam; and when you enter a house in which there is nobody, say: `As-Salamu `Alayna wa `Ala `Ibad-Allah-is-Salihin (peace be upon us and upon the righteous servants of Allah).' This is what one is commanded to do, and it has been narrated to us that the angels will return his greeting."

كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الاٌّيَـتِ لَعَلَّكُمْ تَعْقِلُونَ

(Thus Allah makes clear the Ayat to you that you may understand.) When Allah mentioned what wise rulings and reasonable, well-constructed laws are contained in this Surah, He points out to His servants that He explains the Ayat to them clearly so that they may ponder them and understand their meanings.

There is no blame upon the blind nor any blame upon the lame nor any blame upon the sick that they be one’s table companions nor any blame upon yourselves if you eat from your own houses that is from the houses of your offspring 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 from that whereof you hold the keys from that which you safeguard on behalf of others or from those of your faithful friends sadīq is so called because he is ‘faithful’ sadaqa to you in his affection. In other words one is permitted to eat from the houses of those mentioned even if they are not present provided that they consent to it. You would not be at fault whether you eat together in a group or separately individually ashtāt is the plural of shatt. This was revealed concerning those who felt inhibited about eating alone and who when they could not find a table companion they would refrain from eating. But when you enter houses that are yours houses wherein there is no one bid peace to yourselves say ‘Peace be upon us and upon God’s righteous servants’ for the angels will return your greeting; and if there is family therein bid peace to them with a salutation tahiyyatan is the verbal noun from hayyā ‘he saluted’ from God blessed and good and for which one is rewarded. So God clarifies the signs for you that is to say He sets out for you in detail the ritual ceremonies of your religion that perhaps you might comprehend in order for you to understand this.

Commentary

Some injunctions and social etiquettes after the entry in the house

In the previous verses it was enjoined to seek permission before entering into anyone's house. In the above verse those injunctions and etiquettes are pronounced which are obligatory or preferable to follow after the permission to enter the house is granted. Before understanding the injunction contained in this verse and its purport it would be advisable to know the background in which this verse was revealed.

Every Muslim knows very well how much emphasis is laid by the Holy Qur'an and the teachings of the Holy Prophet ﷺ for respecting and preserving the rights of the people (Huquq ul-` Ibad). Very strong warnings are sounded against using anything owned by someone else without his permission. On the other hand Allah Ta’ ala had chosen such fortunate persons for the company of the Holy Prophet ﷺ that they were all ears for any command from Allah or His Messenger. They were always ready to put in their best on every single command. By following Qur'anic teachings diligently and having the exalted company of the Holy Prophet ﷺ they were turned by Allah Ta’ ala into a group of whom even the angels were proud. Not to think ever to spend even slightly from other's wealth, to avoid putting in anyone into the slightest of trouble and to remain steadfast on the highest standard of Taqwa (constant awareness of Allah) were only some of the attributes of the companions of the Holy Prophet ﷺ . Some related incidents had taken place during the life of the Holy Prophet ﷺ ، in which connection the injunctions contained in the present verse were revealed. All commentators have made reference of these incidents with the difference that different incidents are quoted as the cause of revelation by different commentators. The actual position is that there is no contradiction in their assertions, and all these incidents put together are the cause of revelation of this verse. The incidents are as follows:

Imam Baghawi (رح) has related on authority of Said Ibn Jubair ؓ and some other commentators that it is a common habit among people to feel disgust in eating together with lame, cripple, blind and sick, and avoid it. Among the companions who had any of these disability thought that if they were to eat with others they might cause botheration and trouble to them. Therefore, they started avoiding eating with normal persons. The blind people thought that they might eat more than others, as they cannot see, causing injustice for the rest. Justice requires that all who eat together should eat equally. Likewise, the lame thought that they would create problem for others as they could not sit properly and occupy more space, which will result in taking up the share of space of others. In this background, the above verse was revealed in which the disabled were asked to join other normal persons for eating. They were advised not to take upon themselves such painstaking precautionary measures which could lead them into trouble.

Imam Baghawi (رح) has narrated another incident related by Ibn Jarir on authority of Sayyidna Ibn ` Abbas ؓ which presents the other side of the picture. The story goes like this; when the verse لَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ (Do not eat up each other's property by false means - 2:188) was revealed, people were hesitant to eat with the blind, lame and the sick. Their consideration was that the sick eats less because of his indisposition, so he would suffer if he eats with others. The blind cannot differentiate between the good and ordinary food, and the lame is slow to eat because of his posture. So, people thought there is a possibility that the disabled are deprived of their due share, whereas the justice demands that all should eat equally while eating together. So, it was in this background that this verse was revealed, and people were taken out of this predicament. The spirit behind this injunction is that people should eat together and if there is a little disparity in the quantity of food taken by each one of them, it should not be a cause of botheration.

Said Ibn al-Musayyab ؓ has given yet another version that while going on jihad or battles, the Muslims used to hand over the keys of their houses to the disabled with the instructions that they can eat whatever is there in the house. On the other hand, the disabled would not eat anything, lest they spend something against the wishes of the owners. Hence, to counter this position, the above verse was revealed. Musnad al-Bazzar has also reported this version on the authority of Sayyidah ` A'ishah ؓ that when the Holy Prophet ﷺ used to go on a battle, it was the desire of every companion to go along with him to participate in the battle. They used to hand over the keys of their houses to the poor and disabled persons with the permission that they could eat anything available in the house during their absence. But the disabled would abstain from taking anything from the house fearing that the permission given to them to eat freely from the house might not have been given with full willingness. Baghawi has also narrated on authority of Sayyidna Ibn ` Abbas ؓ that the word صَدِیقَکُم (your friend) used in the verse, which means that there is no harm in eating from your friend's house, was a reference toward the incident of Harith bin ` Amr ؓ . The incident was that Hrith b. ` Amr ؓ went for jihad along with the Holy Prophet ﷺ ، leaving the care and custody of his house to his friend, Malik Ibn Zaid ؓ . When Harith returned, he noticed that Malik Ibn Zaid ؓ had become very weak. When he enquired the reason of the weakness, Malik ؓ replied that he did not feel it right to eat anything from his house. (All these narrations are taken from Tafsir Mazhari). Indeed all these incidents had a bearing on the revelation of this verse.

Ruling

As mentioned above, a general permission was granted in this verse to eat in certain houses without asking special consent. This permission was granted on the basis of a tradition among ` Arabs to eat freely in the houses of close relatives. There was absolutely no formality among them, and no one would ever mind this habit, rather they used to encourage it and would feel happy about it. Not only that, sometimes the relatives used to bring poor, sick or needy persons and feed them at houses of others, on which the hosts would feel happy. According to custom they would not seek special permission for this, as there was a general consent among them to follow the tradition. It therefore becomes obvious that wherever and whenever this tradition is not in vogue, or the owner's consent is doubtful, then eating without permission is forbidden. In the present time no one would like that even a close relative would eat in his house without seeking permission. Therefore, the permission granted in this verse would not apply, unless someone is absolutely sure that his eating in a relative's house would not cause any problem or displeasure, rather he would enjoy it. Only in this situation eating at such a house would be permissible under the dictate of this verse.

Ruling

It is now clear from the above statement that it is not right to say that this injunction was meant for the early days of Islam, and was abrogated later. The injunction is in force right from the beginning up to the date and shall always remain effective. The real condition of the application of this injunction is the certainty of permission of the owner of the house, and if that is not present, then the very basis of injunction is not available. (Mazhari).

Ruling

It has also now become clear that this injunction is not restricted only to the relatives specified in the verse, but the concession is applicable to other persons also, with the sole condition that it is certain that the owner of the house will be pleased and will not be offended if someone eats and also makes others eat without seeking prior permission. (Mazhari) These injunctions relate to the acts permitted or preferable on entering in someone’ s house after taking permission. The act of eating and drinking has been mentioned first due to its importance. The second act (mentioned in verse 64) relates to the etiquettes of entry.

The etiquette demands that as one enters the house with permission, he should greet all the Muslims present there with سلام salam. This is the purport of the words "greet your own selves", (verse 61). It is because all Muslims are a single united group. In many Sahih Ahadis great emphasis is laid on Muslims for greeting each other as an act of virtue.

(No blame is there upon the blind�) [24:61]. Said ibn �Abbas: �When Allah, glorious and exalted is He, revealed (O ye who believe! Squander not your wealth among yourselves in vanity�) [4:29], the Muslims felt vexed to eat with the sick, the old, the blind and the lame. They said: �Food is the best part of one�s wealth, and Allah, exalted is He, has warned against squandering wealth in vanity. The blind cannot see where wholesome food is, the lame cannot compete over food and the sick cannot eat properly�. As a response, Allah, exalted is He, revealed this verse�. Sa�id ibn Jubayr and al-Dahhak said: �The lame and the blind used to feel vexed at eating with healthy people because the latter found them despicable and disliked eating with them. The people of Medina did not allow the blind, lame or sick person to share their food because they considered them dirty. For this reason, Allah, exalted is He, revealed this verse�. Said Mujahid: �This verse was revealed to grant dispensation for the sick and the elderly to eat from the houses which Allah, exalted is He, has named in this verse. This is because some Companions of the Messenger of Allah, Allah bless him and give him peace, used to go to the houses of their fathers and mothers or the houses of some of those who were named in this verse, when they did not have food to give to them. The elderly and the sick were uncomfortable about eating that food because it was given to them by other than the rightful owners of that food. They used to say: �Verily, they take us to houses which are not theirs�, and so Allah, exalted is He, revealed this verse�. Al-Hasan ibn Muhammad al-Farisi informed us> Muhammad ibn �Abd Allah ibn al-Fadl al-Tajir> Ahmad ibn Muhammad ibn al-Hasan al-Hafiz> Muhammad ibn Yahya> Isma�il ibn Abi Uways> Malik> Ibn Shihab> Sa�id ibn al-Musayyab who used to say about this verse: �It was revealed about some people who used to leave the keys of their houses, upon travelling with the Prophet, Allah bless him and give him peace, with the blind, the lame and the sick as well as with their next of kin. They also used to enjoin them to eat from their houses if they needed to, but those with whom the keys were entrusted did not eat from these houses, saying: �We fear they will not be pleased if we do�, and so Allah, exalted is He, revealed this verse�.