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Surah 24. An-Nur

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24:21
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّبِعُوا۟ خُطُوَٰتِ ٱلشَّيْطَـٰنِ ۚ وَمَن يَتَّبِعْ خُطُوَٰتِ ٱلشَّيْطَـٰنِ فَإِنَّهُۥ يَأْمُرُ بِٱلْفَحْشَآءِ وَٱلْمُنكَرِ ۚ وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ مَا زَكَىٰ مِنكُم مِّنْ أَحَدٍ أَبَدًا وَلَـٰكِنَّ ٱللَّهَ يُزَكِّى مَن يَشَآءُ ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ Y a ayyuh a alla th eena a manoo l a tattabiAAoo khu t uw a ti a l shshay ta ni waman yattabiAA khu t uw a ti a l shshay ta ni fainnahu yamuru bi a lfa h sh a i wa a lmunkari walawl a fa d lu All a hi AAalaykum wara h matuhu m a zak a minkum min a h adin abadan wal a kinna All a ha yuzakkee man yash a o wa A ll a hu sameeAAun AAaleem un
O YOU who have attained to faith! Follow not Satan's footsteps: for he who follows Satan's footsteps [will find that], behold, he enjoins but deeds of abomination and all that runs counter to reason.24 And were it not for God's favour upon you and His grace, not one of you would ever have remained pure. For [thus it is:] it is God who causes whomever He wills to grow in purity: for God is all-hearing, all-knowing.
  - Mohammad Asad

In this context, the term al-munkar has apparently the same meaning as in 16:90 (explained in the corresponding note [109]) since, as the sequence shows, it clearly relates to the unreasonable self-righteousness of so many people who "follow Satan’s footsteps" by imputing moral failings to others and forgetting that it is only due to God’s grace that man, in his inborn weakness, can ever remain pure.

O believers! Do not follow the footsteps of Shaitan: because anyone who follows the footsteps of Shaitan is seduced by him to commit acts of indecency and wickedness. If there had not been the grace and mercy of Allah upon you, none of you would have ever been purified from that sin, for it is Allah Alone Who purifies whom He pleases, and Allah is All-Hearing, All-Knowing.
  - Muhammad Farooq-i-Azam Malik
O believers! Do not follow the footsteps of Satan. Whoever follows Satan's footsteps, then 'let them know that' he surely bids 'all to' immorality and wickedness. Had it not been for Allah's grace and mercy upon you, none of you would have ever been purified. But Allah purifies whoever He wills. And Allah is All-Hearing, All-Knowing.
  - Mustafa Khattab
O ye who believe! Follow not the footsteps of the devil. Unto whomsoever followeth the footsteps of the devil, lo! he commandeth filthiness and wrong. Had it not been for the grace of Allah and His mercy unto you, not one of you would ever have grown pure. But Allah causeth whom He will to grow. And Allah is Hearer, Knower.
  - Marmaduke Pickthall
O ye who believe! follow not Satan's footsteps: if any will follow the footsteps of Satan he will (but) command what is shameful and wrong: and were it not for the grace and mercy of Allah on you not one of you would ever have been pure: but Allah doth purify whom He pleases: and Allah is One Who hears and knows (all things). 2972 2973
  - Abdullah Yusuf Ali

See last note.

Spotless purity in thought, word, and deed, includes the disposition to put the best construction on the motives of others, so that we ascribe no evil motive to the seeming indiscretions of virtuous people. Such a high standard can only come by the grace of Allah, Who hears all prayers and knows all the temptations to which human nature is subject. His Will and Plan make both for spiritual protection and spiritual peace, and we must place ourselves trustingly in His hands.

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24:22
وَلَا يَأْتَلِ أُو۟لُوا۟ ٱلْفَضْلِ مِنكُمْ وَٱلسَّعَةِ أَن يُؤْتُوٓا۟ أُو۟لِى ٱلْقُرْبَىٰ وَٱلْمَسَـٰكِينَ وَٱلْمُهَـٰجِرِينَ فِى سَبِيلِ ٱللَّهِ ۖ وَلْيَعْفُوا۟ وَلْيَصْفَحُوٓا۟ ۗ أَلَا تُحِبُّونَ أَن يَغْفِرَ ٱللَّهُ لَكُمْ ۗ وَٱللَّهُ غَفُورٌ رَّحِيمٌ Wal a yatali oloo alfa d li minkum wa al ssaAAati an yutoo olee alqurb a wa a lmas a keena wa a lmuh a jireena fee sabeeli All a hi walyaAAfoo walya s fa h oo al a tu h ibboona an yaghfira All a hu lakum wa A ll a hu ghafoorun ra h eem un
Hence, [even if they have been wronged by slander,] let not those of you who have been graced with [God's] favour and ease of life ever become remiss in helping25 [the erring ones among] their near of kin, and the needy, and those who have forsaken the domain of evil for the sake of God,26 but let them pardon and forbear. [For,] do you not desire that God should forgive you your sins, seeing that God is much-forgiving, a dispenser of grace?27
  - Mohammad Asad

Or: "Swear that [henceforth] they would not help [lit., "give to"] .. .", etc. Both these meanings - "he swore [that]" and "he became remiss [in]" - are attributable to the verb ala, which appears in the above sentence in the form ya’tal. My rendering is based on the interpretation given to this verb by the great philologist Abu Ubayd al-Qasim al-Harawi (cf. Lane I, 84).

For an explanation of this rendering of the designation al-muhajirun (or, in other places, alladhina hajaru). see surah {2}, note [203].

It is generally assumed that this verse refers to Abu Bakr, who swore that he would never again help his poor relative, the muhajir Mistah (whom he used to support until then) after the latter had taken part in slandering Abu Bakr's daughter, 'A'ishah (see note [12] above). There is no doubt that this assumption of the commentators is well-founded, but there is also no doubt that the ethical purport of the above verse is timeless and, therefore, independent of the fact or facts with which it appears to be historically linked. (This view finds additional support in the use of the plural form throughout the above passage.) The call to "pardon and forbear" is fully consonant with the Qur'anic principle of countering evil with good (see 13:22 and the corresponding note [44]).

Let not those among you who are endowed with grace and amplitude of means swear to withhold their help from their relatives, the indigent and those who left their homes for the cause of Allah - rather let them forgive and overlook - do you not wish that Allah should forgive you? Allah is Forgiving, Merciful.
  - Muhammad Farooq-i-Azam Malik
Do not let the people of virtue and affluence among you swear to suspend donations to their relatives, the needy, and the emigrants in the cause of Allah. Let them pardon and forgive. Do you not love to be forgiven by Allah? And Allah is All-Forgiving, Most Merciful.1
  - Mustafa Khattab

 This verse was revealed when Abu Bakr Aṣ-Ṣiddîq, ’Ȃishah’s father, swore to end his financial assistance to his poor cousin, Misṭaḥ ibn Athathah, for taking part in the rumours against ’Ȃishah. Once the verse was revealed, Abu Bakr resumed his assistance to Misṭaḥ.

And let not those who possess dignity and ease among you swear not to give to the near of kin and to the needy, and to fugitives for the cause of Allah. Let them forgive and show indulgence. Yearn ye not that Allah may forgive you? Allah is Forgiving, Merciful.
  - Marmaduke Pickthall
Let not those among you who are endued with grace and amplitude of means resolve by oath against helping their kinsmen those in want and those who have left their homes in Allah's cause: let them forgive and overlook: do you not wish that Allah should forgive you? For Allah is Oft-Forgiving Most Merciful. 2974
  - Abdullah Yusuf Ali

The immediate reference was to Hadhrat Abu Bakr, the father of Hadhrat 'Aisha. He was blessed both with spiritual grace from Allah and with ample means, which he always used in the service of Islam and of Muslims. One of the slanderers of Hadhrat 'Aisha turned out to be Mistah, a cousin of Hadhrat Abu Bakr, whom he had been in the habit of supporting. Naturally Hadhrat Abu Bakr wished to stop that aid, but according to the highest standards of Muslim ethics he was asked to forgive and forget, which he did, with the happiest results to the peace and unity of the Muslim community. But the general application holds good for all time. A generous patron should not, in personal anger, withdraw his support even for serious faults if the delinquent repents and mends his ways. If Allah forgives us, who are we to refuse forgiveness to our fellows?

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24:23
إِنَّ ٱلَّذِينَ يَرْمُونَ ٱلْمُحْصَنَـٰتِ ٱلْغَـٰفِلَـٰتِ ٱلْمُؤْمِنَـٰتِ لُعِنُوا۟ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌ Inna alla th eena yarmoona almu hs an a ti algh a fil a ti almumin a ti luAAinoo fee a l dduny a wa a l a khirati walahum AAa tha bun AAa th eem un
[But,] verily, those who [falsely, and without repentance,28 ] accuse chaste women who may have been unthinkingly careless but have remained true to their faith,29 shall be rejected [from God's grace] in this world as well as in the life to come: and awesome suffering awaits them
  - Mohammad Asad

According to Razi, the absence of repentance is incontrovertibly implied in the condemnation expressed in the sequence, since the Qur'an makes it clear in many places that God always accepts a sinner's sincere repentance.

Lit., "chaste, unmindful [or "careless"] believing women", i.e., virtuous women who thoughtlessly expose themselves to situations on which a slanderous construction may be put.

Those who accuse chaste but careless believing women are cursed in this life, and in the Hereafter they shall have a grievous punishment.
  - Muhammad Farooq-i-Azam Malik
Surely those who accuse chaste, unsuspecting,1 believing women are cursed in this life and the Hereafter. And they will suffer a tremendous punishment
  - Mustafa Khattab

 Immoral thoughts never cross the minds of these chaste women and, therefore, they never expect slander.

Lo! as for those who traduce virtuous, believing women (who are) careless, cursed are they in the world and the Hereafter. Theirs will be an awful doom.
  - Marmaduke Pickthall
Those who slander chaste women indiscreet but believing are cursed in this life and in the Hereafter: for them is a grievous Penalty 2975
  - Abdullah Yusuf Ali

Good women are sometimes indiscreet because they think of no evil. But even such innocent indiscretion lands them, and those who hold them dear, in difficulties. Such was the case with Hadhrat 'Aisha, who was in extreme pain and anguish for a whole month because of the slanders spread about her. Her husband and her father were also placed in a most awkward predicament, considering their position and the great work in which they were engaged. But unprincipled people, who start false slanders, and their unthinking tools who help in spreading such slanders, are guilty of the gravest spiritual offence, and their worst punishment is the deprivation of Allah's grace, which is the meaning of a state of Curse.

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24:24
يَوْمَ تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَأَيْدِيهِمْ وَأَرْجُلُهُم بِمَا كَانُوا۟ يَعْمَلُونَ Yawma tashhadu AAalayhim alsinatuhum waaydeehim waarjuluhum bim a k a noo yaAAmaloon a
on the Day when their own tongues and hands and feet will bear witness against them by [recalling] all that they did!
  - Mohammad Asad
Such people should not forget that Day when their own tongues, their own hands and their own feet will testify against their misdeeds.
  - Muhammad Farooq-i-Azam Malik
on the Day their tongues, hands, and feet will testify against them for what they used to do.
  - Mustafa Khattab
On the day when their tongues and their hands and their feet testify against them as to what they used to do,
  - Marmaduke Pickthall
On the Day when their tongues their hands and their feet will bear witness against them as to their actions. 2976
  - Abdullah Yusuf Ali

Our own limbs and faculties are the strongest witnesses against us if we misuse them for evil deeds instead of using them for the good deeds for which they were given to us.

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24:25
يَوْمَئِذٍ يُوَفِّيهِمُ ٱللَّهُ دِينَهُمُ ٱلْحَقَّ وَيَعْلَمُونَ أَنَّ ٱللَّهَ هُوَ ٱلْحَقُّ ٱلْمُبِينُ Yawmai th in yuwaffeehimu All a hu deenahumu al h aqqa wayaAAlamoona anna All a ha huwa al h aqqu almubeen u
On that day will God pay them in full their just due, and they will come to know that God alone is the Ultimate Truth, manifest, and manifesting [the true nature of all that has ever been done].30
  - Mohammad Asad

Regarding the double meaning ("manifest" and "manifesting") inherent in the adjective mubin, see note [2] on 12:1 ; for my rendering of God's attribute al-haqq as "the Ultimate Truth", see note [99] on 20:114 . In this particular instance, the active form of mubin ("manifesting") apparently relates to God's revelation, on Judgement Day, of the true nature of man's actions and, thus, of the enormity of the sin to which this passage refers.

On that Day, Allah will give them the full reward they deserve, then they will realize that Allah is the One Who manifests the Truth.
  - Muhammad Farooq-i-Azam Malik
On that Day, Allah will give them their just penalty in full, and they will 'come to' know that Allah 'alone' is the Ultimate Truth.
  - Mustafa Khattab
On that day Allah will pay them their just due, and they will know that Allah, He is the Manifest Truth.
  - Marmaduke Pickthall
On that Day Allah will pay them back (all) their just dues and they will realize that Allah is the (very) Truth that makes all things manifest. 2977
  - Abdullah Yusuf Ali

All that we thought of hiding will be clear as day before Allah's Judgment Seat, because He is the very essence of Truth and Reality-He is the true Light (xxiv. 35), of which all physical light is merely a type or reflection.

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24:26
ٱلْخَبِيثَـٰتُ لِلْخَبِيثِينَ وَٱلْخَبِيثُونَ لِلْخَبِيثَـٰتِ ۖ وَٱلطَّيِّبَـٰتُ لِلطَّيِّبِينَ وَٱلطَّيِّبُونَ لِلطَّيِّبَـٰتِ ۚ أُو۟لَـٰٓئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ ۖ لَهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ Alkhabeeth a tu lilkhabeetheena wa a lkhabeethoona lilkhabeeth a ti wa al tt ayyib a tu li l tt ayyibeena wa al tt ayyiboona li l tt ayyib a ti ol a ika mubarraoona mimm a yaqooloona lahum maghfiratun warizqun kareem un
[In the nature of things,] corrupt women are for corrupt men, and corrupt men, for corrupt women - just as good women are for good men, and good men, for good women. [Since God is aware that] these are innocent of all that evil tongues may impute to them,31 forgiveness of sins shall be theirs, and a mr`~t excellent cilstenance!32
  - Mohammad Asad

Lit., "innocent of all that they [i.e., the slanderers] may say".

See note [5] on 8:4 . The reference, in this context, to God's "forgiveness of sins" (maghfirah) is obviously meant to stress the innate weakness of man's nature, which makes him prone to sinning, however good and pure he may be (cf. 4:28 ).

Unclean women are for unclean men, and unclean men are for unclean women; and pure women are for pure men, and pure men are for pure women. They are free from the slanderer's accusations; for them there shall be forgiveness and honorable provision from Allah.
  - Muhammad Farooq-i-Azam Malik
Wicked women are for wicked men, and wicked men are for wicked women. And virtuous women are for virtuous men, and virtuous men are for virtuous women. The virtuous are innocent of what the wicked say. They will have forgiveness and an honourable provision.1
  - Mustafa Khattab

 This passage declares the innocence of ’Ȃishah, the Prophet’s wife.

Vile women are for vile men, and vile men for vile women. Good women are for good men, and good men for good women; such are innocent of that which people say: For them is pardon and a bountiful provision.
  - Marmaduke Pickthall
Women impure are for men impure and men impure are for women impure; and women of purity are for men of purity and men of purity are for women of purity: these are not affected by what people say: for them there is forgiveness and a provision honorable. 2978 2979
  - Abdullah Yusuf Ali

The pure consort with the pure, and the impure with the impure. If the impure, out of the impurity of their thoughts, or imaginations, impute any evil to the pure, the pure are not affected by it, but they should avoid all occasions for random talk.

Forgiveness for any indiscretion which they may have innocently committed, and spiritual provision or protection against the assaults of Evil. It is also meant that the more the satans attempt to defame or slander them, the more triumphantly will they be vindicated and provided with the physical and moral good which will advance their real life.

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24:27
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَدْخُلُوا۟ بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّىٰ تَسْتَأْنِسُوا۟ وَتُسَلِّمُوا۟ عَلَىٰٓ أَهْلِهَا ۚ ذَٰلِكُمْ خَيْرٌ لَّكُمْ لَعَلَّكُمْ تَذَكَّرُونَ Y a ayyuh a alla th eena a manoo l a tadkhuloo buyootan ghayra buyootikum h att a tastanisoo watusallimoo AAal a ahlih a tha likum khayrun lakum laAAallakum ta th akkaroon a
O YOU who have attained to faith! Do not enter houses other than your own unless you have obtained permission and greeted their inmates. This is [enjoyed by you] for your own good, so that you might bear [your mutual rights] in mind.33
  - Mohammad Asad

This categorical prohibition connects with the preceding passages inasmuch as it serves as an additional protection of individuals against possible slander. In its wider purport, it postulates the inviolability of each person's home and private life. (For the socio-political implications of this principle, see State and Government in Islam, pp. 84 ff.)

O believers! Do not enter houses other than your own until you have sought permission and said greetings of peace to the occupants; this is better for you, so that you may be mindful.
  - Muhammad Farooq-i-Azam Malik
O believers! Do not enter any house other than your own until you have asked for permission and greeted its occupants. This is best for you, so perhaps you will be mindful.
  - Mustafa Khattab
O ye who believe! Enter not houses other than your own without first announcing your presence and invoking peace upon the folk thereof. That is better for you, that ye may be heedful.
  - Marmaduke Pickthall
O ye who believe! enter not houses other than your own until ye have asked permission and saluted those in them: that is best for you in order that ye may heed (what is seemly). 2980
  - Abdullah Yusuf Ali

The conventions of propriety and privacy are essential to a refined life of goodness and purity. The English saying that an Englishman's home is his castle, suggests a certain amount of exclusiveness and defiance. The Muslim principle of asking respectful permission and exchanging salutations ensures privacy without exclusiveness, and friendliness without undue familiarity.

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24:28
فَإِن لَّمْ تَجِدُوا۟ فِيهَآ أَحَدًا فَلَا تَدْخُلُوهَا حَتَّىٰ يُؤْذَنَ لَكُمْ ۖ وَإِن قِيلَ لَكُمُ ٱرْجِعُوا۟ فَٱرْجِعُوا۟ ۖ هُوَ أَزْكَىٰ لَكُمْ ۚ وَٱللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ Fain lam tajidoo feeh a a h adan fal a tadkhulooh a h att a yu th ana lakum wain qeela lakumu irjiAAoo fa i rjiAAoo huwa azk a lakum wa A ll a hu bim a taAAmaloona AAaleem un
Hence, [even] if you find no one within [the house], do not enter it until you are given leave;34 and if you are told, "Turn back," then turn back. This will be most conducive to your purity; and God has full knowledge of all that you do.
  - Mohammad Asad

I.e., by the rightful owner or caretaker.

If you do not find the person you wanted to see, then do not enter until permission is given to you; and if you are asked to go back, then go back; this is more fitting for you; and Allah is cognizant of what you do.
  - Muhammad Farooq-i-Azam Malik
If you find no one at home, do not enter it until you have been given permission. And if you are asked to leave, then leave. That is purer for you. And Allah has 'perfect' knowledge of what you do.
  - Mustafa Khattab
And if ye find no one therein, still enter not until permission hath been given. And if it be said unto you: Go away again, then go away, for it is purer for you. Allah knoweth what ye do.
  - Marmaduke Pickthall
If ye find no one in the house enter not until permission is given to you: if ye are asked to go back go back: that makes for greater purity for yourselves: and Allah knows well all that ye do. 2981
  - Abdullah Yusuf Ali

That is, if no one replies; there may be people in the house not in a presentable state. Or, even if the house is empty, you have no right to enter it until you obtain the owner's permission, wherever he may be. The fact of your not receiving a reply does not entitle you to enter without permission. You should wait, or knock twice or three times, and withdraw in case no permission is received. If you are actually asked to withdraw, as the inmates are not in a condition to receive you, you should a fortiori withdraw, either for a time, or altogether, as the inmates may wish you to do. Even if they are your friends, you have no right to take them by surprise or enter against their wishes. Your own purity of life and conduct as well as of motives is thus tested.

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24:29
لَّيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَدْخُلُوا۟ بُيُوتًا غَيْرَ مَسْكُونَةٍ فِيهَا مَتَـٰعٌ لَّكُمْ ۚ وَٱللَّهُ يَعْلَمُ مَا تُبْدُونَ وَمَا تَكْتُمُونَ Laysa AAalaykum jun ah un an tadkhuloo buyootan ghayra maskoonatin feeh a mat a AAun lakum wa A ll a hu yaAAlamu m a tubdoona wam a taktumoon a
[On the other hand,] you will incur no sin if you [freely] enter houses not intended for living in but serving a purpose useful to you:35 but [always remember that] God knows all that you do openly, and all that you would conceal.
  - Mohammad Asad

Lit., "uninhabited houses wherein there are things of use (mata') for you". In the consensus of all the authorities, including the Companions of the Prophet, this relates to buildings or premises of a more or less public nature, like inns, shops, administrative offices, public baths, etc., as well as to ancient ruins.

There is no blame on you if you enter houses which are not used for dwelling and in which you have something belonging to you; and Allah knows what you reveal and what you conceal.
  - Muhammad Farooq-i-Azam Malik
There is no blame on you if you enter public places1 where there is something of benefit for you. And Allah knows what you reveal and what you conceal.
  - Mustafa Khattab

 lit., non-residential buildings.

(It is) no sin for you to enter uninhabited houses wherein is comfort for you. Allah knoweth what ye proclaim and what ye hide.
  - Marmaduke Pickthall
It is no fault on your part to enter houses not used for living in which serve some (other) use for you: and Allah has knowledge of what ye reveal and what ye conceal. 2982
  - Abdullah Yusuf Ali

The rule about dwelling-houses is strict, because privacy is precious, and essential to a refined, decent, and well-ordered life. Such a rule of course does not apply to houses used for other useful purposes, such as an inn or caravanserai, or a shop, or a warehouse. But even here, of course, implied permission from the owner is necessary as a matter of common-sense. The question in this passage is that of refined privacy, not that of rights of ownership.

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24:30
قُل لِّلْمُؤْمِنِينَ يَغُضُّوا۟ مِنْ أَبْصَـٰرِهِمْ وَيَحْفَظُوا۟ فُرُوجَهُمْ ۚ ذَٰلِكَ أَزْكَىٰ لَهُمْ ۗ إِنَّ ٱللَّهَ خَبِيرٌۢ بِمَا يَصْنَعُونَ Qul lilmumineena yaghu dd oo min ab sa rihum waya h fa th oo furoojahum tha lika azk a lahum inna All a ha khabeerun bim a ya s naAAoon a
TELL the believing men to lower their gaze and to be mindful of their chastity:36 this will be most con-ducive to their purity- [and,] verily, God is aware of all that they do.
  - Mohammad Asad

Lit., "to restrain [something] of their gaze and to guard their private parts". The latter expression may be understood both in the literal sense of "covering one's private parts" - i.e., modesty in dress - as well as in the metonymical sense of "restraining one's sexual urges", i.e., restricting them to what is lawful, namely, marital intercourse (cf. {23:5-6}). The rendering adopted by me in this instance allows for both interpretations. The "lowering of one's gaze", too, relates both to physical and to emotional modesty (Razi).

Enjoin the believing men to lower their gaze and guard their modesty; that is chaster for them. Surely Allah is well aware of their actions.
  - Muhammad Farooq-i-Azam Malik
'O Prophet!' Tell the believing men to lower their gaze and guard their chastity. That is purer for them. Surely Allah is All-Aware of what they do.
  - Mustafa Khattab
Tell the believing men to lower their gaze and be modest. That is purer for them. Lo! Allah is Aware of what they do.
  - Marmaduke Pickthall
Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: and Allah is well acquainted with all that they do. 2983
  - Abdullah Yusuf Ali

The rule of modesty applies to men as well as women. A brazen stare by a man at a woman (or even at a man) is a breach of refined manners. Where sex is concerned, modesty is not only "good form": it is not only to guard the weaker sex, but also to guard the spiritual good of the stronger sex.

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24:31
وَقُل لِّلْمُؤْمِنَـٰتِ يَغْضُضْنَ مِنْ أَبْصَـٰرِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ أَوْ أَبْنَآئِهِنَّ أَوْ أَبْنَآءِ بُعُولَتِهِنَّ أَوْ إِخْوَٰنِهِنَّ أَوْ بَنِىٓ إِخْوَٰنِهِنَّ أَوْ بَنِىٓ أَخَوَٰتِهِنَّ أَوْ نِسَآئِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَـٰنُهُنَّ أَوِ ٱلتَّـٰبِعِينَ غَيْرِ أُو۟لِى ٱلْإِرْبَةِ مِنَ ٱلرِّجَالِ أَوِ ٱلطِّفْلِ ٱلَّذِينَ لَمْ يَظْهَرُوا۟ عَلَىٰ عَوْرَٰتِ ٱلنِّسَآءِ ۖ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ ۚ وَتُوبُوٓا۟ إِلَى ٱللَّهِ جَمِيعًا أَيُّهَ ٱلْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ Waqul lilmumin a ti yagh d u d na min ab sa rihinna waya h fa th na furoojahunna wal a yubdeena zeenatahunna ill a m a th ahara minh a walya d ribna bikhumurihinna AAal a juyoobihinna wal a yubdeena zeenatahunna ill a libuAAoolatihinna aw a b a ihinna aw a b a i buAAoolatihinna aw abn a ihinna aw abn a i buAAoolatihinna aw ikhw a nihinna aw banee ikhw a nihinna aw banee akhaw a tihinna aw nis a ihinna aw m a malakat aym a nuhunna awi a l tt a biAAeena ghayri olee alirbati mina a l rrij a li awi a l tt ifli alla th eena lam ya th haroo AAal a AAawr a ti a l nnis a i wal a ya d ribna biarjulihinna liyuAAlama m a yukhfeena min zeenatihinna watooboo il a All a hi jameeAAan ayyuh a almuminoona laAAallakum tufli h oon a
And tell the believing women to lower their gaze and to be mindful of their chastity, and not to display their charms [in public] beyond what may [decently] be apparent thereof;37 hence, let them draw their head-coverings over their bosoms.38 And let them not display [more of] their charms to any but their husbands, or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers, or their brothers' sons, or their sisters' sons, or their womenfolk, or those whom they rightfully possess, or such male attendants as are beyond all sexual desire,39 or children that are as yet unaware of women's nakedness; and let them not swing their legs [in walking] so as to draw attention to their hidden charms.40 And [always], O you believers-all of you-turn unto God in repentance, so that you might attainto a happy state!41
  - Mohammad Asad

My interpolation of the word "decently" reflects the interpretation of the phrase illa ma zahara minha by several of the earliest Islamic scholars, and particularly by Al-Qiffal (quoted by Razi), as "that which a human being may openly show in accordance with prevailing custom (al-'adah al-jariyah)". Although the traditional exponents of Islamic Law have for centuries been inclined to restrict the definition of "what may [decently] be apparent" to a woman's face, hands and feet- and sometimes even less than that - we may safely assume that the meaning of illa ma zahara minha is much wider, and that the deliberate vagueness of this phrase is meant to allow for all the time-bound changes that are necessary for man's moral and social growth. The pivotal clause in the above injunction is the demand, addressed in identical terms to men as well as to women, to "lower their gaze and be mindful of their chastity": and this determines the extent of what, at any given time, may legitimately - i.e., in consonance with the Qur'anic principles of social morality - be considered "decent" or "indecent" in a person's outward appearance.

The noun khimar (of which khumur is the plural) denotes the head-covering customarily used by Arabian women before and after the advent of Islam. According to most of the classical commentators, it was worn in pre-Islamic times more or less as an ornament and was let down loosely over the wearer's back; and since, in accordance with the fashion prevalent at the time, the upper part of a woman's tunic had a wide opening in the front, her breasts were left bare. Hence, the injunction to cover the bosom by means of a khimar (a term so familiar to the contemporaries of the Prophet) does not necessarily relate to the use of khimar as such but is, rather, meant to make it clear that a woman's breasts are not included in the concept of "what may decently be apparent" of her body and should not, therefore, be displayed.

I.e., very old men. The preceding phrase "those whom they rightfully possess" (lit., "whom their right hands possess") denotes slaves; but see also note [78].

Lit., "so that those of their charms which they keep hidden may become known". The phrase yadribna bi-arfulihinna is idiomatically similar to the phrase daraba bi-yadayhi mishyatihi, "he swung his arms in walking" (quoted in this context in Taj al-'Arus). and alludes to a deliberately provocative gait.

The implication of this general call to repentance is that since "man has been created weak" ( 4:28 ), no one is ever free of faults and temptations - so much so that even the Prophet used to say, "Verily, I turn unto Him in repentance a hundred times every day" (Ibn Hanbal, Bukhari and Bayhaqi, all of them on the authority of 'Abd Allah ibn'Umar).

Likewise enjoin the believing women to lower their gaze and guard their modesty; not to display their beauty and ornaments except what normally appears thereof; let them draw their veils over their bosoms and not display their charms except to their husbands, their fathers, their fathers-in-law, their own sons, their stepsons, their own brothers, their nephews on either brothers' or sisters' sides, their own womenfolk, their own slaves, male attendants who lack sexual desires or small children who have no carnal knowledge of women. Also enjoin them not to strike their feet in order to draw attention to their hidden trinkets. And O believers! Turn to Allah in repentance, all of you, about your past mistakes, so that you may attain salvation.
  - Muhammad Farooq-i-Azam Malik
And tell the believing women to lower their gaze and guard their chastity, and not to reveal their adornments1 except what normally appears.2 Let them draw their veils over their chests, and not reveal their 'hidden' adornments3 except to their husbands, their fathers, their fathers-in-law, their sons, their stepsons, their brothers, their brothers' sons or sisters' sons, their fellow women, those 'bondwomen' in their possession, male attendants with no desire, or children who are still unaware of women's nakedness. Let them not stomp their feet, drawing attention to their hidden adornments. Turn to Allah in repentance all together, O believers, so that you may be successful.
  - Mustafa Khattab

 i.e., hair, body shape, and underclothes.

 i.e., the face, hands, outer clothes, rings, kohl, and henna.

 i.e., hair, arms, and legs.

And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or fathers or husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or sisters' sons, or their women, or their slaves, or male attendants who lack vigor, or children who know naught of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed.
  - Marmaduke Pickthall
And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands their fathers their husbands' fathers their sons their husbands' sons their brothers or their brothers' sons or their sisters' sons or their women or the slaves whom their right hands possess or male servants free of physical needs or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah that ye may attain Bliss. 2984 2985 2986 2987
  - Abdullah Yusuf Ali

The need for modesty is the same in both men and women. But on account of the differentiation of the sexes in nature, temperaments, and social life, a greater amount of privacy is required for women than for men, especially in the matter of dress and the uncovering of the bosom.

Zinat means both natural beauty and artificial ornaments. I think both are implied here, but chiefly the former. The woman is asked not to make a display of her figure except to the following classes of people: (1) her husband, (2) her near relatives whom a certain amount of neglige is permissible; (3) her women, (4) slaves, male and female, as they would be in constant attendance; but this item would now be blank, with the abolition of slavery; (5) men who are free from sexual desire and who usually frequent the houses; and (6) infants or small children before they get a sense of sex. Cf. also xxxiii. 59.

It is one of the tricks of showy or unchaste women to tinkle their ankle ornaments, to draw attention to themselves,

While all these details of the purity and good form of domestic life are being brought to our attention, we are clearly reminded that the chief object we should hold in view is our spiritual welfare. All our brief life on this earth is a probation, and we must make our individual, domestic, and social life all contribute to our holiness, so that we can get the real success and bliss which is the aim of our spiritual endeavor.

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24:32
وَأَنكِحُوا۟ ٱلْأَيَـٰمَىٰ مِنكُمْ وَٱلصَّـٰلِحِينَ مِنْ عِبَادِكُمْ وَإِمَآئِكُمْ ۚ إِن يَكُونُوا۟ فُقَرَآءَ يُغْنِهِمُ ٱللَّهُ مِن فَضْلِهِۦ ۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ Waanki h oo alay a m a minkum wa al ssa li h eena min AAib a dikum waim a ikum in yakoonoo fuqar a a yughnihimu All a hu min fa d lihi wa A ll a hu w a siAAun AAaleem un
AND [you ought to] marry the single from among you42 as well as such of your male and female slaves as are fit [for marriage].43 If they [whom you intend to marry] are poor, [let this not deter you;] God will grant them sufficiency out of His bounty - for God is infinite [in His mercy], all-knowing.
  - Mohammad Asad

I.e., from among the free members of the community, as is evident from the subsequent juxtaposition with slaves. (As most of the classical commentators point out, this is not an injunction but a recommendation to the community as a whole: hence my interpolation of the words "you ought to".) The term ayyim - of which ayama is the plural - signifies a person of either sex who has no spouse, irrespective of whether he or she has never been married or is divorced or widowed. Thus, the above verse expresses the idea - reiterated in many authentic sayings of the Prophet - that, from both the ethical and the social points of view, the married state is infinitely preferable to celibacy.

The term as-salihin connotes here both moral and physical fitness for marriage: i.e., the attainment of bodily and mental maturity as well as mutual affection between the man and the woman concerned. As in 4:25 , the above verse rules out all forms of concubinage and postulates marriage as the only basis of lawful sexual relations between a man and his female slave.

Get the singles among you married as well as those who are fit for marriage among your male slaves and female slaves. If they are poor, Allah will make them free from want out of His grace: for Allah has boundless resources and is All-Knowing.
  - Muhammad Farooq-i-Azam Malik
Marry off the 'free' singles among you, as well as the righteous of your bondmen and bondwomen. If they are poor, Allah will enrich them out of His bounty. For Allah is All-Bountiful, All-Knowing.
  - Mustafa Khattab
And marry such of you as are solitary and the pious of your slaves and maid servants. If they be poor; Allah will enrich them of His bounty. Allah is of ample means, Aware.
  - Marmaduke Pickthall
Marry those among you who are single or the virtuous ones among your slaves male or female: if they are in poverty Allah will give them means out of His grace: for Allah encompasseth all and He knoweth all things. 2988 2989
  - Abdullah Yusuf Ali

The subject of sex ethics and manners brings us to the subject of marriage. Single (ayama, plural of Aiyim) here means any one not in the bond of wedlock, whether unmarried or lawfully divorced, or widowed.

Cf. v. 57. Allah's mercy is for all: it is not confined to a class or grade of people.

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24:33
وَلْيَسْتَعْفِفِ ٱلَّذِينَ لَا يَجِدُونَ نِكَاحًا حَتَّىٰ يُغْنِيَهُمُ ٱللَّهُ مِن فَضْلِهِۦ ۗ وَٱلَّذِينَ يَبْتَغُونَ ٱلْكِتَـٰبَ مِمَّا مَلَكَتْ أَيْمَـٰنُكُمْ فَكَاتِبُوهُمْ إِنْ عَلِمْتُمْ فِيهِمْ خَيْرًا ۖ وَءَاتُوهُم مِّن مَّالِ ٱللَّهِ ٱلَّذِىٓ ءَاتَىٰكُمْ ۚ وَلَا تُكْرِهُوا۟ فَتَيَـٰتِكُمْ عَلَى ٱلْبِغَآءِ إِنْ أَرَدْنَ تَحَصُّنًا لِّتَبْتَغُوا۟ عَرَضَ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۚ وَمَن يُكْرِههُّنَّ فَإِنَّ ٱللَّهَ مِنۢ بَعْدِ إِكْرَٰهِهِنَّ غَفُورٌ رَّحِيمٌ WalyastaAAfifi alla th eena l a yajidoona nik ah an h att a yughniyahumu All a hu min fa d lihi wa a lla th eena yabtaghoona alkit a ba mimm a malakat aym a nukum fak a tiboohum in AAalimtum feehim khayran wa a toohum min m a li All a hi alla th ee a t a kum wal a tukrihoo fatay a tikum AAal a albigh a i in aradna ta h a ss unan litabtaghoo AAara d a al h ay a ti a l dduny a waman yukrihhunna fainna All a ha min baAAdi ikr a hihinna ghafoorun ra h eem un
And as for those who are unable to marry,44 let them live in continence until God grants them sufficiency out of his bounty. And ay of one those whom you rightfully possess45 desire [to obtain] a deed of freedom, write it out for them if you are awareof any good in them:46 and give them [their share] of the wealth of God which He has given you.47 And do not, in order to gain48 some of the fleeting pleasures of this worldly life, coerce your [slave] maidens into whoredom if they happen to be desirous of marriage;49 and if anyone should coerce them, then, verily, after they have been compelled [to submit in their helplessness], God will be much-forgiving. a dispenser of grace!
  - Mohammad Asad

I.e., because of poverty, or because they cannot find a suitable mate, or for any other personal reason.

Lit., "whom your right hands possess", i.e., male or female slaves.

The noun kitab is, in this context, an equivalent of kitabah or makatabah (lit., "mutual agreement in writing"), a juridical term signifying a "deed of freedom" or "of manumission" executed on the basis of an agreement between a slave and his or her owner, to the effect that the slave undertakes to purchase his or her freedom for an equitable sum of money payable in instalments before or after the manumission, or, alternatively, by rendering a clearly specified service or services to his or her owner. With this end in view, the slave is legally entitled to engage in any legitimate, gainful work or to obtain the necessary sum of money by any other lawful means (e.g., through a loan or a gift from a third person). In view of the imperative form of the verb katibuhum ("write it out for them"), the deed of manumission cannot be refused by the owner, the only pre-condition being an evidence - to be established, if necessary, by an unbiassed arbiter or arbiters - of the slave's good character and ability to fulfil his or her contractual obligations. The stipulation that such a deed of manumission may not be refused, and the establishment of precise juridical directives to this end, clearly indicates that Islamic Law has from its very beginning aimed at an abolition of slavery as a social institution, and that its prohibition in modern times constitutes no more than a final implementation of that aim. (See also next note, as well as note [146] on 2:177 .)

According to all the authorities, this relates (a) to a moral obligation on the part of the owner to promote the slave's efforts to obtain the necessary revenues by helping him or her to achieve an independent economic status and/or by remitting part of the agreed - upon compensation, and (b) to the obligation of the state treasury (bayt al-mal) to finance the freeing of slaves in accordance with the Qur'anic principle - enunciated in 9:60 - that the revenues obtained through the obligatory tax called zakah are to be utilized, among other purposes, "for the freeing of human beings from bondage" (fi 'r-riqab, an expression explained in surah {2}, note [146]). Hence, Zamakhshari holds that the above clause is addressed not merely to persons owning slaves but to the community as a whole. - The expression "the wealth of God" contains an allusion to the principle that "God has bought of the believers their lives and their possessions, promising them paradise in return" ({9: 111}) - implying that all of man's possessions are vested in God, and that man is entitled to no more than their usufruct.

Lit., "so that you might seek out" or "endeavour to attain to".

Lit., "if they desire protection against unchastity (tahassun)", i.e., through marriage (cf. the expression muhsanat as used in 4:24 ). Most of the classical commentators are of the opinion that the term fatayat ("maidens") denotes here "slave girls": an assumption which is fully warranted by the context. Hence, the above verse reiterates the prohibition of concubinage by explicitly describing it as "whoredom" (bigha').

And let those who do not find means to marry keep themselves chaste until Allah enriches them out of His bounty. As for those of your slaves who wish to buy out their liberty, execute the deed of liberty with them if you find them deserving, and give them some of the wealth which Allah has given you. Do not force your slave-girls into prostitution for your own worldly gains, if they wish to preserve their chastity; and if anyone forces them into it, then surely after such a compulsion Allah will be forgiving and merciful to them.
  - Muhammad Farooq-i-Azam Malik
And let those who do not have the means to marry keep themselves chaste until Allah enriches them out of His bounty. And if any of those 'bondspeople' in your possession desires a deed of emancipation, make it possible for them, if you find goodness in them. And give them some of Allah's wealth which He has granted you. Do not force your 'slave' girls into prostitution for your own worldly gains while they wish to remain chaste. And if someone coerces them, then after such a coercion Allah is certainly All-Forgiving, Most Merciful 'to them'.
  - Mustafa Khattab
And let those who cannot find a match keep chaste till Allah give them independence by His grace. And such of your slaves as seek a writing (of emancipation), write it for them if ye are aware of aught of good in them, and bestow upon them of the wealth of Allah which He hath bestowed upon you. Force not your slave girls to whoredom that ye may seek enjoyment of the life of the world, if they would preserve their chastity. And if one force them, then (unto them), after their compulsion, Lo! Allah will be Forgiving, Merciful.
  - Marmaduke Pickthall
Let those who find not the wherewithal for marriage keep themselves chaste until Allah gives them means out of His grace. And if any of your slaves ask for a deed in writing (to enable them to earn their freedom for a certain sum) give them such a deed if ye know any good in them; yea give them something yourselves out of the means which Allah has given to you. But force not your maids to prostitution when they desire chastity in order that ye may make a gain in the goods of this life. But if anyone compels them yet after such compulsion is Allah Oft-Forgiving Most Merciful (to them). 2990 2991 2992 2993 2994
  - Abdullah Yusuf Ali

A Muslim marriage requires some sort of a dower for the wife. If the man cannot afford that, he must wait and keep himself chaste. It is no excuse for him to say that he must satisfy his natural cravings within or outside marriage. It must be within marriage.

The law of slavery in the legal sense of the term is now obsolete. While it had any meaning, Islam made the slave's lot as easy as possible. A slave, male or female, could ask for conditional manumission by a written deed fixing the amount required for manumission and allowing the slave meanwhile to earn money by lawful means. Such a deed was not to be refused if the request was genuine and the slave had character. Not only that, but the master is directed to help with money out of his own resources in order to enable the slave to earn his or her own liberty.

Where slavery was legal, what is now called the "white slave traffic" was carried on by wicked people like 'Abdullah ibn Ubai, the Hypocrite leader at Madinah. This is absolutely condemned. While modern nations have abolished ordinary slavery, the "White Slave Traffic" is still a big social problem in individual States. Here it is absolutely condemned. No more despicable trade can be imagined.

I have translated "in" (literally, "if") by "when" because this is not a conditional clause but an explanatory clause, explaining the meaning of "force". "Forcing" a person necessarily means that it is against the wish or inclination of the person forced. Even if they were to give a formal consent, it is not valid.

The poor unfortunate girls, who are victims of such a nefarious trade, will yet find mercy from Allah, whose bounties extend to all His creatures.

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24:34
وَلَقَدْ أَنزَلْنَآ إِلَيْكُمْ ءَايَـٰتٍ مُّبَيِّنَـٰتٍ وَمَثَلًا مِّنَ ٱلَّذِينَ خَلَوْا۟ مِن قَبْلِكُمْ وَمَوْعِظَةً لِّلْمُتَّقِينَ Walaqad anzaln a ilaykum a y a tin mubayyin a tin wamathalan mina alla th eena khalaw min qablikum wamawAAi th atan lilmuttaqeen a
AND, INDEED, from on high have We bestowed upon you messages clearly showing the truth, and [many] a lesson from [the stories of] those who have passed away before you, and [many] an admonition to the God conscious
  - Mohammad Asad
We have already sent down to you revelations giving you clear guidance and cited examples of those people who passed away before you to serve as a warning and an admonition for the righteous people.
  - Muhammad Farooq-i-Azam Malik
Indeed, We have sent down to you clear revelations, along with examples of those who had gone before you, and a lesson to the God-fearing.
  - Mustafa Khattab
And verily We have sent down for you revelations that make plain, and the example of those who passed away before you. An admonition unto those who ward off (evil).
  - Marmaduke Pickthall
We have already sent down to you verses making things clear an illustration from (the story of) people who passed away before you and an admonition for those who fear (Allah). 2995
  - Abdullah Yusuf Ali

This prepares the way for the magnificent Verse of Light that follows, and its sublime meaning.

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24:35
ٱللَّهُ نُورُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ مَثَلُ نُورِهِۦ كَمِشْكَوٰةٍ فِيهَا مِصْبَاحٌ ۖ ٱلْمِصْبَاحُ فِى زُجَاجَةٍ ۖ ٱلزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّىٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَـٰرَكَةٍ زَيْتُونَةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِىٓءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ۚ نُّورٌ عَلَىٰ نُورٍ ۗ يَهْدِى ٱللَّهُ لِنُورِهِۦ مَن يَشَآءُ ۚ وَيَضْرِبُ ٱللَّهُ ٱلْأَمْثَـٰلَ لِلنَّاسِ ۗ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ All a hu nooru a l ssam a w a ti wa a lar d i mathalu noorihi kamishk a tin feeh a mi s b ah un almi s b ah u fee zuj a jatin a l zzuj a jatu kaannah a kawkabun durriyyun yooqadu min shajaratin mub a rakatin zaytoonatin l a sharqiyyatin wal a gharbiyyatin yak a du zaytuh a yu d eeo walaw lam tamsashu n a run noorun AAal a noorin yahdee All a hu linoorihi man yash a o waya d ribu All a hu alamth a la li l nn a si wa A ll a hu bikulli shayin AAaleem un
God is the Light of the heavens and the earth. The parable of His light is, as it were,50 that of a niche containing a lamp; the lamp is [enclosed] in glass, the glass [shining] like a radiant star:51 [a lamp] lit from a blessed tree -an olive-tree that is neither of the east nor of the west52 - the oil whereof [is so bright that it] would well-nigh give light [of itself] even though fire had not touched it: light upon light!53 God guides unto His light him that wills [to be guided];54 and [to this end] God propounds parables unto men, since God [alone] has full knowledge of all things.55
  - Mohammad Asad

The particle ka ("as if" or "as it were") prefixed to a noun is called kaf at-tashbih ("the letter kaf pointing to a resemblance [of one thing to another]" or "indicating a metaphor"). In the above context it alludes to the impossibility of defining God even by means of a metaphor or a parable - for, since "there is nothing like unto Him" ( 42:11 ), there is also "nothing that could be compared with Him" ( 112:4 ). Hence, the parable of "the light of God" is not meant to express His reality - which is inconceivable to any created being and, therefore, inexpressible in any human language - but only to allude to the illumination which He, who is the Ultimate Truth, bestows upon the mind and the feelings of all who are willing to be guided. Tabari, Baghawi and Ibn Kathir quote Ibn 'Abbas and Ibn Mas'ud as saying in this context: "It is the parable of His light in the heart of a believer."

The "lamp" is the revelation which God grants to His prophets and which is reflected in the believer's heart - the "niche" of the above parable (Ubayy ibn Ka'b, as quoted by Tabari) - after being received and consciously grasped by his reason ("the glass [shining brightly] like a radiant star"): for it is through reason alone that true faith can find its way into the heart of man.

It would seem that this is an allusion to the organic continuity of all divine revelation which, starting like a tree from one "root" or proposition - the statement of God's existence and uniqueness - grows steadily throughout man's spiritual history, branching out into a splendid variety of religious experience, thus endlessly widening the range of man's perception of the truth. The association of this concept with the olive-tree apparently arises from the fact that this particular kind of tree is characteristic of the lands in which most of the prophetic precursors of the Qur'anic message lived, namely, the lands to the east of the mediterranean: but since all true revelation flows from the Infinite Being, it is "neither of the east nor of the west" - and especially so the revelation of the Qur'an, which, being addressed to all mankind, is universal in its goal as well.

The essence of the Qur'anic message is described elsewhere as "clear [in itself] and clearly showing the truth" (cf. note [2] on 12:1 ); and it is, I believe, this aspect of the Qur'an that the above sentence alludes to. Its message gives light because it proceeds from God; but it "would well-nigh give light [of itself] even though fire had not touched it": i.e., even though one may be unaware that it has been "touched by the fire" of divine revelation, its inner consistency, truth and wisdom ought to be self-evident to anyone who approaches it in the light of his reason and without prejudice.

Although most of the commentators read the above phrase in the sense of "God guides unto His light whomever He wills", Zamakhshari gives it the sense adopted in my rendering (both being syntactically permissible).

I.e., because of their complexity, certain truths can be conveyed to man only by means of parables or allegories: see notes [5] and [8] on 3:7 .

Allah is the Light of the heavens and the earth. The parable of His Light is as if there were a Niche, in which there is a lamp, the lamp is enclosed in crystal, the crystal is of a starlike brilliance, it is lit with the olive oil from a blessed olive tree which is neither eastern nor western, its very oil would almost be luminous though no fire touched it - as though all the means of increasing Light upon Light are provided - Allah guides to His Light whom He pleases. Allah cites such parables to make His message clear to the people; and Allah has knowledge of everything.
  - Muhammad Farooq-i-Azam Malik
Allah is the Light of the heavens and the earth. His light1 is like a niche in which there is a lamp, the lamp is in a crystal, the crystal is like a shining star, lit from 'the oil of' a blessed olive tree, 'located' neither to the east nor the west,2 whose oil would almost glow, even without being touched by fire. Light upon light! Allah guides whoever He wills to His light. And Allah sets forth parables for humanity. For Allah has 'perfect' knowledge of all things.
  - Mustafa Khattab

 This is a metaphor for the light of guidance in the heart of the believer.

 Meaning, the olive tree is wholesome because it is located in a central place, so it is hit by sunrays all day-long, and, therefore, the oil is of a premium quality.

Allah is the Light of the heavens and the earth. The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as it were a shining star. (This lamp is) kindled from a blessed tree, an olive neither of the East nor of the West, whose oil would almost glow forth (of itself) though no fire touched it. Light upon light, Allah guideth unto His light whom He will. And Allah speaketh to mankind in allegories, for Allah is knower of all things.
  - Marmaduke Pickthall
Allah is the Light of the heavens and the earth. The parable of His Light is as if there were a Niche and within it a lamp: the Lamp enclosed in Glass: the glass as it were a brilliant star: lit from a blessed Tree an Olive neither of the East nor of the West whose Oil is well-nigh luminous though fire scarce touched it: Light upon Light! Allah doth guide whom He will to His Light. Allah doth set forth Parables for men: and Allah doth know all things. 2996 2997 2998 2999 3000 3001 3002 3003
  - Abdullah Yusuf Ali

Embedded within certain directions concerning a refined domestic and social life, comes this glorious parable of light, which contains layer upon layer of transcendent truth about spiritual mysteries. No notes can do adequate justice to its full meaning. Volumes have been written on this subject. In these notes I propose to explain the simplest meaning of this passage.

The physical light is but a reflection of the true Light in the world of Reality, and that true Light is Allah. We can only think of Allah in terms of our phenomenal experience, and in the phenomenal world, light is the purest thing we know, but physical light has drawbacks incidental to its physical nature: eg. (1) it is dependent upon some source external to itself; (2) it is a passing phenomenon; if we take it to be a form of motion or energy it is unstable, like all physical phenomena; (3) it is dependent on space and time; its speed is 186,000 miles per second, and there are stars whose light takes thousands of years before it reaches the earth. The perfect Light of Allah is free from any such defects.

The first three points in the Parable center round the symbols of the Niche, the Lamp, and the Glass. (1) The Niche (Mishkat) is the little shallow recess in the wall of an Eastern house, fairly high from the ground, in which a light (before the days of electricity) was usually placed. Its height enabled it to diffuse the light in the room and minimised the shadows. The background of the wall and the sides of the niche helped to throw the light well into the room, and if the wall was white-washed, it also acted as a reflector: the opening in front made the way for the light. So with the spiritual Light; it is placed high, above worldly things; it has a niche or habitation of its own, in Revelation and other Signs of Allah; its access to men is by a special Way, open to all, yet closed to those who refuse its rays. (2) The Lamp is the core of the spiritual Truth, which is the real illumination; the Niche is nothing without it; the Niche is actually made for it. (3) The Glass is the transparent medium through which the Light passes. On the one hand, it protects the light from moths and other forms of low life and from gusts of wind, and on the other, it transmits the fight through a medium which is made up of and akin to the grosser substances of the earth (such as sand, soda, potash, etc.), so arranged as to admit the subtle to the gross by its transparency. So the spiritual Truth has to be filtered through human language or human intelligence to make it intelligible to mankind.

The glass by itself does not shine. But when the light comes into it, it shines like a brilliant star. So men of God, who preach Allah's Truth, are themselves illuminated by Allah's light and become the illuminating media through which that Light spreads and permeates human life.

The olive tree is not a very impressive tree in its outward appearance. Its leaves have a dull greenish-brown colour, and in size it is inconspicuous. But its oil is used in sacred ceremonies and forms a wholesome ingredient of food. The fruit has a specially fine flavour. Cf. n. 2880 to xxiii. 20. For the illuminating quality of its oil, see n. 3002 below.

This Olive is not localised. It is neither of the East nor of the West. It is universal, for such is Allah's Light. As applied to the olive, there is also a more literal meaning, which can be allegorised in a different way. An olive tree with an eastern aspect gets only the rays of the morning sun; one with a western aspect, only the rays of the western sun. In the northern hemisphere the south aspect will give the sun's rays a great part of the day, while a north aspect will shut them out altogether, and vice versa in the southern hemisphere. But a tree in the open plain or on a hill will get perpetual sunshine by day; it will be more mature, and the fruit and oil will be of superior quality. So Allah's light is not localised or immature: it is perfect and universal.

Pure olive oil is beautiful in colour, consistency, and illuminating power. The world has tried all kinds of illuminants, and for economic reasons or convenience, one replaces another. But for coolness, comfort to the eyes, and steadiness, vegetable oils are superior to electricity, mineral oils, and animal oils. And among vegetable oils, olive oil takes a high place and deserves its sacred associations. Its purity is almost like light itself: you may suppose it to be almost light before it is lit. So with spiritual Truth: it illuminates the mind and understanding imperceptibly, almost before the human mind and heart have been consciously touched by it.

Glorious, illimitable Light, which cannot be described or measured. And there are grades and grades of it, passing transcendently into regions of spiritual height, which man's imagination can scarcely conceive of. The topmost pinnacle is the true prototypal Light, the real Light, of which all others were reflections, the Light of Allah.

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