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Draft:Verse 61 of Sura al-Nur

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Verse 61 of Sura al-Nur
Verse's Information
Suraal-Nur (Qur'an 24)
Verse61
Juz'18
Content Information
Cause of
Revelation		Yes
Place of
Revelation		Medina
TopicJurisprudential
AboutEating without permission from certain houses


Qur'an 24:61, addressing the believers, states that the blind, the lame, the sick, and the believers themselves have the right to enter the houses of certain relatives, houses the keys of which are in their trust, or [houses of] friends without permission under certain conditions and eat food without extravagance. Some commentaries have considered the permission and encouragement of this verse for believers to eat together as a prelude to strengthening their social relations.

According to Imam al-Baqir (a), when the people of Medina were not Muslims, three groups—the blind, the lame, and the sick—did not have the right to eat with healthy people. When the Prophet (s) came, they asked him about this, and God revealed this verse, and they were permitted to eat food in the company of healthy people or separately.

In this verse, it is said: "So when you enter houses, greet yourselves." 'Allama Tabataba'i considers the meaning of this phrase to be greeting the people of the house and has regarded sharing in humanity and faith as the cause of becoming one and such an expression (upon yourselves).

Jurists such as 'Allama Hilli, Muqaddas Ardabili, Mulla Ahmad Naraqi, Shahid Awwal, and Shahid Thani have excepted eating in the house of the groups mentioned in this verse from the ruling of the prohibition of using others' property and eating without permission, and have considered it permissible. Of course, according to Shahid Thani, eating is haram for someone who knows of the owner's dissatisfaction with the use of the food.

General Points

Qur'an 24:61, addressing the believers, states that the blind, the lame, the sick, and the believers themselves have the right to enter the houses of relatives, friends, or houses the keys of which are in their trust without permission under certain conditions and eat food without extravagance.[1] In the opinion of 'Allama Tabataba'i, the priority of the blind, the lame, and the sick in the verse over others is only because they usually do not have the ability to work and earn a living.[2]

Majma' al-bayan, in explaining the expression "houses whose keys you possess", has pointed to the houses of servants and subordinates, and Ibn 'Abbas to the agent and guardian who has the person's capital in his possession. According to 'Ikrama, someone who has the key to a house can eat a small amount of food. Also, they have said that one who is responsible for keeping others' food has the right to eat from it.[3] In the view of Muhammad Jawad Mughniyya, the intention of the verse is houses that are at the person's disposal due to will, guardianship, or agency.[4] Some commentaries have considered the customary concept of the phrase "min buyutikum" meaning (from your own houses) to include the houses of sons and husbands as well,[5] as there are also narrations in this regard.[6]

Some exegetes have considered it probable that the first part of the verse relates to the exemption of the blind, lame, and sick from participating in Jihad and the next part of the verse relates to eating food.[7]

Group or Individual Eating?

A part of Qur'an 24:61 states that eating by believers, whether in a group or individually, is not a sin or a problem. Exegetes have given three opinions in explaining the reason for this message of the Qur'an; in a region of Kinana, it was customary not to eat alone. Sometimes a person would remain hungry despite the presence of food, waiting to find a companion to eat with. This verse announced that eating alone is not a sin. Qatada, Dahhak, and Ibn Jurayh hold such an opinion. According to Ibn 'Abbas, when a rich person was invited for food by relatives and friends, he found it difficult to eat. The verse rejects this discomfort. In the third probability, Abu Salih has said that when people had guests, they did not like to eat anything unless the guest was also eating. Tabrisi considers the expression of the verse to include all three opinions.[8]

Wisdom and Cause of Revelation

Exegetes have several theories regarding the wisdom of the revelation and the creation of the right to eat without permission from the houses of the eleven groups in Qur'an 24:61, including:

  • From the perspective of Ibn 'Abbas and Farra', the blind could not see the better food to eat it. The lame person was not capable of sitting and eating comfortably, and the sick person also did not have the ability to eat every food. For this reason, people did not like to eat with them.
  • According to Dahhak and Sa'id b. Jubayr, the three mentioned groups avoided eating with healthy people due to the possibility of their discomfort and unhappiness.
  • Some Companions entrusted the key to their house and storage to this group when traveling so that they could take food in time of need, but they did not eat food due to the possibility of the owner's dissatisfaction. This opinion is narrated from Sa'id b. al-Musayyib and Zuhri.
  • According to the belief of an exegete like Mujahid, they did not accept the invitation to the house of their parents or close relatives.[9]

Cause of Revelation

A cause of revelation has been reported for Qur'an 24:61. According to Imam al-Baqir (a), when the people of Medina were not Muslims, three groups—the blind, the lame, and the sick—did not have the right to eat with healthy people. When the Prophet (s) came, they asked him about this, and God revealed this verse, and they were permitted to eat food in the company of healthy people or separately.[10]

Etiquette of Entering

Qur'an 24:61, after speaking about houses, says: "So when you enter houses, greet yourselves" and teaches the believers the etiquette of entering it. 'Allama Tabataba'i considers the meaning of this recommendation to be greeting those who are in the house. He has regarded sharing in humanity and faith as the cause of becoming one and such an expression (upon yourselves). As if the greeter has greeted himself. According to him, it is also possible that the intention of the verse is the answer to the greeting to the greeters after greeting the people of the house.[11] Based on the verse, the greeting has been sent down by God and is blessed and pleasant. 'Allama Tabataba'i considers its truth to be the spread of security and health from the greeter to others.[12]

When entering a house empty of inhabitants, some narrations have recommended greeting oneself or the two witnessing angels.[13] In a hadith from Imam Ali (a), it is stated: Whenever one of you enters his house, he should greet the people of the house and say: "Salamun 'alaykum", and if there was no one in the house, he should say: "Al-salamu 'alayna min rabbina" (Peace be upon us from our Lord).[14]

Strengthening Social Relations

Some commentaries have considered the permission and encouragement of Qur'an 24:61 for believers to eat together as a prelude to strengthening their social relations. According to Muhammad Taqi Modarresi, many social cooperations and even a leap in acting upon these missions are formed over a meal and frank and face-to-face conversation of believers. Sufferings and problems and exchange of views of individuals are expressed, and the necessary motivation to solve them is created. He describes the proper family gathering in Islam as the foundation of resistance and sacrifice in the Islamic society.[15] Muhammad Husayn Fadlallah has considered it probable that the speech of the verse regarding eating from each other's house[16] points to the view of Islam on the unity of the Islamic society, as a human being in it does not see a difference between his own house and the house of other believers.[17] In his belief, the expression of the verse with the word greeting upon yourselves[18] instead of greeting upon others, stems from the Islamic society being a single body where greeting a believer in it is tantamount to greeting oneself.[19]

View of Jurists

Shi'a jurists have discussed the jurisprudential content of Qur'an 24:61. Jurists such as 'Allama Hilli, Muqaddas Ardabili, Mulla Ahmad Naraqi, Shahid Awwal, and Shahid Thani have excepted eating in the house of the groups mentioned in this verse from the ruling of the prohibition of using others' property and eating without permission, and have considered it permissible.[20] In the opinion of Mulla Ahmad Naraqi, no jurist has opposed this ruling and narrations indicate it.[21] In this right, there is no difference between the presence or absence of the owner of these houses.[22] Citing the absoluteness of the verse, entering with or without permission into the house and the type of food, according to Shahid Thani, has no effect on this ruling.[23] But Ibn Idris Hilli has accepted this ruling with two conditions: the entry of the individual with the owner's permission and the use of food that is close to spoiling.[24] Of course, eating is haram for someone who knows of the owner's dissatisfaction with the use of the food.[25] In Shi'a jurisprudence, Haqq al-marra (Right of the passerby) has also been excepted from the prohibition of eating others' property without permission under certain conditions.[26]

Notes

  1. ↑ Ṭabāṭabāʾī, Tafsīr al-mīzān, 1417 AH, vol. 15, p. 164; Bānū Amīn, Makhzan al-ʿirfān, 1361 Sh, vol. 9, p. 154; Makārim Shīrāzī, Tafsīr-i namūna, 1374 Sh, vol. 14, p. 549.
  2. ↑ Ṭabāṭabāʾī, Tafsīr al-mīzān, 1417 AH, vol. 15, p. 164.
  3. ↑ Ṭabrsī, Majmaʿ al-bayān, 1372 Sh, vol. 7, p. 246.
  4. ↑ Mughniyya, Tafsīr al-kāshif, 1424 AH, vol. 5, pp. 441-442.
  5. ↑ Mughniyya, Tafsīr al-kāshif, 1424 AH, vol. 5, p. 442; Ṭabāṭabāʾī, Tafsīr al-mīzān, 1417 AH, vol. 15, p. 165.
  6. ↑ ʿArūsī Huwayzī, Nūr al-thaqalayn, 1415 AH, vol. 3, pp. 625-626.
  7. ↑ Ṭabrsī, Majmaʿ al-bayān, 1372 Sh, vol. 7, p. 245.
  8. ↑ Ṭabrsī, Majmaʿ al-bayān, 1372 Sh, vol. 7, p. 246.
  9. ↑ Bānū Amīn, Makhzan al-ʿirfān, 1361 Sh, vol. 9, pp. 153-154.
  10. ↑ Qarāʾatī, Tafsīr-i nūr, 1383 Sh, vol. 8, p. 212; Baḥrānī, Tafsīr al-burhān, 1416 AH, vol. 4, pp. 100-101.
  11. ↑ Ṭabāṭabāʾī, Tafsīr al-mīzān, 1417 AH, vol. 15, p. 165.
  12. ↑ Ṭabāṭabāʾī, Tafsīr al-mīzān, 1417 AH, vol. 15, p. 165.
  13. ↑ For example, see: Baḥrānī, Tafsīr al-burhān, 1416 AH, vol. 4, pp. 102-103.
  14. ↑ Shaykh Ṣadūq, al-Khiṣāl, 1362 Sh, vol. 2, p. 626.
  15. ↑ Mudarrisī, Min hudā l-Qurʾān, 1419 AH, vol. 8, pp. 362-363.
  16. ↑ In the phrase "an taʾkulū min buyūtikum".
  17. ↑ Faḍlallāh, Min waḥy al-Qurʾān, 1419 AH, p. 364.
  18. ↑ In the phrase "fa-idhā dakhaltum buyūtan fa-sallimū ʿalā anfusikum".
  19. ↑ Faḍlallāh, Min waḥy al-Qurʾān, 1419 AH, p. 365.
  20. ↑ Muʾassasa-yi Dāʾirat al-Maʿārif-i Fiqh al-Islāmī, Mawsūʿat al-fiqh al-Islāmī, 1424 AH, vol. 42, pp. 148-149; Shahīd Thānī, al-Rawḍat al-bahiyya, 1410 AH, vol. 7, p. 341.
  21. ↑ Muʾassasa-yi Dāʾirat al-Maʿārif-i Fiqh al-Islāmī, Mawsūʿat al-fiqh al-Islāmī, 1424 AH, vol. 42, p. 148.
  22. ↑ Shahīd Thānī, al-Rawḍat al-bahiyya, 1410 AH, vol. 7, p. 341.
  23. ↑ Shahīd Thānī, al-Rawḍat al-bahiyya, 1410 AH, vol. 7, p. 342.
  24. ↑ Shahīd Thānī, al-Rawḍat al-bahiyya, 1410 AH, vol. 7, p. 342.
  25. ↑ Shahīd Thānī, al-Rawḍat al-bahiyya, 1410 AH, vol. 7, p. 341.
  26. ↑ ʿAllāma Ḥillī, Qawāʿid al-aḥkām, 1413 AH, vol. 3, p. 333.

References

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  • Faḍlallāh, Sayyid Muḥammad Ḥusayn, Min waḥy al-Qurʾān, Beirut, Dār al-Malāk lil-Ṭibāʿa wa l-Nashr wa l-Tawzīʿ, 1419/1998-99.
  • ʿArūsī Huwayzī, ʿAbd ʿAlī b. Jumʿa, Tafsīr nūr al-thaqalayn, ed. Sayyid Hāshim Rasūlī Maḥallātī, Qom, Ismāʿīlīyān, 4th edition, 1415/1994-95.
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