Surah Nur Ayat 27 in Arabic Text
Here you can read various translations of verse 27
O you who have believed, do not enter houses other than your own houses until you ascertain welcome and greet their inhabitants. That is best for you; perhaps you will be reminded.
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).
O Believers, do not enter other houses than your own until you have the approval of the inmates and have wished them peace; this is the best way for you: it is expected that you will observe it.
O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them, that is better for you, in order that you may remember.
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.
You who have believed, do not enter houses other than your houses until you (first) announce your presence (i.e., make yourself known and ask permission) and salute the family thereof; that is more charitable for you that possibly you would be mindful.
Believers, do not enter other people’s houses until you have asked permission to do so and greeted those inside- that is best for you: perhaps you will bear this in mind.
Quran 24 Verse 27 Explanation
For those looking for commentary to help with the understanding of Surah Nur ayat 27, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(24:27) Believers! Enter not houses other than your own houses until you have obtained the permission of the inmates of those houses and have greeted them with peace. This is better for you. It is expected that you will observe this.
23. The commandments given in the beginning of the Surah were meant to help eradicate evil when it had actually appeared in society. The commandments being given now are meant to prevent the very birth of evil, to reform society and root out the causes responsible for the creation and spread of evil. Before we study these commandments, it will be useful to understand two things clearly:
First, the revelation of these commandments immediately after the divine appraisal of the incident of the slander clearly indicates that permeation of a calumny against the noble person of a wife of the Prophet (peace be upon him) in the society, was the direct result of the existence of a sexually charged atmosphere, and in the sight of Allah there was no other way of cleansing society of the evil than of prohibiting free entry into other people’s houses, discouraging free mixing of the sexes together, forbidding women to appear in their make up before the other men, excepting a small circle of close relatives, banning prostitution, exhorting men and women not to remain unmarried for long, and arranging marriages even of the slaves and slave-girls. In other words, the movement of the women without hijab and the presence of a large number of unmarried persons in society were, in the knowledge of Allah, the real causes that imperceptibly give rise to sensuality in society. It was this sexually charged atmosphere which kept the ears, eyes, tongues and hearts of the people ever ready to get involved in any real or fictitious scandal. Allah in His wisdom did not regard any other measure more suitable and effective than these commandments to eradicate this evil; otherwise He would have enjoined some other commandments.
The second important thing to remember is that divine law does not merely forbid an evil or only prescribe a punishment for the offender, but it also puts an end to all those factors which provide occasions for the evil, or incite or force a person to commit it. It also imposes curbs on the causes, incentives and means leading to the evil so as to check the wrongdoer much before he actually commits the crime. It does not like that people should freely approach and loiter about near the border lines of sin and get caught and punished all the time. It does not merely act as a prosecutor but as a guide, reformer and helper, too. So it uses all kinds of moral, social and educational devices to help the people to safeguard themselves against evil and vice.
24. The Arabic word tasta nisu in the text has been generally interpreted to mean the same as tasta zinu. There is, however, a fine difference between the two words which should not be lost sight of. Had the word in the text been tasta zinu, the verse would have meant: Do not enter other people’s houses until you have taken their permission. Allah has used tasta nisu which is derived from the root uns, meaning fondness, affection, regard, etc. According to this, the verse would mean: Do not enter other people’s houses until you are sure of their affection and regard for yourself. In other words, you should make sure that your entry in the house is not disagreeable to the inmates and you are sure of a welcome. That is why we have translated the word into approval of the inmates instead of permission of the inmates, because the word approval expresses the sense of the original more precisely.
25. According to the Arab custom of the pre-Islamic days, people would enter each other’s house freely without permission just by pronouncing good morning or good evening. This unannounced entry sometimes violated the privacy of the people and their women folk. Allah enjoined the principle that everybody has a right to privacy in his own house and no one is entitled to force his entry unannounced and without permission of the inmates. The rules and regulations enforced by the Prophet (peace be upon him) in society on receipt of the above commandment are given below serially.
(1) The right of privacy was not merely confined to the question of entry in the houses, but it was declared as a common right according to which it is forbidden to peep into a house, glance from outside, or even read the other person’s letter without his permission. According to Thauban, who was a freed slave of the Prophet (peace be upon him), the Prophet (peace be upon him) said: When you have already cast a look into a house, what is then the sense in seeking permission for entry? (Abu Daud). Huzail bin Shurahbil has reported that a man came to see the Prophet (peace be upon him) and sought permission for entry while standing just in front of the door. The Prophet (peace be upon him) said to him: Stand aside: the object of the commandment for seeking permission is to prevent casting of looks inside the house. (Abu Daud). The practice of the Prophet (peace be upon him) was that whenever he went to see somebody, he would stand aside, to the right or the left of the door, and seek permission as it was not then usual to hang curtains on the doors. (Abu Daud). Anas, the attendant of the Prophet (peace be upon him), states that a man glanced into the room of the Prophet (peace be upon him) from outside. The Prophet (peace be upon him) at that time was holding an arrow in his hand. He advanced towards the man in a way as if he would thrust the arrow into his belly. (Abu Daud). According to Abdullah bin Abbas, the Prophet (peace be upon him) said: Whoever glances through the letter of his brother without his permission, glances into fire. (Abu Daud). According to Muslim and Bukhari, the Prophet (peace be upon him) is reported to have said: If someone peeps into your house, it will be no sin if you injure his eye with a piece of stone. In another tradition, he has said: The inmates of a house, who injure the eye of the man peeping into their house, are not liable to any punishment. Imam Shafai has taken this commandment literally and permits smashing of the eye of the one who casts a glance like this. The Hanafis, however, do not take the command in the literal sense. They express the opinion that it is applicable only in that case where an outsider forces his entry into a house in spite of the resistance from the inmates and has his eye or some other limb smashed in the scuffle. In such a case, no penalty will lie on the inmates. (Ahkamal-Quran, Al-Jassan, Vol. III, p. 385). (2) The jurists have included hearing also under glancing. For instance, if a blind man enters a house without permission, he will not be able to see anybody, but he will certainly be able to hear whatever is going on in the house. This also amounts to violation of the other person’s right of privacy.
(3) The command to seek permission is not only applicable in cases where a person wants to enter the other people’s houses, but it also applies to entry in the house of one’s own mother or sister. A man asked the Prophet: Should I seek permission to enter my mother’s house also? The Prophet (peace be upon him) replied that he should. The man stated that there was nobody beside him to look after her, and asked whether it was necessary to get permission every time he wanted to go in. The Prophet replied: Yes; would you like that you should see your mother in a naked state (Ibn Jarir quoting from Ata bin Yasar). According to a saying of Abdullah bin Masud, one should seek permission even when going to see one’s own mother or sister. (Ibn Kathir). He has suggested that even when a person goes to visit one’s wife in one’s own house, he should announce his arrival by coughing, etc. It is related by his wife Zainab that Abdullah bin Masud would always announce his arrival by coughing, etc. and never liked that he should enter the house unannounced all of a sudden. (Ibn Jarir).
(4) The only exception to the general rule is that no permission is needed in case of an emergency or a calamity like theft, fire, etc. One can go for help without permission in such cases.
(5) In the beginning when the system of seeking permission was introduced, people did not know the exact procedure to be followed. Once a man came to the Pro
27. O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them; that is better for you, in order that you may remember. 28. And if you find no one therein, still enter not until permission has been given. And if you are asked to go back, go back, for it is purer for you. And Allah is All-Knower of what you do. 29. There is no sin on you that you enter houses uninhabited, you have any interest in them. And Allah has knowledge of what you reveal and what you conceal.
This is the Islamic etiquette. Allah taught these manners (of seeking permission) to His believing servants and commanded them not to enter houses other than their own until they had asked permission, i.e., to ask for permission before entering and to give the greeting of Salam after asking. One should seek permission three times, and if permission is given, (he may enter), otherwise he should go away.It was reported in the Sahih that when Abu Musa asked `Umar three times for permission to enter and he did not give him permission, he went away. Then `Umar said, “Did I not hear the voice of `Abdullah bin Qays asking for permission to enter Let him come in.” So they looked for him, but found that he had gone. When he came later on, `Umar said, “Why did you go away” He said, “I asked for permission to enter three times, but permission was not given to me, and I heard the Prophet say,
(If any one of you asks for permission three times and it is not given, then let him go away.)” `Umar said, “You should certainly bring me evidence for this or I shall beat you!” So he went to a group of the Ansar and told them what `Umar said. They said, “No one will give testimony for you but the youngest of us.” So Abu Sa`id Al-Khudri went with him and told `Umar about that. `Umar said, “What kept me from learning that was my being busy in the marketplace.” Imam Ahmad recorded a narration stating that Anas or someone else said that the Messenger of Allah asked for permission to enter upon Sa`d bin `Ubadah. He said:
(As-Salamu `Alayka wa Rahmatullah) Sa`d said, “Wa `Alaykas-Salam Wa Rahmatullah,” but the Prophet did not hear the returned greeting until he had given the greeting three times and Sa`d had returned the greeting three times, but he did not let him hear him ﴿i.e., Sa`d responded in a low voice﴾. So the Prophet went back, and Sa`d followed him and said,”O Messenger of Allah, may my father and mother be ransomed for you! You did not give any greeting but I responded to you, but I did not let you hear me. I wanted to get more of your Salams and blessings.” Then he admitted him to his house and offered him some raisins. The Prophet ate, and when he finished, he said,
(May the righteous eat your food, may the angels send blessings upon you and may those who are fasting break their fast with you.) It should also be known that the one who is seeking permission to enter should not stand directly in front of the door; he should have the door on his right or left, because of the Hadith recorded by Abu Dawud from `Abdullah bin Busr, who said, “When the Messenger of Allah came to someone’s door, he would never stand directly in front of it, but to the right or left, and he would say,
(As-Salamu `Alaykum, As-Salamu `Alaykum.) That was because at that time the houses had no covers or curtains over their doorways.” This report was recorded by Abu Dawud only. In the Two Sahihs, it is recorded that the Messenger of Allah said:
(If a person looks into your house without your permission, and you throw a stone at him and it puts his eye out, there will be no blame on you.) The Group recorded that Jabir said, “I came to the Prophet with something that was owed by my father and knocked at the door. He said,
(Who is that) I said, “I am!” He said,
(I I) as if he disliked it.” He did not like it because this word tells you nothing about who is saying it, unless he clearly states his name or the name by which he is known, (nickname) otherwise everyone could call himself “Me”, and it does not fulfill the purpose of asking permission to enter, which is to put people at their ease, as commanded in the Ayah. Al-`Awfi narrated from Ibn `Abbas, “Putting people at ease means seeking permission to enter.” This was also the view of others. Imam Ahmad recorded from Kaladah bin Al-Hanbal that at the time of the Conquest (of Makkah), Safwan bin Umayyah sent him with milk, a small gazelle, and small cucumbers when the Prophet was at the top of the valley. He said, “I entered upon the Prophet and I did not give the greeting of Salam nor ask for permission to enter. The Prophet said,
(Go back and say: “As-Salamu `Alaykum, may I enter”) This was after Safwan had become Muslim.” This was also recorded by Abu Dawud, At-Tirmidhi and An-Nasa’i. At-Tirmidhi said, “Hasan Gharib.” Ibn Jurayj said that he heard `Ata’ bin Abi Rabah narrating that Ibn `Abbas, may Alah be pleased with him, said, “There are three Ayat whose rulings people neglect. Allah says,
(Verily, the most honorable of you with Allah is the one who has the most Taqwa) ﴿49:13﴾, But (now) they say that the most honorable of them with Allah is the one who has the biggest house. As for seeking permission, the people have forgotten all about it.” I said, “Should I seek permission to enter upon my orphan sisters who are living with me in one house” He said, “Yes.” I asked him to make allowances for me but he refused and said, “Do you want to see them naked” I said, “No.” He said, “Then ask for permission to enter.” I asked him again and he said, “Do you want to obey Allah” I said, “Yes.” He said, “Then ask for permission.” Ibn Jurayj said, “Ibn Tawus told me that his father said, `There are no women whom I hate to see naked more than those who are my Mahrams.’ He was very strict on this point.” Ibn Jurayj narrated that Az-Zuhri said, “I heard Huzayl bin Shurahbil Al-Awdi Al-A`ma (say that) he heard Ibn Mas`ud say, `You have to seek permission to enter upon your mothers.”’ Ibn Jurayj said, “I said to `Ata’: `Does a man have to seek permission to enter upon his wife’ He said, `No, it can be understood that this is not obligatory, but it is better for him to let her know that he is coming in so as not to startle her, because she may be in a state where she does not want him to see her. ”’ Abu Ja`far bin Jarir narrated from the nephew of Zaynab — the wife of `Abdullah bin Mas`ud — that Zaynab, may Allah be pleased with her, said, “When `Abdullah came back from some errand and reached the door, he would clear his throat and spit, because he did not want to come suddenly and find us in a state he disliked.” Its chain of narration is Sahih.
(O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them;) Muqatil bin Hayyan said: “During the Jahiliyyah, when a man met his friend, he would not greet him with Salam; rather he would say “Huyyita Sabahan” or “Huyyita Masa’an” ﴿equivalent to “Good morning” or “Good evening”﴾. This was the greeting among the people at that time. They did not seek permission to enter one another’s houses; a man might walk straight in and say, “I have come in,” and so on. This was difficult for a man to bear, as he might be with his wife. So Allah changed all that by enjoining covering and chastity, making it pure and free of any sin or impropriety. So Allah said:
(O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them…) What Muqatil said is good. Allah said:
(that is better for you,) meaning, seeking permission to enter in is better for you because it is better for both parties, the one who is seeking permission to enter and the people inside the house.
(in order that you may remember.)
(And if you find no one therein, still enter not until permission has been given.) This has to do with the way in which one deals with other people’s property without their permission. If he wants to, he can give permission, and if he wants to he can refrain from giving permission.
(And if you are asked to go back, go back, for it is purer for you.) means, if you are turned away at the door, before or after permission has been given,
(go back, for it is purer for you.) means, going back is purer and better for you.
(And Allah is All-Knower of what you do.) Qatadah said that one of the emigrants said: “All my life I tried to follow this Ayah, but if I asked for permission to enter upon one of my brothers and he asked me to go back, I could not do so happily, although Allah says,
(And if you are asked to go back, go back, for it is purer for you. And Allah is All-Knower of what you do.)”
(And if you are asked to go back, go back….) Sa`id bin Jubayr said, “This means, do not stand at people’s doors.”
(There is no sin on you that you enter houses uninhabited,) This Ayah is more specific than the one that comes before it, because it states that it is permissible to enter houses where there is nobody, if one has a reason for doing so, such as houses that are prepared for guests — if he has been given permission once, then this is sufficient. Ibn Jurayj said, “Ibn `Abbas said:
(Enter not houses other than your own, ) then this was abrogated and an exception was made, and Allah said:
(There is no sin on you that you enter houses uninhabited, (when) you have any interest in them.) This was also narrated from `Ikrimah and Al-Hasan Al-Basri.
Quick navigation links