CHAPTER 24: AN-NUR (THE LIGHT)

 

Revealed in the Medina period. It consists of 64 verses. The surah takes its name from the 35th verse, known as the "verse of light" (An-Nur). (H. T. FEYIZLI, 1/349)

 

In the name of Allah, the Most Gracious, the Most Merciful

 

24/1-3 THE PUNISHMENT FOR THE ADULTEROUS WOMAN AND MAN

 

Translation

 

1- (This is) a Surah which We have sent down and made (the implementation of its rulings) obligatory. We have sent down in it clear verses so that you may reflect and take heed.

 

2- (O believers!) Lash the woman and the man guilty of adultery or fornication with a hundred lashes each. Let not pity for them withhold you from (implementing) the religion of Allah, if you believe in Allah and the Last Day. And let a group of the believers witness their punishment.

 

3- The adulterous man marries none but an adulterous or a polytheistic woman. The adulterous woman is married by none but an adulterous or a polytheistic man. For that (kind of marriage) has been forbidden to the believers. [cf. 24/26-32]

 

Commentary

 

(1) "This is a surah which We have sent down and made (its rulings definitely) obligatory." Mujahid and Qatada said regarding the phrase "made obligatory": "It means We have explained in it the lawful, the forbidden, the commands, and the prohibitions." (..) The meaning of the verse is: This is a surah in which Allah has made obligatory His rulings regarding the lawful, the forbidden, commands, prohibitions, and 'hadd' punishments, and in which He sent down clear and explanatory verses so that we may take heed. (S. HAWWA, 9/482)

 

"...so that they may take heed." The purpose of taking heed from the Surah and verses is not that it is optional to follow them, but rather to comply with His commands, prohibitions, the lawful, the forbidden, and His principles and rulings. (I. KARAGOZ 5/79)

 

(2) "Lash the woman and the man guilty of adultery (that is, if an unmarried girl or boy commits adultery) with a hundred lashes each." Adultery (zina) is among the major sins that require a 'hadd' punishment. Zina is defined as an extra-marital sexual relationship between a sane and adult man and a sane and adult woman (or a girl of an age where sexual desire is felt). (H. DONDUREN, 2/561)

 

The determination of zina, according to the expression of the verse "Bring four witnesses against them from among you" (Nisa, 4/15), depends on four witnesses or a confession repeated four times. (ELMALILI, 5/544)

 

The above verse determines the punishment for an unmarried man and woman as one hundred lashes. The 'celde' (lash) is a symbolic application performed with the movement of the hand from the elbow, to an extent that it will not penetrate the flesh but only affect the skin. During the application, only outer garments such as furs, mantles, and coats are removed. The majority of jurists (faqihs) also consider a one-year exile punishment necessary in addition to this. (H. DONDUREN, 2/561, 562)

 

According to Abu Hanifa, sending into exile is left to the opinion of the Imam (the head of the Islamic state). If he wishes, he sends them into exile for a year; if not, he does not. (S. HAWWA, 9/501)

 

Hadith: In the narration of Abu Hurairah and Zayd b. Khalid al-Juhani, there is evidence that for an unmarried person who commits zina, there is a punishment of exile along with the lashes. If the person is 'muhsan'—which refers to a free, adult, and sane person who has had sexual intercourse within a valid marriage—then they are stoned (rajm). (S. HAWWA, 9/502)

 

One hundred lashes is the punishment for those who are free, have reached puberty, and are not yet married within a valid marriage. The punishment for female slaves is fifty lashes (cf. Nisa, 4/25). (Ö. CELIK, 3/497)

 

"Let not pity for both of them overcome you regarding the religion of Allah." The duty of the believers is not to soften in any way regarding the implementation of Allah's limits (hadd) to the point of not executing them or lightening the lashes they strike. (S. HAWWA, 9/483)

 

Once a 'hadd' case is brought to the state ruler, its implementation becomes obligatory. If the truth is established, it becomes forbidden for the defendant to be pardoned. If it does not reach the ruler, pardoning is more virtuous. Hadith: "Try to pardon the hadd punishments among yourselves; once any hadd reaches Me, its implementation becomes obligatory." (S. HAWWA, 9/499)

 

"And let a group of the believers witness their punishment." According to the explanation in Kasshaf, this is a group large enough to form a circle. It should be at least three or four people. It is narrated from Ibn Abbas that this refers to four to forty people. Since the required number of witnesses for zina is four, this group should also be at least four. (ELMALILI, 5/546, 547)

 

Islamic jurists have reached the 'ijtihad' that the striking should be done with a stick or whip that does not cause excessive pain, does not cause disability, and does not pose a life-threatening danger. (I. KARAGOZ 5/81)

 

Zina is a very harmful and destructive sin from medical, natural, moral, legal, and social perspectives. The legitimate and beautiful way of sexual intercourse is not in zina, but in marriage (nikah). In marriage, there is the blessing of life; in zina and indecency, there is its disappearance. (ELMALILI, 5/545, 546)

 

(3) "The adulterous man marries none but an adulterous or a polytheistic woman; and the adulterous woman is married by none but an adulterous or a polytheistic man." Three groups of people are mentioned here: (a) Pagans: It is strictly forbidden for Muslims to marry them. (b) Those who consider zina permissible and belittle it: Since considering zina—which is definitely forbidden—as lawful is disbelief (kufr), they are considered pagans, and marriage to them is not permissible. (c) Those who commit zina because they are defeated by their souls or deceived, although they accept it is haram. These people have committed a major sin and become 'fasiq', but they are believers. (Muslim, Iman 155). There is disagreement on whether the verse's prohibition of marriage covers this group. The majority of Sahaba and Tabi'in scholars, including Hanefi jurists, consider marriage with this group permissible. (I. KARAGOZ 5/85, 86)

 

"This has been forbidden to the believers." That is, marrying prostitutes for the purpose of zina or to make a profit through zina is forbidden to believers. The reason for the prohibition may be that it requires resembling the 'fasiq' (sinners) and being in positions that cause suspicion, or it may be forbidden because it causes evil things to be said and backbiting (ghiybat) to occur. It is clear that social interaction with sinful people leads to the commission of many sins. (S. HAWWA, 9/484)

 

Imam Ahmad b. Hanbel says: It is haram for an honorable man to marry a prostitute who continues her indecency, and for an honorable woman to marry an adulterer who continues his sin. However, if they repent, they can be married. (Ibn Kathir; Ö. CELIK, 3/498)

 

24/4-10 THE PUNISHMENT FOR SLANDERING AND THE RULING OF LI'AN

 

Translation

 

4, 5- And those who accuse chaste (and free) women (of adultery) and then do not produce four witnesses—lash them with eighty lashes and do not accept from them testimony ever again. For it is they who are the defiantly disobedient (fasiq). 5- Except for those who repent after that (the execution of these punishments) and reform (themselves). (Accept their testimony). For Allah is Forgiving and Merciful.

 

6, 7- And those who accuse their wives (of adultery) and have no witnesses except themselves—then the witness of one of them (instead of four witnesses) shall be four testimonies (swearing) by Allah that indeed, he is of the truthful. 7- And the fifth (oath) shall be that the curse of Allah be upon him if he should be of the liars.

 

8, 9- And it will prevent the punishment from her (the wife) if she gives four testimonies (swearing) by Allah that indeed, he (the husband) is of the liars. 9- And the fifth (oath) shall be that the wrath of Allah be upon her if he (the husband) is of the truthful. (Then the judge separates this couple.)

 

10- And if it were not for the favor of Allah upon you and His mercy (what would have been your state?) and that Allah is Accepting of repentance and Wise.

 

Commentary

 

(4) "And those who accuse chaste women (of adultery) and then do not produce four witnesses—lash them with eighty lashes." (..) This verse expresses that it is haram and a major sin to accuse someone of adultery without proving it with four just witnesses. In the language of Fiqh, this is called "qadhf" (slander). The witnesses must have clearly and personally seen the act of intercourse with their own eyes. (I. KARAGOZ 5/87) The term "muhsanat" includes Muslim, married, single, chaste, free, sane, and adult women. The slanderer receives eighty lashes and their testimony is never accepted again in any legal matter as a lesson. According to the Hanefis, repentance only ends their state of being a 'fasiq' (they remain disqualified from testifying), whereas according to the Shafi'is, if they repent, their testimony becomes valid again. (H. DONDUREN, 2/564; S. HAWWA, 9/485)

 

(5) "Except for those who repent after that and reform." If those who committed the crime of qadhf regret it and correct their behavior, there are different interpretations regarding the effect of their repentance. According to mujtahids like Malik, Ahmad, and Shafi'i, their record is cleared and their testimony is accepted. According to Abu Hanifa, repentance only removes the quality of being a 'fasiq' but does not restore the eligibility to testify. (QUR’AN WAY, 4/55) If a person sees a stranger committing adultery, it is more appropriate to hide it than to decipher it. However, if one sees their spouse committing adultery, and cannot find other witnesses, the process of "mula'ana" (mutual cursing) is performed as explained in the verse to prevent the corruption of lineage. (I. KARAGOZ 5/91)

 

(7) "And the fifth (oath) shall be that the curse of Allah be upon him if he should be of the liars." This practice is expressed by the term "li'an" or "mula'ana" in Islamic family law, meaning "mutual cursing." The husband and wife are brought before the judge. First, the man swears four times that he is telling the truth, and the fifth time he invokes Allah's curse upon himself if he is lying. (O. CELIK, 3/500, 501)

 

(8, 9) "The woman's four testimonies swearing by Allah... prevents the punishment from her." This removes the punishment (hadd) from her. According to the Hanefis, if the woman refuses the li'an process, she is imprisoned until she either accepts it or confesses. (S. HAWWA, 9/486)

 

The separation that occurs through li'an is considered a "ba'in talaq" (irrevocable divorce) according to Imam Abu Hanifa, but it does not require an eternal prohibition; if the man later admits he lied and receives the hadd punishment, they can remarry. According to Imam Shafi'i and others, however, it is a separation that results in an eternal prohibition of marriage between the two. (I. H. BURSEVI, 13/321)

 

(10) The "favor and mercy of Allah" in this verse refers to the fact that Allah provided a solution through li'an when a husband has no witnesses and the wife denies the crime, thus saving the husband from the punishment of slander and the wife from the punishment of adultery. (I. KARAGOZ 5/91)

 

24/11-20 THE INCIDENT OF IFK: A GRAVE SLANDER

 

Translation

 

11- Indeed, those who came up with that (heavy) slander are a (small) group from among you. Do not think it is bad for you; rather, it is good for you. For every person among them is what he has earned of the sin, and he who took upon himself the lead (the greatest part) of it (Abdullah b. Ubayy) will have a great punishment.

 

12- Why, when you heard it, did the believing men and believing women not think well within themselves and say: "This is an obvious slander"?

 

13- Why did they (the slanderers) not bring four witnesses to it? Since they have not brought the witnesses, they are liars in the sight of Allah.

 

14- And if it had not been for the favor of Allah upon you and His mercy in this world and the Hereafter, you would have been touched for that (gossip) in which you were involved by a great punishment.

 

15- When you were receiving it with your tongues and saying with your mouths that of which you had no knowledge, and you thought it was a light matter while in the sight of Allah it was very grave.

 

16- And why, when you heard it, did you not say: "It is not for us to speak of this. Exalted are You (O Allah); this is a great slander"?

 

17- Allah forbids you from ever returning to the like of it, if you are believers.

 

18- And Allah makes clear the verses to you, and Allah is All-Knowing and Wise.

 

19- Indeed, those who like that indecency (shameful talk) should be spread among those who have believed will have a painful punishment in this world and the Hereafter. Allah knows and you do not know.

 

20- And if it were not for the favor of Allah upon you and His mercy (what would have been your state?) and that Allah is Kind and Merciful.

 

Commentary

 

(11) (During the return from the Expedition of Bani Mustaliq, Hazrat Aisha (r.anha) went out for a natural need. Upon her return, she realized her necklace was missing and went back to find it. Meanwhile, the army departed, assuming she was inside her litter (howdah). Safvan (r), an army rear-guard, found her and brought her to the army on his camel. Some hypocrites turned this into gossip. Hazrat Aisha wept for days upon hearing the slander. After a month, these verses were revealed to declare her innocence.) (H. T. FEYIZLI, 1/350)

 

"Indeed, those who brought that fabrication are a group among you." The word ifk means lie, slander, and calumny. (S. HAWWA, 10/9) The "group" refers to those who appeared to be part of the Muslim community but were either hypocrites like Abdullah b. Ubayy or believers who were deceived by the gossip. Abdullah b. Ubayy, who carried "the greatest part" of the sin, was a candidate for kingship in Medina whose dreams were shattered by the arrival of the Prophet. (H. DONDUREN, 2/565)

 

"Do not think it is bad for you; rather, it is good for you." It is good because Allah revealed verses protecting the honor of millions by providing lessons through this specific event. (S. HAWWA, 10/9)

 

(12) "Why... did the believing men and believing women not think well within themselves...?" This verse establishes the principle of "husnu zan" (thinking well of others) in Islamic society. Everyone is presumed innocent unless there is concrete evidence to the contrary. (MAWDUDI, 3/455)

 

 It is reported that this verse was revealed regarding Abu Ayyub al-Ansari and his wife; when she asked him about the rumors, he replied, "By Allah, Aisha is better than you, and you wouldn't do such a thing, so neither would she." (S. HAWWA, 10/23)

 

(15) "...saying with your mouths that of which you had no knowledge." Usually, a statement is first confirmed by the heart and then spoken. This slander, however, was merely passed from tongue to tongue without any basis in knowledge, which is strictly forbidden. (I. H. BURSEVI, 13/337)

 

(16) "And why... did you not say: 'It is not for us to speak of this... This is a great slander'?" If something unsuitable is said about virtuous people, one should immediately maintain a good opinion and not let any other feeling settle in the soul. Even if a doubt arises, it must not be spoken. (S. HAWWA, 10/12)

 

(18) "Allah makes clear the verses to you." This famous incident contains great lessons for the slandered, the slanderers, and those who hear such news. It unmasked the hypocrites and tested the believers, some of whom repented and were purified. According to some reports, the hadd punishment for slander (80 lashes) was applied to those involved. (QUR’AN WAY, 4/60; Ahmed b. Hanbel)

 

(19) "Indeed, those who like that indecency should be spread... will have a painful punishment." This encompasses all forms of promoting immorality, whether through erotica, songs, films, or clubs that lead to indecency. It is an Islamic duty to eliminate these means of propaganda. (MAWDUDI, 3/457)

 

The phrase "spreading indecency" also includes talking about immoral acts as if they are natural or not condemning them. In a virtuous society, only virtuous acts should be spoken of with appreciation. (QUR’AN WAY, 4/60)

 

The verses regarding this incident also emphasize that "the original state is innocence" (bara'at-i zimmet) and that one must investigate news brought by a "fasiq" (49/6) to avoid harming others. (I. KARAGOZ 5/100)

 

24/21-26 DO YOU NOT DESIRE THAT ALLAH SHOULD FORGIVE YOU?

 

Translation

 

21- O you who have believed! Do not follow the footsteps of Satan. Whoever follows the footsteps of Satan—indeed, he enjoins indecency and wrongdoing. And if it were not for the favor of Allah upon you and His mercy, not one of you would have ever been pure, but Allah purifies whom He wills, and Allah is Hearing and Knowing. [cf. 2/168-169; 2/208]

 

22- And let not those of virtue and wealth among you swear not to give (from their wealth) to their relatives and the needy and the emigrants for the cause of Allah. Let them pardon and overlook. Do you not desire that Allah should forgive you? And Allah is Forgiving and Merciful.

 

23- Indeed, those who accuse chaste, unaware, and believing women (of adultery) are cursed in this world and the Hereafter; and they will have a great punishment.

 

24- On a Day when their tongues, their hands, and their feet will bear witness against them as to what they used to do. [cf. 36/65; 41/20-23]

 

25- That Day, Allah will pay them in full their deserved recompense, and they will know that Allah is the manifest Truth (and Just).

 

26- Evil women are for evil men, and evil men are for evil women. And good women are for good men, and good men are for good women. Those (good people) are innocent of what they (the slanderers) say. For them is forgiveness and a generous provision (in Paradise). [cf. 24/3]

 

Commentary

 

(21) “O people! Do not follow the footsteps of Satan (his paths, suggestions, and commands). Whoever follows the footsteps of Satan should know that he enjoins indecency and evil.” Fahsha (indecency) refers to things that are extremely ugly. Munkar refers to things that souls reject, loathe, and find displeasing. The Sharia has determined what things are considered indecency by nature and evil by pure souls and sound intellect. (S. HAWWA, 10/14, 15)

 

Al-Fahsha refers to things considered very ugly according to custom and reason, whether in action or word. Al-Munkar refers to deeds rejected by the Sharia. Abu’l-Layth says: Munkar is that which has no place in any Sharia or Sunnah. (I. H. BURSEVI, 13/348) Qatada said: “Every sin is among the footsteps of Satan.” (S. HAWWA, 10/24)

 

Satan whispers (7/20), enjoins every kind of ugly word and behavior (2/268), promises and deceives (4/120), and encourages intoxicants and gambling to cause enmity (5/91). He makes evil deeds look beautiful (6/43) and scares people with poverty to enjoin stinginess (2/268). Satan cannot influence sincere believers who seek refuge in Allah. (I. KARAGOZ 5/103)

 

Hadith: The Messenger of Allah (s) said: “No one can enter Paradise by his deeds alone.” The Companions asked: “Even you, O Messenger of Allah?” He replied: “Even I, unless Allah wraps me in His forgiveness and mercy.” (From Bukhari; O. CELIK, 3/508)

 

(22) “Let not those of virtue and wealth among you swear not to give to relatives...” This verse calls us to goodness and invites us to respond to evil with good. (O. CELIK, 3/509)

 

Our Lord encourages Abu Bakr as-Siddiq to be compassionate toward Mistah b. Uthatha (his relative). Mistah was a poor man whose only livelihood was the support given by Abu Bakr. He had slipped once (by joining the gossip), and Allah accepted his repentance after the hadd punishment was applied. (S. HAWWA, 10/16)

 

After these verses, Abu Bakr (r) said: “I certainly love that Allah should forgive me!” and continued his support after paying the expiation for his oath. (O. CELIK, 3/509)

 

(23) “Those who accuse chaste, unaware believing women... are cursed.” This verse was revealed regarding Hazrat Aisha (r), but its ruling is general. Anyone who makes baseless accusations against a chaste woman should face the same punishment. (M. DEMIRCI, 2/393)

 

Hadith: “Avoid the seven destructive sins: Shirk, magic, killing a soul forbidden by Allah, consuming usury (riba), consuming the property of an orphan, fleeing from the battlefield, and slandering unaware, chaste, believing women.” (Bukhari, Muslim; S. HAWWA, 10/24)

 

(24) “On that Day, their tongues, hands, and feet will bear witness against them.” Allah records every word and deed of humans from puberty until death (36/12, 45/28). (I. KARAGOZ 5/109) When the pagans try to deny their evil deeds, their mouths will be sealed, and their limbs will testify, making it impossible to hide the truth. (S. HAWWA, 10/25)

 

(26) “Evil women are for evil men... Good women are for good men.” The "evil" (habith) refers to those who are impure and treacherous; they are matches for one another. The "good" (tayyib) refers to chaste believers who speak with pure and polite words. (H. DONDUREN, 2/566)

 

Allah made Hazrat Aisha (r) pure because the Messenger of Allah (s) is the best of all people. If she had been evil, she would not have been a suitable match for him by the decree of destiny. “These (good people) are innocent of what they say.” This expression also contains a promise that Hazrat Aisha (r) will be in Paradise. (S. HAWWA, 10/19)

 

24/27-29 GREETING THE PEOPLE OF THE HOUSE

 

Translation

 

27- O you who have believed! Do not enter houses other than your own until you have asked permission and greeted those within. This is better for you; perhaps you will be mindful.

 

28- And if you find no one within, do not enter them until permission has been given to you. And if it is said to you, “Go back,” then go back; it is purer for you. And Allah is Knowing of what you do.

 

29- There is no blame upon you for entering houses that are not inhabited in which there is convenience (or property) for you. And Allah knows what you reveal and what you conceal.

 

Commentary

 

(27) “O you who have believed! Do not enter houses other than your own until you have made your presence felt (asked permission) and greeted the people of the house.” With these verses, entering someone else's house without permission is forbidden, emphasizing the extreme importance of family privacy and the confidentiality of private life. Not only is entering a stranger's house without permission forbidden, but even children are required to seek permission before entering their parents' bedrooms (cf. 24/58-59). (I. KARAGOZ 5/115)

 

Hadith: A man asked the Prophet (s), “Should I seek permission to enter my mother's house?” The Prophet (s) replied, “Yes.” The man said, “She has no servant other than me, should I seek permission every time I enter?” The Prophet (s) asked, “Would you like to see your mother naked?” The man replied, “No.” The Prophet (s) then said, “Then seek permission.” (From Tabari; I. KARAGOZ 5/115)

 

Nesafi states: “This seeking of permission can be done by announcing one's arrival through means such as tasbih, takbir, tahmid, or coughing.” To give greetings (salaam) is to say, “As-salamu alaykum, may I enter?” and to repeat this three times. If permission is granted, one enters; otherwise, one leaves. (S. HAWWA, 10/29) According to reports, seeking permission is done three times: the first for them to listen, the second for them to prepare, and the third for them to grant or refuse permission. One should not rush these three requests but wait a little between them. Banging on the door violently or shouting at the homeowner is forbidden. (ELMALILI, 6/10)

 

(28) “And if you find no one within, do not enter them until permission has been given to you. And if it is said to you, ‘Go back,’ then go back.” It is not permissible to peek through a door crack or a window into a place where entry without permission is forbidden, even with good intentions. The reason for this ruling is to protect privacy from foreign eyes. The verse forbidding spying on one another (Hujurat, 49/12) is also related to this topic. (QUR’AN WAY, 4/67)

 

Exception: If a fire breaks out, a thief enters, or a crime is being committed that must be prevented, then entering such a house without permission or greeting is allowed. This is based on the legal maxim: “Necessities make prohibited things permissible.” (I. H. BURSEVI, 13/365)

 

(29) “There is no blame upon you for entering houses that are not inhabited in which there is property belonging to you.” This covers uninhabited places or public areas such as inns, public baths, shops, and warehouses where no specific person resides. However, the right to use a rented place belongs to the tenant. (H. DONDUREN, 2/567)

 

The points raised in these verses are clear evidence of the importance Islam places on fundamental human rights, the privacy of personal life, and the inviolability of the home. (I. KARAGOZ 5/118)

 

24/30-31 TELL THE BELIEVING MEN AND THE BELIEVING WOMEN

 

Translation

 

30- (O My Prophet!) Tell the believing men to reduce [some] of their vision (from looking with desire at women whom they can marry) and guard their private parts. That is purer for them. Indeed, Allah is Acquainted with what they do.

 

31- (O My Prophet!) And tell the believing women to reduce [some] of their vision (from looking at the forbidden with desire) and guard their private parts and not expose their adornment (ziynet) except that which [necessarily] appears thereof (hands and face). Let them wrap their headcovers over their chests (covering their necks). And let them not expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their (believing) women, that which their right hands possess (female slaves), those male attendants who have no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance, all of you, O believers, that you might succeed. [cf. 33/32-34, 59]

 

Commentary

 

(30) "Tell the believers—that is, the believing men—to lower their gaze." Whether outdoors, indoors, or while entering homes, they should not stare or look at what is forbidden. (ELMALILI, 6/12)

 

Men must guard not only their genitals but their "awrah" (the area between the navel and the knees). There are differences in ijtihad regarding the exact boundaries; according to Abu Hanifa, the knees are included in the awrah, but the navel is not. (QUR’AN WAY, 4/70)

 

The verse prohibits looking at the opposite sex with lust and desire, including relatives whom one is eternally forbidden to marry (like a sister). This is to remove the means leading to zina, as a lustful gaze is a door to the heart's desire. (I. KARAGOZ 5/120)

 

Looking at the face or hands of a stranger is permissible only if it is without lust; if desire is involved, it becomes impermissible to look at anyone. (S. HAWWA, 10/31)

 

If a gaze occurs accidentally, one is forgiven if they immediately turn their eyes away. Hadith: "The first look is for you (unintentional), but the second is not." (Abu Dawud; QUR’AN WAY, 4/69)

 

(31) "And tell the believing women to reduce [some] of their vision..." Women should not look at the awrah of men. According to the Shafi'i school, the most authentic view is that men and women should not look at each other at all without necessity. However, other scholars believe looking without lust is permissible, citing the hadith where Hazrat Aisha (r) watched the Abyssinians playing in the masjid while the Prophet (s) shielded her. (S. HAWWA, 10/69)

 

"Except that which appears thereof." This refers to things that naturally appear, such as the face, hands, and (according to some) the feet. Covering these would cause hardship in daily work, legal testimony, or marriage. (S. HAWWA, 10/32)

 

The body of a free woman, except for her face and hands, is awrah. According to the authentic view of Abu Hanifa, the feet are not awrah during prayer. (I. H. BURSEVI, 13/374)

 

 Hadith: When Asma wore a thin garment, the Prophet (s) turned away and said: "When a girl reaches puberty, nothing should be seen of her except this and this," pointing to his face and hands. (Abu Dawud)

 

"Let them wrap their headcovers over their chests." Women of the Jahiliyya period used to throw their headcovers behind them, leaving their necks and chests exposed. This verse commanded them to pull the "khimar" (headcover) forward to cover the chest and neck. (S. HAWWA, 10/32)

 

 Islam does not oppose the natural desire to be beautiful but regulates it by directing it toward the husband. (S. KUTUB, 7/476)

 

The verse lists twelve categories of people to whom women may show their hidden adornments (like the neck, hair, or shins): (1) Husbands, (2) fathers, (3) fathers-in-law, (4) sons, (5) stepsons, (6) brothers, (7) nephews (brothers' sons), (8) nephews (sisters' sons), (9) their women (Muslim women), (10) slaves, (11) male attendants without desire, and (12) children unaware of privacy. Regarding "their women," many scholars, including Mujahid, state this refers specifically to Muslim women; a Muslim woman should not expose herself before polytheistic women who might describe her to their men. (S. HAWWA, 10/72, 34)

 

"And let them not stamp their feet..." This refers to a practice where women would strike their feet on the ground to make their hidden anklets (halhal) jingle. It also encompasses any action intended to draw attention to hidden beauty, including wearing perfume that strangers can smell. (S. HAWWA, 10/75) A woman who intentionally uses voice, scent, or mannerisms to attract the opposite sex falls under the category of the "clothed yet naked" mentioned in hadith. (QUR’AN WAY, 4/74)

 

"Turn to Allah in repentance..." This indicates that all believers are capable of making mistakes and that repenting for sins is an obligatory duty (fard). (I. KARAGOZ 5/127)

 

24/32-34 ENCOURAGE THE SINGLE TO MARRY

 

Translation

 

32- And marry the unmarried among you and the righteous among your male slaves and female slaves. If they should be poor, Allah will enrich them from His bounty, and Allah is all-Encompassing and Knowing. [cf. 4/25]

 

33- But let them who find not [the means for] marriage abstain [from sexual relations] until Allah enriches them from His bounty. And those who seek a contract [for eventual emancipation] from among whom your right hands possess—then make a contract with them if you know there is within them goodness and give them from the wealth of Allah which He has given you. And do not compel your slave girls to prostitution, if they desire chastity, to seek [thereby] the temporary interests of worldly life. And if someone should compel them, then indeed, Allah is [to them], after their compulsion, Forgiving and Merciful. [cf. 4/25]

 

34- And We have certainly sent down to you distinct verses and examples from those who passed on before you and an admonition for those who fear Allah.

 

Commentary

 

(32) “And marry the unmarried among you and the righteous among your male slaves and female slaves.” This verse encourages the marriage of single free men and women, as well as righteous slaves. According to Nesafi, this command is for encouragement (nadb), although marriage can become obligatory (wajib) in certain circumstances. (S. HAWWA, 10/37)

 

The addressees of the command "marry them" are not just guardians (wali), but the society as a whole, from close relatives to the broader community. (QUR’AN WAY, 4/76)

 

Hadith: “Marry those who are prolific (fertile) and increase the lineage, for I will be proud of your numbers before other nations on the Day of Resurrection.” (S. HAWWA, 10/76)

 

Regarding the promise, “If they should be poor, Allah will enrich them,” Ibn Abbas states that Allah encourages everyone—free or slave—to marry and promises enrichment through His bounty as a reward. (S. HAWWA, 10/77)

 

This enrichment should be understood as Allah providing opportunities and the will to work, rather than an immediate bestowal of capital. Since "there is nothing for man except what he strives for" (53/39), Allah rewards the effort of those who work. (I. KARAGOZ 5/130)

 

(33) “But let them who find not the means for marriage abstain.” Those unable to marry should strive to remain chaste through means such as fasting, reflecting on the universe, and staying away from triggers that stir desire. (S. HAWWA, 10/38)

 

Hadith: “O young men! Whoever among you can afford to marry, let him do so... and whoever cannot afford it, let him fast, for it will be a shield (diminishing desire) for him.” (Bukhari, Muslim; O. CELIK, 3/524)

 

“And those who seek a contract... then make a contract with them if you know there is within them goodness.” This refers to mukataba, where a slave earns their freedom by paying a set price. Most scholars view this command as a recommendation (istihbab). Furthermore, the wealthy are commanded to help such individuals by giving them "from the wealth of Allah." If these social and economic directives had been fully implemented, slavery could have been abolished over time without crisis by melting away the existing population and closing the sources. (QUR’AN WAY, 4/77)

 

“And if someone should compel them...” Allah declares that He will forgive slave girls who were forced into prostitution before it was prohibited, as a person is not held sinful for actions done under absolute compulsion without their own will. In Islam, responsibility is based on knowledge and intent. (I. KARAGOZ 5/133)

 

(34) “And We have certainly sent down to you... examples from those who passed on before you.” Ibn Kathir notes that these examples refer to past nations and what befell them when they disobeyed Allah’s commands. These serve as lessons (mawhidha) to deter people from committing sins and following prohibited paths. (S. HAWWA, 10/45, 46)

 

24/35 ALLAH IS THE LIGHT OF THE HEAVENS AND THE EARTH

 

Translation

 

35- Allah is the Light (Creator, Provider, and Guide) of the heavens and the earth. The example of His light is like a niche within which is a lamp. The lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things.

 

Commentary

 

(35) "Allah is the Light of the heavens and the earth." This means He is the One who provides guidance (hidayah) to the heavens and the earth and everything within them. Without His guidance, the true path cannot be found. (S. HAWWA, 10/87)

 

Various interpretations of this verse include: (1) Allah is the Illuminator (munawwir) of the universe; everything exists and functions through His power. (2) Allah is the Guide who protects beings from the paths of deviance. (3) Allah manages the heavens and the earth with wisdom and justice. (O. CELIK, 3/527)

 

Hadith: When the Messenger of Allah (s) was asked, "Have you seen your Lord?" he replied, "I saw a Light." On another occasion, he answered the same question by saying, "He is Light! How could I see Him?" (Müslim, Iman 291; Tirmidhi; O. CELIK, 3/527)

 

"The example of His light..." refers to the example of His guidance. To help us understand how He guides the universe, Allah provides a physical metaphor. "A niche within which is a lamp": The word mishkat (niche) refers to a hollow in a wall, but not a window. Inside this niche is a magnificent lamp. "The lamp is within glass": It is encased in highly transparent glass. "The glass as if it were a pearly star": It shines brilliantly like a shimmering star. (S. HAWWA, 10/88)

 

"...lit from a blessed olive tree, neither of the east nor of the west." The light comes from the oil of a blessed olive tree, its "blessing" stemming from its many benefits. One interpretation of the phrase "neither of the east nor of the west" (attributed to Ibn Abbas) refers to a righteous person who is neither a Jew nor a Christian. According to this view, the support of natural disposition (fitrah) for the heart continues from the time of Prophet Muhammad (s) until the Hour through the support and guidance of righteous individuals. (S. HAWWA, 10/88, 101-102)

 

"Light upon light": This represents the four guides Allah has bestowed upon every human to illuminate their world: the natural religious sentiment, sound intellect (aql-i salim), prophets, and divine books. While fitrah and intellect are innate, benefiting from prophets and books depends on an individual's use of reason and will. (I. KARAGOZ 5/137, 138)

 

"Allah guides to His light whom He wills." He grants success to those who deserve guidance, either through inspiration (ilham) or the investigation of evidence. (S. HAWWA, 10/89) In this metaphor, the "niche" represents the believer, the "glass" represents their heart, and the "lamp" is the light of the heart and fitrah. The "oil" is their action according to the Sharia, and the "olive tree" is the Sharia itself, which belongs neither to the east nor the west. When a person combines the light of fitrah with the light of the Sharia, they achieve perfect guidance. (S. HAWWA, 10/89)

 

The core message of the verse is that Allah is the Creator of light and the Manager of all beings. He created humans for worship and provided reason, prophets, and books as guides. Every individual must use their intellect to benefit from these guides and save their worldly and eternal life from darkness. (I. KARAGOZ 5/138)

 

24/36-38 NEITHER COMMERCE NOR SALE SHOULD DIVERT FROM THE REMEMBRANCE OF ALLAH

 

Translation

 

36, 37- (That lamp is found) in houses (and mosques) which Allah has permitted to be raised and that His name be mentioned therein; exalting Him within them in the mornings and the evenings 37- (are) men whom neither commerce nor sale diverts from the remembrance of Allah and establishing prayer and giving zakah. They fear a Day in which the hearts and eyes will (from horror) turn about. [cf. 18/46; 63/9]

 

38- That Allah may reward them [according to] the best of what they did and increase them from His bounty. And Allah gives provision to whom He wills without account.

 

Commentary

 

(36) "(This lamp) is in certain houses which Allah has permitted to be elevated and His name to be mentioned within them." Ibn Kathir states: "Allah compared the heart of a believer and the guidance and knowledge it contains to a pure lamp lit from clean, fine oil. The places for these (lamps) are the mosques, which are the regions on earth most beloved by Allah." (S. HAWWA, 10/90)

 

"The mentioning of Allah's name" encompasses all forms of remembrance, including the declaration of Oneness (tawhid), recitation of the Quran, discussion of religious sciences, the call to prayer (adhan), and the iqamah. It is necessary to be occupied with remembrance and prayer in these places, and to stay away from worldly talk and useless, idle words. (I. H. BURSEVI, 13/415) The commands to "remember" (dhikr) imply an obligation (wujub). Performing this duty is an act of obedience and brings reward, while neglecting it is a sin. (I. KARAGOZ 5/145)

 

Mosques are places where Allah is worshipped and His Oneness is declared. The statement that "His name be mentioned" suggests that the hearts of perfect believers find their place in these mosques. This is a clear indication that complete spiritual and faithful education occurs in the mosque. (S. HAWWA, 10/103)

 

Hadith: "Whoever builds a mosque for the sake of Allah, Allah will build a palace for him in Paradise." (Bukhari, Muslim; O. CELIK, 3/531)

 

Hadith: "If you see a man habitually attending the mosques, bear witness to his faith. For Allah says: 'The mosques of Allah are only to be maintained by those who believe in Allah and the Last Day...'" (Tirmidhi, Ibn Majah; O. CELIK, 3/531)

 

(37) "Men whom neither commerce nor sale diverts from the remembrance of Allah." Ibn Abbas explained that this means commerce does not distract them from the obligatory prayers. Matar al-Warraq noted that these people would be engaged in trade, but as soon as they heard the call to prayer, even if the scales were in their hands, they would set them aside and go to prayer. (S. HAWWA, 10/111) The use of the word "men" (rijal) points to their high resolve and suggests that it is more virtuous for women to perform their prayers at home. (S. HAWWA, 10/92)

 

"They fear a Day in which the hearts and eyes will turn about." This refers to the Day of Resurrection, when hearts will leap to the throats from terror (cf. 33/10) and eyes will stare fixedly in horror (cf. 14/42). The hearts will oscillate between the hope for salvation and the fear of destruction, while the eyes will dart around in terror, wondering from which side the punishment will come or from which direction their record will be given. (I. H. BURSEVI, 13/417, 418) While the disbelievers feel this confusion and agony, the God-fearing believers, having prepared in the world, will be in safety and peace. (I. KARAGOZ 5/146)

 

(38) "That Allah may reward them according to the best of what they did... and Allah gives provision to whom He wills without account." Allah grants a reward so vast that creatures cannot calculate it. The path to developing this faith includes praying in mosques, making dhikr, giving zakah, and desiring the rewards that are with Allah. (S. HAWWA, 10/92)

 

The Multiplications of Reward: According to Surah Al-Baqarah (2/261), spending in the way of Allah can be rewarded up to seven hundred times. Ibn Abbas states this applies to spending for Jihad and Hajj. Ibn Umar noted that later verses regarding "a goodly loan" (qard al-hasan) and the reward for the patient expanded this limit even further, indicating that the rewards can be truly "without account." (H. DONDUREN, 2/571, 572)

 

24/39-40 LIKE A MIRAGE IN THE DESERT

 

Translation

 

39- But those who disbelieved—their deeds are like a mirage in a lowland which a thirsty one considers water until, when he comes to it, he finds it to be nothing but finds Allah before him, and He will pay him in full his due; and Allah is swift in account. [cf. 18/104; 88/2-7]

 

40- Or [their deeds are] like darkness within an unfathomable sea which is covered by waves, upon which are waves, over which are clouds—darkness, some of them upon others. When one puts out his hand [therein], he can hardly see it. And he for whom Allah has not appointed light—for him there is no light.

 

Commentary

 

(39) “But those who disbelieved—their deeds are like a mirage in the vast deserts.” In this metaphor, the thirsty man represents the disbeliever, the mirage represents the disbeliever's deeds, the man's arrival at the mirage represents death, and the torment he encounters represents Hell. The disbeliever thinks he will obtain a reward for his deeds, but on the Day of Resurrection, he finds nothing but profound regret, sorrow, and punishment. (RAZI, ELMALILI; O. CELIK, 3/532)

 

Instead of a reward, he will encounter the Guardians of Hell (Zabaniyah), who will seize him and cast him into the Fire. Regarding such people, Allah says: "They have labored and (vainly) exhausted themselves" (88/2) and "They think that they are doing well in work" (18/104). (S. HAWWA, 10/94)

 

Deeds performed for fame, benefit, or based on ideologies that exclude Allah's pleasure have no value in His sight, even if they appear "good" to the world. (S. KUTUB, 7/476)

 

(40) “He for whom Allah has not appointed light—for him there is no light.” Such a person cannot find guidance. The deeds of these disbelievers are likened to layers of darkness in a deep sea, covered by waves and clouds. This is because their actions are detached from the light of Truth and are not performed seeking Allah's pleasure or His reward. These deeds are void (batil) as they do not originate from Allah's revelation. (S. HAWWA, 10/95)

 

Disbelief (kufr) is a darkness severed from the light of Allah that flows through the universe. It is a state of deviance where the heart cannot see even the simplest sign of guidance. Allah's light is guidance for the heart and the opening of insight (basirah); it is the alignment of one's natural disposition (fitrah) with the universal laws Allah has established. (S. KUTUB, 7/489)

 

Scientifically, this verse accurately describes the layers of darkness in the deep ocean, where internal waves and density differences create darkness upon darkness, to the point where light does not reach the depths. (H. T. FEYIZLI, 1/354)

 

Hadith: “Indeed, Allah created His creation in a darkness, then He cast upon them from His Light on that day. Whoever was touched by that Light on that day was guided, and whoever was missed by it went astray.” (Ahmad; S. HAWWA, 10/95)

 

This indicates that Allah knows from eternity who will find guidance and who will fall into deviance. Allah grants light to those He knows will find the truth. The disbeliever's heart remains in darkness, unable to see the truth. Allah’s eternal knowledge reveals reality; it does not force the individual's choice. (S. HAWWA, 10/95)

 

24/41-46 DO YOU NOT SEE THE GLORIFICATION OF THE BIRDS IN FLIGHT?

 

Translation

 

41- (O My Prophet!) Do you not see (observe, examine, and know) that everyone in the heavens and the earth and the birds with wings outspread (in ranks) glorify Allah? Each one certainly knows its prayer and its glorification. And Allah is Knowing of what they do. [cf. 17/44]

 

42- And to Allah belongs the dominion (and management) of the heavens and the earth, and to Allah is the destination.

 

43- (O My Prophet!) Do you not see (observe, examine, and know) that Allah drives the clouds, then joins them together, then piles them into a heap? Then you see the rain come forth from their midst. And He sends down from the sky, from mountains [of clouds] within it, hail, and He strikes with it whom He wills and averts it from whom He wills. The flash of its lightning almost takes away the eyesight. [cf. 7/57]

 

44- Allah alternates the night and the day (bringing them one after another, lengthening and shortening them). Indeed, in that is a lesson for those who have vision.

 

45- Allah has created every living creature from water (from a drop of fluid, according to its species and characteristics). Of them are those that move on their bellies, those that walk on two legs, and those that walk on four. Allah creates what He wills. Indeed, Allah is over all things competent. [cf. 21/30]

 

46- We have certainly sent down distinct verses (that explain the truths). And Allah guides whom He wills (according to their sincere intent and righteous deeds) to a straight path.

 

Commentary

 

(41) “Do you not see that everyone in the heavens and the earth, and the birds flying in ranks, glorify Allah?” The question “Do you not see?” is directed at all people through the person of the Prophet. It means: observe, examine, and know. Humans who observe the beings in the universe realize and believe that there is a Creator. (I. KARAGOZ 5/152)

 

Humans, angels, jinn, plants, inanimate objects, and the birds spreading their wings in the air all glorify Him. They worship Him with the glorification (tasbih) He has inspired in them. (S. HAWWA, 10/96)

 

Glorification (tasbih) means to mention Allah with His unique and exalted attributes, to declare Him free from any deficiency or unsuitable characteristics. Conscious beings like humans and angels perform this through a choice based on awareness. The glorification of other living and non-living beings occurs either through their state (hal dili)—by displaying the intricacies of their existence and acting as they were programmed—or through a special language given to them by Allah that we cannot understand. (QUR’AN WAY, 4/88)

 

(42) The declaration “To Allah belongs the dominion of the heavens and the earth” is an invitation to enter Islam, for He is the absolute Owner. The phrase “and to Allah is the destination” contains a warning for those who refuse to enter Islam of their own will. These verses teach us that Allah’s guidance encompasses all creation and that Islam is the religion of all that exists. (S. HAWWA, 10/97)

 

(43-44) “Do you not see that Allah drives the clouds...” Again, this is a call to examine the natural world as evidence of the Creator. (I. KARAGOZ 5/155) “Allah alternates the night and the day,” meaning He is the one who rotates them in succession and causes the variations in their lengths. (S. HAWWA, 10/98)

 

(45) “Allah has created every living creature from water.” While all life originated from water (Enbiya, 21/30), the "water" mentioned here as the source of moving creatures refers to sperm and the male element in fertilization. The phrasing "each from its own specific water" suggests that various species were created from different and diverse origins rather than a single common root. (QUR’AN WAY, 4/88)

 

(46) “We have certainly sent down distinct verses.” This means the rulings, commands, prohibitions, and the lawful and unlawful matters mentioned in the Surah are clear and understandable. (I. KARAGOZ 5/158)

 

Hadith: Describing the Quran, the Prophet (s) said: “In it is the judgment for what is between you, the information of what was before you, and the news of what will come after you. It is the criterion (between truth and falsehood); it is not a jest. Whoever leaves it out of pride, Allah will break his back. Whoever seeks guidance in anything else, Allah will lead him astray.” (S. HAWWA, 10/113)

 

“...Allah guides whom He wills to a straight path.” Allah’s willing of guidance or misguidance is linked to the slave's own will and actions. If a person sincerely desires guidance and does what is necessary, Allah guides them. If they choose misguidance through their own desire and actions, He leaves them in that state. He does not force anyone to believe (cf. 13/27, 5/16). If a servant does not want guidance, even the Prophet (s) cannot guide them (cf. 28/56). (I. KARAGOZ 5/158, 159)

 

24/47-51 IS THERE A DISEASE IN THEIR HEARTS?

 

Translation

 

47- They (the hypocrites) say, "We have believed in Allah and in the Messenger, and we obey"; then a party of them turns away after that. And those are not believers.

 

48- And when they are called to [the words of] Allah and His Messenger to judge between them, at once a party of them turns away [in refusal].

 

49- But if the right (the truth and the verdict) is on their side, they come to him promptly in obedience.

 

50- Is there a disease (of disbelief) in their hearts? Or have they doubted? Or do they fear that Allah and His Messenger will be unjust to them? Rather, it is they who are the wrongdoers (zalimun).

 

51- The only statement of the [true] believers when they are called to Allah and His Messenger to judge between them is that they say, "We hear and we obey." And those are the successful.

 

Commentary

 

(47) "The hypocrites say, 'We have believed in Allah and the Messenger, and we obey.'" They say this with their tongues, contrary to what is in their hearts. "Then a party of them turns away after that," meaning after declaring their faith and submission, they shy away and refuse to be bound by the rulings of Allah and His Messenger. (S. HAWWA, 10/120)

 

"And those are not believers." Faith is not merely a matter of words. One does not become a true believer or Muslim simply by saying it; it must be accompanied by sincere, heartfelt conviction, steadfastness, and actions that prove this faith. One of the proofs of faith is being content with the truth and submitting to the judgment of Allah and His Messenger during a dispute. Those whose faith remains only on their tongues are hypocrites, not believers. (ELMALILI, 6/34)

 

Turning away from the commands of Allah and His Messenger while being satisfied with things outside or contrary to the religion is a sign of lack of faith and disbelief. (H. T. FEYIZLI, 1/355)

 

(48-49) "And when they are called to Allah and His Messenger to judge between them, a party of them turns away." It is reported that a hypocrite named Bishr had a land dispute with a Jewish man. The Jewish man called the hypocrite to be judged by the Messenger of Allah (s). Knowing he was in the wrong, the hypocrite refused, saying, "Muhammad would be unfair to us; let us go to Ka'b b. al-Ashraf for judgment instead." This verse was revealed regarding him. (From Razi; O. CELIK, 3/537)

 

"But if the right is on their side, they come to him promptly in obedience." They do not come out of satisfaction with the Messenger's ruling, but rather to claim their rights, appearing obedient and attentive only when it serves them. (S. HAWWA, 10/121)

 

These verses indicate that anyone who accepts the part of divine law that suits them but rejects the part that contradicts their desires—preferring human-made laws instead—is a hypocrite. They believe in their own interests and whims rather than Allah and His Messenger. (MAWDUDI, 3/495)

 

(50) "Is there a disease in their hearts, or have they doubted, or do they fear that Allah and His Messenger will be unjust to them?" Ibn Kathir notes that they must possess one of these traits: either a persistent disease of the heart, doubt regarding the religion, or a fear of injustice in the divine verdict. Whichever it is, it constitutes pure disbelief. (S. HAWWA, 10/121)

 

"Rather, it is they who are the wrongdoers." They do not actually fear that the Prophet (s) will be unfair, as they know his character; they are the ones who are unjust. They wish to wrong those who have rights over them, and since they know they cannot do this in the presence of the Messenger of Allah (s), they refuse to seek his judgment. (S. HAWWA, 10/121)

 

(51) When the true believers are called to Allah and His Messenger, their only response is: "We hear and we obey." This total submission is the hallmark of those who will attain what they hope for and achieve true success.

 

24/52-54 THE RESPONSIBILITY OF THE PROPHET

 

Translation

 

52- And whoever obeys Allah and His Messenger and fears Allah and is conscious of Him—it is those who are the attainers [of success].

 

53- And they (the hypocrites) swear by Allah their strongest oaths that if you ordered them, they would surely go forth [to fight]. Say, "Do not swear; [your] obedience is [only] known (mâruf). Indeed, Allah is Acquainted with what you do."

 

54- Say, "Obey Allah and obey the Messenger; but if you turn away—then upon him is only that with which he has been charged (the duty of conveying and explaining revelation), and upon you is that with which you have been charged (the duty of obedience). And if you obey him, you will be [rightly] guided. And there is not upon the Messenger except clear notification."

 

Commentary

 

(52) "And whoever obeys Allah and His Messenger, fears Allah and avoids [evil]—it is those who are the successful ones." This verse mentions four conditions for attaining success and salvation: (1) "Obedience to Allah and the Prophet," which is possible by following the commands and prohibitions in the Quran and the Sunnah, which is the explanation of the Quran. (2) "Fear of Allah," which refers to fearing Allah's punishment, fearing the loss of His love, and fearing His station (cf. 55/46). (3) "Consciousness of Allah (Taqwa)": To be muttaqi, one must believe according to the conditions and follow divine commands. (4) Taking the Quran and Sunnah as the basis for resolving disputed matters. (I. KARAGOZ 5/163, 164)

 

(53) "Say: Do not swear. What is requested of you is known (mâruf) obedience." It is better and more appropriate for you to obey within known, reasonable measures rather than making false oaths. What is sought from you is not oaths made with the mouth while the heart contradicts them. (S. HAWWA, 10/124) The hypocrites spoke one way among themselves and another in the presence of the Prophet (s). This verse reminds them that Allah knows their true intentions and secrets. (I. KARAGOZ 5/165)

 

(54) "Say: Obey Allah and obey the Messenger." Obedience to the Prophet is specifically a command from Allah; unless he is obeyed, one has not truly obeyed Allah. Therefore, just as adhering to the Book of Allah is a duty, adhering to the Sunnah of the Prophet is also a specific obligation and necessity. (ELMALILI, 6/36) The command specifies "Obey the Messenger" separately from "Obey Allah" to emphasize the importance of the Prophet’s Sunnah and his explanations. One must follow the sahih (authentic) hadiths because whoever obeys the Prophet has obeyed Allah (4/80). Hadith: "Whoever obeys me, obeys Allah. Whoever disobeys me, disobeys Allah." (Bukhari, Ahkam 1; I. KARAGOZ 5/165)

 

"But if you turn away—then upon him is only that with which he has been charged, and upon you is that with which you have been charged." If you turn away from obedience, you do not harm the Prophet (s); you only harm yourselves. His only responsibility is the fulfillment of the Message (risalah) entrusted to him. Once he does this, he has fulfilled his obligation. Your responsibility is to accept the commands and act accordingly. (S. HAWWA, 10/125)

 

"And there is not upon the Messenger except clear notification." Since the Message is supported by clear verses and miracles, his duty is solely to convey it plainly. He gains no benefit from your acceptance and suffers no harm from your turning away. (S. HAWWA, 10/125)

 

24/55-57 SOVEREIGNTY FOR THE BELIEVERS

 

Translation

 

55- Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them and that He will surely establish for them [therein] their religion which He has preferred for them and that He will surely substitute for them, after their fear, security, [for] they worship Me, not associating anything with Me. But whoever disbelieves after that—then those are the defiantly disobedient (fasiqun). [cf. 8/26; 14/14; 21/105]

 

56- And establish prayer and give zakah and obey the Messenger that you may receive mercy.

 

57- Never think that those who disbelieve are causing failure [to Allah] upon the earth. Their refuge will be the Fire—and wretched is the destination.

 

Commentary

 

(55) “Allah has promised those who have believed among you and done righteous deeds that... He will surely grant the<