Surah An-Noor (24) — Ayah 61

(Ayah 61) ➊ {لَيْسَ عَلَى الْاَعْمٰى حَرَجٌ وَّ لَا عَلَى الْاَعْرَجِ حَرَجٌ …:} Some commentators have said that this verse has two parts: one from the beginning to {’’ وَ لَا عَلَى الْمَرِيْضِ حَرَجٌ ‘‘}, and the other from {’’ وَ لَا عَلٰۤى اَنْفُسِكُمْ ‘‘} to the end. The first part relates to jihad, that if the blind, the lame, and the sick are unable to go for jihad, there is no sin upon them, because they are excused. In Surah Al-Fath, verse (17), exactly the same words: «{ لَيْسَ عَلَى الْاَعْمٰى حَرَجٌ وَّ لَا عَلَى الْاَعْرَجِ حَرَجٌ وَّ لَا عَلَى الْمَرِيْضِ حَرَجٌ }» have come for this meaning, and in Surah At-Tawbah, verse (91): «{ لَيْسَ عَلَى الضُّعَفَآءِ وَ لَا عَلَى الْمَرْضٰى }» the same point is mentioned. Some commentators have said that the Arabs used to feel aversion to eating with the blind, the lame, and the sick, so it was said that there is no harm in eating with them. But this is not correct, because it is not said here that there is no harm upon you to eat with the blind, the lame, or the sick, but rather it is said that there is no harm upon the blind, nor upon the lame, nor upon the sick.

The third interpretation, which is more appropriate to this context, is that from {’’ لَيْسَ عَلَى الْاَعْمٰى ‘‘} to the end of the verse, a single issue is being discussed. Al-Tabari, with his reliable chain, narrated from Ibn Abbas (may Allah be pleased with them both) that when Allah revealed this verse: «{ يٰۤاَيُّهَا الَّذِيْنَ اٰمَنُوْا لَا تَاْكُلُوْۤا اَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ }» [ النساء : ۲۹ ] “O you who have believed! Do not consume one another’s wealth unjustly among yourselves,” the Muslims said that Allah has forbidden us from consuming each other’s wealth unjustly, and food is among the best of our wealth, so it is not lawful for any of us to eat at someone else’s place. Thus, people stopped eating at each other’s homes, so this verse was revealed: «{ لَيْسَ عَلَى الْاَعْمٰى حَرَجٌ … اَوْ مَا مَلَكْتُمْ مَّفَاتِحَهٗۤ }» (Tabari: 26426). According to this interpretation, the blind, the lame, and the sick are given permission that, due to their excuse, they have a right over people that they may eat from anywhere and any house to satisfy their hunger, and they should not, out of unnecessary self-respect or fear of falling into the unlawful, refrain from eating someone else’s food. Mujahid said regarding the verse under discussion: “A man would take a blind, lame, or sick person along to his father’s, brother’s, sister’s, paternal aunt’s, or maternal aunt’s house (to feed them), and those excused people would feel guilty that these people are taking us to others’ houses. So this verse was revealed to grant them a concession.” [ مسند عبد الرزاق و سندہ صحیح ]

After this, the general people are mentioned, that they may eat from their own houses and from the houses of those mentioned here. There is no need for such conditions to eat at any of these people’s homes, that the owner must give formal permission, otherwise it would be considered betrayal. If a person goes to any of these houses and the owner is not present, and his wife or children offer some food, it can be eaten without hesitation. Similarly, if food is placed in front, then asking for further permission is mere formality. Here is a question: everyone eats from their own homes, so what is the wisdom in saying that there is no sin upon you to eat from your own homes? The answer is that two wisdoms are apparent: one is that there is no difference between eating from your own homes and from the homes of the mentioned relatives; just as you may eat from your own homes, you may also eat from theirs. The second wisdom is that the phrase “your own homes” includes, besides one’s own house, the house of one’s children. The evidence is that in the verse, the children are not mentioned separately regarding the permission to eat, and the Messenger of Allah (peace and blessings be upon him) said: [ أَنْتَ وَ مَالُكَ لِأَبِيْكَ ] [ سلسلۃ الأحادیث الصحیحۃ : 63/6، ح : ۲۵۶۴۔ أبو داوٗد : ۳۵۳۰ ] “You and your wealth belong to your father.”

➋ In “fathers” are included fathers, grandfathers, and great-grandfathers upwards; similarly, in “mothers” are included grandmothers upwards; and in brothers, sisters, paternal uncles, paternal aunts, maternal uncles, and maternal aunts are included full and consanguine siblings, uncles, aunts upwards, and their children as well. Permission is given to eat from all their homes. Ibn Kathir said that some scholars have deduced from this verse that the maintenance of each relative is obligatory upon the other if they are in need.

➌ { اَوْ مَا مَلَكْتُمْ مَّفَاتِحَهٗۤ :} Al-Tabari, with a reliable chain, narrated from Ali ibn Abi Talhah from Ibn Abbas (may Allah be pleased with them both) that what is meant is that if a person appoints someone as the caretaker of his property (house or garden, etc.), then Allah has granted him a concession that he may eat food or fruit, etc., or drink milk from the house or garden under his care and supervision.

➍ { اَوْ صَدِيْقِكُمْ:} This {’’صَدِيْقٌ‘‘} (friend) is without the doubling of the letter dal, and is derived from {’’صَدَاقَةٌ‘‘} (friendship). Its pattern ({فَعِيْلٌ}) is the same for singular, plural, masculine, and feminine. If {’’صِدِّيْقٌ‘‘} is with the doubling of the dal, it means “very truthful” or “one who affirms much.” By {’’صَدِيْقِكُمْ ‘‘} are meant those intimate friends who, if something is eaten from their house in their absence, are pleased rather than displeased.

➎ Some scholars have said that for those whose homes permission to eat from is given in this verse, their permission should also be present, whether general or specific; if they feel displeasure, then it is not permissible to eat from their homes, to the extent that even picking up a brother’s stick is not allowed without his heartfelt pleasure. Sa’ib ibn Yazid (may Allah be pleased with him) narrates that he heard the Messenger of Allah (peace and blessings be upon him) say: [ لَا يَأْخُذَنَّ أَحَدُكُمْ مَتَاعَ أَخِيْهِ لَاعِبًا وَلَا جَادًّا وَ مَنْ أَخَذَ عَصَا أَخِيْهِ فَلْيَرُدَّهَا ] [ أبوداوٗد، الأدب، باب من یأخذ الشيء من مزاح : ۵۰۰۳، قال الألباني حسن ] “None of you should take his brother’s belongings, neither in jest nor in seriousness, and whoever has taken his brother’s stick should return it.” And some scholars have said that when Allah has granted permission to eat from these homes, then it is not necessary to seek permission from the household; neither should the eater be shy, nor should the household withhold.

➏ {لَيْسَ عَلَيْكُمْ جُنَاحٌ اَنْ تَاْكُلُوْا جَمِيْعًا اَوْ اَشْتَاتًا :} Regarding eating, there were two kinds of excesses in the time of ignorance: some people would eat alone and detested eating with others, as is the way of the Hindus, or as even now, some people influenced by the disbelievers, out of fear of catching disease through germs, do not eat with others; and some people considered eating alone as miserliness and baseness, and would not eat until they found a companion, to the extent that sometimes they would go hungry. So Allah removed both restrictions and gave general permission that you may eat separately or together; in both cases, there is no sin upon you.

Although eating separately is permitted, eating together is better and there is blessing in it. Abu Hurairah (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) said: [ طَعَامُ الْاِثْنَيْنِ كَافِي الثَّلَاثَةِ وَ طَعَامُ الثَّلَاثَةِ كَافِي الْأَرْبَعَةِ ] [ بخاري، الأطعمۃ، باب طعام الواحد یکفي الاثنین : ۵۳۹۲ ] “The food of two is sufficient for three, and the food of three is sufficient for four.” Jabir (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) said: [ طَعَامُ الْوَاحِدِ يَكْفِي الْاِثْنَيْنِ وَطَعَامُ الْاِثْنَيْنِ يَكْفِي الْأَرْبَعَةَ وَطَعَامُ الْأَرْبَعَةِ يَكْفِي الثَّمَانِيَةَ ] [ مسلم، الأشربۃ، باب فضیلۃ المواساۃ في الطعام القلیل… : ۲۰۵۹ ] “The food of one is enough for two, the food of two is enough for four, and the food of four is enough for eight.”

Abu Musa al-Ash’ari (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: [ إِنَّ الْأَشْعَرِيِّيْنَ، إِذَا أَرْمَلُوْا فِي الْغَزْوِ، أَوْ قَلَّ طَعَامُ عِيَالِهِمْ بِالْمَدِيْنَةِ، جَمَعُوْا مَا كَانَ عِنْدَهُمْ فِيْ ثَوْبٍ وَاحِدٍ، ثُمَّ اقْتَسَمُوْهُ بَيْنَهُمْ فِيْ إِنَاءٍ وَاحِدٍ، بِالسَّوِيَّةِ، فَهُمْ مِنِّيْ وَ أَنَا مِنْهُمْ ] [ مسلم، فضائل الصحابۃ، باب من فضائل الأشعریین رضي اللہ عنھم : ۲۵۰۰ ] “When the Ash’ari people are in need during battle (regarding food), or when their families’ food becomes scarce in Madinah, they gather whatever they have in a single cloth, then divide it equally among themselves. They are from me and I am from them.”

➐ {فَاِذَا دَخَلْتُمْ بُيُوْتًا فَسَلِّمُوْا عَلٰۤى اَنْفُسِكُمْ … :} In this, the etiquette of entering homes is mentioned, that when entering, greet the people of the house with salam. By {’’ عَلٰۤى اَنْفُسِكُمْ ‘‘} is meant to greet your own people, because they are like one soul. If there is no one in the house, still say salam. From the words of tashahhud, it is understood that if there is no one in the house, then salam should be said in this way: {’’اَلسَّلَامُ عَلَيْنَا وَ عَلٰي عِبَادِ اللّٰهِ الصَّالِحِيْنَ‘‘} Imam Bukhari (may Allah have mercy on him) in “Al-Adab Al-Mufrad” (1055) with a good chain, narrated the saying of Ibn Umar (may Allah be pleased with them both): “When you enter a house in which there is no one, say: {’’اَلسَّلَامُ عَلَيْنَا وَ عَلٰي عِبَادِ اللّٰهِ الصَّالِحِيْنَ۔‘‘} Shah Abdul Qadir (may Allah have mercy on him) has given an excellent summary of this verse, writing: ‘That is, in the homes of close relations, it is not necessary to ask every time about food; neither should the eater be shy, nor should the householder withhold. But if the house belongs to a woman’s husband, then his permission is required. And whether you eat together or separately, do not keep in your heart any resentment about who ate less or more; all cooked together, all ate together. And if one person is not pleased, then it is never permissible to eat someone’s property. And salam is emphasized in mutual meetings; there is no better supplication than this. Those who abandon it and invent other words, their invention is not better than Allah’s prescription.’”

➑ { كَذٰلِكَ يُبَيِّنُ اللّٰهُ لَكُمُ الْاٰيٰتِ لَعَلَّكُمْ تَعْقِلُوْنَ :} Here, the mention of explaining the verses in detail comes for the third time, meaning that the purpose of explaining the verses in this way is so that you may reflect and understand the rulings mentioned in these verses.

The exegesis of this verse has been done along with the previous verse.

61. There is no blame upon the blind, nor upon the lame, nor upon the sick [93], nor upon yourselves, that you eat from your own houses [94], or the houses of your fathers, or the houses of your mothers (and grandmothers), or the houses of your brothers, or your sisters, or your paternal uncles, or your paternal aunts, or your maternal uncles, or your maternal aunts, or from the houses whose keys you possess [95], or from the house of your friend [96]. There is no sin upon you whether you eat together or separately [97]. But when you enter houses [98], greet your people (the inhabitants) with a greeting of peace from Allah, blessed and good. Thus Allah makes clear His verses to you, so that you may understand.

[93]
Etiquettes of Eating and Feeding:

In this verse, the etiquettes and rulings regarding eating at each other's homes among different types of people in society have been mentioned. The initial part of the verses relates to disabled people, i.e., those who are lame or sick. It is stated regarding them that since they cannot earn for themselves, they may eat from any house. They should not feel ashamed in this matter, and since they have a right over the people of society, the people should also be generous in feeding them. Another interpretation is that, in the era of ignorance, such disabled people used to feel hesitant to eat together with well-off and healthy people. They would think that perhaps others would dislike eating with them and would find it unpleasant. In fact, some people did have such aversion and discomfort. Therefore, the general people were instructed that such people are in need of your sympathy, let alone being disliked. A third interpretation is that some pious people thought that perhaps by eating together with such people, their rights might be violated. For example, a blind person cannot see all the food, the lame might arrive late, and the sick, while eating, have to consider their pain and dietary restrictions, so it is better for them to eat separately. This sentence removed the misconceptions of all these people.

[94] When this verse was revealed: ﴿وَلَا تَاْكُلُوْٓا اَمْوَالَكُمْ بَيْنَكُمْ بالْبَاطِلِ﴾ [29:4], some Muslims became excessively cautious in this matter and began to consider it against piety to eat at the house of even a close relative without the host's invitation or permission. According to this phrase, their excessive caution was addressed, and it began with eating from one's own house first. Whereas, for eating from one's own house, there is no need to seek permission from anyone. With this beginning, it was instilled in the mind that just as you do not need any permission or formality to eat from your own house, similarly, you can eat at the houses of your father, your mother, your brothers, your sisters, your paternal uncles, your paternal aunts, your maternal uncles, and your maternal aunts. At this point, eight close relatives have been mentioned, from whose houses you can eat without permission and without formality, whether the owner of the house is present or not. In this verse, the houses of one's sons and daughters have not been mentioned. These houses are, in fact, considered one's own houses.

[95] ﴿اَوْ مَا مَلَكْتُمْ مَّفَاتِحَهٗٓ﴾ also has two meanings. One is that your workers may eat from that which you have appointed them as caretakers or workers over. In this sense, your gardener may eat the fruits of the garden without your permission, your shepherd may drink the milk of the goats without your permission, your baker may eat food from your hotel without your permission, and there can be countless such examples. The second meaning is that if you eat from such people's houses, there is no harm in it either, because you are their provider.

[96] Here, by "friend" is meant such a close and sympathetic friend that if he comes to you, you feel genuine happiness, and if he eats something from your house in your absence, instead of being displeased, you feel happy.

[97]
Is it Better to Eat Alone or Together?

It was the custom of some Arab tribes that they considered eating alone to be better and regarded eating together as improper. Even among Hindus today, this is the custom. And among Muslims as well, some people consider this to be better, especially those who are excessively convinced of the theory of germs. On the other hand, there were some people who considered eating alone or individually to be improper. Some were so strict that they would not eat, and would even remain hungry, until someone else or a guest joined them, and some had the custom that eating alone was a bad thing and eating together was better. This verse was revealed to end such restrictions. According to this verse, general permission has been given that one may eat as one wishes. However, Islam has preferred eating together, and the evidence for this is found in the following hadiths:

1. Amr bin Abi Salamahؓ, who was the son of Umm al-Mu'mineen Umm Salamahؓ (from Abu Salamah), says that one day I ate food with the Messenger of Allah ﷺ. I began to stretch my hand to all sides of the dish, so he said to me: "Eat from what is in front of you." [بخاری۔ کتاب الاطعمہ۔ باب الاکل ممایلیہ]

2. Hazrat Abu Musa Ash'ari says that the Prophet ﷺ said: "When the Ash'ari people are in need during battle or when their families' food becomes scarce in Madinah, they gather whatever they have in a cloth and then distribute it equally among themselves. These people are from me and I am from them." [مسلم۔ کتاب الفضائل۔ باب من فضائل الاشعریین]

[98] This phrase is not limited to the invitation of food only, but is general. That is, whenever you enter your own or someone else's house, or a mosque, etc., you should definitely say salam (the prayer of peace: assalamu alaikum) to those present there. In fact, even if no one is seen in the house, one should still say assalamu alaikum and consider the presence of angels. And this pure and blessed phrase is such that in response, you will also receive a prayer of peace. In this way, an atmosphere of sympathy and wishing well for each other will be created throughout society.