سُوْرَةُ النُّوْرِ
Surah An-Noor (24) — Ayah 62
إِنَّمَا ٱلْمُؤْمِنُونَ ٱلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَإِذَا كَانُوا۟ مَعَهُۥ عَلَىٰٓ أَمْرٍ جَامِعٍ لَّمْ يَذْهَبُوا۟ حَتَّىٰ يَسْتَـْٔذِنُوهُ ۚ إِنَّ ٱلَّذِينَ يَسْتَـْٔذِنُونَكَ أُو۟لَـٰٓئِكَ ٱلَّذِينَ يُؤْمِنُونَ بِٱللَّهِ وَرَسُولِهِۦ ۚ فَإِذَا ٱسْتَـْٔذَنُوكَ لِبَعْضِ شَأْنِهِمْ فَأْذَن لِّمَن شِئْتَ مِنْهُمْ وَٱسْتَغْفِرْ لَهُمُ ٱللَّهَ ۚ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ ﴿62﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
The true believers are only those, who believe in (the Oneness of) Allâh and His Messenger (Muhammad صلى الله عليه وسلم): and when they are with him on some common matter, they go not away until they have asked his permission. Verily those who ask your permission, those are they who (really) believe in Allâh and His Messenger. So if they ask your permission for some affairs of theirs, give permission to whom you will of them, and ask Allâh for their forgiveness. Truly, Allâh is Oft-Forgiving, Most Merciful.
Word by Word — Arabic, Transliteration & Meaning
إِنَّمَا
innamā
Only
ٱلْمُؤْمِنُونَ
l-mu'minūna
the believers
ٱلَّذِينَ
alladhīna
(are) those who
ءَامَنُوا۟
āmanū
believe
بِٱللَّهِ
bil-lahi
in Allah
وَرَسُولِهِۦ
warasūlihi
and His Messenger
وَإِذَا
wa-idhā
and when
كَانُوا۟
kānū
they are
مَعَهُۥ
maʿahu
with him
عَلَىٰٓ
ʿalā
for
أَمْرٍۢ
amrin
a matter
جَامِعٍۢ
jāmiʿin
(of) collective action
لَّمْ
lam
not
يَذْهَبُوا۟
yadhhabū
they go
حَتَّىٰ
ḥattā
until
يَسْتَـْٔذِنُوهُ ۚ
yastadhinūhu
they (have) asked his permission
إِنَّ
inna
Indeed
ٱلَّذِينَ
alladhīna
those who
يَسْتَـْٔذِنُونَكَ
yastadhinūnaka
ask your permission
أُو۟لَـٰٓئِكَ
ulāika
those
ٱلَّذِينَ
alladhīna
[those who]
يُؤْمِنُونَ
yu'minūna
believe
بِٱللَّهِ
bil-lahi
in Allah
وَرَسُولِهِۦ ۚ
warasūlihi
and His Messenger
فَإِذَا
fa-idhā
So when
ٱسْتَـْٔذَنُوكَ
is'tadhanūka
they ask your permission
لِبَعْضِ
libaʿḍi
for some
شَأْنِهِمْ
shanihim
affair of theirs
فَأْذَن
fadhan
then give permission
لِّمَن
liman
to whom
شِئْتَ
shi'ta
you will
مِنْهُمْ
min'hum
among them
وَٱسْتَغْفِرْ
wa-is'taghfir
and ask forgiveness
لَهُمُ
lahumu
for them
ٱللَّهَ ۚ
l-laha
(of) Allah
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
غَفُورٌۭ
ghafūrun
(is) Oft-Forgiving
رَّحِيمٌۭ
raḥīmun
Most Merciful
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
62. The believers are only those who believe in Allah and His Messenger, and when they are with him on a collective matter, they do not leave until they have asked his permission [99]. Indeed, those who ask your permission are the ones who truly believe in Allah and His Messenger. So when they ask your permission for some of their affairs, give permission to whom you will among them, and ask Allah's forgiveness for them. Surely, Allah is Most Forgiving.
[99]
Leaving a Gathering Without the Permission of the Leader is Prohibited:
That is, matters which are of common concern to all Muslims, such as jihad, a consultative assembly, or a gathering for mutual interests. Whether such a meeting is related to war or wartime circumstances, or to a state of peace, it is not proper for the believers to leave from there without your permission. However, if due to some necessity, it becomes essential for them to return before the conclusion of that assembly or gathering, they seek permission to leave. They do not leave from there without obtaining permission. If they present their need to you, then granting them permission depends on your discretion, and if you consider that their personal matter holds no significance compared to the collective interest, then indeed, you may not grant them permission. And if you do grant them permission, then also supplicate for their forgiveness. Because being deprived of collective matters and your company for the sake of some personal interest is, in reality, akin to preferring the world over religion. Therefore, even if you grant permission to a sincere believer due to his request, then by the blessing of your seeking forgiveness for him, this shortcoming can be rectified. Incidentally, from this verse it is also understood that seeking permission to leave such a gathering of collective interest without a genuine need is absolutely impermissible. Furthermore, this command is not limited to your ﷺ person or your lifetime only, but even after you, leaving a gathering of such collective interest of your rightly guided caliphs or any Islamic government without permission is against the etiquette of the assembly and is also religiously impermissible. The justification for leaving the gathering is only in the case when there is indeed some necessity, on the basis of which permission to leave is obtained from the leader of the assembly. And if the leader of the assembly considers it more important for him to remain present in the gathering than to attend to his personal matter and does not grant permission, then no believer should have any complaint about this.
[99]
Leaving a Gathering Without the Permission of the Leader is Prohibited:
That is, matters which are of common concern to all Muslims, such as jihad, a consultative assembly, or a gathering for mutual interests. Whether such a meeting is related to war or wartime circumstances, or to a state of peace, it is not proper for the believers to leave from there without your permission. However, if due to some necessity, it becomes essential for them to return before the conclusion of that assembly or gathering, they seek permission to leave. They do not leave from there without obtaining permission. If they present their need to you, then granting them permission depends on your discretion, and if you consider that their personal matter holds no significance compared to the collective interest, then indeed, you may not grant them permission. And if you do grant them permission, then also supplicate for their forgiveness. Because being deprived of collective matters and your company for the sake of some personal interest is, in reality, akin to preferring the world over religion. Therefore, even if you grant permission to a sincere believer due to his request, then by the blessing of your seeking forgiveness for him, this shortcoming can be rectified. Incidentally, from this verse it is also understood that seeking permission to leave such a gathering of collective interest without a genuine need is absolutely impermissible. Furthermore, this command is not limited to your ﷺ person or your lifetime only, but even after you, leaving a gathering of such collective interest of your rightly guided caliphs or any Islamic government without permission is against the etiquette of the assembly and is also religiously impermissible. The justification for leaving the gathering is only in the case when there is indeed some necessity, on the basis of which permission to leave is obtained from the leader of the assembly. And if the leader of the assembly considers it more important for him to remain present in the gathering than to attend to his personal matter and does not grant permission, then no believer should have any complaint about this.
