In the name of God, the Merciful, the Beneficent
Such elderly women as are past the prospect of marriage incur no sin if they lay aside their (outer) garments, provided they do not make a showy display of their charms. But it is better for them to be modest. God hears all and knows all.
No blame attaches to the blind, nor does blame attach to the lame, nor does blame attach to the sick; and neither to yourselves for eating from your houses, or your fathers’ houses, or your mothers’ houses, or your brothers’ houses, or your sisters’ houses, or your paternal uncles’ houses, or your paternal aunts’ houses, or your maternal uncles’ houses, or your maternal aunts’ houses, or in houses of which the keys are in your possession, or in the houses of your friends. You will incur no sin by eating in company or separately. But when you enter houses, greet one another with a blessed, goodly greeting, as enjoined by God. Thus does God make His revelations clear to you, so that you may use your reason. (Light, Al-Noor: 24: 60-61)
Earlier in the surah orders were given requiring women to cover their charms and adornments so that there is little room for temptation or exciting desires. An exception is made here in the case of older women who no longer have the desire to consort with men, and who no longer excite men’s desires: “Such elderly women as are past the prospect of marriage incur no sin if they lay aside their (outer) garments, provided they do not make a showy display of their charms. But it is better for them to be modest. God hears all and knows all.”
Such elder women may, if they choose, put aside their cloaks and outer garments, provided that this does not expose their nakedness, and that they do not make a show, displaying their charms or adornments. It is better for them that they should not do so, continuing to wear their outer, loose garments. In describing this attitude of being modest the surah uses a word derived from the Arabic equivalent of chastity.
Thus, this attitude is described as aiming to maintain chastity because of the close link between chastity and covering women’s charms, while exposing such charms is closely linked to temptation. This instruction is in line with the general Islamic view that the best method of guarding people’s chastity is to reduce the chances of slipping by preventing temptation.
“God hears all and knows all.” He is aware of all things, including what is uttered and what is entertained in one’s thoughts. The question here is one of intention and conscience.
The surah tackles another aspect of relations with friends and relatives: “No blame attaches to the blind, nor does blame attach to the lame, nor does blame attach to the sick; and neither to yourselves for eating from your houses, or your fathers’ houses, or your mothers’ houses, or your brothers’ houses, or your sisters’ houses, or your paternal uncles’ houses, or your paternal aunts’ houses, or your maternal uncles’ houses, or your maternal aunts’ houses, or in houses of which the keys are in your possession, or in the houses of your friends. You will incur no sin by eating in company or separately. But when you enter houses, greet one another with a blessed, goodly greeting, as enjoined by God. Thus does God make His revelations clear to you, so that you may use your reason.”
Reports suggest that in the early days of Islam, Muslims used to eat in such houses mentioned in this verse without asking the owners’ permission. They also took with them poor people who were blind, lame or ill. Then when a verse was revealed stating: “Do not devour one another’s property wrongfully,” (2: 188) they felt very uneasy about eating in their relatives’ houses. Also, such poor people as were blind, lame or ill felt uneasy about joining them, unless they were invited by the house owner. This reflects the keen sensitivity of the early Muslims, and their desire to avoid anything that is even remotely connected with what God prohibits. Hence, this present verse was revealed, making it perfectly permissible for relatives to eat in the homes of such relatives mentioned in the verse, and to bring with them such needy people as the verse describes. All this is understood to be contingent on the clear understanding that the house owner is not averse to that, and their eating in his home does not cause him any harm. Adding such a proviso is based on general rules like those outlined in the following two Hadiths: “There shall be no infliction of harm on oneself or others,” and “It is not permissible to take the property of a Muslim except with his consent.” (Related by Al-Shafie).
Since this verse lays down certain legislation we note how it is phrased, reflecting very careful wording so as not to leave any room for doubt or confusion. We also note how relatives are mentioned in a specific order. It starts with a reference to the houses of one’s own children and spouses without even mentioning these relatives. The verse includes these in the general reference to “your houses”, which include the houses of these relatives, because the house of one’s son, daughter, wife or husband is like one’s own house.
Then other houses are mentioned, starting with those belonging to a father, mother, paternal uncle and aunt, maternal uncle and aunt. Added to these relations is a person who is entrusted with looking after one’s property and given the keys of a house. Such a person may eat from that house in accordance with what is reasonable, not taking more than what he needs for his own food. Also added are friends’ houses so as to make the relation with them similar to that with one’s own relatives. Indeed, friends may be very happy for their friends to eat at their houses without need for permission. But all this is conditional on causing no harm to the house owner.
Having mentioned the houses in which one may eat without seeking prior permission, the verse continues to explain the manner in which such eating may take place: “You will incur no sin by eating in company or separately.” In pre-Islamic days some Arabs disliked to eat alone. If such a person did not find someone to eat with him, he would not touch the food. God has lifted this restriction, because it causes unnatural complication. He left the matter simple to cater for all situations. Hence people may eat alone or with company. We will look at the last instruction in this passage next week, God willing.
