ٱلنُّور ٢٧
- يَٰٓأَيُّهَا O you
- ٱلَّذِينَ who
- ءَامَنُواْ believe!
- لَا (Do) not
- تَدۡخُلُواْ enter
- بُيُوتًا houses
- غَيۡرَ other (than)
- بُيُوتِكُمۡ your houses
- حَتَّىٰ until
- تَسۡتَأۡنِسُواْ you have asked permission
- وَتُسَلِّمُواْ and you have greeted
- عَلَىٰٓ [on]
- أَهۡلِهَاۚ its inhabitants
- ذَٰلِكُمۡ That
- خَيۡرٞ (is) best
- لَّكُمۡ for you
- لَعَلَّكُمۡ so that you may
- تَذَكَّرُونَ pay heed
O you who have believed, do not enter houses other than your own houses until you ascertain welcome and greet1 their inhabitants. That is best for you; perhaps you will be reminded [i.e., advised].
Footnotes
1 - By the words "As-salāmu ʿalaykum" ("Peace be upon you").
O you who believe, do not enter houses other than your houses until you have [first] asked permission and greeted their occupants. So a person must say, 'Peace be upon you, may I enter?', as is stated in one hadeeth. That is better for you, than entering without permission, that perhaps you might remember (tadhakkaroona: the second taa' [of tatadhakkaroona] has been assimilated with the dhaal) the superiority of such [conduct] and so follow it.
A Threat to Those who accuse Chaste Women, Who never even think of anything touching their Chastity and are Good Believers
Allah says,
إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ الْغَافِلَتِ الْمُوْمِنَاتِ
Verily, those who accuse chaste believing women, who never even think of anything touching their chastity and are good believers --
This is a warning and threat from Allah to those who accuse chaste women, who never even think of anything effecting their chastity since they are good believers. The Mothers of the believers are more entitled to be included in this category than any other chaste woman, especially the one who was the reason for this Ayah being revealed:A'ishah bint As-Siddiq, may Allah be pleased with them both.
All of the scholars agree that whoever slanders her or makes accusations against after what has been said in this Ayah, is a disbeliever, because of his being obstinate with the Qur'an. The same ruling applies to all of the Mothers of the believers.
لُعِنُوا فِي الدُّنْيَا وَالاْخِرَةِ
are cursed in this life and in the Hereafter,
This is like the Ayah:
إِنَّ الَّذِينَ يُوْذُونَ اللَّهَ وَرَسُولَهُ
Verily, those who annoy Allah and His Messenger, (33:57)
وَلَهُمْ عَذَابٌ عَظِيمٌ
and for them will be a great torment.
Abdur-Rahman bin Zayd bin Aslam said,
This is about A'ishah, and whoever does anything similar nowadays to Muslim women, the same applies to him, but A'ishah is the one who is primarily referred to here.
Ibn Abi Hatim recorded that Abu Hurayrah said that the Messenger of Allah said:
اجْتَنِبُوا السَّبْعَ الْمُوبِقَاتِ
Shun the seven destructive sins.
He was asked, What are they, O Messenger of Allah!
He said:
الشِّرْكُ بِاللهِ
وَالسِّحْرُ
وَقَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللهُ إِلاَّ بِالْحَقِّ
وَأَكْلُ الرِّبَا
وَأَكْلُ مَالِ الْيَتِيمِ
وَالتَّوَلِّي يَوْمَ الزَّحْفِ
وَقَذْفُ الْمُحْصَنَاتِ الْغَافِلَتِ الْمُوْمِنَاتِ
Associating partners with Allah;
magic;
killing a soul whom Allah has forbidden to be killed, except with just cause;
consuming Riba;
consuming the property of orphans;
desertion at the time of war;
accusing chaste women, who never even think of anything touching their chastity and are good believers.
This was recorded by Al-Bukhari and Muslim in the Two Sahihs.
Then Allah says,
يَوْمَ تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَأَيْدِيهِمْ وَأَرْجُلُهُم بِمَا كَانُوا يَعْمَلُونَ
On the Day when their tongues, their hands, and their legs will bear witness against them as to what they used to do.
Ibn Abi Hatim recorded that Ibn Abbas said,
This refers to the idolators when they realize that no one will enter Paradise except the people who used to perform Salah. They will say, `Come, let us deny (everything).' So they will deny (everything), then their mouths will be sealed and their hands and feet will testify against them, and they will not be able to hide anything from Allah.
Ibn Abi Hatim also recorded that Anas bin Malik said,
We were with the Prophet and he smiled so broadly that his back teeth could be seen, then he said:
أَتَدْرُونَ مِمَّ أَضْحَكُ
Do you know why I am smiling?
We said, `Allah and His Messenger know best.'
He said,
مِنْ مُجَادَلَةِ الْعَبْدِ لِرَبِّهِ يَقُولُ يَا رَبِّ أَلَمْ تُجِرْنِي مِنَ الظُّلْمِ فَيَقُولُ بَلَى فَيَقُولُ لَا أُجِيزُ عَلَيَّ شَاهِدًا إِلاَّاِمنْ نَفْسِي فَيَقُولُ كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ شَهِيدًا وَبِالْكِرَامِ عَلَيْكَ شُهُودًا فَيُخْتَمُ عَلَى فِيهِ وَيُقَالُ لاَِرْكَانِهِ انْطِقِي فَتَنْطِقَ بِعَمَلِهِ ثُمَّ يُخَلَّى بَيْنَهُ وَبَيْنَ الْكَلَمِ فَيَقُولُ بُعْدًا لَكُنَّ وَسُحْقًا فَعَنْكُنَّ كُنْتُ أُنَاضِلُ
Because of the way a person will dispute with his Lord. He will say, O Lord, did you not protect me from doing wrong!
Allah will say, Of course,
The person will say, I will not accept for anyone to give testimony concerning me except myself.
Allah will say, You are sufficient as a witness against yourself.
Then a seal will be put upon his mouth and it will be said to his faculties, Speak. So they will speak about his deeds.
Then he will be permitted to speak, and he will say, Away with you! I was only speaking in your defence!
This was recorded by Muslim and An-Nasa'i
يَوْمَيِذٍ يُوَفِّيهِمُ اللَّهُ دِينَهُمُ الْحَقَّ
On that Day Allah will pay Dinahum,
Ibn Abbas said,
دِينَهُمُ
(Dinahum),
Meaning `their account.'
Every time Dinahum appears in the Qur'an it means `their account.'
This was also the view of other scholars.
وَيَعْلَمُونَ أَنَّ اللَّهَ هُوَ الْحَقُّ الْمُبِينُ
and they will know that Allah, He is the Manifest Truth.
means, His promise, His threat and His reckoning are all just and there is no unfairness in them
The Goodness of `A'ishah because She is married to the best of Mankind
Allah says,
الْخَبِيثَاتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَاتِ وَالطَّيِّبَاتُ لِلطَّيِّبِينَ وَالطَّيِّبُونَ لِلطَّيِّبَاتِ
Bad statements are for bad people and bad people for bad statements. Good statements are for good people and good people for good statements:
Ibn Abbas said,
Evil words are for evil men, and evil men are for evil words; good words are for good men and good men are for good words. This was revealed concerning A'ishah and the people of the slander.
This was also narrated from Mujahid, Ata', Sa`id bin Jubayr, Ash-Sha`bi, Al-Hasan bin Abu Al-Hasan Al-Basri, Habib bin Abi Thabit and Ad-Dahhak, and it was also the view favored by Ibn Jarir.
He interpreted it to mean that evil speech is more suited to evil people, and good speech is more suited to good people. What the hypocrites attributed to A'ishah was more suited to them, and she was most suited to innocence and having nothing to do with them.
Allah said:
أُوْلَيِكَ مُبَرَّوُونَ مِمَّا يَقُولُونَ
such (good people) are innocent of (every) bad statement which they say;
Abdur-Rahman bin Zayd bin Aslam said,
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.
This also necessarily refers back to what they said, i.e., Allah would not have made A'ishah the wife of His Messenger unless she had been good, because he is the best of the best of mankind. If she had been evil, she would not have been a suitable partner either according to His Laws or His decree.
Allah said:
أُوْلَيِكَ مُبَرَّوُونَ مِمَّا يَقُولُونَ
such are innocent of (every) bad statement which they say;
meaning, they are remote from what the people of slander and enmity say.
لَهُم مَّغْفِرَةٌ
for them is forgiveness,
means, because of the lies that were told about them,
وَرِزْقٌ كَرِيمٌ
and honored provision.
meaning, with Allah in the Gardens of Delight.
This implies a promise that she will be the wife of the Messenger of Allah in Paradise
Seeking Permission and the Etiquette of entering Houses
Allah says:
يَا أَيُّهَا الَّذِينَ امَنُوا لَاا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَى أَهْلِهَا
O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them;
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,
إِذَا اسْتَأْذَنَ أَحَدُكُمْ ثَلَثًا فَلَمْ يُوْذَنْ لَهُ فَلْيَنْصَرِفْ
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:
السَّلَمُ عَلَيْكَ وَرَحْمَةُ اللهِ
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,
أَكَلَ طَعَامَكُمُ الاَْبْرَارُ وَصَلَّتْ عَلَيْكُمُ الْمَلَيِكَةُ وَأَفْطَرَ عِنْدَكُمُ الصَّايِمُونَ
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,
السَّلَمُ عَلَيْكُمْ
السَّلَمُ عَلَيْكُمْ
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:
لَوْ أَنَّ امْرَءًا اطَّلَعَ عَلَيْكَ بِغَيْرِ إِذْنٍ فَخَذَفْتَهُ بِحَصَاةٍ فَفَقَأْتَ عَيْنَهُ مَا كَانَ عَلَيْكَ مِنْ جُنَاحٍ
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,
مَنْ ذَا
Who is that?
I said, I am!
He said,
أَنَا أَنَا
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,
ارْجِعْ فَقُلْ السَّلَمُ عَلَيْكُمْ أَأَدْخُلُ
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 All�h be pleased with him, said,
There are three Ayat whose rulings people neglect.
Allah says,
إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ
(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.
يَا أَيُّهَا الَّذِينَ امَنُوا لَاا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَى أَهْلِهَا
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:
يَا أَيُّهَا الَّذِينَ امَنُوا لَاا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَى أَهْلِهَا
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:
ذَلِكُمْ خَيْرٌ لَّكُمْ
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.
لَعَلَّكُمْ تَذَكَّرُونَ
in order that you may remember
فَإِن لَّمْ تَجِدُوا فِيهَا أَحَدًا فَلَإ تَدْخُلُوهَا حَتَّى يُوْذَنَ لَكُمْ
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.
وَإِن قِيلَ لَكُمُ ارْجِعُوا فَارْجِعُوا هُوَ أَزْكَى لَكُمْ
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,
فَارْجِعُوا هُوَ أَزْكَى لَكُمْ
(go back, for it is purer for you),
means, going back is purer and better for you.
وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ
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,
وَإِن قِيلَ لَكُمُ ارْجِعُوا فَارْجِعُوا هُوَ أَزْكَى لَكُمْ وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ
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.
وَإِن قِيلَ لَكُمُ ارْجِعُوا فَارْجِعُوا
(And if you are asked to go back, go back....), Sa`id bin Jubayr said,
This means, do not stand at people's doors.
لَّيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ
فِيهَا مَتَاعٌ لَّكُمْ وَاللَّهُ يَعْلَمُ مَا تُبْدُونَ وَمَا تَكْتُمُونَ
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:
لَاا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ
(Enter not houses other than your own),then this was abrogated and an exception was made, and Allah said:
لَّيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ
فِيهَا مَتَاعٌ لَّكُمْ
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.
وَاللَّهُ يَعْلَمُ مَا تُبْدُونَ وَمَا تَكْتُمُونَ
And Allah has knowledge of what you reveal and what you conceal.
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Commentary
The fifth injunction regarding mutual meetings and asking permission before entering anyone's home
Right from the beginning of Surah An-Nur it is enjoined to curb the obscenity and immorality in the society, and to restrain this, various punishments are prescribed. Then labeling of false accusation on someone is condemned. After that such injunctions are enjoined which can check these obscenities and safeguard the chastity and continence, and also create an atmosphere to eliminate the conditions of their development. The issues and instructions regarding seeking permission before entering anyone's house (Isti'dhan) also fall within these injunctions. Hence, entering in anyone's house or to peep in without the permission of the owner has been prohibited. The wisdom in this instruction is that one should not cast an eye on women who are not one's mahram (with whom marriage is prohibited). In the above verses various instructions are given against various types of houses.
There are four categories of houses. One, in which one lives, where there is no possibility of the presence of some stranger. Two, where someone else is also residing, irrespective of being mahram or not, and where there is a possibility of someone's entry. Three, where there are both possibilities that someone is living or the house is empty. Four, a house which is not specified for anyone's living, such as, a mosque, school, monastery, shrine etc., where all people go in. Out of these four categories it is obvious that there is no need of asking permission to go in the houses of the first kind. Hence, the first category is not mentioned specifically in these verses, but for the other three categories injunctions are spelled out.
An important aspect of Qur’ anic social ethic is that if you go to meet someone, first ask the permission and do not enter in anyone's house without permission.
It is a pity that the amount of importance Islam has attached to ethics of visiting someone by providing detailed instructions about them in the Qur'an, and which were strongly emphasized by the Holy Prophet ﷺ ، both by practice and oral teachings, the present day Muslims neglect them by the same margin. Even the pious and educated people do not regard this a sin, nor do they make an effort to act on them. The other civilized nations of the world have adopted them to improve their society, but the Muslims have lagged behind them all. This was the very first Islamic injunction which was overlooked by the Muslims to begin with. It is worth noting that seeking permission (Isti'dhan) is that injunction of the Holy Qur'an in which even the slightest laxity or alteration is termed by Sayyidna Ibn ` Abbas ؓ as the rejection of the Qur'an itself. As a matter of fact now people overlook these injunctions so much as if they are not part of the Holy Qur'an. إِنَّا لِلَّـهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ
Wisdom of seeking permission (Isti'dhan)
Allah Ta’ ala has provided every person a place where he lives, whether he owns it or has acquired it on rent. Such a place is his home, and the real purpose of a home is to provide comfort and tranquility. When the Holy Qur'an has referred to one's home as a great blessing of Allah, it has an indication towards this basic objective of a home. The Qur'an says, جَعَلَ لَكُم مِّن بُيُوتِكُمْ سَكَنًا (16:80) It means that Allah has given you peace and comfort through your homes. One can enjoy peace and comfort in his home only when he can live there without the interference of anyone else, and can rest and work at will. Any interference in his freedom is tantamount to killing the very purpose of the home, which is naturally very damaging. Islam has prohibited harming anyone without any cause. A great wisdom in the injunction of seeking permission is to save people from interference of others and its consequent ill effects, which is obligatory on all peace loving people.
The other consideration in the injunction is for the visitor himself, in that if he would go in to meet someone after taking permission, then the host will also reciprocate his gesture by giving him due importance and respect. If his visit is with purpose then the host will be sympathetic and try to meet his need. On the other hand, if he would go in to call on someone without taking his permission, like an uncouth, then naturally he would not be so welcome, and the host would like to get rid of him as quickly as possible. Even if the host had any sympathy toward him, it would be reduced, and the sin for causing trouble to a Muslim would be additional.
The third consideration is the elimination of obscenity and immorality. If one enters someone's home without taking prior permission, the possibility is that he might see the ladies of the house, which may lead to temptations. It is for this reason that the injunctions on seeking permission are placed next to punishment of adultery and punishment of false accusation etc.
The fourth consideration is that sometimes one is busy in the solitude of his home doing something which he does not want others to see. If someone comes into his house unannounced, then that act will be known to others, which he wanted to conceal. Any attempt to disclose the secrets of others is also a sin and a source of vexation. Some issues concerning seeking permission have been described in the above verses themselves, so they should be considered first. Other related issues will be dealt with later.
Ruling
In these verses the address is with the phrase يَا أَيُّهَا الَّذِينَ آمَنُوا (0 those who believe) which is used for men, (because the relative pronoun in the text الَّذِينَ is originally of masculine gender) but women are also included in the injunction, like other Qur'anic injunctions, which are normally addressed to men but women are included in them, except in some cases where it is expressly mentioned that they are exclusive for men. Therefore, wives of the Sahabah included themselves in the address of the present verse and acted accordingly. Whenever they would visit any one's house, they used to seek permission. Sayyidah Umm Iyas ؓ has said ` We were four women who used to visit frequently Sayyidah ` A'ishah ؓ together, and used to seek permission before going in the house, and would enter only after she had permitted'. (Ibn Kathir on the authority of Ibn Abi Hatim)
Ruling
It is clear from the universality of this verse that on a visit to anyone's house the injunction of seeking permission is common to all, whether men or women, Mahram or non-Mahram. Either a woman goes to visit another woman, or a man goes to visit another man, it is obligatory on all to seek permission. Similarly, if a man visits his mother, sisters or any other Mahram woman, he should seek permission. Imam Malik (رح) has narrated in Muwatta' quoting ` Ata Ibn Yasar رحمۃ اللہ علیہم that someone enquired from the Holy Prophet ﷺ whether he should seek permission before going to his mother. He said ` Yes, do seek permission'. Then that fellow said '0 Messenger of Allah, I live with my mother in the same house'. He said even then you should not enter the house without taking permission. He asked again "0 Messenger of Allah ﷺ ! ` I am always at her service'. He ﷺ replied, ` You should still ask her permission. Would you like that you see your mother naked? He said ` No, no'. Then the Holy Prophet ﷺ said ` It is for this reason that you should seek permission, because there is a possibility that she might have uncovered some of her coverable parts in the house for some need'. (Mazhari)
One learns from this Hadith that the word "other than your own houses" in the phrase غَيْرَ بُيُوتِكُمْ (24:27) as it appears in the Qur’ an, refers to those houses where one lives alone and no one else, like parents, brothers or sisters reside with him. (It is only in this case that seeking permission is not necessary).
Ruling
If someone is living alone in the house with his wife, even then it is preferable and a sunnah to make some sort of sound, such as hem or thump, before entering, in order to make known his incoming, although seeking permission is not obligatory in this case. Sayyidna ` Abdullah Ibn Mas` ud's wife ؓ has reported that whenever ` Abdullah ؓ would come in the house, he would always make a hemming sound at the door to announce his arrival before entering, so that he should not see us in a condition that he would like to avoid. (Ibn Kathir quoting Ibn Jarir with an authentic chain). In another situation Ibn Juraij inquired from ` Ata (رح) whether it is obligatory to seek permission before going in one's own house to his wife, and he said ` no'. Ibn Kathir after quoting this version has explained that what it means is that it is not obligatory but preferable.
The Traditional way of seeking permission
The procedure for seeking permission, as explained in the verse is حَتَّىٰ تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَىٰ أَهْلِهَا (24:27) that is do not enter into any one's house until carrying out two things. First, Isti'nas - its literal meaning is to seek
acquaintance. Majority of commentators have taken this word for isti'dhan, that is to take permission. By the use of word Isti'nas instead of isti'dhan there is a hint that in taking permission before entering, the host gets acquainted with the visitor through his voice and the element of surprise is removed. The second requirement is greeting the inmates of the house with salam. Some commentators have elaborated it as; one should first seek permission and on entering the house should greet the inmates. Qurtubi has also adopted this explanation that one should first seek permission, and when it is granted, only then go in and greet the hosts. Sayyidna Abu Ayyub Ansari's ؓ Hadith also corresponds well with this explanation, to which Mawardi has added further that if the visitor happens to see an inmate of the house before seeking permission, then he should first greet him, and then seek permission to go in, otherwise one should first seek permission and then greet on entering. But the procedure that seems to be masnun through narrations of Hadith, is that one should first greet from outside with Assalamu Alaikum ( السلام علیکم) and then by announcing big name should seek permission to go in.
Imam Bukhari (رح) in his al-Adab ul-Mufrad has quoted on the authority of Sayyidna Abu Huraira ؓ that if someone seeks permission before greeting, the host need not reply (because he has deviated from the practice adopted by the Holy Prophet ﷺ) (Ruh al-Ma ani) Abu Dawud has narrated in his Hadith that someone from Bani ` Amir sought permission from the Holy Prophet ﷺ ، saying أألِجُ (that is, can I thrust in?). On hearing that the Holy Prophet ﷺ said to his servant, "this man does not know how to seek permission. Go to him and explain to him that the permission should be sought by saying السلام علیکم أأدخل (that is, Assalamu` Alaikum, can I come in?). Before the servant could go out that fellow himself said 'Assalamu Alaikum السلام علیکم أأدخل as he had heard the instruction of the Holy Prophet ﷺ . Then he permitted him to come in. (Ibn Kathir)
Baihaqi has narrated in Shu` ab-ul-'Iman on the authority of Sayyidna Jabir (رح) that the Holy Prophet ﷺ once said لا تأذنوا لمن لم یبدأ بالسلام ، that is ` Do not let in the one who does not greet before seeking permission'. (Mazhari). In this case the Holy Prophet ﷺ has made two corrections. One, that one should greet first. Two, that he had used the word اَدخُلُ instead of اَلِجُ , which was not proper, because the word is derived from wuluj (وُلُوج) which means, to make an entry with force into a narrow space. This expression is against all ethics. In any case, one learns from these narrations that the instruction of greetings given in the Qur'anic verses relate to the greeting for seeking permission, which is offered from outside the house for inviting the attention of the inmates. On entering the house, the greetings should be repeated in the usual manner.
Ruling
The procedure of greeting first and then seeking permission for entry, as has been established by various Ahadith, can best be followed if the visitor himself announces his name for seeking permission. This was exactly the practice of Sayyidna ` Umar ؓ . He used to announce at the door of the Holy Prophet ﷺ السّلام علی رسول اللہ، السلام علیکم أیدخل عمر ؟ that is, after the greetings whether Umar ؓ can come in. (Ibn Kathir etc.) Sahih of Muslim has narrated that Sayyidna Abu Musa al-Ash` ari ؓ went to see Sayyidna ` Umar ؓ and sought permission to get in by saying ھٰذا ابو موسٰی، السلام علیکم ھٰذا الاشعری (Qurtubi). First he gave his name as Abu Musa and then for further clarification added Ash'ari. This is to help the host recognize the caller immediately and respond quickly, for without recognizing the visitor the host may hesitate to give permission for getting in.
Ruling
Some people adopt the worst possible practice in this regard that they ask permission from outside to come in without disclosing their identity. And when the host inquires as to who was there, they would answer ` It is me'. This is not the right answer to the host. If he has not recognized the voice on the first call, how can he recognize with the answer - ` it is me'.
Al-Khatib a1-Baghdadi has reported in his Jami` quoting ` Ali Ibn 'Asim al-Wasiti that when he went to Basrah he went to see Sayyidna Mughira Ibn Shu'bah ؓ ، and knocked at his door. Sayyidna Mughirah ؓ inquired from inside as to who was there. He answered Ana (انا) that is It is me'. So, Sayyidna Mughirah ؓ said ` I do not have anyone among my friends by the name Ana' (انا). Then he went out and related the Hadith to him that one day Sayyidna Jabir Ibn ` Abdullah ؓ went to see the Holy Prophet ﷺ and knocked at his door. The Holy Prophet ﷺ inquired from inside as to who was there, and Jabir said Ana (انا) that is It is me'. Then the Holy Prophet ﷺ repeated the words ` Ana Ana' (انا انا) to explain that there is no point in saying Ana, Ana, as no one can be recognized by this word.
Ruling
There is yet another very wrong practice which is commonly observed these days even by the educated people, and that is they would knock at the door and when the inmates would enquire from inside as to who was there, they do not reply at all and remain silent. This is the worst practice to tease the host, as he remains in suspense about the identity of the visitor, and the very spirit of seeking permission is defeated.
Ruling
This has also been established by these narrations that it is also a correct procedure of seeking permission to knock at the door, provided one tells his name at the same time.
Ruling
If one knocks at the door, it should not be so strong that the inmates get upset, rather it should be mild with the sole purpose of letting the inmates know that someone is at the door. Those who used to knock at the door of the Holy Prophet ﷺ ، they used to knock with their nails in a manner that the sound should not be loud enough to disturb him. (As narrated by Al-Khatib in his Jami` - Qurtubi) If one understands the spirit behind isti'dhan that it is meant to seek permission with familiarization (isti'nas) of the caller, then automatically he would take care of all those things which could possibly trouble the host. at is required is to knock gently and announce the name for familiarization.
Important Warning
These days people do not pay any attention toward seeking permission, which is a clear sin for forsaking an obligation. But on the other hand there are some problems in our time for those who do want to take permission in the prescribed manner, that is first offer greetings from outside and then seek permission by announcing their name. One problem is that the host to whom they want their voice to reach is not available close to the door, hence it is difficult to convey to him the sound of greetings and the name of the caller. Therefore, the important thing to note is that the spirit of the injunction is not to enter anyone's house without permission. There may be different forms of seeking permission in different places in different times. One such form is to knock at the door, which is established by the record of Hadith. In the present time people fix up bells at their doors. It is sufficient for carrying out the obligation of seeking permission to press the button of the bell, provided the caller also announces his name after that in an audible voice for the host. Apart from this, it is also in order to adopt any other method of seeking permission in vogue at any place. The present day system of sending in visiting cards to disclose the identity of the caller is a good practice in that not only the name of the caller but also his address is made known to the host without any effort on his part, which fulfils the spirit behind isti'dhan. Therefore, there is no harm in adopting this system.
Not yet available. It requires resources to add this interpretation.
Tafsir Surat An-Nur: 27-29
Hai orang-orang yang beriman, janganlah kalian memasuki rumah yang bukan rumah kalian sebelum meminta izin dan memberi salam kepada penghuninya. Itu lebih baik bagi kalian, agar kalian (selalu) ingat. Jika kalian tidak menemui seseorang di dalamnya, maka janganlah kalian masuk sebelum kalian mendapat izin. Dan jika dikatakan kepada kalian, "Kembali (saja)lah?" maka hendaklah kalian kembali. Itu lebih bersih bagi kalian dan Allah Maha Mengetahui apa yang kalian kerjakan. Tidak ada dosa atas kalian memasuki rumah yang tidak disediakan untuk didiami, yang di dalamnya ada keperluan kalian, dan Allah mengetahui apa yang kalian nyatakan dan apa yang kalian sembunyikan.
Ayat 27
Inilah etika-etika syariat yang diajarkan oleh Allah kepada hamba-hamba-Nya yang beriman, yaitu etika dalam meminta izin masuk kedalam rumah orang lain untuk keperluan. Allah menegaskan bahwa mereka tidak boleh memasuki rumah orang lain sebelum meminta izin kepada para penghuninya dan memberikan ucapan salam kepada mereka.
Seseorang yang hendak memasuki rumah orang lain dianjurkan meminta izin sebanyak tiga kali. Bila diizinkan, maka ia boleh masuk; dan bila tidak diizinkan, hendaknya ia pergi. Di dalam kitab sahih telah disebutkan bahwa Abu Musa pernah meminta izin untuk masuk ke dalam rumah Umar sebanyak tiga kali, tetapi tidak diizinkan baginya, maka ia kembali. Sesudah itu Umar berkata, "Tidakkah tadi saya mendengar suara Abdullah ibnu Qais (nama asli Abu Musa) meminta izin untuk masuk?" Maka Umar berkata, "Berilah izin dia untuk masuk." Mereka mencarinya, tetapi dia telah pergi.
Sesudah itu Abu Musa kembali dan Umar berkata, "Mengapa kamu tadi pulang?" Abu Musa menjawab, "Saya telah meminta izin masuk untuk menemuimu sebanyak tiga kali, tetapi masih belum juga diizinkan bagiku. Dan sesungguhnya aku pernah mendengar Rasulullah ﷺ bersabda: 'Apabila seseorang di antara kalian meminta izin sebanyak tiga kali, lalu masih juga belum diizinkan baginya, maka hendaklah ia kembali'." Maka Umar berkata, "Sungguh kamu harus mendatangkan saksi yang membenarkan hadis ini ke hadapanku. Jika tidak, maka aku akan menyakitimu dengan pukulan."
Maka Abu Musa pergi menemui segolongan orang-orang Ansar, lalu menceritakan kepada mereka apa yang telah dikatakan oleh Khalifah Umar. Mereka menjawab, "Tiada yang dapat menjadi saksimu kecuali hanya orang kecil di antara kami." Maka pergilah Abu Musa dengan ditemani oleh Abu Sa'id Al-Khudri (ke tempat Umar), lalu ia menceritakan hal tersebut kepada Umar. Maka Umar berkata, "Hadis itu terlupakan olehku karena kesibukanku dengan transaksi dagang di pasar-pasar."
Imam Ahmad mengatakan, telah menceritakan kepada kami Abdur Razzaq, telah menceritakan kepada kami Umar, dari Sabit, dari Anas atau lainnya, bahwa Nabi ﷺ meminta izin untuk menemui Sa'd ibnu Ubadah. Maka Nabi ﷺ mengucapkan, "Assalamu 'alaika warahmatullah.” Sa'd menjawab, "Wa'alaikas salam warahmatullah,” tetapi jawabannya itu tidak terdengar oleh Nabi ﷺ sehingga Nabi ﷺ mengucapkan salamnya sebanyak tiga kali; dan Sa'd membalasnya pula sebanyak tiga kali, tetapi tidak sampai terdengar oleh Rasulullah ﷺ. Maka Nabi ﷺ kembali pulang.
Sa'd mengejarnya lalu berkata, "Wahai Rasulullah, demi ayah dan ibuku yang menjadi tebusanmu, tidak sekali-kali engkau mengucapkan salam melainkan terdengar oleh kedua telingaku ini; dan sungguh aku telah menjawab setiap salammu, tetapi sengaja aku tidak memperdengarkannya kepadamu karena aku menginginkan agar mendapat banyak salam dan berkah darimu."
Kemudian Nabi ﷺ dipersilakan masuk ke dalam rumah, dan Sa'd menyuguhkan makanan buah anggur yang telah disale kepada Nabi ﷺ lalu beliau menyantap hidangan tersebut. Setelah selesai makan, Rasulullah ﷺ bersabda: “Orang-orang yang baik telah makan makanan kalian, dan para malaikat mendoakan kalian, serta orang-orang yang puasa telah berbuka di rumah kalian.”
Abu Daud dan Imam Nasai telah meriwayatkan melalui hadis Abu Amr Al-Auza'i. Ia pernah mendengar Yahya ibnu Abu Kasir mengatakan, telah menceritakan kepadaku Muhammad ibnu Abdur Rahman ibnu Sa'd ibnu Zurarah, dari Qais ibnu Sa'd ibnu Ubadah yang menceritakan bahwa Rasulullah ﷺ berkunjung ke rumah mereka. Beliau ﷺ mengucapkan "Assalamu 'alaikum warahmatullah.” Maka Sa'd membalasnya dengan suara yang pelan. Qais bertanya, "Mengapa tidak engkau izinkan Rasulullah ﷺ masuk?" Sa'd menjawab, "Sengaja saya biarkan beliau agar banyak mengucapkan salam kepada kita." Rasulullah ﷺ kembali mengucapkan salamnya, "Assalamu 'alaikum warahmatullah.” Sa'd menjawab dengan suara yang lirih (pelan). Kemudian Rasulullah ﷺ mengulangi lagi salamnya, "Assalamu 'alaikum warahmatullah.”
Setelah itu Rasulullah ﷺ kembali pulang, dan Sa'd mengejarnya, lalu berkata, "Wahai Rasulullah, sesungguhnya aku mendengar salammu dan menjawab setiap salammu dengan suara pelan, agar engkau banyak mendoakan keselamatan bagi kami." Maka Rasulullah ﷺ kembali bersama Sa'd, dan Sa'd memerintahkan agar disediakan air untuk mandi, lalu Sa'd menyediakan baju Khamisah yang dicelup dengan minyak Za'faran atau minyak al-waras, kemudian baju itu dipakai oleh Rasulullah ﷺ. Sesudah itu Rasulullah ﷺ mengangkat kedua tangannya seraya berdoa: "Ya Allah limpahkanlah ampunan dan rahmat-Mu kepada keluarga Sa'd ibnu Ubadah.”
Kemudian Rasulullah ﷺ menyantap sebagian dari makanan yang dihidangkan. Ketika beliau hendak pulang, Sa'd menyiapkan seekor keledai Untuk kendaraan Nabi ﷺ yang telah diberi pelana dengan kain qatifah. Maka Rasulullah ﷺ mengendarainya. Lalu Sa'd berkata, "Hai Qais, temanilah Rasulullah ﷺ". Qais menceritakan, "Kemudian Rasulullah ﷺ bersabda (kepadaku), 'Naiklah,' tetapi aku menolak. Maka Rasulullah ﷺ bersabda, 'Jika kamu tidak mau naik bersamaku, maka pergilah kamu (yakni jangan kawal aku seperti raja),' Qais berkata, "Lalu aku pergi."
Hadis yang serupa telah diriwayatkan melalui berbagai jalur. Dengan demikian, berarti hadis ini jayid lagi kuat.
Perlu diketahui bahwa orang yang meminta izin untuk masuk ke dalam rumah seseorang dianjurkan agar jangan berdiri persis di tengah-tengah pintu sehingga berhadap-hadapan dengan pintu. Akan tetapi, hendaklah ia berdiri agak menyamping baik ke arah kanan pintu atau ke sebelah kirinya. Itu berdasarkan sebuah hadis yang diriwayatkan oleh Abu Daud. Disebutkan bahwa telah menceritakan kepada kami Mu'ammal ibnul Fadl Al-Harrani, lalu disebutkan perawi-perawi lainnya. Mereka mengatakan, telah menceritakan kepada kami Baqiyyah, telah menceritakan kepada kami Muhammad ibnu Abdur Rahman, dari Abdullah ibnu Bisyr yang menceritakan bahwa Rasulullah ﷺ apabila mendatangi pintu rumah suatu kaum, beliau tidak pernah menghadapkan dirinya ke arah pintu, tetapi dari sebelah kanan atau sebelah kirinya, lalu mengucapkan, "Assalamu 'alaikum.” Itu karena di masa itu pintu-pintu rumah tidak memakai kain penutup (gordin). Hadis diriwayatkan oleh Imam Abu Daud secara tunggal.
Abu Daud mengatakan pula, telah menceritakan kepada kami Usman ibnu Abu Syaibah, telah menceritakan kepada kami Jarir. Dalam waktu yang sama Abu Daud mengatakan, telah menceritakan kepada kami Abu Bakar ibnu Abu Syaibah, telah menceritakan kepada kami Hafs, dari Al-A'masy, dari Talhah, dari Hazil yang menceritakan bahwa seorang lelaki datang; Usman mengatakan bahwa dia adalah Sa'd. Lalu Sa'd berdiri di depan pintu rumah Nabi ﷺ seraya meminta izin untuk masuk. Usman (perawi) mengatakan bahwa Sa'd berdiri menghadap ke arah pintu, maka Nabi ﷺ bersabda kepadanya seraya berisyarat, "Beginilah caranya, minggirlah dari pintu, sesungguhnya meminta izin itu tiada lain untuk diperbolehkan melihat."
Abu Daud At-Tayalisi meriwayatkannya melalui Sufyan As-Sauri, dari Al-A'masy, dari Talhah ibnu Masraf, dari seorang lelaki, dari Nabi ﷺ. Abu Daud meriwayatkannya melalui hadis dia.
Di dalam kitab Sahihain disebutkan bahwa Rasulullah ﷺ pernah bersabda: “Seandainya ada seseorang mengintipmu tanpa seizinmu, lalu kamu lempar dengan batu kerikil hingga membutakan matanya, maka tiada dosa bagimu.”
Jama'ah mengetengahkannya melalui hadis Syu'bah, dari Muhammad ibnul Munkadir, dari Jabir yang mengatakan bahwa ia datang kepada Nabi ﷺ untuk membayar utang ayahnya, lalu ia mengetuk pintu. Maka Nabi ﷺ bertanya, “Siapakah kamu?" Aku (Jabir) berkata, "Saya." Nabi ﷺ bersabda, "Saya, saya," seakan-akan beliau tidak suka dengan jawaban tersebut. Sesungguhnya Nabi ﷺ tidak suka dengan jawaban tersebut karena jawaban itu masih belum memperkenalkan pelakunya sebelum menyebutkan namanya atau julukannya yang menjadi nama panggilannya. Jika tidak demikian, maka setiap orang bisa saja menyebutkan dirinya dengan kata 'saya'. Hal ini tidak dapat memenuhi maksud yang dituju dari memperkenalkan diri agar diberi izin untuk masuk, seperti yang dianjurkan oleh ayat ini.
Al-Aufi telah meriwayatkan dari Ibnu Abbas, bahwa isti-nas artinya meminta izin. Hal yang sama dikatakan oleh selain Ibnu Abbas.
Ibnu Jarir mengatakan, telah menceritakan kepada kami Ibnu Basysyar, telah menceritakan kepada kami Muhammad ibnu Ja'far, telah menceritakan kepada kami Syu'bah, dari Abu Bisyr, dari Sa'id ibnu Jubair, dari Ibnu Abbas sehubungan dengan makna ayat ini, yaitu firman-Nya: “Janganlah kalian memasuki rumah yang bukan rumah kalian sebelum meminta izin dan memberi salam.” (An-Nur: 27). Ibnu Abbas mengatakan, sesungguhnya telah terjadi kekeliruan yang dilakukan oleh para penyalin, sebenarnya hatta tasta-zinu watusallimu.
Hal yang sama telah diriwayatkan oleh Hasyim, dari Abu Bisyr (yaitu Ja'far ibnu Iyas), dari Sa'id, dari Ibnu Abbas dengan lafaz yang serupa. Ditambahkan pula di dalam riwayat ini bahwa Ibnu Abbas membacanya dengan bacaan tasta-zinu. Dia membacanya berdasarkan qiraat Ubay ibnu Ka'b r.a. Akan tetapi, riwayat ini berpredikat garib (asing) sekali bila bersumber dari Ibnu Abbas.
Hasyim mengatakan, telah menceritakan kepada kami Mugirah, dari Ibrahim yang mengatakan bahwa di dalam mushaf Ibnu Mas'ud disebutkan hatta tusallimu 'ala ahliha watasta-zinii (hingga kalian mengucapkan salam kepada penghuninya dan meminta izin kepada mereka). Hal seperti ini pun disebutkan di dalam suatu riwayat yang bersumber dari Ibnu Abbas, lalu dipilih oleh Ibnu Jarir.
Imam Ahmad mengatakan, telah menceritakan kepada kami Rauh, telah menceritakan kepada kami Ibnu Juraij, telah menceritakan kepadaku Amr ibnu Abu Sufyan; Amr ibnu Abu Safwan pernah menceritakan kepadanya bahwa Kaidah ibnul Hambal pernah menceritakan kepadanya, "Safwan ibnu Umayyah menyuruhku pergi ke Laba', Jidayah, dan Dagabis di masa penaklukan kota Mekah, sedangkan Nabi ﷺ berada di puncak lembah. Lalu aku masuk untuk menemui Nabi ﷺ tanpa bersalam dan tanpa meminta izin terlebih dahulu. Maka Nabi ﷺ bersabda: 'Kembalilah kamu dan ucapkanlah: Assalamu 'alaikum, bolehkah saya masuk?' Itu terjadi setelah Safwan ibnu Umayyah masuk Islam."
Imam Abu Daud, Imam Turmuzi, dan Imam Nasai meriwayatkannya melalui hadis Ibnu Juraij dengan sanad yang sama. Imam Turmuzi mengatakan bahwa hadis ini hasan garib, kami tidak mengenalnya kecuali hanya melalui jalur Ibnu Juraij.
Imam Abu Daud mengatakan, telah menceritakan kepada kami Abu Bakar ibnu Abu Syaibah, telah menceritakan kepada kami Abul Ahwas, dari Mansur, dari Rib'i yang mengatakan bahwa seorang lelaki dari kalangan Bani' Amir meminta izin untuk menemui Rasulullah ﷺ yang ada di dalam rumahnya, lalu lelaki itu berkata, "Bolehkah saya masuk?" Maka Nabi ﷺ bersabda kepada pelayannya, "Keluarlah, dan temui orang itu, ajarilah dia cara meminta izin. Katakanlah kepadanya agar terlebih dahulu mengucapkan, 'Assalamu 'alaikum, bolehkah saya masuk?'." Perkataan Nabi ﷺ rupanya terdengar oleh lelaki itu, maka ia mengucapkan, "Assalamu 'alaikum, bolehkah saya masuk?" Kemudian Nabi ﷺ mengizinkannya untuk masuk.
Hasyim mengatakan, telah menceritakan kepada kami Mansur dari Ibnu Sirin, dan telah menceritakan kepada kami Yunus ibnu Ubaid, dari Amr ibnu Sa'id As-Saqafi, bahwa seorang lelaki meminta izin untuk bertemu dengan Nabi ﷺ. Untuk itu ia mengatakan, "Bolehkah saya masuk?" Atau, "Bolehkah kami masuk?" Maka Nabi ﷺ bersabda kepada budak perempuannya yang dikenal dengan nama Raudah, "Pergilah kamu dan temuilah orang itu. Ajarilah dia cara meminta izin, dia masih belum mengerti cara meminta izin. Katakanlah kepadanya agar mengucapkan, 'Assalamu 'alaikum, bolehkah saya masuk?'." Ternyata lelaki itu mendengar ucapan Nabi ﷺ. Maka ia berkata, "Assalamu 'alaikum, bolehkah saya masuk?" Lalu Nabi ﷺ bersabda, "Masuklah."
Imam Turmuzi mengatakan, telah menceritakan kepada kami Al-Fadl ibnus Sabah, telah menceritakan kepada kami Sa'id ibnu Zakaria, dari Anbasah ibnu Abdur Rahman, dari Muhammad ibnu Zazan, dari Muhammad ibnul Munkadir, dari Jabir ibnu Abdullah yang mengatakan bahwa Rasulullah ﷺ pernah bersabda: “Salam itu sebelum bicara.”
Imam Turmuzi mengatakan bahwa hadis Anbasah lemah lagi tak terpakai, dan Muhammad ibnu Zazan di dalam sanadnya terdapat nakarah dan kelemahan.
Hasyim mengatakan, Mugirah pernah mengatakan bahwa Mujahid pernah menceritakan bahwa Ibnu Umar datang dari suatu keperluan dalam keadaan lusuh karena panasnya matahari padang pasir yang menyengat. Lalu ia mendatangi kemah seorang wanita Quraisy.
Ibnu Umar mengucapkan, "Assalamu 'alaikum, bolehkah saya masuk?" Wanita itu menjawab, "Masuklah dengan selamat." Ibnu Umar mengulangi lagi salamnya, dan wanita itu menjawabnya seperti jawaban semula, sedangkan Ibnu Umar masih tetap tidak beranjak dari tempatnya, lalu ia berkata (kepada wanita itu), "Jawablah, 'Masuklah!'." Lalu wanita itu menuruti apa yang diajarkannya dan mengucapkan, "Masuklah." Setelah itu barulah Ibnu Umar masuk.
Ibnu Abu Hatim menyebutkan, telah menceritakan kepada kami Abu Sa'id Al-Asyaj, telah menceritakan kepada kami Abu Na'im Al-Ahwal, telah menceritakan kepadaku Khalid ibnu Iyas, telah menceritakan kepadaku nenekku Ummu Iyas yang mengatakan bahwa ia bersama tiga orang wanita lainnya yang jumlah seluruhnya empat orang meminta izin untuk menemui Siti Aisyah.
Maka mereka mengucapkan, "Bolehkah kami masuk?" Siti Aisyah menjawab, "Jangan, ajarkanlah kepada teman kalian cara meminta izin!" Maka nenekku mengatakan, "Assalamu 'alaikum, bolehkah kami masuk?" Siti Aisyah menjawab, "Masuklah kalian." Kemudian Siti Aisyah membaca firman-Nya: “Hai orang-orang yang beriman, janganlah kalian memasuki rumah yang bukan rumah kalian sebelum meminta izin dan memberi salam kepada penghuninya.” (An-Nur: 27).
Hasyim mengatakan, telah menceritakan kepada kami Asy'a.s ibnu Siwar, dari Kardus, dari Ibnu Mas'ud yang mengatakan, "Kalian harus meminta izin pula kepada ibu dan saudara perempuan kalian." Asy'as mengatakah dari Addi ibnu Sabit, bahwa seorang wanita Ansar berkata, "Wahai Rasulullah, sesungguhnya aku di dalam rumahku dalam keadaan penampilan yang tidak aku sukai bila ada seseorang melihatku dalam keadaan demikian, baik dia orang tuaku ataupun anakku. Dan sesungguhnya sampai sekarang masih saja ada laki-laki dari kalangan keluargaku yang memasuki rumahku dalam keadaan aku seperti itu." Perawi melanjutkan kisahnya, bahwa lalu turunlah firman Allah ﷻ yang mengatakan: “Hai orang-orang yang beriman, janganlah kalian memasuki rumah-rumah” (An-Nur: 27), hingga akhir ayat.
Ibnu Juraij mengatakan bahwa aku mendengar Ata ibnu Abu Rabah meriwayatkan atsar berikut dari Ibnu Abbas. Ibnu Abbas mengatakan, bahwa ada tiga ayat yang berbeda dengan apa yang berlaku di kalangan manusia. Allah telah berfirman: “Sesungguhnya orang yang paling mulia di antara kalian di sisi Allah ialah orang yang paling bertakwa di antara kalian.”(Al-Hujurat: 13). Ibnu Abbas mengatakan bahwa manusia mengatakan, "Sesungguhnya orang yang paling mulia di antara mereka di sisi Allah ialah orang yang paling besar rumahnya." Ibnu Abbas mengatakan bahwa etika seluruhnya tidak disukai oleh manusia. Lalu Ata bertanya, "Apakah saya harus meminta izin masuk pula kepada saudara-saudara perempuanku, mereka adalah anak-anak yatim yang berada dalam pemeliharaanku, hidup bersamaku dalam satu rumah?" Ibnu Abbas menjawab, "Ya." Maka aku mengulangi lagi pertanyaanku dengan maksud agar diberi dispensasi buatku dalam masalah ini, tetapi Ibnu Abbas tetap menolak dan balik bertanya, "Apakah kamu ingin melihatnya dalam keadaan telanjang?" Aku menjawab, "Tidak." Ibnu Abbas berkata, "Kalau demikian, minta izinlah sebelum kamu masuk menemuinya." Ata kembali bertanya mengenai masalah itu, maka Ibnu Abbas balik bertanya, "Sukakah kamu berbuat ketaatan kepada Allah?" Aku menjawab, "Ya." Ibnu Abbas berkata, "Kalau demikian, minta izinlah."
Ibnu Juraij mengatakan bahwa telah menceritakan kepadaku Ibnu Tawus dari ayahnya yang telah mengatakan: "Tiada seorang wanita pun yang lebih aku benci dari seorang wanita muhrim yang aku lihat auratnya," yakni memperlihatkan auratnya, dan adalah beliau orang yang sangat keras dalam masalah ini.
Ata mengatakan bahwa Ibnu Abbas sangat memperketat masalah ini.
Ibnu Juraij telah meriwayatkan dari Az-Zuhri, bahwa ia pernah mendengar Hazil ibnu Syurahbil Al-Audi yang tuna netra menceritakan apa yang pernah ia dengar dari Ibnu Mas'ud saat mengatakan, "Kalian harus meminta izin pula kepada ibu-ibu kalian (jika kalian hendak masuk menemui mereka)." Ibnu Juraij bertanya kepada Ata, "Apakah seorang lelaki diharuskan meminta izin kepada ibunya?" Ata menjawab, "Tidak."
Fatwa dari Ata ini ditakwilkan mengandung hukum bahwa hal tersebut tidak wajib, melainkan hanya dianjurkan. Karena sesungguhnya hal yang paling utama ialah memberitahukan kepada si ibu bahwa si anak akan masuk menemuinya, dan jangan masuk begitu saja sehingga mengejutkan si ibu karena barangkali si ibu berada dalam keadaan yang dia tidak suka bila ada orang lain melihatnya dalam keadaan seperti itu.
Abu Ja'far ibnu Jarir mengatakan, telah menceritakan kepada kami Al-Qasim, telah menceritakan kepada kami Al-Husain, telah menceritakan kepada kami Muhammad ibnu Hazim, dari Al-A'masy, dari Amr ibnu Murrah, dari Yahya Al-Jazzar, dari anak lelaki saudara lelaki Zainab, istri sahabat Abdullah ibnu Mas'ud, dari Zainab r.a. yang mengatakan bahwa Abdullah ibnu Mas'ud apabila pulang dari suatu keperluannya, dan langkahnya sampai ke depan pintu, maka terlebih dahulu ia mendehem dan meludah, sebab ia tidak suka bila masuk ketika kami dalam keadaan yang tidak disukai olehnya. (Sanad atsar ini sahih.)
Ibnu Abu Hatim mengatakan, telah menceritakan kepada kami Ahmad ibnu Sinan Al-Wasiti, telah menceritakan kepada kami Abdullah ibnu Namir, telah menceritakan kepada kami Al-A'masy, dari Amr ibnu Murrah, dari Abu Hurairah yang mengatakan bahwa Abdullah apabila masuk ke dalam rumahnya terlebih dahulu meminta izin dengan suara yang keras.
Mujahid mengatakan sehubungan dengan makna firman-Nya: “sebelum meminta izin.” (An-Nur: 27) Yaitu memberitahu dengan cara berdehem atau berdahak.
Imam Ahmad ibnu Hambal rahimahullah mengatakan bahwa apabila seseorang memasuki rumahnya, ia suka bila orang tersebut mendehem terlebih dahulu atau menggerakkan kedua terompahnya. Karena itulah disebutkan di dalam kitab sahih bersumber dari Rasulullah ﷺ bahwa beliau ﷺ melarang seorang lelaki datang ke rumah istrinya di malam hari. Menurut riwayat lain, datang di malam hari mengejutkan mereka. Di dalam hadis lain disebutkan bahwa Rasulullah ﷺ tiba di Madinah pada siang hari, maka terlebih dahulu beliau memberhentikan kendaraannya untuk istirahat di tanah lapang Madinah, lalu beliau bersabda: “Tunggulah sebelum kita masuk di petang hari, sehingga wanita yang tadinya kusut rambutnya bersisir dahulu dan wanita yang ditinggal suaminya berpergian berhias terlebih dahulu.”
Ibnu Abu Hatim mengatakan, telah menceritakan kepada kami ayahku, telah menceritakan kepada kami Abu Bakar ibnu Abu Syaibah, telah menceritakan kepada kami Abdur Rahman ibnu Sulaiman, dari Wasil ibnus Sa-ib, telah menceritakan kepadaku Abu Saurah anak saudara Abu Ayyub, dari Abu Ayyub, bahwa ia pernah bertanya kepada Rasulullah ﷺ, “Wahai Rasulullah, mengenai salam saya sudah mengerti, tetapi apakah yang dimaksud dengan istinas?” Rasulullah ﷺ bersabda: “Hendaknyalah seseorang mengucapkan tasbih, takbir, atau tahmid, dan mendehem, lalu meminta izin kepada penghuni rumah.” (Hadis ini berpredikat gharib.)
Qatadah telah mengatakan sehubungan dengan makna firman-Nya: “sebelum meminta izin.” (An-Nur: 27) Yang dimaksud ialah meminta izin sebanyak tiga kali; dan barang siapa yang tidak diberi izin masuk oleh penghuni rumah yang didatanginya, hendaknya ia kembali pulang. Izin yang pertama sebagai pemberitahuan kedatangan, izin yang kedua agar mereka bersiap sedia, dan izin yang ketiga sebagai keputusan; diizinkan masuk atau tidak, terserah kepada penghuni rumah. Mereka boleh mengizinkan dan boleh menolak kedatangannya. Tetapi janganlah kamu berdiri di depan pintu suatu kaum yang menolak kedatanganmu, karena sesungguhnya manusia mempunyai banyak keperluan dan kesibukan, dan Allah lebih utama untuk diperhatikan.
Muqatil ibnu Hayyan telah mengatakan sehubungan dengan makna firman-Nya: “Hai orang-orang yang beriman, janganlah kalian memasuki rumah yang bukan rumah kalian sebelum meminta izin dan memberi salam kepada penghuninya.” (An-Nur: 27). Bahwa dahulu di masa Jahiliah seorang lelaki bila berjumpa dengan temannya tidak mengucapkan salam kepadanya, melainkan hanya mengatakan kepadanya, "Selamat pagi," atau, "Selamat sore." Dan itulah salam penghormatan yang berlaku di antara mereka.
Apabila seseorang dari mereka pergi menemui temannya, maka ia tidak meminta izin lagi untuk masuk, melainkan langsung masuk ke dalam rumah seraya berkata, "Saya masuk," atau perkataan lainnya yang semakna, sehingga hal itu dirasakan tidak enak bagi yang didatangi karena barangkali ia sedang bersama istrinya. Setelah Islam datang, maka Allah ﷻ mengubah secara total tradisi itu dengan etika yang sopan, bersih, dan suci dari perbuatan yang kotor dan tidak baik. Untuk itu Allah ﷻ berfirman:
“Hai orang-orang yang beriman, janganlah kalian memasuki rumah yang bukan rumah kalian sebelum meminta izin dan memberi salam kepada penghuninya.” (An-Nur: 27), hingga akhir ayat.
Apa yang dikemukakan oleh Muqatil ini cukup baik. Karena itulah dalam firman selanjutnya disebutkan:
“Itu lebih baik bagi kalian.” (An-Nur: 27).
Maksudnya, meminta izin itu baik bagi kalian; yakni baik bagi kedua belah pihak yang bersangkutan, baik pihak tamu maupun pihak penghuni rumah. “Agar kalian (selalu) ingat.” (An-Nur: 27).
Ayat 28
Adapun firman Allah ﷻ: “Jika kalian tidak menemui seorang pun di dalamnya, maka janganlah kalian masuk sebelum kalian mendapat izin.” (An-Nur: 28). Karena sikap yang dilarang itu mengandung pengertian tindakan seenaknya terhadap hak milik orang lain tanpa seizin pemiliknya.
Padahal si pemilik mempunyai kekuasaan penuh untuk memberi izin masuk atau menolak menurut apa yang disukainya. “Dan jika dikatakan kepada kalian, ‘Kembali (saja)lah!’ maka hendaklah kalian kembali. Itu lebih bersih bagi kalian.” (An-Nur: 28). Yakni apabila penghuni rumah menolak kedatangan kalian sebelum kalian meminta izin atau sesudahnya.
“Maka hendaklah kalian kembali. Itu lebih bersih bagi kalian.” (An-Nur: 28).
Yaitu kembali kalian adalah lebih suci dan lebih bersih bagi nama kalian.
“Dan Allah Maha Mengetahui apa yang kalian kerjakan.” (An-Nur: 28). Qatadah mengatakan bahwa sebagian Muhajirin berkata bahwa sesungguhnya sepanjang usianya ia mencari makna ayat ini, tetapi ia tidak menjumpainya; karena bila ia meminta izin untuk menemui seseorang dari saudaranya, saudaranya itu berkata, "Kembalilah," hingga terpaksa ia kembali, sedangkan hatinya masih dipenuhi oleh rasa ingin tahu.
“Dan jika dikatakan kepada kalian, ‘Kembali (saja)lah,’ maka hendaklah kalian kembali. Itu lebih bersih bagi kalian dan Allah Maha Mengetahui apa yang kalian kerjakan.” (An-Nur: 28).
Sa'id ibnu Jubair mengatakan sehubungan dengan makna ayat ini, bahwa janganlah kalian berdiri di depan pintu rumah orang lain (bila meminta izin).
Firman Allah ﷻ: “Tidak ada dosa atas kalian memasuki rumah yang tidak disediakan untuk didiami.” (An-Nur: 28), hingga akhir ayat.
Ayat yang mulia ini lebih khusus maknanya daripada ayat sebelumnya. Karena dalam ayat ini terkandung pengertian yang membolehkan masuk ke dalam rumah-rumah yang disediakan tidak untuk didiami, jika ia mempunyai keperluan di dalamnya, sekalipun tanpa izin. Misalnya seperti ruangan yang disediakan untuk tamu; bila seseorang telah mendapat izin sejak semulanya, maka itu sudah cukup baginya.
Ibnu Juraij mengatakan bahwa Ibnu Abbas mengatakan sehubungan dengan makna firman-Nya: “Janganlah kalian memasuki rumah yang bukan rumah kalian.” (An-Nur: 27). Kemudian ayat ini di-mansukh (direvisi) dan dikecualikan oleh firman Allah ﷻ yang lainnya, yaitu:
Ayat 29
“Tidak ada dosa atas kalian memasuki rumah yang tidak disediakan untuk didiami, yang di dalamnya ada keperluan kalian.” (An-Nur: 29). Hal yang sama telah diriwayatkan dari Ikrimah dan Al-Hasan Al-Basri. Yang lainnya mengatakan bahwa rumah yang tidak disediakan untuk didiami ialah seperti kios-kios, ruang-ruang tunggu para penumpang, rumah-rumah Mekah, dan lain-lainnya. Pendapat ini dipilih oleh Ibnu Jarir, dan ia meriwayatkannya dari Jama'ah, tetapi pendapat yang pertama lebih kuat. Hanya Allah-lah Yang Maha Mengetahui. Malik telah meriwayatkan dari Zaid ibnu Aslam, bahwa rumah yang disediakan bukan untuk didiami adalah yang terbuat dari bulu, yakni kemah-kemah dan tenda-tenda
Ayat-ayat berikut ini berbicara tentang etika berkunjung. Wahai orang-orang yang beriman! Janganlah kamu memasuki rumah tinggal yang bukan rumah tinggal-mu sebelum meminta izin kepada orang yang berada di dalamnya, dan memberi salam kepada penghuninya. Yang demikian itu lebih baik bagimu daripada masuk tanpa izin, agar kamu selalu ingat bahwa cara itulah yang terbaik bagi kamu. 28. Jika kamu tidak menemui seorang pun di dalamnya, yaitu jika di dalam rumah yang kamu kunjungi itu tidak ada orang sama sekali atau tidak ada yang berwenang mengizinkan atau melarang kamu masuk, maka janganlah kamu masuk sebelum kamu mendapat izin. Dan jika dikatakan oleh penghuni rumah kepadamu, 'Kembalilah!' maka hendaklah kamu kembali dan tidak bersikeras meminta izin. Yang demikian itu lebih suci bagimu karena menjauhkan kamu dari prasangka negatif. Dan Allah Maha Mengetahui apa yang kamu kerjakan, dan Dia pun akan membalasnya.
Pada ayat ini Allah mengajarkan kepada orang-orang mukmin tata cara bergaul untuk memelihara dan memupuk cinta dan kasih sayang serta pergaulan yang baik di antara mereka, yaitu janganlah memasuki rumah orang lain kecuali sesudah diberi izin dan memberi salam terlebih dahulu, agar tidak sampai melihat aib orang lain, melihat hal-hal yang tidak pantas orang lain melihatnya, tidak menyaksikan hal-hal yang biasanya disem-bunyikan orang dan dijaga betul untuk tidak dilihat orang lain. Seseorang yang meminta izin untuk memasuki rumah orang, yang ditandai dengan memberi salam, jika tidak mendapat jawaban sebaiknya dilakukan sampai tiga kali. Kalau sudah ada izin, barulah masuk dan kalau tidak sebaik ia pulang.
Cara yang demikian itulah yang lebih baik, yaitu apabila akan memasuki rumah orang lain, harus lebih dahulu minta izin, memberi salam dan menunggu sampai ada izin, kalau tidak, lebih baik pulang saja.
Sopan-santun Rumahtangga (Etiket)
Setelah pada ayat-ayat yang telah lalu diterangkan kesopanan tinggi pergaulan, yaitu bahwa jangan ada tuduh-menuduh dan menghina rumahtangga orang, jnerusakkan nama baik orang, maka masuklah kita sekarang kepada penyusun kesopanan yang lebih tinggi dalam memelihara kehormatan rumah-taVtgga.
Dalam ayat ini dipanggillah orang-orang yang telah mengakut bahwa dia mempunyai dasar hidup dan kepercayaan kepada Tuhan. Orang yang beriman, artinya yang mempunyai kepercayaan, selalu siap sedia mengikuti peraturan yang diberikan Tuhan. Dia akan mengajarkan peraturan Tuhan itu dengan taat peraturan umum yang mengenai masyarakat yang luas, terlebih dahulu harus ditegakkan di dalam rumah. Rumahtangga yang beres, teratur, bersih dan sopan, itulah sendi pertama dari masyarakat Islam. Kehormatan rumah seseorang haruslah dijaga dan dijunjung tinggi. Rumah adalah tempat sihal bagi suami dan isteri dan anak-anaknya. Mereka mempunyai hak sakti yang tidak boleh diganggu-gugat orang lain dalam rumahnya itu. Laksana Masjidil Haram mempunyai kesucian sehingga barangsiapa yang masuk ke; dalamnya beroleh keamanan, demikian pun orang yang dalam rumahtangga-nya mempunyai larangan dan pantangan yang tidak boleh diganggu-gugat dan diusik oleh orang lain.
Datam ayat 27 diterangkan bahwa orang-orang Mu'min dilarang memasuki pekarangan rumah orang kalau yang empunya tidak izin. Rumah adalah tempat menyimpan rahasia kerumahtanggaan. Sebab setiap mem-punyai dua wajah hidup, hidup kemasyarakatan dan hidup urusan peribadi. Orang keluar dari dalam rumahnya dengan pakaian yang pantas, orang pergi ke Jum'at dengan perhiasan yang patut, meskipun keadaannya dalam rumah-tangganya adalah serba kurang. Dalam rumahtangganya orang dapat memakai kaos singlet yang robek dan sarung yang telah bertambal-tambal. Orang luar tidak boleh tahu itu. Keluar kelihatan orang gagah, dan kalau menjamu orang lain makan ke dalam rumahnya akan disediakannya makanan yang agak iatimewa daripada makanannya sehari-hari. Tetapi dalam waktu yang tidak dicampuri orang lain, mungkin mereka hanya makan sekali sehari dengan lauk-pauk yang serba kurang.
Orang luar tidak boleh mengetahui itu. Kadang-kadang terjadi perselisihan suami dan isteri dalam-perkara yang kecil-kecil, entah karena kekurangan belanja, entah karena kenakalan anak. Orang luar tidak perlu tahu akan hal itu. Urusan rumahtangga adalah urusan tersendiri dalam rumahtangga itu tersendiri, yang tidak boleh diketahui 6leh orang lain. Oleh sebab itu menurut peraturan agama Islam yang dijelaskan dalam ayat ini, sekali-kali tidak boleh seorang yang merasa dirinya beriman kepada Tuhan dan taat kepada Rasul, masuk saja ke dalam rumah orang, siapa pun orangnya, kalau tidak dengan izinnya. Tidak perduli apakah rumah itu istana presiden yang lengkap penjaga dan pengawalnya, ataupun gubuk buruk beratapkan rumbia di lorong yang sempit penuh lumpur. Namun kedaulatan penghuni rumah itu atas rumahnya tetaplah sama.
Bagaimana seseorang yang pulang dari kerja keras mengurus peng-hidupan, menanggalkan pakaian yang lekat di tubuh, tinggal baju kaos dan celana katok (celana dalam) tiba-tiba dalam keadaannya demikian itu datang saja orang lain tanpa salam dan tanpa memberitahu? Dan masuk saja tanpa izin? Bagaimana perasaan seorang perempuan terhormat, sedang dia hanya berkutang sehelai dan berkain sesampul gantung, merasa aman karena hanya dengan suaminya dan anak-anaknya, tiba-tiba muncul saja orang lain dari pintu, padahal hubungan dengan orang lain itu selama ini adalah dalam batas kesopanan?
Di dalam hal ini diterangkan benar, jangan masuk ke dalam sebuah rumah sebelum tasto'niaun, artinya diketahui benar terlebih dahulu bahwa yang empunya rumah sedang seriang, sedang gembira menerima tamu. Wa tusaliimu, artinya dengan diaertai ucapan salam kepada sahibu/ bait yang empunya rumah.. Maka kedua syarat ini tidak boleh terpIsah, kesukaan yang empunya runflah dan ucapan salam. Sekali-sekali jangan menerobos saja masuk sambil mengucapkan salam, padahal yang empunya rumah belum menyatakan suka menerima kita, jangan pula masuk saja sebelum mengucapkan salam.
Kemudian itu dalam ayat 28 diterangkan lagi, kalau kita datang kepada sebuah rumah tetapi tidak bertemu dengan seorang jua pun di rumah itu, janganlah masuk saja sebelum mendapat izin. Artinya, mungkin sekali yang empunya rumah yang hendak engkau temui itu ada di dalam, tetapi dia sengaja bersembunyi kareh^sedang berkeberatan menerima tamu, janganlah masuk saja, sebelum mendapat izin. Walaupun engkau tahu ia ada di dalam. Pan kalau diriapati kalau ada empunya rumah dan orang-orang dan pelayan dari tufn&h itu atau anak-anak dan tuan dan nyonya rumah lalu mereka menyatakan bahwa pada saat itu belum dapat menerima tetamu, lebih baik anda pulang saja, hendaklah segera pulang dan janganlah berkecil hati. Cara yang demikian adalah yang lebih bersih (azkaa lakum), lebih terhormat, artinya lebih menunjukkan bahwa kita orang yang mempunyai kesopanan tinggi, atau lebih tinggi dan tepat lagi. Itulah tanda bahwa kita orang yang beriman. Kalau mengomel dan kecil hati karena yang empunya rumah keberatan menerima tetamu, sehingga diauruhnya saja pulang kembali, itulah tanda bahwa iman tidak ada
dalam hati, karena tindak-tanduk kepada aturan yang telah diturunkan Tuhan sebagai wahyu.
(Hai orang-orang yang beriman! Janganlah kalian memasuki rumah yang bukan rumah kalian sebelum meminta izin) maksudnya sebelum kalian meminta izin kepada empunya (dan memberi salam kepada penghuninya). Seseorang jika mau memasuki rumah orang lain hendaknya ia mengucapkan, "Assalaamu Alaikum, bolehkah aku masuk?" demikianlah menurut tuntunan hadis. (Yang demikian itu lebih baik bagi kalian) daripada masuk tanpa izin (agar kalian selalu ingat) lafal Tadzakkaruuna dengan mengidgamkan huruf Ta kedua kepada huruf Dzal; maksudnya supaya kalian mengerti akan kebaikan meminta izin itu, kemudian kalian mengerjakannya.
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