سَلِّمُ

4:60.

Important Words:

حرجا (demur) is the noun-infinitive from حرج meaning, it was or became narrow; or he became disquieted and contracted in his bosom; he doubted, because doubt disquiets the mind; he became straitened or in difficulty, particularly owing to the commission of a sin or crime for which he deserved punishment; حرجا therefore means, straitness; difficulty; a sin or crime or an act of disobedience for which one deserves punishment (Lane & Aqrab).

Commentary:

It should be noted that the injunction contained in this verse does not refer to the Holy Prophet alone. The verse speaks of the settlement of disputes, and so the injunction contained in it should be taken to pertain not to the person of the Holy Prophet but to him as Head of the Muslim State and is, therefore, applicable to his Successors as well. Muslims should not only have their disputes settled in accordance with the Law of Islam but should submit to the awards of those in authority with cheerfulness. The injunction is most essential for the maintenance of solidarity among the Muslim community. In fact, the chief cause of discord in a community is that people should regard their own judgement as right and should refuse to give to those in authority their due. The verse requires the Faithful not only to refer their differences to the Holy Prophet, and for that matter to his Successors, deputies and representatives, but to submit to their decisions cheerfully and without demur.

24:62.

Important Words:

تستأنسو is derived from أنس and أنس به and أنس الیه and استأنس به and all mean the same thing, i.e. he was or became friendly or familiar with him. استأنس means, he looked; he considered or examined, endeavouring to obtain a clear knowledge of a thing; he looked about to ascertain if he could see anyone; he enquired; he asked permission (Lane & Aqrab). See also 20:11.

Commentary:

Whereas in the preceding few verses light was shed on two of the most serious moral crimes, which destroy domestic peace and social security, in this and the following few verses all those avenues and ways through which these two evils find their way among a people have been discussed, and rules of conduct which effectively put a stop to them have been prescribed. The Quran does not, like the Bible, confine itself to merely laying down a prohibitory command-ment couched in such general terms, "do not do this" but gives also the why and wherefore of its command-ments and lays down also the remedy and cure of the moral disease about which a certain commandment is given.

The preceding verses had dealt with the evils of adultery and scandal-mongering and had prescribed suitable punishments to put a stop to these evils. With the verse under comment, however, begin those injunctions and commandments which serve as preventive measures against these evils. The first injunction is that one should not enter a house other than his own without first notifying his arrival by saluting its inmates and seeking their permission and without first eliciting whether they want to see him. This injunction, though apparently very simple and elementary, if made the general rule of conduct, is calculated to save much trouble and suspicion. It would not only put a stop to possible scandals but would also serve to save people from being seen in conditions likely to give rise to suspicion and the privacy of the houses will also not be intruded upon. It may also be inferred from this verse that unauthorized entry into an office leads to the dislocation of office work and waste of time, therefore, before entering it, permission should be sought from the concerned authority, and visitors should notify their coming by saluting the inmates. Salutation also helps the inmates to recognize the visitor. The practice of sending in a name-slip or introduction card to a person with whom interview is sought in his office or home is a correct way of finding out whether or not he agrees to seeing the visitor and is in conformity with the above mentioned Quranic injunction.

24:28.

Commentary:

This verse deals with some rules of social conduct. These rules are intended to dispose of those foolish prejudices that prevail among certain sections of human society and tend to restrict free intercourse between the rich and the poor. Islam enjoins complete social equality and is the avowed enemy of division of people within water-tight compartments. Here it has stressed the importance and usefulness of free social intercourse and collective dining among all classes of society, and has encouraged and preferred eating together to promote familiarity and to remove those bars that keep apart people of different social standing, though it has not disallowed eating separately.

The Arabs and Jews had scruples to eat with the blind or with persons suffering from certain social disabilities, as the Hindus of India even to this day do not eat or sit with the "untouchables". Islam looks askance at all such practices and encourages interdining and free intercourse among all classes and sections of people.

The expression بیوتکم (your own houses) includes the houses of one’s sons, and daughters because in the following list of the houses where one can eat freely the houses of sons and daughters are omitted while, being the nearest relatives, they should have been mentioned first of all.

Commentary:

The sending down of blessings by Allah and His angels upon the Holy Prophet signifies that those who seek to retard the progress of his cause by slandering him and bringing false accusations against him live in a fool’s paradise. By their nefarious activities they can do him no harm. His cause will continue to progress and prosper because God and His angels bless it.