Quran
ﮤ
ﱊ
ﭘ ﭙ ﭚ ﭛ ﭜ ﭝ ﭞ ﭟ ﭠ
ﭡ ﭢ ﭣ ﭤ ﭥ ٥٩ ٥٩ ﭧ ﭨ ﭩ
ﭪ ﭫ ﭬ ﭭ ﭮ ﭯ ﭰ ﭱ ﭲ
ﭳ ﭴ ﭵ ﭶ ﭷ ﭸ ﭹ ﭺ
ﭻ ﭼ ﭽ ﭾ ﭿ ٦٠ ٦٠ ﮁ ﮂ ﮃ ﮄ ﮅ
ﮆ ﮇ ﮈ ﮉ ﮊ ﮋ ﮌ ﮍ ﮎ ﮏ
ﮐ ﮑ ﮒ ﮓ ﮔ ﮕ ﮖ ﮗ ﮘ
ﮙ ﮚ ﮛ ﮜ ﮝ ﮞ ﮟ
ﮠ ﮡ ﮢ ﮣ ﮤ ﮥ ﮦ ﮧ
ﮨ ﮩ ﮪ ﮫ ﮬ ﮭ ﮮ
ﮯ ﮰ ﮱ ﯓ ﯔ ﯕ ﯖ ﯗ
ﯘ ﯙ ﯚ ﯛ ﯜ ﯝ ﯞ ﯟ ﯠ
ﯡ ﯢ ﯣ ﯤ ﯥ ﯦ ﯧ ﯨ ﯩ ﯪ
ﯫ ﯬ ﯭ ﯮ ﯯ ﯰ ٦١ ٦١
وَٱلۡقَوَٰعِدُ مِنَ ٱلنِّسَآءِ ٱلَّٰتِي لَا يَرۡجُونَ نِكَاحٗا فَلَيۡسَ عَلَيۡهِنَّ جُنَاحٌ أَن يَضَعۡنَ ثِيَابَهُنَّ غَيۡرَ مُتَبَرِّجَٰتِۢ بِزِينَةٖۖ وَأَن يَسۡتَعۡفِفۡنَ خَيۡرٞ لَّهُنَّۗ وَٱللَّهُ سَمِيعٌ عَلِيمٞ ٦٠
Elderly women are singled out for this ruling because of the normal disinterest of men in them, thus, they are allowed what other women are not in order to ease this difficulty for them. Al-Qurtubi: 15/340.
Question: Allah singles out elderly women for this ruling, why? What is inferred from this verse for other women?
وَلَا عَلَىٰٓ أَنفُسِكُمۡ أَن تَأۡكُلُواْ مِنۢ بُيُوتِكُمۡ أَوۡ بُيُوتِ ءَابَآئِكُمۡ أَوۡ بُيُوتِ أُمَّهَٰتِكُمۡ أَوۡ بُيُوتِ إِخۡوَٰنِكُمۡ أَوۡ بُيُوتِ أَخَوَٰتِكُمۡ أَوۡ بُيُوتِ أَعۡمَٰمِكُمۡ أَوۡ بُيُوتِ عَمَّٰتِكُمۡ أَوۡ بُيُوتِ أَخۡوَٰلِكُمۡ أَوۡ بُيُوتِ خَٰلَٰتِكُمۡ أَوۡ مَا مَلَكۡتُم مَّفَاتِحَهُۥٓ أَوۡ صَدِيقِكُمۡۚ
The statement that there is no blame for eating from these houses applies to cases where that is done without express permission. The wisdom behind it is known from the context, since the custom with regard to the people mentioned here is usually to tolerate a person's eating from their houses, because of kinship ties, complete authority or close friendship. But if it is known that a person does not allow that or is stingy with regard to food, then it is not permissible to eat from his house, and blame is not lifted in that case. Al-Saadi: 575.
Question: If one of those mentioned in the verse does not allow eating from his house, what is the ruling in this case?
وَلَا عَلَىٰٓ أَنفُسِكُمۡ أَن تَأۡكُلُواْ مِنۢ بُيُوتِكُمۡ أَوۡ بُيُوتِ ءَابَآئِكُمۡ أَوۡ بُيُوتِ أُمَّهَٰتِكُمۡ أَوۡ بُيُوتِ إِخۡوَٰنِكُمۡ أَوۡ بُيُوتِ أَخَوَٰتِكُمۡ
Allah mentions houses of relatives, but not the son's. The Quran interpreters said: "That is because the son's house is included in (your houses) since a son's house is his father's." Al-Qurtubi: 15/347.
Question: Houses of relatives are mentioned, but not the son's. Why?
أَوۡ صَدِيقِكُمۡۚ
In this verse, Allah combines friends with close relatives, because affection brings people together. In the book of An-Naqqash, Ibn Abbas (k) said: "A friend is a confidant more so than a relative; do you not see how the dwellers of Hellfire appeal for help: (So now we have no intercessors ` nor a close friend)" [26:100-101]. Al-Qurtubi: 15/351.
Question: Allah combines friends with relatives. Why?
لَيۡسَ عَلَيۡكُمۡ جُنَاحٌ أَن تَأۡكُلُواْ جَمِيعًا أَوۡ أَشۡتَاتٗاۚ
This verse says that there is no blame, but that does not mean that eating separately is better, because it is preferable to eat together. Al-Saadi: 575
Question: Which is better: Eating together or alone?
فَسَلِّمُواْ عَلَىٰٓ أَنفُسِكُمۡ
Meaning: Greet one another. This indicates that all Muslims resemble one body in their mutual kindness, compassion and sympathy. Al-Saadi: 575.
Question: In this verse, what does this term (yourselves) indicate?
فَإِذَا دَخَلۡتُم بُيُوتٗا فَسَلِّمُواْ عَلَىٰٓ أَنفُسِكُمۡ تَحِيَّةٗ مِّنۡ عِندِ ٱللَّهِ مُبَٰرَكَةٗ طَيِّبَةٗۚ
Greetings is described as (blessed) because it contains supplication, and draws affection to the greeter. Ibn Atiyah: 4/197.
Question: Greetings is described as (blessed), why?