An-Noor 24:62 · The Light · Arabic, translation, recitation

Other English translations

Abdel Haleem (Oxford)+

"The true believers are those who believe in God and His Mes-senger, who, when they are gathered with him on a communal matter, do not depart until they have asked his permission- those who ask your permission [Prophet] are the ones who truly believe in God and His Messenger. When they ask your permission to attend to their private affairs, allow whoever you see fit and ask God to forgive them. God is most forgiving and merciful."

Pickthall (classic)+

"They only are the true believers who believe in Allah and His messenger and, when they are with him on some common errand, go not away until they have asked leave of him. Lo! those who ask leave of thee, those are they who believe in Allah and His messenger. So, if they ask thy leave for some affair of theirs, give leave to whom thou wilt of them, and ask for them forgiveness of Allah. Lo! Allah is Forgiving, Merciful."

Yusuf Ali (classic)+

"Only those are believers, who believe in Allah and His Messenger: when they are with him on a matter requiring collective action, they do not depart until they have asked for his leave; those who ask for thy leave are those who believe in Allah and His Messenger; so when they ask for thy leave, for some business of theirs, give leave to those of them whom thou wilt, and ask Allah for their forgiveness: for Allah is Oft-Forgiving, Most Merciful."

Tafsīr · classical commentary

Ibn Kathir

Abridged English, public domain

Asking Permission to leave when They are doing something together

This is another matter of etiquette to which Allah has guided His believing servants. Just as He commanded them to seek permission when entering, He also commanded them to seek permission when leaving, especially when they are doing something together with the Messenger ﷺ, such as the Friday, `Id, or congregational prayers, or a meeting for the purpose of consultation and so on. Allah commanded them not to leave him in these situations until they had asked his permission. If they did this, then they were of the true believers. Then Allah commanded His Messenger to give permission when someone asked for it, if he wanted to. He said:

فَأْذَن لِّمَن شِئْتَ مِنْهُمْ وَاسْتَغْفِرْ لَهُمُ اللَّهَ

(give permission to whom you will of them, and ask Allah for their forgiveness.)Abu Dawud reported that Abu Hurayrah said, "The Messenger of Allah ﷺ said:

«إِذَا انْتَهَى أَحَدُكُمْ إِلَى الْمَجْلِسِ فَلْيُسَلِّمْ، فَإِذَا أَرَادَ أَنْ يَقُومَ فَلْيُسَلِّمْ، فَلَيْسَتِ الْأُولَى بِأَحَقَّ مِنَ الْآخِرَةِ»

(When any of you joins a gathering, let him say Salam, and when he wants to leave, let him say Salam. The former is not more important than the latter.) This was also recorded by At-Tirmidhi and An-Nasa'i; At-Tirmidhi said: "It is a Hasan Hadith."

Tafsir Saʿdi

English translation, public domain

Аллах заповедал Своим верующим рабам держаться вместе, когда они сообща выполняют обязательное или желательное предписание. Это может быть священная война, совет или любое другое начинание, которое мусульмане должны выполнять сообща в интересах общего дела. В таких случаях верующий, который искренне уверовал в Аллаха и Его посланника, не отлучается по делам и не возвращается к семье без разрешения Посланника или его заместителя после него. Аллах засвидетельствовал, что вера обязывает мусульман не отрываться от общего дела без разрешения, и похвалил правоверных за подобное уважительное отношение к Посланнику и мусульманским правителям. Всевышний сказал, что если мусульманин просит у своего правителя разрешения отлучиться, то он искренне верует в Аллаха и Его посланника. Но должен ли правитель разрешать правоверным отлучаться? Аллах сообщил о том, что правитель имеет право разрешить подчиненному отлучиться при соблюдении двух условий. Во-первых, мусульманин должен отлучаться по уважительной причине, потому что в противном случае правитель не должен позволять ему отлучиться. Во-вторых, отлучка мусульманина должна пойти ему на пользу и не принести вреда остальным. Это значит, что если мусульманин просит разрешения отлучиться по уважительной причине, а правитель считает, что его сообразительность, отвага или другие качества могут принести пользу мусульманам, то он имеет права не отпускать его. Если же мусульманин просит отлучиться по уважительной причине и его отъезд не причинит вреда остальным, то его просьба может быть удовлетворена. И в этом случае Аллах повелел Своему посланнику просить прощения за таких мусульман, потому что просьба о разрешении отлучиться может быть упущением со стороны правоверного. Однако Аллах прощает грехи Своим рабам и проявляет к ним снисходительность. И по Своей милости Он позволил им просить разрешения отлучиться по уважительной причине.

Commentary

Some etiquettes and injunctions in regard to meetings with the Holy Prophet ﷺ ' in particular, and in the society in general

The above verses contain two injunctions. The first injunction is that when the Holy Prophet ﷺ call people for the meeting in connection with jihad or any other religious matter, the demand of the faith is that all should attend and must not leave the meeting without his permission. If there is an emergency, permission may be sought from the Holy Prophet ﷺ ، who was advised that unless there is special need and requirement, permission may be granted on such requests. In the same connection those hypocrites are condemned who would come to attend the meeting only to fulfill the obligation of faith, but would quietly sneak out under the cover of some other person.

This verse was revealed at the time of the battle of Ahzab, when the Arab disbelievers and other groups joined together and suddenly attacked Madinah. After consultations with the companions, the Holy Prophet ﷺ consented to dig up a trench to defend against the attack. For this reason this battle is also known as 'the battle of trench (Khandaq) '. This battle was fought in Shawwal 5th Hijra. (Qurtubi)

Baihaqi and Ibn Ishaq have reported that the Holy Prophet ﷺ himself had taken part in the digging of the trench. But the hypocrites used to come late in the first place, and after doing a little bit of work just to show their presence, would sneak away quietly. As against this all the believers were putting in their best, and in case of any need or emergency would take permission from the Holy Prophet ﷺ before leaving the work. At that point this verse was revealed. (Mazhari)

A question and its answer

It appears from this verse that it is forbidden to get up and leave from the presence of the Holy Prophet ﷺ without seeking his permission. But there are several incidents when companions used to leave his meeting when they wished and would not deem it necessary to take his permission. The answer to this point is that the injunction mentioned in the present verse is not an injunction for ordinary meetings, but it is meant for specific gatherings, which the Holy Prophet ﷺ might have called for some need, as was the case at the time of battle of the trench.

The phrase ) عَلَىٰ أَمْرٍ‌ جَامِعٍ (for a collective matter - 62) is itself pointing toward this exclusivity.

What does أَمْرٍ‌ جَامِعٍ (collective matter) mean?

There are different views on this point. The most evident explanation is that this phrase is used for such acts for which the Holy Prophet ﷺ felt necessary to collect the people, as he regarded it important to collect the people for digging the trench on the occasion of battle of Ahzab. (Qurtubi - Mazhari)

Is this injunction exclusive to meetings of the Holy Prophet ﷺ or is general?

Since this injunction is issued for a religious and Islamic need, all the jurists agree that it is not exclusive to meetings of the Holy Prophet ﷺ . The same injunction would apply to any Imam or ruler of the Muslims who is in control of the government, if he called up a meeting. It is obligatory to attend the meetings called up by the rulers and it is not lawful to leave it without permission. (Qurtubi - Mazhari – Bayan ul-Quran)

This is but obvious that this injunction has greater stress and emphasis for meetings called up by the Holy Prophet ﷺ ، and its opposition is open callousness. As for the common meetings and gatherings (not convened by a ruler), acting upon this injunction is surely preferable and commendable from the point of view of Islamic social etiquette. When Muslims are gathered in a meeting for deliberation or action on a collective issue, one should Ie:av ( the meeting only after taking permission from the presiding person.

The second injunction

The second injunction is given in the last verse: