Surah 24. An-Nur, Ayah 61

The whole of verse {61} is construed in so highly elliptic a form that disagreements as to its purport have always been unavoidable. However, if all the explanations offered by the early commentators are taken into consideration, we find that their common denominator is the view that the innermost purport of this passage is a stress on the brotherhood of all believers, expressed in a call to mutual charity, compassion and good-fellowship and, hence, the avoidance of all unnecessary formalities in their mutual relations.

In the consensus of all the authorities, the expression "your houses" implies in this context also "your children's houses", since all that belongs to a person may be said to belong, morally, to his parents as well.

I.e., "for which you are responsible".

 There is no blame on any of the three if they do not march forth in Allah’s cause. Moreover, some Muslims would give the keys of their homes to one of those who could not march forth (namely the blind, the disabled, or the sick) or their own relatives and ask them to enter their houses and eat at will but these people were shy to do that.

 i.e., the home of your spouse or children.

 If someone is in the house, greet them by saying, ‘As-salâmu ’alaikum’ (peace be upon you).” But if there is no one there, you greet yourselves by saying, ‘Asalâmu ’alaina wa ’ala ’ibâd-illâhi aṣ-ṣâliḥîn’ (peace be upon us and all righteous servants of Allah).”

There were various Arab superstitions and fancies which are combated and rejected here. (1) The blind, or the halt, or those afflicted with serious disease were supposed to be objects of divine displeasure, and as such not fit to be associated with us in meals in our houses: we are not to entertain such a thought, as we are not judges of the causes of people's misfortunes, which deserve our sympathy and kindness. (2) It was considered unbecoming to take meals in the houses of near relatives: this taboo is not approved. (3) A similar superstition about houses in our possession but not in our actual occupation is disapproved. (4) If people think they should not fall under obligation to casual friends, that does not apply to a sincere friend, in whose company a meal is not to be rejected, but welcomed. (5) If people make a superstition either that they should always eat separately, or that they must always eat in company, as some people weary of their own company think, either of them is wrong. Man is free and should regulate his life according to needs and circumstances.

The shades of meaning in Salam are explained in n. 2512 to xix. 62. Here, we were first told that we might accept hospitality and good fellowship in each other's houses. Now we are told what spirit should animate us in doing so. It should not be a spirit only of self-satisfaction in a worldly sense. It should rather be a spirit of good-will in the highest spiritual sense of the term-purity of motives and purity of life, as in the sight of Allah.

See notes 3039 and 3041 above. The refrain comes again, in a different form, closing the argument from a different point of view.