24.59. Wa-idha balagha al-atfaluminkumu alhuluma falyasta/dhinuu kama ista/dhanaalladhiina min qablihim kadhalika yubayyinu Allahulakum ayatihi waAllahu AAaliimun hakiimun
24.59. And when the children among you come to puberty then let them ask leave even as those before them used to ask it. Thus Allah maketh clear His revelations for you. Allah is knower, Wise. (Pickthall)
24.59. Und wenn die Kinder von euch die Geschlechtsreife erreicht haben, so sollen sie euch um Erlaubnis fragen wie diejenigen um Erlaubnis fragen, die vor ihnen waren. Derart macht Allah euch Seine Zeichen klar, und Allah ist wissend, weise. (Ahmad v. Denffer)
24.59. Und wenn die Kinder unter euch die Geschlechtsreife erreicht haben, dann sollen sie um Erlaubnis bitten, wie diejenigen um Erlaubnis gebeten haben, die vor ihnen waren. So macht Allah euch Seine Zeichen klar. Und Allah ist Allwissend und All weise. (Bubenheim)
24.59. Wenn eure Kinder die Pubertät erreichen, müssen sie zu jeder Zeit um Erlaubnis bitten, wie die anderen vor ihnen um Erlaubnis zu bitten hatten. So erläutert euch Gott Seine Verse. Gottes Wissen und Weisheit sind unermesslich. (Azhar)
24.59. Und wenn die Kinder von euch die Pubertät erreichten, dann sollen sie um Erlaubnis bitten, wie diejenigen vor ihnen um Erlaubnis gebeten haben. Solcherart erläutert ALLAH für euch Seine Ayat. Und ALLAH ist allwissend, allweise. (Zaidan)
24.59. Und wenn die Kinder von euch (Muslimen) den Zustand der Pubertät erreicht haben, dann sollen sie (beim Betreten einer Wohnung) um Erlaubnis fragen, gerade so wie die, die vor ihnen um Erlaubnis gebetet haben. So macht Allah euch seine Verse klar. Er weiß Bescheid und ist weise. (Paret)
24.59. Und wenn die Kinder unter euch den Zustand der Pubertät erreicht haben, dann sollen (auch) sie um Erlaubnis bitten, gerade so wie die, die vor ihnen um Erlaubnis gebeten haben. So macht euch Allah Seine Zeichen klar; denn Allah ist Allwissend, Allweise. (Rasul)
Tafsir von Maududi für die Ayaat 58 bis 59
O Believers, ( 85 ) your slaves ( 86 ) and those of your children, who have not yet become sex conscious, ( 87 ) must ask your permission before coming in to see you on three occasions: before the Fajr Prayer and at noon when you put off your clothes and after the `Isha' Prayer. These are your three times of privacy. ( 88 ) There is no sin for you or for them ( 89 ) if they come without permission at other times than these, for you have to visit : ne another over and over again ( 90 ) . In this way Allah makes His Comm andments clear to you for He is All-Knowing, All-Wise. And when your children have grown sex conscious, ( 91 ) they should receive your permission for this just as their elders get permission. In this way Allah makes His Revelations plain to you for He is All-Knowing, AllWise.
Desc No: 85 From here again, the Commandments for social life are being resumed. It is just possible that this portion of Surah An-Nur was sent down at a later date.
Desc No: 86 According to the majority of commentators and jurists, this refers to both male and female slaves. Ibn `Umar and Mujahid, however, have expressed the opinion that it refers to the male slaves only. But in view of the Commandment that follows there appears to be no reason for making this distinction. Violation of one's privacy by one's' children is as undesirable as by one's female slaves. All jurists are agreed that the Commandment given in this verse is applicable both to the minor and to the grown up slaves .
Desc No: 87 Another translation can be: "who have not yet reached the age of seeing wet dreams." From this the jurists have deduced the principle that in case of boys puberty starts when they begin having nocturnal emissions. But the translation that we have adopted is preferable because the injunction is meant both for boys and for girls. If nocturnal emission is taken as the sign ofattaining puberty, the injunction would be confined to boys only, because in the case of girls it is the menstrual discharge, and not noctural emission, which marks the beginning of puberty. In our opinion the intention is that the children of the house should follow this procedure till the time that they become sex conscious. After they have become sex conscious they have to follow the injunction that follows .
Desc No: 88 Literally `aurat' is a place of danger and trouble; it also means a private part of the body which one would not like to expose before others, and something which is not fully secured. All these meanings are close to each other and all are implied in the meaning of this verse. The verse means to say that these are your times of privacy when you are either alone or with your wives in a state when it is not proper for your children and servants to come in to see you unannounced. Therefore, they should be instructed that they must take your permission before coming in to see you in your places of privacy at these three times.
Desc No: 89 That is, at other times than these, there is no restriction on the entry of minor children and slaves in your private rooms without permission. If on such an occasion you are not properly dressed and they enter without permission, you will have no right to take them to task. For in that case, it will be your own folly to have kept yourself in an improper state at a time when you should have been properly dressed for the day's business. However, if they enter without permission during the times of privacy, the blame will lie with them provided they have been taught the necessary etiquette .
Desc No: 90 This is the reason for the general permission for children and slaves to come without permission .at other times than those mentioned above. This throws light on a fundamental Fiqh principle that every religious injunction is based on some wisdom or good reason, whether it has been explained or not .
Desc No: 91 That is, when they have reached the age of puberty. As has been explained in E.N. 87 above, the signs of puberty in the case of boys and girls are nocturnal emission and menstrual discharge respectively. There is, however, a difference of opinion among the jurists regarding the beginning of puberty in those boys and girls who for some reason do not show these physical signs for an unduly long time. According to Imam Shafi`i, Imam Abu Yusuf, Imam Muhammad and Imam Ahmad, a boy or a girl of IS years will be considered to have attained puberty, and a saying of Imam Abu Hanifah also supports this view. But the wellknown view of Imam Abu Hanifah is that in such cases the age of puberty will be 17 years for girls and 18 years for boys. Both these opinions are the result of juristic reasoning and neither is based on any injunction of the Qur'an or Sunnah. It is therefore not necessary that the age limits of 15 or 18 years be accepted as marking the beginning of puberty everywhere in the world in abnormal cases. In different countries and ages there are different conditions of physical development and growth. The age of puberty in a certain country can be determined by means of the law of averages in normal cases. As for abnormal cases, the mean difference of ages may be added to the upper age limit to determine the age of puberty. For instance, if in a country, the minimum and maximum ages for noctural discharge are normally 12 and 15 years respectively, the mean difference of one and a half years may be added to the maximum limit of 15 years to determine the beginning of puberty for abnormal cases. The same principle can be used by the legal experts of various countries to fix the age of puberty keeping in view their peculiar local conditions. There is a tradition quoted from Ibn `Umar in support of the age of 15 years for puberty. He says: "I was 14, when I presented myself before the Holy Prophet to ask his permission to join the Battle of Uhud, but he declined permission. Then on the occasion of the Battle of the Trench, when I was 15, I was again presented and he permitted me to join." (Sihah Sitta, Musnad Ahmad). This tradition, however, does not stand scrutiny for the following two reasons: (a) The Battle of Uhud took place in Shawwal, 3 A.H., and the Battle of the Trench in Shawwal, 5 A.H. according to Ibn Ishaq, and in Zil-Qa`d, 5 A.H. according to Ibn Sa`d. There is an interval of two years or more between the two events. Now if Ibn `Umar was 14 at the time of the Battle of Uhud, he could not be 15 at the time of the Battle of the Trench. It thay be that he mentioned 14 years for 13 years and 11 months and 15 years for 15 years and 11 months. (b) It is a different thing to be regarded as an adult for the purposes of war and quite different to be legally adult for social affairs. They are not necessarily interconnected. Therefor the correct view is that the age of 15 for an abnormal boy has been fixed on the basis of analogous and juristic reasoning and not on the basis of anything in the Qur'an or Sunnah. "
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