فَإِن لَّمْ تَجِدُوا۟ فِيهَآ أَحَدًا فَلَا تَدْخُلُوهَا حَتَّىٰ يُؤْذَنَ لَكُمْ ۖ وَإِن قِيلَ لَكُمُ ٱرْجِعُوا۟ فَٱرْجِعُوا۟ ۖ هُوَ أَزْكَىٰ لَكُمْ ۚ وَٱللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ 28
Translations
And if you do not find anyone therein, do not enter them until permission has been given you. And if it is said to you, "Go back," then go back; it is purer for you. And Allāh is Knowing of what you do.
Transliteration
Fa-in lam tajidoo feehaa ahadan fala tadkhulooha hatta yu'dhana lakum wa-in qeela lakumu irjicoo fairjicoo huwa azkaa lakum wallahu bimaa tacmaloon aleem
Tafsir (Explanation)
This ayah establishes the Islamic principle of seeking permission before entering someone's private dwelling or space. If no one is found inside, one must wait for explicit permission (idhn) before entering, and if asked to leave, one must obey immediately without hesitation. Classical scholars like Ibn Kathir emphasize that this ruling protects the sanctity of homes and privacy, while Al-Qurtubi notes that obedience to such requests is spiritually superior (azkaa) for the one who complies, as it demonstrates respect and restraint.
Revelation Context
This ayah is part of Surah An-Nur's comprehensive code of social ethics and family conduct (Medinan period). It specifically addresses the etiquette of visiting homes and respecting the privacy and boundaries of others' domestic spaces, establishing clear protocols for permissible entry into private quarters.
Related Hadiths
The Prophet (ﷺ) said: 'Permission is required for three things: the slave seeking permission from his master, the young from the old, and the woman from her family' (Tirmidhi). Additionally, the hadith about seeking permission before entering emphasizes: 'Whoever peeks into a house without permission, it is permissible to throw something at his eyes' (Sahih Bukhari).
Themes
Key Lesson
This ayah teaches Muslims that respecting others' privacy and personal boundaries is a fundamental Islamic value, and that accepting rejection gracefully with good character is spiritually elevating. In modern contexts, it extends to respecting digital privacy, personal space, and consent in all interactions.
Related Ayahs
أَوْ كَظُلُمَـٰتٍ فِى بَحْرٍ لُّجِّىٍّ يَغْشَىٰهُ مَوْجٌ مِّن فَوْقِهِۦ مَوْجٌ مِّن فَوْقِهِۦ سَحَابٌ ۚ ظُلُمَـٰتٌۢ بَعْضُهَا فَوْقَ بَعْضٍ إِذَآ أَخْرَجَ يَدَهُۥ لَمْ يَكَدْ يَرَىٰهَا ۗ وَمَن لَّمْ يَجْعَلِ ٱللَّهُ لَهُۥ نُورًا فَمَا لَهُۥ مِن نُّورٍ
Or [they are] like darknesses within an unfathomable sea which is covered by waves, upon which are waves, over which are clouds - darknesses, some of them upon others. When one puts out his hand [therein], he can hardly see it. And he to whom Allāh has not granted light - for him there is no light.
وَيُبَيِّنُ ٱللَّهُ لَكُمُ ٱلْـَٔايَـٰتِ ۚ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
And Allāh makes clear to you the verses [i.e., His rulings], and Allāh is Knowing and Wise.
لَّوْلَآ إِذْ سَمِعْتُمُوهُ ظَنَّ ٱلْمُؤْمِنُونَ وَٱلْمُؤْمِنَـٰتُ بِأَنفُسِهِمْ خَيْرًا وَقَالُوا۟ هَـٰذَآ إِفْكٌ مُّبِينٌ
Why, when you heard it, did not the believing men and believing women think good of themselves [i.e., one another] and say, "This is an obvious falsehood"?
وَٱلْقَوَٰعِدُ مِنَ ٱلنِّسَآءِ ٱلَّـٰتِى لَا يَرْجُونَ نِكَاحًا فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَـٰتٍۭ بِزِينَةٍ ۖ وَأَن يَسْتَعْفِفْنَ خَيْرٌ لَّهُنَّ ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ
And women of post-menstrual age who have no desire for marriage - there is no blame upon them for putting aside their outer garments [but] not displaying adornment. But to modestly refrain [from that] is better for them. And Allāh is Hearing and Knowing.