فَإِن لَّمْ تَجِدُوا فِيهَا أَحَدًا فَلَا تَدْخُلُوهَا حَتَّى يُؤْذَنَ لَكُمْ وَإِن قِيلَ لَكُمُ ارْجِعُوا فَارْجِعُوا هُوَ أَزْكَى لَكُمْ وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ

But if you do not find anyone in them, do not enter them until you are given permission. And if you are told: ‘Turn back,’ then do turn back. That is more decent for you. And Allah knows best what you do.

EXEGESIS

Azkā (decent) is the comparative adjective of zakī and means that which is better in demeanour and healthier in social relations. The literal meaning of zakī was discussed under verse 21.

EXPOSITION

This verse addresses the two scenarios we mentioned in the previous verse: what to do if no one is home? And what to do if they do not give permission to enter?

But if you do not find anyone in them: anyone refers to anyone of the occupants of the house mentioned in the previous verse. This statement should not be understood as permission to peer inside the house and try and see if anyone is home, but rather is to be understood as a continuation of the previous verse, whereby permission is sought for entry by making one’s presence known (knocking, saying yā allāh, and so on). If no one replies to one’s greetings then one should not enter the house.[1]

Do not enter them: since it is trespassing on other people’s property and using it without their consent, which can be considered a type of ghaṣb (misappropriation).[2] We mentioned previously that some reports have indicated one should ask for permission to enter up to three times. If no one answers after that, one should leave.[3]

We also understand from this statement that most houses at that time probably did not have locks, as otherwise people would not be able to enter houses without the presence of owners to open the door.[4]

Until you are given permission: in the case that no one is home and permission cannot be gotten, one should not enter.[5] Permission is always required for entry, although there are obvious exceptions to this, such as fire or other emergencies where one does not need to ask or wait for permission to render aid.[6]

The permission to enter can be given by anyone living in that house, even if they are a child.[7] In cases of legal disputes, investigations, or similar situations, the permission can be granted by the authorities.[8]

And if you are told: ‘Turn back,’ then do turn back: one should not be demanding or act abrasively when seeking entry. If one is asked to come back at a later time, they should do so and not be offended. It also means one should not stay and wait at the door, which can be uncomfortable for the owner of the house.[9]

That is more decent for you: behaving with modesty and respect is better for both an orderly worldly life, and for the sake of the hereafter.

And Allah knows best what you do: entering houses without the owners’ presence or permission may go unnoticed by them, but not by God. Perhaps God gives this reminder since upon hearing a request to come back later some people might become curious and wish to eavesdrop or spy as to what is going in the house.[10]

INSIGHTS FROM HADITH

1. In a famous narration, Zurārah ibn Aʿyan reports from Imam al-Bāqir (a) that Samurah ibn Jundab had a palm tree in the yard of a man from the Anṣār. The man’s home was at the door of the garden and Samurah used to go to his tree without asking for permission. The Anṣārī man asked him to request permission when coming, but Samurah refused. After his refusal, the Anṣārī man came to the Messenger of God and complained to him and informed him of what had happened. The Messenger of God sent for Samurah and told him: ‘If you wish to enter, seek permission.’ Samurah refused. The Prophet then tried to placate him by offering to buy the tree, offering an ever-increasing price, but Samurah kept refusing, saying he would not sell it. The Prophet then said that if he sold it to him: ‘You shall have a similar tree prepared for you in paradise in return.’ Samurah still refused, so the Prophet said to the Anṣārī man: ‘Go and uproot it and throw it at him, for certainly harm and detriment is not allowed.’[11]

REVIEW OF TAFSĪR LITERATURE

Baghawī mentions that it is permissible to wait at the door of a person, provided one has not made their presence known or asked for permission to enter. He points to the practice of Ibn Abbas as evidence of this, who used to go and sit and wait at the doors of the companions of the Prophet, so that when they were leaving the house he could ask them questions.[12]

INSIGHTS FROM OTHER TRADITIONS

1. Seldom set foot in your neighbour’s house – too much of you, and they will hate you.[13]

[1] Mizan, 15/110. As we discussed, the whole point of these verses is to prevent people from snooping on the homes of others.
[2] Zamakhshari, 3/228.
[3] See Munyah. 19/101.
[4] Munyah, 19/100.
[5] Tabrisi, 7/214.
[6] See Zamakhshari, 3/228; Alusi, 9/331.
[7] Ahkam, 3/1363.
[8] Qaraati, 6/170.
[9] Baghawi, 3/399; Furqan, 21/101; Munyah, 19/102.
[10] Nemuneh, 14/428.
[11] Kafi, 5/293; Tahdhib, 7/147, h. 651; Wasail, 25/428-429, h. 32281.
[12] Baghawi, 3/399.
[13] Proverbs 25:17.