يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَدْخُلُوا۟ بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّىٰ تَسْتَأْنِسُوا۟ وَتُسَلِّمُوا۟ عَلَىٰٓ أَهْلِهَا ۚ ذَٰلِكُمْ خَيْرٌۭ لَّكُمْ لَعَلَّكُمْ تَذَكَّرُونَ
O you who have faith! Do not enter houses other than your own until you have announced [your arrival] and greeted their occupants. That is better for you. Maybe you will take admonition.
فَإِن لَّمْ تَجِدُوا۟ فِيهَآ أَحَدًۭا فَلَا تَدْخُلُوهَا حَتَّىٰ يُؤْذَنَ لَكُمْ ۖ وَإِن قِيلَ لَكُمُ ٱرْجِعُوا۟ فَٱرْجِعُوا۟ ۖ هُوَ أَزْكَىٰ لَكُمْ ۚ وَٱللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌۭ
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. Allah knows best what you do.
لَّيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَدْخُلُوا۟ بُيُوتًا غَيْرَ مَسْكُونَةٍۢ فِيهَا مَتَٰعٌۭ لَّكُمْ ۚ وَٱللَّهُ يَعْلَمُ مَا تُبْدُونَ وَمَا تَكْتُمُونَ
There will be no sin upon you in entering [without announcing] uninhabited houses wherein you have goods belonging to you. Allah knows whatever you disclose and whatever you conceal.
قُل لِّلْمُؤْمِنِينَ يَغُضُّوا۟ مِنْ أَبْصَٰرِهِمْ وَيَحْفَظُوا۟ فُرُوجَهُمْ ۚ ذَٰلِكَ أَزْكَىٰ لَهُمْ ۗ إِنَّ ٱللَّهَ خَبِيرٌۢ بِمَا يَصْنَعُونَ
Tell the faithful men to cast down their looks and to guard their private parts. That is more decent for them. Allah is indeed well aware of what they do.
وَقُل لِّلْمُؤْمِنَٰتِ يَغْضُضْنَ مِنْ أَبْصَٰرِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ أَوْ أَبْنَآئِهِنَّ أَوْ أَبْنَآءِ بُعُولَتِهِنَّ أَوْ إِخْوَٰنِهِنَّ أَوْ بَنِىٓ إِخْوَٰنِهِنَّ أَوْ بَنِىٓ أَخَوَٰتِهِنَّ أَوْ نِسَآئِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَٰنُهُنَّ أَوِ ٱلتَّٰبِعِينَ غَيْرِ أُو۟لِى ٱلْإِرْبَةِ مِنَ ٱلرِّجَالِ أَوِ ٱلطِّفْلِ ٱلَّذِينَ لَمْ يَظْهَرُوا۟ عَلَىٰ عَوْرَٰتِ ٱلنِّسَآءِ ۖ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ ۚ وَتُوبُوٓا۟ إِلَى ٱللَّهِ جَمِيعًا أَيُّهَ ٱلْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ
And tell the faithful women to cast down their looks and to guard their private parts, and not to display their charms, beyond what is [acceptably] visible, and let them draw their scarfs over their bosoms, and not display their charms except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers, or their brothers’ sons, or their sisters’ sons, or their women, or their slave girls, or male dependants lacking [sexual] desire, or children who are not yet conscious of female sexuality. And let them not thump their feet to make known their hidden ornaments. Rally to Allah in repentance, O faithful, so that you may be felicitous.
وَأَنكِحُوا۟ ٱلْأَيَٰمَىٰ مِنكُمْ وَٱلصَّٰلِحِينَ مِنْ عِبَادِكُمْ وَإِمَآئِكُمْ ۚ إِن يَكُونُوا۟ فُقَرَآءَ يُغْنِهِمُ ٱللَّهُ مِن فَضْلِهِۦ ۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٌۭ
Marry off those who are single among you, and the upright among your male and female slaves. If they are poor, Allah will enrich them out of His grace, and Allah is all-bounteous, all-knowing.
وَلْيَسْتَعْفِفِ ٱلَّذِينَ لَا يَجِدُونَ نِكَاحًا حَتَّىٰ يُغْنِيَهُمُ ٱللَّهُ مِن فَضْلِهِۦ ۗ وَٱلَّذِينَ يَبْتَغُونَ ٱلْكِتَٰبَ مِمَّا مَلَكَتْ أَيْمَٰنُكُمْ فَكَاتِبُوهُمْ إِنْ عَلِمْتُمْ فِيهِمْ خَيْرًۭا ۖ وَءَاتُوهُم مِّن مَّالِ ٱللَّهِ ٱلَّذِىٓ ءَاتَىٰكُمْ ۚ وَلَا تُكْرِهُوا۟ فَتَيَٰتِكُمْ عَلَى ٱلْبِغَآءِ إِنْ أَرَدْنَ تَحَصُّنًۭا لِّتَبْتَغُوا۟ عَرَضَ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۚ وَمَن يُكْرِههُّنَّ فَإِنَّ ٱللَّهَ مِنۢ بَعْدِ إِكْرَٰهِهِنَّ غَفُورٌۭ رَّحِيمٌۭ
Those who cannot afford marriage should be continent until Allah enriches them out of His grace. As for those who seek an emancipation deal from among your slaves, make such a deal with them if you know any good in them, and give them out of the wealth of Allah which He has given you. Do not compel your female slaves to prostitution when they desire to be chaste, seeking the transitory wares of the life of this world. Should anyone compel them, Allah will be forgiving and merciful to them following their compulsion.
وَلَقَدْ أَنزَلْنَآ إِلَيْكُمْ ءَايَٰتٍۢ مُّبَيِّنَٰتٍۢ وَمَثَلًۭا مِّنَ ٱلَّذِينَ خَلَوْا۟ مِن قَبْلِكُمْ وَمَوْعِظَةًۭ لِّلْمُتَّقِينَ
Certainly We have sent down to you manifest signs and a description of those who passed before you, and an advice for the Godwary.
English translation: Ali Quli Qarai
What the passage says. Turning from the honour-code to daily manners, these verses forbid entering others' homes without seeking leave and greeting (vv.27–28), permit entering uninhabited public buildings (v.29), command believing men and women to lower their gaze and guard their private parts, and command women not to display their adornment beyond "what is apparent," to draw their head-coverings over their bosoms, and to reserve their adornment for husbands and the enumerated maḥram (vv.30–31); then they urge marrying off the single and the righteous among slaves with the promise of God's enrichment (v.32), continence for those who cannot marry, the writ of manumission (mukātaba) with a remission of wealth, and the ban on compelling slave-girls to prostitution (v.33), closing with "clear signs and an example of those before you" (v.34).
How the present sources read it. All six are present. On the etiquette of entry (vv.27–29), al-Qummī [qummi], al-Baḥrānī [bahrani_al_burhan] and al-Mīzān [tabatabai_al_mizan] converge on al-Ṣādiq's gloss that al-istīnās is "the fall of the sandal and the greeting" — an audible announcement — and that the "uninhabited houses" are baths, inns, and mills; Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] add the classical spread of views (inns, ruins, shops, travellers' resting-places) and Ibn ʿAbbās's report that the reading was tastaʾdhinū. On lowering the gaze (v.30), a striking point unites al-Qummī, al-Baḥrānī, al-Mīzān and Ṭabarsī: the ḥadīth from al-Ṣādiq that "guarding the private parts" everywhere in the Qurʾān means from zinā except here, where it means guarding them from being seen — al-Baḥrānī grounding it in Abū ʿAmr al-Zubayrī's "worship of the eye," and adding the occasion of the Anṣārī youth gashed while gazing (also in al-Mīzān from Saʿd al-Iskāf).
On "what is apparent" of the adornment (v.31), the sources give the classical range — face, palms, feet; kohl and ring; bracelet — with al-Baḥrānī's chains (al-Fuḍayl, Zurāra, Abū Baṣīr) and al-Mīzān's "face, palms, feet." All rehearse the maḥram list and read "the followers who have no need" as the simpleton under guardianship; al-Baḥrānī uniquely preserves the Hīt-and-Māniʿ report by which the Prophet excluded two men who proved to have carnal interest. On marriage (v.32), al-Qummī, al-Baḥrānī and al-Mīzān share al-Ṣādiq's rebuke that "whoever leaves marriage fearing want has thought ill of his Lord," al-Baḥrānī adding the vivid "marry / then part / God enriched him" report. On mukātaba (v.33), Ṭabarsī and al-Ṭūsī expound the Imāmī doctrine of absolute vs. conditional contracts and the disputed remission (a quarter, per ʿAlī, or unfixed), while al-Baḥrānī's chains define "the good" as the shahāda plus a means of earning, and record al-Bāqir remitting a thousand of six thousand. On the ban against forcing slave-girls (v.33), al-Qummī, al-Baḥrānī (ʿAlī b. Ibrāhīm) and al-Mīzān give the occasion (heavy dues, "go and earn by zinā") and the mercy "to the compelled women, not the compeller"; al-Qummī and al-Baḥrānī add al-Bāqir's report that the verse is abrogated by 4:25 — al-Mīzān pointedly noting the weakness of dating it "after zinā was forbidden," since zinā's prohibition preceded the Hijra. The published Enlightening Commentary [enlightening_commentary] frames the section's social and moral wisdom in English.
Sources present: tabarsi_majma_al_bayan, qummi, tusi_al_tibyan, bahrani_al_burhan, tabatabai_al_mizan, enlightening_commentary; silent: none.