- “When the children among you reach puberty”—namely, through the emission of semen while awake or asleep—“let them seek permission as those before them sought permission”; that is, at all times. “Those before them” are the people whom Allah mentions in His words: “O you who believe, do not enter houses other than your own until you have sought permission,” to the end of the verse.
“Thus does Allah make the verses clear to you”: He elucidates them and explains their rulings in detail. “And Allah is All-Knowing, All-Wise.”
These two verses contain a number of lessons. One is that both the master and the guardian of a minor are commanded to teach their bondservants and the children under their care religious knowledge and proper Islamic conduct. Allah addressed them directly when He said: “O you who believe, let those whom your right hands possess and those among you who have not yet reached puberty ask your permission,” to the end of the verse. This can only be achieved through instruction and discipline. This is also indicated by His words: “Beyond these times, there is no blame upon you or them.”
Another is the command to guard private parts from exposure and to take every precaution in this regard. Accordingly, bathing, cleansing oneself after relieving oneself, and similar acts are prohibited in any place where one’s private parts are likely to be seen.
Another is that private parts may be uncovered when necessary, such as when sleeping, urinating, defecating, and the like.
Another is that the Muslims were accustomed to taking a midday nap, just as they were accustomed to sleeping at night, for Allah addressed them by describing their existing practice.
Another is that a child below puberty must not be allowed to see another’s private parts, nor may the child’s own private parts be looked at, for Allah commanded them to seek permission only in connection with a matter warranting it.
Another is that a bondservant may not see the private parts of his master, just as his master may not see his, as we have mentioned regarding a minor.
Another is that a preacher, teacher, or anyone else who discusses matters of religious knowledge should explain the basis and rationale of a ruling together with the ruling itself, rather than presenting it without evidence or justification. After stating the ruling in question, Allah explained its rationale by saying: “These are three times of privacy for you.”
Another is that the minor and the bondservant are themselves addressed by the command, just as their guardian is, as indicated by His words: “Beyond these times, there is no blame upon you or them.”
Another is that a child’s saliva is pure, even after an impurity such as vomit. This is indicated by Allah’s words, “You are continually moving about among one another,” together with the Prophet’s statement when he was asked about a cat: “It is not impure; it is one of the males and females that continually move about among you.”
Another is that a person may customarily have the children under his authority perform tasks for him, provided this does not cause the child hardship. This is indicated by His words: “You are continually moving about among one another.”
Another is that the detailed ruling mentioned applies only to those below puberty. After puberty, the only applicable rule is that permission must be sought.
Another is that puberty is established by seminal emission. Thus, every religious ruling made contingent upon puberty takes effect with seminal emission. There is scholarly consensus on this; disagreement concerns only whether puberty is also established by age or by the growth of pubic hair. And Allah knows best.