The children among you, meaning the free ones, not the slaves, are those who have reached puberty before them, and they are the men. Or those mentioned before them in His saying: O you who have believed, do not enter houses other than your own until you seek permission. The meaning is that children are permitted to enter without permission except in the three private areas. If children become accustomed to this and then exceed the limits of childhood by experiencing wet dreams or reaching the age at which they are judged to have reached maturity, they must be weaned from that habit and required to seek permission at all times like the adult men who do not enter upon you except with permission. This is something that people are heedless of, and it is for them as if it were an abrogated law. Ibn Abbas said: The verse of permission is a verse that most people do not believe in. I command my neighbor to seek permission from me. And Ata asked: Should I seek permission to enter upon my sister? He said: Yes, even if she is in your lap and you provide for her, and he recited this verse. And from him, three verses have been denied by the people: the whole matter of permission, and His saying: Indeed, the most noble of you in the sight of Allah is the most righteous of you. Some said: The one with the largest house. And His saying: And when the division occurs. And from Ibn Mas'ud: You must seek permission to enter upon your fathers, mothers, and sisters. And from Al-Sha'bi: It is not abrogated. It was said to him: But the people do not act upon it. He said: Allah is the One whose help is sought. And from Sa'id ibn Jubair, they say it is abrogated, but by Allah, it is not abrogated, but the people have taken it lightly. If you ask what age is judged for maturity, I say: Abu Hanifa said eighteen years for the boy and seventeen for the girl. And the majority of scholars agree on fifteen for both. And from Ali, may Allah be pleased with him, he used to consider height and estimate it at five spans. And this is what Al-Farazdaq took in his saying: 'He has not ceased since his hands tied his garment... and he rose until he reached five spans.' He has not ceased since his hands tied his garment... and he rose until he reached five spans. He draws near to the banners that are in turmoil... in the shade of the dust stirred up. For Al-Farazdaq: mourning for Yazid ibn Al-Muhallab. He says: He has not ceased to fight since the moment his hands tied his garment around himself, a metaphor for his maturity and taking charge of his own affairs. The phrase 'since' indicates a time frame added to the sentence, but it also implies a meaning of beginning, because the meaning is: He has not ceased to plunge into wars since he reached his strength until he died. And ascribing the tying to the hand is a matter of ascribing to the tool, because he tied with it. And 'he rose' means he elevated and reached a height of five spans. It is said that it refers to the length of a sword, which is a metaphor for reaching maturity. It is also said that it refers to the length of a grave, and 'reaching it' is a metaphor for his death. That is, from the time of his maturity until his death, he incited wars, which is more eloquent in meaning. And the conjunction 'and reached' indicates the brevity of his duration and the proximity of his death. It is narrated: 'and he rose,' with a conjunction. And it may mean: his status was elevated, encompassing all his conditions. And the saying 'he draws near' is the news of 'he has not ceased,' meaning he brings close the tumultuous banners to one another in war. Or he brings close the restless horses to similar ones. The meaning is that he brings the battalions closer to each other until they all meet in the shade of the stirred-up dust. And 'the stirred-up' - with a silent 'ain' - is a passive participle, meaning: no one fought in it before him to stir it from its place, but he is the one who stirred it from there. Or he is the one who brought it out from the solid ground, as it was not present before. And it is narrated with the 'ghain' (غ) as well. That is: abundant, and the meaning is that he was increased from it and made it abundant. And it may be a name of a place. And it is narrated: 'the place of the tumult,' which is the battlefield. And 'the tumult' refers to the dust. And 'the stirred-up' is an adjective for the 'stirred-up' unless it is specified by addition, and it is possible that its origin is: 'its stirring-up,' with the addition to the pronoun, which was omitted for necessity. And the affirmation of the shade for the stirred-up dust indicates that it is accumulated, blocking the sunlight from the fighters.