النص المفهرس

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Que was taken aback on hearing this phrase from Mistah's mother for her
own son , and said to her that it was very bad that she was cursing her
own son, who was such a gentleman and who had participated in the
battle of Badr. On that Mistah's mother asked her 'My dear girl, don't you
know, this son of mine, what has he been saying around?' Sayyidah
،A'ishah رضى الله عنها inquired as to what had he been saying around. Then
Mistah's mother told her the whole story of Ifk fabricated by the people,
and how her son was involved in it's spreading. Sayyidah 'A'ishah >,
Que goes on to say that on hearing this her sickness was doubled. When
she returned home and the Holy Prophet
came and inquired about her
health after salutation as usual, she asked his permission whether she
could go to her parent's house. He consented to her going to their house.
The idea was to take them in confidence and have consultation. So she
consulted her mother, who consoled her and said that there were people
who were jealous of women like her, and spread rumors like that. So, she
need not worry about it. Things would get alright on their own. On that
she retorted 'Allah is Pure / Subhan Allah! People have been talking
about that. How can I be patient?' Then the whole night she cried, and
did not sleep a wink. On the other hand the Holy Prophet
was
extremely grieved on the spread of this false story, more so, because he
did not receive any revelation on the incident during that period.
Therefore, he called Sayyidna 'Ali and Usamah Ibn Zaid cee, who were
both members of his household, and consulted them as to what should he
do under the circumstances. Sayyidna Usamah Ibn Zaid 4% said very
emphatically that on the basis of his information he had no misgivings
about Sayyidah 'A'ishah Que J _+, whatsoever. There is absolutely
nothing, which could point toward any mistrust. Hence he need not pay
any heed to such rumors. Sayyidna 'All 46 advised him (in order to bring
him out of his grief and anxiety) that Allah Ta'ala had not put any
restriction on him, hence if he had any unpleasant feelings about
Sayyidah 'Aishah رضى الله عنها, because of the rumors, then there are many
other women. Moreover he suggested another alternative to remove his
unpleasant feelings, and advised him to make inquiries about her from
Barirah رضى الله عنها, who was the slave girl working for Sayyidah 'A'ishah
Hence, the Holy Prophet . رضى الله عنها
made inquiries from Barirah
Wir du , who submitted that she did not see anything unbecoming in
Sayyidah 'A'ishah رضى الله عنها except that sometimes, because of her young

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age, she would leave the dough in the open and go to sleep, and the goat
would eat up the dough. (After this the Hadith narrates the address of
the Holy Prophet
from the rostrum in great detail in which he had
complained about those who had fabricated the accusation and those who
had spread the slander. A brief account of what happened next is as
follows).
Sayyidah 'A'ishah Que Ul >, goes on to say "I cried the whole day and
the second night also continuously. My parents had also come to me, as
they feared that I would break down with grief. While my parents were
sitting with me the Holy Prophet
came in and sat down alongside me.
He had not sit with me before ever since this incident had started. Then
he recited the khutbah of shahadah and said 'O, 'A'ishah, I have received
this information about you. If you are free from blame, then Allah will
definitely exonerate you (that is express exoneration through revelation),
but if you have slipped, then beg for Allah's pardon with repentance,
because when the servant invokes His mercy after admitting his sin then
Allah Ta'ala accepts his repentance'. After the Holy Prophet
had
completed his discourse, my tears dried up completely. There was not a
drop in my eyes. I requested my father, Abu Bakr 400, to give an answer
to the Holy Prophet 4ce, but he excused himself saying what could he
say. Then I asked my mother to give an answer, and she too excused
herself saying as to what could she say. Then per force I had to speak. I
was only a young girl, and by then had not learnt much even the
Qur'an". In such a perplexing condition of grief and distress that she was
in, even extremely learned and intelligent persons would have found it
very difficult to express themselves in a balanced manner, but what
Sayyidah A'ishah رضى الله عنها said at that time is a piece of highly
intellectual and scholarly discourse. Her wordings are reproduced
verbatim below:
والله لقد عرفت لقد سمعتم هذا الحديث حتّی استقرَّ فی انفسكم وصدقتم به،
ولئن قلت لكم: انّى بريئة، والله يعلم انّى بريئة، لا تصدّقونى ولئن اعترفت لكم
بامر، والله يعلم انى منه بريئة، لتصدقونى، والله لا اجد لى ولكم مثلا الا كما قال
ابو يوسف: فصبر جميل والله المستعان على ما تصفون
"By God, I fully realize that you listened to this talk and kept on
listening until it made inroads into your heart, and you have
confirmed this (by your actions). Now if I say that I am free

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from this blame, as Allah knows well that I am in reality, then
you will not verify my statement. And if I make admission of
the accusation, of which Allah knows I am free, then you will
agree with my admission. Wallah, now I do not see any example
on the issue between you and me, except the one which the
father of Yusuf #2 (Ya'qub &#1), said after hearing the wrong
statement of his sons that 'So patience is best. And it is Allah
whose help is sought against what you describe."
Sayyidah A'ishah رضى الله عنها related further that "After having said so
I went away and lied down on my bed. I was confident that since I was
free from the blame in reality, Allah Ta'ala would surely exonerate me by
sending down a revelation. But I did not have the slightest idea or
expectation that in my case Qur'anic verses will be revealed, which will be
recited forever. It was because I considered my position to be much lower
than that. All I had expected was that probably my exoneration will be
revealed to him in his dream". Sayyidah 'A'ishah 4 dl +, goes on to
narrate that "the Holy Prophet
had not got up from that company
yet, nor anyone from the household had got up, when he was overtaken
by the condition which he used to experience at the time of revelation of
the Qur'an. In this condition he used to perspire profusely on the
forehead. When this condition was over, then the Holy Prophet
got up
ابشرى يا عائشة أما اللّه فقد ابراك smiling, and the very first thing that he said was
that is "O 'A'ishah, listen the good tiding . As for Allah Ta'ala, He has
exonerated you". Then my mother said to me "Get up and go to the Holy
Prophet ". I replied, "I do not feel obliged to any one in this case, except
Allah, nor would I get up. I am thankful to my Lord, and it is He who has
exonerated me.".
: رضى الله عنها Few distinctions of Sayyidah Siddiqua
While explaining these verses Imam Baghawi Jws dl ss, has said
that there were some distinctions of Sayyidah 'Aishah Lis all so, which
no woman other than her could get, and Sayyidah 'A'ishah رضى الله عنها also
used to relate them with a sense of pride (as honorable gift). First, that
before the marriage with the Holy Prophet
Jibra'il 4
had brought to
him her image wrapped in a silk cloth, and said to him 'she is your wife',
(As reported by At-Tirmidhi - from 'A'ishah Que U >) while some other versions
say that Jibra'il had brought this image in his palm.
Second, that the Holy Prophet
did not marry any maiden girl

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other than her.
Third, that the Holy Prophet
died in her lap.
Fourth, that he
was buried in her house.
Fifth, that he
Eg had received revelation even at that time also when
he used to be with Sayyidah 'A'ishah Que J +, under the same quilt.
None other wives was granted this distinction ever.
Sixth, that her رضى الله عنها exoneration was sent down from the
Heaven.
Seventh, that she was the daughter of the caliph of the Holy Prophet
and was herself a Siddiqua Li Ul >), and was among those whom
Allah Ta'ala had promised forgiveness and bountiful sustenance even
during their lifetime. (Mazhari)
After seeing Sayyidah 'A'ishah's Que J' +, scholarly research,
understanding of jurisprudence and eloquent expression, Sayyidna Musa
Ibn Talhah 4
commented that he had never come across a person more
eloquent than her. (Tirmidhi)
Tafsir al-Qurțubi has related that when Sayyidna Yusuf Me was
falsely accused, Allah Ta'ala exonerated him through the evidence of a
baby by granting him speech, and when Sayyidah Maryam (>.JI 4,1- was
falsely accused, Allah Ta'ala exonerated her through the evidence of her
son, 'Isa Scel, but when false accusation was leveled against Sayyidah
'A'ishah Que J +) , then Allah Ta'ala sent down ten verses of the Holy
Qur'an to declare her exoneration, which has further enhanced her
respect and stature.
Now the specific sentences of these verses will be discussed and
elaborated:
إِنَّ الَّذِيْنَ جَاءُوُ بِالْإِفْكِ عُصْبَةٌ مِّنْكُمْ
Those who have come up with the false imputation are a gang
among you. 24:11.
Literal meaning of Ifk (Oh) is to turn over, reverse or to change. The
worst type of lie which turns the truth to falsehood and the false as truth,
and labels the pious and God fearing as sinner, and the sinner as pious

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and God fearing, also falls under the connotation of Ifk. 'Usbah :4,as
means a group of ten to forty persons, but is also used for less or more
persons. The word S (among you) in the verse refers to Muslims.
Although the actual fabricator of the slander was 'Abdullah Ibn 'Ubayy,
who was a hypocrite and not a Muslim, but since the hypocrites used to
claim themselves as Muslims, he too has been included within the fold of
(''). Among the Muslims two men and one woman got involved in the
spread of slander, who were awarded the punishment of false accusation
by the Holy Prophet
, after the revelation of these verses. But all
Muslims felt penitence and their repentance was accepted by Allah Ta'ala.
Among them were Sayyidna Hassan and Mistah &, who had both
participated in the battle of Badr, and for whom Allah Ta'ala has declared
forgiveness in the Qur'an. For this very reason Sayyidah 'A'ishah du se,
Que used to dislike if any one would speak ill of Sayyidna Hassan
before her, although he was one of those two men who were punished for
false accusation. Sayyidah 'A'ishah رضى الله عنها used to say that Hassan
was the one who had defended the Holy Prophet
in his poetry against
the infidels. Hence, no one should speak ill of him. Whenever he used to
visit Sayyidah 'A'ishah Que du +), she would make him sit with dignity
and respect. (Mazhari etc.)
لَا تَحْسَبُوُهُ شَرًّا لَّكُمْ
Do not think it is bad for you - 24:11.
This sentence is addressed to the Holy Prophet , Sayyidah 'A'ishah
Que un +), Safwan 4e and all the Muslims, who were hurt by the spread
of this rumor. The purport of the sentence is that you should not feel bad
about this incident, because after the exoneration declared in the Qur'an
by Allah Ta'ala her esteem has been raised further, and those who were
involved in rumor-mongering were warned strongly in the Qur'an, which
will be recited until the Dooms Day.
لِكُلِّ امْرِئٍ مِّنْهُمُ مَّ اكُتَسَبَ مِنَ الْإِثْمِ
Everyone of them is liable for what he earned of the sin - 24:11.
It means that whoever had taken part in the spread of this slander,
his sin has been recorded exactly in the same proportion as was his share
in the spread of the slander, and he will be punished accordingly. The one
who had fabricated this rumor, which will be dealt later, deserves the

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Surah An-Nur : 24 : 11 - 26
most severe punishment, and the one who endorsed the rumor when it
reached him, a little less than that, and the one who kept quiet after
hearing it, still less than that.
وَالَّذِىُ تَوَلَى كِبْرَهُ مِنْهُمُ لَهُ عَذَابٌ عَظِيمٌ
And the one who undertook the major part of it, for him there is
a mighty punishment - 24:11.
The word "'S means big, large or great. Here it means that the one
who has taken big part in the slander, that is who fabricated it and
passed on to others, for him is the great punishment. The indication is
toward 'Abdullah Ibn 'Ubayy (Baghawi etc.).
لَوْلَا إِذْسَمِعْتُمُوُهُ ظَنَّ الْمُؤْمِنُونَ وَالْمُؤْمِنْتُ بِأَنْفُسِهِمُ خَيْرًا " وَقَالُوا هُذَآ إِفْكْ مُّبِيْنٌّ
Why - when you (O believers) heard of it - did the believing men
and the believing women not think well on their own selves and
(why did they not) say, 'This is a manifest lie'. - 24:12.
It means that when the Muslim men women heard about this slander
they should have a good assumption about their own-self - that is about
their Muslim brother and sister - and declared that it was but an open lie.
In this verse quite a few things need attention. In the first place the Holy
Qur'an has hinted by the word at (on their own selves) that if a
Muslim defames and disgraces another Muslim, he in fact disgraces
himself, because the relationship of Islam has brought them all together
as one body. A similar expression is used by the Holy Qur'an wherever
the close tie between a Muslim and the whole Ummah is to be
emphasized, for instance, a verse says ◌ْ49:11) لَا تَلْمِزُوًا أَنْفُسَكُم) which means
'Do not cast aspersion on your own-self, which actually means do not cast
aspersion on any of your Muslim brethren - man or woman. At another
place the Qur'an says afgis y, (4:29) which means 'Do not kill
yourselves'. Here again the sense is the same, that is, do not kill any of
,(وَلَا تُخْرِجُوُنَ آَنْفُسَكُمْ مِّنْ دِيَارِ كُمْ your Muslim brethren. Yet at a third place it says
(2:84) which means 'You shall not drive out yourselves from your homes'.
Here also it means not to expel any Muslim from his house. At a fourth
place it says ◌ْفَسَلِّمُوا عَلى اَنْفُسِكُم , which means 'Salute your own-self, which in
fact means, salute your Muslim brethren. All these verses point toward
one theme, that a Muslim who casts aspersion on another Muslim or
causes oppression and harm to another Muslim, he in fact casts aspersion

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and causes harm to himself, because it leads to defamation of the whole
Muslim Ummah, as the poet Saadi has said:
جواز قومے یکے ہے دانشی کرد » نه که را منزلت ماند نه مه را
"When a single person from a nation does an unwise act, no one
from that nation, big or small, can achieve a respectful place (in
the eyes of others).
It was this teaching of the Qur'an which brought up the Muslims into
prominence, and when they gained prominence, it was the whole nation
which was uplifted, both collectively and individually. One can see the
result of giving up of the Qur'anic teachings, that the Muslims have
slumped into oblivion, again both collectively and individually.
The other point, which needs attention in this verse, is that after
having said", 3 y (Why, when you (O believers) heard of it) it was
in the fitness of things that the address form should have been used by
saying, "why did you not think well of your ownselves". But the verse has
opted for "the believers" instead of "you". The Holy Qur'an at this point
has changed its form and said ◌َظَنَّ الْمُؤْمِنُون instead ◌ُظَنَنْتُم. In this form there is
a subtle allusion that those who had committed this act were not fit to be
called Mu'mins (believers) to the extent of this act, because it was the
demand of faith that a Muslim should have stuck to the favourable view
for another Muslim.
The third point which needs attention is that in the last sentence of
this verse ◌ٌ24:12) وَقَالُوا هذَا اِفْكُ مُّبِين) it has been instilled that it was the
demand of faith that the Muslims on hearing this rumor should have
immediately rejected it as a total lie. This proves that to think good about
any other Muslim is an obligatory demand of faith, unless an act of sin or
evil is proved against him under Islamic law. Likewise, it is also the
demand of faith to call an attribute of a sin or evil against a Muslim a lie,
if there is no proof under Islamic law against him.
Ruling
This has proved that to think good about all Muslims men and women
is obligatory, unless proved otherwise by Islamic law. And if someone
accuses a Muslim without the proof under Islamic law, then the rejection
of that accusation and to declare it as a lie is also obligatory, because it is
nothing but backbiting and defaming an innocent Muslim. (Mazhari)

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لَوْلَاجَاءُ وُ عَلَيْهِ بِأَرْبَعَةٍ شُهَدَآءَ فَإِذْ لَمْ يَأْتُوا بِالشّهَدَآءٍ فَأُولَئِكَ عِنْدَ اللهِ هُمُ الْكَذِبُونَ
Why did they (the accusers) not bring four witnesses to prove
this? So, as they did not bring the witnesses, they are the liars
in the sight of Allah - 24:13.
In the first sentence of this verse it is emphasized that the Muslims
should have demanded to produce evidence from those who were
spreading this rumor, instead of becoming instrumental in passing on the
rumor to others. Since the accusation of adultery cannot be proved
without the production of four eyewitnesses, it should have been
demanded of them either to produce four eyewitnesses or keep quiet. In
the second sentence of the verse it is declared that, as they could not
produce four eyewitnesses, so they are the ones who are liars before
Allah.
It is worth noting here that it is quite probable that a person sees such
an event with his own eyes, but is unable to produce four witnesses. And
if he relates the event, which, in fact, he has seen with his own eyes, then
how can he be called a liar. More so, to call him liar before Allah is not at
all understandable, because Allah knows the truth about every thing
happening. So, how could he be declared a liar before Allah, when the
incident has actually taken place. There are two answers to this. First,
here aunque (in the sight of Allah) stands for Allah's command and the rule
of Allah, Therefore, it means that in accordance with the rule of Allah and
His command this person would be declared a liar and awarded the
punishment of false accusation, because the command of Allah is not to
relate the incidence, despite the fact that you have seen it, if four
witnesses are not available. If someone relates it without the support of
four witnesses, then he will be declared liar by law and will be punished.
The second explanation is that, it is against the dignity of a Muslim to
do something having no purpose and object, especially a thing which
would put blame on a Muslim. Hence, a Muslim should testify the
commission of a crime or sin against another Muslim only with the intent
of controlling and eradicating the crime and sin, and not for the purpose
of defaming or hurting someone. So, if a person relates such an incident
without the support of four witnesses claiming that he is doing it with the
intent of reforming the society and for removing the evil from it, knowing
that without the production of four witnesses he would neither be able to

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prove the crime according to requirements of the Islamic law nor would
the accused be punished, and on the other hand he will himself be liable
to punishment for relating a lie, in such a situation he is qui me (in the
sight of Allah) a liar in the proclamation of his intent, claiming that he
was testifying the incident for reforming the society and removing the
evil. It is for the simple reason that in the absence of witnesses it is not
possible to harbor this intention under the Islamic code. (Mazhari)
An important and necessary warning
In both the above verses it is emphasized that every Muslim should
have good opinion about other Muslims, and it is made obligatory for
them to contradict and deny any insinuation and accusations without
proof against the Muslims. But one should not have any doubt as to why
the Holy Prophet
did not have the belief that the rumor was false, and
as such denied it at the outset, instead he suffered for a month and asked
Sayyidah 'A'ishah Que dl +, to beg Allah's pardon if there was a slip on
her part. (Bukhari)
The explanation for this is that the anxiety of the Holy Prophet
was not inconsistent with the injunction for Muslims to have good opinion
about other Muslims, because he neither denied this rumor nor did he act
on its exigency, and also he did not like the spread of the rumor. All did
he say in the gathering of companions was ما علمت على اهلى الاخيرا (Bukhari)
that is, 'I do not know anything but good and virtuous about my wife,. All
these things are proofs of acting in conformity with the injunction of the
verses of having good opinion. However, the definite and absolute belief,
which could also remove the natural anxiety, followed when the verses of
exoneration were revealed.
The substance of explanation is that in such a situation, creation of
doubts and anxiety is but natural, but to act with care and caution, as
the Holy Prophet
did, was not against having good opinion about the
Muslims, especially when no action was taken on its exigency. Those
Muslims who were awarded the punishment for false accusation and were
reprimanded in these two verses, had actually acted on the exigency of
the rumor and were involved in its spread. Spreading falsehood was
unlawful and punishable even before the revelation of these verses.
وَلَوْلَا فَضْلُ اللهِ عَلَيْكُمْ وَرَحُمَتُهُ فِى الدُّنْيَا وَالْآخِرَةِ لَمَسَّكُمُ فِىُ مَآ أَفَضْتُمُ فِيْهِ

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عَذَابٌ عَظِيمٌ
And had it not been for the grace of Allah upon you, and His
mercy in this world and in the Hereafter, a great punishment
would have reached you for what you got indulged in - 24:14.
This verse was revealed for those believers who had by mistake got
somehow involved in the slander, but then repented and begged Allah's
pardon. Some of them were even punished, but all of them were told
through this verse that the crime they had committed was a very grave
one, and on that crime they could have been subjected to punishment
even in this world, like the one sent down on earlier people. In addition,
they would have also been punished severely in the Hereafter, but Allah's
dealings with those believers were that of grace and mercy, both in this
world and in the Hereafter. Hence, the chastisement was withdrawn from
them. The manifestation of Allah's grace and mercy in the world is that,
first, the Divine help was granted to adopt Islam and its faith, then the
company of the Holy Prophet
was accorded, which is an impediment
for the award of punishment, and then again the Divine help was
granted to repent sincerely and beg Allah's forgiveness for the sin which
was committed, and ultimately the repentance was accepted and the sin
was pardoned. While in the Hereafter, the token of Allah's grace and
mercy is that He has promised to forgive and overlook and grant pardon.
إِذْ تَلَقَّوْنَهُ بِآلْسِنْتِگم
When you were welcoming it with your tongues - 24:15.
The word Af means to make inquiries from each other (to be
inquisitive) and repeat before others. Here it means to repeat hearsay
without probe and proof. (1)
وَ تَحْسَبُوْنَهُ هَيًّا نَ وَّهُوَ عِنْدَ اللهِ عَظِيْمٌ
And were taking it as a trivial matter, while in the sight of
Allah it was grave - 24:15.
It means that you regarded it a trifle matter that you heard it and
passed it on to others. But in the sight of Allah it was a great sin that
without probing and finding out any proof you passed on something to
(1). Lexically the word also means 'welcoming'. This meaning is adopted in the
translation of the text, because it also covers the meaning of receiving and
conveying the news without hesitation. (Editor)

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others to cause harm to other Muslims and to make their life miserable.
وَلَوْلَآ إِذْ سَمِعْتُمُوْهُ قُلْتُمُ مَّا يَكُونُ لَنَآ أَنْ نَّتَكَلَّمَ بِهِذَا نَ سُبُخَنَكَ هُذَا بُهْتَانٌ عَظِيمٌ
And why, when you heard of it, did you not say, 'It is not for us
to speak about this. Pure are You (O Allah). This is a terrible
calumny.' - 24:16.
In this verse the same advice is repeated which was imparted in an
earlier verse, with further elaboration as to what should the Muslims do
in such a situation when they hear a rumor. The advice is that they
should say in categorical terms that they are not allowed even to mention
such a thing for which there is no proof. It is a very grave accusation.
A doubt and its answer
If someone has a doubt that just as the truth of an event cannot be
verified without a proof, and hence it is unlawful to mention it and spread
it, likewise, the report of that event should not be believed to be a lie and
a 'terrible calumny' without a proof of its being a lie. The answer to this
doubt is that it is the integral spirit of Islam to consider every Muslim as
free from sins, and this is based on reasoning. Anything contrary to this
proven reality is a lie if put forward without a proof, and no further proof
is required to prove this assertion a lie. This is enough to call it a slander
if a believer Muslim is blamed for a crime without proof.
إِنَّ الَّذِيْنَ يُحِبُّونَ أَنْ تَشِيْعَ الْفَاحِشَةُ فِى الَّذِيْنَ آمَنُوا لَهُمُ عَذَابٌ أَلِيُمٌ " فِى الدُّنْيَا
وَالْآخِرَةِ
Surely, those who like that shamelessness spreads among the
believers, for them there is a painful punishment in this world
and the Hereafter - 24:19.
Those who had taken part in any way in the slander are again
condemned in this verse, and are warned with the punishment in the
world and in the Hereafter. An extra element in this verse is that those
who propagate such rumors actually want the spread of obscenity and
immorality among the Muslims.
The Qur'anic system for the prevention of obscenity
The Holy Qur'an has drawn out this unique system for the prevention
of obscenity that, in the first place such a news should not spread, and if
at all it is leaked out, it should be backed up with lawful proof, so that the

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punishment of adultery is also executed publicly, immediately after the
spread of the news. This way the publicity itself will serve as a preventive
measure. If there were no condition of lawful proof, then it would have
been lot easy to pass on and publicize such scandals, especially, when
there is no punishment attached to it. Absence of any fear against
spreading scandals leads to minimizing the repulsion against immorality
and obscenity from the people's mind; rather it encourages to indulge in
such crimes and to propagate them. This is an every day experience that
this sort of scandals is published in the newspapers daily. Young men and
women read them frequently. As a result, the intensity of such wicked
acts is minimized gradually, and instead a slow inclination for indulging
in them develops in their minds. It is for this reason that the Holy Qur'an
has allowed publicity of such news only in such situations when it is
supported with lawful evidence, so that people should see the severe
punishment for the obscene crime along with the news of adultery when
they learn about it. Where there is no proof and punishment, Qur'an has
proclaimed the publicity of such news as a tool for spreading obscenity
among the Muslims. This vital point needs to be pondered by the Muslims.
This verse actually emphasizes that to give publicity to scandals without
proof will invite very severe punishment both in this world and in the
Hereafter. The punishment in the Hereafter will naturally follow after
the Dooms Day, and thus cannot be experienced here, but the
punishment of the world can be seen. So, those who were punished for
false accusation have in fact experienced the punishment of the world. If
anyone has escaped the execution of the punishment for want of proof
needed for the award of this punishment, even then he has earned the
punishment (which will be executed in the Hereafter). For the implication
of the verse even this is enough.
وَلَا يَأْتَلِ أُولُوا الْفَضْلِ مِنْكُمْ وَالسَّعَةِ آَنْ يُّؤْتُوّا أُولِى الْقُرْبِى وَالْمَسْكِيْنَ وَالْمُهْجِرِيُنَ
فِىُ سَبِيْلِ اللهِ صلىص وَلْيَعْفُوا وَلْيَصْفَحُوْا﴾ آلَا تُحِبُّونَ أَنْ يَّغُفِرَاللهُ لَكُمْ ﴾ وَاللّهُ غَفُورٌ
رَّحِيمٌ ﴿٢٢﴾
And the men of grace and wealth among you should not swear
against giving (their charitable gifts) to the kinsmen and the poor
and to those who have migrated in the way of Allah. And they
should forgive and forego. Do you not like that Allah forgives you?
And Allah is Most-Forgiving, Very-Merciful - 24:22.

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Surah An-Nur : 24 : 11 - 26
Teachings of high morals for the exalted companions
The word .Mal means to swear. Sayyidna Mistah and Hassan
got
involved in the incident of slandering Sayyidah 'A'ishah Que dll , from
amongst the Muslims. They were awarded punishment for false
accusation by the Holy Prophet
after the revelation of exoneration
verses. Both Sayyidna Mistah and Hassan es were illustrious companions
and had taken part in the battle of Badr, but they slipped on this
occasion and received Divine help for the sincere repentance. Then the
way exoneration was revealed by Allah Ta'ala for Sayyidah 'A'ishah 2)
Que QUI, in the same manner it was also declared that the repentance of
these believers was accepted and they were pardoned.
Sayyidna Mistah 4
was a relative of Sayyidna Abu Bakr
, and
was a poor person. Sayyidna Abu Bakr 4> used to help him materially.
When the involvement of Mistah af in the spread of the incident of Ifk
was established, then Sayyidna Abu Bakr's 40 paternal love for the
daughter surged up, and he was annoyed with Sayyidna Mistah 4ee as a
natural corollary, because her feelings were deeply injured by him. He
then swore an oath that he would never help Sayyidna Mistah
materially. It is obvious that to help any specific poor person is not
obligatory for a Muslim, and if someone stops the material help he used to
give to a poor person, it is not a sin .But Allah Ta'ala wanted to make the
illustrious group of companions as a model for the society. So, whereas on
the one hand those who had slipped were granted Divine help to repent
sincerely and reform themselves, on the other hand those who had sworn
not to help any more the poor people, because of the natural grief and
displeasure, were imparted wisdom of supreme ethics in this verse, that
they should break their oath and expiate for it. It is below their dignity to
stop the material help. They should also forgive and overlook, the way
Allah has forgiven them.
Since it was not a religious obligation on Sayyidna Abu Bakr
se to
help Sayyidna Mistah 4%, therefore the Qur'an has adopted the line to
say that those whom Allah Ta'ala has bestowed the knowledge and
excellence, and who are granted the means to spend in the way of Allah,
they should be careful not to undertake such an oath. The words Jan,1;
¿JI (the men of grace and wealth) are used to put across this meaning.
The last sentence of this verse is ◌ْ24:22)، اَلَا تُحِبُّونَ أَن يَّغُفِرَاللَّهُ لَكُم) which says

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Surah An-Nur : 24 : 11 - 26
'Do you not like that Allah forgives you?
والله أنّى احبّ ان يغفر الله لى On this Sayyidna Abu Bakr @ said immediately
that is 'By God, I definitely want that Allah forgives me'. Immediately
after that he restored the material help of Sayyidna Mistah 4
», and said
'This help will never stop now'. (Bukhari and Muslim)
These are the graces of ethics which were imparted to train the
illustrious companions. Sahih of Bukhari has quoted on the authority of
Sayyidna 'Abdullah Ibn 'Umar
that the Holy Prophet
once said :
ليس الواصل بالمكافى ولكنّ الواصل الّذى اذا قطعت رحمه وصلها
'He is not the kind hearted towards relatives who only returns
their favours, but the real kind hearted towards relatives is the
one who maintains his relationship with them, despite they
have severed the relations' (Mazhari).
إِنَّ الَّذِيْنَ يَرْمُوُنَ الْمُحْصَنْتِ الْغُفِلْتِ الْمُؤْمِنْتِ لُعِنُوا فِى الدُّنْيَا وَالْآخِرَةِ ص وَلَهُمْ
عَذَابٌ عَظِيمٌ
Surely, those who level a false charge against the chaste, naïve
and believing women are cursed in this world and the
Hereafter, and for them there is a mighty punishment - 24:23.
On the face of it the same subject has been repeated in this verse
which has already appeared in the verses of
وَالَّذِيْنَ يَرْمُوْنَ الْمُحْصَنْتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةٍ شُهَدَآءٍ فَاجُلِدُوُهُمْ ثَمْنِيْنَ جَلْدَةً وَّلَا
تَقْبَلُوا لَهُمُ شَهَادَةً أَبَدًا وَأُوْلِكَ هُمُ الْفُسِقُونَ. إِلَّ الَّذِيْنَ تَابُوا مِنْ بَعُدِ ذُلِكَ وَأَصُلَحُوا
فَإِنَّ الله غَفُورٌ رَّحِيمٌ
And those who accuse the chaste women (of fornication), but
they do not produce four witnesses, flog them with eighty
stripes and do not accept their any evidence any more, and they
are the sinners, [4] except those who repent afterwards and
mend their ways; then, Allah is All-Forgiving, Very-Merciful.
(24:4,5)
But in fact there is a big difference between the two, because at the
end of verses on punishment of false accusation (24:4,5), those who repent
are exempted and promised forgiveness. There is no such thing in this
verse, and instead it announces the curse in this world and in the
Hereafter, without any exception.

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Surah An-Nur : 24 : 11 - 26
Therefore, it is obvious that this verse (24:23) is aimed at those who
were involved in slandering Sayyidah 'A'ishah Que J +), and did not
repent, so much so that even after the revelation of her exoneration in the
Qur'an they adhered to their malicious accusation and kept on
propagating it. It is but obvious that no Muslim could do such a thing. If a
Muslim disregards a categorical Qur'anic injunction, he cannot remain a
Muslim. Hence, this reference relates to those hypocrites who did not stop
their slander-mongering campaign against Sayyidah 'A'ishah Que ,
even after the exoneration was reveled in her favour. There is no doubt
that they were hypocrites and disbelievers. Therefore, those who had felt
remorse on their doing they were granted pardon in the two worlds by
Allah's mercy, and those who did not repent are declared in this verse as
cursed, both in this world and the Hereafter. Those who felt remorse were
given the glad tiding of deliverance from punishment, and those who did
not feel remorse were warned of severe punishment. Those who repented
were given the good news in "ٌإِنَّ اللّهَ غَفُورٌ رَّحِيم) (Allah is Most forgiving
Very-Merciful) and those who did not repent were warned of punishment
in the next verse by saying de Lauf : (On the Day their tongues, their
hands and their legs will testify against them). (Bayan al-Qur'an).
An important Warning
The few Muslims who got involved in the episode in connection with
the slander on Sayyidah 'A'ishah Que dl ++, did so at a time when verses
regarding her exoneration were not revealed. After the revelation of
verses of exoneration whoever makes an insinuation on her character is
indeed a disbeliever and a denier of the Qur'an, like the few groups of
Shi'ities and some other individuals, who are involved in the shameful
practice. There is not the slightest doubt that they are disbelievers. They
are regarded disbelievers by the consensus of entire Ummah.
يَوْمَ تَشْهَدُ عَلَيْهِمُ الِْنْتُهُمُ وَآَيْدِيُهِمُ وَآَرُجُلُهُمُ بِمَا كَانُوا يَعْمَلُونَ
On the Day their tongues, their hands and their legs will testify
against them of what they used to do. - 24:24.
The Day on which their own tongues, hands and feet will speak
against them and will testify against their crimes, they will be punished
precisely according to the crimes they had committed. It is related in
Ahadith that on the Dooms Day those who will admit their sins will be

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Surah An-Nur : 24 : 11 - 26
pardoned by Allah Ta'ala, and He will conceal their sins from the crowd of
people. If anyone will deny his sins and will claim that he did not commit
them, and say that the angels did not write his record of actions correctly,
then his speech will be taken away from him and his hands and feet will
اَلْيَوْمَ نَخْتُمُ عَلى be asked to testify, who will speak and testify. Another verse
HajJi (Today We set a seal on their mouths, - 36:65) states this very point.
This verse says that their mouths will be sealed, but the verse under
discussion (of Surah An-Nur) says that their tongues will testify. There is
no contradiction in the two verses in that they will not be able to use their
tongues at their discretion. In other words they will have no control on
tongues to say anything wrong, as they have in this world. Instead their
tongues will say only the right things against their intent and wish. It is
also possible that at a certain time their mouths and tongues will be
completely sealed and then the tongues are commanded to speak the
truth (Only Allah knows best )
الْخَبِيُفْتُ لِلْخَبِيْثِيْنَ وَالْخَبِيُثُونَ لِلْخَبْتِ وَالطَّئْتُ لِلطَِّيْنَ وَالطَّيْبُونَ لِلطَّتِ]
أُوْلِكَ مُبَرَّءُوْنَ مِمَّا يَقُوْلُونَ ﴿ لَهُمُ مَّغْفِرَةٌ وَّرِزْقٌّ كَرِيْمٌ
Vile women are for vile men, and vile men are for vile women.
And good women are for good men and good men are for good
women. Those are free from what they (the accusers) say. For
them there is forgiveness and a graceful provision - 24:26.
It means that the vulgar women are suitable for vulgar men and the
vulgar men are suitable for vulgar women. And pure women are worthy
for pure men and pure men are worthy for pure women.
In this last verse the common principle is stated that Allah Ta'ala has
created a connection between the people of the same nature. Thus, vulgar
and unchaste women are inclined towards vulgar and unchaste men and
vice versa. Similarly, pure and chaste women show inclination towards
pure and decent men and vice versa. Therefore, every one tries to find the
spouse according to one's inclination and liking, and in a natural way one
does find one to suit him or her.
In the light of this norm and principle it is now quite clear that the
messengers of Allah, who are the models of purity and chastity both
outwardly and inwardly in this world, are granted spouses by Allah
Ta'ala in accordance with their status. Hence, the Holy Prophet Eg, who is

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Surah An-Nur : 24 : 27 - 29
the head of all messengers, was bestowed with spouses who were befitting
to his position and status in purity, chastity and ethical excellence, and
Sayyidah A'ishah رضى الله عنها is more prominent among them all. Only
those can have any doubt or suspicion about her who do not have faith in
the Holy Prophet
himself. It is mentioned about the wife of Sayyidna
Nuh and Sayyidna Lut >Juul in the Qur'an that they were
disbelievers, but it is also established that they were not involved in any
obscenity or vulgarity. Sayyidna Ibn 'Abbas 4
said ما بغت امرأة نبى قط Never
did a wife of a messenger commit adultery'. (ذكر فى الدر المنثور) . It is,
therefore, corroborated that it is possible that a messenger's wife could be
a disbeliever, but it is not possible that she could be vulgar and sexually
immoral, because adultery is a natural detestable act in the eyes of
people, whereas disbelief is not a natural detestable thing. (Bayan
al-Qur'an)
Verses 27- 29
يَأَيُّهَا الَّذِيْنَ آمَنُوا لَا تَدْخُلُوا بُيُوْتًا غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوْا
وَتُسَلِّمُوْا عَلَى أَهْلِهَا ◌ُ ذُلِكُمْ خَيْرٌ لَكُمْ لَعَلَّكُمْ تَذَّرُوْنَ ﴿٢٧﴾ فَإِنْ
لَّمُ تَجِدُوا فِيْهَآ أَحَدًا فَلَا تَدْخُلُوُهَا حَتَّى يُؤْذَنَ لَكُمُ ، وَ إِنْ قِيْلَ
لَكُمُ ارْجِعُوْا فَارْجِعُوا هُوَأَزْكَى لَكُمْ ، وَاللهُ بِمَا تَعْمَلُوْنَ عَلِيُمْ
﴿٢٨﴾ لَيْسَ عَلَيْكُمُ جُنَاحٌ أَنْ تَدُخُلُوا بُيُوتًا غَيْرَ مَسْكُوْنَةٍ فِيْهَا مَتَاعٌ
لَّكُمْ ، وَاللهُ يَعْلَمُ مَاتُبُدُوْنَ وَمَا تَكْتُمُونَ ﴿٢٩﴾
O those who believe, do not enter any houses, other
than your own houses unless you seek permission and
greet their inmates with Salam. That is good for you,
so that you may observe advice. [27] Then, if you do not
find anyone there, do not enter therein until permission
is given to you. And if it is said to you, 'Go back', just go
back; it is more decent for you. And Allah is
All-Knowing of what you do. [28] There is no sin on you
if you enter uninhabited houses in which you have
rightful benefit. And Allah knows what you reveal and
what you conceal. [29]

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Surah An-Nur : 24 : 27 - 29
Commentary
The fifth injunction regarding mutual meetings and asking
permission before entering anyone's home
Right from the beginning of Surah An-Nur it is enjoined to curb the
obscenity and immorality in the society, and to restrain this, various
punishments are prescribed. Then labeling of false accusation on someone
is condemned. After that such injunctions are enjoined which can check
these obscenities and safeguard the chastity and continence, and also
create an atmosphere to eliminate the conditions of their development.
The issues and instructions regarding seeking permission before entering
anyone's house (Isti'dhan) also fall within these injunctions. Hence,
entering in anyone's house or to peep in without the permission of the
owner has been prohibited. The wisdom in this instruction is that one
should not cast an eye on women who are not one's mahram (with whom
marriage is prohibited). In the above verses various instructions are given
against various types of houses.
There are four categories of houses. One, in which one lives, where
there is no possibility of the presence of some stranger. Two, where
someone else is also residing, irrespective of being mahram or not, and
where there is a possibility of someone's entry. Three, where there are
both possibilities that someone is living or the house is empty. Four, a
house which is not specified for anyone's living, such as, a mosque, school,
monastery, shrine etc., where all people go in. Out of these four categories
it is obvious that there is no need of asking permission to go in the houses
of the first kind. Hence, the first category is not mentioned specifically in
these verses, but for the other three categories injunctions are spelled out.
An important aspect of Qur'anic social ethic is that if you go to meet
someone, first ask the permission and do not enter in anyone's house
without permission.
It is a pity that the amount of importance Islam has attached to ethics
of visiting someone by providing detailed instructions about them in the
Qur'an, and which were strongly emphasized by the Holy Prophet
both by practice and oral teachings, the present day Muslims neglect
them by the same margin. Even the pious and educated people do not
regard this a sin, nor do they make an effort to act on them. The other
civilized nations of the world have adopted them to improve their society,

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Surah An-Nur : 24 : 27 - 29
but the Muslims have lagged behind them all. This was the very first
Islamic injunction which was overlooked by the Muslims to begin with. It
is worth noting that seeking permission (Isti'dhan) is that injunction of
the Holy Qur'an in which even the slightest laxity or alteration is termed
by Sayyidna Ibn 'Abbas 4
as the rejection of the Qur'an itself. As a
matter of fact now people overlook these injunctions so much as if they
انّا لِلَّهِ وانا اليه راجعون .are not part of the Holy Qur'an
Wisdom of seeking permission (Isti'dhan)
Allah Ta'ala has provided every person a place where he lives,
whether he owns it or has acquired it on rent. Such a place is his home,
and the real purpose of a home is to provide comfort and tranquility.
When the Holy Qur'an has referred to one's home as a great blessing of
Allah, it has an indication towards this basic objective of a home. The
Qur'an says, 16:80) جَعَلَ لَكُمُ مِّنُ بُيُوتِكُمْ سَكْنًا) It means that Allah has given
you peace and comfort through your homes. One can enjoy peace and
comfort in his home only when he can live there without the interference
of any one else, and can rest and work at will. Any interference in his
freedom is tantamount to killing the very purpose of the home, which is
naturally very damaging. Islam has prohibited harming anyone without
any cause. A great wisdom in the injunction of seeking permission is to
save people from interference of others and its consequent ill effects,
which is obligatory on all peace loving people.
The other consideration in the injunction is for the visitor himself, in
that if he would go in to meet someone after taking permission, then the
host will also reciprocate his gesture by giving him due importance and
respect. If his visit is with purpose then the host will be sympathetic and
try to meet his need. On the other hand, if he would go in to call on
someone without taking his permission, like an uncouth, then naturally
he would not be so welcome, and the host would like to get rid of him as
quickly as possible. Even if the host had any sympathy toward him, it
would be reduced, and the sin for causing trouble to a Muslim would be
additional.
The third consideration is the elimination of obscenity and immorality.
If one enters someone's home without taking prior permission, the
possibility is that he might see the ladies of the house, which may lead to
temptations. It is for this reason that the injunctions on seeking

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Surah An-Nur : 24 : 27 - 29
permission are placed next to punishment of adultery and punishment of
false accusation etc.
The fourth consideration is that sometimes one is busy in the solitude
of his home doing something which he does not want others to see. If
someone comes into his house unannounced, then that act will be known
to others, which he wanted to conceal. Any attempt to disclose the secrets
of others is also a sin and a source of vexation. Some issues concerning
seeking permission have been described in the above verses themselves,
so they should be considered first. Other related issues will be dealt with
later.
Ruling
In these verses the address is with the phrase يَأيُّهَا الَّذِينَ آمَنُوا (O those
who believe) which is used for men, (because the relative pronoun in the
text _Ul is originally of masculine gender) but women are also included in
the injunction, like other Qur'anic injunctions, which are normally
addressed to men but women are included in them, except in some cases
where it is expressly mentioned that they are exclusive for men.
Therefore, wives of the Sahabah included themselves in the address of
the present verse and acted accordingly. Whenever they would visit any
one's house, they used to seek permission. Sayyidah Umm Iyas Que diz>,
has said 'We were four women who used to visit frequently Sayyidah
'A'ishah Que dl b) together, and used to seek permission before going in
the house, and would enter only after she had permitted'. (Ibn Kathir on the
authority of Ibn Abi Hatim)
Ruling
It is clear from the universality of this verse that on a visit to anyone's
house the injunction of seeking permission is common to all, whether men
or women, Mahram or non-Mahram. Either a woman goes to visit another
woman, or a man goes to visit another man, it is obligatory on all to seek
permission. Similarly, if a man visits his mother, sisters or any other
Mahram woman, he should seek permission. Imam Malik has narrated in
Muwatta' quoting 'Ata' Ibn Yasar w ll +, that someone enquired
from the Holy Prophet
whether he should seek permission before going
to his mother. He
said Yes, do seek permission'. Then that fellow said
'O Messenger of Allah,
I live with my mother in the same house'. He
said even then you should not enter the house without taking