In the name of God, the Merciful, the Beneficent

Let not those of you who have been graced with God’s favor and ample means resolve by oath not to help those who are near of kin, the needy and those who have left their homes for the sake of God. But let them pardon and forbear. Do you not desire that God should forgive you your sins? God is indeed much-forgiving, merciful.

Those who accuse chaste women who may have been unthinkingly careless but remained true believers, shall be rejected by God in this world as well as in the life to come. They shall endure awesome suffering;

On the day when their own tongues, hands and feet will testify to what they did. On that day God will pay them in full their just due, and they will come to know that God alone is the Ultimate Truth, absolutely manifest.

Corrupt women are for corrupt men, and corrupt men for corrupt women, just as good women are for good men, and good men for good women. These are innocent of all that people may impute to them. Forgiveness and excellent sustenance are in store for them. (Light, Al-Noor: 24: 22-26)

In commenting on the first verse in this passage we mentioned last week that it was revealed in connection with Abu Bakr’s case, after the Qur’an had cleared his daughter, Aishah the pure, of any misconduct. He realized that Mistah ibn Athathah, his poor relative whom he financially supported, was among those involved in repeating the false rumor. Therefore, he vowed that he would never do Mistah a good turn in future. This verse, however, reminds Abu Bakr and the believers that they also commit mistakes and hope for God’s forgiveness. Hence, they should forgive one another. They must not deprive those who need support of their generosity, even though the latter might have committed grave errors.

Now we see how one of the souls touched by God’s light grows in purity attaining a truly sublime standard. Abu Bakr, who was so deeply hurt by the false rumors targeting his daughter and attempting to disgrace his family, responds to the Qur’anic call on the believers to forgive those who hurt them. He reflects on the inspiring question, “Do you not desire that God should forgive you your sins?” And for certain, he rises above the pain and injury, and also above the logic that prevailed in his environment. He feels that there can be only one answer to that question, and with certainty and contentment he says: “Yes, indeed. I love that God should forgive me.” He reinstates the allowance he had been giving Mistah, and vows anew that he would never stop that allowance. His vow replaces his earlier one that he would not give him anything.

And with such a sublime standard of generosity, Abu Bakr’s heart was washed off any hard feelings and retained its purity.

The forgiveness of which God reminds the believers is granted only to those who repent of their errors, accusing chaste women of adultery and spreading corruption in the Muslim community. On the other hand, those who, like Ibn Ubayy, deliberately, and out of malice, make such accusations, will have no pardon or forgiveness. Even though they may escape punishment in this world, because no witnesses will testify against them, they will inevitably endure the punishment in the hereafter when no witnesses will be required.

“Those who accuse chaste women who may have been unthinkingly careless but remained true believers, shall be rejected by God in this world as well as in the life to come. They shall endure awesome suffering; on the day when their own tongues, hands and feet will testify to what they did. On that day God will pay them in full their just due, and they will come to know that God alone is the Ultimate Truth, absolutely manifest.”

The surah paints their crime in stark colors so as to expose its odious nature. It is an accusation against chaste women believers who go about their life, totally oblivious of any possibility of accusation. They behave naturally, unthinking that anyone may be thinking of accusing them of anything, simply because they have done nothing wrong. To accuse them of immorality is thus seen to be very serious, betraying the contemptible and mean nature of their accusers. Hence, they are cursed now by God, and expelled from among those who receive His grace in this present life and in the life to come. The surah then shows us a fascinating scene: “On the day when their own tongues, hands and feet will testify to what they did.” Thus we see them accusing one another, just like they used to accuse chaste believing women. The contrast is very clear, as it is always the case in the Qur’an.

“On that day God will pay them in full their just due.” Their deeds will be accurately reckoned and they will be given all that they really deserve. At that time they will be certain of what they used to be in doubt. “They will come to know that God alone is the Ultimate Truth, absolutely manifest.”

The surah concludes its comments on the falsehood story highlighting God’s justice in the way He has given man his nature so as to manifest itself in practice. This is why the corrupt will unite with their like and good people will associate with others of their type. This is how relations are consolidated between husband and wife. Hence, it is absolutely impossible that Aishah could be like what her accusers said about her, because she was destined to be the wife of the best person that ever lived.

“Corrupt women are for corrupt men, and corrupt men for corrupt women, just as good women are for good men, and good men for good women. These are innocent of all that people may impute to them. Forgiveness and excellent sustenance are in store for them.” The Prophet dearly loved Aishah. It was inconceivable that God should let His Prophet love her so much unless she was innocent of all guilt, pure and deserving such a great love.

Good men and women are, by their very nature, “innocent of all that people may impute to them.” No false accusation can stick to them. “Forgiveness and excellent sustenance are in store for them.” They will be forgiven any mistake they may commit, and they have their reward with God, clearly indicating their high position with Him.

Thus the surah concludes its comments on the falsehood story which was a very serious trial for the Muslim community because it aimed at undermining their trust that the Prophet’s household was absolutely pure and that God would not allow anyone but the most pure to be a member of that household. God wanted this episode to be an edifying lesson for the Muslim community, elevating it to an even more sublime standard.

— Arab News Islam 17 October 2003