Tafsir of An-Nur 24:26

The words of the Exalted, "Vile women..." are a new statement established upon the prevailing custom among the creation, based on the principle that Allah, the Exalted, is the King who directs the kindred toward the kindred, similar to the saying: "Birds of a feather flock together." That is, vile women are for vile men, and vice versa; they are specific to them and do not transcend them to others—given that the lam (the 'l' prefix) indicates specification. "And vile men are also for vile women," because homogeneity is among the causes of affinity. "And good women are for good men, and good men are for good women," such that they do not transcend them to those other than them.

Since the Messenger of Allah (may Allah bless him and grant him peace) was the best of the best and the choicest of the first and the last, it becomes clear by necessity that the Siddiqah (Aisha, may Allah be pleased with her) is among the best of the good, and the falsity of the myths uttered about her becomes evident, as indicated by His words: "Those are absolved of what they say."

The reference here is to the people of the Prophetic Household, both men and women, and this includes the Siddiqah (may Allah be pleased with her) primarily. It is also said that it refers to the Messenger of Allah (may Allah bless him and grant him peace), the Siddiqah, and Safwan. Al-Farra’ said: It is a reference to the Siddiqah and Safwan, for the plural may be used for more than one. In all views, the verse employs the rule of taghlib (dominance/generalization). That is, they are all purified from the false lies that the slanderers (the Ifk party) attribute to them.

Assigning the described attributes to women and men is as you have heard. At-Tabarani narrated it from Ibn Abbas within a long report, and the Imamis narrated it from Abu Ja'far and Abu Abd Allah (may Allah be pleased with them both). Abu Muslim, al-Jubba'i, and a group chose this, and it is the most apparent to me.

Another narration from Ibn Abbas, also brought forth by at-Tabarani, Ibn Marduyah, and others, states that "vile women" and "good women" are descriptors of words (speech), while "vile men" and "good men" are descriptors of the vile ones among people. This is also narrated from ad-Dahhak and al-Hasan. On this view, "vile men" includes both men and women by way of taghlib, and likewise for "good men." "Those" then refers to the good ones, and the pronoun "they say" refers to the vile ones, or it is said, the slanderers.

The meaning is: Vile words are for vile men and women—meaning they are specific and befitting to them and should not be uttered regarding anyone else. Likewise, vile men and women from both groups are deserving of being the subject of vile words. Good words are for the good people of both groups—meaning they are specific to them and befitting them, and they are the ones who deserve to have good words said about them. "Those are the good ones," absolved from being described by what the vile ones—or it is said, the slanderers—say about them. Thus, its ultimate meaning is the vindication of the Siddiqah (may Allah be pleased with her) as well.

It is also said: The intended meaning is that vile speech is specific to the vile ones of both genders and does not proceed from others. The vile ones of both groups are specific to and prone to vile speech. Good speech is for the good ones of both groups—it is specific to them and does not proceed from others. The good ones of both groups are specific to good speech, and nothing else proceeds from them. "Those are the good ones," absolved from what the vile ones say—meaning, such things do not proceed from them. This is narrated from Mujahid. The discourse here involves an omitted genitive (i.e., from the speech of the slanderers), and the ultimate effect is a rebuke of the slanderers and a vindication of those who said, "Glory be to You, this is a great slander."

"For them is forgiveness"—a great one, for what a human is not devoid of, for the good deeds of the righteous are the sins of those brought near. "And a generous provision"—this is Paradise, as most exegetes have said. This is attested to by His words in Surah al-Ahzab regarding the Mothers of the Believers: "And We have prepared for her a generous provision," for the intention there is Paradise, by the context of "We have prepared," for the Quran interprets itself.

In these verses is such indication of the virtue of the Siddiqah that if you were to turn over the entire Quran and search for what the disobedient have been threatened with, you would not see Allah, the Mighty and Majestic, being as severe in anything as His severity regarding the Ifk (the Slander), and this also points to her virtue.

The Siddiqah (may Allah be pleased with her) used to speak of the blessing of Allah upon her regarding the revelation of this in her affair. Ibn Abi Shaybah narrated from her that she said: "I possessed traits that no one among the people had, except what Allah gave to Maryam, daughter of Imran. By Allah, I do not say this out of pride toward my peers." It was said: "What are they?" She said: "The Angel descended with my image; the Messenger of Allah (may Allah bless him and grant him peace) married me when I was seven and I was brought to him when I was nine; he married me as a virgin, and no other person shared me with him; the revelation came to him while I was under the same blanket with him; I was the most beloved of people to him; verses of the Quran were revealed regarding me, through which the Ummah almost perished; I saw Jibril (peace be upon him), and none of his wives saw him except me; and he passed away in my house, with no one else present but the Angel and I."

Ibn Marduyah also narrated from her that she said: "My vindication was sent down from heaven; I was created pure with one who is pure; and I was promised forgiveness and a great reward."

In His words, "For them is forgiveness and a generous provision," provided it includes Aisha (may Allah be pleased with her), is a refutation of the Rafidah who claim her disbelief and that she died upon that—far be it from her!—due to the story of the Battle of the Camel and other things they fabricated and attributed to her. Among what refutes this claim is the saying of Ammar ibn Yasir in his sermon when the Commander (may Allah honor his face) sent him with al-Hasan (may Allah be pleased with both) to summon the people of Medina and Kufa: "I surely know that she is the wife of your Prophet (peace and blessings be upon him) in this world and the Hereafter, but Allah the Exalted has tested you to see if you obey Him or obey her."

Among what is truly astonishing is what I saw in some Shia books, claiming she was removed from being a Mother of the Believers after that battle because the Prophet (may Allah honor his face) had said to the Commander Ali (may Allah honor his face): "I have permitted you to remove from the state of being my wife, after my death, whoever you wish of my wives," and he removed her because of what transpired. By my life, this is something that would make even a grieving mother laugh. The good treatment the Commander (may Allah honor his face) showed her (may Allah be pleased with her) after seizing the army that accompanied her, which is established by both parties, belies this.

We have no doubt in her virtue (may Allah be pleased with her) due to these verses and what has come in her praise from the Messenger of Allah (may Allah bless him and grant him peace). If there were nothing else but what was narrated by Ibn Abi Shaybah, Ahmad, al-Bukhari, Muslim, at-Tirmidhi, an-Nasa'i, and Ibn Majah from Anas (may Allah be pleased with him), who said: The Messenger of Allah (may Allah bless him and grant him peace) said: "The virtue of Aisha over women is like the virtue of Tharid over all other food." However, along with this, I do not say she is better than his noble daughter, Fatimah az-Zahra (may Allah be pleased with her). The reason for this is not hidden. There are further inquiries in this station to be sought in their proper places.

I am of the view that the revelation of these verses in her affair was for the added concern for the status of the Messenger (peace and blessings be upon him), to comfort the heart of his companion, the Siddiq (may Allah be pleased with him), and likewise the heart of his wife, Umm Ruman—for they were afflicted by that slander in a way that only Allah knows—and for the sake of the added attachment of Aisha (may Allah be pleased with her) to the Mighty and Majestic, along with her inherent virtue and purity.

It has come in a strange report mentioned by Ibn al-Najjar in The History of Baghdad with his chain of transmission from Anas ibn Malik (may Allah be pleased with him): "I was sitting with the Mother of the Believers, Aisha (may Allah be pleased with her), to comfort her eye with the vindication, and she was weeping. She said: 'The near and the far have abandoned me, until even the cat abandoned me. No food or drink was presented to me; I would sleep hungry and thirsty.' Then I saw in my dream a young man who said to me: 'What is the matter with you?' I said: 'I am saddened by what the people have mentioned.' He said: 'Invoke with these supplications, and Allah will grant you relief.' I said: 'What are they?' He said: 'Say: O Subduer of blessings, O Repeller of disasters, O Reliever of sorrows, O Unveiler of darkness, O Justest of judges, O Sufficiency of the oppressed, O Guardian of the oppressed, O First without a beginning, O Last without an end, O He who has a name without a surname, O Allah, grant me relief and an exit from my affair.' She said: 'I awoke, and I was satisfied and full, and Allah had revealed my vindication.'" This is called the "Supplication of Relief," so let it be preserved and utilized.