Al-Nūr: (19) Indeed, those who love...

Know that when the Almighty explained what was incumbent upon the slanderers, what was incumbent upon those who heard them, and the religious etiquette they ought to adhere to, He followed it up with His saying: {Indeed, those who love that immorality should spread} (24:19). This is so that it may be known that whoever loves that shares in this condemnation just as the doer shares in it, and just as the one who does not forbid it shares. It also signifies that the people of slander deserve punishment not only for what they uttered but also for what they concealed—the love of spreading immorality among the believers. This indicates the obligation of having a pure heart toward the believers, just as there is an obligation to restrain the limbs and the tongue from harming them. Herein lie several issues:

The meaning of Ishā‘ah is dissemination or propagation. It is said of a property: siham shāyi‘ (a common share) if it belongs to everyone and is not separated. And the news shā‘a (spread) if it became public among the masses.

There is no doubt that the apparent meaning of {Indeed, those who love} implies generality, encompassing everyone possessing this characteristic. It is certain that this verse was revealed concerning the slander against ‘Ā’ishah. However, the lesson is derived from the generality of the wording, not the specificity of the occasion. Therefore, it must be applied according to its general meaning.

What indicates that it is not permissible to restrict it only to the slander against ‘Ā’ishah is the Almighty’s saying concerning the disbelievers: {those who disbelieved} (a plural form). If He had intended only ‘Ā’ishah, this wording would not have been permissible.

Those who restricted it to the slander against ‘Ā’ishah include those who attributed it to ‘Abdullāh ibn Ubayy, because he was the one who sought to spread the immorality. They said the meaning of the verse is: {Indeed, those who love}—and the intended one is ‘Abdullāh—that immorality should spread, meaning adultery, among those who believed, meaning concerning ‘Ā’ishah and Ṣafwān.

It is narrated from the Messenger of Allāh (peace and blessings be upon him) that he said: "I know people who will strike their chests so hard that the inhabitants of the Fire will hear them. They are the backbiters and the slanderers who seek out the private parts of the Muslims, tear down their veils, and spread among them falsehoods that are not true."

And from him (peace and blessings be upon him): "No believing servant conceals the private part of a believing servant except that Allāh will conceal his private part on the Day of Resurrection. And whoever retracts a deal from a Muslim, Allāh will retract his slip-up on the Day of Resurrection. And whoever conceals [the fault of] his brother, Allāh will conceal his faults on the Day of Resurrection."

And from him (peace and blessings be upon him): "The Muslim is he from whose tongue and hand the Muslims are safe, and the emigrant is he who abandons what Allāh has forbidden."

And from ‘Abdullāh ibn ‘Umar, from him (peace and blessings be upon him), he said: "Whoever wishes to be moved away from the Fire and admitted into Paradise, let his death find him testifying that there is no god but Allāh and that Muḥammad is the Messenger of Allāh, and let him love that people be treated as he loves to be treated."

And from Anas, he said: The Prophet (peace and blessings be upon him) said: "A servant does not truly believe until he loves for his brother what he loves for himself of good."

They differed regarding the punishment in this world. Some said it is the implementation of the prescribed legal penalty (ḥadd). Others said it is the ḥadd, the curse, and enmity from Allāh and the believers. The Messenger of Allāh (PBUH) struck ‘Abdullāh ibn Ubayy, Ḥassān, and Misṭaḥ. Ṣafwān waited for Ḥassān and struck him with a sword, blinding him. Al-Ḥasan said it referred to the hypocrites because they intended to grieve the Messenger of Allāh (PBUH), and whoever intends to grieve the Messenger of Allāh (PBUH) is a disbeliever. Their punishment in this world was the toil and expense they undertook to fight their allies against their enemies.

Abū Muslim said: Those who love [the spreading] are the hypocrites. They loved that, so Allāh promised them punishment in this world at the hands of the Prophet (PBUH) through striving/fighting, due to His saying: {O Prophet, strive against the disbelievers and the hypocrites and be harsh with them} (At-Tawbah: 73).

The most likely view is that this punishment refers to what they deserved for their slander, which is the ḥadd, the curse, and the condemnation. As for the punishment in the Hereafter, there is no doubt that it includes punishment in the grave and the Fire on the Day of Resurrection.

As for His saying: {And Allāh knows and you do not know}, this is well-placed here because the love in the heart is hidden, and we only know it through signs. But Allāh the Glorified—nothing is hidden from Him. Thus, this mention serves as the ultimate deterrent, because whoever loves the spreading of immorality, even if he conceals that love intensely, he knows that Allāh Almighty knows it about him. And His knowledge of what he concealed is like His knowledge of what he revealed, and He knows the measure of the recompense for it.

The verse indicates that the resolve concerning a great sin is great, and that intending an act of transgression (fisq) is itself transgression, because the Almighty linked the warning to the love of spreading immorality.

Al-Jubbā’ī said the verse indicates that any slanderer who does not repent for his slander has no reward, because he has incurred this eternal punishment, which prevents him from deserving the opposite, which is reward. From this perspective, it indicates what we say regarding the threat of punishment. Know that this ultimately returns to the issue of nullification (muḥābaṭah), which has been discussed previously.

The Mu‘tazilah argued: Allāh the Exalted greatly condemned those who love the spreading of immorality. If He were the Creator of the servants' actions, then He alone would be the spreader of immorality. Therefore, He alone should deserve condemnation for spreading immorality, as no one else performed that spreading, while He performed all of it. The discussion on this point has also preceded.

Abū Ḥanīfah (may Allāh have mercy on him) said: A woman accused of fornication should not be interrogated (tustanṭaq), because interrogating her is spreading immorality, which is forbidden.

The Eighth Type

{And were it not for the grace of Allāh upon you and His mercy, and [know that] Allāh is Kind and Merciful} (24:20).