Tafsir of An-Nur 24:22

Surah An-Nur (The Light): Verse 22

{وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنكُمْ وَالسَّعَةِ أَن يُؤْتُوا أُولِي الْقُرْبَىٰ وَالْمَسَاكِينَ وَالْمُهَاجِرِينَ فِي سَبِيلِ اللَّهِ وَلْيَعْفُوا وَلْيَصْفَحُوا أَلَا تُحِبُّونَ أَن يَغْفِرَ اللَّهُ لَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ}

Allah, having admonished those who spread the slander (al-Ifk) and those who listened to them, also admonished Abu Bakr (may Allah be pleased with him) when he swore an oath never to spend on Mistah again.

The Incident of Abu Bakr and Mistah: Commentators state this verse was revealed concerning Abu Bakr. Mistah, his maternal cousin, was an orphan raised and supported by Abu Bakr, along with his relatives. When the slanderous verse was revealed, Abu Bakr declared: "Get up, you people! You are not of me, and I am not of you; none of you should ever enter my presence." Mistah implored him by Allah and Islam, and by kinship and blood ties, saying: "Do not force us to rely on anyone else. We had no fault in the beginning." Abu Bakr replied, "If you do not speak, you have both laughed [at my expense]." Mistah then admitted what had happened, expressing astonishment at the words of Hassān (i.e., the slander), but Abu Bakr did not accept his excuse. Abu Bakr then told them to leave, stating that Allah had provided no excuse or relief for them. They departed, not knowing where to go or turn on earth.

The Messenger of Allah (peace be upon him) sent someone to inform Abu Bakr that Allah had revealed a Book forbidding him from expelling them. Abu Bakr rejoiced and smiled. The Messenger of Allah recited the verse to him. When he reached the phrase: {أَلَا تُحِبُّونَ أَن يَغْفِرَ اللَّهُ لَكُمْ} (Do you not love that Allah should forgive you?), Abu Bakr exclaimed, "Yes, my Lord! I love that You should forgive me." He then declared that he had overlooked what had occurred.

Abu Bakr returned home and sent for Mistah and his companions, saying: "I accept what Allah has revealed, wholeheartedly. I only did to you what I did because Allah was displeased with you. Now that He has pardoned you, welcome! You are welcome back." He restored to Mistah what he had been spending on him before that day.

Issue 1: The Meaning of {وَلَا يَأْتَلِ} (And let not swear)

There are two interpretations regarding the word {يَأْتَلِ}:

1. The Famous View: It derives from i'talā, meaning "to swear an oath" (ift'ala from alyah). The meaning is: "Do not swear [an oath to withhold giving]."
   • Critique by Abu Muslim: This view is weak for two reasons: a. The apparent meaning of the verse, under this interpretation, prohibits swearing to give, whereas the intent was to prohibit swearing to withhold giving. Thus, this interpretation reverses the command/prohibition. b. It is rare in language for ift'ala to substitute for af'ala. It usually substitutes for fa'ala (e.g., kasabtu and iktasabtu). Here, ya'tali is ift'ala from alyah, not af'ala. One does not say af'ala as one does not say alzamtu for lazimtu.
   • Alternative Derivation: If the root is from al-waluww (neglect/falling short), then ya'tali (originally ya'tali) loses its yā' due to the jussive mood. This aligns with {مَا آلُوتُ فُلَانًا نُصْحًا} (I did not fall short in advising so-and-so) or {وَلَمْ آلُ فِي أَمْرِي جُهْدًا} (I did not exert my utmost effort in my affair). Thus, the meaning is: "Do not fall short in doing good to them." This interpretation is considered correct and is also narrated from Abu 'Ubaydah.

2. Rebuttal by Al-Zajjaj:
   • Regarding the first critique (prohibiting swearing to give): Allah says, {وَلَا تَجْعَلُوا اللَّهَ عُرْضَةً لِأَيْمَانِكُمْ أَن تَبَرُّوا} (And do not make Allah an excuse in your oaths not to be righteous) (Al-Baqarah: 224), meaning, "not to be righteous [in giving]." This shows that prohibiting swearing not to do good is established.
   • Regarding the linguistic point: All commentators preceding Abu Muslim interpreted the word as relating to an oath, and the opinion of every scholar is evidence in language. This is further supported by Al-Hasan's reading: {وَلَا يَتَأَلَّ} (wa lā yata'alla).

Issue 2: The Status of {أُولُو الْفَضْلِ} (Those of Virtue/Excellence)

The commentators unanimously agree that {أُولُو الْفَضْلِ} refers to Abu Bakr (may Allah be pleased with him). This verse proves he was the most virtuous person after the Messenger of Allah (PBUH).

• The virtue mentioned must be in religion, not worldly matters, because Allah mentions it in a context of praise, and praise by Allah for worldly matters is impermissible. Furthermore, if it were worldly, then mentioning {وَالسَّعَةِ} (and affluence/capacity) would be redundant.
• If someone else were equal to him in religious rank, Abu Bakr would not be the possessor of virtue (al-fadl), as equals are not considered superior. Since Allah affirmed this virtue for him absolutely, without restricting it to a specific person, it must apply to him as the most excellent of creation, while the prohibition against acting upon it (i.e., cutting off support) applies to others.

Addressing the Claim that the Verse is Not Exclusive to Abu Bakr: We affirm the consensus of the commentators that this verse is specific to Abu Bakr, to the extent that denying it would be like denying a mutawātir (mass-transmitted) report.

Furthermore, the verse implies the most virtuous person. The Ummah agrees that the most virtuous is either Abu Bakr or Ali. We argue it is not Ali for two reasons:

1. The verses preceding and following this one relate to Abu Bakr's daughter (Aisha), making the mention of Ali awkward.
2. Allah described him as possessing {السَّعَةِ} (capacity/affluence), which Ali did not possess in the worldly sense at that time. Therefore, the intended person is definitively Abu Bakr.

Attributes of Abu Bakr in this Verse Indicating His High Status:

1. Addressed in the Plural Form: Allah addresses him using the plural pronoun (implied by the context of the command), which signifies high status, similar to {إِنَّا نَحْنُ أَنزَلْنَا الذِّكْرَ} (Indeed, We have sent down the Reminder).
2. Absolute Virtue ({الْفَضْلِ}): He is described as possessing al-fadl absolutely, implying he was superior to all others in virtue.
3. Absolute Beneficence ({الإِفْضَالِ}): Beneficence (ifḍāl) means giving what is due without expecting return. Giving something inappropriate (like a knife to someone committing suicide) is not ifḍāl. Giving expecting return (materially, praise, or thanks) is mere exchange. Allah describes Abu Bakr as giving only {ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَى} (seeking the Face of his Lord, the Most High) (Al-Layl: 20). In contrast, Ali gave out of fear of punishment ({إِنَّمَا نُطْعِمُكُم لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنكُمْ جَزَاءً وَلَا شُكُورًا}). Thus, Abu Bakr's giving was higher and more complete in its beneficence.
4. The Particle {مِنْكُمْ} (from among you): This particle serves for distinction. It singles him out from all believers by the attribute of possessing al-fadl. This attribute must be unique to him; otherwise, it would not distinguish him.
5. Combining Obedience and Compassion: Al-Fadl can mean obedience to Allah and service, while As-Sā'ah (capacity) can mean kindness to Muslims. He thus combined the highest levels of reverence for Allah's command and compassion for His creation—the highest ranks of the Truthful (Ṣiddīqīn). This is why Allah said to him, {لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا} (Do not grieve; indeed, Allah is with us) (At-Tawbah: 40).
6. Generosity ({السَّعَةِ}): A person described by As-Sā'ah must be generous and giving. The Prophet (PBUH) said, "The best of people are those who benefit people." Abu Bakr was generous in teaching, guiding to religion, and spending wealth. Furthermore, even if there is debate over whether his conversion preceded Ali's, it is agreed that Ali did not immediately engage in inviting people to Islam as Abu Bakr did. Since inviting others is the most honorable rank in religion, Abu Bakr must be the most virtuous after the Prophet (PBUH) in this regard. The Prophet's saying, "Whoever establishes a good precedent has its reward and the reward of all who follow it," implies Abu Bakr has the reward of everyone he invited.
7. Enduring Harm from Kin: Harm from close relatives is the most severe. Mistah inflicted the greatest type of harm upon Abu Bakr (slander against his daughter). Allah commanded Abu Bakr not to cut off his kindness and to return to his previous benevolence. This required immense spiritual struggle (mujāhadah), harder than fighting disbelievers, as it is a struggle against the self. This is why the Prophet (PBUH) referred to the struggle against the self as the "Greater Jihad."
8. The Divine Address: By commanding him with this, Allah titled him {أُولِي الْفَضْلِ} and {أُولِي السَّعَةِ}, as if saying: "You are too virtuous to respond to his offense with anything, and your heart is too vast to value worldly matters. It is not fitting for your virtue and magnanimity to cut off your kindness due to his offense." This address indicates the utmost virtue and spiritual elevation.
9. Definiteness of Alif Lām: The definite article (alif lām) in {الْفَضْلِ} and {السَّعَةِ} implies totality—all virtue and all capacity belong to Abu Bakr, as if he is the embodiment of virtue.
10. Forgiveness and Piety ({وَلْيَعْفُوا وَلْيَصْفَحُوا}): Forgiveness is coupled with piety ({إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ}). Since piety is affirmed for him ({وَسَيُجَنِّبُهَا الْأَتْقَى}), his forgiveness confirms his high piety.
11. Similarity to the Prophet (PBUH): Allah commanded the Prophet (PBUH): {فَاعْفُ عَنْهُمْ وَاصْفَحْ} (So pardon them and overlook them) (Al-Ma'idah: 13). By commanding Abu Bakr with the same structure ({وَلْيَعْفُوا وَلْيَصْفَحُوا}), it indicates he was the "second of two" to the Prophet (PBUH) in all noble character traits, including pardon and forbearance.
12. Promise of Absolute Forgiveness: {أَلَا تُحِبُّونَ أَن يَغْفِرَ اللَّهُ لَكُمْ} uses the plural form for reverence and links His forgiveness to Abu Bakr's act of pardoning. Since the condition was met, the reward must follow. The future tense {يَغْفِرَ اللَّهُ لَكُمْ} (Allah will forgive you) is unrestricted, implying Allah guaranteed His forgiveness for him throughout the rest of his life absolutely. This makes him the "second of two" to the Prophet (PBUH) regarding the verse {لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ} (That Allah may forgive you your past and future sins) (Al-Fath: 2), and proves his rightful leadership (imāmah). If his leadership were contrary to truth, he would not have been guaranteed absolute forgiveness. It also confirms the Prophet's report about the ten promised Paradise.
13. Divine Magnification: After asking Abu Bakr if he wished for forgiveness, Allah described Himself as {غَفُورٌ رَّحِيمٌ} (Forgiving, Merciful). The use of the plural form for Abu Bakr (magnification) combined with Allah describing Himself with the superlative of forgiveness (ghafūr) shows that the honor bestowed upon Abu Bakr by Allah must be of the highest degree.
14. Infallibility from Sin (Implied): Since he is praised to this extent as possessing al-fadl and as-sā'ah, he must be free from sin, as a sinner cannot be praised to this degree and be destined for Hellfire ({وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ وَيَتَعَدَّ حُدُودَهُ يُدْخِلْهُ نَارًا خَالِدًا فِيهَا}). If he was sinless, the phrase {أَلَا تُحِبُّونَ أَن يَغْفِرَ اللَّهُ لَكُمْ} cannot refer to forgiving a sin. Therefore, it implies: "Do you not love that Allah should forgive them (the slanderers) because of your magnanimity in accepting them?" This grants Abu Bakr a rank of intercession in this world.

Addressing the Objection that the Prohibition Implies Sin: If one argues that forbidding this oath implies Abu Bakr committed a sin:

1. Prohibition does not necessitate commission. Allah commanded the Prophet (PBUH): {وَلَا تُطِعِ الْكَافِرِينَ وَالْمُنَافِقِينَ} (And do not obey the disbelievers and the hypocrites), yet this does not mean he obeyed them.
2. Even if the oath occurred, why assume it was a sin? Refraining from beneficence can sometimes be appropriate, especially toward someone who wronged a benefactor or who uses generosity as a means for forbidden acts.
3. The prohibition {وَلَا يَأْتَلِ} is not a prohibition of prohibition (nahy zaajir), but rather a prohibition against abandoning the better course of action (tark al-awlā). It is guidance: "It is fitting for your virtue and high aspiration not to cut off this kindness."

Issue 3: The Identity of {أُولِي الْقُرْبَىٰ وَالْمَسَاكِينَ وَالْمُهَاجِرِينَ فِي سَبِيلِ اللَّهِ}

The commentators unanimously agree that this refers to Mistah. He was Abu Bakr's relative, among the poor, and among the emigrants for the sake of Allah.

The Sin Committed by Mistah: There is disagreement:

• Some say it was slander, for which the Prophet (PBUH) administered the prescribed punishment (ḥadd), and Mistah repented.
• Ibn Abbas (RA) said he was silent regarding the evil and outwardly showed satisfaction with it. Either way, it was a sin.

Issue 4: Rejection of Annulment of Deeds (Iḥbāṭ)

Our scholars use this verse as evidence against the doctrine of the annulment of good deeds. Allah mentions Mistah was among the {الْمُهَاجِرِينَ فِي سَبِيلِ اللَّهِ} (Emigrants for the sake of Allah)—a virtue—after mentioning his slander. This proves that the reward for his emigration was not annulled by his commission of the slander.

Issue 5: Mistah Being a Veteran of Badr

It is agreed that Mistah was a participant in the Battle of Badr. Authentic narrations state the Prophet (PBUH) said regarding the people of Badr: "Perhaps Allah looked upon the people of Badr and said: 'Do whatever you wish, for I have forgiven you.'"

How could a major sin occur after this forgiveness? The phrase "Do whatever you wish" cannot mean "commit any sin," as this would imply the removal of religious obligation (taklīf), which is impossible. Furthermore, if this were true, Mistah could not have been punished or cursed. Therefore, the meaning must be one of two:

1. Allah knew the people of Badr would repent and return to Him, saying: "Do whatever you wish of supererogatory acts (voluntary worship), whether little or much; I have forgiven you and granted you high stations in Paradise."
2. It means they would persist in obedience. Allah knew they would die upon repentance and return, so He mentioned their state at that time while intending the final outcome.

Issue 6: The Virtue of Forgiveness and Pardon

Pardoning the wrongdoer is recommended, and sometimes obligatory. This verse alone is sufficient evidence for this ruling, as Allah linked forgiveness ({أَلَا تُحِبُّونَ أَن يَغْفِرَ اللَّهُ لَكُمْ}) to pardon and forbearance.

The Prophet (PBUH) said: "Whoever does not accept the excuse of one who apologizes—whether he is lying or truthful—will not be brought to my Cistern on the Day of Resurrection." He also said: "The best character trait of Muslims is forgiveness," and, "The servant does not attain virtue until he reconnects with one who cut him off, forgives one who wronged him, and gives to one who deprived him."

Issue 7: Oaths to Withhold Goodness

This verse indicates that swearing an oath to refrain from doing good is impermissible. Oaths are only permissible if they encourage good, not deter from it.

Issue 8: Breaking an Oath for a Better Deed

The majority of jurists hold that if someone swears an oath and then sees that doing something else is better, he should perform the better deed and then offer expiation (kaffārah) for breaking his oath.

Some scholars argue that performing the better deed is the expiation, citing:

1. This verse: Allah commanded Abu Bakr to break his oath but did not mention kaffārah.
2. A Hadith: "Whoever swears an oath and sees another thing better than it, let him do what is better, and that shall be his expiation."

Rebuttal for the Majority View:

1. Allah did not mention kaffārah in Abu Bakr's story because the ruling regarding expiation was already known from other verses (e.g., {ذَٰلِكَ كَفَّارَةُ أَيْمَانِكُمْ إِذَا حَلَفْتُمْ} [That is the expiation for your oaths when you have sworn] - Al-Ma'idah: 89), which is general for breaking oaths whether for good or ill.
2. Regarding the Hadith: "and that shall be his expiation" means expiation for the sin of swearing the oath, not the prescribed kaffārah. Since breaking the oath was commanded (as it was better), the sin was the initial oath itself, which was prohibited because it deterred from good.

Issue 9: The Virtues of Aisha (RA) Mentioned in Relation to the Verse

It is narrated from Aisha (RA) that she listed ten virtues that distinguished her among the Prophet's wives: She was married as a virgin; her parents were emigrants; Gabriel brought her image in silk fabric and commanded the marriage; she bathed with the Prophet (PBUH) from one vessel; Gabriel descended with revelation while she was under the same cover; she was married in Shawwal and the marriage consummated in that month; the Prophet (PBUH) died between her chest and neck; Allah cleared her innocence from the sky; and she was buried in her house.

Some scholars state that Allah cleared four individuals through four means:

• Yusuf (Joseph) through the testimony of a witness from his people.
• Musa (Moses) through the stone that took his garment (clearing him from the Jews' accusation).
• Maryam (Mary) by her infant speaking.
• Aisha through these great verses revealed in His inimitable, eternally recited Book.

It is narrated that when Aisha was near death, Ibn Abbas sought permission to enter. She said, "He will come now and praise me." When informed that Ibn Al-Zubayr was present, she allowed him in. Ibn Abbas said, "O Mother of the Faithful, what is wrong with you and the Fire? Allah has saved you from it; your innocence was revealed and is recited in the mosques, and you were purified ({الطَّيِّبَاتُ لِلطَّيِّبِينَ وَالطَّيِّبُونَ لِلطَّيِّبِينَ} [Good women are for good men...]). You were the dearest of the Prophet's wives to him, and he only loved the pure. Due to you, Tayammum was legislated ({فَتَيَمَّمُوا صَعِيدًا طَيِّبًا} [Then seek clean earth...])."

It is also narrated that Aisha and Zaynab boasted. Zaynab said, "I am the one whose marriage Allah revealed." Aisha replied, "I am the one whose innocence Allah cleared when Ibn Al-Mu'attal placed me on the riding animal." Zaynab asked what she said then. Aisha replied, "I said: حَسْبِيَ اللَّهُ وَنِعْمَ الْوَكِيلُ (Sufficient for me is Allah, and [He is] the best Disposer of affairs)." Zaynab responded, "You spoke the word of the believers."

{إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ الْغَافِلَاتِ الْمُؤْمِنَاتِ لُعِنُوا فِي الدُّنْيَا وَالْآخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌ * يَوْمَ تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَأَيْدِيهِمْ وَأَرْجُلُهُم بِمَا كَانُوا يَعْمَلُونَ * يَوْمَئِذٍ يُوَفِّيهِمُ اللَّهُ دِينَهُمُ الْحَقَّ وَيَعْلَمُونَ أَنَّ اللَّهَ هُوَ الْحَقُّ الْمُبِينُ}

(Indeed, those who accuse chaste, unaware, believing women are cursed in this world and the Hereafter, and they will have a great punishment *On the Day when their tongues, their hands, and their feet will testify against them concerning what they used to do * That Day, Allah will give them their recompense in full, and they will know that Allah is the Truth, the Manifest.)