Al-Nur (The Light): Verses 23–25

Verse 23-24: Concerning Those Who Slander Chaste Women

Issue 1: Scope of the Prohibition

There is a difference of opinion regarding the scope of the statement: {Indeed, those who slander chaste, unsuspecting women...} (24:23).

1. The Generalists (Uṣūlīyūn): They maintain that the linguistic form is general and must be applied according to its apparent meaning. Therefore, it includes the slanderers of 'A'ishah and the slanderers of others.
2. The Particularists: Some scholars argue that the verse specifically refers to the slander against 'A'ishah. They offer several arguments:
   • Argument 1 (Hadith): 'A'ishah herself reported: "I was slandered while I was unsuspecting, and I only learned about it afterward. While the Messenger of Allah (PBUH) was with me, Allah revealed to him, and he said, 'Be joyful,' and recited: {Indeed, those who slander chaste, unsuspecting, believing women...}"
   • Argument 2 (Exclusivity of Wives): The verse is specific to the wives of the Messenger of Allah (PBUH), and due to their high status, anyone who slanders them incurs this specific severe threat.

Evidence cited by the Particularists: * First Point (Repentance): The slanderer of other chaste women has their repentance accepted, based on the preceding verses: {And those who accuse chaste women...} until {...and those are the defiantly disobedient} (24:54), followed by the exception: {Except for those who repent afterward...} (24:54). However, for the slanderer mentioned in this verse (24:23), repentance is not mentioned as an exception. Instead, Allah says: {Cursed are they in this world and the Hereafter} (24:24) without an exception. Furthermore, this description matches the hypocrites in the verse: {Cursed, wherever they are found} (Al-Ahzab: 61). * Second Point (Disbelief/Kufr): The slanderer of other chaste women is not considered a disbeliever (kāfir), but the slanderer in this verse is deemed one, based on the statement: {The Day when their tongues, their hands, and their feet will testify against them concerning what they used to do} (24:24). This testimony is a description characteristic of disbelievers and hypocrites, as seen in: {And [mention] the Day when the enemies of Allah will be gathered to the Fire} (Fussilat: 19). * Third Point (Great Punishment): The verse mentions {And for them is a great punishment} (24:24). The "great punishment" implies the punishment of disbelief (kufr), whereas the punishment for slandering other chaste women is not the punishment of disbelief. * Fourth Point (Ibn Abbas's Narration): It is narrated that Ibn Abbas (may Allah be pleased with him), when asked about the interpretation of this verse in Basra, said: "Whoever commits a sin and then repents, his repentance is accepted, except for one who delved into the matter of 'A'ishah."

Response by the Generalists: The severe threat mentioned in this verse must be conditional upon the absence of repentance. Whether the sin is disbelief or transgression (fisq), if repentance occurs, the sin is forgiven, thus resolving the issue.

3. Another View: Some suggest this verse was revealed concerning the polytheists of Mecca who had a treaty with the Prophet (PBUH). When a woman migrated to Medina, the Meccan polytheists would slander her, saying she only left to commit fornication.

Conclusion: The first view (that the verse is general) is the correct one.

Issue 2: The Three Consequences for Slanderers of Chaste, Unsuspecting, Believing Women

Allah mentions three things concerning those who slander chaste, unsuspecting, believing women:

1. Cursed in this World and the Hereafter: {Cursed are they in this world and the Hereafter} (24:24). This is a severe threat. Al-Jubba'i argued that the qualification of being cursed is general to all slanderers; whoever is cursed in this world is cursed in the Hereafter, and the cursed in the Hereafter cannot be among the inhabitants of Paradise. (This relies on the doctrine of muḥābaṭah [annulment of deeds], which has been discussed previously.)
2. Testimony of the Limbs: {The Day when their tongues, their hands, and their feet will testify against them concerning what they used to do} (24:24). This is similar to His saying: {And they will say to their skins, "Why have you testified against us?"} (Fussilat: 21).
   • Our Position (Ash'ari/Maturidi): The structure of the body is not a prerequisite for life. It is permissible for Allah to create knowledge, power, and speech within the individual atom (al-jawhar al-fard).
   • The Mu'tazilah Position: This is not permissible for them. Therefore, they offered two interpretations for this testimony:
     • First Interpretation: Allah creates this speech within the limbs. Since, in their view, the created entity is the speaker, the testimony is truly from Allah, but He attributes it to the limbs metaphorically (tawassu'an).
     • Second Interpretation: Allah reshapes these limbs contrary to their nature and compels them to testify about the person's deeds. Al-Qadi (Al-Baqillani) stated this interpretation is closer to the apparent meaning because it implies the limbs perform the act of testifying.
3. Receiving the True Recompense: {That Day, Allah will give them their recompense in full, which is due} (24:24).
   • It is clear that their religion (dīn) itself is not meant, as their religion is their action. Rather, dīn here means their recompense (jaza’), as used in the saying, "As you judge, so you will be judged."
   • Alternatively, dīn means the reckoning (ḥisāb), as in the verse: {That is the upright religion} (referring to the correct reckoning).
   • The meaning of {the due/true} (al-ḥaqq) is that the recompense they receive is exactly what is deserved, as anything more would be false (bāṭil).
   • It has also been recited with the accusative case (al-ḥaqqa) as an adjective for the recompense, or with the nominative case (al-ḥaqqu) as an adjective for Allah.

Verse 25: Allah is the Manifest Truth

{And they will know that Allah is the Manifest Truth} (24:25).

Some scholars state that Allah is named The Truth (Al-Ḥaqq) because worshipping Him is the truth, unlike worshipping others, or because what He commands is the truth, unlike other commands. The description {The Manifest} (Al-Mubīn) supports this, as the one who establishes truth clarifies what is correct through His speech, unlike others.

Others state that Al-Ḥaqq is one of the Names of Allah, meaning The Existent (Al-Mawjūd), because its opposite, falsehood (al-bāṭil), is non-existence. Al-Mubīn means The Manifestor. Thus, the meaning is that by His power, the existence of contingent beings became manifest. Therefore, being Al-Ḥaqq means He is existent by Himself (li-dhātihi), and being Al-Mubīn means He is the Giver of existence to others.

Verse 26: The Association of the Pure and the Impure

{Impure women are for impure men, and impure men are for impure women. And pure women are for pure men, and pure men are for pure women. Those are clear from what they say; for them is forgiveness and a noble provision.} (24:26)