Tafsir of An-Nur 24:26

Surah An-Nur (The Light): Verse 26

The evil women are for the evil men, and the evil men are for the evil women...

Exegesis:

Know that the term "evil things" (الخبيثات) can refer to:

1. The slanderous words (القذف) uttered by the people of falsehood (أهل الإفك).
2. Speech that resembles condemnation or cursing. In this case, the intended meaning is not the word itself as originating from God, but the content of the word.
3. Immoral women (الزواني).

In this verse, all these interpretations are plausible:

• If we interpret it as slander: The evil words spoken by the slanderers are for the evil men, and vice versa. Similarly, the good words spoken by those who deny the slander are for the good men, and vice versa.
• If we interpret it as condemnation/cursing: It means that condemnation and cursing are prepared for the evil men, and the evil men are inclined toward being cursed and condemned. The same applies to the good things/words.
• If we interpret it as referring to women: The evil women are for the evil men, and the evil men are for the evil women. This aligns with the meaning of the verse: {The adulterer shall not marry anyone except an adulteress or a polytheist} (An-Nur: 3). And the good women are for the good men.

The meaning conveyed is that this type of accusation, originating from the hypocrites, is only fitting for the evil women and evil men, not for the pure women and pure men, such as the Messenger (صلى الله عليه وسلم) and his wives.

Addressing a potential objection: If the interpretation is based on marriage suitability (evil for evil, good for good), does this imply that a chaste man cannot marry an adulteress? The answer is what was previously stated regarding the verse: {The adulterer shall not marry anyone except an adulteress or a polytheist}.

{...and the good women are for the good men, and the good men are for the good women...}

{...and those are clear from what the people of falsehood say.}

• {Those are clear} (أولئك مبرءون): This refers to the pure women and pure men being absolved from what the slanderers say.
  • If we hold the interpretation that it refers to words, it is as if the verse says: The pure ones are absolved from what the evil ones say.
  • When {Those} (أولئك) is interpreted to refer to 'Aishah and Safwan (two individuals), how can the plural form be used?
    • Answer 1: The accusation involved the Prophet (صلى الله عليه وسلم), 'Aishah, and Safwan. God absolved each one of them from the accusation appropriate to them.
    • Answer 2: It refers to all the wives of the Prophet (صلى الله عليه وسلم). God absolved them from this slander, meaning no one should dare attack them as they attacked 'Aishah. By this, the Prophet (صلى الله عليه وسلم) is purified from such matters. This interpretation is clearer: God established that the pure women are for the pure men, and no one is purer or better than the Messenger (صلى الله عليه وسلم); therefore, his wives must be pure.

{...for them is forgiveness, and a noble provision.}

• {For them is forgiveness (لهم مغفرة)}: This means absolution from God and His Messenger, and a noble provision in the Hereafter.
• It could also be a definitive statement, implying that the wives of the Messenger (صلى الله عليه وسلم) will certainly be with him in Paradise, as traditions have been narrated concerning this.
• Alternatively, it could be conditional upon avoiding major sins and repentance. However, the former interpretation is preferable because we only need to invoke conditions when the verse cannot be understood without them. Since the verse can be understood definitively, there is no need to impose conditions.

This verse proves that 'Aishah (رضي الله عنها) will attain Paradise, contrary to the view of the Rafidah (Shi'a extremists) who declare her an unbeliever due to the Battle of the Camel. By doing so, they reject the explicit text of the Qur'an.

Addressing another potential objection: If it is definitively stated that she is among the people of Paradise, does this encourage her toward evil deeds? We reply: Did God informing the Messenger (صلى الله عليه وسلم) that he was among the people of Paradise encourage him toward evil? Similarly, the Ten Promised Paradise. The same applies here.

And God knows best. The story of the people of falsehood is concluded.

The Sixth Ruling: Regarding Seeking Permission (Ist'izan)

{O you who have believed, do not enter houses other than your houses until you have sought permission (تستأنسوا) and said peace upon their inhabitants. That is better for you that you may be reminded.} (27)

{And if you do not find anyone within them, then do not enter them until permission is given to you. And if it is said to you, "Go back," then go back; that is purer for you. And Allah is Knowing of what you do.} (28)

{There is no blame upon you for entering houses not intended for dwelling in which there is property for you. And Allah knows what you reveal and what you conceal.} (29)