24. Surah An Nur

The Quranic Text & Ali’s Version:

وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ...

24: 10. If it were not for Allah's grace and mercy on you,

...وَأَنَّ اللَّهَ تَوَّابٌ حَكِيمٌ ﴿١٠﴾

and that Allah is Oft-Returning, Full of Wisdom -- (ye would be ruined indeed).

C2961. Cf. 24:11-14, and n. 2962, which illustrates the matter by a concrete instance.

إِنَّ الَّذِينَ جَاؤُوا بِالْإِفْكِ عُصْبَةٌ مِّنكُمْ...

24: 11. Those who brought forward the lie are a body among yourselves:

C2962. The particular incident here referred to occurred on the return from the expedition to the Banui Mustaliq, A.H. 5-6.

When the march was ordered, Hadhrat Aisha was not in her tent, having gone to search for a valuable necklace she had dropped. As her litter was veiled, it was not noticed that she was not in it, until the army reached the next halt. Meanwhile, finding the camp had gone, she sat down to rest, hoping that some one would come back to fetch her when her absence was noticed.

It was night, and she fell asleep. Next morning she was found by Safwan, a Muhajir, who had been left behind the camp expressly to pick up anything inadvertently left behind. He put her on his camel and brought her, leading the camel on foot.

This gave occasion to enemies to raise a malicious scandal. The ringleader among them was the chief of Madinah Hypocrites, Abdullah ibn Ubai, who is referred to in the last clause of this verse.

He had other sins and enormities to his debit, and he was left to the punishment of an unrepentant sinner, for he died in that state. The minor tools were given the legal punishment of the law, and after penitence mended their lives. They made good.

...لَا تَحْسَبُوهُ شَرًّا لَّكُم بَلْ هُوَ خَيْرٌ لَّكُمْ...

think it not to be an evil to you: on the contrary it is good for you:

C2963. It is worse for a scandal to be whispered about with bated breath, than that it should be brought into the light of day and disproved.

...لِكُلِّ امْرِئٍ مِّنْهُم مَّا اكْتَسَبَ مِنَ الْإِثْمِ...

to every man among them (will come the punishment) of the sin that he earned,

...وَالَّذِي تَوَلَّى كِبْرَهُ مِنْهُمْ لَهُ عَذَابٌ عَظِيمٌ ﴿١١﴾

and to him who took on himself the lead among them, will be a Penalty grievous.

C2964. The ringleader: see n. 2962 above.

لَوْلَا إِذْ سَمِعْتُمُوهُ ظَنَّ الْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بِأَنفُسِهِمْ خَيْرًا...

24: 12. Why did not Believers -- men and women -- when ye heard of the affair -- put the best construction on it in their own minds

C2965. Both men and women were involved in spreading the scandal. Their obvious duty was to put the best, not the worst, construction on the acts of one of the "mothers of the Believers".

...وَقَالُوا هَذَا إِفْكٌ مُّبِينٌ ﴿١٢﴾

and say, "This (charge) is an obvious lie"?

لَوْلَا جَاؤُوا عَلَيْهِ بِأَرْبَعَةِ شُهَدَاء...

24: 13. Why did they not bring four witnesses to prove it?

C2966. If any persons took it seriously, it was their duty to search for and produce the evidence, in the absence of which they themselves became guilty of slander.

...فَإِذْ لَمْ يَأْتُوا بِالشُّهَدَاء فَأُوْلَئِكَ عِندَ اللَّهِ هُمُ الْكَاذِبُونَ ﴿١٣﴾

When they have not brought the witnesses, such men, in the sight of Allah, (stand forth) themselves as liars!

وَلَوْلَا إِذْ سَمِعْتُمُوهُ قُلْتُم مَّا يَكُونُ لَنَا أَن نَّتَكَلَّمَ بِهَذَا...

24: 16. And why did ye not, when ye heard it, say --

"It is not right of us to speak of this:

...سُبْحَانَكَ هَذَا بُهْتَانٌ عَظِيمٌ ﴿١٦﴾

Glory to Allah!

this is a most serious slander!"

C2969. The right course would have been to stop any further currency of false slanders by ignoring them and at least refusing to help in their circulation.

The exclamation "Subhanaka", "Praise to Thee (O Allah)", or "Glory to Allah!" is an exclamation of surprise and disavowal as much as to say,

"We do not believe it! And we shall have nothing to do with you, 0 false slanderers!"

يَعِظُكُمُ اللَّهُ أَن تَعُودُوا لِمِثْلِهِ أَبَدًا إِن كُنتُم مُّؤْمِنِينَ ﴿١٧﴾

24: 17. Allah doth admonish you, that ye may never repeat such (conduct), if ye are (true) Believers.

وَيُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ...

24: 18. And Allah makes the Signs plain to you:

...وَاللَّهُ عَلِيمٌ حَكِيمٌ ﴿١٨﴾

for Allah is full of knowledge and wisdom.

إِنَّ الَّذِينَ يُحِبُّونَ أَن تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آمَنُوا...

24: 19. Those who love (to see) scandal published broadcast among the Believers,

...لَهُمْ عَذَابٌ أَلِيمٌ فِي الدُّنْيَا وَالْآخِرَةِ...

will have a grievous Penalty in this life and in the Hereafter:

...وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ ﴿١٩﴾

Allah knows, and ye know not.

C2970. What mischief's can be planned by Evil to delude simple folk who mean no harm in their own minds but who by thoughtlessness are deluded step by step to become the instruments of Evil, may not be known to the most instructed of men, but it is all known to Allah.

Man should therefore always be on his guard against the traps of Evil, and it is only Allah's grace that can save him.

وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ وَأَنَّ اللَّه رَؤُوفٌ رَحِيمٌ ﴿٢٠﴾

24: 20. Were it not for the grace and mercy of Allah on you, and that Allah is full of kindness and mercy (ye would be ruined indeed).

C2971. Note the refrain that comes four times in this passage, "Were it not for the grace and, mercy of Allah ....... Each time it has a different application.

1. In 24:10, it was in connection with the accusation of infidelity by the man against his wife, they were both reminded of Allah's mercy and warned against suspicion and untruth.

2. In 24:14, the Believers were told to be wary of false rumours lest they should cause pain and division among themselves: it is Allah's grace that keeps them united.

3. Here is an admonition for the future:

there may be conspiracies and snares laid by evil against simple people; it is Allah's grace that protects them.

4. In 14:21, the general warning is directed to the observance of purity in act and in thought, concerning one's self and concerning others: it is only Allah's grace that can keep that purity spotless, for He hears prayers and knows of all the snares that are spread in the path of the good.

Section 3

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ...

24: 21. O ye who believe! follow not Satan's footsteps:

...وَمَن يَتَّبِعْ خُطُوَاتِ الشَّيْطَانِ فَإِنَّهُ يَأْمُرُ بِالْفَحْشَاء وَالْمُنكَرِ...

if any will follow the footsteps of Satan, he will (but) command what is shameful and wrong:

...وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ مَا زَكَا مِنكُم مِّنْ أَحَدٍ أَبَدًا...

and were it not for the grace and mercy of Allah on you, not one of you would ever have been pure:

C2972. See last note.

...وَلَكِنَّ اللَّهَ يُزَكِّي مَن يَشَاء...

but Allah doth purify whom He pleases:

C2973. Spotless purity in thought, word, and deed, includes the disposition to put the best construction on the motives of others, so that we ascribe no evil motive to the seeming indiscretions of virtuous people.

Such a high standard can only come by the grace of Allah, Who hears all prayers and knows all the temptations to which human nature is subject. His Will and Plan make both for spiritual protection and spiritual peace, and we must place ourselves trustingly in His hands.

...وَاللَّهُ سَمِيعٌ عَلِيمٌ ﴿٢١﴾

and Allah is One Who hears and knows (all things).

وَلَا يَأْتَلِ أُوْلُوا الْفَضْلِ مِنكُمْ وَالسَّعَةِ أَن يُؤْتُوا...

24: 22. Let not those among you who are endued with grace and amplitude of means resolve by oath against helping

C2974. The immediate reference was to Hadhrat Abu Bakr, the father of Hadhrat Aisha. He was blessed both with spiritual grace from Allah and with ample mean; which he always used in the service of Islam and of Muslims.

One of the slanderers of Hadhrat Aisha turned out to be Mistah, a cousin of Hadhrat Abu Bakr, whom he had been in the habit of supporting. Naturally Hadhrat Abu Bakr wished to stop that aid, but according to the highest standards of Muslim ethics he was asked to forgive and forget, which he did, with the happiest results to the peace and unity of the Muslim community.

But the general application holds good for all time. A generous patron should not, in personal anger, withdraw his support even for serious faults if the delinquent repents and mends his ways.

If Allah forgives us, who are we to refuse forgiveness to our fellows?

...أُوْلِي الْقُرْبَى وَالْمَسَاكِينَ وَالْمُهَاجِرِينَ فِي سَبِيلِ اللَّهِ...

their kinsmen, those in want, and those who have left their homes in Allah's cause:

...وَلْيَعْفُوا وَلْيَصْفَحُوا...

let them forgive and overlook:

...أَلَا تُحِبُّونَ أَن يَغْفِرَ اللَّهُ لَكُمْ...

do you not wish that Allah should forgive you?

...وَاللَّهُ غَفُورٌ رَّحِيمٌ ﴿٢٢﴾

For Allah is Oft-Forgiving, Most Merciful.

Asad’s Version:

24:10

AND WERE it not for God's favour upon you, [O man,] and His grace, and that God is a wise acceptor of repentance...!"

(24:11) [an-Nur, Medina 102]Asad’ version

Verily, numerous among you are those who would falsely accuse others of unchastity: 12 [but, O you who are thus wronged,] deem it not a bad thing for you: nay, it is good for you! 13 [As for the slanderers,] unto every one of them [will be accounted] all that he has earned by [thus] sinning; and awesome suffering awaits any of them who takes it upon himself to enhance this [sin] ! "

24:12 [an-Nur, Medina 102]

Why do not the believing men and women, whenever such [a rumour] is heard, 15 think the best of one another and say, "This is an obvious falsehood"?

(24:13) Why do they not [demand of the accusers 16 that they] produce four witnesses to prove their allegation? 17 - for, if they do not produce such witnesses, it is those [accusers] who, in the sight of God, are liars indeed!

24:16

And [once again]: Why do you not say, whenever you hear such [a rumour], "It does not behoove us to speak of this, O Thou who art limitless in Thy glory: this is an awesome calumny"? 18 '

(24: 17) God admonishes you [hereby] lest you ever revert to the like of this [sin], if you are [truly] believers;

(24: 18) for God makes [His] messages clear unto you - and God is all-knowing, wise!

24:19

(19) Verily, as for those who like [to hear] foul slander 20 spread against [any of] those who have attained to faith - grievous suffering awaits them in this world 21 and in the life to come: for God knows [the full truth], whereas you know [it] not. 22

24:20

And were it not for God's favour upon you and His grace, and that God is compassionate, a dispenser of grace...

(24:21) O YOU who have attained to faith! Follow not Satan's footsteps: for he who follows Satan's foot steps [will find that], behold, he enjoins but deeds of abomination and all that runs counter to reason. 24 And were it not for God's favour upon you and His grace, not one of you would ever have remained pure. For [thus it is:] it is God who causes whomever He wills to grow in purity: for God is all-hearing, all-knowing.

(24:22) Hence, [even if they have been wronged by slander,]

let not those of you who have been graced with [God's] favour and ease of life ever become remiss in helping 25 [the erring ones among] their near of kin, and the needy, and those who have forsaken the domain of evil for the sake of God, 26 but let them pardon and forbear. [For,] do you not desire that God should forgive you your sins, seeing that God is much-forgiving, a dispenser of grace? 27

[[Asad’s notes - 1 1 This sentence, which introduces the section dealing with the condemnation of all unfounded or unproven accusations of unchastity - as well as the similar sentence which closes it in verse 20 - is deliberately left incomplete, leaving it to man to imagine what would have happened to individual lives and to society if God had not ordained all the above-mentioned legal and moral safeguards against possibly false accusations, or if He had made a proof of adultery dependent on mere circumstantial evidence. This idea is further elaborated inverses 14-15.

12 Lit., "those who brought forth the lie (al-ifk, here denoting a false accusation of unchastity) are a numerous group ('usbah) among you" . The term 'usbah signifies any group of people, of indeterminate number, banded together for a particular purpose (Taj al-'Arus). - According to all the commentators, the passage comprising verses 1 1 -20 relates to an incident which occurred on the Prophet's return from the campaign against the tribe of Mustaliq in the year 5 H. The Prophet's wife 'A'ishah, who had accompanied him on that expedition, was inadvertently left behind when the Muslims struck camp before dawn. After having spent several hours alone, she was found by one of the Prophet's companions, who led her to the next halting-place of the army. This incident gave rise to malicious insinuations of misconduct on the part of A'ishah; but

these rumours were short-lived, and her innocence was established beyond all doubt. - As is the case with all Qur'anic allusions to historical events, this one, too, is primarily meant to bring out an ethical proposition valid for all times and all social circumstances: and this is the reason why the grammatical construction of the above passage is such that the past-tense verbs occurring inverses 11-16 can be - and, I believe, should be - understood as denoting the present tense.

1 3 I.e., in the sight of God: for, the unhappiness caused by unjust persecution confers - as does every undeserved and patiently borne suffering - a spiritual merit on the person thus afflicted. Cf. the saying of the Prophet, quoted by Bukhari and Muslim: "Whenever a believer is stricken with any hardship, or pain, or anxiety, or sorrow, or harm, or distress - even if it be a thorn that has hurt him - God redeems thereby some of his failings."]]

Yuksel’s version

24:6 Those who accuse their wives, but they have no witnesses except for themselves, then the testimony of one of them is to be equivalent to that of four witnesses if he is swearing by God that he is being truthful.

24:7 The fifth shall be God's curse upon him if he is one of those lying.

24:8 The punishment will be averted from her if she testifies four times by God that he is of the liars.

24:9 The fifth shall be that God's curse is upon her if he is speaking the truth.

24:10 All this is from God's favor upon you and His mercy. God is Forgiving, Wise.

24:11 Those who have brought forth the false accusation were a group from within you. Do not think it is bad for you, for it is good for you. Every person amongst them will have what he deserves of the sin. As for he who had the greatest portion of it, he will have a great retribution.*

24:12 If only when you heard it the acknowledging men and women should have thought good of themselves and said: "This is an obvious lie!"

24:13 If only they had brought four witnesses to it. If they did not have the witnesses, then these with God are the liars.

[[*024:011 By not mentioning the person's name in this historical event, the Quran wants to keep its universal application clear. See 111:1 ]]

[[Asad’s notes -

18 Sc, "yourselves and your whole society" . With this and the next verse the discourse returns to,

and elaborates, the idea touched upon in verse 10 and explained in note 1 1 .

19 The interjection subhanaka ("O Thou who art limitless in Thy glory") stresses here the believer's moral duty to bethink himself of God whenever he is tempted to listen to, or to repeat, a calumny (since every such rumour must be considered a calumny unless its truth is legally Proved). ]]

[[ Asad’s notes -

20 The term fahishah signifies anything that is morally reprehensible or abominable: hence, "immoral conduct" in the widest sense of this expression. In the above context it refers to unfounded or unproven allegations of immoral conduct, in other words, "foul slander" .

21 I.e., the legal punishment as stipulated inverse 4 of this surah.

22 This Qur'anic warning against slander and, by obvious implication, against any attempt at seeking out other people's faults finds a clear echo in several well-authenticated sayings of the Prophet: "Beware of all guesswork [about one another], for, behold, all [such] guesswork is most deceptive (akdhab al-hadith); and do not spy upon one another, and do not try to bare [other people's] failings" (Muwatta 1 ); almost identical versions of this Tradition have been quoted by Bukhari, Muslim and

Abu Da'ud); "Do not hurt those who have surrendered themselves to God (al-muslimin), and do not impute evil to them, and do not try to uncover their nakedness [i.e., their faults] : for, behold, if anyone tries to uncover his brother's nakedness, God will uncover his own nakedness [on the Day of Judgment]" (Tirimidhi); and, "Never does a believer draw a veil over the nakedness of another believer without God's drawing a veil over his own nakedness on Resurrection Day" (Bukhari). All these injunctions have received their seal, as it were, in the Qur'anic exhortation: "Avoid most guesswork [about one another] - for, behold, some of [such] guesswork is [in itself] a sin"

(49:12).

23 See verse 10 of this surah and the corresponding note 11.

24 In this context, the term al-munkar has apparently the same meaning as in 16:90 (explained in the corresponding note 109) since, as the sequence shows, it clearly relates to the unreasonable self-righteousness of so many people who "follow Satan's footsteps" by imputing moral failings to others and forgetting that it is only due to God's grace that man, in his inborn weakness, can ever remain pure.

25 Or: "Swear that [henceforth] they would not help [lit., "give to"] , etc. Both these meanings - "he swore [that]" and "he became remiss [in]" - are attributable to the verb ala; which appears in the above sentence in the form ya'tal. My rendering is based on the interpretation given to this verb by the great philologist Abu al-Qasim al-Harawi (cf Lane I, 84). ]]