LET US CORRECT OUR ISLAMIC FAITH

دعونا نصحّح العقيدة الاسلامية

 

 

 

 

 

تفسيرِ اَسدي 

TAFSEER-E-ASEDI  

 

 BY

 

SHAIKH MIR ASEDULLAH QUADRI

 
  

JUZ 18.5  QAD AFLAHA (قَدْ أَفْلَحَ)

 

 

سورة النور

THE LIGHT
 

An-Noor | Sura # 24| 64 verses | Madinan

 

بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ 

In the name of Allah, the Compassionate and the Merciful

 

 

Juz 18, An-Noor, Verse 001

سُورَةٌ أَنْزَلْنَاهَا وَفَرَضْنَاهَا وَأَنْزَلْنَا فِيهَا آَيَاتٍ بَيِّنَاتٍ لَعَلَّكُمْ تَذَكَّرُونَ [ (This is) a Surah which We have sent down and made (its rulings) obligatory, and revealed in it clear commandments so that you may be mindful. ]

 

Juz 18, An-Noor, Verse 002

الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِنْهُمَا مِاْئَةَ جَلْدَةٍ وَلَا تَأْخُذْكُمْ بِهِمَا رَأْفَةٌ فِي دِينِ اللَّهِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآَخِرِ وَلْيَشْهَدْ عَذَابَهُمَا طَائِفَةٌ مِنَ الْمُؤْمِنِينَ [ The (unmarried) woman or man found guilty of adultery, punish each one of them with a hundred lashes, and do not let compassion for them prevent you from obeying Allah's law, if you believe in Allah and the Last Day. And let a group of the believers witness their punishment. ]
 
This punishment prescribed in the above verse is known as 'prescribed punishment' (حد).  It is required to be given publicly so that it serves everyone as a deterrent to stay away from the evil act.  

 

Juz 18, An-Noor, Verse 003

الزَّانِي لَا يَنْكِحُ إلَّا زَانِيَةً أَوْ مُشْرِكَةً وَالزَّانِيَةُ لَا يَنْكِحُهَا إِلَّا زَانٍ أَوْ مُشْرِكٌ وَحُرِّمَ ذَلِكَ عَلَى الْمُؤْمِنِينَ [ A male fornicator would only marry a female fornicator or idolatress. And a female fornicator would only be married to a fornicator or idolater. This is forbidden to the believers. ]

 

Juz 18, An-Noor, Verse 004

وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ فَاجْلِدُوهُمْ ثَمَانِينَ جَلْدَةً وَلَا تَقْبَلُوا لَهُمْ شَهَادَةً أَبَدًا وَأُولَئِكَ هُمُ الْفَاسِقُونَ  [ Those who accuse chaste, honorable women (of illicit sexual relations) but do not produce four male witnesses (who will witness that they personally saw the act being committed),  flog them with eighty lashes, and do not accept from them any testimony ever after. They are indeed transgressors, ]

 

Juz 18, An-Noor, Verse 005

إِلَّا الَّذِينَ تَابُوا مِنْ بَعْدِ ذَلِكَ وَأَصْلَحُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ [ Except for the ones who repent later on,  and reform. Allah is All Forgiving, Most Merciful. ]

 

Juz 18, An-Noor, Verse 006

وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ وَلَمْ يَكُنْ لَهُمْ شُهَدَاءُ إِلَّا أَنْفُسُهُمْ فَشَهَادَةُ أَحَدِهِمْ أَرْبَعُ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنَ الصَّادِقِينَ [ Those men who accuse their own wives but have no witness except themselves, each one of them shall be made to swear four times by Allah that his charge is true, ]

 

Juz 18, An-Noor, Verse 007

وَالْخَامِسَةُ أَنَّ لَعْنَةَ اللَّهِ عَلَيْهِ إِنْ كَانَ مِنَ الْكَاذِبِينَ [ And the fifth (oath) (should be) that they solemnly invoke the curse of Allah on themselves if they tell a lie. ]

 

Juz 18, An-Noor, Verse 008

وَيَدْرَأُ عَنْهَا الْعَذَابَ أَنْ تَشْهَدَ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنَ الْكَاذِبِينَ [ But it would avert the punishment from the wife, if she bears witness four times (with an oath) By Allah, that (her husband) is telling a lie; ]

 

Juz 18, An-Noor, Verse 009

وَالْخَامِسَةَ أَنَّ غَضَبَ اللَّهِ عَلَيْهَا إِنْ كَانَ مِنَ الصَّادِقِينَ [ And the fifth (oath) should be that she solemnly invokes the wrath of Allah on herself if (her accuser husband) is telling the truth. ]

 

Juz 18, An-Noor, Verse 010

وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ وَأَنَّ اللَّهَ تَوَّابٌ حَكِيمٌ [ If it were not for Allah’s grace and mercy upon you, you would have no method of handling these situations. Allah is the One Who accepts repentance, the All Wise. ]

 

Juz 18, An-Noor, Verse 011

إِنَّ الَّذِينَ جَاءُو بِالْإِفْكِ عُصْبَةٌ مِنْكُمْ لَا تَحْسَبُوهُ شَرًّا لَكُمْ بَلْ هُوَ خَيْرٌ لَكُمْ لِكُلِّ امْرِئٍ مِنْهُمْ مَا اكْتَسَبَ مِنَ الْإِثْمِ وَالَّذِي تَوَلَّى كِبْرَهُ مِنْهُمْ لَهُ عَذَابٌ عَظِيمٌ [ Surely! Those who brought forth the slander (against Ummul Momineen Aisha رضئ اللہ تعالی عنہا), are a group among you.  Consider it is not a bad thing for you but it is a good (lesson) for you.  Every person among them (who took part) has earned its sin, and as for the one among them who had the greater share (leading part) in it, shall have a great punishment. ]
 
Ten Verses (11-20) in this Sura are revealed in defense of Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) who was slandered by some people. It was all started by one Abdullah bin Ubay, who was ring leader of the Munafiqeen (hypocrites) in Madina al-Munawwara during Prophet's (صلى الله عليه و آله وسلم) time.
 
BRIEF HISTORY
 
This incident took place during the return journey of Prophet (صلى الله عليه و آله وسلم) from the expedition to Bani Mustaliq, in 5-6 AH.  The incident is recorded in many authentic books of Ahadith.
 
It is in Hadith -  Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) narrated that whenever, Allah's Apostle (صلى الله عليه و آله وسلم) intended to go on a journey, he used to draw lots among his wives, and Allah's Apostle (صلى الله عليه و آله وسلم) used to take with him the one on whom lot fell.  He drew lots among us during one of the Ghazwaat (غزوات) (Ghazwa, plural Gazwaat, is the battle in which Prophet Mohammad ﷺ personally took part).  This time lot fell on me, so I proceeded with Allah's Apostle (صلى الله عليه و آله وسلم).  This Ghazwa took place after Allah's commandment of veiling (of women) had been revealed.
 
I was carried in Howdaj (هودج)  (a closed compartment put on the back of camel, used for carrying brides and important women). The Howdaj was brought down when we came to a halt.  We remained at that place (and the Muslim army went ahead for the battle). We remained at  this place till Allah's Apostle (صلى الله عليه و آله وسلم) had finished from that Ghazwa and returned. 

On our return journey, when we were near the city of Medina we halted for sometime. After the brief halt, the Apostle (صلى الله عليه و آله وسلم) announced at night that it was time for move on to Madina. So when they announced the news of departure, I got up and went away from the army camps, and after finishing from the call of nature, I came back to my riding camel but I realized that my necklace which was made of Zifar beads (Yemenite beads partly black and partly white) was missing.  So I returned to look for my necklace and my search for it detained me (for a while). (In the meanwhile, the people who used to carry me on my camel, came.  It was dark in the night. They took my Howdaj and put it on the back of my camel on which I used to ride, as they considered that I was in it. In those days women used to be very thin as they did not get fat, and flesh did not cover their bodies in abundance as they used to eat only a little food. Those people therefore, disregarded the lightness of the Howdaj while lifting and carrying it; and at that time I was still a young girl. They made the camel rise and all of them left. 

I found my necklace after the army had gone. Then I came to their camping place to find no call maker of them, nor one who would respond to the call.  So I intended to go to the place where I used to stay, thinking that when they will find me missing, they would come back searching for me.  While I was sitting in my resting place, I was overwhelmed by sleep and slept. 

Safwan bin Al-Muattal As-Sulami Adh-Dhakwani was behind the army.  When he reached my place in the morning, he saw the figure of a sleeping person and he recognized me on seeing me as he had seen me before the commandment of compulsory veiling (was prescribed). So I woke up when he recited this Quranic verse - 'Inna lillahi wa inna llaihi raji'un' (إنا لله وإنا إليه راجعون)  (Surely we belong to Allah and to Him shall we return. ) (Al-Baqara-156). As soon as he recognized me, I veiled my face with my head cover, and by Allah, we did not speak a single word, and I did not hear him saying any word.  He dismounted from his camel and made it kneel down, putting his leg on its front legs and then I got up and rode on it. Then he set out leading the camel that was carrying me till we overtook the army in the extreme heat of midday while they were at a halt.

(Because of this event) some people brought destruction upon themselves and the one who spread the slander (اِفك) on me, was  Abdullah bin Ubay Ibn Salul. (the chief of hypocrites in Madina)

(Urwa said, 'The people propagated the slander and talked about it in his (Abdullah bin Ubay's) presence and he confirmed it and listened to it and asked about it to let it prevail.' Urwa also added, 'None was mentioned as members of the slanderous group besides (Abdullah bin Ubay) except Hassan bin Thabit, and Mistah bin Uthatha, and Hamna bint Jahsh, along with others about whom I have no knowledge, but they were a group as Allah said.  It is said that the one who carried most of the slander was 'Abdullah bin Ubai bin Salul.' Urwa added,

Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) disliked to have Hassan abused in her presence (for his involvement in the slander because he defended the Prophet ﷺ by his poetry).  She used to say,  'It was he who said : My father and my grandfather and my honor are all for the protection of Muhammad's ﷺ honor '. 

'Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) added, 'After we returned to Medina, I became ill for a month. The people were propagating the statements of the slanderers while I was unaware of anything about that.  However,  I felt that in my present ailment, I was not receiving the same kindness from Allah's Apostle (صلى الله عليه و آله وسلم) as I used to receive when I got sick.  (But now) Allah's Apostle (صلى الله عليه و آله وسلم) would only come, greet me and say, 'How is that (lady)?' and leave. That roused my doubts, but I did not discover the evil (slander) till I went out, after my convalescence.   I went out with Um Mistah to Al-Manasi (رضئ اللہ تعالی عنہا) where we used to answer the call of nature and we used not to go out (to answer the call of nature) except at night, and that was before we had latrines near our houses. And this habit of ours concerning evacuating the bowels, was similar to the habits of the old Arabs living in the deserts, for it would be troublesome for us to take latrines near our houses.

So I and Um Mistah (رضئ اللہ تعالی عنہا), who was the daughter of Abu Ruhm bin Al-Muttalib bin Abd Manaf (رضئ اللہ تعالی عنہ), whose mother was the daughter of Sakhr bin 'Amir (رضئ اللہ تعالی عنہ) and the aunt of Abu Bakr As-Siddiq (رضئ اللہ تعالی عنہ) and whose son was Mistah bin Uthatha bin 'Abbas bin Al-Muttalib (رضئ اللہ تعالی عنہ), went out. I and Um Mistah (رضئ اللہ تعالی عنہا) returned to my house after we finished answering the call of nature. On the way, Um Mistah (رضئ اللہ تعالی عنہا) stumbled by getting her foot entangled in her covering sheet and on that she said, 'Let Mistah be ruined!' I said, 'What a hard word you have said. Do you abuse a man who took part in the battle of Badr?' On that she said, 'O you Hantah! Didn't you hear what he (Mistah) said?' I said, 'What did he say?' 

Then she told me about the slander of the people. So my ailment was aggravated on hearing it.  When when I reached my home, Allah's Apostle (صلى الله عليه و آله وسلم) came to me, and after greeting me, said, 'How is that (lady)?' I said, 'Will you allow me to go to my parents' as I wanted to be sure about the news through them.  Allah's Apostle (صلى الله عليه و آله وسلم) allowed me (and I went to my parents) and asked my mother, 'O mother! What are the people talking about?' She said, 'O my daughter! Don't worry, for scarcely is there a charming woman who is loved by her husband and whose husband has other wives besides herself that they (women) would find faults with her.' I said, 'Subhan-Allah! Are the people really talking in this way?' I kept on weeping that night till dawn I could neither stop weeping nor sleep then in the morning again, I kept on weeping.

When the Divine Inspiration was delayed, Allah's Messenger (صلى الله عليه و آله وسلم) called Ali bin Abi Talib and Usama bin Zaid (رضئ اللہ تعالی عنہم) to ask and consult them about divorcing me. Usama bin Zaid (رضئ اللہ تعالی عنہ) said what he knew of my innocence, and the respect he preserved in himself for me.  Usama (رضئ اللہ تعالی عنہ) said, '(O Allah's Apostle (صلى الله عليه و آله وسلم)!) She is your wife and we do not know anything except good about her.' 'Ali bin Abi Talib (صلى الله عليه و آله وسلم) said, 'O Allah's Apostle (صلى الله عليه و آله وسلم)! Allah does not put you in difficulty and there are plenty of women other than she, yet, ask the maid servant who will tell you the truth.' On that Allah's Messenger (صلى الله عليه و آله وسلم) called Barira (رضئ اللہ تعالی عنہا - the maid-servant) and said, 'O Barira (رضئ اللہ تعالی عنہا) ! Did you ever see anything which aroused your suspicion?' Barira (رضئ اللہ تعالی عنہا) said to him, 'By Him Who has sent you with the Truth. I have never seen anything in her (Aisha -  رضئ اللہ تعالی عنہا) which I would conceal, except that she is a young girl who sleeps leaving the dough of her family exposed so that the domestic goats come and eat it.' 

So, on that day, Allah's Apostle (صلى الله عليه و آله وسلم) got up on the pulpit and complained about 'Abdullah bin Ubay (bin Salul) before his companions, saying, 'O you Muslims! Who will relieve me from that man who has hurt me with his evil statement about my family? By Allah, I know nothing except good about my family and they have blamed a man about whom I know nothing except good and he used never to enter my home except with me.'   Sad bin Mu'adh (رضئ اللہ تعالی عنہ) the brother of Banu 'Abd Al-Ashhal got up and said, 'O Allah's Apostle (صلى الله عليه و آله وسلم)! I will relieve you from him; if he is from the tribe of Al-Aus, then I will chop his head off, and if he is from our brothers, i.e. Al-Khazraj tribe, then order us, and we will fulfill your order.' On that, a man from Al-Khazraj tribe got up. Um Hassan, his cousin, was from his branch tribe, and he was Sad bin Ubada, chief of Al-Khazraj tribe. Before this incident, he was a pious man, but his love for his tribe goaded him into saying to Sad (bin Mu'adh). 'By Allah, you have told a lie; you shall not and cannot kill him. If he belonged to your people, you would not wish him to be killed.'

On that, Usaid bin Hudair (رضئ اللہ تعالی عنہ) who was the cousin of Sad (bin Mu'adh  رضئ اللہ تعالی عنہ) got up and said to Sad bin 'Ubada, 'By Allah! You are a liar! We will surely kill him, and you are a hypocrite arguing on the behalf of hypocrites.' On this, the two tribes of Al-Aus and Al Khazraj got so much excited that they were about to fight while Allah's Apostle (صلى الله عليه و آله وسلم) was standing on the pulpit. Allah's Messenger (صلى الله عليه و آله وسلم) kept on quietening them till they became silent and so did he. All that day I kept on weeping with my tears never ceasing, and I could never sleep. 

The next day morning,  my parents were with me and I wept for two nights and a day with my tears never ceasing and I could never sleep till I thought that my liver would burst from weeping. So, while my parents were sitting with me and I was weeping, an Ansari woman asked me to grant her admittance. I allowed her to come in, and when she came in, she sat down and started weeping with me. While we were in this state, Allah's Apostle (صلى الله عليه و آله وسلم) came, greeted us and sat down. He had never sat with me since that day of the slander. A month had elapsed and no Divine revelation came to him about my case. Allah's Apostle  (صلى الله عليه و آله وسلم) then recited Tashah-hud (التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ) and then said, أما بعد,   (أما بعد  is a segmentation tool.  It serves to announce that the preceding part ie., Prophet's ﷺ recitation of Tashahud was a preamble, and he wanted to say something).  The Apostle (صلى الله عليه و آله وسلم) said   O 'Aisha (رضئ اللہ تعالی عنہا)! I have been informed so-and-so about you; if you are innocent, then soon Allah will reveal your innocence, and if you have committed a sin, then repent to Allah (عَزَّ وَجَلَّ) and ask Him for forgiveness for when a slave confesses his sins and asks Allah for forgiveness, Allah accepts his repentance.'

When Allah's Apostle (صلى الله عليه و آله وسلم) finished his speech, my tears ceased flowing completely that I no longer felt a single drop of tear flowing. I said to my father, 'Reply to Allah's Apostle (صلى الله عليه و آله وسلم) on my behalf concerning what he has said.' My father said, 'By Allah, I do not know what to say to Allah's Apostle (صلى الله عليه و آله وسلم).' Then I said to my mother, 'Reply to Allah's Apostle (صلى الله عليه و آله وسلم) on my behalf concerning what he has said.' She said, 'By Allah, I do not know what to say to Allah's Apostle (صلى الله عليه و آله وسلم).' In spite of the fact that I was a young girl and had a little knowledge of Qur'an, I said, 'By Allah, no doubt I know that you heard this (slanderous) speech so that it has been planted in your hearts (i.e. minds) and you have taken it as a truth. Now if I tell you that I am innocent, you will not believe me, and if confess to you about it, and Allah knows that I am innocent, you will surely believe me. By Allah, I find no similitude for me and you except that of Yusuf (عليه السلام) father when he said, '(For me) patience in the most fitting against that which you assert; it is Allah (alone) Whose Help can be sought.' Then I turned to the other side and lay on my bed; and Allah (عَزَّ وَجَلَّ) knew then that I was innocent and hoped that Allah (عَزَّ وَجَلَّ) would reveal my innocence. But, by Allah (عَزَّ وَجَلَّ), I never thought that Allah (عَزَّ وَجَلَّ) would reveal about my case, by a divine revelation, that would be recited (forever) as I considered myself too unworthy to be talked of by Allah (عَزَّ وَجَلَّ) with something of my concern, but I hoped that Allah's Apostle (صلى الله عليه و آله وسلم) might have a dream in which Allah (عَزَّ وَجَلَّ) would prove my innocence. But, by Allah (عَزَّ وَجَلَّ), before Allah's Apostle (صلى الله عليه و آله وسلم) left his seat and before any of the household left, the Divine revelation came to Allah's Apostle (صلى الله عليه و آله وسلم). 

So there overtook him the same hard condition which used to overtake him, (when he used to receive divine revelation). The sweat was dropping from his body like pearls though it was a wintry day and that was because of the weighty Statement which was being revealed to him. When that state of Allah's Apostle (صلى الله عليه و آله وسلم) was over, he got up smiling, and the first word he said was, 'O Aisha (رضئ اللہ تعالی عنہا)! Allah has declared your innocence!' Then my Mother said to me, 'Get up and go to him (Allah's Apostle ﷺ).' I replied, 'By Allah, I will not go to him, and I praise none but Allah (عَزَّ وَجَلَّ).' So Allah (عَزَّ وَجَلَّ) revealed the ten Verses : 'Verily! They who spread the slander Are a gang, among you.' (An-Noor- 11-20).  (Bukhari)

 

A few issues need to be clarified in this context.

(Q 1) Did the Prophet (صلى الله عليه و آله وسلم) know about the innocence of Ummul Momineen Aisha (رضئ اللہ تعالی عنہا)?

(Ans) Surely, he was fully aware of it.

It is in Hadith - Hudhayfa (رضئ الله تعالى عنه) narrated : "The Prophet (صلى الله عليه و آله وسلم) stood among us (speaking) for a long time and did not leave out one thing from that time until the rising of the Final Hour except he told us about it. Whoever remembers it, remembers it and whoever forgot it forgot it. All those who were present know this. Some of it I might have forgotten, then I see it (happen) and remember it just as someone would remember a man who had been away and then appears before him and he instantly recognizes him." (Bukhari, Muslim, Abu Dawud, Ahmad, Tirmidhi)
 
It is in Quran -  يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا  [ Certainly We (Allah) have sent you (O' Prophet ﷺ) as witness, deponent, the one who gives good tiding and as a fore warner.] (Al-Ahzab - 45).
 
Who is a witness (as per the law)?  He is the one who sees things from his eyes.  Statement of a Deponent who has only heard about a thing is not acceptable in the Court of law. 
 
The above Quranic verse establishes the comprehensive knowledge of Prophet Mohammad (صلى الله عليه و آله وسلم) collectively and  individually in the Cosmos.
 

(Q 2) Then why did he not rejected the slander in the first place and warned people about the sinfulness of this slander?

(Ans)  If he had taken a stand and rejected the the slander of hypocrites, they would have said that the Prophet (صلى الله عليه و آله وسلم) is trying to hide and protect Ummul Momineen Aisha  (رضئ اللہ تعالی عنہا).   It might have created havoc in the minds of many others who were affected by this slander.

Who asked the Prophet (صلى الله عليه و آله وسلم) to keep quiet in this matter?

It is in Quran -  وَمَا يَنطِقُ عَنِ الْهَوَىٰ - إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ [ The Prophet ﷺ does not speak out of desire.  It is the revelation that is coming to him.] (An-Najm - 3-4)

It is in Hadith - Qatadah reported : I said, “Ummul Momineen, tell me about the character of the Apostle of Allah, (صلى الله عليه و آله وسلم). Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) said, 'Have you not read the Quran?' I said, “Of course!” Ummul Momineen Aisha (رضئ اللہ تعالی عنہا)  said, 'Verily, the character of the Prophet of Allah (صلى الله عليه و آله وسلم) was the Quran.'  (Muslim).

When we study the life of Prophet Mohammad (صلى الله عليه و آله وسلم), we realize that there are certain occasions when he said or acted as he was unaware of things.  Why it is so?

Prophet Mohammad (صلى الله عليه و آله وسلم) represented humanity in all its formats. He showed happiness on certain things and displeasure on certain things. He showed fore knowledge of certain things and showed his unawareness of certain things.  He pleaded with Almighty for His forgiveness. He walked in streets like normal human beings. He fought with infidels along with his companions and sometimes the results of the battles were inconclusive and sometimes he won. He became concerned when something went wrong with his family members or his companions and shared happiness with them on happy occasions.
 
It is in Quran -  لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ  [Prophet Mohammad (صلى الله عليه و آله وسلم) is an exemplary model (for all of you)] (Al-Ahzab – 21).
 
He is an icon of humanity.   In other words, he is a perfect human being.  Like him there is none. He represents various facets of humanity at various stages of his life. Sometimes, he shows utmost humility of a desperate human being and on other occasions, pointing his finger towards the moon splits it into two, which was witnessed by many from their naked eyes.
 

(Q 3) What is that we need to learn from the above episode?

The importance of the members of Prophet's (صلى الله عليه و آله وسلم) house hold (His Ahle Bait-e-At Haar). Their place among Ummah is not just elevated because they were closely related to him.  They shared all hardship and the tests and trials in life and became models of conduct for the entire Ummah till the day of Resurrection.  As the Prophet (صلى الله عليه و آله وسلم) is unique among human beings, indeed his Ahle Bait-e-At-Haar are also unique among his Ummah.  Their respect and honor is mandatory upon all of us.  

 

Juz 18, An-Noor, Verse 012

لَوْلَا إِذْ سَمِعْتُمُوهُ ظَنَّ الْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بِأَنْفُسِهِمْ خَيْرًا وَقَالُوا هَذَا إِفْكٌ مُبِينٌ [ When you heard about this rumor, why did the believing men and women  not think well of one another and say : 'This is an obvious slander?' ]

 

Juz 18, An-Noor, Verse 013

لَوْلَا جَاءُو عَلَيْهِ بِأَرْبَعَةِ شُهَدَاءَ فَإِذْ لَمْ يَأْتُوا بِالشُّهَدَاءِ فَأُولَئِكَ عِنْدَ اللَّهِ هُمُ الْكَاذِبُونَ [ Why did they not produce four witnesses? If they could not produce any witnesses, they were indeed liars in the sight of Allah. ]

 

Juz 18, An-Noor, Verse 014

وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ فِي الدُّنْيَا وَالْآَخِرَةِ لَمَسَّكُمْ فِي مَا أَفَضْتُمْ فِيهِ عَذَابٌ عَظِيمٌ [ And had it not been for Allah's favor upon you and His mercy in this world and the Hereafter, you would have already been afflicted by terrible suffering for indulging in such talk. ]

 

Juz 18, An-Noor, Verse 015

إِذْ تَلَقَّوْنَهُ بِأَلْسِنَتِكُمْ وَتَقُولُونَ بِأَفْوَاهِكُمْ مَا لَيْسَ لَكُمْ بِهِ عِلْمٌ وَتَحْسَبُونَهُ هَيِّنًا وَهُوَ عِنْدَ اللَّهِ عَظِيمٌ  [ When you passed it (the rumor) from one tongue to the other, and said with your mouths (about) what you had no knowledge of, taking it lightly, while it is (extremely) serious in the sight of Allah. ]

 

Juz 18, An-Noor, Verse 016

وَلَوْلَا إِذْ سَمِعْتُمُوهُ قُلْتُمْ مَا يَكُونُ لَنَا أَنْ نَتَكَلَّمَ بِهَذَا سُبْحَانَكَ هَذَا بُهْتَانٌ عَظِيمٌ  [ Why did you not, when you heard about it, say : 'It is not befitting for us to talk about it, Allah forbid! This is a monstrous slander?' ]

 

Juz 18, An-Noor, Verse 017

يَعِظُكُمَ اللَّهُ أَنْ تَعُودُوا لِمِثْلِهِ أَبَدًا إِنْ كُنْتُمْ مُؤْمِنِينَ [ Allah admonishes you never to repeat a mistake like this, if you are true believers. ]

 

Juz 18, An-Noor, Verse 018

وَيُبَيِّنُ اللَّهُ لَكُمُ الْآَيَاتِ وَاللَّهُ عَلِيمٌ حَكِيمٌ [ Allah explains His commands to you clearly, for Allah is All Knowing and All Wise. ]

 

Juz 18, An-Noor, Verse 019

إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آَمَنُوا لَهُمْ عَذَابٌ أَلِيمٌ فِي الدُّنْيَا وَالْآَخِرَةِ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ [ Those who enjoy hearing that immorality has spread among the believers will have a painful punishment both in this world and the Hereafter. Allah knows and you do not know. ]

 

Juz 18, An-Noor, Verse 020

وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ وَأَنَّ اللَّهَ رَءُوفٌ رَحِيمٌ [ Were it not for the grace and mercy of Allah towards you, (the act of spreading rumors would have produced very bad results for you). Allah is indeed very Kind, most Merciful. ]
 
 

Juz 18, An-Noor, Verse 021

يَا أَيُّهَا الَّذِينَ آَمَنُوا لَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ وَمَنْ يَتَّبِعْ خُطُوَاتِ الشَّيْطَانِ فَإِنَّهُ يَأْمُرُ بِالْفَحْشَاءِ وَالْمُنْكَرِ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ مَا زَكَى مِنْكُمْ مِنْ أَحَدٍ أَبَدًا وَلَكِنَّ اللَّهَ يُزَكِّي مَنْ يَشَاءُ وَاللَّهُ سَمِيعٌ عَلِيمٌ [ O you who believe! Do not follow the footsteps of Satan. Whoever follows in the footsteps of Satan, (let him know that) Satan calls towards indecent and shameful behavior and all that is evil. Were it not for Allah’s bounty on you, and His mercy, not one of you would have ever attained purity; but Allah purifies whomever He wills. Allah is All Hearing, All Knowing. ]

Juz 18, An-Noor, Verse 022

وَلَا يَأْتَلِ أُولُوا الْفَضْلِ مِنْكُمْ وَالسَّعَةِ أَنْ يُؤْتُوا أُولِي الْقُرْبَى وَالْمَسَاكِينَ وَالْمُهَاجِرِينَ فِي سَبِيلِ اللَّهِ وَلْيَعْفُوا وَلْيَصْفَحُوا أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللَّهُ لَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ [ Do not let the people of virtue and affluence among you swear to suspend donations to their relatives, the needy, and the emigrants in the cause of Allah. Let them pardon and forgive.  Do you not love to be forgiven by Allah? And Allah is All Forgiving, Most Merciful. ]
 
When the slander on Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) was spread, some people kept quiet while some others talked about it privately and this way it spread among a large number of people.  Once, the rumor mongers were reprimanded by Allah (عَزَّ وَجَلَّ), the people who were angry on those who took part in spreading the rumor, stopped giving any financial aid to them by taking an oath never ever to help them in any manner whatsoever.  In the above verse, Allah (عَزَّ وَجَلَّ) commands that they should be pardoned as they have done repentance for their mistake and the aid which was provided to them should be continued as usual.  Indeed, Allah is All Forgiving and Most Merciful.  

 

Juz 18, An-Noor, Verse 023

إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ الْغَافِلَاتِ الْمُؤْمِنَاتِ لُعِنُوا فِي الدُّنْيَا وَالْآَخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌ  [ Surely those who accuse chaste believing women, unaware (of the evil), are cursed in this world and the hereafter, and they shall have a grievous chastisement. ]

 

Juz 18, An-Noor, Verse 024

يَوْمَ تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَأَيْدِيهِمْ وَأَرْجُلُهُمْ بِمَا كَانُوا يَعْمَلُونَ [ On the Day their tongues, hands, and feet will testify against them for what they used to do. ]

 

Juz 18, An-Noor, Verse 025

يَوْمَئِذٍ يُوَفِّيهِمُ اللَّهُ دِينَهُمُ الْحَقَّ وَيَعْلَمُونَ أَنَّ اللَّهَ هُوَ الْحَقُّ الْمُبِينُ [ On that Day, Allah will give them their just penalty in full, and they will  know that Allah  is the Ultimate Truth. ]

 

Juz 18, An-Noor, Verse 026

الْخَبِيثَاتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَاتِ وَالطَّيِّبَاتُ لِلطَّيِّبِينَ وَالطَّيِّبُونَ لِلطَّيِّبَاتِ أُولَئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ لَهُمْ مَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ [ Wicked women are for wicked men, and wicked men are for wicked women. And virtuous women are for virtuous men, and virtuous men are for virtuous women. The virtuous are innocent of what the wicked say. They will have forgiveness and an honorable provision. ]

 

Juz 18, An-Noor, Verse 027

يَا أَيُّهَا الَّذِينَ آَمَنُوا لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَى أَهْلِهَا ذَلِكُمْ خَيْرٌ لَكُمْ لَعَلَّكُمْ تَذَكَّرُونَ [ O' believers! Do not enter houses other than your own until you have sought permission and said greetings of peace to the occupants; this is better for you, so that you may be mindful. ]

 

Juz 18, An-Noor, Verse 028

فَإِنْ لَمْ تَجِدُوا فِيهَا أَحَدًا فَلَا تَدْخُلُوهَا حَتَّى يُؤْذَنَ لَكُمْ وَإِنْ قِيلَ لَكُمُ ارْجِعُوا فَارْجِعُوا هُوَ أَزْكَى لَكُمْ وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ [ If you find no one at home, do not enter it until you have been given permission. And if you are asked to leave, then leave. That is purer for you. And Allah has knowledge of what you do.]

 

Juz 18, An-Noor, Verse 029

لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَكُمْ وَاللَّهُ يَعْلَمُ مَا تُبْدُونَ وَمَا تَكْتُمُونَ  [ There is no blame on you if you enter houses which are not used for dwelling (of common use) and in which you have something belonging to you; and Allah knows what you reveal and what you conceal.]

 

Juz 18, An-Noor, Verse 030

قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ذَلِكَ أَزْكَى لَهُمْ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ   [ Tell believing men to lower their gaze and guard their private parts. That is purer for them. Allah is acquainted with what they do.]

 

Juz 18, An-Noor, Verse 031

وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آَبَائِهِنَّ أَوْ آَبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ التَّابِعِينَ غَيْرِ أُولِي الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَى عَوْرَاتِ النِّسَاءِ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِنْ زِينَتِهِنَّ وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَا الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ   [ Tell the believing women to lower their eyes, guard their private parts, and not display their charm except what is apparent outwardly, and cover their bosoms with their veils and not to show their finery except to their husbands or their fathers or fathers-in-law, their sons or step-sons, brothers, or their brothers' and sisters' sons, or their women attendants or captives, or male attendants who do not have any need (for women), or boys not yet aware of sex. They should not walk stamping their feet lest they make known what they hide of their Ornaments. O believers, turn to Allah, every one of you, so that you may be successful.]

 

Juz 18, An-Noor, Verse 032

وَأَنْكِحُوا الْأَيَامَى مِنْكُمْ وَالصَّالِحِينَ مِنْ عِبَادِكُمْ وَإِمَائِكُمْ إِنْ يَكُونُوا فُقَرَاءَ يُغْنِهِمُ اللَّهُ مِنْ فَضْلِهِ وَاللَّهُ وَاسِعٌ عَلِيمٌ   [ Marry off those among you who are unmarried and those who are righteous among your male and female slaves. If they are poor, Allah will enrich them from His favor; Allah is All Encompassing and All Knowing. ]
 
 It is in Hadith - It is narrated on the authority of Abdullah bin Masud (رضئ اللہ تعالی عنہ) that the Prophet (صلى الله عليه و آله وسلم) once said : O' young men, whosoever among you can afford to marry, he should marry, because this will be a means of restraining the eyes from casting the evil look and of keeping one pure and chaste, and the one who cannot afford, should fast, because fasting helps cool down the passions. (Bukhari, Muslim)
 
It is in Hadith - It is narrated on the authority of  Abu Hurairah (رضئ اللہ تعالی عنہ) that  the Prophet (صلى الله عليه و آله وسلم) said : Allah has taken upon Himself to succor three men : (i) who marries with a view to guarding his chastity, (ii) the slave who works to earn his freedom, and (iii) the one who goes out to fight in the way of Allah. (Tirmizi, Nasai, Ibn Majah, Ahmad)

 

  

 

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Juz 18.1 Qad Aflaha 

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