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Surah 24. An-Nur

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24:1
سُورَةٌ أَنزَلْنَـٰهَا وَفَرَضْنَـٰهَا وَأَنزَلْنَا فِيهَآ ءَايَـٰتٍۭ بَيِّنَـٰتٍ لَّعَلَّكُمْ تَذَكَّرُونَ Sooratun anzaln a h a wafara d n a h a waanzaln a feeh a a y a tin bayyin a tin laAAallakum ta th akkaroon a
A SURAH [is this] which We have bestowed from on high, and which We have laid down in plain terms;1 and in it have We bestowed from on high messages which are clear [in themselves], so that you might keep [them] in mind.
  - Mohammad Asad

I.e., "the injunctions whereof We have made self-evident by virtue of their wording": thus, according to Bukhari (Kitab at-Tafsir), ~Abd Allah ibn 'Abbas explains the expression faradnaha in this context (cf. Fath al-Bari VIII, 361). The same explanation, also on the authority of Ibn 'Abbas is advanced by Tabari. It would seem that the special stress on God’s having laid down this surah "in plain terms" is connected with the gravity of the injunctions spelt out in the sequence: in other words, it implies a solemn warning against any attempt at widening or re-defining those injunctions by means of deductions, inferences or any other considerations unconnected with the plain wording of the Qur'an.

This is a Surah which We have revealed and made obligatory; its revelations contain clear verses, so that you may take heed.
  - Muhammad Farooq-i-Azam Malik
'This is' a sûrah which We have revealed and made 'its rulings' obligatory, and revealed in it clear commandments so that you may be mindful.
  - Mustafa Khattab
(Here is) a Surah which We have revealed and enjoined, and wherein We have revealed plain tokens, that haply we may take heed.
  - Marmaduke Pickthall
A Surah which We have sent down and which We have ordained: in it have We sent down Clear Signs in order that ye may receive admonition. 2953
  - Abdullah Yusuf Ali

It must not be thought that the checking of sex offences or of minor improprieties, that relate to sex or privacy, are matters that do not affect spiritual life in the highest degree. These matters are intimately connected with spiritual teaching such as Allah has sent down in this Sura. The emphasis is on "We": these things are not mere matters of convenience, but Allah has ordained them for our observance in life.

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24:2
ٱلزَّانِيَةُ وَٱلزَّانِى فَٱجْلِدُوا۟ كُلَّ وَٰحِدٍ مِّنْهُمَا مِا۟ئَةَ جَلْدَةٍ ۖ وَلَا تَأْخُذْكُم بِهِمَا رَأْفَةٌ فِى دِينِ ٱللَّهِ إِن كُنتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ ۖ وَلْيَشْهَدْ عَذَابَهُمَا طَآئِفَةٌ مِّنَ ٱلْمُؤْمِنِينَ A l zz a niyatu wa al zz a nee fa i jlidoo kulla w ah idin minhum a miata jaldatin wal a takhu th kum bihim a rafatun fee deeni All a hi in kuntum tuminoona bi A ll a hi wa a lyawmi al a khiri walyashhad AAa tha bahum a ta ifatun mina almumineen a
AS FOR the adulteress and the adulterer2 - flog each of them with a hundred stripes, and let not com-passion with them keep you from [carrying out] this law of God, if you [truly] believe in God and the Last Day; and let a group of the believers witness their chastisement3
  - Mohammad Asad

The term zina signifies voluntary sexual intercourse between a man and a woman not married to one another, irrespective of whether one or both of them are married to other persons or not: hence, it does not - in contrast with the usage prevalent in most Western languages - differentiate between the concepts of "adultery" (i.e., sexual intercourse of a married man with a woman other than his wife, or of a married woman with a man other than her husband) and "fornication" (i.e., sexual intercourse between two unmarried persons). For the sake of simplicity I am rendering zina throughout as "adultery", and the person guilty of it as "adulterer" or "adulteress", respectively.

The number of those to be present has been deliberately left unspecified, thus indicating that while the punishment must be given publicity, it need not be made a "public spectacle".

As for the fornicatoress and the fornicator (a female and a male guilty of rape), flog each female and a male guilty of rape one hundred lashes and do not take pity in enforcing the law ordained by Allah, if you believe in Allah and the Last Day, and let a party of the believers witness their punishment.
  - Muhammad Farooq-i-Azam Malik
As for female and male fornicators, give each of them one hundred lashes,1 and do not let pity for them make you lenient in 'enforcing' the law of Allah, if you 'truly' believe in Allah and the Last Day. And let a number of believers witness their punishment.
  - Mustafa Khattab

 The address here is to legal authorities. Adultery has to be proven either by confession or the testimony of four reliable witnesses.

The adulterer and the adulteress, scourge ye each one of them (with) a hundred stripes. And let not pity for the twain withhold you from obedience to Allah, if ye believe in Allah and the Last Day. And let a party of believers witness their punishment.
  - Marmaduke Pickthall
The woman and the man guilty of adultery or fornication flog each of them with a hundred stripes: let not compassion move you in their case in a matter prescribed by Allah if ye believe in Allah and the Last Day: and let a party of the Believers witness their punishment. 2954 2955 2956
  - Abdullah Yusuf Ali

Zina includes sexual intercourse between a man and a woman not married to each other. It therefore applies both to adultery (which implies that one or both of the parties are married to a person or persons other than the ones concerned) and to fornication, which, in its strict signification, implies that both parties are unmarried. The law of marriage and divorce is made easy in Islam, so that there may be the less temptation for intercourse outside the well-defined incidents of marriage. This makes for greater self-respect for both man and woman. Other sex offences are also punishable, but this Section applies strictly to Zina as above defined. Although zina covers both fornication and adultery, in the opinion of Muslim jurists, the punishment laid down here applies only to unmarried persons. As for married persons, their punishment, according to the Sunnah of the Prophet (peace be on him), is stoning to death.

Cf. iv. 15, and n. 523.

The punishment should be open, in order to be deterrent.

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24:3
ٱلزَّانِى لَا يَنكِحُ إِلَّا زَانِيَةً أَوْ مُشْرِكَةً وَٱلزَّانِيَةُ لَا يَنكِحُهَآ إِلَّا زَانٍ أَوْ مُشْرِكٌ ۚ وَحُرِّمَ ذَٰلِكَ عَلَى ٱلْمُؤْمِنِينَ A l zz a nee l a yanki h u ill a z a niyatan aw mushrikatan wa al zz a niyatu l a yanki h uh a ill a z a nin aw mushrikun wa h urrima tha lika AAal a almumineen a
[Both are equally guilty:] the adulterer couples with none other than an adulteress - that is, a woman who accords [to her own lust] a place side by side with God;4 and with the adulteress couples none other than an adulterer-that is, a man who accords [to his own lust] a place side by side with God: and this is forbidden unto the believers.5
  - Mohammad Asad

The term mushrik (fem. mushrikah), which normally signifies a person who associates in his or her mind all manner of imaginary deities or forces with God, or who believes that any created being has a share in His qualities or powers, is here evidently used in the widest metaphorical sense of this term, denoting one who accords to his or her desires a supremacy which is due to God alone, and thus blasphemes against the principles of ethics and morality enjoined by Him. The particle aw (lit., "or") which connects the word mushrikah with the preceding word zaniyah ("adulteress") has in this context - as well as in the next clause, where both these terms appear in their masculine form - an amplifying, explanatory value equivalent to the expression "in other words" or "that is", similar to the use of this particle in 23:6 . For a further elucidation of the above passage, see next note.

Some of the commentators understand this passage in the sense of an injunction: "The adulterer shall not marry any but an adulteress or a mushrikah; and as for the adulteress, none shall marry her but an adulterer or a mushrik." This interpretation is objectionable on several counts: firstly, the Qur'an does not ever countenance the marriage of a believer, however great a sin he or she may have committed, with an unbeliever (in the most pejorative sense of this term) secondly, it is a fundamental principle of Islamic Law that once a crime has been expiated by the transgressor's undergoing the ordained legal punishment (in this case, a hundred stripes), it must be regarded, insofar as the society is concerned, as atoned for and done with; and, lastly, the construction of the above passage is clearly that of a statement of fact (Razi), and cannot be interpreted as an injunction. On the other hand, since adultery is an illicit sexual union, the verb yankihu, which appears twice in this passage, cannot have the customary, specific meaning of "he marries" but must, rather, be understood in its general sense - applicable to both lawful and unlawful sexual intercourse - namely, "he couples with". It is in this sense that the great commentator Abu Muslim (as quoted by Razi) explains the above verse, which stresses the fact that both partners are equally guilty inasmuch as they commit their sin consciously - implying that neither of them can excuse himself or herself on the ground of having been merely "seduced".

The fornicator shall not marry any but a fornicatoress or a mushrik, and likewise to a fornicatoress, none shall marry her but a fornicator or a mushrik: such marriages are forbidden to the believers.
  - Muhammad Farooq-i-Azam Malik
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 'all' forbidden to the believers.1
  - Mustafa Khattab

 It is reported in a ḥadîth collected by At-Tirmiⱬi that Marthad ibn Abi Marthad, a companion of the Prophet (ﷺ), asked if he could marry ’Anâq, a pagan prostitute he befriended in Mecca before he accepted Islam. So this verse was revealed. However, if someone committed a sin then later repented genuinely, they will be accepted by Allah and the rest of the believers.

The adulterer shall not marry save an adulteress or an idolatress, and the adulteress none shall marry save an adulterer or an idolater. All that is forbidden unto believers.
  - Marmaduke Pickthall
Let no man guilty of adultery or fornication marry any but a woman similarly guilty or an Unbeliever nor let any but such a man or an Unbeliever marry such a woman: to the Believers such a thing is forbidden. 2957
  - Abdullah Yusuf Ali

Islam commands sex purity, for men and for women, at all times,-before marriage, during marriage, and after the dissolution of marriage. Those guilty of illicit practices are shut out of the marriage circle of chaste men and women.

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24:4
وَٱلَّذِينَ يَرْمُونَ ٱلْمُحْصَنَـٰتِ ثُمَّ لَمْ يَأْتُوا۟ بِأَرْبَعَةِ شُهَدَآءَ فَٱجْلِدُوهُمْ ثَمَـٰنِينَ جَلْدَةً وَلَا تَقْبَلُوا۟ لَهُمْ شَهَـٰدَةً أَبَدًا ۚ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْفَـٰسِقُونَ Wa a lla th eena yarmoona almu hs an a ti thumma lam yatoo biarbaAAati shuhad a a fa i jlidoohum tham a neena jaldatan wal a taqbaloo lahum shah a datan abadan waol a ika humu alf a siqoon a
And as for those who accuse chaste women [of adultery],6 and then are unable to produce four wit-nesses [in support of their accusation], flog them with eiphty stripes;7 and ever after refuse to accept from them any testimony-since it is they, they that are truly depraved"-
  - Mohammad Asad

The term muhsanat denotes literally "women who are fortified [against unchastity]", i.e., by marriage and or faith and self-respect, implying that, from a legal point of view, every woman must be considered chaste unless a conclusive proof to the contrary is produced. (This passage relates to women other than the accuser's own wife, for in the latter case - as shown in verses {6-9} - the law of evidence and the consequences are different.

By obvious implication, this injunction applies also to cases where a woman accuses a man of illicit sexual intercourse, and is subsequently unable to prove her accusation legally. The severity of the punishment to be meted out in such cases, as well as the requirement of four witnesses - instead of the two that Islamic Law regards as sufficient in all other criminal and civil suits - is based on the imperative necessity of preventing slander and off-hand accusations. As laid down in several authentic sayings of the Prophet, the evidence of the four witnesses must be direct, and not merely circumstantial: in other words, it is not sufficient for them to have witnessed a situation which made it evident that sexual intercourse was taking or had taken place: they must have witnessed the sexual act as such, and must be able to prove this to the entire satisfaction of the judicial authority (Razi, summing up the views of the greatest exponents of Islamic Law). Since such a complete evidence is extremely difficult, if not impossible, to obtain, it is obvious that the purpose of the above Qur'anic injunction is to preclude, in practice, all third-party accusations relating to illicit sexual intercourse - for, "man has been created weak" ({4: 28}) - and to make a proof of adultery dependent on a voluntary, faith-inspired confession of the guilty parties themselves.

Those who accuse a chaste woman of fornication and do not produce four witnesses to support their allegation, shall be flogged with eighty lashes and their testimony shall not be accepted ever after, for they are the ones who are wicked transgressors
  - Muhammad Farooq-i-Azam Malik
Those who accuse chaste women 'of adultery' and fail to produce four witnesses, give them eighty lashes 'each'. And do not ever accept any testimony from them- for they are indeed the rebellious-
  - Mustafa Khattab
And those who accuse honorable women but bring not four witnesses, scourge them (with) eighty stripes and never (afterward) accept their testimony--They indeed are evildoers--
  - Marmaduke Pickthall
And those who launch a charge against chaste women and produce not four witnesses (to support their allegation) flog them with eighty stripes: and reject their evidence ever after: for such men are wicked transgressors 2958
  - Abdullah Yusuf Ali

The most serious notice is taken of people who put forward slanders or scandalous suggestions about women without adequate evidence. If anything is said against a woman's chastity, it should be supported by evidence twice as strong as would ordinarily be required for business transactions, or even in murder cases. That is, four witnesses would be required instead of two. Failing such preponderating evidence, the slanderer should himself be treated as a wicked transgressor and punished with eighty stripes. Not only would he be subjected to this disgraceful form of punishment, but he would be deprived of the citizen's right of giving evidence in all matters unless he repents and reforms, in which case he can be readmitted to be a competent witness. The verse lays down the punishment for slandering "chaste women", which by consensus of opinion also covers slandering chaste men. Chaste women have been specifically mentioned, according to Commentators, because slandering them is more abhorrent.

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24:5
إِلَّا ٱلَّذِينَ تَابُوا۟ مِنۢ بَعْدِ ذَٰلِكَ وَأَصْلَحُوا۟ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ Ill a alla th eena t a boo min baAAdi tha lika waa s la h oo fainna All a ha ghafoorun ra h eem un
excepting [from this interdict] only those who afterwards repent and made amends:8 for, behold, God is much-forgiving, a dispenser of grace.
  - Mohammad Asad

I.e., who publicly withdraw their accusation after having suffered the punishment of flogging - which, being a legal right of the wrongly accused person, cannot be obviated by mere repentance and admission of guilt. Thus, the above-mentioned exemption relates only to the interdict on giving testimony and not to the punishment by flogging.

- except those who repent thereafter and mend their conduct; for Allah is surely Forgiving, Merciful.
  - Muhammad Farooq-i-Azam Malik
except those who repent afterwards and mend their ways, then surely Allah is All-Forgiving, Most Merciful.
  - Mustafa Khattab
Save those who afterward repent and make amends. (For such) lo! Allah is Forgiving, Merciful.
  - Marmaduke Pickthall
Unless they repent thereafter and mend (their conduct): for Allah is Oft-Forgiving Most Merciful. 2959
  - Abdullah Yusuf Ali

The punishment of stripes is inflicted in any case for unsupported slander. But the deprivation of the civic right of giving evidence can be cancelled by the man's subsequent conduct, if he repents, shows that he is sorry for what he did, and that he would not in future support by his statement anything for which he has not the fullest evidence. Secular courts do not enforce these principles, as their standards are lower than those which good Muslims set for themselves, but good Muslims must understand and act on the underlying principles, which protect the honour of womanhood.

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24:6
وَٱلَّذِينَ يَرْمُونَ أَزْوَٰجَهُمْ وَلَمْ يَكُن لَّهُمْ شُهَدَآءُ إِلَّآ أَنفُسُهُمْ فَشَهَـٰدَةُ أَحَدِهِمْ أَرْبَعُ شَهَـٰدَٰتٍۭ بِٱللَّهِ ۙ إِنَّهُۥ لَمِنَ ٱلصَّـٰدِقِينَ Wa a lla th eena yarmoona azw a jahum walam yakun lahum shuhad a o ill a anfusuhum fashah a datu a h adihim arbaAAu shah a d a tin bi A ll a hi innahu lamina a l ssa diqeen a
And as for those who accuse their own wives [of adultery], but have no witnesses except them-selves, let each of these [accusers] call God four times to witness9 that he is indeed telling the truth,
  - Mohammad Asad

Lit., "then the testimony of any of these shall be four testimonies [or "solemn affirmations"] before God".

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,
  - Muhammad Farooq-i-Azam Malik
And those who accuse their wives 'of adultery' but have no witness except themselves, the accuser must testify,1 swearing four times by Allah that he is telling the truth,
  - Mustafa Khattab

 In order to be spared the punishment for false accusation.

As for those who accuse their wives but have no witnesses except themselves; let the testimony of one of them be four testimonies, (swearing) by Allah that he is of those who speak the truth;
  - Marmaduke Pickthall
And for those who launch a charge against their spouses and have (in support) no evidence but their own their solitary evidence (can be received) if they bear witness four times (with an oath) by Allah that they are solemnly telling the truth; 2960
  - Abdullah Yusuf Ali

The case of married persons is different from that of outsiders. If one of them accuses the other of unchastity, the accusation partly reflects on the accuser as well. Moreover, the link which unites married people, even where differences supervene, is sure to act as a steadying influence against the concoction of false charges of unchastity particularly where divorce is allowed (as in Islam) for reasons other than unchastity. Suppose a husband catches a wife in adultery. In the nature of things four witnesses-or even one outside witness-would be impossible. Yet after such an experience it is against human nature that he can live a normal married life. The matter is then left to the honour of the two spouses. If the husband can solemnly swear four times to the fact, and in addition invoke a curse on himself if he lies, that is prima facie evidence of the wife's guilt. But if the wife swears similarly four times and similarly invokes a curse on herself, she is in law acquitted of the guilt. If she does not take this step, the charge is held proved and the punishment follows. In either case the marriage is dissolved, as it is against human nature that the parties can live together happily after such an incident.

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24:7
وَٱلْخَـٰمِسَةُ أَنَّ لَعْنَتَ ٱللَّهِ عَلَيْهِ إِن كَانَ مِنَ ٱلْكَـٰذِبِينَ Wa a lkh a misatu anna laAAnata All a hi AAalayhi in k a na mina alk ath ibeen a
and the fifth time, that God's curse be upon him if he is telling a lie.
  - Mohammad Asad
and the fifth time calling down upon himself the curse of Allah if he is lying.
  - Muhammad Farooq-i-Azam Malik
and a fifth oath that Allah may condemn him if he is lying.
  - Mustafa Khattab
And yet a fifth, invoking the curse of Allah on him if he is of those who lie.
  - Marmaduke Pickthall
And the fifth (oath) (should be) that they solemnly invoke the curse of Allah on themselves if they tell a lie.
  - Abdullah Yusuf Ali

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24:8
وَيَدْرَؤُا۟ عَنْهَا ٱلْعَذَابَ أَن تَشْهَدَ أَرْبَعَ شَهَـٰدَٰتٍۭ بِٱللَّهِ ۙ إِنَّهُۥ لَمِنَ ٱلْكَـٰذِبِينَ Wayadrao AAanh a alAAa tha ba an tashhada arbaAAa shah a d a tin bi A ll a hi innahu lamina alk ath ibeen a
But [as for the wife, all] chastisement shall be averted from her by her calling God four times to witness that he is indeed telling a lie,
  - Mohammad Asad
As for the wife, the punishment shall be averted from her if she swears four times by Allah that his (her husband's) charge is false
  - Muhammad Farooq-i-Azam Malik
For her to be spared the punishment, she must swear four times by Allah that he is telling a lie,
  - Mustafa Khattab
And it shall avert the punishment from her if she bear witness before Allah four times that the thing he saith is indeed false,
  - Marmaduke Pickthall
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;
  - Abdullah Yusuf Ali

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24:9
وَٱلْخَـٰمِسَةَ أَنَّ غَضَبَ ٱللَّهِ عَلَيْهَآ إِن كَانَ مِنَ ٱلصَّـٰدِقِينَ Wa a lkh a misata anna gha d aba All a hi AAalayh a in k a na mina a l ssa diqeen a
and the fifth [time], that God's curse be upon her if he is telling the truth.10
  - Mohammad Asad

Thus, the husband's accusation is to be regarded as proven if the wife refuses to take an oath to the contrary, and disproved if she solemnly sets her word against his. Inasmuch as this procedure, which is called li'an ("oath of condemnation"), leaves the question of guilt legally undecided, both parties are absolved of all the legal consequences otherwise attending upon adultery - resp. an unproven accusation of adultery - the only consequence being a mandatory divorce.

and the fifth time calls down the wrath of Allah on herself if his charge is true.
  - Muhammad Farooq-i-Azam Malik
and a fifth oath that Allah may be displeased with her if he is telling the truth.1
  - Mustafa Khattab

 This ruling is called li’ân in Islamic legal system. Once the husband and the wife swear each five times, as specified in 24:6-9, the marriage is terminated forever—which means that they can never be remarried.

And a fifth (time) that the wrath of Allah be upon her if he speaketh truth.
  - Marmaduke Pickthall
And the fifth (oath) should be that she solemnly invokes the wrath of Allah on herself if (her accuser) is telling the truth.
  - Abdullah Yusuf Ali

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24:10
وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ وَأَنَّ ٱللَّهَ تَوَّابٌ حَكِيمٌ Walawl a fa d lu All a hi AAalaykum wara h matuhu waanna All a ha taww a bun h akeem un
AND WERE it not for God's favour upon you, [O man,] and His grace, and that God is a wise acceptor of repentance . . . !11
  - Mohammad Asad

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 in verses {1-15}.

If it were not for Allah's grace and mercy upon you, you would have no method of handling these situations. Allah is the Acceptor of Repentance, All-Wise.
  - Muhammad Farooq-i-Azam Malik
'You would have suffered,' had it not been for Allah's grace and mercy upon you, and had Allah not been Accepting of Repentance, All-Wise.
  - Mustafa Khattab
And had it not been for the grace of Allah and His mercy unto you, and that Allah is Clement, Wise, (ye had been undone).
  - Marmaduke Pickthall
If it were not for Allah's grace and mercy on you and that Allah is Oft-Returning Full of Wisdom (ye would be ruined indeed). 2961
  - Abdullah Yusuf Ali

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

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24:11
إِنَّ ٱلَّذِينَ جَآءُو بِٱلْإِفْكِ عُصْبَةٌ مِّنكُمْ ۚ لَا تَحْسَبُوهُ شَرًّا لَّكُم ۖ بَلْ هُوَ خَيْرٌ لَّكُمْ ۚ لِكُلِّ ٱمْرِئٍ مِّنْهُم مَّا ٱكْتَسَبَ مِنَ ٱلْإِثْمِ ۚ وَٱلَّذِى تَوَلَّىٰ كِبْرَهُۥ مِنْهُمْ لَهُۥ عَذَابٌ عَظِيمٌ Inna alla th eena j a oo bi a lifki AAu s batun minkum l a ta h saboohu sharran lakum bal huwa khayrun lakum likulli imriin minhum m a iktasaba mina alithmi wa a lla th ee tawall a kibrahu minhum lahu AAa tha bun AAa th eem un
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]!14
  - Mohammad Asad

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 {11-20} 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 occuring in verses {11-16} can be - and, I believe, should be - understood as denoting the present tense.

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."

I.e., by stressing, in a legally and morally inadmissible manner, certain "circumstantial" details or aspects of the case in order to make the slanderous, unfounded allegation more believable.

Those who concocted the slander are from a clique among you. Do not regard this incident as only an evil, for it also contains a good lesson for you. Whoever took any part in this sin, has earned his share accordingly, and the one who took on himself the leading part, shall have a terrible punishment.
  - Muhammad Farooq-i-Azam Malik
Indeed, those who came up with that 'outrageous' slander are a group of you. Do not think this is bad for you. Rather, it is good for you.1 They will be punished, each according to their share of the sin. As for their mastermind,2 he will suffer a tremendous punishment.
  - Mustafa Khattab

 Because now you can tell who is a true believer and who is a hypocrite.

 This refers to ’Abdullâh ibn Ubai, the leader of the hypocrites in Medina.

Lo! they who spread the slander are a gang among you. Deem it not a bad thing for you; say, it is good for you. Unto every man of them (will be paid that which he hath earned of the sin; and as for him among them who had the greater share therein, his will be an awful doom.
  - Marmaduke Pickthall
Those who brought forward the lie are a body among yourselves: think it not to be an evil to you: on the contrary it is good for you: to every man among them (will come the punishment) of the sin that he earned and to him who took on himself the lead among them will be a Penalty grievous. 2962 2963 2964
  - Abdullah Yusuf Ali

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, 'Abudllah 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.

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.

The ringleader: see n. 2962 above.

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24:12
لَّوْلَآ إِذْ سَمِعْتُمُوهُ ظَنَّ ٱلْمُؤْمِنُونَ وَٱلْمُؤْمِنَـٰتُ بِأَنفُسِهِمْ خَيْرًا وَقَالُوا۟ هَـٰذَآ إِفْكٌ مُّبِينٌ Lawl a i th samiAAtumoohu th anna almuminoona wa a lmumin a tu bianfusihim khayran waq a loo h atha ifkun mubeen un
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"?
  - Mohammad Asad

Lit., "whenever you hear it" - the pronoun "you" indicating here the community as a whole.

Why did not the believing men and believing women, when they heard of this slander, think well of their own people, and say: "This is clearly a false accusation?"
  - Muhammad Farooq-i-Azam Malik
If only the believing men and women had thought well of one another, when you heard this 'rumour', and said, 'This is clearly 'an outrageous' slander!'
  - Mustafa Khattab
Why did not the believers, men and women, when ye heard it, think good of their own folk; and say: It is a manifest untruth?
  - Marmaduke Pickthall
Why did not Believers men and women when ye heard of the affair put the best construction on it in their own minds and say "This (charge) is an obvious lie"? 2965
  - Abdullah Yusuf Ali

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".

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24:13
لَّوْلَا جَآءُو عَلَيْهِ بِأَرْبَعَةِ شُهَدَآءَ ۚ فَإِذْ لَمْ يَأْتُوا۟ بِٱلشُّهَدَآءِ فَأُو۟لَـٰٓئِكَ عِندَ ٱللَّهِ هُمُ ٱلْكَـٰذِبُونَ Lawl a j a oo AAalayhi biarbaAAati shuhad a a fai th lam yatoo bi al shshuhad a i faol a ika AAinda All a hi humu alk ath iboon a
Why do they not [demand of the accusers16 that they] produce four witnesses to prove their allegation?17 - for, if they do not produce such wit-nesses, it is those [accusers] who, in the sight of God, are liars indeed!
  - Mohammad Asad

This interpolation is necessary in view of the fact that the believers spoken of in the preceding verse are blamed, not for making the false accusation, but for not giving it the lie.

Lit., "in support thereof" ('alayhi).

Why did they not produce four witnesses? If they cannot produce the required witnesses, they are the liars in the sight of Allah.
  - Muhammad Farooq-i-Azam Malik
Why did they not produce four witnesses? Now, since they have failed to produce witnesses, they are 'truly' liars in the sight of Allah.
  - Mustafa Khattab
Why did they not produce four witnesses? Since they produce not witnesses, they verily are liars in the sight of Allah.
  - Marmaduke Pickthall
Why did they not bring four witnesses to prove it? When they have not brought the witnesses such men in the sight of Allah (stand forth) themselves as liars! 2966
  - Abdullah Yusuf Ali

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.

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24:14
وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ لَمَسَّكُمْ فِى مَآ أَفَضْتُمْ فِيهِ عَذَابٌ عَظِيمٌ Walawl a fa d lu All a hi AAalaykum wara h matuhu fee a l dduny a wa a l a khirati lamassakum fee m a afa d tum feehi AAa tha bun AAa th eem un
And were it not for God's favour upon you, [O men,] and His grace in this world and in the life to come, awesome suffering would indeed have afflicted you18 in result of all [the calumny] in which you indulge
  - Mohammad Asad

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 [11].

Were it not for the grace and mercy of Allah towards you in this world and the Hereafter, you would have been severely punished for your involvement in this scandal;
  - Muhammad Farooq-i-Azam Malik
Had it not been for Allah's grace and mercy upon you in this world and the Hereafter, you would have certainly been touched with a tremendous punishment for what you plunged into-
  - Mustafa Khattab
Had it not been for the grace of Allah and His mercy unto you in the world and the Hereafter an awful doom had overtaken you for that whereof ye murmured.
  - Marmaduke Pickthall
Were it not for the grace and mercy of Allah on you in this world and the Hereafter a grievous penalty would have seized you in that ye rushed glibly into this affair. 2967
  - Abdullah Yusuf Ali

Cf. xxiv. 10 above. It was Allah's mercy that saved them from many evil consequences, both in this life and in the Hereafter, -in this life, because the Prophet's wise measures nipped in the bud any incipient estrangement between those nearest and dearest to him, and from a spiritual aspect in that the minor agents in spreading the scandal repented and were forgiven. No doubts and divisions, no mutual distrust, were allowed to remain in their hearts after the whole matter had been cleared up.

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24:15
إِذْ تَلَقَّوْنَهُۥ بِأَلْسِنَتِكُمْ وَتَقُولُونَ بِأَفْوَاهِكُم مَّا لَيْسَ لَكُم بِهِۦ عِلْمٌ وَتَحْسَبُونَهُۥ هَيِّنًا وَهُوَ عِندَ ٱللَّهِ عَظِيمٌ I th talaqqawnahu bialsinatikum wataqooloona biafw a hikum m a laysa lakum bihi AAilmun wata h saboonahu hayyinan wahuwa AAinda All a hi AAa th eem un
when you take it up with your tongues, uttering with your mouths something of which you have no knowledge, and deeming it a light matter whereas in the sight of God it is an awful thing!
  - Mohammad Asad
when you passed on with your tongues and uttered with your mouths that about which you had no knowledge. You took it lightly while it was a very serious offence in the sight of Allah.
  - Muhammad Farooq-i-Azam Malik
when you passed it from one tongue to the other, and said with your mouths what you had no knowledge of, taking it lightly while it is 'extremely' serious in the sight of Allah.
  - Mustafa Khattab
When ye welcomed it with your tongues, and uttered with your mouths that whereof ye had no knowledge, ye counted it a trifle. In the sight of Allah it is very great.
  - Marmaduke Pickthall
Behold ye received it on your tongues and said out of your mouths things of which ye had no knowledge; and ye thought it to be a light matter while it was most serious in the sight of Allah. 2968
  - Abdullah Yusuf Ali

There are three things here reprobated by way of moral teaching: (1) if others speak an evil word, that is no reason why you should allow it to defile your tongue; (2) if you get a thought or suspicion which is not based on your certain knowledge, do not give it currency by giving it expression; and (3) others may think it is a small matter to speak lightly of something which blasts a person's character or reputation: in the eyes of Allah it is a most serious matter in any case, but specially when it involves the honour and reputation of pious women.

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