Overview (Verses 22 - 26)

Attaining the Sublime

Within the context of purity, the sūrah calls on believers to forgive one another as they love to be forgiven their sins: “Let not those of you who have been graced with God’s favour and ample means resolve by oath not to help those who are near of kin, the needy and those who have left their homes for the sake of God. But let them pardon and forbear. Do you not desire that God should forgive you your sins? God is indeed Much- Forgiving, Merciful.” (Verse 22)

This verse was revealed in connection with Abū Bakr after the Qur’ān had cleared his daughter, `Ā’ishah the pure, of any misconduct. He realized that Misţah ibn Athāthah, his relative whom he supported because of his poverty, was among those involved in circulating the false rumour. Therefore, he vowed that he would never do Misţah a good turn in the future. This verse, however, reminds Abū Bakr and the believers that they also commit mistakes and hope for God’s forgiveness. Hence, they should forgive one another their mistakes. They must not deprive those who need the support of their generosity, even though the latter might have committed a grave error.

Now we see how one of the souls touched by God’s light grows in purity attaining a truly sublime standard. Abū Bakr, who was so deeply hurt by the false rumours targeting his daughter and attempting to disgrace his family, responded to the Qur’ānic call on the believers to forgive those who hurt them. He reflected on the inspiring question, “Do you not desire that God should forgive you your sins?” (Verse 22) And he rose above the pain and injury, and also above the logic that prevailed in his environment. He felt there could only be one answer to that question, and with certainty and contentment he said: “Yes, indeed. I love that God should forgive me.” He reinstated the allowance he had been giving Misţah, and vowed anew that he would never stop it in future. His vow replaced his earlier one that he would not give him anything. With such a sublime standard of generosity, Abū Bakr’s heart was cleansed of any hard feeling and retained its purity.

The forgiveness of which God reminds the believers is granted only to those who repent of their errors, accusing chaste women of adultery and spreading corruption in the Muslim community. On the other hand, those who, like Ibn Ubayy, deliberately, and out of malice, make such accusations, will have no pardon or forgiveness. Even though they may escape punishment in this world, because no witnesses will testify against them, they will inevitably endure the punishment in the hereafter when no witnesses will be required. Those who accuse chaste women who may have been unthinkingly careless but remained true believers, shall be rejected by God in this world as well as in the life to come. They shall endure awesome suffering; on the day when their own tongues, hands and feet will testify to what they did. On that day God will pay them in full their just due, and they will come to know that God alone is the Ultimate Truth, absolutely manifest. (Verses 23-25) The sūrah paints their crime in stark colours so as to expose its odious nature. It is an accusation against chaste women believers who go about their lives, totally oblivious to any possibility of accusation. They behave naturally, not thinking that they will be accused of something, simply because they have done nothing wrong. To accuse them of immorality is thus seen to be very serious, betraying the contemptible and mean nature of their accusers. Hence, they are cursed now by God, and expelled from among those who receive His grace in this present life and in the life to come. The sūrah then shows us a fascinating scene: “On the day when their own tongues, hands and feet will testify to what they did.” (Verse 24) Thus we see them accusing one another, just as they used to accuse chaste believing women. The contrast is very clear, as is always the case in the Qur’ān.

“On that day God will pay them in full their just due.” (Verse 25) Their deeds will be accurately reckoned and they will be given all that they really deserve. At that time they will he certain of what they used to be in doubt about. “They will come to know that God alone is the Ultimate Truth, absolutely manifest.” (Verse 25)

The sūrah concludes its comments on this whole story of falsehood by highlighting God’s justice in the way He has given man his nature so as to manifest itself in practice. This is why the corrupt will unite with their like and the good will associate with others of their type. This is how relations are consolidated between husband and wife. Hence, it is absolutely impossible that `Ā’ishah could be like what her accusers said of her, because she was destined to be the wife of the best person that ever lived.

“Corrupt women are for corrupt men, and corrupt men for corrupt women, just as good women are for good men, and good men for good women. These are innocent of all that people may impute to them. Forgiveness and excellent sustenance are in store for them.” (Verse 26) The Prophet dearly loved `Ā’ishah. It was inconceivable that God should let His Prophet love her so much unless she was innocent of all guilt, pure and deserving of such a great love.

Good men and women are, by their very nature, “innocent of all that people may impute to them.” (Verse 26) False accusations cannot stick to them. “Forgiveness and excellent sustenance are in store for them.” (Verse 26) They will be forgiven any mistake they may commit, and they have their reward with God, clearly indicating their high position with Him.

Thus the sūrah concludes its comments on this serious trial for the Muslim community because it aimed at undermining their trust that the Prophet’s household was absolutely pure and that God would not allow anyone but the most pure to be a member of that household. God wanted this episode to be an edifying lesson for the Muslim community, elevating it to an even more sublime standard.