Question on Sura Nur, Verse 26
Question:
In Sura Noor Allah says that: "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."
Then why the case is change for Nooh a.s and Loot a.s and for firaon as well?
Answer:
The actual verse is as follows:
الْخَبيثاتُ لِلْخَبيثينَ وَ الْخَبيثُونَ لِلْخَبيثاتِ وَ الطَّيِّباتُ لِلطَّيِّبينَ وَ الطَّيِّبُونَ لِلطَّيِّباتِ أُولئِكَ مُبَرَّؤُنَ مِمَّا يَقُولُونَ لَهُمْ مَغْفِرَةٌ وَ رِزْقٌ كَريم
(24:26)
For me, the most obvious interpretation of the verse that appears from its wording is what you quoted in your question which implies it is referring to the pairs in this very world.
There are scholars who interpret the verse as something that will happen in the hereafter (for example Amin Ahsan Islahi in Tadabbur-i-Qur'an). I am not convinced by this interpretation. I do appreciate that the verses before are about the hereafter, however I do not think that the wording of the verse puts its meaning in the context of the hereafter. Moreover the verse will not be addressing the main issue in this group of verses if it was about the hereafter (the main issue is accusing chaste women of indecency). Also the part of the verse that says "those are free from what they (i.e. the slanderers) say" (أُولئِكَ مُبَرَّؤُنَ مِمَّا يَقُولُونَ), in my understanding makes the verse very much related to this world rather than the hereafter.
As for the problem that you mentioned in your question, please note the following two points:
- Good and Bad in this verse does not mean good and bad in their general meaning. Looking at the subject and the context, Good and Bad in the verse is specific to good and bad behavior with relation to cross gender interaction (1).
- According to my understanding the verse does not state an actual fact, rather it states and reminds a moral and a social principle. The verse is simply saying that good (chaste) men and women only deserve each other just as bad (unchaste) men and women only deserve each other.
Looking at the context, the implication of the verse is that it only makes sense that morally good people are associated with each other and not with the morally bad ones. Therefore people should refrain from following rumors and accusations against them (in particular the household of the Prophet - pbuh).
Based on the above understanding, the verse links very well with an earlier verse in the Sura:
لَّوْ لَا إِذْ سمَعْتُمُوهُ ظَنَّ الْمُؤْمِنُونَ وَ الْمُؤْمِنَاتُ بِأَنفُسِهِمْ خَيرْا وَ قَالُواْ هَاذَا إِفْكٌ مُّبِين
"When you heard about it (i.e. rumors against the wife of the Prophet -pbuh) why did not the faithful, men and women, think well of their folks, and say," This is an obvious calumny" (24:12)
Also, with the above understanding of the verse 26, we can see that the following rule in the same Sura is based on the same principle that the verse is giving:
الزَّانِي لا يَنْكِحُ إِلَّا زانِيَةً أَوْ مُشْرِكَةً وَ الزَّانِيَةُ لا يَنْكِحُها إِلَّا زانٍ أَوْ مُشْرِكٌ وَ حُرِّمَ ذلِكَ عَلَى الْمُؤْمِنِين
"The male fornicator shall not marry any but a female fornicator or a polytheist, and for the female fornicator, none shall marry her but a male fornicator or a polytheist And it is forbidden to the believers" (24:3)
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Footnote:
1. As a side note, please consider that as far as we know, none of the wives of the prophets of God (including Nuh and Lut - pbut) were committing indecent acts with men (how could they remain wife of the prophets if this was the case?). On the other hand, to cover the examples you gave in your question, I am also not aware of any reliable information that indicates that Fir'awn was known for committing indecent sexual acts.
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March 2013
In Sura Noor Allah says that: "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."
Then why the case is change for Nooh a.s and Loot a.s and for firaon as well?
Answer:
The actual verse is as follows:
الْخَبيثاتُ لِلْخَبيثينَ وَ الْخَبيثُونَ لِلْخَبيثاتِ وَ الطَّيِّباتُ لِلطَّيِّبينَ وَ الطَّيِّبُونَ لِلطَّيِّباتِ أُولئِكَ مُبَرَّؤُنَ مِمَّا يَقُولُونَ لَهُمْ مَغْفِرَةٌ وَ رِزْقٌ كَريم
(24:26)
For me, the most obvious interpretation of the verse that appears from its wording is what you quoted in your question which implies it is referring to the pairs in this very world.
There are scholars who interpret the verse as something that will happen in the hereafter (for example Amin Ahsan Islahi in Tadabbur-i-Qur'an). I am not convinced by this interpretation. I do appreciate that the verses before are about the hereafter, however I do not think that the wording of the verse puts its meaning in the context of the hereafter. Moreover the verse will not be addressing the main issue in this group of verses if it was about the hereafter (the main issue is accusing chaste women of indecency). Also the part of the verse that says "those are free from what they (i.e. the slanderers) say" (أُولئِكَ مُبَرَّؤُنَ مِمَّا يَقُولُونَ), in my understanding makes the verse very much related to this world rather than the hereafter.
As for the problem that you mentioned in your question, please note the following two points:
- Good and Bad in this verse does not mean good and bad in their general meaning. Looking at the subject and the context, Good and Bad in the verse is specific to good and bad behavior with relation to cross gender interaction (1).
- According to my understanding the verse does not state an actual fact, rather it states and reminds a moral and a social principle. The verse is simply saying that good (chaste) men and women only deserve each other just as bad (unchaste) men and women only deserve each other.
Looking at the context, the implication of the verse is that it only makes sense that morally good people are associated with each other and not with the morally bad ones. Therefore people should refrain from following rumors and accusations against them (in particular the household of the Prophet - pbuh).
Based on the above understanding, the verse links very well with an earlier verse in the Sura:
لَّوْ لَا إِذْ سمَعْتُمُوهُ ظَنَّ الْمُؤْمِنُونَ وَ الْمُؤْمِنَاتُ بِأَنفُسِهِمْ خَيرْا وَ قَالُواْ هَاذَا إِفْكٌ مُّبِين
"When you heard about it (i.e. rumors against the wife of the Prophet -pbuh) why did not the faithful, men and women, think well of their folks, and say," This is an obvious calumny" (24:12)
Also, with the above understanding of the verse 26, we can see that the following rule in the same Sura is based on the same principle that the verse is giving:
الزَّانِي لا يَنْكِحُ إِلَّا زانِيَةً أَوْ مُشْرِكَةً وَ الزَّانِيَةُ لا يَنْكِحُها إِلَّا زانٍ أَوْ مُشْرِكٌ وَ حُرِّمَ ذلِكَ عَلَى الْمُؤْمِنِين
"The male fornicator shall not marry any but a female fornicator or a polytheist, and for the female fornicator, none shall marry her but a male fornicator or a polytheist And it is forbidden to the believers" (24:3)
----------------------
Footnote:
1. As a side note, please consider that as far as we know, none of the wives of the prophets of God (including Nuh and Lut - pbut) were committing indecent acts with men (how could they remain wife of the prophets if this was the case?). On the other hand, to cover the examples you gave in your question, I am also not aware of any reliable information that indicates that Fir'awn was known for committing indecent sexual acts.
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March 2013
