Surah An Nur ayat 26 Tafsir Quran 24:26

﴿الْخَبِيثَاتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَاتِ ۖ وَالطَّيِّبَاتُ لِلطَّيِّبِينَ وَالطَّيِّبُونَ لِلطَّيِّبَاتِ ۚ أُولَٰئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ ۖ لَهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ﴾
[ النور: 26]

24:26 Evil words are for evil men, and evil men are [subjected] to evil words. And good words are for good men, and good men are [an object] of good words. Those [good people] are declared innocent of what the slanderers say. For them is forgiveness and noble provision.

Vile women and vile words are for vile men and vile men for vile women and the mentioned vile words. Good women and as mentioned good words are for good men and good men for good women and the mentioned good words that is to say what suits something vile is its like and what suits something good is its like — such good men and women the like of ‘Ā’isha and Safwān are absolved of what they say what the corrupt men and women say about them. For them for good men and women will be forgiveness and a glorious provision in Paradise. ‘Ā’isha felt honoured by some of the things mentioned in this verse namely that she was created ‘a good woman’ and was promised ‘forgiveness and a glorious provision’.

Wicked women accord with wicked men and similarly, wicked men accord with wicked women. They both accord in one and their principles and practice accord well together, whereas women in whose hearts reigns piety accord well with men of piety, and men who are careful of the duties owed to Allah accord well with women of piety, their principles and practice accord well together. These are innocent of all that the wicked traduce in propagation and these are the blessed with the grace of Allah and with blessed provisions

The Goodness of `A'ishah because She is married to the best of Mankind Ibn `Abbas said, "Evil words are for evil men, and evil men are for evil words; good words are for good men and good men are for good words.
This was revealed concerning `A'ishah and the people of the slander." This was also narrated from Mujahid, `Ata', Sa`id bin Jubayr, Ash-Sha`bi, Al-Hasan bin Abu Al-Hasan Al-Basri, Habib bin Abi Thabit and Ad-Dahhak, and it was also the view favored by Ibn Jarir.
He interpreted it to mean that evil speech is more suited to evil people, and good speech is more suited to good people.
What the hypocrites attributed to `A'ishah was more suited to them, and she was most suited to innocence and having nothing to do with them.
Allah said: أُوْلَـئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ ( such (good people ) are innocent of ( every ) bad statement which they say;) `Abdur-Rahman bin Zayd bin Aslam said, "Evil women are for evil men and evil men are for evil women, and good women are for good men and good men are for good women." This also necessarily refers back to what they said, i.e., Allah would not have made `A'ishah the wife of His Messenger unless she had been good, because he is the best of the best of mankind.
If she had been evil, she would not have been a suitable partner either according to His Laws or His decree.
Allah said: أُوْلَـئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ ( such are innocent of (every ) bad statement which they say;) meaning, they are remote from what the people of slander and enmity say. لَهُم مَّغْفِرَةٌ ( for them is forgiveness, ) means, because of the lies that were told about them, وَرِزْقٌ كَرِيمٌ ( and honored provision. ) meaning, with Allah in the Gardens of Delight.
This implies a promise that she will be the wife of the Messenger of Allah ﷺ in Paradise.

(24:26) Impure women are for impure men and impure men for impure women, and pure women are for pure men and pure men for pure women. They are free from those scandals which the slanderers utter. *22 There is forgiveness for them and honourable provision.

Evil words are for evil men, and meaning

*22) This verse enunciates a fundamental principle: Impure men are a fit match for impure women and pious men are a fit match for pious women.
It never happens that a man is good in all other aspects but is addicted to a solitary vice.
As a matter of fact, his very habits, manners and demeanour, all contain a number of evil traits, which sustain and nourish that single vice.
It is impossible that a man develops a vice all of a sudden without having any trace of its existence in his demeanour and way of life.
This is a psychological truth which everybody experiences in the daily lives of the people.
How is it then possible that a man who has all along lived a pure and morally clean life, will put up and continue to live for years in love with a wife who is adulterous? Can a woman be imagined who is an adulteress, but she does not manifest her evil character through her talk, gait, manners and deportment? Is it possible for a virtuous man of high character to live happily with a woman of this type? What is being suggested here is that people in future should not credulously put their belief in any rumour that reaches them.
They should carefully see as to who is being accused and on what account and whether the accusation fairly sticks on the person or not.
And when there exists no trace of evidence to support the accusation, people cannot believe it just because a foolish or wicked person has uttered it.

Some commentators have interpreted this verse to mean that evil things are for the evil people and good things for the good people: the good people are free from the evil things which the wicked people utter about them.
Some others have interpreted it to mean that evil deeds only go with evil people and good deeds with good people: the pious people are free from the evil deeds which the wicked people ascribe to them.
Still others interpret it to mean that evil and filthy talk is indulged in only by the evil and filthy people and good and pious talk only by the good and pious people: the pious people are free from the sort of talk that these mischievous' people are indulging in.
The words of the verse are comprehensive and can be interpreted in any of the three ways, but the first meaning that strikes the reader is the one that we have adopted above, and the same fits in more meaningfully with the context than others.

 

The Goodness of `A'ishah because She is married to the best of Mankind Ibn `Abbas said, "Evil words are for evil men, and evil men are for evil words; good words are for good men and good men are for good words.
This was revealed concerning `A'ishah and the people of the slander." This was also narrated from Mujahid, `Ata', Sa`id bin Jubayr, Ash-Sha`bi, Al-Hasan bin Abu Al-Hasan Al-Basri, Habib bin Abi Thabit and Ad-Dahhak, and it was also the view favored by Ibn Jarir.
He interpreted it to mean that evil speech is more suited to evil people, and good speech is more suited to good people.
What the hypocrites attributed to `A'ishah was more suited to them, and she was most suited to innocence and having nothing to do with them.
Allah said: أُوْلَـئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ ( such (good people ) are innocent of ( every ) bad statement which they say;) `Abdur-Rahman bin Zayd bin Aslam said, "Evil women are for evil men and evil men are for evil women, and good women are for good men and good men are for good women." This also necessarily refers back to what they said, i.e., Allah would not have made `A'ishah the wife of His Messenger unless she had been good, because he is the best of the best of mankind.
If she had been evil, she would not have been a suitable partner either according to His Laws or His decree.
Allah said: أُوْلَـئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ ( such are innocent of (every ) bad statement which they say;) meaning, they are remote from what the people of slander and enmity say. لَهُم مَّغْفِرَةٌ ( for them is forgiveness, ) means, because of the lies that were told about them, وَرِزْقٌ كَرِيمٌ ( and honored provision. ) meaning, with Allah in the Gardens of Delight.
This implies a promise that she will be the wife of the Messenger of Allah ﷺ in Paradise.

He also revealed about them: ( Vile women ) those who are vile in their speech and deeds ( are for vile men ) they deserve vile men, ( and vile men for vile women ) they deserve one another. ( Good women ) good women in their speech and deeds ( are for good men ) they deserve them, ( and good men for good women ) they deserve one another; it is also said that this means: good women, i.e. ’A’ishah, are for good men, i.e. the Prophet ( pbuh ); ( such ) ’A’ishah and Safwan ( are innocent of that which people say ) they are innocent of people’s slander: ( For them is pardon ) their sins are pardoned in the life of this world ( and a bountiful provision ) in Paradise. He says: when any man or woman are praised, and they deserve such a praise, then whatever they are praised with is true. And when a vile man or woman are mentioned with ill, and they deserve such an ill mention, then they deserve being mentioned in an ill manner.

Bad statements are for bad people (or bad women for bad men) and bad people for bad statements (or bad men for bad women). Good statements are for good people (or good women for good men) and good people for good statements (or good men for good women), such (good people) are innocent of (each and every) bad statement which they say, for them is Forgiveness, and Rizqun Karim (generous provision i.e. Paradise).

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