سُوْرَةُ النُّوْرِ
Surah An-Noor (24) — Ayah 23
إِنَّ ٱلَّذِينَ يَرْمُونَ ٱلْمُحْصَنَـٰتِ ٱلْغَـٰفِلَـٰتِ ٱلْمُؤْمِنَـٰتِ لُعِنُوا۟ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌ ﴿23﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Verily, those who accuse chaste women, who never even think of anything touching their chastity and are good believers - are cursed in this life and in the Hereafter, and for them will be a great torment -
Word by Word — Arabic, Transliteration & Meaning
إِنَّ
inna
Indeed
ٱلَّذِينَ
alladhīna
those who
يَرْمُونَ
yarmūna
accuse
ٱلْمُحْصَنَـٰتِ
l-muḥ'ṣanāti
the chaste women
ٱلْغَـٰفِلَـٰتِ
l-ghāfilāti
the unaware women
ٱلْمُؤْمِنَـٰتِ
l-mu'mināti
(and) the believing women
لُعِنُوا۟
luʿinū
are cursed
فِى
fī
in
ٱلدُّنْيَا
l-dun'yā
the world
وَٱلْـَٔاخِرَةِ
wal-ākhirati
and the Hereafter
وَلَهُمْ
walahum
And for them
عَذَابٌ
ʿadhābun
(is) a punishment
عَظِيمٌۭ
ʿaẓīmun
great
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 23) ➊ By “unaware” ({اِنَّ الَّذِيْنَ يَرْمُوْنَ الْمُحْصَنٰتِ الْغٰفِلٰتِ …: ’’ الْغٰفِلٰتِ ‘‘}), it means those simple, noble women whose hearts are pure and in whose hearts not even by mistake does the thought of immorality occur. To slander any of them is a major sin and a cause of curse. Abu Hurairah (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) said: [ اِجْتَنِبُوا السَّبْعَ الْمُوْبِقَاتِ، قَالُوْا يَا رَسُوْلَ اللّٰهِ! وَمَا هُنَّ؟ قَالَ الشِّرْكُ بِاللّٰهِ وَالسِّحْرُ وَ قَتْلُ النَّفْسِ الَّتِيْ حَرَّمَ اللّٰهُ إِلَّا بِالْحَقِّ وَ أَكْلُ الرِّبَا وَ أَكْلُ مَالِ الْيَتِيْمِ وَالتَّوَلِّيْ يَوْمَ الزَّحْفِ وَ قَذْفُ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ الْغَافِلاَتِ ] [ بخاري، الحدود، باب رمي المحصنات : ۶۸۵۷ ] “Avoid the seven destructive things.” The Companions asked: “O Messenger of Allah! What are those destructive things?” He (peace and blessings be upon him) said: “Associating partners with Allah, magic, killing a soul whom Allah has forbidden except by right, consuming usury, consuming the wealth of the orphan, fleeing on the day of battle, and slandering chaste, believing, and unaware women.” Here, when slandering ordinary chaste, unaware, and believing women is a cause of curse, then what will be the state of those who speak ill about the Mothers of the Believers, especially Aisha (may Allah be pleased with her), whose innocence Allah Himself has declared. Now, the one who slanders her is not only guilty of slander but also guilty of denying the Quran, and the one who denies the Quran is a disbeliever.
➋ Here, the severe warning that has come regarding slandering chaste, unaware, and believing women is generally for the disbelievers, that in this world and the Hereafter, upon them is the curse and for them is a great punishment, which can only be Hell, and on the Day of Resurrection, their limbs will testify against them, which is the treatment given to the disbelievers, as is in Surah Ha Mim Sajdah (19 to 23). Therefore, most commentators say that by {’’ اِنَّ الَّذِيْنَ يَرْمُوْنَ الْمُحْصَنٰتِ … ‘‘} is meant Abdullah bin Ubayy and his hypocrite companions, and by {’’ الْمُحْصَنٰتِ الْغٰفِلٰتِ الْمُؤْمِنٰتِ ‘‘} is meant the Mothers of the Believers, especially Aisha Siddiqa (may Allah be pleased with them). From {’’ اِنَّ الَّذِيْنَ جَآءُوْ بِالْاِفْكِ ‘‘} and the continuity of all the verses, this meaning seems correct, but due to the general wording of the verse (that whoever slanders chaste, unaware, and believing women, whoever those women may be, for them is this warning), if the meaning is general, that this warning is for every slanderer, then it will mean those who consider slander to be lawful, or those who have not repented, because in the previous verses, there is a command to treat those who repent well and to keep in mind their previous good deeds. In this verse, there is also an indication that those who do not repent from slander are at risk of dying upon disbelief. May Allah protect all Muslims.
➌ Here, there is a famous question that all this warning has come regarding slandering chaste, unaware, and believing women; why has slandering men not been mentioned? The answer is that slander upon {’’ الْمُحْصَنٰتِ الْغٰفِلٰتِ الْمُؤْمِنٰتِ ‘‘} is usually made in connection with a believing man, so it has not been mentioned separately.
➋ Here, the severe warning that has come regarding slandering chaste, unaware, and believing women is generally for the disbelievers, that in this world and the Hereafter, upon them is the curse and for them is a great punishment, which can only be Hell, and on the Day of Resurrection, their limbs will testify against them, which is the treatment given to the disbelievers, as is in Surah Ha Mim Sajdah (19 to 23). Therefore, most commentators say that by {’’ اِنَّ الَّذِيْنَ يَرْمُوْنَ الْمُحْصَنٰتِ … ‘‘} is meant Abdullah bin Ubayy and his hypocrite companions, and by {’’ الْمُحْصَنٰتِ الْغٰفِلٰتِ الْمُؤْمِنٰتِ ‘‘} is meant the Mothers of the Believers, especially Aisha Siddiqa (may Allah be pleased with them). From {’’ اِنَّ الَّذِيْنَ جَآءُوْ بِالْاِفْكِ ‘‘} and the continuity of all the verses, this meaning seems correct, but due to the general wording of the verse (that whoever slanders chaste, unaware, and believing women, whoever those women may be, for them is this warning), if the meaning is general, that this warning is for every slanderer, then it will mean those who consider slander to be lawful, or those who have not repented, because in the previous verses, there is a command to treat those who repent well and to keep in mind their previous good deeds. In this verse, there is also an indication that those who do not repent from slander are at risk of dying upon disbelief. May Allah protect all Muslims.
➌ Here, there is a famous question that all this warning has come regarding slandering chaste, unaware, and believing women; why has slandering men not been mentioned? The answer is that slander upon {’’ الْمُحْصَنٰتِ الْغٰفِلٰتِ الْمُؤْمِنٰتِ ‘‘} is usually made in connection with a believing man, so it has not been mentioned separately.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
23-1. Some commentators have specified this verse as being particular to Aisha (RA) and the other pure wives (RA), stating that in this verse, the punishment for slandering them is specifically mentioned, and that is that there is no repentance for them. And some commentators have kept it general, and in it, the same punishment for slander (qadhf) is mentioned, which has already been discussed. If the one who slanders is a Muslim, then the meaning of "curse" will be that he is liable for the prescribed punishment and is deserving of hatred and distance from Muslims, and if he is a disbeliever, then the meaning is clear that he is accursed in this world and the Hereafter, i.e., deprived of the mercy of Allah.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
23. Surely those who accuse chaste [28], unsuspecting [29] believing women are cursed in this world and the Hereafter, and for them is a tremendous punishment.
[28] That is, those who do not even have the thought of such filthy things. Their minds do not even turn towards such matters as to what immorality is and how it is committed; that is, the simple and pure-natured woman who is unaware even of the tricks and words of immoral women. According to the Sahihain, to accuse such innocent believing women is among those seven destructive sins which nullify all previous deeds. And here, the matter is even more severe because the one who has been slandered is not an ordinary believing woman, but the wife of Allah’s Messenger ﷺ and the mother of the believers. Therefore, such slanderers among the hypocrites will be cursed in this world and in the Hereafter. The curse that befell these hypocrites in this world, and the humiliation and disgrace they constantly suffered, was witnessed by all, and in the Hereafter, these people will be in the lowest depths of Hell.
[29]
The Testimony of the Limbs and Organs:
In this world, whatever a person says or speaks with his tongue, he does so according to the intention of his heart. If there is an intention in the heart to lie or to deceive, then the tongue will utter the very words that are in the heart. In other words, the tongue is subject to the will of the heart, and the other limbs and organs also do what the heart desires. However, in the Hereafter, these limbs will not be subject to the will of the person, but rather to the reality that the actions, deeds, and words performed by a person in this world through his limbs and organs have left their effects upon them. Today, a person cannot fully comprehend this reality. However, some modern scientific inventions have made this matter somewhat easier to understand. On the Day of Resurrection, Allah Almighty will grant these limbs and organs the power of speech, and they will say exactly what effects have been imprinted upon them and what they were used for. Therefore, if a person tries on the Day of Resurrection to make false statements instead of confessing his crime, Allah Almighty will immediately give his tongue, hands, and feet the power of speech and command them to tell the truth. Thus, the testimony of all the limbs and organs will be established against such criminals, and the punishment they receive will be given in front of all witnesses.
[28] That is, those who do not even have the thought of such filthy things. Their minds do not even turn towards such matters as to what immorality is and how it is committed; that is, the simple and pure-natured woman who is unaware even of the tricks and words of immoral women. According to the Sahihain, to accuse such innocent believing women is among those seven destructive sins which nullify all previous deeds. And here, the matter is even more severe because the one who has been slandered is not an ordinary believing woman, but the wife of Allah’s Messenger ﷺ and the mother of the believers. Therefore, such slanderers among the hypocrites will be cursed in this world and in the Hereafter. The curse that befell these hypocrites in this world, and the humiliation and disgrace they constantly suffered, was witnessed by all, and in the Hereafter, these people will be in the lowest depths of Hell.
[29]
The Testimony of the Limbs and Organs:
In this world, whatever a person says or speaks with his tongue, he does so according to the intention of his heart. If there is an intention in the heart to lie or to deceive, then the tongue will utter the very words that are in the heart. In other words, the tongue is subject to the will of the heart, and the other limbs and organs also do what the heart desires. However, in the Hereafter, these limbs will not be subject to the will of the person, but rather to the reality that the actions, deeds, and words performed by a person in this world through his limbs and organs have left their effects upon them. Today, a person cannot fully comprehend this reality. However, some modern scientific inventions have made this matter somewhat easier to understand. On the Day of Resurrection, Allah Almighty will grant these limbs and organs the power of speech, and they will say exactly what effects have been imprinted upon them and what they were used for. Therefore, if a person tries on the Day of Resurrection to make false statements instead of confessing his crime, Allah Almighty will immediately give his tongue, hands, and feet the power of speech and command them to tell the truth. Thus, the testimony of all the limbs and organs will be established against such criminals, and the punishment they receive will be given in front of all witnesses.
