سُوْرَةُ النُّوْرِ
Surah An-Noor (24) — Ayah 26
ٱلْخَبِيثَـٰتُ لِلْخَبِيثِينَ وَٱلْخَبِيثُونَ لِلْخَبِيثَـٰتِ ۖ وَٱلطَّيِّبَـٰتُ لِلطَّيِّبِينَ وَٱلطَّيِّبُونَ لِلطَّيِّبَـٰتِ ۚ أُو۟لَـٰٓئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ ۖ لَهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ ﴿26﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
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 (every) bad statement which they say; for them is Forgiveness, and Rizqun Karîm (generous provision i.e. Paradise).
Word by Word — Arabic, Transliteration & Meaning
ٱلْخَبِيثَـٰتُ
al-khabīthātu
Evil women
لِلْخَبِيثِينَ
lil'khabīthīna
(are) for evil men
وَٱلْخَبِيثُونَ
wal-khabīthūna
and evil men
لِلْخَبِيثَـٰتِ ۖ
lil'khabīthāti
(are) for evil women
وَٱلطَّيِّبَـٰتُ
wal-ṭayibātu
And good women
لِلطَّيِّبِينَ
lilṭṭayyibīna
(are) for good men
وَٱلطَّيِّبُونَ
wal-ṭayibūna
and good men
لِلطَّيِّبَـٰتِ ۚ
lilṭṭayyibāti
(are) for good women
أُو۟لَـٰٓئِكَ
ulāika
Those
مُبَرَّءُونَ
mubarraūna
(are) innocent
مِمَّا
mimmā
of what
يَقُولُونَ ۖ
yaqūlūna
they say
لَهُم
lahum
For them
مَّغْفِرَةٌۭ
maghfiratun
(is) forgiveness
وَرِزْقٌۭ
wariz'qun
and a provision
كَرِيمٌۭ
karīmun
noble
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.
26. Corrupt women are for corrupt men, and corrupt men are for corrupt women. And pure [31] women are for pure men, and pure men are for pure women. They are innocent of what (the slanderers) say; for them is forgiveness and an honorable provision.
[31] One meaning of this verse is as is clear from the translation, and in terms of the context of the subject matter, this is also the most appropriate. That is, the culture, environment, and habits of chaste men and women are completely different from those who are involved in indecent and immoral acts. It is naturally impossible for the two to sit together. Neither can their cultures be shared, nor their conversations, nor their habits. If a chaste person enters a corrupt environment, it becomes difficult for him to spend even a single day there; similarly, for an immoral man or woman, it is difficult to spend even a single day in a pure environment. Therefore, one should never try to bring these two groups together or establish relationships between them. And if anyone tries to do so, he will gain nothing but failure and harm. The second meaning is that "tayyibat" should be taken in its broad sense. In this regard, it includes not only pure women but also pure words. That is, only pure words come from the tongues of chaste people, and those with corrupt minds only think of indecent things. Just as it is impossible for pure-minded people to think of indecent things, in the same way, those with corrupt minds rarely think of pure things. The clear meaning of this is that those who spread this indecency and propaganda were, in reality, people of corrupt mentality. It is not the way of chaste people to take part in such matters. They consider their safety to be in avoiding such things.
[31] One meaning of this verse is as is clear from the translation, and in terms of the context of the subject matter, this is also the most appropriate. That is, the culture, environment, and habits of chaste men and women are completely different from those who are involved in indecent and immoral acts. It is naturally impossible for the two to sit together. Neither can their cultures be shared, nor their conversations, nor their habits. If a chaste person enters a corrupt environment, it becomes difficult for him to spend even a single day there; similarly, for an immoral man or woman, it is difficult to spend even a single day in a pure environment. Therefore, one should never try to bring these two groups together or establish relationships between them. And if anyone tries to do so, he will gain nothing but failure and harm. The second meaning is that "tayyibat" should be taken in its broad sense. In this regard, it includes not only pure women but also pure words. That is, only pure words come from the tongues of chaste people, and those with corrupt minds only think of indecent things. Just as it is impossible for pure-minded people to think of indecent things, in the same way, those with corrupt minds rarely think of pure things. The clear meaning of this is that those who spread this indecency and propaganda were, in reality, people of corrupt mentality. It is not the way of chaste people to take part in such matters. They consider their safety to be in avoiding such things.
