Sūrah al-Nūr

Overview

Sūrah al-Nūr is a Madinan sūrah with 64 āyāt. The name of the sūrah comes from an incredibly evocative āyah within it, dubbed the Verse of Light, where Allah describes Himself as ‘the light of the heavens and the earth’. The parable which follows is among the most potent and piercing in the whole Qur’an (24:35). Sūrah al-Nūr is a sūrah that Allah has obligated upon mankind. He begins by stating this. It is due to it dealing with many of Islam’s penal codes that this is an apt opening, for punishment is not something we normally find palatable. The beginning of the sūrah explicates the penalties pertaining to fornication and calumny. In His lambasting false testimony, especially that pertaining to claims of illicit sexual relations, Allah declares the innocence of ʿĀʾishah from any indecency. He teaches us to reject such hearsay outright in our own contexts, referring to it as ifk (fabrication) and buhtān (slander). Those who spread or engage in such defamation will receive a severe punishment—their own tongues, hands, and feet will testify to their lies (24:1-26).

The sūrah continues with rules and regulations mitigating natural human interactions, especially those to do with the opposite gender. Allah commands both men and women to avert their gaze and guard their chastity; and for women to cover themselves except around categories of men they cannot marry (referred to as maḥram). He also endorses marriage for the single, even if they be bondmen (24: 27-34). The Verse of Light follows, along with a lauding for believers who erect houses wherein Allah’s name is mentioned and worship is established. A poignant parable for darkness is also offered; ‘whomever Allah does not give light, they will have no light’. The cosmic signs of creation are discussed thereafter, where everything in the world ‘knows its prayer and song of praise’ (24:35-46).

Allah reprimands the hypocrites and their double-faced schemes—their hearts are diseased. He conversely praises the faithful for their fidelity; they are the ones who say, ‘We hear and we obey!’ He promises them eventual and ultimate reign, being His representatives on earth. The disbelievers’ apparent power is a mere mirage: a transient, fleeting thing (24:47-57). The sūrah then returns to further societal injunctions, this time regarding personal privacy (24:58-61), and concludes with a juxtaposition between the believers and their etiquette with the Messenger ﷺ and the hypocrites and their disrespect thereto (24:62-64).

Context

The central event which Sūrah al-Nūr speaks about is Ḥadīth al-Ifk—the Taleborne Slander. In his military expeditions, the Prophet ﷺ would let his wives draw lots as to which one were to join him. On one occasion, the mother of the believers ʿĀʾishah joined him. She had her personal howdah wherein she would be carried. Every rest stop, she would descend from it to stretch, walk around, and see to her needs. On a certain stop, she realised she had lost her necklace and so did not return to her howdah to try and find it. When it was time to leave, the men carried it onto its ride and the convoy left her behind—she was light, so her absence wasn’t noticed by the men responsible for the howdah. She eventually found her necklace, but realised she was too late to catch up to the rest of the army. She rested, figuring that they will eventually return for her. Ṣafwān ibn al-Muʿaṭṭil was charged with ensuring the army didn’t leave anything behind. He noticed the shape of a person resting, and did istirjāʿ (said innā lillāhi wa innā ilayhi rājiʿūn) loudly so that his presence may be known. ʿĀʾishah got up. He lowered his riding animal for her to climb, and not another word was exchanged between them until they caught up with the rest of the convoy. The incident was sufficient for ʿAbdullāh ibn Ubayy ibn Salūl and his like to stir up a concocted narrative of indecency. After a tumultuous and grievous time, especially for our mother ʿĀʾishah, Allah revealed: “Those who spread the slander are a gang among you. Do not think it is bad for you; rather, it is good for you. Every one of them is liable for what he earned of the sin. And the one who played the major role in it, for him there is a mighty punishment...” (24:11-21)

Themes

• The tension between light and darkness, truth and falsehood, faith and hypocrisy.
• The immeasurable societal damage of slander and false imputation.
• The need for us to be sensitive to our weaknesses and consequently guard ourselves against indecency.

Unique Features

• The legislation for women to cover their heads and chests came down in Sūrah al-Nūr. (24:31)
• It contains the Verse of Light. (24:35)
• It is the only sūrah to begin with the word sūrah.

Lessons

• Though it is difficult to witness during them, trials are ultimately good. They bring about that which would otherwise not have come about without them: “Do not think it (Ḥadīth al-Ifk) evil for you; rather, it is good for you.” (24:11)
• Penalties in law are not meant to be pleasant. They are intentionally harsh, and, rightly, we ought to be repelled by them. Allah says about the fornicators “Let a group among the believers witness their punishment (ʿadhāb)” (24:2). It is described as ʿadhāb, and a group are specifically commanded to witness it, indicating that it is deliberately not something to delight in.
• Abū Bakr swore he would no longer help Misṭaḥ ibn Uthāthah, a relative of his, who had engaged in the slander. Allah revealed: “Let them forgive and forego—do you not like that Allah forgives you?” (24:22). He said, “By Allah, I wish to be forgiven”, and reinstated his charity to him.

Virtues and Valuable Information

• It is reported that ʿUmar ibn al-Khaṭṭāb said: “Teach Sūrah al-Nūr to your womenfolk.”
• The relief infused by humility which our mother ʿĀʾishah displayed upon her innocence is truly moving. Upon her being declared blameless from above seven heavens, she said: “By Allah, I did not think Allah would send down recited revelation to clear my name. My estimation of myself was lower than to have Allah speak about me in a recital. I had merely hoped that Allah’s Messenger would see a dream confirming my innocence.”