Bismillah ir rahman ir raheem,
“Wicked women are for wicked men, and wicked men are for wicked women. And virtuous women are for virtuous men, and virtuous men are for virtuous women. The virtuous are innocent of what the wicked say. They will have forgiveness and an honourable provision.” (Qur’an 24: 26)
So those renegade Ibadi who take the strange and aberrant opinions of the preacher, Masoud al-Miqbali, which go against the majority view, which go against Shaykh Ahmed Al Khalili (hafidhullah), and the senior teachers at Maktab al-Ift’a.
Many Ibadi Muslims marry Sunni women, and even some Shi’a women. The Maktab al-Ift’a never said it is haram and never said those women are disbelievers.
Also, the views expressed by the preacher, Masoud al-Miqbali, in regards to the tafsir of the verse is expressed by none other than Ibn Abbas.
I will correct the English of the translation in the above video:
“He means the good words and sayings are for the good people. And the nasty words and
sayings are for the nasty people. So the nasty refers to words and the good refers to words, not that good women are for good men. Else Asiya bint Muzahim a woman from the women of Jannah is the woman of the Pharaoh. The Pharaoh is nasty and she’s from the people of Jannah. And the woman of Lut and Nuh are in the fire while they (Lut and Nuh) are prophets. So it’s not meant that woman are wives No. Words are meant. his ayat came in Surat Al Nur, after mentioning the story of Ifk and the words that were said to lady Aisha and the accusations and false things. After that came the saying of Allah:
“Nasty ones are for nasty people, and nasty people are for nasty ones, and good ones are for good people, and good people are for good ones.”
“Those are acquitted of what they…”? say (24:26)
The way Ibn Abbas worded it was much better than the preacher, Masoud Al-Miqbali.
For example he wants to make an exaggerated point with the emphasis “of what they….say.” So does this mean they would not be acquitted of what they do? Of course it does, even though the text does not say that.
Also, what Ibn Abbas is giving is a tafsir, and even the preacher, Masoud Al-Miqbali says, “He means…” which shows he is about to extrapolate the words. In other words, I am going to tell you what this means. Which is to say, “It is an interpretation“.
So just the preacher, Masoud, Al Miqbali has given an interpretation that follows Ibn Abbas, and others, The verse can also mean that good men should be with good women and good women should be with good men. The verse is simply saying that good and righteous men and women only deserve each other
just as immoral men and women deserve each other.
In fact, Allah (swt) by stating:
“virtuous men are for virtuous women” is a way to further humble and open the eyes of anyone who was affected by these allegations. It is saying to to them, if you are saying that Aisha is a non virtuous woman what does it say about the Blessed Prophet?
Anyone familiar with the seerah knows that the situation caused great distressed to the Prophet (saw). He did not divorce his wife.
So now let us turn our attention to the statement of the preacher, Masoud Al Miqbali,
“So it’s not meant that woman are wives No.” Sure, it doesn’t necessarily need to mean wives, but the point still remains: “”virtuous men are for virtuous women”
So than preacher, Masoud Al Miqbali bases his statements on the apparent understanding of Ibn Abbas.
Now as regards the Tanwir al-Miqbas I have written before about rather or not we can safely attribute this to Ibn Abbas without any alterations or accretions. However, that being said let us go with the argument that is being made.
The following text are relied upon:
“Allah sets forth an example for those who believe — the wife of Pharaoh who said: “My Lord, build for me with Thee a house in heaven, and save me from the Pharaoh and his doings, and save me from an unjust people.” (Qur’an 66:11)
We have this one solitary text in the Qur’an about the wife of Pharaoh.
Questions need to be asked about this if we are going to make assumptions.
- When Pharaoh married his wife was she a believer/disbeliever?
- When did the wife of Pharaoh believe?
- Was she always a believer? Based upon what evidence?
- Did she remain with Pharaoh after her belief? Based upon what evidence?
Yet, the other text that is relied upon is the following:
“Allah sets forth an example for the disbelievers: the wife of Noah and the wife of Lot. Each was married to one of Our righteous servants, yet betrayed them. So their husbands were of no benefit to them against Allah whatsoever. Both were told, “Enter the Fire, along with the others!” (Qur’an 66:10)
Questions need to be asked before we make assumptions:
- When Noah and Lut married their wives, were the wives believers/disbelievers?
- The statement: ” yet betrayed them ” does the verse indicate that Noah/Lot were aware of this?
In order for the understanding of the preacher, Masoud Al Miqbali to stand he would need to give us simply one clear example of the following.
Give us a single example of a righteous good person being married to an unrighteous good individual, after knowing of their nastiness?
Preacher, Masoud Al Miqbali and grabbing the low hanging fruit?
Don’t you just love the works of the righteous, and the people of taqwa? Making their points by jeering at others.
Masoud Al Miqbali and grabbing the low hanging fruit?
What do I mean by this? Too often in debates, between Christians, and Muslims, and Muslims with Muslims, or Christians with Christians, or Atheist and Deist is that one of the interlocutors will go for the low hanging fruit, and ignore all the other points.
This way, it will seem as if they answered their opponent. “I’ll grab this fruit because I can grasp it but the other is too far away for me to reach.” Basically, saying I can’t answer those points.
So let me be generous here. I’m in a charitable mood. Let us say I grant the interpretation attributed to Ibn Abbas as the ONLY acceptable interpretation of that particular ayat (Qur’an 24:26)
Why ignore all the other points that are raised here:
May Allah (swt) guide us to what is beloved to Allah (swt).