Transliteration:( Al khabeesaatu lil khabeeseena wal khabeesoona lil khabeesaati wat taiyibaatu lit taiyibeena wat taiyiboona lit taiyibaat; ulaaa'ika mubarra'oona mimma yaqooloona lahum maghfiratunw wa rizqun kareem (section 3) )
47. This means indecent women, indecent habits, indecent conversation, slander, etc are for indecent people. Good people abstain from this.
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 48. The purpose of the verse is to show that no kind father gets his children married to any evil indecent woman. He gets them married after a careful investigation of the character of these women.
Thus, if a kind father can do this then how can the Kind Lord get His Beloved Prophet married to any bad woman? Good women are suitable for good men and bad women are suitable for bad men. Or, it could mean indecent people choose evil habits and decent people choose good habits.
This being the case, how then can the mother of the believers, the wife of the Emperor of all Prophets, and the beloved daughter of Hazrat Abu Bakr Siddique (May Allah be pleased with him). Hazrat Ayesha Siddiqah (May Allah be pleased with her) even intend to do anything evil?
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 49. From this we understand that Hazrat Ayesha Siddiqah (May Allah be pleased with her) is superior to Sayyada Mariam because the testimony of Sayyada Mariam's chastity is given by Hazrat lesa (On whom be peace) while the testimony of Hazrat Ayesha Siddiqah (May Allah be pleased with her) is given by Allah Almighty.
The Holy Prophet is superior to Hazrat Yusuf (On whom be peace) because Hazrat Yusuf's (On whom be peace) testimony was given by a child while the testimony of the Holy Prophet's صلى الله عليه وآله وسلم wife is given by Allah Almighty Himself. Furthermore, Hazrat Ayesha's being an inmate of Paradise is just as certain as the Oneness of Allah Almighty, and the Prophethood of the Holy Prophet صلى الله عليه وآله وسلم because this verse implicitly conveys this information of her being an inmate of Paradise.
There are thousands of things special about Hazrat Ayesha Siddiqah (May Allah be pleased with her), some of which are as followsÂ
1. She is the only virgin wife among all the Holy Prophets' صلى الله عليه وآله وسلم wives.
 2 She was the most learned, pious commentator of the Holy Qur'an.
Hazrat Jibracel-e-Ameen had brought her image on a silk cloth and presented it to the
 3. Holy Prophet said that she is your wife in this world and the Hereafter.
 4. The Holy Prophet breathed his last while resting on her chest.
5. The Holy Prophet is buried in her room.
 6. Allah Almighty had testified about her chastity
7. The Holy Prophet had received a revelation while resting on her bed.
8. Hazrat Jibraeel (On whom be peace) would extend greetings to her.
9. She was born pure and remained pure throughout her life.
10. Until the Day of Judgement her blessed room will remain a place of visit of man, jinn, and angels because this very room has become the Roza-e-Mubarak of the Holy Prophet.May Allah Almighty through the medium of this pure chaste and truthful mother bless the sinful children like us.The bad children of good parents do receive forgiveness. "And their father was a nobleman" (S18:V82)
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26. Bad statements are for bad people and bad people for bad statements. Good statements are for good people and good people for good statements: such are innocent of (every) bad statement which they say; for them is forgiveness, and honored provision.
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:
(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:
(such are innocent of (every) bad statement which they say;) meaning, they are remote from what the people of slander and enmity say.
(for them is forgiveness,) means, because of the lies that were told about them,
(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 in Paradise.
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 demeanor, 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 demeanor 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 rumor 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.
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