Appearance
Verses 148–149
لَا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ إِلَّا مَنْ ظُلِمَ ۚ وَكَانَ اللَّهُ سَمِيعًا عَلِيمًا ١٤٨
(4:148) Allah does not love open utterance of evil in speech except (by) one to whom injustice has been done; and Allah is Hearing, Knowing
[al-Jahr (loudly speaking; translated here as ‘open utterance’)]. al-Rāghib has said under the root j-h-r:
“It is used for excessive manifestation of a thing before the sense of sight or hearing. As for the sight, it is said: ‘I saw him openly’; God, the Sublime, says: ‘O Moses! We will not believe in you until we see Allah manifestly’ (); They said: ‘Show us God manifestly’ ()… As for hearing, God says: Alike (to Him) among you is he who conceals (his) words and he who speaks openly ().”
al-Sūʾ (evil); evil speech refers to every talk which hurts the feeling of the person about who it is said; for example, cursing him and abusing him and accusing him of some bad characteristics, no matter whether those defects are really found in him or not. God does not love that these things should be loudly announced and spoken. It is known that God is free from love and hate, which is found in human beings and many animals; however, as our commandments and prohibitions naturally emanate from love and hate, God metaphorically uses the words, love and hate, to describe His pleasure and displeasure, His commandment and prohibition.
Therefore, the words, “God does not love open utterance of evil in speech”, metaphorically show legislation covering both prohibition and dislike.
The phrase, “except (by) one to whom injustice has been done”, is an isolated exception. It means that it is acceptable for the one who is oppressed and to whom injustice has been done, to loudly speak evil about the oppressor regarding the injustice done to him. This context shows that he is allowed to utter evil publicly to describe the injustice done to him and to expose the bad character of the oppressor which led him to that injustice. However, there is no indication here that he can speak loudly about other things which are not found in the oppressor or which have no connection with this particular oppression. The exegetes have differed in explanation of “evil in speech”; some say that it means cursing; others say that it is a description of his oppression and injustice, etc.; the fact is that all these things are included in this phrase which is unrestricted. Therefore, there is no reason why it should be restricted to certain types of evil talk.
The words, “and God is Hearing, Knowing”, emphasize the prohibition understood from “God does not love open utterance of evil in speech”. In other words, it is not allowed for the one to whom injustice has not been done to speak loudly evil words about someone because God is the Hearing Who hears every word, and Knowing Who knows what one is doing.
إِنْ تُبْدُوا خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُوا عَنْ سُوءٍ فَإِنَّ اللَّهَ كَانَ عَفُوًّا قَدِيرًا ١٤٩
(4:149) If you do good openly or do it in secret or pardon an evil, then surely Allah is Pardoning, Powerful
The verse has some relation with the preceding one because it implies manifestation of good words showing gratitude for a favor which someone has done to you, and also shows merit of forgiveness of an evil, so that you should not utter evil words against your oppressor.
Doing good openly means manifesting it clearly whether it is manifested in deed—for example, showing that one is spending on some deserving person; likewise, other good deeds; as this showing arouses in other people the desire to do good and strengthens the religion—or in words, like openly thanking the benefactor and mentioning him with good attributes, as it would incite other well to do persons to follow the suit.
Keeping the good work secret is also commendable, because it keeps one away from dissimulation and nearer to sincerity, as God has said: If you give alms openly, it is well, and if you hide it and give it to poor, it is better for you; and this will remove from you some of your sins ().
Pardoning an evil is to cover it in words—that he does not describe his oppressor for his oppression, does not disgrace him before the people and does not speak openly against him—and in deed, that he should not confront him with similar mistreatment for retribution, even when sharīʾah allows him to do so. God has said: whoever then acts aggressively against you, inflict the like aggression on him as he has inflicted on you; and fear Allah ().
If you pardon an evil, you will acquire an attribute from the Divine attributes of perfection—He pardons His servants although He has power to punish them. Doing good deed openly or in secret, that is, doing favor to the needy in all conditions is also among the Divine attributes because He is God.
Examining Narrations
- al-Tabrisī has said: “God does not like abusing while seeking someone’s aid except the one to whom injustice has been done; he is allowed to seek help against the oppressor in the matters in which seeking help is allowed by religion.” He says that it is narrated from Abū Jaʾfar. (Majmaʾ al-bayān)
- Abu al-Jārūd narrates from Abū ʿAbdillāh that he said: “Open utterance of evil in speech means describing a man with the defects which are found in him.” (al-Tafsīr, al-ʿAyyāshī)
- Another hadīth explains this verse in this way: If a man came to you and he spoke ascribing to you such merit, praise and good deeds which you do not have, then do not accept it from him and refute him; because he has done injustice to you. (al-Tafsīr, al-Qummī)
- al-Fadl b. Abī Qurrah narrates from Abū ʿAbdillāh about the words of God: Allah does not love open utterance of evil in speech except (by) one to whom injustice has been done, that he said, “Whoever invited some people for feast and did not serve them properly, he is among those who do injustice; and there is no blame on them in whatever they say about him.” (al-Tafsīr, al-ʿAyyāshī)
Author’s comment: It has been narrated in Majmaʾ al-bayān from Abū ʿAbdillāh as a mursal hadīth; also it has been narrated through Sunnī chains from Mujāhid. However, these traditions clearly show that the verse is general and not restricted, as we have shown earlier.