Women — Verse 149

The Permission to Utter Evil in Public, For One Who Was Wronged `Ali bin Abi Talhah said that Ibn `Abbas commented on the Ayah, لاَّ يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ (Allah does not like that the evil should be uttered in public) "Allah does not like that any one should invoke Him against anyone else, unless one was wronged. In this case, Allah allows one to invoke Him against whoever wronged him. Hence Allah's statement, إَلاَّ مَن ظَلَمَ (except by him who has been wronged.) Yet, it is better for one if he observes patience." Al-Hasan Al-Basri commented, "One should not invoke Allah (for curses) against whoever wronged him. Rather, he should supplicate, `O Allah! Help me against him and take my right from him."' In another narration, Al-Hasan said, "Allah has allowed one to invoke Him against whoever wronged him without transgressing the limits." `Abdul-Karim bin Malik Al-Jazari said about this Ayah; "When a man curses you, you could curse him in retaliation. But if he lies about you, you may not lie about him. وَلَمَنِ انتَصَرَ بَعْدَ ظُلْمِهِ فَأُوْلَـئِكَ مَا عَلَيْهِمْ مِّن سَبِيلٍ (And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of blame) against them. )" Abu Dawud recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «المُسْتَبَّانِ مَا قَالَا، فَعَلَى الْبَادِئ مِنْهُمَا مَا لَمْ يَعْتَدِ الْمَظْلُوم» (Whatever words are uttered by those who curse each other, then he who started it will carry the burden thereof, unless the one who was wronged transgresses the limit.) Allah said, إِن تُبْدُواْ خَيْراً أَوْ تُخْفُوهْ أَوْ تَعْفُواْ عَن سُوءٍ فَإِنَّ اللَّهَ كَانَ عَفُوّاً قَدِيراً (Whether you disclose a good deed, or conceal it, or pardon an evil; verily, Allah is Ever Pardoning, All-Powerful.) Meaning when you, mankind, admit to a good favor done to you, or conceal it, and forgive those who wrong you, then this will bring you closer to Allah and increase your reward with Him. Among Allah's attributes is that He forgives and pardons His servants, although He is able to punish them. Hence Allah's statement, فَإِنَّ اللَّهَ كَانَ عَفُوّاً قَدِيراً (Verily, Allah is Ever Pardoning, All-Powerful.) It was reported that some of the angels who carry Allah's Throne praise Him saying, "All praise is due to You for Your forbearing even though You have perfect knowledge (in all evil committed)." Some of them supplicate, "All praise is due to You for Your forgiving even though You have perfect ability (to punish)." An authentic Hadith states, «مَا نَقَصَ مَالٌ مِنْ صَدَقَةٍ، وَلَا زَادَ اللهُ عَبْدًا بِعَفْوٍ إِلَّا عِزًّا، وَمَنْ تَوَاضَعَ للهِ رَفَعَهُ الله» (No charity shall ever decrease wealth, and Allah will only increase the honor of a servant who pardons, and he who is humble for Allah's sake, then Allah will elevate his grade.)

If you show manifest good in the way of pious deeds or conceal it if you do it in secret or pardon evil injustice then surely God is ever Pardoning Powerful.

If you show good or conceal it or pardon evil then surely God is ever Pardoning Powerful. If you show good taking on the good manners found in the law takhal- luqan bi-ādābi al-sharīʿa or conceal recognizing the truth in the precepts of the deeper reality taḥaqquqan bi-aḥkāmi al-ḥaqīqa or pardon evil adopting from God what He has entrusted you with in the most beauti- ful ways of behaving then surely God is ever Pardoning of your defects li-ʿuyūbikum Powerful in causing you to attain what you love ʿalā taḥsīli maḥbūbikum and causing you to recognize the true nature of what you seek wa-taḥqīqi maṬlūbikum. It is said that if you show good you will be an example for humankind in what you practice and in what you propose to others who might be guided from the way of your practice. If you conceal it content with only His knowing it and safeguard yourselves from the evils of affectation and trust that those of you who act for Him will be seen and known by Him or pardon evil that is you abandon150 what your lower selves call you to-then God will grant you His pardon for what you do. He [also] has the power to afflict you with that which the oppressor is afflicted with. This then is a warning to them about being heedless in witnessing the favor minna and a way of alerting them to the fact that they should seek refuge from being deprived of protection ʿiṣma and seek refuge from being abandoned so that they fall into discord fitna and trial miḥna. It is said [the verse means] if you show good acting well toward people or conceal it praying for them in secret or pardon evil even if you have been wronged [then surely God is ever Pardoning Powerful]. It is said concerning those who act well toward you show them good outwardly. Those who spare you from their evil be loyal in friendship and pray for them inwardly. Those who act badly toward you pardon them with generosity and graciousness. You will find pardon from God according to what you yourself do for surely your sins are more numerous. He has the power to give you in favor and blessings that which you cannot attain by taking vengeance or revenge.

If you show good or conceal it or pardon evil then surely God is ever Pardoning Powerful. If you show good taking on the good manners found in the law takhal- luqan bi-ādābi al-sharīʿa or conceal recognizing the truth in the precepts of the deeper reality taḥaqquqan bi-aḥkāmi al-ḥaqīqa or pardon evil adopting from God what He has entrusted you with in the most beauti- ful ways of behaving then surely God is ever Pardoning of your defects li-ʿuyūbikum Powerful in causing you to attain what you love ʿalā taḥsīli maḥbūbikum and causing you to recognize the true nature of what you seek wa-taḥqīqi maṬlūbikum. It is said that if you show good you will be an example for humankind in what you practice and in what you propose to others who might be guided from the way of your practice. If you conceal it content with only His knowing it and safeguard yourselves from the evils of affectation and trust that those of you who act for Him will be seen and known by Him or pardon evil that is you abandon150 what your lower selves call you to-then God will grant you His pardon for what you do. He [also] has the power to afflict you with that which the oppressor is afflicted with. This then is a warning to them about being heedless in witnessing the favor minna and a way of alerting them to the fact that they should seek refuge from being deprived of protection ʿiṣma and seek refuge from being abandoned so that they fall into discord fitna and trial miḥna. It is said [the verse means] if you show good acting well toward people or conceal it praying for them in secret or pardon evil even if you have been wronged [then surely God is ever Pardoning Powerful]. It is said concerning those who act well toward you show them good outwardly. Those who spare you from their evil be loyal in friendship and pray for them inwardly. Those who act badly toward you pardon them with generosity and graciousness. You will find pardon from God according to what you yourself do for surely your sins are more numerous. He has the power to give you in favor and blessings that which you cannot attain by taking vengeance or revenge.

نَدَب الله تعالى إلى العفو، ومهَّد له بأنَّ المؤمن: إمَّا أن يُظهر الخير، وإمَّا أن يُخفيه، وكذلك مع الإساءة: إما أن يظهرها في حال الانتصاف من المسيء، وإما أن يعفو ويصفح، والعفوُ أفضلُ؛ فإن من صفاته تعالى العفو عن عباده مع قدرته عليهم.

وقوله: أي إن تظهروا أيها الناس خيرا أو أخفيتموه أو عفوتم عمن أساء إليكم فإن ذلك مما يقربكم عند الله ويجزل ثوابكم لديه فإن من صفاته تعالى "أن يعفو عن عباده مع قدرته على" عقابهم ولهذا قال: فإن الله كان عفوا قديرا ولهذا ورد في الأثر أن حملة العرش يسبحون الله فيقول بعضهم: سبحانك على حلمك بعد علمك ويقول بعضهم سبحانك على عفوك بعد قدرتك وفي الحديث الصحيح " ما نقص مال من صدقة ولا زاد الله عبدا يعفو إلا عزا ومن تواضع لله رفعه ".

ثم أكد - سبحانه - هذا المعنى ، وحض على العفو والصفح وفعل الخير فقال : ( إِن تُبْدُواْ خَيْراً أَوْ تُخْفُوهُ أَوْ تَعْفُواْ عَن سواء فَإِنَّ الله كَانَ عَفُوّاً قَدِيراً ) .أى : إن تظهروا - أيها الناس - ( خَيْراً ) من طماعة وبر وقول حسن ، وفعل حسن ، أو ( تُخْفُوهُ ) أى ، تخفوه هذا الخير بأن تعملوه سرا ( أَوْ تَعْفُواْ عَن سواء ) بأن تصفحوا عمن أساء إلكم ، يكافئكم الله - تعالى - على ذلك مكافأة حسنة ، ويتجاوز عن خطاياكم ، ( فَإِنَّ الله كَانَ عَفُوّاً قَدِيراً ) أى : كثير العفو عن العصاة مع كمال قدرته على مؤاخذتهم ومعاقبتهم فاقتدوا بهذه الصفات الحميدة لتنالوا محبة الله ورضاه .فالآية الكريمة تدعو الناس إلى الإِكثار منفعل الخير سواء أكان سرا أو جهرا ، كما تدعو إلى العفو عن المسيئين إليهم .قال ابن كثير : وفى الحديث الصحيح : " ما نقص مال من صدقة . وما زاد الله عبدا بعفو إلا عزا . وما تواضع أحد لله إلا رفعه الله " .وقال الفخر الرازى : اعلم أن معاقد الخير على كثرتها محصورة فى أمرين : صدق مع الحق وخلق مع الخلق .ويتعلق بالخلق محصور فى قسمين : إيصال نفع إليهم ودفع ضرر عنهم . فقوله . ( إِن تُبْدُواْ خَيْراً أَوْ تُخْفُوهُ ) إشارة إلى إيصال النفع إليهم . وقوله : ( أَوْ تَعْفُواْ عَن سواء ) إشارة إلى فدع الضرر عنهم . فدخل فى هاتين الكلمتين جميع أنواع الخير وأعمال البر .ثم بين - سبحانه - رذائل أهل الكتاب وأباطيلهم وسوء مصيرهم بعد حديثه القريب عن المنافقين . فقال - تعالى -

القول في تأويل قوله : إِنْ تُبْدُوا خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُوا عَنْ سُوءٍ فَإِنَّ اللَّهَ كَانَ عَفُوًّا قَدِيرًا (149)قال أبو جعفر: يعني بقوله جل ثناؤه (12) " إن تبدوا " أيها الناس=" خيرًا "، يقول: إن تقولوا جميلا من القول لمن أحسن إليكم، فتظهروا ذلك شكرًا منكم له على ما كان منه من حسن إليكم (13) =،" أو تخفوه "، يقول: أو تتركوا إظهار ذلك &; 9-351 &; فلا تبدوه (14) =" أو تعفوا عن سوء "، يقول: أو تصفحوا لمن أساءَ إليكم عن إساءته، فلا تجهروا له بالسوء من القول الذي قد أذنت لكم أن تجهروا له به=" فإن الله كان عفوًّا "، يقول: لم يزل ذا عفوٍ عن خلقه، يصفح عمن عصَاه وخالف أمره (15) =" قديرًا "، يقول: ذا قدرة على الانتقام منهم. (16)وإنما يعني بذلك: أن الله لم يزل ذا عفو عن عباده، مع قدرته على عقابهم على معصيتهم إيّاه.يقول: فاعفوا، أنتم أيضًا، أيها الناس، عمن أتى إليكم ظلمًا، ولا تجهروا له بالسوء من القول، وإن قدرتم على الإساءة إليه، كما يعفو عنكم ربكم مع قدرته على عقابكم، وأنتم تعصونه وتخالفون أمره.* * *وفي قوله جل ثناؤه: " إن تبدوا خيرًا أو تخفوه أو تعفوا عن سوء فإن الله كان عفوًا قديرًا "، الدلالةُ الواضحةُ على أن تأويل قوله: لا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ إِلا مَنْ ظُلِمَ ، بخلاف التأويل الذي تأوله زيد بن أسلم، (17) في زعمه أن معناه: لا يحب الله الجهر بالسوء من القول لأهل النفاق، إلا من أقام على نفاقه، فإنه لا بأس بالجهر له بالسوء من القول. وذلك أنه جل ثناؤه قال عَقِيب ذلك: " إن تبدوا خيرًا أو تخفوه أو تعفوا عن سوء "، ومعقولٌ أن الله جل ثناؤه لم يأمر المؤمنين بالعفو عن المنافقين على نفاقهم، ولا نهاهم أن يسمُّوا من كان منهم معلنَ النفاق " منافقًا ". بل العفو عن ذلك، مما لا وجه له معقول. لأن " العفو " المفهوم، إنما هو صفح المرء عما له قبل غيره من حق. وتسمية المنافق باسمه ليس بحق لأحد قِبَله، فيؤمر بعفوه عنه، وإنما هو اسم له. وغير مفهوم الأمرُ بالعفو عن تسمية الشيء بما هو اسمه.------------------الهوامش :(12) في المطبوعة والمخطوطة: "يعني بذلك" ، والسياق يقتضي ما أثبت.(13) انظر تفسير"الإبداء" فيما سلف 5 : 582.(14) انظر تفسير"الإخفاء" فيما سلف 5 : 582.(15) انظر تفسير"عفا" و"عفو" فيما سلف 2 : 503 / 3 : 371 / 7 : 215 ، 327 / 8 : 426 / 9 : 102. وفي المطبوعة والمخطوطة: "يصفح لهم عمن عصاه" ، والصواب حذف"لهم" ، إذ لا مكان لها.(16) انظر تفسير"قدير" فيما سلف ص: 298 ، تعليق: 1 ، والمراجع هناك.(17) انظر الأثران رقم: 10763 ، 10764.

قوله تعالى : ( إن تبدوا خيرا ) يعني : حسنة فيعمل بها كتبت له عشرا ، وإن هم بها ولم يعملها كتبت له حسنة واحدة ، وهو قوله ( أو تخفوه ) وقيل المراد من الخير : المال ، يريد : إن تبدوا صدقة تعطونها جهرا أو تخفوها فتعطوها سرا ، ( أو تعفوا عن سوء ) أي : عن مظلمة ، ( فإن الله كان عفوا قديرا ) أولى بالتجاوز عنكم يوم القيامة .

وبعد أن نَهى ورَخّص ، ندب المرخَّصَ لهم إلى العفو وقوللِ الخير ، فقال : { إن تبدوا خيراً أو تخفوه أو تعفواعن سوء فإن الله كان عفواً قديراً } ، فإبداء الخير إظهاره . وعُطف عليه { أو تخفوه } لزيادة الترغيب أنْ لا يظنّوا أنّ الثواب على إبداء الخير خاصّة ، كقوله : { إن تبدوا الصدقات فنِعِمَّا هي وإن تخفوها وتؤتوها الفقراء فهو خير لكم } [ البقرة : 271 ] . والعفو عن السوء بالصفح وترك المجازاة ، فهو أمر عدميّ .وجملة { فإنّ الله كان عفوّا قديرا } دليل جواب الشرط ، وهو علّة له ، وتقدير الجواب : يَعفُ عَنكم عند القدرة عليكم ، كما أنّكم فعلتم الخير جهراً وخفية وعفوتم عند المقدرة على الأخذ بحقّكم ، لأنّ المأذون فيه شرعاً يعتبر مقدوراً للمأذون ، فجواب الشرط وعد بالمغفرة لهم في بعض ما يقترفونه جزاء عن فعل الخير وعن العفو عمّن اقترف ذنباً؛ فذكر { إن تبدوا خيراً أو تخفوه } تكملة لما اقتضاه قوله : { لا يحبّ الله الجهر بالسوء من القول } استكمالاً لموجبات العفو عن السيّئات ، كما أفصح عنه قوله صلى الله عليه وسلم { وأتْبِع السيّئة الحسنةَ تَمْحُها } .هذا ما أراه في معنى الجواب . وقال المفسّرون : جملة الجزاء تحريض على العفو ببيان أنّ فيه تخلّفاً بالكمال ، لأنّ صفات الله غاية الكمالات . والتقدير : إن تبدو خيراً الخ تكونوا متخلّقين بصفات الله ، فإنّ الله كان عفوّاً قديراً ، وهذا التقدير لا يناسب إلاّ قوله : { أو نعفوا عن سوء } ولا يناسب قوله : { إن تبدوا خيراً أو تخفوه } إلاّ إذا خصّص ذلك بإبداء الخير لمن ظلمهم ، وإخفائه عمّن ظلمهم . وفي الحديث " أن تَعْفُو عمّن ظلمك وتُعْطِيَ مَنْ حَرَمَكَ وتَصِلَ من قطعك " .

ثم قال تعالى: { إِنْ تُبْدُوا خَيْرًا أَوْ تُخْفُوهُ } وهذا يشمل كل خير قوليّ وفعليّ، ظاهر وباطن، من واجب ومستحب. { أَوْ تَعْفُوا عَن سُوءٍ } أي: عمن ساءكم في أبدانكم وأموالكم وأعراضكم، فتسمحوا عنه، فإن الجزاء من جنس العمل. فمن عفا لله عفا الله عنه، ومن أحسن أحسن الله إليه، فلهذا قال: { فَإِنَّ اللَّهَ كَانَ عَفُوًّا قَدِيرًا } أي: يعفو عن زلات عباده وذنوبهم العظيمة فيسدل عليهم ستره، ثم يعاملهم بعفوه التام الصادر عن قدرته. وفي هذه الآية إرشاد إلى التفقه في معاني أسماء الله وصفاته، وأن الخلق والأمر صادر عنها، وهي مقتضية له، ولهذا يعلل الأحكام بالأسماء الحسنى، كما في هذه الآية. لما ذكر عمل الخير والعفو عن المسيء رتب على ذلك، بأن أحالنا على معرفة أسمائه وأن ذلك يغنينا عن ذكر ثوابها الخاص.

ثم أتبع هذا بقوله إن تبدوا خيرا أو تخفوه أو تعفوا عن سوء فندب إلى العفو ورغب فيه . والعفو من صفة الله تعالى مع القدرة على الانتقام ؛ وقد تقدم في " آل عمران " فضل العافين عن الناس . ففي هذه الألفاظ اليسيرة معان كثيرة لمن تأملها . وقيل : إن عفوت فإن الله يعفو عنك . روى ابن المبارك قال : حدثني من سمع الحسن يقول : إذا جثت الأمم بين يدي رب العالمين يوم القيامة نودي ليقم من أجره على الله فلا يقوم إلا من عفا في الدنيا ؛ يصدق هذا الحديث قوله تعالى : فمن عفا وأصلح فأجره على الله .

In spite of knowing Islam to be the true religion, the hypocrites do not want to abandon their worldly interests. Due to this mentality they are distracted, being fully devoted neither to the demands of their religion nor to their worldly interests. They fall between two stools, vacillating between faith and infidelity—between the interests of this world and the Hereafter. Such people remain deprived of God’s succour, which can be earned only by perseverance in God’s cause. Such hypocritical people cannot save themselves from the wrath of God, regardless of how many showy actions they may have performed. In spite of the observance of Islam for appearance’s sake, they are far from it in respect of reality. That is why their reward will be meted out to them in accordance with what they were in reality, and not what they were in terms of appearance. However, even if one errs, God does not become one’s enemy. If wrongdoers are ashamed of their misdeeds, change their life style, divert their full attention to God and take to His path wholeheartedly, then He will surely forgive them. In life one often comes to know about some shortcoming or fault, or vice of oneself, be it of a religious or worldly nature, through the people around oneself. But God disapproves of public criticism that defames the person concerned. Everyone has the right to give his counsel with the motive of reforming that individual. But the counselling should be done in private, not in public. If something needs to be said in public to check that vice from spreading in society, the wrongdoer should not be named. The reference to the vice should be in general terms. Day in and day out God overlooks people’s crimes. His servants too should follow this divine principle. However, one who has been oppressed or who has suffered a wrong is permitted to tell people about the wrong or oppression he has suffered. Nevertheless, it is better for him to exercise patience and forgive the one who wronged him. In this way the victim shows that he cares for the loss of the Hereafter more than any loss incurred in this world. For the thought of a greater loss renders a small loss insignificant. This is what happens with a true believer who really dreads the onset of Doomsday.

Commentary Out of these verses, the first (148) and the second (149) give a law to eradicate injustice and oppression from the world. But, this is not like the usual worldly laws which are limited to dictatory formulations. This, in turn, is the kind of law which tries a combination of persuasion and awe whereby, on the one hand, the victim of injustice has been permitted to protest against the perpetrator of injustice, or to go to a court of law to seek redress. All this is nothing but the basic demand of justice and, certainly, a source of eradication of crimes. But, along with this option, there is a restriction on it as mentioned in Surah al-Nahl: وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُم بِهِ ۖ وَلَئِن صَبَرْ‌تُمْ لَهُوَ خَيْرٌ‌ لِّلصَّابِرِ‌ينَ ﴿126﴾. It means: 'If a person inflicts injustice on you, you too can retaliate against him for that injustice. But, the condition is that your retaliation should not exceed the unjust aggressive action by him - if so, it is you who would turn into the unjust one.' (16:126) The outcome is that returning an injustice by another injustice is not allowed. Rather, the retaliation to injustice, if any, can be made only through justice. On the other hand alongwith this course of action, comes the instruction that revenge is, though permissible, yet observing patience (Sabr) and forgiving is better. This verse also tells us that for an oppressed person who goes about complaining to people about the injustice done to him or her, this will not be included under backbiting ghibah غِیبہ ، which is Haram (forbidden) - because it is the oppressor who has given the victim the opportunity to complain. Thus, the Holy Qur'an has, on the one hand, allowed the oppressed person to use the option of 'even retaliation' against the injustice. On the other hand, by teaching the oppressed to practice high morals and to forgive and forget, and by focusing before him the great gain of the life-to-come, the victim of injustice has been persuaded to do a little sacrifice in this matter of his legitimate right and take no revenge for the injustice inflicted. The Holy Qur'an says: إِن تُبْدُوا خَيْرً‌ا أَوْ تُخْفُوهُ أَوْ تَعْفُوا عَن سُوءٍ فَإِنَّ اللَّـهَ كَانَ عَفُوًّا قَدِيرً‌ا ﴿149﴾ If you do good openly or keep it secret or overlook an evil deed, then, Allah is All-Forgiving, All-Powerful - 4:149 It means: If you do a good deed openly or do it secretly or forgive any injustice or evil done by someone, then, this is better, because Allah is All-Forgiving, All-Powerful. Primarily, this verse is concerned with the forgiving of injustice but, by also mentioning the doing of what is good, openly or secretly, the hint given is that this act of over-looking and forgiving is great and anyone who elects to do it shall become deserving of the mercy and forgiveness from Almighty Allah. Towards the end of the verse, by saying فَإِنَّ اللَّـهَ كَانَ عَفُوًّا قَدِيرً‌ا (Allah is All-Forgiving, All-Powerful), it has been made clear that Allah is powerful in the absolute sense. He can punish whomsoever He wills, yet He is All-Forgiving. Now, a human being, who does not have much of power or choice, were to think of taking revenge, it is quite possible that he may just not have the capability to do that. Therefore, for such a person, overlooking and forgiving is far more desirable. This is the principle which the Holy Qur'an enunciates to eradicate injustice and reform the society. The counsel, befitting of the Sustainer of everything, does, on the one hand permit retaliation in an equal measure, thus upholding justice. On the other hand, it exhorts the aggrieved party to forgive and forgo. The result is what has been described in Qur'an at another place: فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ "You will see that he with whom you had enmity has become your closest friend" (41:34). Court decisions and taking of revenge for injustices do play a role in checking injustice. The fact, however, is that the parties to the dispute are usually left saddled with long term grievances and feelings of abhorrence against each other which can result in further disputes in the future. The impeccable lesson in morality, given by Holy Qur'an results in patch up among quarrelling parties such that even old enmities change into close and lasting friendships. Now, we move on to verses 150, 151 and 152 where the Holy Qur'an has given the clear verdict that anyone who believes in Allah but does not believe in His messengers (علیہم السلام) ، or believes in some of them and does not believe in some others is not a believer in the sight of Allah. He is, rather, an open and avowed disbeliever for whom there is no road to salvation in the Hereafter. Let us examine this aspect of the verses concerned in some detail.

(If ye do good) if you answer in a good manner (openly or keep it secret) and not be contemptuous, (or forgive evil) or overlook a transgression, (lo! Allah is Forgiving) of the person who has been wronged, (Powerful) to punish the transgressor.