Transliteration:( Laa yuhibbullaahul jahra bis sooo'i minal qawli illaa man zulim; wa kaanallaahu Samee'an 'Aleemaa )
430.From this, we learn that to speak openly about a sin committed secretly is a sin. This includes lies, backbiting, slander, to swear to reveal your or another person's hidden faults, etc.
431.From this, we learn that an oppressed person can relate the wrongs of the tyrant to the ruler or to other people which may not be included in backbiting. From this numerous issues can be ascertained; to reveal the impiety of the narration of Hadith; to complain about the thief or plunderer; to inform the state about the traitors, are all permissible.Â
432.Reason for its Revelation:
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This verse was revealed in respect of Hazrat Abu Bakr Siddique (May Allah be pleased with
him). Once a person was talking ill of him for some time. Hazrat Abu Bakr (May Allah be pleased with him) listened patiently without replying. When the man persisted Hazrat Abu Bakr (May Allah be pleased with him) gave him a reply.
The Messenger of Allah Almighty ? remarked to Hazrat Abu Bakr (May Allah) be pleased with him that until now an angel was replying on your behalf, but when you replied yourself the angel went away. The above verse was revealed on this occasion. (KHAZAIN). From it, we gather that though it is permissible to retaliate on behalf of the oppressed, it is better to pardon. Hence, there is no inconsistency between the Hadith and the verse.
148. Allah does not like that the evil should be uttered in public except by him who has been wronged. And Allah is Ever All-Hearer, All-Knower. 149. Whether you disclose a good deed or conceal it, or pardon an evil, verily, Allah is Ever Pardoning, All-Powerful.
`Ali bin Abi Talhah said that Ibn `Abbas commented on the Ayah,
(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,
(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.
(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 said,
(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,
(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,
(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,
(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.)
(4:148) Allah does not like speaking evil publicly unless one has been wronged. Allah is All-Hearing, All-Knowing.
There is no commentary by Abul Maududi available for this verse.
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