4. Sura an-Nisa

The Quranic Text & Ali’s Version:

لاَّ يُحِبُّ اللّهُ الْجَهْرَ بِالسُّوَءِ مِنَ الْقَوْلِ إِلاَّ مَن ظُلِمَ ...  

4: 148. Allah loveth not that evil should be noised abroad in public speech, except where injustice hath been done;

C654. We can make a public scandal of evil in many ways.

1.     It may be idle sensation-mongering:

it often leads to more evil by imitation, as where criminal deeds are glorified in a cinema, or talked about shamelessly in a novel or drama.

2.     It may be malicious gossip of a foolish, personal kind:

it does no good, but it hurts people's feelings.

3.     it may be malevolent slander or libel:

it is intended deliberately to cause harm to people's reputation or injure them in other ways, and is rightly punishable under all laws.

4.     It may be a public rebuke or correction or remonstrance, without malice.

1, 2 and 3 are absolutely forbidden.

4 may be by a person in authority; in which case the exception applies, for all wrong or injustice must be corrected openly, to prevent its recurrence. Or

4 may be a person not vested with authority, but acting either from motives of public spirit, or in order to help some one who has been wronged; here again the exception will apply. But if the motive is different, the exception does not apply.

4 would also include a public complaint by a person who has suffered a wrong; he has every right to seek public redress.

... وَكَانَ اللّهُ سَمِيعًا عَلِيمًا ﴿١٤٨﴾  

for Allah is He who heareth and knoweth all things.

إِن تُبْدُواْ خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُواْ عَن سُوَءٍ فَإِنَّ اللّهَ كَانَ عَفُوًّا قَدِيرًا ﴿١٤٩﴾  

4: 149. Whether ye publish a good deed or conceal it or cover evil with pardon,

verily Allah doth blot out (sins) and hath power (in the judgment of values).

C655. Qadir: The root qadara not only implies power, ability, strength, but two other ideas which it is difficult to convey in a single word, viz., the act and power of estimating the true value of a thing or persons, as in 6:91; and the act and power of regulating something so as to bring it into correspondence with something.

"Judgment of values" I think sums up these finer shades of meaning.

Allah forgives what is wrong and is able fully to appreciate and judge of the value of our good deeds whether we publish them or conceal them.

Asad’s Version:

4: 148

Asad God does not like any evil to be mentioned openly, unless it be by him who has been wronged [thereby] [note 161]. And God is indeed all-hearing, all-knowing,

Yusuf Ali Allah loveth not that evil should be noised abroad in public speech except where injustice hath been done; for Allah is He who heareth and knoweth all things.

Pickthall Allah loveth not the utterance of harsh speech save by one who hath been wronged. Allah is ever Nearer, Knower.

Transliteration La_ yuhibbulla_hul jahra bis su_'i minal qauli illa_ man zulim(a), wa ka_nalla_hu sami'an 'alima_(n).

4: 149

Yusuf Ali Whether ye publish a good deed or conceal it or cover evil with pardon verily Allah doth blot out (sins) and hath power (in the judgment of values).

Pickthall If ye do good openly or keep it secret, or forgive evil, lo ! Allah is Forgiving, Powerful.

In tubdu_ khairan au tukhfu_hu au ta'fu_ 'an su_'infa innalla_ha ka_na 'afuwwan qadira_(n).

[[ Ruby’s note – Unnecessary circulation of deeds of evil may cause cynicism among people. Unless the knowledge or circulation becomes a way of deterrence or upholding justice, these kinds of behavior should be abstained from. Gossip, too much exposure of violence and corruption in the media could have serious negative effects in a society. Talking about evil and its consequences in general in order to instruct and/or share with others is alright. But when specific wrong happens by specific individuals or groups, one must exercise wisdom and one’s due diligence in communicating to others. The purpose of such communication should be to uphold justice and help stop corruption and wrongdoings but not irresponsible spread of ideas that cause others to be overwhelmed with cynicism and hopelessness. Here Islam agrees with the Eastern proverbial principle that much good can be accomplished if one practices --with due discretion—the idea "see no evil, hear no evil, speak no evil". In China, a similar phrase exists in the Analects of Confucius: "Look not at what is contrary to propriety; listen not to what is contrary to propriety; speak not what is contrary to propriety; make no movement which is contrary to propriety". All these ideas convey what the Quran is alluding here that it is wrong to give currency to evil.]]

[[ Asad’s note 161 – As some of the commentators (e.g., Razi) point out, this may refer to giving currency to earlier sayings or deeds of the repentant sinners – both hypocrites and outright deniers of the truth – mentioned in the preceding two verses: an interpretation which seems to be borne out by the context. However, the above statement has a general import as well: it prohibits the public mention of anybody’s evil deeds or sayings, “unless it be by him who has been wronged [thereby]” – which also implies that evil behavior which affects the society as a whole may be made public if the interests of the wronged party – in this case, the society as such – demand it. ]]

[[ Ali’s notes - 654 We can make a public scandal of evil in many ways. (1) It may be idle sensation-mongering: it often leads to more evil by imitation, as where criminal deeds are glorified in a cinema, or talked about shamelessly in a novel or drama. (2) It may be malicious gossip of a foolish, personal kind: it does no good, but it hurts people's feelings. (3) It may be malevolent slander or libel: it is intended deliberately to cause harm to people's reputation or injure them in other ways, and is rightly punishable under all laws. (4) It may be a public rebuke or correction or remonstrance, without malice. (1), (2) and (3) are absolutely forbidden. (4) may be by a person in authority; in which case the exception applies, for all wrong or injustice must be corrected openly, to prevent its recurrence. Or (4) may be a person not vested with authority, but acting either from motives of public spirit, or in order to help some one who has been wronged; here again the exception will apply. But if the motive is different, the exception does not apply. (4) would also include a public complaint by a person who has suffered a wrong; he has every right to seek public redress. (4.148)

655 Qadir.- The root qadara not only implies power, ability, strength, but two other ideas which it is difficult to convey in a single word, viz., the act and power of estimating the true value of a thing or persons, as in vi. 91; and the act and power of regulating something so as to bring it into correspondence with something. "Judgment of values" I think sums up these finer shades of meaning. Allah forgives what is wrong and is able fully to appreciate and judge of the value of our good deeds whether we publish them or conceal them. (4.149)]]