| An-Nisā’ (The Women): (148) Allāh does not love...

> > In this verse, there are several issues:

Issue 1: The Structure of the Connection (Nathm)

There are two main perspectives on how this verse connects to what precedes it:

First View: Since Allāh had just exposed the hypocrites and unveiled their secrets, and exposing secrets is not fitting for the Gracious and Generous (Allāh), He mentioned what serves as an excuse for this exposure. He said: {Allāh does not love the public utterance of evil speech, except by one who has been wronged} (i.e., the oppressed). This means Allāh does not love the revelation of scandals and faults, except concerning one whose harm is great and whose plotting and scheming are extensive. In such a case, revealing their scandals is permissible. This is supported by the Prophet's saying: (Mention the transgressor with what is in him so that people may be warned against him). These hypocrites had greatly increased their plotting, scheming, and injustice against the Muslims, and their harm was immense; thus, for this reason, Allāh mentioned their scandals and uncovered their secrets.

Second View: Allāh mentioned in the preceding verse that if these hypocrites repent and become sincere, they become believers. It is possible that some of them might repent and become sincere in their repentance, yet they might still face reproach and blame from some Muslims for their past hypocrisy. Allāh clarifies in this verse that He does not love this approach, nor is He pleased with the public utterance of evil speech, except by one who has wronged himself (i.e., persisted in his hypocrisy); in that case, He does not dislike it (the exposure of their deeds).

Issue 2: The Mu'tazilah Position

The Mu'tazilah argued that this verse proves Allāh does not will or create evil deeds for His servants. This is because Allāh's love is equivalent to His will. Since He said, {Allāh does not love the public utterance of evil speech}, we know He does not will it. Furthermore, if He were the Creator of the servants' actions, He would be willing them. If He willed them, He would have loved the creation of the public utterance of evil speech, which contradicts the verse.

The Reply: According to us (the Ash'arites), love means granting reward for the action. Based on this understanding, it is valid to say that Allāh willed the action (creation) but did not love it (reward it). And Allāh knows best.

Issue 3: The Scope of Dislike

The scholars stated that Allāh does not love the public utterance of evil speech, nor the non-public utterance either. However, Allāh mentioned this specific description because the manner in which the action occurred necessitated this statement, similar to His saying: {when you go forth in the cause of Allāh, investigate} (An-Nisā’: 94). Investigation is obligatory when making an accusation or settling down (in a place). Similarly, it is so here.

Issue 4: The Meaning of {except by one who has been wronged} (إلا من ظلم)

There are two interpretations regarding this phrase, as it can be either a discontinuous (munqati') or a continuous (muttasil) exception.

First Opinion: It is a Continuous Exception (Muttasil)

1. Abū ‘Ubaydah said this is an instance of omitting the possessed noun (muḍāf), with the meaning: except the public utterance of one who has been wronged. Then the possessed noun was omitted, and the possessed object (muḍāf ilayh) took its place.
2. Al-Zajjāj said the verbal noun (maṣdar) here stands in place of the doer (fā'il). The meaning is: Allāh does not love the one who publicly utters evil, except for one who has wronged himself (i.e., the wrongdoer himself).

Second Opinion: It is a Discontinuous Exception (Munqati') The meaning is: Allāh does not love the public utterance of evil speech, but the wronged person is permitted to publicly state his grievance.

Issue 5: What is the Wronged Person Permitted to Do?

There are several views on this:

1. Qatādah and Ibn ‘Abbās said: Allāh does not love raising one's voice to harm others, except the wronged person, who is permitted to raise his voice in supplication against the one who wronged him.
2. Mujāhid said: Except if he informs (others) about the injustice done to him by the oppressor.
3. It is not permissible to reveal hidden, concealed matters, as this leads people into backbiting and exposes that person to suspicion. However, concerning one who has committed an injustice (like theft or usurpation), it is permissible to reveal his injustice by mentioning that he stole or usurped. This is the view of Al-Aṣamm.
4. Al-Ḥasan said: Except if he seeks retribution from his oppressor.

It is narrated that this verse was revealed concerning Abū Bakr (may Allāh be pleased with him). A man insulted him, and he remained silent several times. Then he responded to the man. The Prophet (peace be upon him) stood up. Abū Bakr said: "He insulted me while you were sitting, but when I responded, you stood up!" The Prophet replied: "Indeed, an angel was responding on your behalf. When you responded, that angel departed, and Satan came. I did not sit down when Satan arrived." Then this verse was revealed.

Issue 6: The Reading of {except by one who has been wronged} (إلا من ظلم)

A group of major reciters, including Al-Ḍaḥḥāk, Zayd ibn Aslam, and Sa‘īd ibn Jubayr, recited it with a fatḥa on the Ḍād (i.e., illā man ẓulima – except one who was wronged). There are two interpretations for this reading:

1. The phrase {Allāh does not love the public utterance of evil speech} is a complete sentence. And {except by one who has been wronged} is a separate, disconnected statement. The meaning is: But leave alone one who has been wronged. Al-Farrā’ and Al-Zajjāj said: It means, but one who wrongs himself (i.e., the persistent wrongdoer), he publicly utters evil speech unjustly and aggressively.
2. It is a continuous exception, meaning: {except one who has been wronged}, then the public utterance of evil speech is permissible for him.

Then He said: {And Allāh is Ever Hearing, All-Knowing}. This serves as a warning against exceeding the limits of the permitted public utterance. It means: Let him fear Allāh and say only the truth, and not accuse a concealed person of evil, lest he become disobedient to Allāh. Allāh is Hearing what he says and Knowing what he conceals in his heart.

! 7 < { Whether you disclose a good deed or conceal it, or pardon an evil deed, indeed, Allāh is Ever Pardoning and Competent (Qadīr) } > 7 !

<