of Nekounam, (Session 1026)
Surah An-Nisa, akin to a profound sea of divine rulings and knowledge, serves as a guide for regulating human relations and organising the social and moral life of the believers. This Surah, with its rich verses ranging from inheritance laws and marriage to ethical and doctrinal rulings, acts like a radiant torch, illuminating the path of piety and justice. In this treatise, through reflection on verses 148 and 150 of this Surah, we delve into its ethical and doctrinal injunctions. The focus of this interpretation is the prohibition of spreading evil, the invitation to forgiveness and benevolence, and the avoidance of division between God and His Messengers. This examination, with a profound consideration of the meanings of the verses and analysis of the roots of hypocrisy and discord, endeavours to offer solutions for achieving unity and Islamic ethics within society. Like a tree whose roots are in the soil of faith, this interpretation seeks to nurture the branches of knowledge and righteous action in the reader's heart.
Surah An-Nisa, similar to a multifaceted prism, encompasses a collection of legal, ethical, and social rulings. By explicating laws of inheritance, marriage, and morals, this Surah provides a comprehensive legal framework and guidance for organising individual and social relationships within the Islamic community. These rulings, like steadfast pillars of a lofty structure, assist believers in building their lives on the foundation of piety and justice. This perspective aligns with the first verse of Surah An-Nisa which states:
"O mankind, fear your Lord" (Qur'an 4:1)
an invitation to observe divine ordinances and to live under the shelter of piety.
Verse 148 of Surah An-Nisa, like a clear mirror, reflects an ethical ruling that prohibits the public dissemination of evil except in the case where an oppressed individual speaks out to assert their right. This verse, acting as a vigilant guardian, emphasises the preservation of personal privacy and human dignity, while recognising the oppressed person's right to self-defence. This concept aligns with verse 83 of Surah An-Nisa, which forbids spreading rumours and false information:
"And when there comes to them information about [public] security or fear, they spread it around" (Qur'an 4:83)
.
لَا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ إِلَّا مَنْ ظُلِمَ ۚ وَكَانَ اللَّهُ سَمِيعًا عَلِيمًا
God does not love the public utterance of evil speech except by one who has been wronged. And Allah is Ever-Hearing, All-Knowing.
This verse, like a heavenly call, declares Gods displeasure with the public propagation of evil except in cases where the oppressed speaks out to vindicate their rights. The emphasis on Gods hearing and knowledge serves as a reminder that He is fully aware of all affairs and does not require the cries of human beings to enforce justice. This notion aligns with verse 135 of Surah An-Nisa which calls for justice in defence of the oppressed:
"O you who have believed, be persistently standing firm in justice" (Qur'an 4:135)
.
God, like a gardener who forbids the scattering of seeds of corruption in the garden of society, is displeased with the public expression of evil acts such as cursing or exposing the sins of others. This prohibition, like a firm dam, prevents the normalisation of sin and the expansion of corruption within society. For example, revealing the sin of an individuals intoxication in the street is like throwing a stone into calm water, spreading waves of corruption throughout society. This view corresponds with a prophetic tradition that states: "Whoever conceals the sin of a Muslim, God will conceal his sin in this world and the Hereafter."
Verse 148 serves as a key to unlock the lock of oppression by permitting the oppressed to disclose the injustice they suffer, such as spousal abuse or harm to a child. This exception is like a bridge that leads the oppressed to the shore of justice, for expressing oppression is necessary to assert rights and prevent the continuation of injustice. This concept is consistent with verse 153 of Surah Al-An'am:
"And no bearer of burdens will bear the burden of another" (Qur'an 6:153)
, which highlights justice in accountability.
The spread of evil, such as public disclosure of drunkenness, acts like a poisonous wind, enticing others towards sin and proliferating corruption within society. This danger serves as a warning bell, emphasising the social responsibility of believers in preserving the moral fabric of society. Verse 104 of Surah Al-Maidah confirms this concept:
"And do not cooperate in sin and aggression" (Qur'an 5:104)
.
God, like an ever-watchful guardian, is capable of aiding the oppressed without their cries. This emphasis acts like a soothing breeze, reassuring believers that divine knowledge and power will establish justice. This concept aligns with verse 75 of Surah An-Nisa:
"And what is [the matter] with you that you do not fight in the cause of Allah and [for] the oppressed among men?" (Qur'an 4:75)
.
The oppressor, like one who sows the seeds of the wind, will reap a storm and suffer the adverse consequences of their injustice without the need for others exposure. This divine law, like a precise scale, establishes justice in the order of existence. Verse 45 of Surah Ash-Shura confirms this:
"And the recompense for an evil is an evil like thereof" (Qur'an 42:45)
.
The believer, like a trustworthy custodian, must conceal the sins of others and refrain from spreading them. This custodianship acts like a shield preserving the dignity of individuals and the morality of society. A prophetic tradition
