Surah An-Nisaa (4) — Ayah 148

(Ayah 148) ➊ {لَا يُحِبُّ اللّٰهُ الْجَهْرَ بِالسُّوْٓءِ ……:} That is, if a person has any religious or worldly fault, it is not permissible to publicly humiliate him, nor is it permissible to tell everyone, because this is backbiting and backbiting is absolutely forbidden. However, when a person resorts to oppression, the oppressed has the right to raise his voice against his excesses, especially where raising the voice can stop the oppression or provide a remedy. Similarly, to protect people from his oppression, it is also permissible to mention his fault. Criticism of the narrators of hadith also falls under this, because narrating a weak narration is oppression upon the Ummah. If a person, despite having the means, does not give another his due right, then it is also permissible to criticize and reproach him. The Messenger of Allah (peace be upon him) said: "Delaying or evading the payment of a debt by a wealthy person makes his punishment and his honor lawful." [ بخاری، الاستقراض، باب لصاحب الحق مقال، قبل ح : ۲۴۰۱ ] Similarly, it is permissible to respond to the one who initiates excess; the Prophet (peace be upon him) said: "When two people abuse each other, all the sin is upon the one who started it, as long as the oppressed does not exceed the limits." [ مسلم، البر والصلۃ، باب النھی عن السباب : ۲۵۸۷ ] Under this verse, the commentators have written that it is permissible to pray against the oppressor. See also Surah Ash-Shura (41). If someone forcibly makes him utter a bad word, that too is permissible under this. (Ibn Kathir, Shawkani) A person complained to the Messenger of Allah (peace be upon him) about the excesses of his neighbor; he advised him to take his belongings out and place them in the street. Whoever passed by would ask, and he would tell them about the neighbor's oppression. Seeing this, the neighbor apologized, promised not to harm him in the future, and requested him to bring his belongings back inside. [أبو داوٗد، الأدب، باب فی حق الجوار : ۵۱۵۳ ]
➋ In the previous verses, the faults of the hypocrites were mentioned; here, to complete the discussion, it is said that since they are oppressors, it is permissible to expose their faults. (Kabir) However, as much as possible, do not mention by name. (Muwaddih) «وَ كَانَ اللّٰهُ سَمِيْعًا عَلِيْمًا» That is, if the oppressed exceeds the limits, Allah also knows that.

148. 1. The Shariah has emphasized that if you see evil in someone, do not publicize it, but rather advise them in private. Similarly, committing evil openly and publicly is also highly disliked. Firstly, committing evil is prohibited in itself, even if it is done in secret. Secondly, doing it openly is an additional crime. However, it is different if you mention the oppression of an oppressor in front of people. One expected benefit of this is that perhaps he will refrain from oppression and try to make amends. The second benefit is that people will remain cautious of him. It is mentioned in a hadith that a person came to the service of the Prophet ﷺ and said that his neighbor causes him harm. The Prophet ﷺ told him to take his belongings out and place them on the road. He did so. Whoever passed by would ask him, and he would explain the oppressive behavior of his neighbor. Upon hearing this, every passerby would curse and reproach the neighbor. Seeing this situation, the neighbor apologized, decided not to cause harm in the future, and requested him to bring his belongings back inside. (Sunan Abi Dawood, Kitab al-Adab)

148. Allah does not like that evil should be spoken openly except by one who has been wronged [197]. And Allah is All-Hearing, All-Knowing.

[197]
Whom can the oppressed complain to?

That is, the oppressed has the right to supplicate against the oppressor before Allah, or to present the oppression of the oppressor before the ruler and seek help from him, or to mention it to other people so that they may restrain the hand of the oppressor, or at least protect themselves from such oppression by the oppressor. Or, for example, if someone abuses him, he may respond with similar abuse, but should not exceed the limit. And the oppressor can be anyone, whether Muslim, hypocrite, Jew, or disbeliever. No one except the oppressed has the right to go around telling people about someone else's bad deeds, and this is what is called backbiting or complaining, which is a major sin. Its purpose is merely to disgrace someone in the eyes of others, and when the person who is being backbitten finds out, it is natural for his emotions to flare up. The nature of the oppression on Muslims in Makkah was different, and in Madinah it was different. In Madinah, the Jews and hypocrites continuously caused harm to the Muslims, sometimes through mockery, sometimes through conspiracies and deceitful schemes, sometimes through contentious arguments and baseless objections, and through indecent talk. In such circumstances, it was natural for the emotions of the Muslims to flare up. In such situations, Muslims are being given this guidance so that no matter becomes a source of great discord by being blown out of proportion; therefore, they should keep their emotions under control.