سُوْرَةُ النِّسَآءِ
Surah An-Nisaa (4) — Ayah 148
۞ لَّا يُحِبُّ ٱللَّهُ ٱلْجَهْرَ بِٱلسُّوٓءِ مِنَ ٱلْقَوْلِ إِلَّا مَن ظُلِمَ ۚ وَكَانَ ٱللَّهُ سَمِيعًا عَلِيمًا ﴿148﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Allâh does not like that the evil should be uttered in public except by him who has been wronged. And Allâh is Ever All-Hearer, All-Knower.
Word by Word — Arabic, Transliteration & Meaning
۞ لَّا
lā
(Does) not
يُحِبُّ
yuḥibbu
love
ٱللَّهُ
l-lahu
Allah
ٱلْجَهْرَ
l-jahra
the public mention
بِٱلسُّوٓءِ
bil-sūi
of [the] evil
مِنَ
mina
[of]
ٱلْقَوْلِ
l-qawli
[the] words
إِلَّا
illā
except
مَن
man
(by the one) who
ظُلِمَ ۚ
ẓulima
has been wronged
وَكَانَ
wakāna
And is
ٱللَّهُ
l-lahu
Allah
سَمِيعًا
samīʿan
All-Hearing
عَلِيمًا
ʿalīman
All-Knowing
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
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.
[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.
