Ruku 302 ع
Section 302 of 556 • 10 Verses
إِنَّ ٱلَّذِينَ جَآءُو بِٱلْإِفْكِ عُصْبَةٌ مِّنكُمْ ۚ لَا تَحْسَبُوهُ شَرًّا لَّكُم ۖ بَلْ هُوَ خَيْرٌ لَّكُمْ ۚ لِكُلِّ ٱمْرِئٍ مِّنْهُم مَّا ٱكْتَسَبَ مِنَ ٱلْإِثْمِ ۚ وَٱلَّذِى تَوَلَّىٰ كِبْرَهُۥ مِنْهُمْ لَهُۥ عَذَابٌ عَظِيمٌ
The extremely painful incident referred to in this verse took place when on the Holy Prophet’s return from the expedition against Bani Mustaliq in 5 A.H., the Muslim army had to halt for the night at a place, a short distance from Medina. In this expedition the Holy Prophet was accompanied by his noble and talented wife, ‘A’ishah. As it so happened, ‘A’ishah went out some distance from the camp to attend to the call of nature. When she returned, she discovered that she had dropped her necklace somewhere. The necklace itself was of no great value, but as it was a loan from a friend ‘A’ishah went out again to search for it. On her return, to her great grief and mortification, the army had already marched away with the camel she was riding, her attendants thinking that she was in the litter as she was then very young and light of weight. In her helplessness she sat down and cried till sleep overpowered her. Safwan, a refugee who was coming in the rear recognized her as he had seen her before the
The words, 'who took the principal part,' are understood to refer to ‘Abdullah bin Ubayy, the leader of the Hypocrites of Medina, who had invented the lie and gave it wide publicity. He died an ignominious death, frustrated in all his designs against Islam and in his ambition and aspiration to become the crowned king of Medina.
Important Words:
إفک (a lie) is infinitive noun from افک (afaka). They say أفکه i.e. (i) he changed his or its condition or manner of being; (ii) he turned him or it away or back from a thing; (iii) he turned him away or back by lying; (iv) he changed or perverted his judgement; (v) he deceived or beguiled him; (vi) he lied or said what was untrue. أفک الناس means, he told the people a big lie. إفک (ifkun) means, a lie; a great lie; a falsehood (Lane & Aqrab). See also 5:76.
Commentary:
The extremely painful incident referred to in this verse took place when on the Holy Prophet’s return from the expedition against Bani Mustaliq in 5 A.H., the Muslim army had to halt for the night at a place, a short distance from Medina. In this expedition, the Holy Prophet was accompanied by his noble wife, ‘A’ishah. As it happened ‘A’ishah went out some distance from the camp to attend to the call of nature. When she returned, she discovered that she had dropped her necklace somewhere. The necklace itself was of no great value, but as it was a loan from a friend, ‘A’ishah went out again to search for it. On her return, to her great grief and mortification she found that the army had already marched away with the camel she was riding, her attendants supposing that she was in the litter as she was then very young and light of weight. In her helplessness she sat down and cried till sleep overpowered her. Safwan, a Muhajir, who was coming in the rear recognized her as he had seen her before the verse enjoining "purdah" was revealed and brought her on his camel to Medina, himself walking behind the animal (Bukhari, Kitabun-Nikah). The hypocrites of Medina, led by ‘Abdullah bin Ubayy bin Salul, were always on the lookout to create some mischief and cause distress to the Holy Prophet. They made capital out of this incident and spread a malicious scandal against ‘A’ishah and unfortunately some of the Muslims also became associated with it. ‘A’ishah’s innocence was at last established in the present and the following few verses of the Quran. Those who had taken part in fabricating and spreading the accusation were punished and injunctions were revealed effectively to deal with scandal-mongers and their evil designs and activities.
The words "who took the chief part," are understood to refer to ‘Abdullah bin Ubayy, the leader of the hypocrites of Medina, who had invented the lie and gave it wide publicity. He died an ignominious death, frustrated in all his designs against Islam and in his ambition and aspiration to become the crowned king of Medina.
The words, "think it not to be an evil for you, nay it is good for you," signify that the incident contained a great lesson for the Muslims. They were warned to be on their guard against falling victim to the machinations of scandal-mongers and against accusing Muslim men and women of crimes of which they were quite innocent.
2600
Important Words:
إفک (a lie) is infinitive noun from افک (afaka). They say أفکه i.e. (i) he changed his or its condition or manner of being; (ii) he turned him or it away or back from a thing; (iii) he turned him away or back by lying; (iv) he changed or perverted his judgement; (v) he deceived or beguiled him; (vi) he lied or said what was untrue. أفک الناس means, he told the people a big lie. إفک (ifkun) means, a lie; a great lie; a falsehood (Lane & Aqrab). See also 5:76.
Commentary:
The extremely painful incident referred to in this verse took place when on the Holy Prophet’s return from the expedition against Bani Mustaliq in 5 A.H., the Muslim army had to halt for the night at a place, a short distance from Medina. In this expedition, the Holy Prophet was accompanied by his noble wife, ‘A’ishah. As it happened ‘A’ishah went out some distance from the camp to attend to the call of nature. When she returned, she discovered that she had dropped her necklace somewhere. The necklace itself was of no great value, but as it was a loan from a friend, ‘A’ishah went out again to search for it. On her return, to her great grief and mortification she found that the army had already marched away with the camel she was riding, her attendants supposing that she was in the litter as she was then very young and light of weight. In her helplessness she sat down and cried till sleep overpowered her. Safwan, a Muhajir, who was coming in the rear recognized her as he had seen her before the verse enjoining "purdah" was revealed and brought her on his camel to Medina, himself walking behind the animal (Bukhari, Kitabun-Nikah). The hypocrites of Medina, led by ‘Abdullah bin Ubayy bin Salul, were always on the lookout to create some mischief and cause distress to the Holy Prophet. They made capital out of this incident and spread a malicious scandal against ‘A’ishah and unfortunately some of the Muslims also became associated with it. ‘A’ishah’s innocence was at last established in the present and the following few verses of the Quran. Those who had taken part in fabricating and spreading the accusation were punished and injunctions were revealed effectively to deal with scandal-mongers and their evil designs and activities.
The words "who took the chief part," are understood to refer to ‘Abdullah bin Ubayy, the leader of the hypocrites of Medina, who had invented the lie and gave it wide publicity. He died an ignominious death, frustrated in all his designs against Islam and in his ambition and aspiration to become the crowned king of Medina.
The words, "think it not to be an evil for you, nay it is good for you," signify that the incident contained a great lesson for the Muslims. They were warned to be on their guard against falling victim to the machinations of scandal-mongers and against accusing Muslim men and women of crimes of which they were quite innocent.
2032
The extremely painful incident referred to in this verse took place when on the Holy Prophet’s return from the expedition against Bani Mustaliq in 5 A.H., the Muslim army had to halt for the night at a place, a short distance from Medina. In this expedition the Holy Prophet was accompanied by his noble and talented wife, ‘A’ishah. As it so happened, ‘A’ishah went out some distance from the camp to attend to the call of nature. When she returned, she discovered that she had dropped her necklace somewhere. The necklace itself was of no great value, but as it was a loan from a friend ‘A’ishah went out again to search for it. On her return, to her great grief and mortification, the army had already marched away with the camel she was riding, her attendants thinking that she was in the litter as she was then very young and light of weight. In her helplessness she sat down and cried till sleep overpowered her. Safwan, a refugee who was coming in the rear recognized her as he had seen her before the
2033
The words, 'who took the principal part,' are understood to refer to ‘Abdullah bin Ubayy, the leader of the Hypocrites of Medina, who had invented the lie and gave it wide publicity. He died an ignominious death, frustrated in all his designs against Islam and in his ambition and aspiration to become the crowned king of Medina.
لَّوْلَآ إِذْ سَمِعْتُمُوهُ ظَنَّ ٱلْمُؤْمِنُونَ وَٱلْمُؤْمِنَٰتُ بِأَنفُسِهِمْ خَيْرًا وَقَالُوا۟ هَٰذَآ إِفْكٌ مُّبِينٌ
لَّوْلَا جَآءُو عَلَيْهِ بِأَرْبَعَةِ شُهَدَآءَ ۚ فَإِذْ لَمْ يَأْتُوا۟ بِٱلشُّهَدَآءِ فَأُو۟لَٰٓئِكَ عِندَ ٱللَّهِ هُمُ ٱلْكَٰذِبُونَ
He, who accuses a Muslim man or woman of adultery and does not produce four witnesses to prove his allegation, shall be held to be a liar and treated as such by the Islamic Law if he can produce only one, two or even three persons as eyewitnesses to the act. The fact of one person seeing another person committing this immoral act does not entitle him to go about spreading the evil report.
Commentary:
As stated above, not only does Islam take a very serious view of the crimes against chastity and punishes them severely, it is also very sensitive about the good reputation of Muslim men and women and takes very effective steps to safeguard it. Islam regards it as highly reprehensible and even criminal to spread false accusations against them. According to this verse, he who accuses a Muslim man or woman of adultery and does not produce four witnesses to prove his allegation shall be held to be a liar and treated as such by the Islamic Law even if he can produce one, two or even three persons as eye-witnesses to the act. The fact of one person seeing another person committing this immoral act does not entitle him to go about spreading the evil report.
2601
Commentary:
As stated above, not only does Islam take a very serious view of the crimes against chastity and punishes them severely, it is also very sensitive about the good reputation of Muslim men and women and takes very effective steps to safeguard it. Islam regards it as highly reprehensible and even criminal to spread false accusations against them. According to this verse, he who accuses a Muslim man or woman of adultery and does not produce four witnesses to prove his allegation shall be held to be a liar and treated as such by the Islamic Law even if he can produce one, two or even three persons as eye-witnesses to the act. The fact of one person seeing another person committing this immoral act does not entitle him to go about spreading the evil report.
2034
He, who accuses a Muslim man or woman of adultery and does not produce four witnesses to prove his allegation, shall be held to be a liar and treated as such by the Islamic Law if he can produce only one, two or even three persons as eyewitnesses to the act. The fact of one person seeing another person committing this immoral act does not entitle him to go about spreading the evil report.
وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ لَمَسَّكُمْ فِى مَآ أَفَضْتُمْ فِيهِ عَذَابٌ عَظِيمٌ
2:65; 4:84.
2:65; 4:84.
2:65; 4:84.
a
2:65; 4:84.
a
2:65; 4:84.
a
2:65; 4:84.
إِذْ تَلَقَّوْنَهُۥ بِأَلْسِنَتِكُمْ وَتَقُولُونَ بِأَفْوَاهِكُم مَّا لَيْسَ لَكُم بِهِۦ عِلْمٌ وَتَحْسَبُونَهُۥ هَيِّنًا وَهُوَ عِندَ ٱللَّهِ عَظِيمٌ
Important Words:
For تلقونه (you received it) see 2:38.
Commentary:
The verse purports to say that the evils mentioned above are moral sins which are, unfortunately committed light-heartedly, but which produce very grievous results. Every sin is a deadly poison which a true believer must avoid. The wages of sin is death. This is the supreme lesson which this verse teaches.
2602
Important Words:
For تلقونه (you received it) see 2:38.
Commentary:
The verse purports to say that the evils mentioned above are moral sins which are, unfortunately committed light-heartedly, but which produce very grievous results. Every sin is a deadly poison which a true believer must avoid. The wages of sin is death. This is the supreme lesson which this verse teaches.
وَلَوْلَآ إِذْ سَمِعْتُمُوهُ قُلْتُم مَّا يَكُونُ لَنَآ أَن نَّتَكَلَّمَ بِهَٰذَا سُبْحَٰنَكَ هَٰذَا بُهْتَٰنٌ عَظِيمٌ
يَعِظُكُمُ ٱللَّهُ أَن تَعُودُوا۟ لِمِثْلِهِۦٓ أَبَدًا إِن كُنتُم مُّؤْمِنِينَ
وَيُبَيِّنُ ٱللَّهُ لَكُمُ ٱلْءَايَٰتِ ۚ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
إِنَّ ٱلَّذِينَ يُحِبُّونَ أَن تَشِيعَ ٱلْفَٰحِشَةُ فِى ٱلَّذِينَ ءَامَنُوا۟ لَهُمْ عَذَابٌ أَلِيمٌ فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ ۚ وَٱللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
伊斯兰教认为散布和流传伪造的指控是一种破坏别人贞节的严重犯罪行为。它谴责这两种罪行并规定了有关的惩罚条例--------对流言蜚语的制造者甚至给以更严厉的惩罚, 因为在一个社会中流传性生活的不道德行为所产生的后果认为比错误的性生活行为要严重得多。在一个社会中, 流言蜚语若允许其存在且任其泛滥, 这个社会势将开始对犯不道德罪行的事情丧失一切嫉恶和痛恨的感觉, 其结果是不道德行为将猖狂泛滥, 整个社会会开始被一种没有前途的悲观情绪所笼罩, 这样就动摇整个社会的道德基础。
یعنی بلا تحقیق فحشاء کے الزام لگانے اور ان کو پھیلانے سے قوم میں فحشاء کی عظمت کم ہو جاتی ہے اور لوگ فحشاء پر جرأت کرنے لگ جاتے ہیں۔
Islam has taken as serious a view of the spreading and circulation of false accusations as that of crimes against chastity. It has condemned and prescribed punishment for both the crimes—for scandal-mongering even a severer punishment since it is calculated to produce more grievous consequences as far as the prevalence of sexual immorality in a community is concerned than the stray acts of sexual misconduct. If scandal-mongering is allowed to be indulged in unchecked in a community, it will come to lose all sense of horror and abhorrence at the commission of immoral acts with the result that immorality will become rampant and a sense of pessimism with regard to its future will begin to prevail in the community, thus shaking its whole moral foundation.
Commentary:
In the foregoing few verses, the Quran has severely condemned scandal-mongering. It has taken as serious a view of the spreading and circulation of false accusations as that of crimes in the community, thus shaking the whole moral foundation of society. It is this sense of pessimism which the verse under comment seeks to eradicate. Whereas on the one hand the Quran has severely condemned scandal-mongering and has enjoined that sexual misconduct should be reported to the concerned authorities and not freely talked about in public, on the other it has encouraged that good and virtuous acts should be given wide publicity and proper appreciation. These Quranic injunctions conduce to the creation of a very healthy atmosphere and to the eradication and extermination of the evil of sexual immorality.
The words "Allah knows and you know not" signify that God alone knows the sources of evil and it is He Who alone can direct us as to how an evil can be successfully resisted and eradicated. It is not given to man to find out the genesis and source of evil. Moral philosophers and psychologists have discussed and debated as to what is vice, but none of them has been able so far to trace out its real source. It is the revealed word of God that has done so. The Quran has not only dealt with the various forms of evil and laid down directions and injunctions to meet and conquer it but has also shed light on how evil originates and takes birth and how it develops. In this verse we are told that scandal-mongering leads to the prevalence of vice.
900
伊斯兰教认为散布和流传伪造的指控是一种破坏别人贞节的严重犯罪行为。它谴责这两种罪行并规定了有关的惩罚条例--------对流言蜚语的制造者甚至给以更严厉的惩罚, 因为在一个社会中流传性生活的不道德行为所产生的后果认为比错误的性生活行为要严重得多。在一个社会中, 流言蜚语若允许其存在且任其泛滥, 这个社会势将开始对犯不道德罪行的事情丧失一切嫉恶和痛恨的感觉, 其结果是不道德行为将猖狂泛滥, 整个社会会开始被一种没有前途的悲观情绪所笼罩, 这样就动摇整个社会的道德基础。
1
یعنی بلا تحقیق فحشاء کے الزام لگانے اور ان کو پھیلانے سے قوم میں فحشاء کی عظمت کم ہو جاتی ہے اور لوگ فحشاء پر جرأت کرنے لگ جاتے ہیں۔
2603
Commentary:
In the foregoing few verses, the Quran has severely condemned scandal-mongering. It has taken as serious a view of the spreading and circulation of false accusations as that of crimes in the community, thus shaking the whole moral foundation of society. It is this sense of pessimism which the verse under comment seeks to eradicate. Whereas on the one hand the Quran has severely condemned scandal-mongering and has enjoined that sexual misconduct should be reported to the concerned authorities and not freely talked about in public, on the other it has encouraged that good and virtuous acts should be given wide publicity and proper appreciation. These Quranic injunctions conduce to the creation of a very healthy atmosphere and to the eradication and extermination of the evil of sexual immorality.
The words "Allah knows and you know not" signify that God alone knows the sources of evil and it is He Who alone can direct us as to how an evil can be successfully resisted and eradicated. It is not given to man to find out the genesis and source of evil. Moral philosophers and psychologists have discussed and debated as to what is vice, but none of them has been able so far to trace out its real source. It is the revealed word of God that has done so. The Quran has not only dealt with the various forms of evil and laid down directions and injunctions to meet and conquer it but has also shed light on how evil originates and takes birth and how it develops. In this verse we are told that scandal-mongering leads to the prevalence of vice.
2035
Islam has taken as serious a view of the spreading and circulation of false accusations as that of crimes against chastity. It has condemned and prescribed punishment for both the crimes—for scandal-mongering even a severer punishment since it is calculated to produce more grievous consequences as far as the prevalence of sexual immorality in a community is concerned than the stray acts of sexual misconduct. If scandal-mongering is allowed to be indulged in unchecked in a community, it will come to lose all sense of horror and abhorrence at the commission of immoral acts with the result that immorality will become rampant and a sense of pessimism with regard to its future will begin to prevail in the community, thus shaking its whole moral foundation.
وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ وَأَنَّ ٱللَّهَ رَءُوفٌ رَّحِيمٌ