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سُورَةُ النِّسَاءِ · 4:148
MedinanRevelation order ٩٢Juzʾ ٦Page ١٠٢

۞ لَّا يُحِبُّ ٱللَّهُ ٱلْجَهْرَ بِٱلسُّوٓءِ مِنَ ٱلْقَوْلِ إِلَّا مَن ظُلِمَ ۚ وَكَانَ ٱللَّهُ سَمِيعًا عَلِيمًا

١٤٨
Saheeh International · EN

Allah does not like the public mention of evil except by one who has been wronged. And ever is Allah Hearing and Knowing.

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Bio

Introduction

This is āyah 148 of Sūrat An-Nisaa (The Women), the 92nd sūrah in the traditional order of revelation. It was revealed in the Medinan period and sits within Juzʾ 6. Medinan verses often address community life, law, and the building of society.

This introduction is a starting point — the community and Bilal will enrich it over time.

Bio

Revelation & occasion

Asbāb al-Nuzūl
Period
Medinan
Order revealed
92 of 114
Surah
An-Nisaa (4)
Occasion of revelation · Al-Wahidi

(Allah loveth not the utterance of harsh speech�) [4:148]. Said Mujahid: �One man sought hospitality with some people. However, because they did not show him proper hospitality, he complained about them. And so this verse was revealed, giving him dispensation to complain�.

Commentary

Tafsir

4 works

Hafiz Ibn Kathir

Allah does not like that the evil should be uttered in public except by him who has been wronged. And Allah is Ever All-Hearer, All-Knower (148)Whether you disclose a good deed or conceal it, or pardon an evil, verily, Allah is Ever Pardoning, All-Powerful (149) The Permission to Utter Evil in Public, For One Who Was Wronged Ali bin Abi Talhah said that Ibn 'Abbas commented on the Ayah, لَّا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ (Allah does not like that the evil should be uttered in public) "Allah does not like that any one should invoke Him against anyone else, unless one was wronged. In this case, Allah allows one to invoke Him against whoever wronged him. Hence Allah's statement, إِلَّا مَن ظُلِمَ (except by him who has been wronged.) Yet, it is better for one if he observes patience." Al-Hasan Al-Basri commented, "One should not invoke Allah (for curses) against …
Provenance

Chains of transmission

Oral — isnād

  1. ~610–632 CERevelation & memorisation

    Received by the Prophet ﷺ and preserved by the ḥuffāẓ (memorisers) among the Companions.

  2. 1st century AHMutawātir transmissionawaiting curation

    Carried by mass-transmission through the generations of qurrāʾ.

  3. TodayLiving chainsawaiting curation

    Continuous ijāzah chains link reciters today back to the Prophet ﷺ.

Verified isnād chains for this āyah will be added by curators.

Written — the manuscript record

  1. ~650 CEʿUthmānic codicesawaiting curation

    The standardised muṣḥaf sent to the great cities (e.g. the Topkapı and Samarqand codices).

  2. 8th–10th c.Early Ḥijāzī & Kūfic foliosawaiting curation

    Surviving leaves in Birmingham, Sanaa, Paris (BnF) and beyond.

  3. Modern printModern printawaiting curation

    The 1924 Cairo edition → today: the standard printed muṣḥaf used worldwide.

A curated chain of manuscript images for this exact āyah — roughly one per century — is coming. Help us source and verify them.

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And now — what do you think?

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Provenance

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