Overview (Verses 6 - 8)

Making Sure Before Taking Action

Believers! If any evildoer comes to you with a piece of news, make sure of it first, lest you should wrong others unwittingly and then regret your action. And know that God's Messenger is among you. Were he to comply with your inclinations in many a case, you would surely come to harm. But God has caused [your] faith to be dear to you, and has given it beauty in your hearts, and has made hateful to you unbelief wrongdoing and disobedience to God Such indeed are they who follow the right course. [All this is indeed part of] God's bounty and favour. God is all-knowing, truly wise. (Verses 6-8)

The first address in the Arab defines the leadership and the source from which to receive orders. The second establishes the standards of manners and respect to be maintained in dealing with this leadership. Both serve as the basis for all legislations and directives that follow in the surah. It is imperative for the source and the leadership to be well defined so that directives and instructions be given their true value and so that they are properly obeyed. Hence, the third address explains to the believers how to receive news and reports and the need to verify their reliability. "Believers! If any evildoer comes to you with a piece of news, make sure of it first, lest you should wrong others unwittingly and then regret your action." (Verse 6)

The verse specifically mentions the evildoer because he is more likely to lie. It is important that suspicion should not be widely spread in the Muslim community. If every report is doubted, the system of gathering intelligence and information becomes paralysed. In a Muslim community, individuals are normally treated as trustworthy, and the information they bring is considered reliable. An evildoer is treated differently: his information is not accepted until it is verified. Thus, the community steers a middle way between accepting and rejecting the information relayed to it. The community does not rush into action on the basis of a report given by someone whose behaviour leaves much to be desired. Such rash action might lead to committing a wrong against other people, and subsequent regret. Furthermore, such rash action may incur God's displeasure and put the community in a position of committing an injustice.

A number of commentators on the Qur'an mention that this verse specifically referred to al-Walid ibn Uqbah ibn Abu Mu'ayt when the Prophet sent him to collect zakat from the tribe of al-Mustalaq. Ibn Kathir quotes a report by Mujahid and Qatadah, stating: "God's Messenger sent al-Walid ibn Uqbah to al-Mustalaq tribe to collect their zakat and they paid it to him. When he returned he reported to the Prophet that the tribe was raising a force to attack the Muslims. [In his report, Qatadah also states that al-Walid added that the al-Mustalaq tribe had renounced the Islamic faith.] The Prophet then sent Khalid ibn al-Walid to them, ordering him to make sure of the information before taking any action. Khalid so went out to them arriving at night and sending out a number of soldiers to gather information. When they returned, they reported to him that the tribe were adhering to their Islamic faith and that they heard the call to prayer and saw people praying. In the morning, Khalid made his appearance at the tribe's quarters and saw what pleased him. He then returned to the Prophet and reported all this to him. Thereafter, this verse was then revealed."

Qatadah says that the Prophet used to say afterwards: "Verification complies with God's orders, while haste comes from Satan."

The import of this verse is general, making it clear that checking the accuracy of reports given by suspect people is necessary. On the other hand, a report by a God-fearing person is taken as correct, because this is the normal state of affairs in the Muslim community. A report by an evildoer is the exception, not the norm. Indeed, accepting reports by God-fearing people is part of proper verification and checking. To make doubt the norm, applicable to all sources and reports, is contrary to the principle of trust that is basic to the Muslim community. Furthermore, it could easily cause disruption in its life. Islam allows life to run its normal course while putting in place certain controls that guarantee its protection. Here we see how this operates in practice.

Making Life Too Hard

It appears that some Muslims wanted to take immediate action when they heard the first news reported by al-Walid ibn Uqbah. They advised the Prophet to immediately punish the al-Mustalaq tribe. In doing so, they were motivated by a keen desire to ensure the status of Islam and to act against those who refused to pay zakat. The next verse reminds them of the great blessing they had, namely the Prophet's presence in their midst. They should appreciate this blessing and be always mindful of its importance: "And know that God's Messenger is among you." (Verse 7)

This is a reality that we can very easily imagine because it actually happened. However, when we reflect on it, we see that it is superior, beyond imagination. Is it easy to imagine a continuous, dynamic contact between heaven and earth, witnessed by all, whereby heaven speaks to people on earth about their public and private affairs, correcting their errors one by one, and giving them advice about their most intimate affairs? Any one of them might do or say something, or even entertain a thought, and yet heaven is aware of it all. What happens next is that God informs His Messenger of what has taken place and directs him to do or say whatever is necessary about it. This is something so great that it might not be fully appreciated by some of those present at the time. Hence, they are reminded of it in this particular way: "And know that God's Messenger is among you." (Verse 7) In other words, be aware of this fact and give it its due importance.

One outcome of this new-found knowledge is that they must not act presumptuously in the presence of God and His Messenger. The Qur'an, however, puts this even more lucidly and forcefully, telling the Muslims that what God's Messenger decides on any matter, on the basis of God's revelation or inspiration, is good for them as it combines ease and mercy Had God's Messenger obeyed all their thoughts, they would have found matters far more difficult. God is more aware than them of what is of benefit to them. His Messenger represents mercy in everything he chooses for them: "Were he to comply with your inclinations in many a case, you would surely come to ham." (Verse 7) This implies that they should leave all their affairs in the hands of God and His Messenger. They should submit fully, surrendering themselves to God's will, implementing His orders as they receive them, and suggesting nothing to God's Messenger.

The surah then draws their attention to the grace of faith He guided them to, making their hearts warm to it as He revealed its beauty and benefit such that they would love it dearly. He has also made unbelief, wrongdoing and sin hateful to them. All this is part of God's grace which He bestows on them: "But God has caused [your] faith to be dear to you, and has given it beauty in your hearts, and has made hateful to you unbelief wrongdoing and disobedience to God. Such indeed are they who follow the right course. [All this is indeed part of] God's bounty and favour. God is all-knowing, truly wise." (Verses 7-8)

That God should select certain individuals from among His servants and grant them all this represents His immeasurable bounty and grace. Indeed, all other types of grace and bounty, including that which brings people into existence and gives them life, seem to dwindle by comparison to what faith represents. Later in the surah we will look in detail at God's words: "It is indeed God who bestows a favour upon you by showing you the way to faith, if you are men of truth." (Verse 17)

What is particularly significant here is that they are reminded that it is God who has willed that they should have all this bounty. It is He who has rid their hearts of all the evil of unbelief, wrongdoing and sin. It is He who willed that they should follow the right course, bestowing on them His favours and bounty. All this He does in His wisdom and full knowledge of the truth. Again stating this truth implies that they should submit themselves to God's direction and planning, trusting that it is always for their own good. They should stop making suggestions and rushing hastily into what they consider to be good, before God has made His choice for them. God's Messenger takes them by the hand to gain all this goodness.

Man is hasty, but he is unaware of the likely consequences of his precipitate action. Man may also make suggestions concerning his own or other people's affairs, without knowing whether his suggestions will bring benefit or cause harm: "Yet man prays for evil as eagerly as he prays for good. Truly man is ever hasty." (17: 11) If man would only submit himself to God, accepting what God chooses for him, knowing that God's choice is better, more compassionate and beneficial for him than what he may choose for himself, he would be much more comfortable. He would complete this short journey on this planet with ease and contentment. But this is also an aspect of God's grace which He grants to whomever He wills.