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Chastisement from Allah not exclusively for wrong doers - V.8:25


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Author Topic: Chastisement from Allah not exclusively for wrong doers - V.8:25  (Read 24 times)
Heba E. Husseyn
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« on: March 16, 2017, 12:06:26 am »

 BismEm


"And guard yourselves against a chastisement which cannot fall exclusively on those of you who are wrong-doers, and know that Allah is severe in punishment." (8:25).

One may ask, what category of people does Allah refer to when He mentions of punishment falling also on those outside the circle of wrong doers?  The following is Abu Alaa Maududi's interpretation.

"If immoral practices remain confined to a few people while the overall moral concern of the society prevents those practices from becoming widespread and public, their harmful effects remain limited. But when the collective conscience of the society is weakened to a point whereby immoral practices are not suppressed becomes omnipresent, when people indulge in evils without any sense of shame, when good people adopt a passive attitude and are content with being righteous merely in their own lives and are unconcerned or silent about collective evils, then the entire society invites its doom."  (Commentary V.8:25 by Maududi).

But I have a hunch this explanation isn't altogether correct.  After all, if the large majority turns immoral and only a small majority remains righteous, it's not humanly possible for them to do anything other than taking care of their own conduct and not being a party to the wrong doers.  This concept has also been conveyed in several Verses of the Quran where the Prophet (pbuh) is told that his responsibility is only to convey the Message, not to keep a watch over the disobedient ones.

I don't think it's the same concept as "Amr bi al-Ma’ruf  ...."   More on that later.

If immorality and corruption get too pervasive, a few good people can do nothing to help except helping themselves by keeping away from the filth around them.   Also, there are times when transgressions becomes so rampant that even the innocent ones are dragged in.   But the question is, how?  Did they allow themselves to get dragged in or were they forcibly dragged into it?   

Example:  A believer may be kidnapped / captured by heathens and be forced under torture or threats of death to denounce Faith.  If such a believer caves in under duress but his/her heart abhors what they are being forced into, are not guilty.  The Noble Quran has made this aspect very clear in accordance to its principles.  In such a scenario, if the person going through the ordeal is a victim with a clean heart and straight intent, he or she has nothing to fear.  The ultimate punishment will fall on their tormentors.

Maybe Maududi refers to a person who might have been righteous when not tempted but when tested with evils around them, proved to be less steadfast than necessary.   I think it alludes to a person who may occasionally give in to certain immoralities.  Though he/she might not indulge in wrongdoing, they are comfortable in the company of those who do and even protect them.   Unfortunately it's quite a common and slack mindset and it does amount to wavering from righteousness indicating lack of concern for righteousness even if they haven't indulged in immoralities themselves.  They have no desire to be righteous role models for others including their own children.  Obviously they won't go too far teaching good morals to their kids either.

In other words, this refers to those who are laid back to the extent that they aren't pushed by the evil going on around them.  It's understandable that they don't have the power to stop it.  But as a part of their own righteous conduct, they should at least harbor the awareness to condemn it verbally for then only will their good influence prevail on the younger ones of their families and whosoever they frequently communicate with.

"And when they forgot that whereof they had been reminded, We rescued those who forbade wrong, and visited those who did wrong with dreadful punishment because they were evil-livers."  (7:165) Al-Araf.

The Noble Quran also explicitly clarifies the situation when a sincere believer whose heart has comfort in Faith, may be compelled to disbelieve under coercive circumstances, is not blameworthy.

"Whoso disbelieveth in Allah after his belief - save him who is forced thereto and whose heart is still content with the Faith - but whoso findeth ease in disbelief: On them is wrath from Allah. Theirs will be an awful doom" (16:106) An-Nahl.

Many Verses in the Noble Quran state that the Prophet's (pbuh) core mission is only to convey the Message and not to keep a watch over people.

"Obey Allah and obey the messenger, and beware! But if you turn away, then know that the duty of Our messenger is only plain conveyance (of the message)."  5:92 - Al Maida.

"The duty of the messenger is only to convey (the message)."  5:99 - Al Maida.

"If they surrender, then truly they are rightly guided, and if they turn away, then it is thy duty only to convey the message (unto them). Allah is Seer of (His) bondmen."  3:20  Al-Imran.


This also includes the Prophet's (pbuh) task of explaining the Quranic Message to the community to simplify it for them.

"With clear proofs and writings; and We have revealed unto you the Remembrance that you may explain to mankind that which has been revealed for them, and that haply they may reflect."  16:44  An-Nahl.

"And We have revealed the Scripture unto you only that you may explain unto them that wherein they differ, and (as) a guidance and a mercy for a people who believe." 16:64 An-Nahl.


There are also Verses in the Noble Quran where Allah Almighty mentions that He sent the apostle (pbuh) to "recite" and to "instruct" and "teach" the people concerning the Message.   Refer to Verses 2:129, 3:164, 62:2, and more.   I repeat, this includes the task of conveying the Message.

Thus, the Prophet's (pbuh) mission was to deliver the Message of Allah Almighty to the people by reciting it to them and then explaining what he recited.  After that, it was up to the people to accept and follow for the betterment of their own soul.  Whoever decides otherwise, hurt their own soul, and for such folks the Prophet (pbuh) is no longer responsible.  There is absolutely no scope of doubts on this concept which has been categorically stated by Allah is many Verses.

You can always tell the measure of a man by the company he keeps.  That's the broad reference.

V.8:25 doesn't exactly represent the concept of “Amr bi al-Ma’ruf Wa Nahy ‘an al- munkar” which refers to a situation when there are still enough righteous people left in the society to revolt against the unrighteous.   More specifically it refers to a corrupt government that has lost its mandate with its people, and the people rise against it.
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Ruhi_Rose
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« Reply #1 on: March 18, 2017, 03:50:12 am »

Had been musing on this Verse for sometime.   Your opinion is very interesting,  realistic and helpful. I was thinking on the same lines, that Allah Almighty is telling us that there are other kinds of wrong doers apart from those whom we certainly know as the transgressors.  In other words, the Verse refers to the silent crooks whose hearts aren't altogether clean but they keep their tactics concealed.


I think it alludes to a person who may occasionally give in to certain immoralities.  Though he/she might not indulge in wrongdoing, they are comfortable in the company of those who do and even protect them.   Unfortunately it's quite a common and slack mindset and it does amount to wavering from righteousness indicating lack of concern for righteousness even if they haven't indulged in immoralities themselves.  They have no desire to be righteous role models for others including their own children.  Obviously they won't go too far teaching good morals to their kids either.


This is just so correct.  We know quite a few people who might not give in to immoralities themselves, yet are on perfectly good terms with the immoral ones.  They see absolutely no reason to be wary of their influence.  Nor do they see any reason to accept that their immoralities are improper.  Even parents are accepting the lewd deeds or acts of kufr of their adult kids with a smile on their faces lest they fear their kids will stop seeing them.  The world is simply revolving around self interest.  Really sad situation  Sad 
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Zeynab
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« Reply #2 on: March 20, 2017, 12:02:09 am »

Wonderful elucidation Sister Heba and you've given a good clarification of Maududi's commentary too.   Ruhi's comment (namely the last para) reflects additional insight of this subject, quote "Even parents are accepting the lewd deeds or acts of kufr of their adult kids with a smile on their faces lest they fear their kids will stop seeing them.  The world is simply revolving around self interest.  Really sad situation."  I think we had earlier alluded to this aspect.  It's really sad that's turning otherwise good people into transgressors because they're so fixated on the issue of self interest. 
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