Overview (Verse 83)

Proper Method of Deduction
 
The sūrah now portrays another group, or perhaps it only describes another practice by a particular group of Muslims. “If any matter pertaining to peace or war comes to their knowledge, they make it known to all and sundry; whereas, if they would only refer it to the Messenger and to those from among them entrusted with authority, those of them who are engaged in obtaining intelligence would know it. Were it not for God’s bounty to you, and His grace, all but a few of you would certainly have followed Satan.” (Verse 83)
 
The description is that of a group within the Muslim community who lacked discipline and who underestimated the effects of rumour in weakening the community, or its potentially devastating consequences. This group were not in tune with what was happening and did not appreciate the seriousness of the situation. They did not understand how a casual word or a slip of the tongue could lead to unimaginable and unavoidable repercussions for individuals and the whole society. Perhaps because they did not feel complete loyalty to the Muslim community and were, therefore, not concerned about the effects on it of the spread of malicious rumours at times of both war and peace.
 
The danger can be devastating in both cases. The dissemination of news of peace in a community ready and preparing for war will spread a degree of relaxation, despite orders to be on the alert, because vigilance due to a threat is stronger than that due to obeying orders. Such moderation of watchfulness can be fatal. Similarly, spreading fear of war in a peaceful self-assured community can disrupt and unsettle it, forcing it to take measures that might be unnecessary and could also be fatal.
 
These are the features of a community that has not fully completed its organisation, or has not demonstrated full loyalty to its leadership, or both. Indeed both qualities were evident in the Muslim community at the time, consisting as it did of groups of various levels of conviction, understanding, and allegiance. It is this disharmony that the Qur’ān deals with here.
 
The Qur’ān identifies for the Muslim community the correct path to follow: “If they would only refer it to the Messenger and to those from among them entrusted with authority, those of them who are engaged in obtaining intelligence would know it.” (Verse 83) Had those Muslims referred the disruptive rumours to the Messenger, when he was still among them, or to those in authority, the competent and qualified among them would have deduced the facts and determined whether its circulation would benefit the Muslim community or be detrimental to its interests.
 
Decent and disciplined Muslim soldiers, working under a faithful and trusted leadership, are obliged to report any news or intelligence to their competent superiors rather than pass them around among colleagues or other unconcerned parties. A true Muslim leadership is one that is capable of arriving at the truth in all matters, and of assessing the benefit of making certain information public, even if it is verified, or withholding it.
 
Thus the Qur’ān was teaching the Muslims. It was instilling them with faith in, and loyalty to, their trusted Muslim leadership. It encapsulates the essence of military discipline in one brief statement. The beginning of the verse depicts an unfavourable image of the soldier who spreads rumours and hearsay without any attempt at verification or reference to the leadership. The verse then gives the correct advice to follow in such a situation, before directing people’s hearts to God, reminding them of His grace, urging them to show appreciation of Him, and warning them against following Satan who is awaiting the first opportunity to divert their hearts away from God. “Were it not for God’s bounty to you, and His grace, all but a few of you would certainly lb have followed Satan.” (Verse 83)
 
A single verse carries such a tremendous charge, covering all aspects of the question, and touching the deepest recesses of the human conscience. At the same time, it continues teaching and directing. This is proof that the Qur’ān originates with God; otherwise people would find enormous contradictions in it.