Do not follow that of which you have no knowledge. Verily the ear, the eye, the heart, each will be questioned.
And do not pursue the matter you do not have the knowledge of; indeed the ear, and the eye, and the heart – each of these will be questioned.
And pursue not that thou hast no knowledge of; the hearing, the sight, the heart -- all of those shall be questioned of.
And never concern thyself with anything of which thou hast no knowledge: verily, [thy] hearing and sight and heart - all of them - will be called to account for it [on Judgment Day]!
And go not thou after that where of thou hast no knowledge verily the hearing and the sight and the heart, each of these shall be asked about.
And follow not (O man i.e., say not, or do not or witness not, etc.) that of which you have no knowledge (e.g. one's saying: "I have seen," while in fact he has not seen, or "I have heard," while he has not heard). Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allah).
And do not occupy yourself with what you have no knowledge of. The hearing, and the sight, and the brains—all these will be questioned.
(xiii) Do not follow that of which you have no knowledge. Surely the hearing, the sight, the heart - each of these shall be called to account.
And follow not that of which you have no knowledge. Verily, the hearing, and the sight, and the heart of each of those ones will be questioned (by Allah).
(O man), follow not that whereof thou hast no knowledge. Lo! the hearing and the sight and the heart - of each of these it will be asked.
Do not pursue that of which you have no knowledge. Indeed hearing, eyesight, and the heart—all of these are accountable.
Do not follow what you do not know. The hearing, sight and heart about all these you shall be questioned.
And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart - about all those [one] will be questioned.
Do not follow what you do not know; the ears, eyes, and hearts will all be held responsible for their deeds.
And follow not that of which you have not the knowledge; surely the hearing and the sight and the heart, all of these, shall be questioned about that.
Wal<u>a</u> taqfu m<u>a</u> laysa laka bihi AAilmun inna a<b>l</b>ssamAAa wa<b>a</b>lba<u>s</u>ara wa<b>a</b>lfu<u>a</u>da kullu ol<u>a</u>ika k<u>a</u>na AAanhu masool<u>a</u><b>n</b>
Do not follow what you do not know; for the ear and the eye and the heart shall all be called to account.
And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning).
وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ إِنَّ ٱلسَّمْعَ وَٱلْبَصَرَ وَٱلْفُؤَادَ كُلُّ أُو۟لَٰٓئِكَ كَانَ عَنْهُ مَسْـُٔولًا
Do not follow - O son of Adam - that which you have no knowledge of, by following suspicions and conjecture. A person will be questioned about the good or bad that he used his hearing, sight and heart for and he will rewarded for the good and punished for the bad.
Do not follow - O son of Adam - that which you have no knowledge of, by following suspicions and conjecture. A person will be questioned about the good or bad that he used his hearing, sight and heart for and he will rewarded for the good and punished for the bad.
<p>Commentary</p><p>Two injunctions in these verses, the twelfth and the thirteenth, relate to mores of common social living. The twelfth injunction forbids doing something without having become certain about it.</p><p>At this stage, we should not lose sight of the fact that certainty has different degrees. There is a degree of certainty that reaches the level of perfect certitude, a state that leaves no room of even the slightest doubt contrary to it. Then, it could descend to the degree of strong likelihood - even though, there does exist the probability of a contrary aspect. Simi-larly, divine injunctions are also of two kinds: (1) Absolutes and Certain-ties, such as, Articles and Principles of Religion. These require certainty of the first degree. Acting without it is not permissible. (2) Strong Likelihood or Overwhelming Probability, the example of which are injunctions relating to subsidiary deeds. After having given these details, we can state the objective of the cited verse by saying that the element of certainty in injunctions that are Certain and Absolute should also be of the first degree. In other words, it should have attained the degree of perfect certitude and absolute category. And until this happens, this pseudo certainty is not trustworthy in the matter of the basic Articles and Principles of Islam. Acting on its dictates is not permissible. As for the subsidiary injunctions, a certainty of the second degree, that is, of Overwhelming Probability is sufficient. (Bayan al-Qur'an)</p><p>Questions will be asked on the day of Qiyamah about the ear, the eye and the heart</p><p>This is what we have been told in verse 36: إِنَّ السَّمْعَ وَالْبَصَرَ‌ وَالْفُؤَادَ كُلُّ أُولَـٰئِكَ كَانَ عَنْهُ مَسْئُولًا It means that the ear will be asked as to what did it keep hearing throughout its life. The eye will be asked as to what did it keep seeing throughout its life. The heart will be asked as to what did it keep cooking in its chambers and what was it that it believed in throughout its life. If things were heard through the ears, the hearing of which was not permissible in Shari` ah, such as hearing ill of someone behind his back (ghibah) or hearing unlawful vocal and instrumental music etc., then, punishment will follow the question. If things were seen through the eyes, the seeing of which was not permissible, such as casting an evil eye on a non-Mahram woman or a beardless, handsome youth etc. then, punishment will follow the question. Or, planted a belief in the heart contrary to the Qur'an, and Sunnah, or nursed a baseless blame in the heart regarding someone, then, punishment will follow the question. The fact is that, on that fateful day of Qiyamah, questions will be asked about virtually all blessings given by Allah Ta’ ala. It was said in Surah at-Takathur: لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ : "And you shall certainly be asked on that day [ of Qiyamah ] about all blessings [ of Allah Ta’ ala ] - 102:8." Since, the ear, the eye and the heart are more important and significant out of these blessings, these were mentioned here particularly.</p><p>Tafsir al-Qurtubi and Mazhari give yet another sense of the verse in terms of the close proximity of the statement in the first sentence and the next. In the first sentence, it was said: وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ (And do not pursue that which you have no knowledge of - 36). Adjacent to it follows the statement that the ear, the eye and the heart - each one of them shall be interrogated about. The sense that emerges from this proximity is that a person who blamed someone without first ascertaining and becoming certain about it, or did something impulsively without doing that first, then, should this thing be related to what is heard through ears, the ears shall be questioned. And if this is 'seen', the eyes shall be questioned. And if comprehended through the heart, the heart shall be questioned to determine whether this person is true or false in his blame or in the belief he has allowed to become rooted in his heart. Thereupon, these very body parts shall speak up as witnesses on the day of Resurrection. It will be a cause of disgrace for those who accuse others without being certain and those who do things the truth of which has not been ascertained first. This is as it appears in Surah Sin: الْيَوْمَ نَخْتِمُ عَلَىٰ أَفْوَاهِهِمْ وَتُكَلِّمُنَا أَيْدِيهِمْ وَتَشْهَدُ أَرْ‌جُلُهُم بِمَا كَانُوا يَكْسِبُونَ ﴿65﴾:"Today [ on the day of Qiyamah ] We shall set a seal on their mouths and their hands shall speak and their feet shall bear witness as to what they have been earning [ by making these limbs of their body do whatever of good or bad they chose ] - 36:65".</p><p>Perhaps, the ears, the eyes and the heart have been particularized here on the basis that Allah Ta’ ala has blessed man with sense and consciousness through them. The purpose is to let him first ascertain, examine, and test a thought or belief that crosses his heart. If he finds it true, and sound, let him, then, put it in practice. And should it turn out to be false, let him, then, stay away from it. Anyone who does not use these faculties and goes about following things he has no knowledge of, things the truth of which he has not ascertained first, then, this person is guilty of being ungrateful to these blessings of Allah Ta` ala.</p><p>Now, the senses through which man becomes aware of different things are five: the ears, the eyes, the nose, the faculty of speech and the sensation in the whole body that tells one about something being hot or cold. But, habitually man finds out more through the ears and eyes. Awareness about things acquired through the senses of smell, taste and touch is fairly lower in frequency as compared to things heard or seen. That it has been considered sufficient to mention only two of the five senses at this place may, perhaps, be because of this very reason. Then, even from among these two, it is the ear that has been made to precede the eye - and on other occasions of the Holy Qur'an as well, wherever these two has been mentioned, it is the ear that has been mentioned first. In all likelihood, the reason for it is that the major part of man's in-formation is comprised of things heard through the ears. Things seen through the eyes happen to be comparatively much less.</p>
CommentaryTwo injunctions in these verses, the twelfth and the thirteenth, relate to mores of common social living. The twelfth injunction forbids doing something without having become certain about it.At this stage, we should not lose sight of the fact that certainty has different degrees. There is a degree of certainty that reaches the level of perfect certitude, a state that leaves no room of even the slightest doubt contrary to it. Then, it could descend to the degree of strong likelihood - even though, there does exist the probability of a contrary aspect. Simi-larly, divine injunctions are also of two kinds: (1) Absolutes and Certain-ties, such as, Articles and Principles of Religion. These require certainty of the first degree. Acting without it is not permissible. (2) Strong Likelihood or Overwhelming Probability, the example of which are injunctions relating to subsidiary deeds. After having given these details, we can state the objective of the cited verse by saying that the element of certainty in injunctions that are Certain and Absolute should also be of the first degree. In other words, it should have attained the degree of perfect certitude and absolute category. And until this happens, this pseudo certainty is not trustworthy in the matter of the basic Articles and Principles of Islam. Acting on its dictates is not permissible. As for the subsidiary injunctions, a certainty of the second degree, that is, of Overwhelming Probability is sufficient. (Bayan al-Qur'an)Questions will be asked on the day of Qiyamah about the ear, the eye and the heartThis is what we have been told in verse 36: إِنَّ السَّمْعَ وَالْبَصَرَ‌ وَالْفُؤَادَ كُلُّ أُولَـٰئِكَ كَانَ عَنْهُ مَسْئُولًا It means that the ear will be asked as to what did it keep hearing throughout its life. The eye will be asked as to what did it keep seeing throughout its life. The heart will be asked as to what did it keep cooking in its chambers and what was it that it believed in throughout its life. If things were heard through the ears, the hearing of which was not permissible in Shari` ah, such as hearing ill of someone behind his back (ghibah) or hearing unlawful vocal and instrumental music etc., then, punishment will follow the question. If things were seen through the eyes, the seeing of which was not permissible, such as casting an evil eye on a non-Mahram woman or a beardless, handsome youth etc. then, punishment will follow the question. Or, planted a belief in the heart contrary to the Qur'an, and Sunnah, or nursed a baseless blame in the heart regarding someone, then, punishment will follow the question. The fact is that, on that fateful day of Qiyamah, questions will be asked about virtually all blessings given by Allah Ta’ ala. It was said in Surah at-Takathur: لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ : "And you shall certainly be asked on that day [ of Qiyamah ] about all blessings [ of Allah Ta’ ala ] - 102:8." Since, the ear, the eye and the heart are more important and significant out of these blessings, these were mentioned here particularly.Tafsir al-Qurtubi and Mazhari give yet another sense of the verse in terms of the close proximity of the statement in the first sentence and the next. In the first sentence, it was said: وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ (And do not pursue that which you have no knowledge of - 36). Adjacent to it follows the statement that the ear, the eye and the heart - each one of them shall be interrogated about. The sense that emerges from this proximity is that a person who blamed someone without first ascertaining and becoming certain about it, or did something impulsively without doing that first, then, should this thing be related to what is heard through ears, the ears shall be questioned. And if this is 'seen', the eyes shall be questioned. And if comprehended through the heart, the heart shall be questioned to determine whether this person is true or false in his blame or in the belief he has allowed to become rooted in his heart. Thereupon, these very body parts shall speak up as witnesses on the day of Resurrection. It will be a cause of disgrace for those who accuse others without being certain and those who do things the truth of which has not been ascertained first. This is as it appears in Surah Sin: الْيَوْمَ نَخْتِمُ عَلَىٰ أَفْوَاهِهِمْ وَتُكَلِّمُنَا أَيْدِيهِمْ وَتَشْهَدُ أَرْ‌جُلُهُم بِمَا كَانُوا يَكْسِبُونَ ﴿65﴾:"Today [ on the day of Qiyamah ] We shall set a seal on their mouths and their hands shall speak and their feet shall bear witness as to what they have been earning [ by making these limbs of their body do whatever of good or bad they chose ] - 36:65".Perhaps, the ears, the eyes and the heart have been particularized here on the basis that Allah Ta’ ala has blessed man with sense and consciousness through them. The purpose is to let him first ascertain, examine, and test a thought or belief that crosses his heart. If he finds it true, and sound, let him, then, put it in practice. And should it turn out to be false, let him, then, stay away from it. Anyone who does not use these faculties and goes about following things he has no knowledge of, things the truth of which he has not ascertained first, then, this person is guilty of being ungrateful to these blessings of Allah Ta` ala.Now, the senses through which man becomes aware of different things are five: the ears, the eyes, the nose, the faculty of speech and the sensation in the whole body that tells one about something being hot or cold. But, habitually man finds out more through the ears and eyes. Awareness about things acquired through the senses of smell, taste and touch is fairly lower in frequency as compared to things heard or seen. That it has been considered sufficient to mention only two of the five senses at this place may, perhaps, be because of this very reason. Then, even from among these two, it is the ear that has been made to precede the eye - and on other occasions of the Holy Qur'an as well, wherever these two has been mentioned, it is the ear that has been mentioned first. In all likelihood, the reason for it is that the major part of man's in-formation is comprised of things heard through the ears. Things seen through the eyes happen to be comparatively much less.
<h2 class="title">Do not speak without Knowledge</h2><p>`Ali bin Abi Talhah reported that Ibn `Abbas said: "This means) do not say (anything of which you have no knowledge)." Al-`Awfi said: "Do not accuse anyone of that of which you have no knowledge." Muhammad bin Al-Hanafiyyah said: "It means bearing false witness." Qatadah said: "Do not say, `I have seen', when you did not see anything, or `I have heard', when you did not hear anything, or `I know', when you do not know, for Allah will ask you about all of that." In conclusion, what they said means that Allah forbids speaking without knowledge and only on the basis of suspicion, which is mere imagination and illusions. As Allah says:</p><div class="text_uthmani arabic">اجْتَنِبُواْ كَثِيراً مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ</div><p>(Avoid much suspicion; indeed some suspicions are sins.) 49:12 According to a Hadith:</p><div class="text_uthmani arabic">«إِيَّاكُمْ وَالظَّنَّنَفَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيث»</div><p>(Beware of suspicion, for suspicion is the falsest of speech.) The following Hadith is found in Sunan Abu Dawud:</p><div class="text_uthmani arabic">«بِئْسَ مَطِيَّةُ الرَّجُلِ: زَعَمُوا»</div><p>(What an evil habit it is for a man to say, `They claimed...') According to another Hadith:</p><div class="text_uthmani arabic">«إِنَّ أَفْرَى الْفِرَى أَنْ يُرِيَ الرَّجُلُ عَيْنَيْهِ مَا لَمْ تَرَيَا»</div><p>(The worst of lies is for a man to claim to have seen something that he has not seen.) In the Sahih it says:</p><div class="text_uthmani arabic">«مَنْ تَحَلَّمَ حُلْمًا كُلِّفَ يَوْمَ الْقِيَامَةِ أَنْ يَعْقِدَ بَيْنَ شَعِيرَتَيْنِ وَلَيْسَ بِفَاعِل»</div><p>(Whoever claims to have seen a dream (when he has not seen) will be told on the Day of Resurrection to make a knot between two barley grains, and he will not be able to do it.)</p><div class="text_uthmani arabic">كُلُّ أُولـئِكَ</div><p>(each of those ones) means these faculties, hearing, sight and the heart,</p><div class="text_uthmani arabic">كَانَ عَنْهُ مَسْؤُولاً</div><p>(will be questioned.) means, the person will be asked about them on the Day of Resurrection, and they will be asked about him and what he did with them.</p>
Do not speak without Knowledge`Ali bin Abi Talhah reported that Ibn `Abbas said: "This means) do not say (anything of which you have no knowledge)." Al-`Awfi said: "Do not accuse anyone of that of which you have no knowledge." Muhammad bin Al-Hanafiyyah said: "It means bearing false witness." Qatadah said: "Do not say, `I have seen', when you did not see anything, or `I have heard', when you did not hear anything, or `I know', when you do not know, for Allah will ask you about all of that." In conclusion, what they said means that Allah forbids speaking without knowledge and only on the basis of suspicion, which is mere imagination and illusions. As Allah says:اجْتَنِبُواْ كَثِيراً مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ(Avoid much suspicion; indeed some suspicions are sins.) 49:12 According to a Hadith:«إِيَّاكُمْ وَالظَّنَّنَفَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيث»(Beware of suspicion, for suspicion is the falsest of speech.) The following Hadith is found in Sunan Abu Dawud:«بِئْسَ مَطِيَّةُ الرَّجُلِ: زَعَمُوا»(What an evil habit it is for a man to say, `They claimed...') According to another Hadith:«إِنَّ أَفْرَى الْفِرَى أَنْ يُرِيَ الرَّجُلُ عَيْنَيْهِ مَا لَمْ تَرَيَا»(The worst of lies is for a man to claim to have seen something that he has not seen.) In the Sahih it says:«مَنْ تَحَلَّمَ حُلْمًا كُلِّفَ يَوْمَ الْقِيَامَةِ أَنْ يَعْقِدَ بَيْنَ شَعِيرَتَيْنِ وَلَيْسَ بِفَاعِل»(Whoever claims to have seen a dream (when he has not seen) will be told on the Day of Resurrection to make a knot between two barley grains, and he will not be able to do it.)كُلُّ أُولـئِكَ(each of those ones) means these faculties, hearing, sight and the heart,كَانَ عَنْهُ مَسْؤُولاً(will be questioned.) means, the person will be asked about them on the Day of Resurrection, and they will be asked about him and what he did with them.