One of the important messages conveyed to the infidels in Makkah during the mission and struggle of the Holy Prophet was morality and character. The index ayahs announce moral directive of very high value to the Muslims. It was realized that a high degree of honesty and integrity, both personal and collective are critical to development of a living and progressive society under the banner of Islam. The task was very daunting as a new nation needed to be carved “out of a great many scattered groups each steeped in their little corners of ignorance”. The Muslims were prescribed much higher and completely new human standards to play their great role as leaders of mankind. With this superiority in personal and social morality coupled with its ideological supremacy, the Muslims were able to accomplish God’s will and assume “its role as custodian of the Divine System”. It thus maneuvered mankind into light out of darkness. This, in fact is God’s natural law, both for individuals and communities. Al-Razi, (1150–1210), influential polymath and theologian quotes an incident as the basis for the revelation of these ayahs. Once, Abū Bakr was verbally abused in a gathering with the Prophet present. Abū Bakr remained quiet for a while and then began to refute the man’s claims. As he did this, the Prophet rose to leave. Abū Bakr asked the Prophet why he sat through the man’s abuse of him, but left when Abū Bakr responded. The Prophet responded: “Verily an angel was answering on your behalf, but when you responded to him, the angel left and Satan came in, and I do not remain in a gathering once Satan comes.” This verse was then revealed. The index ayahs point to the above mentioned message of conscience purification process on individual and social levels. God Almighty abhors that evil words become a common and usual practice in a Muslim society. “Islam does not allow libel in any form. It protects people’s reputation and integrity”. Evil should not be spoken of openly, so that the moral dignity of the individual and the wider community may be maintained. This attitude is therefore strongly discouraged despite the fact that the hypocrites, the Jews and the polytheists persistently plotted against the teachings of Islam; they persecuted Muslims with all possible malicious means. Obviously this caused anger and resentment among the Muslims. In other words, though the Muslims had been wronged and as such had a right to speak out against a wrong-doer, they are urged to show higher standards and continue to do good both in public and in private while ignoring the misdeeds of others. Also forgiveness is at a higher level and therefore expected of believers rather than retaliation. Good is the acceptable choice , both in public or private. Forgiveness is specially valuable if it is granted even when one is in a position to retaliate. To support this view, the index ayah reminds us that “God indeed absolves sin and He is Powerful.” However, the index ayahs focus on an exception. As per demands of justice, a person who has been wronged is permitted to retaliate in similar language; this will not be included under backbiting (ghibah). Permission yes, but the ayahs plead and encourage simultaneously good and positive behavior and even pardoning error and injustice of others. In order to eradicate injustice and reform the society, God Almighty permits a measured retaliation but simultaneously exhorts the injured party to forgive and forget. The index ayah is very clear and vocal on this point: “If you do good openly or keep it secret or overlook an evil deed, then, Allah is All-Forgiving,All-Powerful” As per the common practice of Quran, the relevant qualities of God Almighty are noted to induce and attract the believer towards it: “And God is indeed all-hearing, all-knowing; and again “for, behold, God is indeed an absolver of sins, infinite in His power.” The result of this approach is beautifully described elsewhere in Qur’an: ^[3] “Good and evil [conduct] are not equal. Repel [evil] with what is best. [If you do so,] behold, he between whom and you was enmity, will be as though he were a sympathetic friend”. The index ayahs highlight a golden principle for Muslims in their day to day activities viz. ideally they should try and emulate God’s way in their daily dealings as far as possible. God Almighty wants his attributes to be reflected in his servants as well. “God with whom one wants to be close, is lenient and forbearing; He provides sustenance even to the worst criminals and seeks mitigating circumstances in even the most serious offenses. In order to become close to God, one ought to be generous in spirit and full of tolerance”, as per Maulana Maudoodi in his epic tafseer “Tafheem-ul-Quran”. Thus the principle that emerges is that when the attributes of God Almighty are quoted it makes them obligatory. The invocation of the Divine attributes of Hearing and Knowing at the end of the verse serve to reassure that whether evil is spoken of openly or concealed, it is known to God. Quoting Fakhr al-Din al-Razi (1150–1210), influential polymath and theologian, Dr. Mohammed Asad narrates in his educative tafseer “The Message of Islam” that the index ayah might be referring to the sayings or deeds of repentant hypocrites and mushrekins mentioned in the preceding two verses of this surah:^[4] “……except for those who repent and reform, and hold fast to Allah and dedicate their religion [exclusively] to Allah. Those are with the faithful, and soon Allah will give the faithful a great reward—Why should Allah punish you if you give thanks and be faithful? And Allah is appreciative, all-knowing.” But the doctor is quick to point out that the ayah has a general application also. It forbids advertising the evil deeds or sayings of anybody. The reference in the index ayah to “unless it be by him who has been wronged (thereby)” could be construed as referring to the society as a whole. So the evil behaviour that affects the society as a whole may be brought in the open if the interest of the society demands it. The word قَديرًا (Qadir) at the end of the index ayahs can have multiple renderings based on its root “qadara”. Allama Yousuf Ali labels his translation as “’Judgment of values” in his historical tafseer of the Quran. He explains this term as “The root qadara not only implies power, ability, strength, but two other ideas which it is difficult to convey in a single word, viz., the act and power of estimating the true value of a thing or persons, as in 6:91; and the act and power of regulating something so as to bring it into correspondence with something.” The take home message: Morality, integrity and character of individuals is completely and deliberately ignored and blotted out, even made a taboo in the standards and ideal of our present day community and culture. The Quran, on the other hand, declares in the index ayahs that these values are primary and fundamental requisites in the performance of a truly Muslim society—today, tomorrow and always. ……..and Allah knows best. May Allah Ta’aala bless us with true understanding–“fahm”–of our Deen, Aameen. Dr. Khalid Mitha