of others. This 11th verse of the same surah asks men and women not t scoff, taunt or revile others by nicknames.
يٰۤاَيُّهَا الَّذِيۡنَ اٰمَنُوۡا لَا يَسۡخَرۡ قَوۡمٌ مِّنۡ قَوۡمٍ عَسٰٓى اَنۡ يَّكُوۡنُوۡا خَيۡرًا مِّنۡهُمۡ وَلَا نِسَآءٌ مِّنۡ نِّسَآءٍ عَسٰٓى اَنۡ يَّكُنَّ خَيۡرًا مِّنۡهُنَّۚ وَلَا تَلۡمِزُوۡۤا اَنۡفُسَكُمۡ وَلَا تَنَابَزُوۡا بِالۡاَلۡقَابِؕ بِئۡسَ الِاسۡمُ الۡفُسُوۡقُ بَعۡدَ الۡاِيۡمَانِ ۚ وَمَنۡ لَّمۡ يَتُبۡ فَاُولٰٓـئِكَ هُمُ الظّٰلِمُوۡنَ
(49:11) Believers, let not a group (of men) scoff at another group, it may well be that the latter (at whom they scoff) are better than they; nor let a group of women scoff at another group, it may well be that the latter are better than they. And do not taunt one another, nor revile one another by nicknames. It is an evil thing to gain notoriety for ungodliness after belief. Those who do not repent are indeed the wrong-doers.
Slandering and taunting the people and harboring suspicions and spying on others are, in fact, the evils that cause mutual enmities and then lead to grave mischief. In this connection, from the commandments that are being given in the following verses and the explanations of these found in the Hadith a detailed law of libel can be compiled. The western law pertaining to libel in this regard is so defective that a person who sues another under this law may well cause some loss to his own honor. The Islamic law, on the contrary, recognizes a basic honor for every person and gives nobody the right to attack it, no matter whether the attack is based on reality or not, and whether the person who has been attacked has a `reputation" of his own or not. Only the fact that a person has debased and humiliated the other person is enough to declare him a criminal unless, of course, it is proved. that the humiliation caused had legal grounds for it.
" .. let not a group (of men) scoff at another group, it may well be that the latter (at whom they scoff) are better than they " Mocking does not only imply mocking with the tongue but it also includes mimicking somebody, making pointed references to him, laughing at his words, or his works, or his appearance, or his dress, or calling the people's attention to some defect or blemish in him so that others also may laugh at him. All this is included in mocking. What is actually forbidden is that one should make fun of and ridicule another, for under such ridiculing there always lie feelings of one's own superiority and the other's abasement and contempt, which are morally unworthy of a gentleman. Moreover, it hurts the other person, which causes mischief to spread in society. That is why it has been forbidden,
To make mention of the men and the women separately does not mean that it is lawful for the men to mock the women or the women to mock the men. The actual reason for making a separate mention of the two sexes is that Islam does not at all believe in mixed society. Ridiculing each other generally takes place in mixed gatherings and Islam does not permit that non-mahram males and females should meet in such gatherings and make fun of each other. Therefore, in a Muslim society it is inconceivable that the men would mock a woman, or the women would mock a man in an assembly.
" And do not taunt one another " The word lamz as used in the original is very comprehensive and applies to ridiculing, reviling, deriding, jeering, charging somebody or finding fault with him, and making him the target of reproach and blame by open or tacit references. As all such things also spoil mutual relationships and create bad blood in society, they have been forbidden. Instead of saying, “Do not taunt one another", it has been said "Do not taunt yourselves", which by itself shows that the one who uses taunting words for others, in fact, taunts his own self. Obviously, a person does not use invectives against others unless he himself is filled with evil feelings and is almost in a state of bursting like a volcano. Thus, tire one who nourishes such feelings has made his own self a nest of evils before he makes others a target, Then, when he taunts others, it means that he is inviting others to taunt him. It is a different matter that the other person may evade his attacks because of a gentle nature, but he himself has opened the door to mischief so that the other may treat him likewise.
"nor revile one another by nicknames." This Command requires that a person should not be called by a name or a title which may cause him humiliation, e.g. calling somebody a sinner or a hypocrite, or calling someone a lame or blind one, or one-eyed, or giving him a nickname containing a reference to some defect or blemish in him, or in his parents, or in his family, or calling a person a Jew or a Christian even after his conversion to Islam, or giving such a nickname to a person, or a family, or a community, or a group, which may bring condemnation or disgrace on it. Only those nicknames have been made an exception from this Command, which though apparently offensive, are not intended to condemn the people concerned, but they rather serve as a mark of recognition for them. That is why the traditionists have allowed as permissible names like Suleman al-A`mash (the weak-eyed Suleman) and Wasil' al-Ahdab (the hunch-backed Wasil) among the reporters of the Hadith. If there are several men of the same name and a particular man among them may be recognized only by a particular title or nickname of his, the title or nickname can be used, even though the title by itself may be offensive. For instance, if there are several men called `Abdullah, and one of them is blind, he may be called Abdullah the blind, for his recognition. Likewise, those titles also are excluded from this Command, which though apparently offensive, are in fact, given out of love and the people who are called by those titles themselves approve them, like Abu Hurairah (father of the kitten) and Abu Turab (father of the dust).
" It is an evil thing to gain notoriety for ungodliness after belief." That is, "It is very shameful for a believer that in spite of being a believer he should earn a name for using abusive language and for immodest behavior. If a disbeliever earns a reputation for himself for mocking the people, or taunting them, or for proposing evil and offensive titles for others, it may not be a good reputation from the point of view of humanity, but it at least goes well with his disbelief. But if a person, after affirming the Faith in Allah and His Messenger and the Hereafter, earns a reputation on account of these base qualities, it is simply regrettable.
What is forbidden is not conjecture as such but excessive conjecture and following every kind of conjecture, and the reason given is that some conjectures are sins. In order to understand this Command, we should analyze and see what are the kinds of conjecture and what is the moral position of each.
- One kind of conjecture is that which is morally approved and laudable, and desirable and praiseworthy from religious point of view, e.g., a good conjecture in respect of Allah and His Messenger and the believers and those people with whom one comes in common contact daily and concerning whom there may be no rational ground for having an evil conjecture.
- The second kind of conjecture is that which one cannot do without in practical life, e.g., in a law court a judge has to consider the evidence placed before him and give his decision on the basis of the most probable conjecture, for he cannot have direct knowledge of the facts of the matter, and the opinion that is based on evidence is mostly based on the most probable conjecture and not on certainty. Likewise, in most cases when one or the other decision has to be taken, and the knowledge of the reality cannot possibly be attained, there is no way oat for men but to form an opinion on the basis of a conjecture.
- The third kind of conjecture, which is although a suspicion, is permissible in nature, and it cannot be regarded as a sin. For instance, if there are clear signs and pointers in the character of a person (or persons), or in his dealings and conduct, on the basis of which he may not deserve to enjoy one's good conjecture, and there are rational grounds for having suspicions against him, the Shari `ah does not demand that one should behave like a simpleton and continue to have a good conjecture about him. The last limit of this lawful conjecture, however, is that one should conduct oneself cautiously in order to ward off any possible mischief from him; it is not right to take an action against him only on the basis of a conjecture.
- The fourth kind of conjecture which is, in fact, a sin is that one should entertain a suspicion in respect of a person without any ground, or should start with suspicion in forming an opinion about others, or should entertain a suspicion about the people whose apparent conditions show that they are good and noble. Likewise, this also is a sin that when there is an equal chance of the evil and goodness in the word or deed of a person, one should regard it as only evil out of suspicion. For instance, if a gentleman while leaving a place of assembly picks up another one's shoes, instead of his own, and we form the opinion that he has done so with the intention of stealing the shoes, whereas this could be possible because of oversight as well, there is no reason for adopting the evil opinion instead of the good opinion except the suspicion.
This analysis makes it plain that conjecture by itself is not anything forbidden; rather in some cases and situations it is commendable, in some situations inevitable, in some permissible up to a certain extent and un-permissible beyond it, and in some cases absolutely unlawful. That is why it has not been enjoined that one should refrain from conjecture or suspicion altogether but what is enjoined is that one should refrain from much suspicion. Then, to make the intention of the Command explicit, it has been said that some conjectures are sinful. From this warning it follows automatically that whenever a person is forming an opinion on the basis of conjecture, or is about to take an action, he should examine the case and see whether the conjecture he is entertaining is not a sin, whether the conjecture is really necessary, whether there are sound reasons for the conjecture, and whether the conduct one is adopting on the basis of the conjecture is permissible. Everyone who fears God will certainly take these precautions. To make one's conjecture free and independent of every such care and consideration is the pastime of only those people who are fearless of God and thoughtless of the accountability -of the Hereafter.
Tafsir Ibn-Kathir: The Prohibition of mocking and ridiculing One Another
Allah the Exalted forbids scoffing at people, which implies humiliating and belittling them. In the Sahih, it is recorded that the Messenger of Allah said, (Arrogance is refusing the truth and belittling people.)
And in another Version: (And despising people) It is forbidden to scoff at and belittle people, for the injured party could be more honored and dearer to Allah the Exalted than those who ridicule and belittle them.
This is why Allah the Exalted said, (O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former. Nor let (some) women scoff at other women, it may be that the latter are better than the former.) thus, stating this prohibition for men and then women.
The statement of Allah the Exalted, (Nor defame yourselves,) forbids defaming each other. He among men who is a slanderer, and a backbiter, is cursed and condemned as Allah states:
(Woe to every Humazah, Lumazah)(104:1) Hamz is defamation by action, while Lamz is by words. Allah the Exalted and Most Honored said,
(Hammaz (defaming), going about with slander.) (68:11) meaning, he belittles and defames people, transgressing and spreading slander among them, which is the Lamz that uses words as its tool. Allah's statement here,
(Nor defame yourselves,) just as He said in another Ayah, (Nor kill yourselves) (4:29), meaning, nor kill one another.
`Abdullah bin `Abbas, Mujahid, Sa`id bin Jubayr, Qatadah and Muqatil bin Hayyan said that the Ayah, (Nor defame yourselves,) means, none of you should defame each other,' while, (nor insult one another by nicknames.) means, `you should not address people by nick names that people dislike.
' Imam Ahmad recorded that Abu Jabirah bin Ad-Dahhak said, "This Ayah was revealed about us, Banu Salamah; (nor insult one another by nicknames.) When the Messenger of Allah migrated to Al-Madinah, every man among us had two or three nicknames. When the Prophet called a man by one of these nicknames, people would say, `O Allah's Messenger! He hates that nickname.' Then this Ayah,
(nor insult one another by nicknames.) was revealed.' Abu Dawud also collected this Hadith. The statement of Allah the Exalted and Most Honored,
(Evil is the name of wickedness after faith), means, the names and descriptions of wickedness are evil; meaning, `to use the nicknames that were used by the people of Jahiliyyah, after you embraced Islam and understood it,'
(And whosoever does not repent,) means, from this sin,
(.. then such are indeed wrongdoers.)
Qur'an Wiki:
The human society Islam establishes in the light of Qur'anic guidance operates a high standard of manners. Every individual in this society has his or her integrity, which may not be compromised. Indeed, it is part of the integrity of the whole community. To slander anyone is to slander oneself, because the whole community is a single entity and its integrity is one.
In this verse, the Qur'an again addresses the believers by their most beloved description, "Believers". It forbids that one group should deride another, be they men deriding other men, or women deriding other women. For how can they know whether or not the ones they deride enjoy a better status with God?
The way this order is expressed suggests that the apparent values that men or women may consider important may not be those that give people their real status. There are other values which people may not know about. These are known to God who operates them in fairness. A rich man may deride a poor one. Similarly, those who are strong, enjoying good health, intelligence, children and support may deride those who are less fortunate than themselves, such as those who are weak, handicapped, simple-minded, childless or orphans without support. A woman who sees herself as pretty, young, perfectly shaped, or rich may deride another for being ugly, old, misshaped, or poor. But none of these earthly values is of any importance as a criterion of high status. In God's sight, people are raised in rank on the basis of totally different values.
The Qur'an, however, does not stop at implying this, It works on the sentiment of brotherhood in faith, reminding the believers that they descend from a single soul. Whoever defames anyone actually defames all. Hence, the Qur'an says: "Neither shall you defame yourselves." (Verse 11) It should be mentioned that the word the Qur'an uses for defaming, talmizu, has a particular resonance that imparts a feeling that also has a physical effect.
Part of derision and defamation is to call others names that they dislike, or feel to be meant as ridicule. It is the right of a believer not to be called by a name that he or she dislikes, or feels to suggest disrespect. Moreover, Islamic standards require a believer not to call a brother or a sister by such a name that gives them pain. The Prophet changed the names or nicknames of some of his Companions because he felt, with his refined sense and compassionate heart, that they could bring ridicule or pain to the people concerned.
Having outlined the true values in God's measure, and appealed to feelings of brotherhood and of belonging to one soul, the surah now reaches out to the believers' sense of faith, warning them that they will lose this noble quality if they indulge in derision and ridicule: "Nor insult one another by [opprobrious] epithets. Ill-seeming is a name connoting wickedness [to be used of one] after he has believed." (Verse 11) To indulge in this is akin to renouncing faith after one has believed. The surah goes even further than this by threatening to consider this an act of wrongdoing, something that is often expressed in the Qur'an as being synonymous with associating partners with God. "Those who do not repent are indeed wrongdoers." (Verse 11) Thus, the surah establishes the rules for refined manners in a noble community.
Yusuf Ali Explanation:
Mutual ridicule ceases to be fun when there is arrogance or selfishness or malice behind it. We may laugh with people, to share in the happiness of life: we must never laugh at people in contempt or ridicule. In many things they may be better than ourselves!
Defamation may consist in speaking ill of others by the spoken or written word, or in acting in such a way as to suggest a charge against some person whom we are not in a position to judge. A cutting, biting remark or taunt of sarcasm is included in the word lamaza. An offensive nickname may amount to defamation, but in any case, there is no point in using offensive nicknames, or names that suggest some real or fancied defect. They ill accord with the serious purpose which Muslims should have in life. For example, even if a man is lame, it is wrong to address him as "O lame one!" It causes him pain, and it is bad manners. So, in the case of the rude remark, "the black man".
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