Surah Al-Humazah (The Traducer) - Chapter 104

Nine Verses, Meccan

Tafsir (Al-Razi's Perspective):

The verse begins with the severe warning: { Wail (Woe) to every slanderer and backbiter }.

1. Meaning of Wail (ويل): This word signifies extreme distress, severe punishment, or a deep valley in Hell. It is a strong denunciation.

2. The Nature of the Offense (Humazah and Lumazah): The verse uses two related terms:
   • Al-Humazah (الهمزة): This generally refers to one who criticizes or mocks others through gestures, facial expressions, or pointing (i.e., verbal or physical derision done in the presence of the person being mocked, or in a manner that is immediately apparent).
   • Al-Lumazah (اللمزة): This refers to one who criticizes or defames others behind their backs (i.e., backbiting or slander).

Scholarly Note: Some commentators suggest the difference is subtle, while others state that Humazah is the one who attacks with the tongue, and Lumazah is the one who attacks with actions (like winking or pointing). However, the consensus is that the verse condemns both forms of verbal and non-verbal abuse and defamation directed at others.

3. The Scope: The use of the indefinite pronoun "every" (li-kulli) indicates that this condemnation applies universally to anyone who habitually engages in these destructive behaviors, regardless of their status or wealth.

Al-Hamzah (The Mockers): (1) Woe to every slanderer and backbiter...

There are several issues concerning this verse:

Issue 1: The Meaning of "Woe" (Wayl)

• "Woe" (Wayl) is a term signifying condemnation and wrath. It is a word uttered by anyone in distress, who calls for "Woe" upon themselves or others.
• Originally, it might have been structured as "Woe to so-and-so" (Wayl li-fulān), but it became commonly fused with the Lām (lam) in their speech.
• It is narrated that "Woe" is a valley/mountain in Hell.
• Question: Why is the term used here as an indefinite noun (Wayl), whereas in another place it is specified (Wa-lakumu al-wayl - "And woe to you")?
• Answer: In the other instance, they said, "We used to be wrongdoers" (An qālū innā kunnā ẓālimīn), so the response was specific: "And woe to you." Here, it is indefinite (Wayl for every slanderer) because the true nature and extent of this woe are known only to God.
• It is also said that Wayl is a word used for severe condemnation, Wayys is for belittling, and Wayḥ is for showing mercy. Thus, the use of Wayl here emphasizes the ugliness of this action.
• Scope of the Warning: Scholars differed on whether the threat in this Sūrah applies generally to everyone who engages in such bad deeds or is specific to certain individuals.
  • The Verified Scholars hold that it is general, applying to anyone who commits this act, regardless of who they are, because the specificity of the occasion (the sabab an-nuzūl) does not negate the generality of the wording.
  • Others maintain it is specific to certain people.
    • ‘Aṭā’ and al-Kalbī said it was revealed concerning al-Akhnas ibn Sharīq, who used to mock and backbite people, especially the Messenger of God (ṣallā Allāhu ‘alayhi wa-sallam).
    • Muqātil said it was revealed concerning al-Walīd ibn al-Mughīrah, who used to slander the Prophet (ṣallā Allāhu ‘alayhi wa-sallam) behind his back and criticize him to his face.
    • Muḥammad ibn Isḥāq said they always heard that this Sūrah was revealed concerning Umayyah ibn Khalaf.
• Al-Farrā’ stated that the generality of the wording does not preclude the intended meaning being a specific person. This is analogous to a person saying, "I will never visit you," and someone else responding, "You are every person who has not visited me, and you only meant this general statement." This concept is known in Usūl al-Fiqh as specifying the general by means of contextual evidence (taḵṣīṣ al-‘āmm bi-qarīnat al-‘urf).

Issue 2: The Meaning of "Hamz" and "Lamz"

• Al-Hamz means to strike or break (al-kasr).
• Al-Lamz means to criticize or defame (al-ṭa‘n).
• The intent here is the breaking down of people's honor, looking down upon them, and criticizing them. God says: "And do not defame yourselves" (wa-lā talmizū anfusakum).
• The structure of the verb (fa‘āl) indicates that this action is a habitual practice the person is addicted to, similar to words like la‘nah (cursing) and ḍaḥikah (excessive laughing).
• It has been recited with a quiescent Mīm (hamzih lamzah), meaning the one who brings forth strange, ridiculous things (al-awābid and al-aḍāḥīk) to make people laugh at them and insult them.

Interpretations of Hamz and Lamz by the Exegetes:

1. Ibn ‘Abbās: Al-Hamz is the backbiter (al-mughṭāb), and Al-Lamz is the fault-finder (al-‘ayyāb).
2. Abū Zayd: Al-Hamz is done with the hand, and Al-Lamz is done with the tongue.
3. Abū al-‘Āliyah: Al-Hamz is done face-to-face (bi-al-muwājahah), and Al-Lamz is done behind one's back (bi-ẓahr al-ghayb).
4. Another View: Al-Hamz is done openly (jahran), and Al-Lamz is done secretly using gestures like the eyebrow or the eye.
5. Another View: Al-Hamz and Al-Lamz is one who gives people nicknames they dislike. Al-Walīd ibn al-Mughīrah used to do this, but it is unbecoming of a leader; rather, it is the habit of the base. This also includes imitating people's speech, actions, and voices to make others laugh. Al-Ḥakam ibn al-‘Āṣ once imitated the Prophet's (ṣallā Allāhu ‘alayhi wa-sallam) gait, for which he was banished from Madīnah and cursed.
6. Al-Ḥasan: Al-Hamz is one who pokes his companion, signaling disapproval with his eye. Al-Lamz is one who speaks ill of his brother and finds fault with him.
7. Abū al-Jawzā’ (reporting from Ibn ‘Abbās): When asked about those condemned with "Woe," Ibn ‘Abbās replied: "They are the tale-bearers who sow discord among loved ones, and those who describe people by their faults."

Synthesis and Conclusion:

• All these interpretations are closely related, ultimately returning to one root: criticism and the exposure of faults.
• This criticism falls into two categories:
  1. Serious/Sincere: Stemming from envy or hatred.
  2. Joking/Mocking: Stemming from ridicule and the desire to make others laugh.
• Each of these two categories can relate to matters of Religion (such as mocking physical appearance, gait, or posture—which has many unquantifiable forms) or matters of Mundane Life.
• Exposing faults in these four categories can be directed toward someone present or someone absent. In both cases, the exposure can be through speech or through gestures (nodding the head, winking the eye, etc.). All of this falls under the prohibition and stern warning.
• The linguistic inquiry focuses on what the word is fundamentally established for. If the word is established for that meaning, it is prohibited by the word itself. If it is not established for that meaning, it is prohibited by clear analogy (al-qiyās al-jaliy).
• Since the Messenger (ṣallā Allāhu ‘alayhi wa-sallam) held the highest station in religion, criticizing him was a grave matter before God. Hence, God stated: "Woe to every slanderer and backbiter."

{ 2 } Who collects wealth and counts it,