"O you who have believed..."
"The people" (al-qawm): Refers specifically to men, because they are the maintainers of women's affairs. Allah the Exalted says: {Men are the maintainers of women} (An-Nisa: 34). The Prophet (peace be upon him) said: "Women are meat upon a platter, except for what is defended for them," and the defenders are the men. It is originally the plural of qā’im (standing), like ṣawm and zūr are plurals of ṣā’im (fasting) and zā’ir (visiting), or it is a naming by the verbal noun. Some Arabs say: "If you eat food, you will love sleep and hate qawman (standing/activity)." The restriction of al-qawm to men is explicit in the verse and in the words of Zuhayr: "Are they men of the tribe of Ḥiṣn, or women?" As for their saying regarding the "people of Pharaoh" or "people of ‘Ad" as including both males and females, the word qawm does not inherently encompass both groups; rather, the intent is to mention the males and omit the females because they are dependents of their men.
The use of the indefinite form for qawm (a group) and nisā’ (women) allows for two meanings:
- That it is intended that no believing men or women should mock others.
- To signify widespread occurrence, so that every group among them is forbidden from mocking.
The reason it did not say "a man from a man" or "a woman from a woman" in the singular is to signal that many men and women were engaging in mockery, and to express the abhorrence of their state. Furthermore, the scene of the mocker is rarely free of those who are entertained and laugh at his words, failing to forbid or denounce him. Thus, they become partners in the sin. Likewise, anyone who hears it and finds it pleasing and laughs at it—even if the act was initiated by one—leads to the multiplication of mockery, turning the one into a group and a people.
"Perhaps they are better than them": This is a new sentence, serving as an answer to one asking about the reason for the prohibition. Otherwise, it should have been connected to the preceding part with a fa’. The meaning is the obligation for everyone to believe that the one being mocked might be better in the sight of Allah than the mocker, for people only see outward appearances and have no knowledge of the hidden. What carries weight with Allah is the purity of the conscience and the piety of the heart, of which people are ignorant. Therefore, no one should dare to mock someone whom their eyes deem insignificant due to a ragged appearance, a physical disability, or a lack of eloquence. Perhaps they are purer in conscience and more pious in heart than the one who is the opposite. Thus, one wrongs oneself by demeaning whom Allah has honored and belittling whom Allah has exalted. The predecessors were so cautious that ‘Umar ibn Sharḥabīl said: "If I saw a man nursing a goat and I laughed at him, I would fear that I would do the same." And ‘Abdullah ibn Mas‘ūd said: "Affliction is tied to speech; if I mocked a dog, I would fear becoming a dog."
In the reading of ‘Abdullah: ‘asaw (they) and ‘asayna (they feminine). On this reading, ‘asā has a predicate, like in the verse: {Were you then...} (Muhammad: 22). On the first reading, it has no predicate, like: {But perhaps you hate a thing} (Al-Baqarah: 216).
"And do not defame (lamz)": Lamz is to attack or strike with the tongue. It is also read as wa-lā talmuzū (with a damma). The meaning is: O believers, restrict yourselves from finding fault with and attacking your own people. There is no harm in finding fault with others who do not follow your religion or path. The Prophet (peace be upon him) said: "Mention the wicked by what is in them so that people may beware of them." [Al-Hasan’s account regarding Al-Hajjaj follows, describing his tyranny and lack of piety]. It is also said: it means do not find fault with one another, for believers are like one soul; when a believer finds fault with a believer, it is as if he finds fault with himself. Or: do not do that for which you are defamed, for whoever does what deserves defamation has truly defamed himself.
"And do not call one another by [offensive] nicknames (tanābuz)": This is to call one another by them. Tanābuz is a reciprocal form from nabaza. The nabz is the bad nickname. The prohibition applies to what the person being called dislikes, as it is a belittlement and a slur. As for what they like—which adorns them and brings them fame—there is no harm in it. It is narrated from the Prophet (peace be upon him): "It is the right of a believer over his brother that he calls him by the names he loves most." This is why using kunyah (patronymics) is part of the Sunnah and good manners. ‘Umar (may Allah be pleased with him) said: "Spread the use of kunyah, for it is a sign of respect." [Examples of honorable nicknames for the Companions follow].
[Historical context: It is narrated from Ad-Dahhak that a group from Banu Tamim mocked Bilal, Khabbab, ‘Ammar, Suhayb, Abu Dharr, and Salim. Then this was revealed. Other reports mention Aisha mocking Zaynab bint Khuzaymah for her height, or mocking Umm Salamah, or the incident of Safiyyah bint Huyayy being called a "Jewess," to which the Prophet replied: "Why did you not say: My father is Aaron, my uncle is Moses, and my husband is Muhammad?" Another report mentions Thabit ibn Qays, who was hard of hearing, and the incident where he was mocked for his mother's name.]
"The name" (al-ism): Here it means "reputation" (dhikr), from the saying: "His name flew among the people for generosity or meanness," just as one says: "His praise and fame flew." Its reality is what rises and is elevated of his reputation among people. {Wretched is the name of disobedience after faith}: It is as if it were said: "Wretched is the reputation that rises for the believers due to committing these sins, that they be mentioned for wickedness."
Regarding {after faith}, there are three views:
- The ugliness of combining faith with wickedness, which faith rejects.
- It refers to their insults toward those who converted from Judaism: "O Jew, O wicked one." They were forbidden from this.
- It is treated as one who has turned from trade to farming: "Wretched is the profession of farming after trade."
