The Scholars differed regarding the reason for the revelation of this verse. Ibn Abbaas said:
It was revealed concerning Thabit ibn Qays ibn Shammas, who had a hearing impairment. When people preceded him to the gathering of the Prophet peacee upon him, they would make room for him when he arrived so that he could sit next to the Prophet peace be upon him and hear what he said. One day, he came late to the Fajr prayer and missed one rak'ah with the Prophet peace be upon him. After the Prophet peace be upon him finished the prayer, the companions sat in their places and clung to them. No one was willing to make space for others, and some men were left standing because they couldn't find a seat.
When Thabit finished his prayer, he walked through the rows of people, saying:
"تفسحوا تفسحوا"
(Make room! Make room!).
They made room for him until he reached the Prophet, but there was a man sitting between him and the Prophet. He said to the man:
"تفسح"
"Move aside"
The man replied:
"قد وجدت مجلسا فاجلس!"
(You have found a seat, so sit)
Thabit then sat behind him angrily and asked:
"من هذا؟"
(Who is this?)
They replied:
"فلان"
(It is so-and-so).
Thabit then insulted him by mentioning his mother's name from the pre-Islamic era in a way that embarrassed him. This caused the man to feel great shame, and the verse was revealed.
Al-Imam Ad-Dhahhak said: The verse was revealed concerning the delegation of Banu Tameem mentioned earlier in the beginning of the surah. They mocked the poor companions, such as Ammaar, Khabbaab, Ibn Fuhairah, Bilaal, Suhaib, Salmaan, Salim (the freed slave of Abu Hudhayfah), and others, due to their apparent poverty. The verse was revealed regarding those among them who believed.
Mujaahid said: It refers to the wealthy mocking the poor.
Ibn Zayd said: It warns against someone whose sins Allah has concealed mocking another whose sins Allah has exposed, as it might be better for the one whose sins are exposed in this world than in the Hereafter.
It was also said that the verse was revealed regarding Ikrimah ibn Abi Jahl when he entered Madinah as a Muslim. When the Muslims saw him, they said:
"ابن فرعون هذه الأمة"
(The son of Pharaoh of this nation).
He complained to the Prophet peace upon him, and the verse was revealed.
In general, no one should dare to ridicule another person for their outward appearance, bodily afflictions, or lack of eloquence. The ridiculed person may possess a purer heart and more sincere faith than the one mocking them. By belittling someone esteemed by Allah, the mocker wrongs themselves.
The early righteous people took extreme caution against this. Amr ibn Sharhabeel said:
"لو رأيت رجلا يرضع عنزا فضحكت منه لخشيت أن أصنع مثل الذي صنع"
(If I saw a man suckling a goat and laughed at him, I would fear that I might end up doing the same).
Abdullah ibn Mas'ud said:
"البلاء موكل بالقول، لو سخرت من كلب لخشيت أن أحول كلبا"
(Affliction is tied to speech. If I mocked a dog, I would fear becoming like it).
The word""قو"" (qawm) typically refers to men. For example, Zuhayr said:
"وما أدري وسوف إخال أدري أقوم آل حصن أم نساء"
(I do not know, and I think I will come to know whether the people of Al-Hisn are men or women).
They were called "qawm" because they would stand to defend and support one another during hardships. The term originally referred to a group of men who stand, but it later came to include any group, even if they were not standing. Women may also be included in "qawm" metaphorically, as explained in the exegesis of Surah Al-Baqarah by Al-Imam Al-Qurtubi.
Allah says:
"وَلَا نِسَاءٌ مِّن نِّسَاءٍ عَسَىٰ أَن يَكُنَّ خَيْرًا مِّنْهُنَّ"
(And let not women mock [other] women; perhaps they may be better than them.)
Women are specifically mentioned here because mockery among women is more common.
Allah also uses similar inclusive language when He says:
"إِنَّا أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ"
(Indeed, We sent Noah to his people.)
Here, the term "qawm" (people) includes both men and women.
The Mufassiroon say this verse was revealed regarding two women among the wives of the Prophet peace be upon him who mocked Umm Salamah.
Umm Salamah tied her waist with a piece of white cloth called a "sabeebah" or "sab", letting its ends trail behind her. Aa'isha said to Hafsah may Allah be pleased with them both:
"انظري! ما تجر خلفها كأنه لسان كلب"
(Look! She drags it behind her as if it were a dog's tongue.)
This was their act of mockery and Allah revealed the Verse.
Anas and Ibn Zayd said this verse was also revealed because the wives of the Prophet peace be upon him mocked Umm Salamah for her short stature.
It is also said the verse was revealed regarding Aa'isha, who gestured with her hand about Umm Salamah and said:
"يا نبي الله، إنها لقصيرة"
(O Prophet of Allah, she is so short!).
According to Ikrimah, narrating from Ibn Abbaas, Sofiyyah bint Huyayy came to the Prophet and said:
"يا رسول الله، إن النساء يعيرنني، ويقلن لي يا يهودية بنت يهوديين!"
(O Messenger of Allah, the women mock me and say, 'You are a Jewess, the daughter of Jews!').
The Prophet peace be upon him replied:
"هلا قلتِ إن أبي هارون، وإن عمي موسى، وإن زوجي محمد"
(Why didn't you say: 'My father is Haaroon, my uncle is Musa, and my husband is Muhammad').
Following this incident, Allah revealed this verse.
This verse emphasizes that no one, including women, should ridicule others. Those mocked may be more virtuous in the sight of Allah than the ones mocking them. Mockery can take various forms, such as disparaging physical traits, lineage, or social status.
The Prophet's wisdom in addressing Safiyyah’s concern highlights the importance of uplifting those who are mocked and providing them with tools to counter the ridicule gracefully.
In Sunan At-Tirmidhi, Aa'isha may Allah be pleased with her said: "I once imitated a man before the Prophet peace be upon him, and he said:
"ما يسرني أني حكيت رجلا وأن لي كذا وكذا"
(I would not be pleased to imitate anyone even if I were given such-and-such in return.)
Aa'isha continued: "I said, 'O Messenger of Allah, Sofiyyah is a woman,' and gestured with my hand to indicate that she was short. The Prophet peace be upon him said:
"لقد مزجت بكلمة لو مزج بها البحر لمزج"
(You have said a word which, if mixed with the sea, would pollute it).
In Sahih Al-Bukhari, Abdullah ibn Zam'ah narrated that the Prophet peace be upon him prohibited laughing at things that come from the body, such as passing gas. He also said:
"لا يضرب أحدكم امرأته ضرب الفحل ثم لعله يعانقها"
(Let no one of you beat his wife like one beats a slave and then embrace her afterward).
In Sahih Muslim, Abu Hurairah (lmay Allah be pleased with him narrated that the Messenger of Allah peace upon him said:
"إن الله لا ينظر إلى صوركم وأموالكم ولكن ينظر إلى قلوبكم وأعمالكم"
(Indeed, Allah does not look at your appearances or your wealth, but He looks at your hearts and deeds).
This Ahaadith teaches that no one should judge others solely based on outward appearances or observable actions. The heart and intentions, known only to Allah, are the true measure of a person's worth.
One should not hastily criticize others for their visible faults or imperfections in worship, as their hearts may be sincere, and Allah may forgive them. Similarly, someone who appears righteous outwardly may harbor inner qualities displeasing to Allah.
This necessitates avoiding excessive praise of someone who appears righteous and refraining from despising someone who appears sinful. Instead, one should disapprove of the sinful act without harboring contempt for the individual.
The Prophet’s teachings emphasize the importance of self-reflection. He said:
"يبصر أحدكم القذاة في عين أخيه ويدع الجذع في عينه"
(One of you sees the speck in his brother's eye but ignores the log in his own eye).
Another profound statement is:
"من سعادة المرء أن يشتغل بعيوب نفسه عن عيوب غيره"
(A person's happiness lies in being preoccupied with their own faults instead of others).
The Verse "وَلَا تَلْمِزُوا أَنفُسَكم"
This verse contains three key points:
1. The wordd "تَلْمِزُوا" means to criticize, which can occur through gestures, speech, or behavior. Imam At-Tabari explains that "lamz" refers to criticizing others with hands, eyes, tongue, or gestures, whereas "hamz" (in other verses) is specific to verbal criticism.
This verse aligns with Allah's command:
"وَلَا تَقْتُلُوا أَنفُسَكُمْ"
(And do not kill yourselves), meaning do not harm one another, as believers are like a single soul. Similarly, the phrase:
"فَسَلِّمُوا عَلَىٰ أَنفُسِكُمْ"
(Greet one another) uses "yourselves" to emphasize unity.
The meaning here is:
"لا يعب بعضكم بعضا"
(Let no one criticize another).
Ibn Abbaas, Mujaahid, Qataadah, and others said it means:
"لا يطعن بعضكم على بعض"
(Let no one attack another).
Al-Imam Ad-Dhahhak added:
"لا يلعن بعضكم بعضا"
(Let no one curse another).
2. The use of "yourselves" reminds us that believers are like one body. The Prophet peace be upon him said:
"المؤمنون كجسد واحد، إن اشتكى عضو منه تداعى له سائر الجسد بالسهر والحمى"
(The believers are like a single body; if one part aches, the entire body responds with sleeplessness and fever).
3. Bakr ibn Abdullah Al-Muzani said:
"إذا أردت أن تنظر العيوب جمة فتأمل عيابا"
(If you want to see many faults, look at someone who is overly critical).
Verse: "وَلَا تَنَابَزُوا بِالْأَلْقَابِ"
This refers to calling people by offensive or humiliating nicknames. The word "tanabuz" derives from "nabz," which means a title or nickname, often used derogatorily.
Calling people names like "short," "ugly," or "poor", "Werey" violates this command. Instead, believers should address one another respectfully, as exemplified by the Prophet peace be upon him.
A Poet Said:
المرء إن كان عاقلا ورعا
أشغله عن عيوبه ورعه
كما السقيم المريض يشغله
عن وجع الناس كلهم وجعه
(If a person is wise and pious, their piety preoccupies them with their own flaws. Just as an ill person is consumed by their own pain, not the pain of others.)
Another said:
لا تكشفن مساوي الناس ما ستروا
فيهتك الله سترا عن مساويكا
واذكر محاسن ما فيهم إذا ذكروا
ولا تعب أحدا منهم بما فيكا
(Do not expose the faults of others that Allah has concealed, lest He expose your faults. Mention their good qualities when speaking about them, and do not criticize them for flaws you possess.)
The term "النَبْز" (nabz) or "النُزْب" (nuzb) refers to giving someone an offensive or demeaning nickname. The phrase "تَنَابَزُوا بِالْأَلْقَابِ" means calling one another by derogatory names.
In Sunan At-Tirmidhi, Abu Jubayrah ibn Ad-Dhahhak said: "A man among us would have two or three names, and he might dislike being called by one of them. This verse was revealed:
وَلَا تَنَابَزُوا بِالْأَلْقَابِ
(And do not call each other by offensive nicknames).
Abu Jubayrah was the brother of Thabit ibn Ad-Dhahhak, an Ansaari from Banu Salamah. In Musannaf Abu Dawood, Abu Jubayrah narrated: "This verse was revealed about us, the people of Banu Salamah. When the Messenger of Allah peace be upon him came to us, there was no one among us who did not have two or three names. The Prophet would call someone by a name, and they would reply, 'O Messenger of Allah, I dislike being called by this name.' This verse was revealed:
'وَلَا تَنَابَزُوا بِالْأَلْقَابِ."
Al-Hassan and Mujaahid said this verse also referred to instances where Muslims were mocked after converting to Islam. People would address them by their past religions, saying,
"يا يهودي" (O Jew) or "يا نصراني" (O Christian).
Qataadah, Abu Al-Aaliyah, and Ikrimah said it refers to calling someone "يا فاسق" (O sinner) or "يا منافق" (O hypocrite).
It is narrated that Abu Dharr may Allah be pleased with him argued with a man and said to him:
يا ابن اليهودية
(O son of a Jewish woman!). The prophet peace be upon him said:
ما ترى هاهنا أحمر وأسود ما أنت بأفضل منه
(You see here both red and black; you are not better than him except in taqwa).
This verse was then revealed:
وَلَا تَنَابَزُوا بِالْأَلْقَابِ.
Ibn Abbaas said this verse prohibits mocking someone for past sins after they have repented.
The Prophet peace be upon him said:
"من عير مؤمنا بذنب تاب منه كان حقا على الله أن يبتليه به ويفضحه فيه في الدنيا والآخرة."
(Whoever mocks a believer for a sin they have repented from, it is a right upon Allah to afflict them with that sin and expose them in this world and the Hereafter.)
Certain nicknames that have become widely used and are not intended as mockery may be permissible, such as "الأعرج" (the limper) or "الأحدب" (the hunchback), provided the person does not find it offensive and it is used descriptively, not derogatorily.
However, Imam Ibn Al-Arabi criticized unnecessary or disrespectful nicknames in historical accounts, such as altering someone’s name or adding diminutives to it. For instance, Musa ibn Ali ibn Rabi'ah disliked how people would intentionally diminish his father's name by calling him "Rubah" instead of "Rabi'ah."
Imam Al-Qurtubi concluded:
"أن كل ما يكره الإنسان إذا نودي به فلا يجوز لأجل الأذية"
(Anything a person dislikes to be called by is impermissible if it causes them harm.)
This prohibition safeguards the dignity of individuals and prevents unnecessary harm or humiliation. Islam emphasizes kindness and respect in interactions, ensuring that words and names foster brotherhood and unity among believers.
Abdulwahab Ibn Yusuf Isah
Qur'an Chronicles