Overview (Verses 11 - 12)

No Ridicule, Defamation or Insult

Believers! No men shall deride other men: it may well be that those [whom they deride] are better than themselves. And no women [shall deride other] women: it may well be that those [whom they deride] are better than themselves. And neither shall you defame yourselves, nor insult one another by [opprobrious] epithets. Ill-seeming is a name connoting wickedness [to be used of one] after he has believed. Those who do not repent are indeed wrongdoers. (Verse 11)

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.

No Suspicion or Backbiting

Believers!Avoid suspicion as much as possible, for, some such suspicion is a sin. And do not spy on one another, nor backbite one another. Would any of you like to eat the flesh of his dead brother? Surely you would loathe it. And remain God-fearing. God is certainly the One who accepts repentance, and He is merciful. (Verse 12)

This verse establishes yet another fence in this noble society, protecting the integrity and freedom of individuals, while at the same time teaching people how to cleanse their feelings and consciences. Following the pattern of the surah, it begins with the endearing address, "Believers". It follows this by issuing an order to avoid most suspicion, so that they do not leave themselves open to thoughts of doubt about others. It justifies this order by saying that some suspicion is sinful. Since the prohibition applies to most suspicion and the rule is that some suspicion is sinful, then the verse implies that all negative suspicion should be avoided, because no one knows which part of his or her doubts are sinful.

Thus the Qur'an purges a Muslim's inner conscience so that it is not contaminated with evil suspicion and consequently incurs sin. It leaves it clean, free of doubt, entertaining only friendly and affectionate thoughts towards one's brethren. In this way it steers society away from suspicion so that the community enjoys reassurance and is not marred by worry and apprehension. Life in a community where ill thoughts have no place is both serene and comfortable.

Islam does not, however, stop at this point in educating people's hearts and souls. The verse we are looking at establishes a principle that applies to people's dealings with each other. It protects the rights of those who live in its pure society so that they are not punished or tried on the basis of suspicion. Indeed, suspicion does not even form a proper basis for interrogating people or investigating their affairs. The Prophet is quoted as saying: "If you have doubts, do not investigate." [Related by al-Tabarani] What this means is that people remain innocent, enjoying all their rights, freedom and status until it is absolutely clear that they have committed some offence. It is not sufficient just to suspect them of having committed something so they are then pursued with the aim of establishing whether they are guilty or not.

This verse shows us the limit to which Islam goes in protecting people's freedom, integrity, rights and status. How does this compare with what even the best democratic countries boast of with regard to protecting human rights? This standard, which the Qur'an sets for believers, is far superior indeed. Moreover, Islam achieves this in real life, after it establishes it in people's hearts and consciences.

The verse moves on to lay down another principle that provides social guarantees: And do not spy on one another." (Verse 12) Spying may be an action that follows immediately on entertaining suspicion. On the other hand, it may be an independent action that seeks to look at other people's faults and errors. The Qur'an opposes spying because it is morally base. It aims to purge people's hearts from sinking into this vile pursuit in order to keep up its high moral standards.

Yet the order goes beyond this. It states an essential principle of the Islamic social system and its legislative measures. People are entitled to have their freedom and integrity respected. These should not be violated or encroached upon in any way.

In an Islamic society people enjoy a high standard of values. They enjoy security in their lives, homes and personal affairs. Nothing whatsoever justifies any violation of these. Indeed, the investigation of a crime does not provide, in the Islamic system, justification for spying on people. We take people by their appearances, and no one is entitled to delve into others' affairs. Indeed, people may not be taken to task except for what is evident of their offences. No one may suspect, anticipate or even know that others are secretly committing some violation and resort to spying on them so as to establish this as a fact or to catch them red-handed. All that may be done against such people is that they be put to trial when they actually commit a crime.

Some people said to `Abdullah ibn Mas'ud, a learned scholar and a Companion of the Prophet: "We saw this man with his beard dripping wine." He said: "We have been forbidden to spy. If we see something evident, we act on it." [Related by Abu Dawad.] Mujahid says: 

"Do not spy on one another. Take people on the basis of what is apparent and do not look into what God has left concealed."

Imam Ahmad quotes Dujayn, a clerk employed by 'Uqbah, saying: "I said to Uqbah that we have neighbours who drink and I want to call the police to take them to account." He said to me: "Do not do that. What you should do is to advise and warn them." Dujayn did this but his neighbours persisted in their prohibited ways. So he said to 'Uqbah again: "I have warned them, but they will not desist. I am calling the police." Uqbah said to him: "Do not do that. I heard the Prophet say: Whoever keeps to himself a fault of another believer is like one who rescues a girl buried alive.'" [Also related by Abu Dawud and al-Nasa'i]

Abu Dawud quotes Mu'awiyah ibn Abi Sufyan as saying: "I heard the Prophet saying: 'If you pursue people's faults you corrupt them, or almost corrupt them'." Abu al-Darda', a learned Companion of the Prophet, said: "This is a word Mu'awiyah has heard from the Prophet, and God has enabled him to benefit by it."

Thus was the divine order implemented in practical life. It did not stop at being a form of practical education to purge hearts and consciences. It became like a fence protecting people's rights, freedom and sanctity, so that they could not be touched under any pretext. Far superior is this level to any achieved today, 1,400 years later, even by those societies which respect human rights and freedom most.

Next comes the order that forbids backbiting. This is given in such a way that it provides a graphic description of the disgusting nature of this action: "Nor backbite one another. Would any of you like to eat the flesh of his dead brother? Surely you would loathe it." (Verse 12) The order tells Muslims that they must not backbite. It then paints a scene that fills even the most insensitive of people with disgust, showing someone eating his dead brother's flesh. It immediately declares that they have, of course, a very strong and natural aversion to such behaviour. Hence, they also have a strong aversion against backbiting.

Following all these prohibitions against suspicion, spying and backbiting, the surah awakens believers' God-fearing instinct, inviting anyone who has committed any of these unlawful acts to hasten and repent in the hope of God's mercy: And remain God-fearing. God is certainly the One who accepts repentance, and He is merciful." (Verse 12)

Once again we say that this text is meant in practice to be like a high boundary protecting people's sanctity and integrity. It provides Muslims with a profound sense of morality. The Prophet follows the Qur'an's example in making backbiting appear so disgusting. Abu Hurayrah reports that the Prophet was asked to define backbiting. He said: "To say about your brother something he dislikes." Someone asked: "Suppose that what I say is true of my brother." The Prophet answered: "If you say what is true, you are guilty of backbiting; but if it is untrue, you are guilty of wilful defamation." [Related by al-Tirmidhi who states that it is authentic.]

A'ishah reports that she said to the Prophet: "It is enough that Safiyyah [another wife of the Prophet] is so and so [referring to the fact that she is short]." The Prophet said to her: "You have said a word that would contaminate the entire volume of seawater." She added that she imitated someone to him, but he said: "I would rather not imitate anyone, even if I would get so and so for it." [Related by Abu Dawud.]

Anas ibn Malik quotes the Prophet as saying: "When I was taken on my ascension to heaven, I passed by people with copper nails, scratching their faces and chests. I said: 'Gabriel, who are these?' He said: 'These are the ones who eat the flesh of others and detract from their honour." [Related by Abu Dawud.]

Ma'iz and the Ghamidi woman confessed to the Prophet that they had committed adultery, insisting that the Prophet should administer the mandatory punishment to cleanse them. Hence he ordered that they be stoned. The Prophet subsequently heard one man say to another: "Have you seen this man whose offence God has concealed? Yet he insisted on being punished until he was stoned like a dog." The Prophet marched on with his Companions and soon passed by a dead donkey. He asked for the two men, and when they came forward, he said to them: "Get down and eat of this." Shocked, the two men said: " May God forgive you, Messenger of God! Is this something to be eaten?" He said: "What you said about your brother a short while ago is even more disgusting than eating of this. By Him who holds my soul in His hand, he is now in heaven being bathed in its waters." [Related by Ibn Kathir in his commentary on the Qur'an.]

With such consistent treatment the Muslim community was purged and attained its high standard. It became like a dream that came true, a model to be followed and relished.