Mockery is a disease from Jaahiliyyah

Allaah The Almighty forbids us from mocking people as He Says (what means): {O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them}[Quran 49:11] Adh-Dhahhaak  said, 

This verse was revealed when members of the Banu Tameem delegation were mocking the poor Companions like ‘Ammaar, Khabbaab, Bilaal, Suhayb, Salmaan, and Saalim the slave of Abu Huthayfah, may Allaah be pleased with all of them, because of their shabby clothes. But there are other opinions as well. It was said that this verse was revealed when ‘Ikrimah ibn Abu Jahl  came to Madeenah as a Muslim and the people there would call him the ‘Son of the pharaoh of this Ummah’ whenever they saw him. So, he complained to the Prophet  and this verse was revealed. It was also said that this verse was revealed when Thaabit  ridiculed a man because of his mother in Jaahiliyyah [pre-Islamic ignorance] and the man was disgraced.

 

Commenting on this verse, Al-Qurtubi  said, “Allaah says here that those who believe in Him and in His Messenger  should not ridicule other believers as they may be better than them. Also, women should not ridicule each other for the same reason.”

 

He also said, “Allaah is referring here to all sorts of mockery in this prohibition for the believers. Hence, it is impermissible for any believer to mock another believer: either for being poor, or for a sin that he has committed, or for any other reason.”

 

Al-Qurtubi  added,

 

In general, no one should dare to ridicule another person even if that person was shabby, handicapped or inarticulate, for that person may be more sincere or may have a purer heart than the one who is not shabby or handicapped or inarticulate. In this case, ridiculing such a person would be despising someone whom Allaah has honored. The righteous predecessors were keen on avoiding this to the extent that ‘Amr ibn Shurahbeel  said, “If I saw a man suckling a goat and laughed at him, I would fear that I might end up doing the same thing.” It was reported that ‘Abdullaah ibn Mas’ood  said that affliction depends on what a person says. Hence, he said that if he mocked a dog, he would fear that he would be turned into a dog.

 

In his commentary on the verse (which means): {But you took them in mockery to the point that they made you forget My remembrance, and you used to laugh at them}[Quran 23:110], Al-Qurtubi  said that this verse is a warning against mocking, despising or ridiculing the weak and the needy to the point that it would make us forget remembering Allaah and would thus keep us far from Him. In a Hadeeth on the authority of ‘Aa’ishah  she said, “I said to the Prophet  ‘It is enough for you that Safiyyah is such-and-such [meaning that she was short].’ The Prophet replied:‘You have said a word that could adulterate the water of the sea if it were mixed with it.’”She also said, “I once imitated a man before him [ridiculing him] and He said:‘I would never like to imitate anyone, even if I were to get such- and-such [a reward for it].’” [Abu Daawood and At-Tirmithi]

 

Another example is when Abu Tharr  abused a man by calling his mother bad names, the Prophet, , said to him:“O Abu Tharr! Did you abuse him by calling his mother bad names? You still have some characteristics of Jaahiliyyah in you.”[Al-Bukhaari]

 

In a Hadeeth on the authority of Umm Haani’  the Prophet, , said about the verse (which means): {and commit in your meetings [every] evil}[Quran 29:29] that they used to despise and mock people. [Ahmad and At-Tirmithi]

 

The polytheists of Makkah like Abu Jahl, Al-Waleed ibn Al-Mugheerah and their likes would mock ‘Ammaar, Suhayb, Bilaal and other poor believers; hence, Allaah The Almighty revealed the verse (which means):{Indeed, those who committed crimes used to laugh at those who believed.}[Quran 83:29]

 

It was said that ‘Ali  was once walking with a number of Muslims and some hypocrites mocked them and they exchanged derisory glances.When they returned to their people, they said, “We have seen the bald one [i.e., ‘Ali ] today.” Hence, the abovementioned verse was revealed before ‘Ali  reached the Prophet,  to inform him of what had happened .

 

Sarcasm and Derision are Forms of Mockery

 

Sarcasm and derision are forms of mockery. An example of this is when one derides another for being poor, handicapped or for committing a sin. Moreover, calling people by offensive nicknames is another example of mockery. Al-Qurtubi  said that calling people by offensive nicknames means calling them by names or attributes that they hate. Allaah The Almighty generalized this rule and did not specify certain nicknames. It is impermissible for any Muslim to call his fellow brother by any nickname or any attribute that he hates. Allaah The Almighty Says (what means): {O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them.} [Quran 49:11]

 

There are several stories as to the revelation of this verse. Anas and Ibn Zayd  said that the abovementioned verse was revealed when some of the wives of the Prophet, , ridiculed Safiyyah  for being short. It was also said that this verse was revealed when ‘Aa’ishah indicated by her hand to the Prophet, , that Safiyyah  was short. Moreover, ‘Ikrimah and Ibn ‘Abbaas  said that this verse was revealed when Safiyyah bint Huyayy  said: “O Messenger of Allaah! The women ridicule me and say to me, ‘O Jew...’”All these examples show that calling people by offensive nicknames is a form of mockery. They were mentioned in the verse as a way of mentioning the specific cases after the general rule in order to emphasize its importance. The scorner is the person who harms people by his tongue, while the mocker is the one who winks with his eyes. Ibn Kaysaan  said that the scorner is the one who hurts others with bad words, while the mocker is the one who points to others with his eyes, his head and his eyebrows.

 

The Difference Between Mocking and Ridiculing

 

There are two differences between them. The first is that ridiculing can be done by deeds or words, whereas, mocking is done only by deeds. The second is that ridiculing is usually preceded by an act that causes its doer to be an object of ridicule, while mocking is not preceded by such an act. Mocking is usually accompanied by words that are uttered with a bad intention. It occurs when the person seems to be serious while he conceals joking. As-Saffaareeni  said, “Mocking people and ridiculing them are prohibited because Allaah The Almighty Says (what means): {O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them} [Quran 49:11] Moreover, the Prophet  prohibited this in many Hadeeths.”

 

Ridicule and the Germs of Arrogance and Pride

 

Only those whose souls are impure because of arrogance and pride ridicule others. They endeavor to hurt others because of the feeling of superiority that runs in their diseased veins. Satan ridiculed Aadam (Adam)  and said, “I am better than him” and so he became a loser. Had he thought carefully of the characteristics of Aadam  he would have realized that Aadam  was superior to him. Mockery is one of the diseases of Jaahiliyyah that should be avoided, especially at times of conflict and disputes. It is one of the characteristics of the disbelievers and the hypocrites that leads to the disunity of the society. In fact, it is an overt violation of the Commands of Allaah The Almighty, and it keeps one away from the pleasure of Allaah. Moreover, it makes one forget to remember Allaah and causes him to be inflicted with His punishment.

Maintaining Discipline in Worship

'Abdullaah would rise before Fajr (dawn) each morning and rush to the Mosque to offer the prayer. He would return to the Mosque for Maghrib (sunset) and 'Ishaa' (evening) prayers as well. He read the Quran daily. He studied other Islamic books in his spare time. He spent much of his free time with his family and took his role as the spiritual leader in his home quite seriously.

Five years later, he found that he would go days, sometimes a whole week without performing a single prayer. He no longer attends congregational prayer at the Mosque—he didn't have time with his new job. This new job involved his working closely in nightclub establishments with people of questionable backgrounds. This resulted in his becoming very secretive about many of his work activities; he didn't even talk to his wife about them because he knew she would disapprove. Work kept him busy all night and throughout the entire weekend. Many of his new friends also worked with him and he began to spend a great deal of his free time with them. Because of this, he spent less time with his family. He had to sleep during the day in order to be able to work each night.

 

His wife noticed a great change in his demeanor. They had several discussions about his work and how it was affecting him and his relationship with Allaah Almighty. He agreed, and would begin the process of searching for new work, but inevitably, chose to stay in his current job. He soon found himself feeling very distanced from his wife and children. Even though the money was abundant when he first began, it was now barely paying the bills.

 

He felt his marriage crumbling beneath the years of neglect. He found himself succumbing to depression over his circumstances, unmotivated to initiate the things he knew he would have to do in order for his life to change.

 

It is interesting to note that 'Abdullaah's life seemed much more peaceful and balanced when he engaged in his regular religious duties, and began to suffer significantly when he abandoned them.

 

Could this simply be a coincidence? Imaam Mohammad Baianouni of the Islamic Center in Raleigh, North Carolina accurately sums up situations like this stating: "The regulation of a man's conduct within one system of life is one of the most important reasons of success and stability. The absence of this regulation is one of the greatest crises a man suffers from in his life. This happens when man is left without guidance from Allaah, The Most High, or without proper upbringing based on the Divine Guidance. Under these circumstances, man's life becomes miserable on this earth and he will be amongst the losers in the Hereafter".

 

A religion of discipline

 

It is only from the infinite wisdom and mercy of Allaah that we have been given a system of belief that instructs and assists in guiding our actions and behavior. By participating in the daily obligations of our faith outlined in the Quran and the Sunnah of the Prophet Muhammad  we are more likely to enjoy Allaah's bounty in this life, and reap the rewards in the Hereafter. Allaah Almighty ordered all believers to be disciplined in their worship, and not to disobey Him. In the Quran, Allaah Says (what means) "So remain on a right course as you have been commanded, [you] and those who have turned back with you [to Allaah], and do not transgress. Indeed, He is Seeing of what you do." [Quran 11: 112]

 

The intensity of our faith changes throughout our lives. There are times when we are of strong faith, and times when we struggle. Many brothers and sisters who proudly claim Islam as their religion unintentionally find themselves "slipping" in their religious duties. Seemingly overnight their lives go from pleasurable and carefree to darkness and confusion. You may begin to acknowledge that you have landed in such a state because of the choices you made, but you are lost as to how to go about changing things.

 

Being steadfast in our duties to Allaah Almighty is what keeps you from languishing during your darker moments. Remember that your ultimate return is to Him Almighty, so you must develop discipline and a consistency in your daily routine to keep your faith from sinking.

 

Developing discipline

 

Recognizing your shortcomings is the first step towards becoming more disciplined. Allaah Almighty Says (what means): "…Indeed, Allaah will not change the condition of a people until they change what is in themselves..." [Quran 13: 11] When you decide to change for the sake of Allaah Almighty, Allaah will help you change. Each one is responsible for oneself and will be questioned accordingly on the Day of Judgment, with no one to intercede on your behalf. You must make the choice to live your life according to Allaah's Will on your own. You will not benefit from being told about what you need to do and how you need to change in order to have a more fulfilling life. You must take an interest in making those changes for yourself. Only then can you reap the rewards. Think about the wives of the Prophets Noah and Loot, may Allaah exalt their mention. Each Prophet  tried unsuccessfully to offer the best guidance to his wife, but because there was no real interest on their part, it was said to each of women (what means): "…Enter the Fire with those who enter!"[Quran 66: 10]

 

I have a good friend who was going through a very rough time. Her faith was at an all time low. During several of our conversations, she lamented that Allaah Almighty was punishing her for not being a "good Muslim." I asked her: "Why must Allaah be punishing you? Allaah puts us through many tests and trials in this life to give us the chance to know Him better." We debated back and forth about this for some time. She was really stuck in the debts of despair, and found my comments annoyingly optimistic. I reminded her that Allaah Almighty is also Merciful and that this trial for her could be the wake up call she needed to have an opportunity to renew and redeem her faith and become closer to Him Almighty. Perhaps Allaah had to put her through such difficulty to get her attention and give her a chance to make changes.

 

There are many things you can do to establish discipline in your daily life. Such consistency not only balances our faith, but all other aspects of our lives as well: 

•  Evaluate yourself regularly to make certain you are doing all that you can spiritually.
• Perform your daily prayers punctually each day.
• Read the Quran regularly, with an effort to truly understand what you are reading.
• Seek knowledge regularly, religious and other, through books, CDs/tapes, classes and lectures.
• Keep company with righteous people.
• Have confidence in your faith and, more importantly, in Allaah Almighty.
• Regularly spend some time alone in contemplation and worship.

Islam is a complete way of life. As believers, we should desire the discipline that allows us to regulate our lives and keep chaos away. In choosing this way of life, peace and contentment are your right. Discipline comes as a result of performing certain duties consistently. Ask Allaah to help you to establish discipline in your religious commitment and to be able to submit to all that pleases Him Almighty.

Countering Evil with a Better Deed

Interacting with others in life is necessary, as a person is surrounded by neighbors, relatives and colleagues in institutions of study and workplaces. Due to this dealing with different types of people, it is natural to be made susceptible to harm from some of them. Suppose that every such act one is subjected to, is met by an evil one in its like, in return; regardless of whether this harm is slight or great, or intentional or not, the communities would turn into a jungle. People will abandon good traits and live without regulations or rules. To prevent the Muslim community from this detestable scenario, Allaah The Almighty commanded His believing slaves to resist evil with something good, when He Says (what means): {And not equal are the good deed and the bad. Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend.} [Quran 41:34]

Undoubtedly, the ultimate act that is superior to countering evil with its like, is to pardon and be compassionate, or at the least, to turn away and avoid further embroiling oneself. Dear brother and sister! By adopting this noble moral, you are safeguarding your own self-respect and rationality. Therefore, you have to keep yourself away from the provocation of foul people in order to be one of the true servants of Allaah The Almighty. He describes them Saying (what means):

 

·        {And they who turn away from laghw (anything from falsehood, and that includes association, other minor sins and all useless speech, actions and concerns; furthermore, busying oneself with that which does not concern him is included).} [Quran 23:3]

·        {And when they hear ill speech, they turn away from it and say: "For us are our deeds, and for you are your deeds. Peace will be upon you; we seek not the ignorant."} [Quran 28:55]

·        {And when the ignorant address them [harshly], they say [words of] peace.} [Quran 25:63] 

 

When one treats an abuser in a wholesome manner, he or she would suppress his or her anger, thereby becoming one of those whom the Prophet, , referred to when he said: "He who stifles his rage while he is able to give vent to it, Allaah will summon him in front of all people on the Day of Resurrection and let him choose from the Hoor (maidens of Paradise) as he pleases."

 

Furthermore, one of the greatest benefits of repelling evil with a better deed is that the enemy who wants to inflict harm and evil, often converts into a defending supporter and a devoted friend. There is a wondrous magic in good manners that it can be more influential than physical force and vengeful will. Thus, antagonism changes into a different sentiment, as Allaah The Almighty Says (what means): {Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend.} [Quran 41:34] That is why Ibn ‘Abbaas  advised: "Use your forbearance to ward off the ignorance of those who harm you with [that trait of theirs]."

 

We have observed the best of all creatures, Muhammad, , not only tolerating the maltreatment of the violent, but also overlooking that and pardoning them. ‘Aa’ishah  described him, saying: "He does not counter evil with evil, rather he absolves and forgives." This was also the example of the righteous people  who followed the methodology of the Prophet, . One of them was insulted by someone once, so he said to him: "If you are mistaken, I ask Allaah to pardon you; and if you are correct, I ask Him to forgive me."

 

Although we are all required to adopt this trait, a person in a position of power is worthier of doing so more than others. That is why among the final instructions of the Prophet, , before his death, was: "Whoever is given authority over something in the Ummah of Muhammad and has the power to harm or bring benefit to anyone, then he should reward those who do good and pardon those who commit evil." In his, , life, a man once came to him complaining about his servant, saying: "I have a servant who is a wrongdoer and an oppressor. Should I beat him?"The Prophet, , said: "Forgive him as much as seventy times per day."

 

Also, a person whose relatives treat him unjustly is particularly in need of this quality. He or she should not meet their ill behavior with evil in return; rather, he or she has to pardon, forgive and increase in compassion. It was narrated that a man came to the Prophet, , and said: "O Messenger of Allaah, I have some relatives with whom I maintain ties of kinship and they sever them; I pardon them and they oppress me; I treat them kindly and they harm me. Should I then treat them in the same way?”The Messenger of Allaah, , replied: “No, then you would all be sinners; rather, you should be better and maintain the ties of kinship and as long as you are in that state, you will have a protector and supporter appointed from Allaah with you.'" 

 

Repelling vice with a better deed is the remedy that restores damaged social relations. It reforms what has been corrupted and renews that which is effaced. With this treatment, the manifestations of goodness are revived, people race each other in virtuous acts, the gates of iniquity are blocked to Satan and evil does not find any means to spread. Instead, beneficence will prevail and the motives and consequences of vice will be eradicated.