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Quran
42.10. Und worüber ihr auch immer uneinig seid, das Urteil darüber steht Allah (allein) zu. Dies ist doch Allah, mein Herr. Auf Ihn verlasse ich mich, und Ihm wende ich mich reuig zu.
49.11. Ya ayyuha alladhiina amanuula yaskhar qawmun min qawmin AAasa an yakuunuukhayran minhum wala nisaon min nisa-in AAasaan yakunna khayran minhunna wala talmizuu anfusakum walatanabazuu bial-alqabi bi/sa al-ismualfusuuqu baAAda al-iimani waman lam yatub faola-ikahumu aldhdhalimuuna
49.11. O ye who believe! Let not a folk deride a folk who may be better than they (are), nor let women (deride) women who may be better than they are; neither defame one another, nor insult one another by nicknames. Bad is the name of lewdness after faith. And whoso turneth not in repentance, such are evil doers. (Pickthall)
49.11. Ihr, die glauben, es sollen sich keine Leute über andere Leute lustig machen, es kann sein, daß sie besser sind als sie, und keine Frauen über andere Frauen, es kann sein, daß sie besser sind als sie, und schmäht euch nicht selber und beleidigt einander nicht mit Schimpfnamen, ganz elend ist der Name der Frevlerei nach dem Glauben, und wer nicht reuig umkehrt, diese sind es, sie sind die Unrechthandelnden. (Ahmad v. Denffer)
49.11. O die ihr glaubt, die einen sollen nicht über die anderen spotten, vielleicht sind eben diese besser als sie. Auch sollen nicht Frauen über andere Frauen (spotten), vielleicht sind eben diese besser als sie. Und beleidigt euch nicht gegenseitig durch Gesten und bewerft euch nicht gegenseitig mit (häßlichen) Beinamen. Wie schlimm ist die Bezeichnung "Frevel" nach (der Bezeichnung) "Glaube"! Und wer nicht bereut, das sind die Ungerechten. (Bubenheim)
49.11. O ihr Gläubigen! Kein Mann darf über einen anderen spotten; vielleicht ist dieser besser als er. Keine Frau darf über eine andere spotten; vielleicht ist diese besser als sie. Verleumdet euch nicht gegenseitig! Sagt einander keine bösen Wörter und Schimpfnamen! Es gibt nichts Schlimmeres, als diesen Frevel zu begehen, nachdem man den Glauben angenommen hat. Wer nicht reumütig davon ablässt, gehört wahrhaftig zu den Ungerechten. (Azhar)
49.11. Ihr, die den Iman verinnerlicht habt! Es sollen weder Männer sich lustig über (andere) Männer machen - vielleicht sind sie besser als sie, noch Frauen über (andere) Frauen - vielleicht sind sie besser als sie. Und macht euch nicht gegenseitig schlecht und gebt euch keine Schimpfnamen! Erbärmlich ist der Fisq-Name 3 nach dem Iman. Und wer nicht bereut, so sind diese die Unrecht-Begehenden. (Zaidan)
49.11. Ihr Gläubigen! Mannsleute (qaum) sollen nicht über (andere) Mannsleute spotten. Vielleicht sind diese besser als sie (selber). Und Frauen (sollen) nicht über (andere) Frauen (spotten). Vielleicht sind diese besser als sie (selber). Und bekrittelt euch nicht (gegenseitig) und gebt euch keine Schimpfnamen! (Das ist ein sündhaftes Verhalten. Und) wie schlimm ist (es, sich) die Bezeichnung der Sündhaftigkeit (zuzuziehen), nachdem man den (wahren) Glauben angenommen hat! Diejenigen, die nicht umkehren (und Buße tun), sind die (wahren) Frevler. (Paret)
49.11. O ihr, die ihr glaubt! Laßt nicht eine Schar über die andere spotten, vielleicht sind diese besser als jene; noch (lasset) Frauen über (andere) Frauen (spotten), vielleicht sind diese besser als jene. Und verleumdet einander nicht und gebt einander keine Schimpfnamen. Schlimm ist die Bezeichnung der Sündhaftigkeit, nachdem man den Glauben (angenommen) hat, und jene die nicht umkehren - das sind die Ungerechten. (Rasul)
Tafsir von Maududi für die Ayaat 11 bis 11
O you ( 19 ) who have believed, neither should men mock other men, it may be that these are better than they; nor should women mock other women, it may be that these are better than they. ( 20 ) Do not taunt one another among yourselves, ( 21 ) nor call one another by nicknames. ( 22 ) It is an evil thing to be called by a bad name after faith. ( 23 ) Those who fail to avoid this are wrongdoers.
Desc No: 19 In the preceding two verses after giving necessary instructions about the Muslim people's mutual fighting, the believers were made to realize that by virtue of the most sacred relationship of the faith they were brothers one to another, and they should fear God and try to keep their mutual relations right. Now, in the following two verses, they are being enjoined to avoid and shun those major evils which generally spoil the mutual relationships of the people in a society. Slandering and taunting the people and harboring suspicions and spying on others are, in fact, the evils that cause mutual enmities and then lead to grave mischief. In this connection, from the commandments that are being given in the following verses and the explanations of these found in the Hadith a detailed law of libel can be compiled. The western law pertaining to libel in this regard is so defective that a person who sues another under this law may well cause some loss to his own honor. The Islamic law, on the contrary,, recognizes a basic honour for every person and gives nobody the right to attack it, no matter whether the attack is based on reality or not, and whether the person who has been attacked has a `reputation" of his own or not. Only the fact that a person has debased and humiliated the other person is enough to declare him a criminal unless, of course, it is proved. that the humiliation caused had a legal ground for it.
Desc No: 20 Mocking dces not only imply mocking with the tongue but it also includes mimicking somebody, making pointed references to him, laughing at his words, or his works, or his appearance, or his dress, or calling the people's attention to some defect or blemish in him so that others also may laugh at him. All this is included in mocking. What is actually forbidden is that one should make fun of and ridicule another, for under such ridiculing there always lie feelings of one's own superiority and the other's abasement and contempt, which are morally unworthy of a gentleman. Moreover, it hurts the other person, which causes mischief to spread in society. That is why it has been forbidden, To make mention of the men and the women separately dces not mean that it is lawful for the men to mock the women or the women to mock the men. The actual reason for making a separate mention of the two sexes is that Islam does not at all believe in mixedsociety. Ridiculing each other generally takes place in mixed gatherings and Islam dces not permit that non-mahram males and females should meet in such gatherings and make fun of each other. Therefore, in a Muslim society it is inconceivable that the men would mock a woman, or the women would mock a man in an assembly.
Desc No: 21 The word lamz as used in the original is very comprehensive and applies to ridiculing, reviling, deriding, jeering, charging somebody or finding fault with him, and making him the target of reproach and blame by open or tacit references. As all such things also spoil mutual relationships and create bad blood in society, they have been forbidden. Instead of saying, ¦Do not taunt one another", it has been said "Do not taunt yourselves", which by itself shows that the one who uses taunting words for others, in fact, taunts his own self. Obviously, a person dces not use invectives against others unless he himself is filled with evil feelings and is almost in a state of bursting like a volcano. Thus, tire one who nourishes such feelings has made his own self a nest of evils before he makes others a target, Then, when he taunts others, it means that he is inviting others to taunt him. It is a different matter that the other person may evade his attacks because of a gentle nature, but he himself has opened the door to mischief so that the other may treat him likewise.
Desc No: 22 This Command requires that a person should not be called by a name or a title which may cause him humiliation, e.g. calling somebody a sinner or a hypocrite, or calling someone a lame or blind one, or one-eyed, or giving him a nickname containing a reference to some defect or blemish in him, or in his parents, or in his family, or calling a person a Jew or a Christian even after his conversion to Islam, or giving such a nickname to a person, or a family, or a community, or a group, which may bring condemnation or disgrace on it. Only those nicknames have been made an exception from this Command, which though apparently offensive, are not intended to condemn the persons concerned, but they rather serve as a mark of recognition for them. That is why the traditionists have allowed as permissible names like Suleman al-A`mash (the weak-eyed Suleman) and Wasil' al-Ahdab (the hunch-backed Wasil) among the reporters of the Hadith. If there are several men of the same name and a particular man among them may be recognized only by a particular title or nickname of his, the title or nickname can be used, even though the title by itself may be offensive. For instance, if there are several men called `Abdullah, and one of them is blind, he may be called Abdullah the blind, for his recognition. Likewise, those titles also are excluded from this Command, which though apparently offensive, are in fact, given out of love and the people who are called by those titles themselves approve them, like Abu Hurairah (father of the kitten) and Abu Turab (father of the dust).
Desc No: 23 That is, "It is very shameful for a believer that in spite of being a believer he should earn a name for using abusive language and for immodest behaviour. If a disbeliever earns reputation for himself for mocking the people, or taunting them, or for proposing evil and offensive titles for others, it may not be a good reputation from the point of view of humanity, but it at least goes well with his disbelief. But if a person after affirming the Faith in Allah and His Messenger and the Hereafter earns reputation on account of these base qualities, it is simply regrettable. "
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