1. The Importance of Truthfulness
2. The Danger of Timewasting and Gossiping
3. The Issue of Lying When Joking
4. The Dangers of Mockery (and Trolling)

The Importance of Truthfulness

On the authority of Ibn Masʿūd (رضي الله عنه) who said: The Messenger of Allāh (صلى الله عليه وسلم) said: “I implore you to be truthful. For, indeed, truthfulness leads to piety and—indeed—piety leads to Paradise. And a man continues to be truthful—aspiring and inspecting himself for it—until he is written with Allāh among the truthful. I caution you from lying, for indeed lying leads to immorality, and immorality leads to the Fire. And a man continues to lie—aspiring and striving hard in his concoction of them—until he is written with Allāh among the liars”.¹

Imām Muḥammad ibn Ṣāliḥ al-ʿUthaymīn comments:

“I implore you to be truthful”:
This encouragement is comprehensive of truthfulness in one’s creed, statements and actions. As for creed, it is to sincerely direct all forms of worship to Allāh alone, to completely refrain from associating partners to Him in any way—whether apparent [like idol-worshiping] or concealed [like showing off]. It is also inclusive of following the methodology of the pious predecessors in confirming Allāh’s names and attributes. As for truthfulness in one’s actions, it is that they are all performed in a manner that is consistent with Islamic legislation. As for truthfulness in speech, it is that one’s statements are all concurrent with reality such that if he speaks concerning an incident, he relates it as it occurred, without embellishment, and his account does not change over time.

“For indeed truthfulness leads to piety”:
This sentence is meant to provide a reasoning or justification for the preceding statement. That is, be truthful because it leads to the attainment of this lofty, praiseworthy goal of piety. Piety is a comprehensive term that encompasses good in all its forms.

“And—indeed—piety leads to Paradise”:
This is considered the second level of attainment as the pious will deservedly enter Paradise. Every believer will have set a goal to enter the gardens of bliss—may Allāh facilitate our attainment of it.

“And a man continues to be truthful—aspiring and inspecting himself for it”:
Being truthful here refers to that which a person is completely assured regarding. Aspiring and inspecting for truthfulness here means to behave truthfully in accordance with that which one believes to be most probable. As aspiring towards something refers to taking the means that would allow one to come to a conclusion based on what is most likely or probable.

“Until he is written with Allāh among the truthful”:
That is, this person is written with Allāh—the Exalted in Might—to be among the Siddīqūn or the firm attesters of truth. Know also that the statements of such people are acceptable before the people, their opinions and views hold weight among them, to the extent that they will likely not feel the need to even contemplate the truthfulness of this person’s statements. Rather, they accept them immediately, never rejecting anything that reaches them from such a person. This is all because he is known among them as a truthful person. His praiseworthy circumstance may be considered among the expedited rewards granted for his truthfulness in this worldly life.

“I caution you from lying”:
This is a warning issued from lying as “lying leads to immortality” which is the exact opposite of piety, as the Most High said:

كَلَّا إِنَّ كِتَابَ الْفُجَّارِ لَفِي سِجِّينٍ

“Nay! Truly, the Record (writing of the deeds) of the Fujjār (disbelievers, sinners, evil-doers and wicked) is (preserved) in Sijjīn.”
(Al-Muṭaffīn 83:7)

The, when addressing their counterparts, He says:

كَلَّا إِنَّ كِتَابَ الْأَبْرَارِ لَفِي عِلِّيِّينَ

“Nay! Verily, the Record (writing of the deeds) of al-Abrār (the pious who fear Allāh and avoid evil), is (preserved) in ʿIlliyyīn.”
(Al-Muṭaffīn, 83:18)

“Lying leads to immorality and immorality leads to the Fire”:
This is consistent with the saying of the Most High:

وَإِنَّ الْفُجَّارَ لَفِي جَحِيمٍ

“And verily, the Fujjār (the wicked, disbelievers, sinners and evil-doers) will be in the blazing Fire (Hell).”
(Al-Infiṭār, 82:14)

Therefore, immorality will eventually lead one to enter the Fire.

“And a man continues to lie—aspiring and striving hard in his concoction of them—until he is written with Allāh among the liars”:
The recompense for those who have been written as liars will be the Fire.

In this ḥadīth, the Prophet (صلى الله عليه وسلم) encourages the adoption of the highest and most exemplary behavior and manners, while also warning and discouraging from the contemptible and lowly. The former is represented in his (صلى الله عليه وسلم) imploring towards truthfulness and the latter in his cautioning from lying.

Among the lessons learnt from this ḥadīth:

1. The blessings attributable to truthfulness as it leads one to the attainment of piety. Additionally, those recognised for their truthfulness are held in high esteem among the people, their statements and views may be mentioned by them long after their demise.
2. Actions of righteousness lead to others acts of righteousness. To further elucidate this: a person may show extended, persistent patience upon engaging in acts of obedience, steadfast upon righteousness until that becomes his base, innate disposition. Even to the extent that he finds ease and comfort in rushing towards acts of goodness.
3. The current existence of Paradise.
4. Paradise is attained as a result of actions that lead one to it. This is generally recognised by many other evidences from the Qurʾān and the Sunnah.
5. That a person aspiring and striving to be truthful will lead to him being written with Allāh among the firm attestors of truth (Ṣiddīqūn). As we are all well-aware, the Ṣiddīqūn represent the most elevated category of the creation, second only to the Prophets. Therefore, attentively striving to be truthful is a means by which one achieves the second highest class of those upon whom Allāh’s grace has been bestowed.²
6. A cautionary warning against lying.
7. The extremely dangerous, magnanimously revolting outcome of lying persistently which is immorality.
8. Immorality leads to the Fire as the Prophet (صلى الله عليه وسلم) said.
9. A person who attentively strives to pursue the truth is not sinful even if it is proven afterwards that the actual truth is contrary to his statements or actions. This is taken from his (صلى الله عليه وسلم) saying “aspiring and inspecting himself for it”. This encompasses every matter including his oaths and issues of divorce. If it is clarified to him that a statement he made was contrary to the truth, but he did not believe it so at the time, he is not sinful nor is any legislative action taken against him because of his untrue statement. For example, a man divorces his wife citing her speaking to a non-maḥram man, then it is clarified to him that she did no such thing, so his divorce is not instated. Another example, a man says: “By Allāh! So-and-so will be here tomorrow”. In this instance, he is stating what he believes to be correct in his heart, based on what is most probable in his estimation. If the person in question does not show up, he is not responsible for his previous oath, nor is expiatory action obligatory upon him. This is because his statement was consistent with what he believed to be the most probable occurrence at the time, a statement made in truth as far as he is concerned.
10. The same applies to lying. Any person who makes a statement that he believes to be untrue, or is most likely untrue in his estimation, is sinful [regardless of whether he has actually spoken the truth or not].³

Allāh—the Most High—said:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا‎﴿٧٠﴾‏ يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ

“O’ you who believe! Keep your duty to Allāh and fear Him, and speak (always) the truth. He will direct you to do righteous good deeds and will forgive you your sins.”
(Al-Aḥzāb, 33:70-1)

The “truthful speech” being referred to here are statements that are correct and true. This directive is encompassing of calling to the religion of Allāh, teaching Islamic knowledge, enjoining all that is espoused by Islām, or forbidding that which is prohibited by it. Truthful speech—regardless of circumstance—are statements that are correct and fulfill the purpose of that discourse. So, remembering Allāh, enjoining the directives of Islām, forbidding its prohibitions, and teaching Islamic knowledge are all considered forms of truthful speech. Even speaking to one’s brothers in Islām for the sole purpose of increasing the amiability amongst them, alleviating loneliness, isolation and awkwardness between them, and spreading happiness and joy is a form of truthful speech.⁴ As the Prophet (صلى الله عليه وسلم) said in an encompassing manner: “Whoever believes in Allāh and the last day should speak words of goodness or remain silent”.⁵

The opposite of truthful speech is untruthful, incorrect speech that is either wrong in terms of subject matter, or misplaced. As for subject matter, it refers to obscene, horrid speech like curses, expletives, insults, backbiting, gossip and its likeness. As for misplaced speech, it refers to statements that are good in and of themselves, but are said in the wrong place. As every circumstance and situation should illicit speech specifically suited to it. For example, if you were to make a statement that does not consist of obscenities of any kind, but it results in evil when said in a certain situation, then it is best to completely refrain from saying it. This is because in actuality, the statement made is not considered a form of truthful speech despite it not being explicitly ḥarām.

Thus, if a person was to keep his duty to Allāh while also remaining truthful in his speech, he would have attained two great benefits: “He will direct you to do righteous good deeds and will forgive you your sins”. In one keeping his duty to Allāh while also persistently remaining truthful in speech, there is an impetus towards engaging in righteous, good deeds, while also being forgiven for any transgressions. This verse also provides evidence for the opposite state; that is, when a person refuses to keep his duty to Allāh or chooses to be untruthful in his speech, it is most appropriate that Allāh does not direct him towards good deeds nor forgive his sins. This verse, therefore, encourages one in being dutiful to Allāh (i.e. taqwá) by evidencing its benefits.⁶

The Most High also said:

فَلْيَتَّقُوا اللَّهَ وَلْيَقُولُوا قَوْلًا سَدِيدًا

“So let them fear Allāh and speak right words.”
(Al-Nisāʾ, 4:9)

“Speak right words”:
That is, words that satisfy and fulfill a purpose, correct and sound in of themselves, concurrent with wisdom. Truthful, correct speech is not to merely speak with gentleness or mildness, nor is it to be severe or harsh. Rather, it is to speak correctly in a manner appropriate to the situation, consistent with wisdom. This may entail speaking with gentleness or harshness, depending on the circumstance. Contemplate the mannerisms of the Prophet (صلى الله عليه وسلم)—the one whose speech is all undoubtedly completely correct and true—how he would be harsh and severe in certain situations, but gentle and tender in others. True wisdom is to change one’s manner of speaking in accordance with the situation, the people being addressed, and the subject matter. For example, if a person wishes to deliver a sermon to a community of people that have collectively transgressed against their own souls, being persistent in their engagement in Allāh’s prohibitions, truthful speech—in this instance—would be to deliver a sermon with zeal and fervour, such that he deters them with harshness and severity. He should stand before them as an army captain mobilising his troops, preparing them to meet the enemy, as the Prophet (صلى الله عليه وسلم) used to say in his sermon, his eyes red, his voice raised, his anger ignited: “[The enemy may pounce upon us, attacking] in the morning or evening”.⁷ While, if one was to deliver a sermon to a community that is unlike the aforementioned, it may be that showing severity in speech would only alienate and push them away. In this case, one should adjust his speech, speaking in a more gentle, tender manner.⁸

The Danger of Timewasting and Gossiping

On the authority of Abū Hurayrah (رضي الله عنه) who said: the Messenger of Allāh (صلى الله عليه وسلم) said: “Indeed, there are three things that Allāh is pleased with for you and three things that He hates for you. He is pleased that you worship Him alone while not associating any partners to Him, that you all hold fast to the rope of Allāh [the Qurʾān], and be not divided among yourselves. He hates that you should gossip saying ‘it has been said’ or ‘so-and-so said’, to be excessive in asking questions, and that you squander your wealth”.⁹

“He hates that you should gossip saying ‘it has been said’ or ‘so-and-so said’”: refers to a person busying himself with the conveyance of statements such that he persistently speaks saying ‘it has been said’ or ‘so-and-so said’. This is a plight that is ever-present in the gatherings of those who have transgressed the boundaries of speech, spending exorbitant amounts of time enquiring about the statements of other people. They will say, for example, ‘What has been said today?’ or ‘What did so-and-so say?” or “What do you think of so-and-so?” and the likeness of such statements, all of which accomplish only the wasting of one’s precious time. Just as Allāh has forbidden the squandering of one’s wealth which He has made a form of security for one’s self and his dependants. He has also forbidden that one wastes his time with gossip and excessiveness when asking questions. Moreover, the wasting of time attributable to these latter two is more severe even than the squandering of wealth. This is because one may recoup his financial losses, but wasted time is lost and can never be retrieved. Wasted time passes, never to return. For this reason, it is an absolute obligation that every individual staunchly avoids concerning himself or becoming entrenched in gossip, especially the variety of statements mentioned in this hadīth.

As for being “excessive in asking questions”, one of its interpretations is to excessively and needlessly enquire regarding the circumstances of certain people, where the enquirer does not benefit in the least from the answers to his incessant prying. For example, saying: “What do you think about so-and-so? Is he wealthy or destitute? Knowledgeable or ignorant?” and the likeness of such questions. It may also be interpreted as referring to excessively asking about Islamic fiqh issues that are futile and needless. The exception to this are questions that arise out of real need. For example, an Islamic studies student seeking clarity in a matter that is unclear to him.¹⁰

Wasting time is a more severe plight than death. For wasting time severs the opportunity for the attainment of Allāh’s reward and the home of the hereafter (i.e. paradise), while death severs only one’s connection with the worldly life and its people.¹¹

The Issue of Lying When Joking

[Q]: Is it permissible or impermissible for us to lie when joking?

[A]: This is absolutely ḥarām. Rather, it is considered among the major sins, even if it (the lie) was said as a joke.¹²

On the authority of Mālik ibn Dīnār who narrated from al-Aḥnaf that ʿUmar (رضي الله عنه) once said to him: “O Aḥnaf! Excessive laughing diminishes one’s dignity, excessive jokes breeds scorn and disdain. Whomever frequently engages in an act becomes known for it. The one who speaks excessively will err with excessiveness, and copious errors lead to deficiencies in one’s praiseworthy shyness—not just this shyness—but it shall also cripple his piety. When one’s piety is diminished, his heart dies”.¹³
On the authority of Ibn ʿUmar (رضي الله عنهما) who said: The Messenger of Allāh (صلى الله عليه وسلم) said: “Indeed, I joke but I only speak the truth”.¹⁴ And on the authority of Abū Hurayrah (رضي الله عنه) who said: They [the companions] said: “O’ Messenger of Allāh! You jest and play with us”. He (صلى الله عليه وسلم) replied: “Indeed, I speak only the truth”.¹⁵

Al-Ṣanʿānī comments:

Joking is a beloved practice, but only when done at the correct time and place. As joking is not appropriate in every circumstance just as severity and seriousness is unsuited to every situation. Al-Rāghib [al-Aṣfahānī] said: Jesting and playing with one another is a praiseworthy practice if one is economical in it. Excessive jesting causes the loss of one’s splendour and brilliance, while also attracting the foolish among the people. Contrarily, complete abandonment of it stunts cordiality, friendliness, and familiarity while also breeding feelings of loneliness and alienation to those intermingling with others. However, being truly economical in this practice is difficult, not commonly achieved. For this reason, many of the wisest among us have left this issue completely, citing the ḥadīth “Jesting [without balance] removes one’s brilliance while severing the ties of brotherhood and possesses only evil outcomes”.^{16 17}

Imām Ibn ʿUthaymīn said:

As for excessive jokes, there is no goodness in them. As it has been said: ‘Joking whilst conversing may be likened to salt in food”. For a meal that lacks salt is tasteless, just as an overly salted meal is inedible. Additionally, be well-aware that among the people are those who overstep the boundaries when jesting, speaking about their brothers in Islām in a way that is repugnant, distasteful, and most inappropriate. This matter may even evolve into mocking an act of worship or some other religious matter. This is an extremely dangerous practice that may stipulate disbelief—we seek refuge in Allāh from it. So I encourage my brothers to jest with one another in a balanced, moderate manner, free of either excessiveness or deficiency.¹⁸

The Dangers of Mockery (and Trolling)

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَىٰ أَن يَكُونُوا خَيْرًا مِّنْهُمْ وَلَا نِسَاءٌ مِّن نِّسَاءٍ عَسَىٰ أَن يَكُنَّ خَيْرًا مِّنْهُنَّ ۖ وَلَا تَلْمِزُوا أَنفُسَكُمْ وَلَا تَنَابَزُوا بِالْأَلْقَابِ ۖ بِئْسَ الِاسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِ ۚ وَمَن لَّمْ يَتُبْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ

“O’ you who believe! Let not a group scoff at another group, it may be that the latter are better than the former; nor let (some) women scoff at other women, it may be that the latter are better than the former, nor defame one another, nor insult one another by nicknames. How bad is it, to insult one’s brother after having faith [i.e. to call your Muslim brother (a faithful believer) as: “O sinner”, or “O wicked”, etc.]. And whosoever does not repent, then such are indeed ẓālimun (wrong-doers, etc.).‎”
(Al-Ḥujurāt, 49:11)

Imām Ibn ʿUthaymīn comments:

Regarding the statement “Let not a group scoff at another group”: “Scoff” means to mock, make fun of, to show disdain or to scorn others. For it is well-known that Allāh has created mankind in this worldly life occupying varying, disparate degrees and levels. As the Most High said:

أَهُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ ۚ نَحْنُ قَسَمْنَا بَيْنَهُم مَّعِيشَتَهُمْ فِي الْحَيَاةِ الدُّنْيَا ۚ وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِّيَتَّخِذَ بَعْضُهُم بَعْضًا سُخْرِيًّا ۗ

“Is it they who would portion out the mercy of your Lord? It is We who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work.”
(Al-Zukhruf, 43:32)

That is, that you may employ one another, cooperating towards the achievement of societal goodness and uprightness. Not that your varying levels should incite you towards mocking and scorning those whose help you have enlisted. As Allāh—the Blessed, the High—said:

انظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۚ وَلَلْآخِرَةُ أَكْبَرُ دَرَجَاتٍ وَأَكْبَرُ تَفْضِيلًا

“See how We prefer one above another (in this world) and verily, the Hereafter will be greater in degrees and greater in preference.”
(Al-Isrāʾ, 17:21)

Just as people occupy varying degrees and levels, they are also disparate with regards to their Islamic knowledge. Among them are those who are more knowledgeable than others concerning Allāh’s legislation, or possess greater means towards the attainment of this knowledge like, for example, their acquaintance with the Arabic language, its grammatical rules, eloquent styles and other linguistic conventions. Likewise, people are of varying degrees in relation to wealth and provision; among them are those who have been granted extensive wealth while others possess only a limited proportion. People also occupy varying levels of good conduct and behaviour; among them are those who conduct themselves with excellence, behaving in an elevated manner with integrity and honour, while the behaviour of others fall short of this. There are also physical differences among people. Among them are those whose physical appearance is symmetrical, well-proportioned and pleasing, while others are not. People differ with one another in relation to lineage and heritage; among them are those hailing from an honourable ancestral line of high-borne nobility while others have no notable family heritage. Do these differences justify the elevated classes scoffing at those beneath them? In answer, Allāh—the Exalted in Might—says: “Let not a group scoff at another group”. Here, He addresses us firstly with the descriptor of belief “O’ you who believe!” before exhorting us towards refraining from scoffing at one another. This is because the One who has granted elevation in these varying categories is Allāh alone. Therefore, any mockery and disdain shown to one occupying a lower level is considered a form of mockery directed at Allāh’s—the Exalted in Might—predestination with which this individual was granted the station he currently occupies. This is also referenced in the saying of the Messenger (صلى الله عليه وسلم): “Do not curse the time. For, indeed, Allāh is the time”.¹⁹ Also, as narrated in a ḥadīth qudsī [ḥadīth that related the words of Allāh that are external to the Qurʾān]: “The Children of Ādam attempt to harm me; they curse the time while I am the (causer) of time. I cause the night and day to succeed one another”.²⁰ So contemplate the reason for your scoffing and mockery of another who has been granted a relatively deficient allotment of knowledge or wealth, or whose conduct and behaviour is more garish, whose physical proportions less than ideal, whose position is not influential, or whose heritage is insignificant—why have you chosen to scoff, scorn or show disdain for such people? Is the One who has chosen to bless you not the very same One who has chosen to—in your estimation—deprive the one you so callously mock? Then how could he be deserving of such treatment? Considering this, Allāh says: “It may be that the latter are better than the former” that is, it may be that the one who has chosen to mock another today is himself a victim of mockery tomorrow. Or the one who was seen as deprived of blessing and favour today is tomorrow the quintessential plateau of it; blessed and favoured over all others. For this is a matter that commonly occurs in reality. As narrated: “The one who shames his brother for a perpetrated sin will not die until he has committed its likeness”.²¹ And in another narration: “Do not openly rejoice at the misfortune of your brother lest Allāh alleviate his misfortune and test you with the affliction of it”.²² Thus, it is an absolute obligation that every single person conducts himself with the behaviour and manners that Allāh has propagated in the Qurʾān by refraining from scoffing or mocking anyone, lest the reality of the matter be that the mocked are superior to the those engaging in mockery.

Furthermore, these manners and behaviours are encompassing of the entire Muslim community, but the students of Islamic knowledge should be the first to act in accordance with it. This is for two reasons:

1. They are Muslims who have surpassed the age of puberty so are responsible for their actions just as any other Muslim.
2. They are considered the role models for the community as a whole such that their actions will be incorporated and emulated by their respective communities. The people may even use the habits they observe from them as evidence to support their own engagement in it. As such, if the students of Islamic knowledge are the ones who mock and scoff at our Islamic scholars or those who are beneath them, this is—in reality—a tremendous trial for the people. Rather, if a person finds another disagreeing with him in some issue, he should seek to find excuses for his opponent. Moreover, he should contact him privately to discuss and research the issue at hand. For it may be that his opponent’s view on the matter is correct. He should, therefore, debate him with respect, calmness, gentleness, honouring him, being mild-mannered, displaying clemency and leniency when dealing with him, all for the sole purpose of adopting the truth. As for scoffing or mocking those who oppose one’s opinion, or that of his Shaykh, this is a great error. Rather, it is obligatory upon you, regarding anyone who opposes your opinion, to interpret this contrariness positively reminding yourself and others that such is his opinion based on his own scholarly strife, and that Allāh—the Exalted in Might—shall reward him once for the strife expended in this matter even if he is mistaken, and if the truth is with him then he will be deserving of two rewards from Allāh. Then you should contact him privately to discuss the matter without shyness or hesitation. For it may be that, as a result of this open communication, it is made plainly evident to him that your view in the matter was true, and that you were a means of Allāh blessing him with guidance. Or that the truth was with him and he was a means of your own guidance. As for mocking and scoffing at those who oppose you, this is not among the mannerisms of a true student of Islamic knowledge, much less conduct that should be observed between believing brethren.

The saying of the Most High “nor defame one another”; that is, finding faults and deficiencies in one another. For example, saying: “So-and-so is an idiot” or “too tall” or “too short”, “too black”, “too red” and the likeness of such statements that are widely considered offensive. This portion of the verse has two interpretations:

1. Do not defame one another in the sense that you are all from the same species of human being. Therefore, every human being is, in a sense, a brother to another, which would mean finding deficiencies in anyone is a form of attaching deficiency to one’s own self.
2. Do not defame your brother because it will be an impetus that leads to his reciprocal defamation of you. In this sense, your defamation of him is actually a form of seeking to defame yourself, as the Prophet (صلى الله عليه وسلم) said: “Allāh curses those who curse their parents”. The companions asked: “O’ Messenger of Allāh! How does one curse his parents?” He (صلى الله عليه وسلم) replied: “He curses the father of another such that his father is likewise cursed, or curses another person’s mother so his mother is likewise cursed.”²³

Both interpretations would stipulate the prohibition of the believers defaming one another, regardless of whether this defamation is in relation to a perceived physical or behavioural defect. As for physical defects, your defamation of them is, in actuality, an attempt to defame the One who has created this person in that way. Allāh—the Exalted in Might—is the only Creator of human beings and, as such, the physical attributes of a person have been instilled by Him alone. Additionally, a person is unable to reconcile or alter his own innate physical attributes anyways; a short person cannot make himself tall just as an extremely tall person cannot shrink, and a person perceived as ugly cannot transform himself into one who is beautiful or handsome, just as a well-proportioned, perfectly symmetrical person cannot change himself to be perceived as ugly. Therefore, defaming another because of his physical appearance is actually a defamation directed only at the Creator of this person, just as if we were to fault or defame a dilapidated, crooked, poorly-built wall, our defamation would apply to the builder of the wall only, not the wall as it did not build itself.

As for bringing attention to deficiencies in one’s character, behaviour or conduct—for example, saying: “So-and-so is angered easily, quick to seek vengeance from those who have wronged him, his speech is obscene and foul” and the likeness of such character defects; one must refrain from bringing attention to them. As Allāh may choose to test you with the very same defects as a result of your defamation of this other person, as in the aforementioned ḥadīth: “Do not openly rejoice at the misfortune of your brother lest Allāh alleviate his misfortune and test you with the affliction of it”. Instead, the one who notices a deficiency in the behaviour of his brother should advise him regarding it. He should do so privately by calling him if he is able, and clarify to him the deficiency. Otherwise, he should write a letter with his name or the name of some other advisor.

“Nor insult one another by nicknames”: that is, do not give nicknames to one another that are meant as an insult. This includes, for example: “O’ rebellious sinner!”, “O’ criminal!”, “O’ disbeliever!”, “O’ drinker of intoxicants!”, “O’ thief!”, “O’ fornicator!” and the likeness of such terms all of which must be completely avoided. This is because any nickname that is given is either true or false. If it is true in the person being addressed, then you are guilty of perpetrating an impermissible act as in this verse. If it is false, then you are also guilty of concocting defamatory lies.

Then, Allāh says “How bad is it, to insult one’s brother after having faith”: that is, how evil is the circumstance of the one who falls from a state of īmān to rebellious sin, by falling into the perpetration of that which Allāh has made forbidden. As the person who perpetrates any major sin, or a minor sin continually and repeatedly are both termed rebellious sinners. This term is not merely a designation but rather entails rulings. Among them, for example, is that a rebellious sinner may not behave as a walī for his daughter. She should, instead, be married by another one of her relatives. If she lacks any relations that can fulfil this role, or if she fears her father, then she may be married by a judge. The testimony of the rebellious sinner is also unacceptable, as the Most High said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا

“O’ you who believe! If a rebellious evil person comes to you with a news, verify it”
(Al-Ḥujurāt, 49:6)

The rebellious sinner is also unsuited to lead the congregational prayer, or call the adhān, provided his sin is fully apparent. This is the position adopted by many scholars, even if there is a difference of opinion regarding some of these issues. However, in consideration of the aforementioned, I say: The title of ‘rebellious sinner’ should not be considered trivial or insignificant, as Allāh says in this verse regarding it “How bad is it…”, which indicates clear blame upon those deserving of this designation.²⁴

Translated by: Riyāḍ al-Kanadī