Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The discourse on the explanation of His statement, the Exalted: O you who believe, let no people mock another people; perhaps these are better than they. And let no women [mock] other women; perhaps these are better than they. And do not slander one another, and do not give one another insulting nicknames. Wretched is the name of moral depravity (fusūq) after faith. And whoever does not repent — it is they who are the wrongdoers. (49:11)

   Allah, exalted is His mention, says: O you who held Allah and His Messenger to be truthful, let no believing people mock a believing people perhaps these are better than they — He says: the mocked among them is better than the mockers. And let no women [mock] other women — He says: and let no believing women mock believing women; perhaps the mocked among them is better than the mockers.

   The exegetes differed concerning the mockery (sukhriyya) which Allah forbade the believers in this verse. Some of them said: it is the mockery of the rich toward the poor; it was forbidden that one mock the poor for his poverty.

   * Mention of who said that:

   Muḥammad ibn ʿAmr related to me, he said: Abū ʿĀṣim related to us, he said: ʿĪsā related to us; and al-Ḥārith related to me, he said: al-Ḥasan related to us, he said: Warqāʾ related to us — both — on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid Let no people mock another people , he said: let no people mock a [another] people, that a poor man asks a rich man or a poor man for something; and if someone favors him with something, let him not mock him.

   And others said: rather, it is a prohibition from Allah to that one among the believers whose [sin] has remained concealed, that he mock the one whose covering has been lifted in this world.

   * Mention of who said that:

   Yūnus related to me, he said: Ibn Wahb informed us, he said: Ibn Zayd said concerning His statement O you who believe, let no people mock another people; perhaps these are better than they. And let no women [mock] other women; perhaps these are better than they , he said: perhaps one catches a man in his misstep, [but] perhaps they are better than them; and even if this misstep of his has come to light, while you have concealed your own misstep, then perhaps this [misstep] that has come to light is better for him in the Hereafter with Allah, and this one which you have kept hidden is worse for you — what do you know of it, perhaps he is forgiven? He said: so the man was forbidden that, and He said Let no people mock another people; perhaps these are better than they , and He said concerning the women the like of that.

   And the correct judgment on this, in my view, is that one says: Allah forbade the believers in general terms that some of them mock others, in all the meanings of mockery; it is therefore not permitted for a believer to mock a believer, neither for his poverty, nor for a sin he has committed, nor for anything else.

   And His statement And do not slander one another (wa-lā talmizū anfusakum) — Allah, exalted is His mention, says: and let none of you speak ill of others, O believers, and let none of you revile another. And He said And do not slander one another (literally: do not slander your own selves) , whereby He made the slanderer of his brother a slanderer of himself, because the believers are as one man in what is incumbent upon them toward one another of promoting each other's cause, seeking each other's welfare, and wishing each other well. For this reason the report is narrated from the Messenger of Allah — peace and blessings be upon him — that he said: "The believers are as one body: when one limb of it suffers pain, then the remaining parts of his body respond to it with fever and sleeplessness." And this is comparable to His statement O you who believe, do not consume one another's wealth among yourselves unjustly, unless it be trade by mutual consent among you, and do not kill one another (literally: do not kill your own selves) — in the meaning: and let none of you kill another.

   And just as we have said concerning the meaning of that, so the exegetes have said.

   * Mention of who said that:

   Muḥammad ibn ʿAmr related to me, he said: Abū ʿĀṣim related to us, he said: ʿĪsā related to us; and al-Ḥārith related to me, he said: al-Ḥasan related to us, he said: Warqāʾ related to us — both — on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, concerning His statement And do not slander one another , he said: do not revile one another.

   Bishr related to us, he said: Yazīd related to us, he said: Saʿīd related to us, on the authority of Qatāda, concerning His statement And do not slander one another , he says: and let none of you revile another.

   Ibn ʿAbd al-Aʿlā related to us, he said: Ibn Thawr related to us, on the authority of Maʿmar, on the authority of Qatāda, the like of that.

   Muḥammad ibn Saʿd related to me, he said: my father related to me, he said: my uncle related to me, he said: my father related to me, on the authority of his father, on the authority of Ibn ʿAbbās, concerning His statement And do not slander one another , he says: and let none of you revile another.

   His statement And do not give one another insulting nicknames (wa-lā tanābazū bi-l-alqāb) — He says: and do not call one another by [spiteful] nicknames. "Al-nabz" and "al-laqab" have the same meaning; "al-nabz" in the plural is "anbāz" and "al-laqab" becomes "alqāb".

   The exegetes differed concerning the insulting nicknames (alqāb) which Allah forbade in this verse to cast at one another. Some of them said: what is meant are the nicknames which the one so designated finds distasteful to be called by. And they said: this verse was revealed concerning a people who had names from the time of ignorance (jāhiliyya); when they accepted Islam, they were forbidden to call one another by the names they found distasteful and by which they used to be called in the jāhiliyya.

   * Mention of who said that:

   Ḥumayd ibn Masʿada related to us, he said: Bishr ibn al-Mufaḍḍal related to us, he said: Dāwūd related to us, on the authority of ʿĀmir, he said: Abū Jubayra ibn al-Ḍaḥḥāk said: concerning us this verse was revealed, regarding the Banū Salama. The Messenger of Allah — peace and blessings be upon him — arrived, and there was among us no man but he had two or three names; so when one would call a man by [one of those] names, we would say: "O Messenger of Allah, he becomes angry at this", whereupon this verse was revealed And do not give one another insulting nicknames ... the whole verse.

   Muḥammad ibn al-Muthannā related to me, he said: ʿAbd al-Wahhāb related to us, he said: Dāwūd related to us, on the authority of ʿĀmir, on the authority of Abū Jubayra ibn al-Ḍaḥḥāk, he said: the people of the jāhiliyya used to call a man by [certain] names, and the Prophet — peace and blessings be upon him — called a man by one of those names, whereupon they said: "O Messenger of Allah, he becomes angry at this", whereupon Allah revealed And do not give one another insulting nicknames; wretched is the name of moral depravity after faith .

   Ibn al-Muthannā related to us, he said: Ibn ʿAbd al-Aʿlā related to us, he said: Dāwūd related to us, on the authority of ʿĀmir, he said: Abū Jubayra ibn al-Ḍaḥḥāk related to me, and he mentioned on the authority of the Prophet — peace and blessings be upon him — something similar.

   Yaʿqūb related to me, he said: Ibn ʿUlayya related to us, he said: Dāwūd informed us, on the authority of al-Shaʿbī, he said: Abū Jubayra ibn al-Ḍaḥḥāk related to me, he said: concerning the Banū Salama was revealed And do not give one another insulting nicknames ; he said: the Messenger of Allah — peace and blessings be upon him — arrived, and there was among us no man but he had two or three names; so when he would call the man, his mother would say: "He becomes angry at this." He said: whereupon was revealed And do not give one another insulting nicknames . And one time he said: when one would call by one of these [names], it was said: "O Messenger of Allah, he becomes angry at this", whereupon the verse was revealed.

   And others said: no, rather it is the saying by the Muslim man to the Muslim man: "O depraved one (fāsiq), O fornicator (zānī)."

   * Mention of who said that:

   Hannād ibn al-Sarī related to us, he said: Abū al-Aḥwaṣ related to us, on the authority of Ḥuṣayn, he said: I asked ʿIkrima about the statement of Allah And do not give one another insulting nicknames ; he said: it is the saying by the man to the man: "O hypocrite (munāfiq), O unbeliever (kāfir)."

   Yaʿqūb ibn Ibrāhīm related to us, he said: Hushaym related to us, he said: Ḥuṣayn informed us, on the authority of ʿIkrima, concerning His statement And do not give one another insulting nicknames ; he said: it is the saying by the man to the man: "O depraved one, O hypocrite."

   Ibn Ḥumayd related to us, he said: Mihrān related to us, on the authority of Sufyān, on the authority of Ḥuṣayn, on the authority of ʿIkrima And do not give one another insulting nicknames ; he said: "O depraved one, O unbeliever."

   He [Ibn Ḥumayd] said: Mihrān related to us, on the authority of Sufyān, on the authority of Khaṣīf, on the authority of Mujāhid or ʿIkrima And do not give one another insulting nicknames ; he said: it is the saying by the man to the man: "O depraved one, O unbeliever."

   Muḥammad ibn ʿAmr related to me, he said: Abū ʿĀṣim related to us, he said: ʿĪsā related to us; and al-Ḥārith related to me, he said: al-Ḥasan related to us, he said: Warqāʾ related to us — both — on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, concerning His statement And do not give one another insulting nicknames ; he said: a man is called by unbelief (kufr) while he is a Muslim.

   Bishr related to us, he said: Yazīd related to us, he said: Saʿīd related to us, on the authority of Qatāda, concerning His statement And do not give one another insulting nicknames ; he says: do not say to your Muslim brother: "That one is a depraved person, that one is a hypocrite"; Allah has forbidden the Muslim that and has preempted him in that regard.

   Ibn ʿAbd al-Aʿlā related to us, he said: Ibn Thawr related to us, on the authority of Maʿmar, on the authority of Qatāda And do not give one another insulting nicknames ; he says: let no one say to his Muslim brother: "O depraved one, O hypocrite."

   Yūnus related to me, he said: Ibn Wahb informed us, he said: Ibn Zayd said concerning His statement And do not give one another insulting nicknames ; he said: it is naming him with the evil deeds after Islam: fornicator, depraved one.

   And others said: no, rather it is one man's naming another with unbelief after Islam, and with moral depravity and ugly deeds after repentance.

   * Mention of who said that:

   Muḥammad ibn Saʿd related to me, he said: my father related to me, he said: my uncle related to me, he said: my father related to me, on the authority of his father, on the authority of Ibn ʿAbbās And do not give one another insulting nicknames; wretched is the name of moral depravity after faith ... the verse, he said: the giving of insulting nicknames to one another is that a man has committed evil deeds and has then repented of them and returned to the truth, whereupon Allah forbade reproaching him with what preceded of his deed.

   Ibn ʿAbd al-Aʿlā related to us, he said: Ibn Thawr related to us, on the authority of Maʿmar, he said: al-Ḥasan said: the Jew and the Christian accepted Islam, and then he would be called by a nickname and it would be said to him: "O Jew, O Christian"; therefore that was forbidden to them.

   And the opinion which, in my view, is most fitting as the correct one in the explanation of that, is that one says: Allah, exalted is His mention, forbade the believers to give one another insulting nicknames; and giving one another insulting nicknames is that a person calls his companion by a name or attribute which the latter finds distasteful. Allah forbade that in general terms and did not restrict it to particular nicknames to the exclusion of others; it is therefore not permitted for any of the Muslims to give his brother a name which the latter finds distasteful, or an attribute which the latter finds distasteful. And if that is so, then all the opinions which the exegetes have given concerning that and which we have mentioned are correct, and none of them is more fitting as the correct one than another, because all of that belongs to what Allah forbade the Muslims, namely that they give one another insulting nicknames.

   And His statement Wretched is the name of moral depravity after faith — Allah, exalted is His mention, says: and whoever does what We have forbidden and sets out upon the path of disobedience to Us after his faith, and thus mocks the believers, slanders his believing brother and gives him insulting nicknames, that one is a depraved person (fāsiq). Wretched is the name of moral depravity after faith — He says: so do not do that, lest you, if you do it, deserve to be called depraved; wretched is the name of moral depravity. He omitted the mention of the portion of the sentence just described by us, contenting Himself with the indication of it by His statement Wretched is the name of moral depravity .

   And Ibn Zayd used to say concerning this what Yūnus ibn ʿAbd al-Aʿlā related to us about it, he said: Ibn Wahb informed us, he said: Ibn Zayd said — and he recited Wretched is the name of moral depravity after faith — he said: wretched is the name of moral depravity when you name him with depravity after Islam, while he adheres to Islam. He said: and the proponents of this view are the Muʿtazila; they said: we do not declare him an unbeliever as the people of erroneous inclinations (ahl al-ahwāʾ) declared him an unbeliever, and we do not call him a believer as the community (al-jamāʿa) said, but we name him with his [actual] name: if he is a thief, then he is a thief; and if he is a traitor, they call him a traitor; and if he is a fornicator, they call him a fornicator. He said: thus they dissociated themselves (iʿtazalū) from both groups, the people of erroneous inclinations and the people of the community, and held neither the opinion of these nor the opinion of those; therefore they were called the Muʿtazila.

   Thus Ibn Zayd applied the explanation of His statement Wretched is the name of moral depravity after faith to the one who is called depraved while he has repented of his depravity; wretched is that name, then, for him among his names... But an explanation other than this is more fitting for the text, and that is because Allah preempted with the prohibition of that which He preempted with a prohibition at the beginning of this verse; the most fitting, then, is that He concludes the [verse] with a threat against the one who has ventured into his transgression, or into the ugly committing of what he has committed and what is forbidden — not that He gives information about the ugliness of what the penitent did before his repentance, since the verse was not opened with information about his committing of what he had committed of ugliness before the repentance, such that its end would be concluded with a threat about that or with [a mention of] the ugliness of it.

   And His statement And whoever does not repent — it is they who are the wrongdoers — Allah, exalted is His mention, says: and whoever does not repent of his insulting nickname to his brother with the insulting nicknames which Allah has forbidden, or of his slander of him, or of his mockery of him, it is they who have wronged themselves and thus earned for themselves the punishment of Allah by their committing of what He forbade them.

   And Ibn Zayd used to say concerning this what Yūnus related to me, he said: Ibn Wahb informed us, he said: Ibn Zayd said concerning His statement And whoever does not repent — it is they who are the wrongdoers , he said: and whoever does not repent of that moral depravity, it is they who are the wrongdoers.

   Show original Arabic

   القول في تأويل قوله تعالى : يَا أَيُّهَا الَّذِينَ آمَنُوا لا يَسْخَرْ قَوْمٌ مِنْ قَوْمٍ عَسَى أَنْ يَكُونُوا خَيْرًا مِنْهُمْ وَلا نِسَاءٌ مِنْ نِسَاءٍ عَسَى أَنْ يَكُنَّ خَيْرًا مِنْهُنَّ وَلا تَلْمِزُوا أَنْفُسَكُمْ وَلا تَنَابَزُوا بِالأَلْقَابِ بِئْسَ الاسْمُ الْفُسُوقُ بَعْدَ الإِيمَانِ وَمَنْ لَمْ يَتُبْ فَأُولَئِكَ هُمُ الظَّالِمُونَ (11) يقول تعالى ذكره: يا أيها الذين صدّقوا الله ورسوله, لا يهزأ قوم مؤمنون من قوم مؤمنين ( عَسَى أَنْ يَكُونُوا خَيْرًا مِنْهُمْ ) يقول: المهزوء منهم خير من الهازئين ( وَلا نِسَاءٌ مِنْ نِسَاءٍ ) يقول: ولا يهزأ نساء مؤمنات من نساء مؤمنات, عسى المهزوء منهنّ أن يكنّ خيرا من الهازئات. واختلف أهل التأويل في السخرية التي نهى الله عنها المؤمنين في هذه الآية, فقال بعضهم: هي سخرية الغنيّ من الفقير, نهي أن يسخر من الفقير لفقره. * ذكر من قال ذلك: حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد ( لا يَسْخَرْ قَومٌ مِنْ قَوْمٍ ) قال: لا يهزأ قوم بقوم أن يسأل رجل فقير غنيا, أو فقيرا, وإن تفضل رجل عليه بشيء فلا يستهزئ به. وقال آخرون: بل ذلك نهي من الله من ستر عليه من أهل الإيمان أن يسخر ممن كشف في الدنيا ستره منهم. * ذكر من قال ذلك: حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله ( يَا أَيُّهَا الَّذِينَ آمَنُوا لا يَسْخَرْ قَومٌ مِنْ قَوْمٍ عَسَى أَنْ يَكُونُوا خَيْرًا مِنْهُمْ وَلا نِسَاءٌ مِنْ نِسَاءٍ عَسَى أَنْ يَكُنَّ خَيْرًا مِنْهُنَّ ) قال: ربما عثر على المرء عند خطيئته عسى أن يكونوا خيرا منهم, وإن كان ظهر على عثرته هذه, وسترت أنت على عثرتك, لعلّ هذه التي ظهرت خير له في الآخرة عند الله, وهذه التي سترت أنت عليها شرّ لك, ما يدريك لعله ما يغفر لك; قال: فنهي الرجل عن ذلك, فقال ( لا يَسْخَرْ قَومٌ مِنْ قَوْمٍ عَسَى أَنْ يَكُونُوا خَيْرًا مِنْهُمْ ) وقال في النساء مثل ذلك. والصواب من القول في ذلك عندي أن يقال: إن الله عمّ بنهيه المؤمنين عن أن يسخر بعضهم من بعض جميع معاني السخرية, فلا يحلّ لمؤمن أن يسخر من مؤمن لا لفقره, ولا لذنب ركبه, ولا لغير ذلك. وقوله ( وَلا تَلْمِزُوا أَنْفُسَكُمْ ) يقول تعالى ذكره: ولا يغتب بعضكم بعضا أيها المؤمنون, ولا يطعن بعضكم على بعض; وقال : ( وَلا تَلْمِزُوا أَنْفُسَكُمْ ) فجعل اللامز أخاه لامزا نفسه, لأن المؤمنين كرجل واحد فيما يلزم بعضهم لبعض من تحسين أمره, وطلب صلاحه, ومحبته الخير. ولذلك رُوي الخبر عن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم أنه قال: " المُؤْمِنُونَ كالجَسَدِ الواحِد إذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سائِرُ جَسَدِهِ بالحُمَّى والسَّهَر ". وهذا نظير قوله يَا أَيُّهَا الَّذِينَ آمَنُوا لا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلا أَنْ تَكُونَ تِجَارَةً عَنْ تَرَاضٍ مِنْكُمْ وَلا تَقْتُلُوا أَنْفُسَكُمْ بمعنى: ولا يقتل بعضكم بعضا. وبنحو الذي قلنا في معنى ذلك قال أهل التأويل. * ذكر من قال ذلك: حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء، جميعا، عن ابن أبي نجيح, عن مجاهد, في قوله ( وَلا تَلْمِزُوا أَنْفُسَكُمْ ) قال: لا تطعنوا. حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله ( وَلا تَلْمِزُوا أَنْفُسَكُمْ ) يقول: ولا يطعن بعضكم على بعض. حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, مثله. حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس, قوله ( وَلا تَلْمِزُوا أَنْفُسَكُمْ ) يقول: لا يطعن بعضكم على بعض. قوله ( وَلا تَنَابَزُوا بِالألْقَابِ ) يقول: ولا تداعوا بالألقاب; والنبز واللقب بمعنى واحد, يُجمع النبز: أنبازا, واللقب: ألقابا. واختلف أهل التأويل في الألقاب التي نهى الله عن التنابز بها في هذه الآية, فقال بعضهم: عنى بها الألقاب التي يكره النبز بها الملقَّب, وقالوا: إنما نـزلت هذه الآية في قوم كانت لهم أسماء في الجاهلية, فلما أسلموا نهوا أن يدعو بعضهم بعضا بما يكره من أسمائه التي كان يدعى بها في الجاهلية. * ذكر من قال ذلك: حدثنا حميد بن مسعدة, قال: ثنا بشر بن المفضل, قال: ثنا داود, عن عامر, قال: قال أبو جبيرة بن الضحاك: فينا نـزلت هذه الآية في بني سلمة, قدِم رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم, وما منا رجل إلا وله اسمان أو ثلاثة, فكان إذا دعا الرجل بالاسم, قلنا: يا رسول الله إنه يغضب من هذا, فنـزلت هذه الآية ( وَلا تَنَابَزُوا بِالألْقَابِ )... الآية كلها. حدثني محمد بن المثنى, قال: ثنا عبد الوهاب, قال: ثنا داود, عن عامر, عن أبي جُبيرة بن الضحاك, قال: كان أهل الجاهلية يسمون الرجل بالأسماء, فدعا النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم رجلا باسم من تلك الأسماء, فقالوا: يا رسول الله إنه يغضب من هذا, فأنـزل الله ( وَلا تَنَابَزُوا بِالألْقَابِ بِئْسَ الاسْمُ الْفُسُوقُ بَعْدَ الإيمَانِ ). حدثنا ابن المثنى, قال: ثنا ابن عبد الأعلى, قال: ثنا داود, عن عامر, قال: ثني أبو جُبيرة بن الضحاك, فذكر عن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم, نحوه. حدثني يعقوب, قال: ثنا ابن عُلَية, قال: أخبرنا داود عن الشعبيّ, قال: ثني أبو جبيرة بن الضحاك, قال: نـزلت في بني سلمة ( وَلا تَنَابَزُوا بِالألْقَابِ ) قال: قَدِم رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم وليس منا رجل إلا وله اسمان أو ثلاثة, فكان يدعو الرجل, فتقول أمه: إنه يغضب من هذا قال, فنـزلت ( وَلا تَنَابَزُوا بِالألْقَابِ ). وقال مرّة: كان إذا دعا باسم من هذا, قيل: يا رسول الله إنه يغضب من هذا, فنـزلت الآية. وقال آخرون: بل ذلك قوم الرجل المسلم للرجل المسلم: يا فاسق, يا زان. * ذكر من قال ذلك: حدثنا هناد بن السري, قال: ثنا أبو الأحوص, عن حصين, قال: سألت عكرِمة, عن قول الله ( وَلا تَنَابَزُوا بِالألْقَابِ ) قال: هو قول الرجل للرجل: يا منافق, يا كافر. حدثنا يعقوب بن إبراهيم, قال: ثنا هشيم, قال أخبرنا حصين, عن عكرِمة, في قوله ( وَلا تَنَابَزُوا بِالألْقَابِ ) قال: هو قول الرجل للرجل: يا فاسق, يا منافق. حدثنا ابن حميد, قال: ثنا مهران, عن سفيان, عن حصين, عن عكرِمة ( وَلا تَنَابَزُوا بِالألْقَابِ ) قال: يا فاسق, يا كافر. قال: ثنا مهران, عن سفيان, عن خصيف, عن مجاهد أو عكرِمة ( وَلا تَنَابَزُوا بِالألْقَابِ ) قال: يقول الرجل للرجل: يا فاسق, يا كافر. حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, قوله ( وَلا تَنَابَزُوا بِالألْقَابِ ) قال: دُعي رجل بالكفر وهو مسلم. حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله ( وَلا تَنَابَزُوا بِالألْقَابِ ) يقول الرجل: لا تقل لأخيك المسلم: ذاك فاسق, ذاك منافق, نهى الله المسلم عن ذلك وقدّم فيه. حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة ( وَلا تَنَابَزُوا بِالألْقَابِ ) يقول: لا يقولنّ لأخيه المسلم: يا فاسق, يا منافق. حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله ( وَلا تَنَابَزُوا بِالألْقَابِ ) قال: تسميته بالأعمال السيئة بعد الإسلام زان فاسق. وقال آخرون: بل ذلك تسمية الرجل الرجل بالكفر بعد الإسلام, والفسوق والأعمال القبيحة بعد التوبة. * ذكر من قال ذلك: حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس ( وَلا تَنَابَزُوا بِالألْقَابِ بِئْسَ الاسْمُ الْفُسُوقُ بَعْدَ الإيمَانِ )... الآية, قال: التنابز بالألقاب أن يكون الرجل عمل السيئات ثم تاب منها, وراجع الحقّ, فنهى الله أن يعير بما سلف من عمله. حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, قال: قال الحسن: كان اليهودي والنصرانيّ يسلم, فيلقب فيقال له: يا يهوديّ, يا نصراني, فنهوا عن ذلك. والذي هو أولى الأقوال في تأويل ذلك عندي بالصواب أن يقال: إن الله تعالى ذكره نهى المؤمنين أن يتنابزوا بالألقاب؛ والتنابز بالألقاب: هو دعاء المرء صاحبه بما يكرهه من اسم أو صفة, وعمّ الله بنهية ذلك, ولم يخصص به بعض الألقاب دون بعض, فغير جائز لأحد من المسلمين أن ينبز أخاه باسم يكرهه، أو صفة يكرهها. وإذا كان ذلك كذلك صحت الأقوال التي قالها أهل التأويل في ذلك التي ذكرناها كلها, ولم يكن بعض ذلك أولى بالصواب من بعض, لأن كلّ ذلك مما نهى الله المسلمين أن ينبز بعضهم بعضا. وقوله ( بِئْسَ الاسْمُ الْفُسُوقُ بَعْدَ الإيمَانِ ) يقول تعالى ذكره : ومن فعل ما نهينا عنه, وتقدّم على معصيتنا بعد إيمانه, فسخر من المؤمنين, ولمز أخاه المؤمن, ونبزه بالألقاب, فهو فاسق ( بِئْسَ الاسْمُ الْفُسُوقُ بَعْدَ الإيمَانِ ) يقول: فلا تفعلوا فتستحقوا إن فعلتموه أن تسموا فساقا, بئس الاسم الفسوق, وترك ذكر ما وصفنا من الكلام, اكتفاء بدلالة قوله ( بِئْسَ الاسْمُ الْفُسُوقُ ) عليه. وكان ابن زيد يقول في ذلك ما حدثنا به يونس بن عبد الأعلى, قال: أخبرنا ابن وهب, قال: قال ابن زيد, وقرأ ( بِئْسَ الاسْمُ الْفُسُوقُ بَعْدَ الإيمَانِ ) قال: بئس الاسم الفسوق حين تسميه بالفسق بعد الإسلام, وهو على الإسلام. قال: وأهل هذا الرأي هم المعتزلة, قالوا: لا نكفره كما كفره أهل الأهواء, ولا نقول له مؤمن كما قالت الجماعة, ولكنا نسميه باسمه إن كان سارقا فهو سارق, وإن كان خائنا سموه خائنا; وإن كان زانيا سموه زانيا قال: فاعتزلوا الفريقين أهل الأهواء وأهل الجماعة, فلا بقول هؤلاء قالوا, ولا بقول هؤلاء, فسموا بذلك المعتزلة. فوجه ابن زيد تأويل قوله ( بِئْسَ الاسْمُ الْفُسُوقُ بَعْدَ الإيمَانِ ) إلى من دعي فاسقا, وهو تائب من فسقه, فبئس الاسم ذلك له من أسمائه... وغير ذلك من التأويل أولى بالكلام, وذلك أن الله تقدّم بالنهي عما تقدّم بالنهي عنه في أوّل هذه الآية, فالذي هو أولى أن يختمها بالوعيد لمن تقدّم على بغيه, أو بقبيح ركوبه ما ركب مما نهى عنه, لا أن يخبر عن قُبح ما كان التائب أتاه قبل توبته, إذ كانت الآية لم تفتتح بالخبر عن ركوبه ما كان ركب قبل التوبة من القبيح, فيختم آخرها بالوعيد عليه أو بالقبيح. وقوله ( وَمَنْ لَمْ يَتُبْ فَأُولَئِكَ هُمُ الظَّالِمُونَ ) يقول تعالى ذكره : ومن لم يتب من نبزه أخاه بما نهى الله عن نبزه به من الألقاب, أو لمزه إياه, أو سخريته منه, فأولئك هم الذين ظلموا أنفسهم, فأكسبوها عقاب الله بركوبهم ما نهاهم عنه. وكان ابن زيد يقول في ذلك ما حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله ( وَمَنْ لَمْ يَتُبْ فَأُولَئِكَ هُمُ الظَّالِمُونَ ) قال: ومن لم يتب من ذلك الفسوق فأولئك هم الظالمون.