The people: specifically the men, because they are the caretakers of women's affairs. Allah, the Exalted, said: 'Men are the caretakers of women.' And he, blessings and peace be upon him, said: 'Women are like meat on a bone, except what is defended from it.' And those who defend are the men. It is originally a plural of 'qaim' (one who stands), like 'soum' (fasting) and 'zour' (visiting) in the plural of 'sa'im' (one who fasts) and 'za'ir' (visitor). Or it is named by the source. Some Arabs say: 'When I eat food, I love sleep and hate people.' That is, standing. The specification of the people as men is explicit in the verse and in the saying of Zuhayr: 'Are the people of Al-Husn men or women?' And I do not know, and I think I know... Are the people of Al-Husn men or women? If the women are hidden, then it is right for every chaste woman to be guided. This is Zuhayr mocking Husn ibn Hudhayfah al-Fazari. The people: only men, to the extent that it is said that it is a plural of 'qaim', like 'soum' and 'zour' in 'sa'im' and 'za'ir'. It is said that it is originally a source, and the hamzah is for the purpose of specification, but the speech is from the obscurities of the knowledgeable. And 'women' is an addition to 'people', reporting from the family of Al-Husn, or a report for an omitted subject, and the addition is from the addition of sentences. It is possible that the hamzah is for equality, like the occurrence after 'sawa', as if he said: 'I do not care about them, whether they are men or women.' It is determined that it is from the addition of sentences for the sake of equality, but the context supports the first. In the verse, there is an interruption between 'sawfa' and its entry with the action thrown at the object, and there is also an interruption between 'ma adri' and the question with the sentence of procrastination, because 'adri' requires two objects and the sentence 'aqwam' fulfills them. And see how it occurred to him to deny knowledge of the state of the family. Then before he completes that, it occurred to him to assert that he will know. Then before he completes that, he said: 'The acquisition of knowledge in the future is in the manner of imagination and conjecture,' so he narrated the state of the soul when it hesitates about it. So may Allah bless the Arabs for how subtle they are in narrating the state with the most eloquent speech. And it was narrated: 'I am not instead of sawfa.' And there is a view on this, and the name 'takan' is the pronoun of the people, and 'women' is its news and 'mukhba'at' is its state, meaning: 'If they are chaste, then it is right for them to guide their husbands.' And the guidance of a woman to her husband is a gift, meaning.

And it is of the utmost beauty, with nothing more to add to it. This is to inform about the mockery of several of their men and several of their women, and to express astonishment at the state they were in. The scene of the mocker hardly lacks those who amuse themselves and laugh at his words, and he does not come to what he is prohibited from. He means by saying that he amuses himself and does not act upon the prohibition of the mocker and the denial of him. Thus, he becomes a partner with the mocker and follows him in bearing the burden. Similarly, everyone who hears it and finds it pleasing and laughs at it, this leads— even if one person initiated it— to an increase in mockery and the transformation of the individual into a group and a people. And Allah, the Exalted, says: 'Perhaps they may be better than them.' This statement is a new discourse that has come as a response to the one who inquires. Mahmoud said: 'And the saying,

And it was read: "And do not backbite" - with a dammah. The meaning is: O believers, specifically refrain from criticizing and disparaging one another, and it is permissible for you to criticize others who do not follow your religion or walk in your way. In the hadith from the Messenger of Allah, blessings and peace be upon him: "Mention the wicked by what is in him so that people may be warned against him." [Reported by Abu Ya'la and Al-Tirmidhi Al-Hakim in Al-Nawadir in the sixty-eighth, and Al-Aqili, Ibn Adi, and Ibn Hibban, all from the narration of Al-Jarud ibn Yazid from Bahz ibn Hakim, from his father from his grandfather, raised: 'Are you refraining from mentioning the wicked? Mention him by what is in him, so that people may be warned against him.'] They agreed that Al-Jarud is not trustworthy, and Al-Daraqutni said: 'He is from those who fabricated the narration, and then a group took it from him, including Amr ibn Al-Azhar and Sulayman ibn Isa from Al-Thawri from Bahz, and Sulayman and Amr as well.' This was reported by Al-Ala ibn Bushr from Ibn Uyaynah from Bahz: Al-Daraqutni said: 'And Ibn Uyaynah did not hear from Bahz, and he used a different wording, saying: 'The wicked has no backbiting.' This was mentioned by Al-Bayhaqi in Al-Shu'ab from Al-Hakim with his chain to Al-Ala, and Al-Hakim said: 'This is not correct and not reliable.' Ibn Tahir narrated: 'It was reported from Ma'mar from Bahz as well, reported by Abdul Wahhab, the brother of Abdul Razzaq. And Abdul Wahhab is a liar.' It was reported by Al-Tabarani in Al-Awsat and he said: 'No one narrated it from Ma'mar except him.' He said: 'There is another route from Umar ibn Al-Khattab narrated by Yusuf ibn Aban, who reported to us from Al-Abrad ibn Hatem, who informed me from Minhal Al-Siraj about Umar.' And about Al-Hasan, may Allah be pleased with him, regarding Al-Hajjaj: 'He brought forth to us a short stature, in which the reins hardly sweated in the way of Allah, then he began to pat his hair and said: O Abu Said, O Abu Said.' And when he died, he said: 'O Allah, You are his nation, so cut off his sunnah, for he came to us as a short, blind man.' [The saying 'for he came to us as a short, blind man' in the dictionaries: 'Al-Khafash': smallness in the eye, and weakness in sight by creation, and the man is Khafash. And in it: Al-Amash in the eye: weakness of vision with tears flowing. And the man is Amash. And Khafash and Aamash are diminutives: Khafash and Amash.] He would sway in his walk and ascend the pulpit until he would miss the prayer, fearing neither Allah nor being shy of people: above him were Allah and beneath him were a hundred thousand or more, and no one would say to him: 'Prayer, O man, prayer, O man.' It is far from that, the sword and the whip. And it was said: 'The meaning is that none of you should disparage one another, for the believers are like one soul. Whenever one believer criticizes another believer, it is as if he has criticized himself.' And it was said: 'The meaning is do not do what you criticize others for, for whoever does what he deserves to be criticized for has truly criticized himself.' And the calling by nicknames: the calling by which one is called: it is a mutual action from Nabzahu, and the sons of so-and-so call each other by nicknames, and it is said: Al-Nabz. [The saying 'and it is said Al-Nabz' in the dictionaries: 'Al-Nabz' with movement means the nickname, and with stillness means the source.] And Al-Nabz: a bad nickname and the forbidden naming, which is what is included in the one being called with dislike due to it being a shortcoming and a reproach to him and a disgrace. As for what he loves that beautifies him and is praised, there is no harm in it. It was narrated from the Prophet, blessings and peace be upon him: 'It is a right of a believer upon his brother that he calls him by the names he loves most.' [I did not find it like this, and Al-Bayhaqi narrated in Al-Shu'ab in the sixty-first from Uthman ibn Talhah Al-Hajji raised: 'Three things that are pleasing to you and your brother: greet him when you meet him, make room for him in the gathering, and call him by the names he loves most.' In it is Musa ibn Abdul Malik ibn Umayr, who is weak. And Abu Ya'la and Al-Tabarani narrated from the hadith of Dhiyal ibn Ubaid ibn Hanzalah, who said: 'My grandfather Hanzalah ibn Jadhim said: The Messenger of Allah, blessings and peace be upon him, liked that a man be called by the names he loves most.'] And for this reason, being given a nickname is from the Sunnah and good manners.

Omar, may Allah be pleased with him, said: "Spread the word about cauterization, for it is a stimulant." Indeed, Abu Bakr was nicknamed Al-Attiq and As-Siddiq, and Omar was called Al-Faruq, Hamza was called Asadullah, and Khalid was called Sayfullah. Few of the famous figures in the pre-Islamic era and in Islam do not have a nickname. These good nicknames have continued among all nations, both Arabs and non-Arabs, in their communications and writings without objection. It was narrated from Al-Dhahak that a group from Banu Tamim mocked Bilal, Khabbab, Ammar, Suhayb, Abu Dharr, and Salim, the freedman of Hudhayfah, so this verse was revealed. And from Aisha, may Allah be pleased with her, that she used to mock Zaynab bint Khuzaymah Al-Hilaliyah because she was short. And from Ibn Abbas that Umm Salamah tied her waist with a [UNTRANSLATED-LATIN:sabiybah], and she let the end hang behind her and was dragging it. Aisha said to Hafsah: "Look at what she is dragging behind her, it is like a dog's tongue." And from Anas: The women of the Messenger of Allah, blessings and peace be upon him, mocked Umm Salamah for being short.

And from Ikrimah from Ibn Abbas that Safiyyah bint Huyayy came to the Messenger of Allah, blessings and peace be upon him, and said: "The women mock me and say: 'O Jewish woman, daughter of two Jews.'" The Messenger of Allah, blessings and peace be upon him, said to her: "Why did you not say: 'My father is Harun, my uncle is Musa, and my husband is Muhammad?'" [This was mentioned by Al-Thalabi from Ikrimah, from Ibn Abbas without a chain, and in Al-Tirmidhi from the narration of Hashim ibn Said Al-Kufi: Kinanah narrated to us that Safiyyah bint Huyayy said: "I entered upon the Prophet, blessings and peace be upon him, and I had heard words from Aisha and Hafsah. I mentioned that to him, and he said: 'Why did you not say: How can they be better than me when my husband is Muhammad, blessings and peace be upon him, and my father is Harun and my uncle is Musa, peace be upon them?'" It was reported that they said: "We are more honored with the Messenger of Allah than her, and we are better than her, we are his wives and the daughters of his uncles." He said: "Strange. And its chain is not that strong." Al-Tirmidhi, Ibn Hibban, Ahmad, and Al-Tabarani narrated from the narration of Ma'mar from Thabit from Anas who said: "It reached Safiyyah that Hafsah said: 'Daughter of a Jew,' so she cried..." and he mentioned its meaning.]

It was narrated that it was revealed concerning Thabit ibn Qays, who had a hearing impairment. They would make room for him in the assembly of the Messenger of Allah so he could hear. One day he came saying: "Make way for me," until he reached the Messenger of Allah, blessings and peace be upon him, and he said to a man: "Move aside," but he did not do so. The Prophet asked: "Who is this?" The man said: "I am so-and-so." The Prophet said: "Rather, you are the son of so-and-so," meaning: "Wasn't he mocked by this in the pre-Islamic era?" The man felt ashamed, so this verse was revealed. Thabit said: "I will never boast over anyone regarding lineage after this." [This was mentioned by Al-Thalabi and those who followed him from Ibn Abbas without a chain.] The term 'name' here means mention, from their saying: "His name spread among the people for generosity or for meanness," just as it is said: "His praise and reputation spread." Its reality is what is elevated by mention and raised among the people.

Do you not see their saying: "He praised his mention," as if it were said: "Wretched is the elevated mention of the believers." [Mahrud said: "The name here is the mention, from their saying: 'His name spread among the people for generosity.' It is as if he said: 'Wretched is the elevated mention of the believers...' etc." Ahmad said: "The closest of the three interpretations is compatible with the principle of the people of the Sunnah and is the first of them, but after directing the blame to the essence of sin, and it is correct because the name is the named. However, Al-Zamakhshari could not do that: deviating to the principle that the blame is directed to the elevated mention of sin from the believer, assuming that the name is the naming, and there is no doubt that directing the blame to the essence of sin is preferable. As for the second interpretation, he included it to complete the carrying of the name on the naming explicitly. As for the third, it is to complete that the sinner is not a believer, and both principles are contrary to the Sunnah, so beware of them, and may Allah grant success. Indeed, Allah has revealed to me His intentions, so that no word turns to a faction of innovation except that the truth reaches it and speaks to it, and all praise is due to Allah."] Because of committing these crimes [His saying "these crimes" is the plural of crime, which is the offense. This was indicated by Al-Sihah.] that they are mentioned for sin. And in His saying: "after faith" there are three interpretations: the first is the abhorrence of combining faith with sin, which faith rejects and prohibits, as you say: "Wretched is the matter after old age, youthfulness." [His saying "after old age, youthfulness" - old age (with a fatha) is a name for old age. Youthfulness is the inclination to ignorance and youth. This was indicated by Al-Sihah.] The second is that it was in their insults to those who converted from the Jews: "O Jew, O sinner," so they were prohibited from it, and it was said to them: "Wretched is the mention that you mention the man for sin and Judaism after his faith," and the sentence in this interpretation is related to the prohibition of mutual disparagement. The third is to consider him a sinner who is not a believer, as you say to one who has shifted from trade to agriculture: "Wretched is the profession of agriculture after trade."