The Ethical Boundaries of Humor in Islam: When Do Pranks Cross the Line?

Ridwan Olamilekan MUSTAPHA

Almost everywhere in the world today, the sensational trend of pranking has become increasingly widespread, affecting people of all ages. In some cases, these pranks are merely arranged role plays designed to generate traffic for skit-makers. In other cases, they are not, and more often, pranked individuals are compensated afterwards. Undoubtedly, the freedom provided by the internet has led to a decline in social sensitivity, making actions like pranks not only normal but justified for the fun or the compensations dubbed “giving out.” However, what are the real ethical guidelines for this, and what does Islam say about it?

According to the Longman Dictionary, a prank is defined as a trick, particularly one played on someone to make them look foolish. Merriam-Webster describes it as a malicious, mildly mischievous, and ludicrous act. From these definitions, we can deduce that pranking involves tricking or teasing others to cause amusement, often at the expense of their dignity or peace of mind. Commonly, pranks involve annoying strangers, asking ambiguous or provocative questions, performing bizarre actions in public, or engaging in outright harassment. Almost every netizen has witnessed numerous videos of skit-makers pranking unsuspecting members of the public and can relate to the various kinds in various countries.

The Ethic Question

Even before the popularity of social media pranks, many cultures had their own ways of making jokes with each other. However, these pranks were largely confined to people who knew each other. They were done among peers, and there was always a line of respect for dignity. Today, however, a stranger can target someone without their knowledge, prank them, generate traffic, earn money, and entertain viewers, all while the person pranked loses their dignity.

Many engage in pranks without considering the well-being of the recipients, particularly skit-makers who often involve unsuspecting members of the public in dangerous situations that can seriously impact their health. Many individuals may not have the mental resilience to withstand the shock such pranks can induce. Some pranks can even result in people running for their lives, genuinely believing the threat is real. The concern is, what if the prankee is hypertensive? What if they suffer from a disorder such as Post-Traumatic Stress Disorder, Intermittent Explosive Disorder, or Paranoid Personality Disorder that could cause them to react violently, potentially harming or even killing the prankster? What if the prankee falls and dies while trying to escape? These are major concerns, especially regarding skit-makers who engage in harmful pranks. Disturbingly, we have also witnessed cases where children prank their parents in highly disrespectful ways, all in the name of following the prank trend. This behavior represents a significant social vice—instances where children rudely prank their parents under the guise of humor.

What does Islam say?

Furthermore, Islam places significant emphasis on good morals, urging every Muslim to engage with others—whether Muslim or non-Muslim—in an exemplary manner. Islam discourages any behavior that could endanger others, induce fear, or pose a threat. Actions that negatively impact the dignity, personality, or well-being of others are strongly condemned. Pranks, as example, fall within this disapproved category. While humor is an interactive form of communication that can evoke enthusiasm through jokes and playful behavior, it must be practiced within ethical boundaries to ensure it remains respectful and considerate.

Research has shown that individuals who possess a deep understanding of their religion often demonstrate a positive sense of humour, which not only brings smiles and laughter to others but also fosters critical thinking and introspection. Therefore, humour should transcend mere amusement, serving as a means to inspire thoughtful reflection and a deeper appreciation of the happiness it generates. In this regard, the Companions said to the Messenger (pbuh), “Do you jest with us?” He responded, “Yes, but verily, I only speak the truth.” (Al-Adab Al-Mufrad no. 265). This hadeeth shows that Allah’s Messenger (pbuh) would jest and banter with his Companions with words as a joke to make them happy – and he would do so with them as a group or with individuals from among them. However, he would not speak except the truth even when jesting.

Let’s take an instance of the Prophet’s encounter with an old woman who came to him and said, “O Messenger of Allah! Ask Allah to let me enter Paradise!” He replied (in jest),“O Umm Fulān! Old women will not enter Paradise!” She turned away crying, so then he said, “Tell her that she will not enter it as an old woman for Allah says: ‘Indeed, We created the women of Paradise in a new creation. So We made them into virgins, devoted to the husbands (in love) and equal to them in age.’ (Al-Wāqiʿah: 35-37)” (Mukhtaṣar al-Shamā’il al-Muhammadiyyah, no. 205).

This means that in Paradise, people will be turned to youthful age, becoming young men and women, strong and extraordinarily beautiful in both appearance and physique—something beyond our imagination in this world. The elderly woman, who was initially saddened, became joyful after hearing the Prophet’s (pbuh) comforting words, which replaced her sorrow with happiness. From this incident, we learn that the Prophet’s (pbuh) humour was thoughtful and aimed at making one reflect deeply on the essence of Allah. While both humour and pranks involve elements of pleasure and entertainment, humour is broader, focusing on positive social interactions, whereas pranks are specific acts intended to surprise or trick someone, often with the potential for negative consequences.

The legal Question

Apart from the question of what is ethical and correct according to Islam, it should be noted that many countries have laws against filming people without consent. For instance, uploading footage online without their knowledge or consent can lead to criminal charges for breach of privacy and invasion of another person’s space. Other potential criminal acts arising from pranks include harassment, stalking, disruption of public peace, and nuisance creation. In extreme cases, if a victim dies as a result of a prank, the prankster could face charges of involuntary manslaughter, regardless of intent. Involuntary manslaughter is defined as causing someone’s unintentional death through negligence.

In conclusion, while Islam recognizes humor and jokes within limits, pranks often violate the ethical boundaries of joking as defined by Islamic law, primarily because they involve elements of deceit. Pranks can lead to humiliation, disrespect, and condemnation and are often associated with mischief, such as hiding belongings and mocking others. The Prophet Muhammad (pbuh) warned against taking a brother’s belongings, whether in jest or seriousness, as narrated in the hadiths of Abu Dawud and Tirmidhi. In light of these concerns, I urge our Muslim brothers to fear Allah in all their dealings and avoid any actions that might place us as sinners before Allah. Pranking does not befit an ideal Muslim personality. Thus, it is appropriate for various media control boards to ensure the accountability of skit-makers. Additionally, the government should regulate the extent to which individuals engage in pranks that have the potential to cause societal unrest. Pranks can have detrimental effects on the public’s mental health and pose a threat to social harmony.