Overview - Surah 49: al-Hujurat (The Chambers )
The purpose of the Surah is to give Muslims teachings about the social manners. How to respect their leader the Prophet (saw) and how to deal with each other. It has comprehensive guidelines to make a peaceful and harmonious society.
Sections:
- Respect of the Prophet. Proper manner of dealing with reports. Relations among the Believers.
- Moral and ethical teachings to keep group harmony and solidarity. Relations with groups and tribes. Faith is a favor of Allah to the Believers.
This Surah takes its name from the Ayat, إِنَّ الَّذِينَ يُنَادُونَكَ مِن وَرَاءِ الْحُجُرَاتِ أَكْثَرُهُمْ لَا يَعْقِلُونَ "Indeed, those who call you, [O Muhammad], from behind the chambers - most of them do not use reason." (49:4).
There are 18 Ayat in this Surah.
Overview
| Total Ayat | 18 |
| Total Words * | 347 |
| Root Words * | 115 |
| Unique Root Words * | 4 |
| Makki / Madani | Madani |
| Chronological Order* | 106th (according to Ibn Abbas) |
| Year of Revelation* | 22th year of Prophethood (9th Year Hijri) |
| Events during/before this Surah*
Hajj led by Abu Bakr - Expedition of Tabuk, Conquest of Makkah - Battle of Hunain, , Treaty of Hudaiybiyah - Letters to Kings and Rulers, Battle of Ahzab - Expedition of Banu Quraydhah, , Battle of Uhud, Change of Qiblah from Jerusalem to Makkah - Battle of Badr, Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah, , 2nd Pledge of Aqabah, 1st Pledge of Aqabah, Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey, Boycott of Banu Hashim Yr 3, Boycott of Banu Hashim Yr 2, Boycott of Banu Hashim Yr 1, 2nd Migration to Abyssinia, Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
| |
| Events during/after still to occur*
Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
| |
| Names of Prophets Mentioned
No Prophets names are mentioned in this Surah
| |
| Surah Index
God (hard strivers rewarded better) , God (knows that beyond comprehension) , God (loves those who behave equitably) , Bedouin, Behaviour (avoid guesswork about one another) , Behaviour (don’t deride others) , Behaviour (don’t speak ill of each other) , Behaviour (don’t spy on each other) , Belief (nature of) , Fighting (between two groups of believers) , Humankind (creation of) (from male and female), Jihad (striving hard in God’s cause) , Judgement (verify reports and rumours) , Kufr, Privacy (Prophet’s household) , Prophet (don’t raise your voice above) , Sin
| |
Theme 1: Mannerisms and how the Believers should deal with the Prophet and between themselves. The Surah itself teaches the Muslims the manners worthy of a true believer and the first five verses in particular relate to the manners that should be observed with regard to God and His Messenger.
The instruction has been given that it is not correct to believe in every piece of news blindly, without due consideration. If information is received about a person, a group or a community it should be reviewed carefully, whether the information comes from reliable means or not. If the means are not reliable, it should be examined to see whether the news is authentic before taking any action.
Next, it has been told what attitude the Muslims should adopt if two groups of the Muslims fall into mutual fighting. Then the Muslims have been exhorted to safeguard against the evils that corrupt communities and spoil mutual relationships. Mocking and taunting each other, calling others by bad nicknames, creating suspicion, prying into other people’s affairs and backbiting are evil sins that corrupt the wider society. God individually mentions these evils and forbids them.
After this, the national and racial distinctions that cause universal corruption have been condemned. Nationalism, tribalism, pride of ancestry, looking down upon others as inferior to oneself and pulling down others to establish ones own superiority are important factors that have filled the world with injustices and tyranny. God in a brief verse has cut the root of this evil by stating that all men are descendants of the same one pair (Adam and Eve) and their division into tribes and communities is only for the sake of recognition, not for boasting and pride, and there is no lawful basis of one man’s superiority over another except by a higher status of piety and morality.
In conclusion, the people have been told that the real issue is not the verbal profession of the faith but to truly believe in God and His Messenger, to obey them in their practical life and to sincerely exert ones self and wealth in the cause of God. True believers are those who adopt this attitude. As for those who profess Islam merely orally without affirmation by the heart and then adopt an attitude as if they have done someone a favour by accepting Islam, may be counted among the Muslims in the world but will not be counted as believers in the sight of God.
Mannerisms and how the Believers should deal with the Prophet and between themselves is expounded upon in this Surah and the incident of those calling the Prophet from outside his liveing chambers with rasied voices symbolises the inappropriate manners used by some.
- The begining and the end of Surah mention atrributes of the general Muslims and the Believers.
- Allah is Aleem [most knowledgeable] - mentioned in the begining and end of the Surah
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّـهِ وَرَسُولِهِ ۖ وَاتَّقُوا اللَّـهَ ۚ إِنَّ اللَّـهَ سَمِيعٌ عَلِيمٌ " O you who have believed, do not put [yourselves] before Allah and His Messenger but fear Allah. Indeed, Allah is Hearing and Knowing." (49:1)
قُلْ أَتُعَلِّمُونَ اللَّـهَ بِدِينِكُمْ وَاللَّـهُ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَاللَّـهُ بِكُلِّ شَيْءٍ عَلِيمٌ " Say, "Would you acquaint Allah with your religion while Allah knows whatever is in the heavens and whatever is on the earth, and Allah is Knowing of all things?" (49:16)
إِنَّ اللَّـهَ يَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّـهُ بَصِيرٌ بِمَا تَعْمَلُونَ "Indeed, Allah knows the unseen [aspects] of the heavens and the earth. And Allah is Seeing of what you do." (49:18)
Manuscripts / Inscriptions
20th Century
20th Century
7th century AH
7th century AH
1490 CE
1490 CE
1st Century Hijrah (7th Century CE)
1st Century Hijrah (7th Century CE)
1st Century Hijrah (7th Century CE)
1st Century Hijrah (7th Century CE)
1st century / early 2nd century of Hijra.
1st century / early 2nd century of Hijra.
- The Prophet Muhammad.The last Ayat of the previous Surah, al-Fath ends with the mention of the Prophet Muhammad and those with him (48:29) and this Surah begins with how those around the Messenger should behave (49:1-5)
- The phrase, يَا أَيُّهَا الَّذِينَ آمَنُوا "O you who Believe," has been mentioned five times. (49:1) (49:2) (49:6) (49:11) (49:12).
Total Word Count per Ayat (shows how many words per Ayat) = 4* | ||
| # | Root Word | Frequency in Surah | Frequency in Qur'an |
|---|---|---|---|
| 1. | أ ل ه | 27 | 2851 |
| 2. | أ م ن | 15 | 879 |
| 3. | ٱلَّذِى | 10 | 1464 |
| 4. | ع ل م | 8 | 854 |
| 5. | ق و ل | 6 | 1722 |
| 6. | ب ي ن | 5 | 523 |
| 7. | ر س ل | 5 | 513 |
| 8. | و ق ي | 5 | 258 |
| 9. | ب ع ض | 5 | 158 |
| 10. | إِلَىٰ | 4 | 742 |
| Root Word | Frequency in Surah |
Frequency in Qur'an |
|---|---|---|
| أ ل ه | 27 | 2851 |
| أ م ن | 15 | 879 |
| ٱلَّذِى | 10 | 1464 |
| ع ل م | 8 | 854 |
| ق و ل | 6 | 1722 |
| ب ي ن | 5 | 523 |
| ر س ل | 5 | 513 |
| و ق ي | 5 | 258 |
| ب ع ض | 5 | 158 |
| إِلَىٰ | 4 | 742 |
This Surah is a collection of the commandments and instructions sent down on different occasions. Moreover, the hadith also show that most of these commandments were sent down during the final stage of the Prophet’s life at Madinah. For instance, the commentators of the Qur’an state that verse 4 was sent down concerning the Bani Tamim. This deputation had arrived in Madinah and started calling out to the Prophet from outside the apartments (hujurat) of his wives, and according to all biographical books on the Prophet’s life this deputation had visited Madinah in 9 A.H. Likewise, verse 6, a large number of the hadith confirm that it was sent down concerning Walid bin Uqbah whom the Prophet had sent to collect the financial obligation (Zakah) from the Bani al-Mustaliq, and it is known that he had become a Muslim on the conquest of Makkah.
-
حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا مُؤَمِّلُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا نَافِعُ بْنُ عُمَرَ بْنِ جَمِيلٍ الْجُمَحِيُّ، حَدَّثَنِي ابْنُ أَبِي مُلَيْكَةَ، حَدَّثَنِي عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ، أَنَّ الأَقْرَعَ بْنَ حَابِسٍ، قَدِمَ عَلَى النَّبِيِّ صلى الله عليه وسلم فَقَالَ أَبُو بَكْرٍ يَا رَسُولَ اللَّهِ اسْتَعْمِلْهُ عَلَى قَوْمِهِ . فَقَالَ عُمَرُ لاَ تَسْتَعْمِلْهُ يَا رَسُولَ اللَّهِ . فَتَكَلَّمَا عِنْدَ النَّبِيِّ صلى الله عليه وسلم حَتَّى ارْتَفَعَتْ أَصْوَاتُهُمَا فَقَالَ أَبُو بَكْرٍ لِعُمَرَ مَا أَرَدْتَ إِلاَّ خِلاَفِي . فَقَالَ عُمَرُ مَا أَرَدْتُ خِلاَفَكَ قَالَ فَنَزَلَتْ هَذِهِ الآيَةُ : ( يا أَيُّهَا الَّذِينَ آمَنُوا لاَ تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ ) فَكَانَ عُمَرُ بْنُ الْخَطَّابِ بَعْدَ ذَلِكَ إِذَا تَكَلَّمَ عِنْدَ النَّبِيِّ صلى الله عليه وسلم لَمْ يُسْمِعْ كَلاَمَهُ حَتَّى يَسْتَفْهِمَهُ . قَالَ وَمَا ذَكَرَ ابْنُ الزُّبَيْرِ جَدَّهُ يَعْنِي أَبَا بَكْرٍ . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ . وَقَدْ رَوَى بَعْضُهُمْ عَنِ ابْنِ أَبِي مُلَيْكَةَ مُرْسَلٌ وَلَمْ يَذْكُرْ فِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ
Narrated 'Abdullah bin Az-Zubair, "Al-Aqra' bin Habis arrived to meet the Prophet (ﷺ)" - he said - "so Abu Bakr said: 'O Messenger of Allah! Appoint him over his people.' 'Umar said: 'Do not appoint him O Messenger of Allah!' They continued talking before the Prophet (ﷺ) until they raised their voices. Abu Bakr said to 'Umar: 'You only wanted to contradict me.' So ['Umar] said: 'I did not want to contradict you.'" He said: "So this Ayah was revealed: 'O you who believe! Do not raise your voices above the voice of the Prophet (49:2).'" He said: "After that, when 'Umar spoke before the Prophet (ﷺ), his speech could not be heard until he told him he could not understand him." He (one of the narrators) said: "And Ibn Az-Zubair did not mention his grandfather" meaning Abu Bakr." Tirmidhee no. 3266
- Investigate the news of a sinful person.
- Universal brotherhood of Muslims.
- Allah commanded lowering ones voice in the presence of the Prophet. (49:2) (49:5)
- Make peace between the believers if they fight among themselves.
- Islamic etiquettes of moral behavior:
- Do not laugh at another to down degrade him.
- Do not defame another through sarcastic remarks.
- Do not call another by offensive nicknames.
- Avoid immoderate suspicions, for in some cases it is a sin.
- Do not spy on one another.
- Do not backbite one another.
- Importanc of verifiying information/news (49: 8)
- Islamic brotherhood (49:12)
- All mankind is created from one man and one woman, therefore, no one has superiority over another and noblest is he who is the most righteous
- True believer is he who believes in Allah, His Rasool and make Jihad with his wealth and person in the Way of Allah.
Tafsir Zone
|
Overview (Verses 11 - 12) No Ridicule, Defamation or Insult Believers! No men shall deride other men: it may well be that those [whom they deride] are better than themselves. And no women [shall deride other] women: it may well be that those [whom they deride] are better than themselves. And neither shall you defame yourselves, nor insult one another by [opprobrious] epithets. Ill-seeming is a name connoting wickedness [to be used of one] after he has believed. Those who do not repent are indeed wrongdoers. (Verse 11) The human society Islam establishes in the light of Qur'anic guidance operates a high standard of manners. Every individual in this society has his or her integrity, which may not be compromised. Indeed, it is part of the integrity of the whole community. To slander anyone is to slander oneself, because the whole community is a single entity and its integrity is one. In this verse, the Qur'an again addresses the believers by their most beloved description, "Believers". It forbids that one group should deride another, be they men deriding other men, or women deriding other women. For how can they know whether or not the ones they deride enjoy a better status with God? The way this order is expressed suggests that the apparent values that men or women may consider important may not be those that give people their real status. There are other values, which people may not know about. These are known to God who operates them in fairness. A rich man may deride a poor one. Similarly, those who are strong, enjoying good health, intelligence, children and support, may deride those who are less fortunate than themselves, such as those who are weak, handicapped, simple-minded, childless or orphans without support. A woman who sees herself as pretty, young, perfectly shaped, or rich may deride another for being ugly, old, misshaped, or poor. But none of these earthly values is of any importance as a criterion of high status. In God's sight, people are raised in rank on the basis of totally different values. The Qur'an, however, does not stop at implying this, It works on the sentiment of brotherhood in faith, reminding the believers that they descend from a single soul. Whoever defames anyone actually defames all. Hence, the Qur'an says: "Neither shall you defame yourselves." (Verse 11) It should be mentioned that the word the Qur'an uses for defaming, talmizu, has a particular resonance that imparts a feeling that also has a physical effect. Part of derision and defamation is to call others names that they dislike, or feel to be meant as ridicule. It is the right of a believer not to be called by a name that he or she dislikes, or feels to suggest disrespect. Moreover, Islamic standards require a believer not to call a brother or a sister by such a name that gives them pain. The Prophet changed the names or nicknames of some of his Companions because he felt, with his refined sense and compassionate heart, that they could bring ridicule or pain to the people concerned. Having outlined the true values in God's measure, and appealed to feelings of brotherhood and of belonging to one soul, the surah now reaches out to the believers' sense of faith, warning them that they will lose this noble quality if they indulge in derision and ridicule: "Nor insult one another by [opprobrious] epithets. Ill-seeming is a name connoting wickedness [to be used of one] after he has believed." (Verse 11) To indulge in this is akin to renouncing faith after one has believed. The surah goes even further than this by threatening to consider this an act of wrongdoing, something that is often expressed in the Qur'an as being synonymous with associating partners with God. "Those who do not repent are indeed wrongdoers." (Verse 11) Thus, the surah establishes the rules for refined manners in a noble community. No Suspicion or Backbiting Believers!Avoid suspicion as much as possible, for, some such suspicion is a sin. And do not spy on one another, nor backbite one another. Would any of you like to eat the flesh of his dead brother? Surely you would loathe it. And remain God-fearing. God is certainly the One who accepts repentance, and He is merciful. (Verse 12) This verse establishes yet another fence in this noble society, protecting the integrity and freedom of individuals, while at the same time teaching people how to cleanse their feelings and consciences. Following the pattern of the surah, it begins with the endearing address, "Believers". It follows this by issuing an order to avoid most suspicion, so that they do not leave themselves open to thoughts of doubt about others. It justifies this order by saying that some suspicion is sinful. Since the prohibition applies to most suspicion and the rule is that some suspicion is sinful, then the verse implies that all negative suspicion should be avoided, because no one knows which part of his or her doubts are sinful. Thus the Qur'an purges a Muslim's inner conscience so that it is not contaminated with evil suspicion and consequently incurs sin. It leaves it clean, free of doubt, entertaining only friendly and affectionate thoughts towards one's brethren. In this way it steers society away from suspicion so that the community enjoys reassurance and is not marred by worry and apprehension. Life in a community where ill thoughts have no place is both serene and comfortable. Islam does not, however, stop at this point in educating people's hearts and souls. The verse we are looking at establishes a principle that applies to people's dealings with each other. It protects the rights of those who live in its pure society so that they are not punished or tried on the basis of suspicion. Indeed, suspicion does not even form a proper basis for interrogating people or investigating their affairs. The Prophet is quoted as saying: "If you have doubts, do not investigate." [Related by al-Tabarani] What this means is that people remain innocent, enjoying all their rights, freedom and status until it is absolutely clear that they have committed some offence. It is not sufficient just to suspect them of having committed something so they are then pursued with the aim of establishing whether they are guilty or not. This verse shows us the limit to which Islam goes in protecting people's freedom, integrity, rights and status. How does this compare with what even the best democratic countries boast of with regard to protecting human rights? This standard, which the Qur'an sets for believers, is far superior indeed. Moreover, Islam achieves this in real life, after it establishes it in people's hearts and consciences. The verse moves on to lay down another principle that provides social guarantees: And do not spy on one another." (Verse 12) Spying may be an action that follows immediately on entertaining suspicion. On the other hand, it may be an independent action that seeks to look at other people's faults and errors. The Qur'an opposes spying because it is morally base. It aims to purge people's hearts from sinking into this vile pursuit in order to keep up its high moral standards. Yet the order goes beyond this. It states an essential principle of the Islamic social system and its legislative measures. People are entitled to have their freedom and integrity respected. These should not be violated or encroached upon in any way. In an Islamic society people enjoy a high standard of values. They enjoy security in their lives, homes and personal affairs. Nothing whatsoever justifies any violation of these. Indeed, the investigation of a crime does not provide, in the Islamic system, justification for spying on people. We take people by their appearances, and no one is entitled to delve into others' affairs. Indeed, people may not be taken to task except for what is evident of their offences. No one may suspect, anticipate or even know that others are secretly committing some violation and resort to spying on them so as to establish this as a fact or to catch them red-handed. All that may be done against such people is that they be put to trial when they actually commit a crime. Some people said to `Abdullah ibn Mas'ud, a learned scholar and a Companion of the Prophet: "We saw this man with his beard dripping wine." He said: "We have been forbidden to spy. If we see something evident, we act on it." [Related by Abu Dawad.] Mujahid says: "Do not spy on one another. Take people on the basis of what is apparent and do not look into what God has left concealed." Imam Ahmad quotes Dujayn, a clerk employed by 'Uqbah, saying: "I said to Uqbah that we have neighbours who drink and I want to call the police to take them to account." He said to me: "Do not do that. What you should do is to advise and warn them." Dujayn did this but his neighbours persisted in their prohibited ways. So he said to 'Uqbah again: "I have warned them, but they will not desist. I am calling the police." Uqbah said to him: "Do not do that. I heard the Prophet say: Whoever keeps to himself a fault of another believer is like one who rescues a girl buried alive.'" [Also related by Abu Dawud and al-Nasa'i] Abu Dawud quotes Mu'awiyah ibn Abi Sufyan as saying: "I heard the Prophet saying: 'If you pursue people's faults you corrupt them, or almost corrupt them'." Abu al-Darda', a learned Companion of the Prophet, said: "This is a word Mu'awiyah has heard from the Prophet, and God has enabled him to benefit by it." Thus was the divine order implemented in practical life. It did not stop at being a form of practical education to purge hearts and consciences. It became like a fence protecting people's rights, freedom and sanctity, so that they could not be touched under any pretext. Far superior is this level to any achieved today, 1,400 years later, even by those societies which respect human rights and freedom most. Next comes the order that forbids backbiting. This is given in such a way that it provides a graphic description of the disgusting nature of this action: "Nor backbite one another. Would any of you like to eat the flesh of his dead brother? Surely you would loathe it." (Verse 12) The order tells Muslims that they must not backbite. It then paints a scene that fills even the most insensitive of people with disgust, showing someone eating his dead brother's flesh. It immediately declares that they have, of course, a very strong and natural aversion to such behaviour. Hence, they also have a strong aversion against backbiting. Following all these prohibitions against suspicion, spying and backbiting, the surah awakens believers' God-fearing instinct, inviting anyone who has committed any of these unlawful acts to hasten and repent in the hope of God's mercy: And remain God-fearing. God is certainly the One who accepts repentance, and He is merciful." (Verse 12) Once again we say that this text is meant in practice to be like a high boundary protecting people's sanctity and integrity. It provides Muslims with a profound sense of morality. The Prophet follows the Qur'an's example in making backbiting appear so disgusting. Abu Hurayrah reports that the Prophet was asked to define backbiting. He said: "To say about your brother something he dislikes." Someone asked: "Suppose that what I say is true of my brother." The Prophet answered: "If you say what is true, you are guilty of backbiting; but if it is untrue, you are guilty of wilful defamation." [Related by al-Tirmidhi who states that it is authentic.] A'ishah reports that she said to the Prophet: "It is enough that Safiyyah [another wife of the Prophet] is so and so [referring to the fact that she is short]." The Prophet said to her: "You have said a word that would contaminate the entire volume of seawater." She added that she imitated someone to him, but he said: "I would rather not imitate anyone, even if I would get so and so for it." [Related by Abu Dawud.] Anas ibn Malik quotes the Prophet as saying: "When I was taken on my ascension to heaven, I passed by people with copper nails, scratching their faces and chests. I said: 'Gabriel, who are these?' He said: 'These are the ones who eat the flesh of others and detract from their honour." [Related by Abu Dawud.] Ma'iz and the Ghamidi woman confessed to the Prophet that they had committed adultery, insisting that the Prophet should administer the mandatory punishment to cleanse them. Hence he ordered that they be stoned. The Prophet subsequently heard one man say to another: "Have you seen this man whose offence God has concealed? Yet he insisted on being punished until he was stoned like a dog." The Prophet marched on with his Companions and soon passed by a dead donkey. He asked for the two men, and when they came forward, he said to them: "Get down and eat of this." Shocked, the two men said: " May God forgive you, Messenger of God! Is this something to be eaten?" He said: "What you said about your brother a short while ago is even more disgusting than eating of this. By Him who holds my soul in His hand, he is now in heaven being bathed in its waters." [Related by Ibn Kathir in his commentary on the Qur'an.] With such consistent treatment the Muslim community was purged and attained its high standard. It became like a dream that came true, a model to be followed and relished. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
|
|
Overview (Verses 11 - 12) No Ridicule, Defamation or Insult Believers! No men shall deride other men: it may well be that those [whom they deride] are better than themselves. And no women [shall deride other] women: it may well be that those [whom they deride] are better than themselves. And neither shall you defame yourselves, nor insult one another by [opprobrious] epithets. Ill-seeming is a name connoting wickedness [to be used of one] after he has believed. Those who do not repent are indeed wrongdoers. (Verse 11) The human society Islam establishes in the light of Qur'anic guidance operates a high standard of manners. Every individual in this society has his or her integrity, which may not be compromised. Indeed, it is part of the integrity of the whole community. To slander anyone is to slander oneself, because the whole community is a single entity and its integrity is one. In this verse, the Qur'an again addresses the believers by their most beloved description, "Believers". It forbids that one group should deride another, be they men deriding other men, or women deriding other women. For how can they know whether or not the ones they deride enjoy a better status with God? The way this order is expressed suggests that the apparent values that men or women may consider important may not be those that give people their real status. There are other values, which people may not know about. These are known to God who operates them in fairness. A rich man may deride a poor one. Similarly, those who are strong, enjoying good health, intelligence, children and support, may deride those who are less fortunate than themselves, such as those who are weak, handicapped, simple-minded, childless or orphans without support. A woman who sees herself as pretty, young, perfectly shaped, or rich may deride another for being ugly, old, misshaped, or poor. But none of these earthly values is of any importance as a criterion of high status. In God's sight, people are raised in rank on the basis of totally different values. The Qur'an, however, does not stop at implying this, It works on the sentiment of brotherhood in faith, reminding the believers that they descend from a single soul. Whoever defames anyone actually defames all. Hence, the Qur'an says: "Neither shall you defame yourselves." (Verse 11) It should be mentioned that the word the Qur'an uses for defaming, talmizu, has a particular resonance that imparts a feeling that also has a physical effect. Part of derision and defamation is to call others names that they dislike, or feel to be meant as ridicule. It is the right of a believer not to be called by a name that he or she dislikes, or feels to suggest disrespect. Moreover, Islamic standards require a believer not to call a brother or a sister by such a name that gives them pain. The Prophet changed the names or nicknames of some of his Companions because he felt, with his refined sense and compassionate heart, that they could bring ridicule or pain to the people concerned. Having outlined the true values in God's measure, and appealed to feelings of brotherhood and of belonging to one soul, the surah now reaches out to the believers' sense of faith, warning them that they will lose this noble quality if they indulge in derision and ridicule: "Nor insult one another by [opprobrious] epithets. Ill-seeming is a name connoting wickedness [to be used of one] after he has believed." (Verse 11) To indulge in this is akin to renouncing faith after one has believed. The surah goes even further than this by threatening to consider this an act of wrongdoing, something that is often expressed in the Qur'an as being synonymous with associating partners with God. "Those who do not repent are indeed wrongdoers." (Verse 11) Thus, the surah establishes the rules for refined manners in a noble community. No Suspicion or Backbiting Believers!Avoid suspicion as much as possible, for, some such suspicion is a sin. And do not spy on one another, nor backbite one another. Would any of you like to eat the flesh of his dead brother? Surely you would loathe it. And remain God-fearing. God is certainly the One who accepts repentance, and He is merciful. (Verse 12) This verse establishes yet another fence in this noble society, protecting the integrity and freedom of individuals, while at the same time teaching people how to cleanse their feelings and consciences. Following the pattern of the surah, it begins with the endearing address, "Believers". It follows this by issuing an order to avoid most suspicion, so that they do not leave themselves open to thoughts of doubt about others. It justifies this order by saying that some suspicion is sinful. Since the prohibition applies to most suspicion and the rule is that some suspicion is sinful, then the verse implies that all negative suspicion should be avoided, because no one knows which part of his or her doubts are sinful. Thus the Qur'an purges a Muslim's inner conscience so that it is not contaminated with evil suspicion and consequently incurs sin. It leaves it clean, free of doubt, entertaining only friendly and affectionate thoughts towards one's brethren. In this way it steers society away from suspicion so that the community enjoys reassurance and is not marred by worry and apprehension. Life in a community where ill thoughts have no place is both serene and comfortable. Islam does not, however, stop at this point in educating people's hearts and souls. The verse we are looking at establishes a principle that applies to people's dealings with each other. It protects the rights of those who live in its pure society so that they are not punished or tried on the basis of suspicion. Indeed, suspicion does not even form a proper basis for interrogating people or investigating their affairs. The Prophet is quoted as saying: "If you have doubts, do not investigate." [Related by al-Tabarani] What this means is that people remain innocent, enjoying all their rights, freedom and status until it is absolutely clear that they have committed some offence. It is not sufficient just to suspect them of having committed something so they are then pursued with the aim of establishing whether they are guilty or not. This verse shows us the limit to which Islam goes in protecting people's freedom, integrity, rights and status. How does this compare with what even the best democratic countries boast of with regard to protecting human rights? This standard, which the Qur'an sets for believers, is far superior indeed. Moreover, Islam achieves this in real life, after it establishes it in people's hearts and consciences. The verse moves on to lay down another principle that provides social guarantees: And do not spy on one another." (Verse 12) Spying may be an action that follows immediately on entertaining suspicion. On the other hand, it may be an independent action that seeks to look at other people's faults and errors. The Qur'an opposes spying because it is morally base. It aims to purge people's hearts from sinking into this vile pursuit in order to keep up its high moral standards. Yet the order goes beyond this. It states an essential principle of the Islamic social system and its legislative measures. People are entitled to have their freedom and integrity respected. These should not be violated or encroached upon in any way. In an Islamic society people enjoy a high standard of values. They enjoy security in their lives, homes and personal affairs. Nothing whatsoever justifies any violation of these. Indeed, the investigation of a crime does not provide, in the Islamic system, justification for spying on people. We take people by their appearances, and no one is entitled to delve into others' affairs. Indeed, people may not be taken to task except for what is evident of their offences. No one may suspect, anticipate or even know that others are secretly committing some violation and resort to spying on them so as to establish this as a fact or to catch them red-handed. All that may be done against such people is that they be put to trial when they actually commit a crime. Some people said to `Abdullah ibn Mas'ud, a learned scholar and a Companion of the Prophet: "We saw this man with his beard dripping wine." He said: "We have been forbidden to spy. If we see something evident, we act on it." [Related by Abu Dawad.] Mujahid says: "Do not spy on one another. Take people on the basis of what is apparent and do not look into what God has left concealed." Imam Ahmad quotes Dujayn, a clerk employed by 'Uqbah, saying: "I said to Uqbah that we have neighbours who drink and I want to call the police to take them to account." He said to me: "Do not do that. What you should do is to advise and warn them." Dujayn did this but his neighbours persisted in their prohibited ways. So he said to 'Uqbah again: "I have warned them, but they will not desist. I am calling the police." Uqbah said to him: "Do not do that. I heard the Prophet say: Whoever keeps to himself a fault of another believer is like one who rescues a girl buried alive.'" [Also related by Abu Dawud and al-Nasa'i] Abu Dawud quotes Mu'awiyah ibn Abi Sufyan as saying: "I heard the Prophet saying: 'If you pursue people's faults you corrupt them, or almost corrupt them'." Abu al-Darda', a learned Companion of the Prophet, said: "This is a word Mu'awiyah has heard from the Prophet, and God has enabled him to benefit by it." Thus was the divine order implemented in practical life. It did not stop at being a form of practical education to purge hearts and consciences. It became like a fence protecting people's rights, freedom and sanctity, so that they could not be touched under any pretext. Far superior is this level to any achieved today, 1,400 years later, even by those societies which respect human rights and freedom most. Next comes the order that forbids backbiting. This is given in such a way that it provides a graphic description of the disgusting nature of this action: "Nor backbite one another. Would any of you like to eat the flesh of his dead brother? Surely you would loathe it." (Verse 12) The order tells Muslims that they must not backbite. It then paints a scene that fills even the most insensitive of people with disgust, showing someone eating his dead brother's flesh. It immediately declares that they have, of course, a very strong and natural aversion to such behaviour. Hence, they also have a strong aversion against backbiting. Following all these prohibitions against suspicion, spying and backbiting, the surah awakens believers' God-fearing instinct, inviting anyone who has committed any of these unlawful acts to hasten and repent in the hope of God's mercy: And remain God-fearing. God is certainly the One who accepts repentance, and He is merciful." (Verse 12) Once again we say that this text is meant in practice to be like a high boundary protecting people's sanctity and integrity. It provides Muslims with a profound sense of morality. The Prophet follows the Qur'an's example in making backbiting appear so disgusting. Abu Hurayrah reports that the Prophet was asked to define backbiting. He said: "To say about your brother something he dislikes." Someone asked: "Suppose that what I say is true of my brother." The Prophet answered: "If you say what is true, you are guilty of backbiting; but if it is untrue, you are guilty of wilful defamation." [Related by al-Tirmidhi who states that it is authentic.] A'ishah reports that she said to the Prophet: "It is enough that Safiyyah [another wife of the Prophet] is so and so [referring to the fact that she is short]." The Prophet said to her: "You have said a word that would contaminate the entire volume of seawater." She added that she imitated someone to him, but he said: "I would rather not imitate anyone, even if I would get so and so for it." [Related by Abu Dawud.] Anas ibn Malik quotes the Prophet as saying: "When I was taken on my ascension to heaven, I passed by people with copper nails, scratching their faces and chests. I said: 'Gabriel, who are these?' He said: 'These are the ones who eat the flesh of others and detract from their honour." [Related by Abu Dawud.] Ma'iz and the Ghamidi woman confessed to the Prophet that they had committed adultery, insisting that the Prophet should administer the mandatory punishment to cleanse them. Hence he ordered that they be stoned. The Prophet subsequently heard one man say to another: "Have you seen this man whose offence God has concealed? Yet he insisted on being punished until he was stoned like a dog." The Prophet marched on with his Companions and soon passed by a dead donkey. He asked for the two men, and when they came forward, he said to them: "Get down and eat of this." Shocked, the two men said: " May God forgive you, Messenger of God! Is this something to be eaten?" He said: "What you said about your brother a short while ago is even more disgusting than eating of this. By Him who holds my soul in His hand, he is now in heaven being bathed in its waters." [Related by Ibn Kathir in his commentary on the Qur'an.] With such consistent treatment the Muslim community was purged and attained its high standard. It became like a dream that came true, a model to be followed and relished. |
- Surah 49. Al-Hujurat - Saad al Ghamidi https://www.youtube.com/watch?v=oxagzzfGysA&index=49&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN
- Surah 49. Al-Hujurat Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=TT4bDLnwsbc&index=49&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM
- Surah 49. Al-Hujurat Muhammad Al Luhaydan https://www.youtube.com/watch?v=HYrmujZiNBg&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe&index=49
- Surah 49. Al-Hujurat muhammad Minshawi https://www.youtube.com/watch?v=PHo5GP4Y-7s&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG&index=49
