Overview

Prologue

This surah, composed of no more than 18 verses, is majestic, indeed superior. It includes a number of basic facts of faith, Islamic law and human existence. It opens up before our hearts and minds wide horizons and gives rise to a host of important thoughts. It refers to systems of formation and organisation, principles of education and upbringing, fundamentals of legislation and essential directives which could take a hundred times its length. It puts before our eyes two great issues for reflection and deliberation.

The first thing that appears to us when we read this surah is that it lays down, almost independently, a complete sketch of a noble world, free of anything that may be described as unbecoming. It outlines the principles, concepts and approaches that form the foundation of this world, ensuring first that it comes into being, and then its continuity. This world derives its raison d'etre from God, looks up to God and is fit to be attributed to God. It is a world that combines purity of intention and feeling with a keen sense of propriety in what it says, feels and thinks. It maintains a high standard of morality and good manners in its dealings with God, His Messenger, its own affairs and interaction with others. This sense of morality penetrates into its deepest thoughts and manifests itself in its actions.

At the same time it has laws and regulations that ensure its continuity. These laws and regulations are based on its morality, emanate from it and fit with it. Thus this world benefits from such consistency of deep reality and surface appearance, the compatibility of its laws and feelings, the equilibrium between motives and checks, and the harmony between feelings and actions as it turns to God, appealing to Him. Hence, the existence and continuity of this noble and pure world are not left either to fine feelings and a sensitive conscience or to law and legislation. Nor are the establishment and maintenance of this world left to either the feelings and efforts of the individual or to the measures and systems of the state. Indeed, both individual and state have to work side by side, so that their efforts and duties complement each other in perfect harmony.

This world observes a certain code of behaviour with God and His Messenger, one that requires that everyone realises his or her limits in relation to their Lord, and in relation to the Messenger who conveys His message: "Believers! Do not behave presumptuously in the presence of God and His Messenger. Have fear of God. God hears all and knows dl." (Verse 1) Thus a servant of God does not precipitate His orders or prohibitions; nor does he or she suggest to Him any judgement or ruling. They neither exceed the limits of what God orders or prohibits, nor show that they have a will or an opinion independent from those of their Creator. This code is motivated by an attitude that combines fearing God with being modest and observing appropriate values in dealing with Him. Believers also observe special values when they address God's Messenger [peace be upon him]: "Believers! Do not raise your voices above the voice of the Prophet, nor speak loudly to him as you would speak loudly to one another, lest all your deeds should come to nothing without your perceiving it. Those who lower their voices in the presence of God's Messenger are the ones whose hearts God has tested for piety. Forgiveness and a rich reward await them. Those who call out to you from without your private apartments are for the most part people who do not use their reason. If they had the patience to wait until you went out to them, it would be for their own good. Still, God is much forgiving, merciful." (Verses 2-5)

This noble world sets a well-defined approach for verifying what people may say or do, determining their accuracy before making any judgement. This approach relies on fearing God and putting all matters to God's Messenger, without precipitating his judgement or suggesting to him what he has neither ordered nor recommended: "Believers! If any evildoer comes to you with a piece of news, make sure of it first, lest you should wrong others unwittingly and then regret your action. And know that God's Messenger is among you. Were he to comply with your inclinations in many a case, you would surely come to harm. But God has caused [your] faith to be dear to you, and has given it beauty in your hearts, and has made hateful to you unbelief wrongdoing and disobedience to God. Such indeed are they who follow the right course. [All this is indeed part of] God's bounty and favour. God is all-knowing, truly wise." (Verses 6-8)

This noble world has its own rules and practical measures in sorting out any differences, conflicts and excesses that may occur within it, realising that unless these are properly dealt with, they may undermine its very structure. Hence, it sets out certain procedures for dealing with them based on three main criteria: (1) that all believers are brethren; (2) that justice and peace must be maintained, and (3) that all believers are God-fearing and their goal is to earn God's pleasure and mercy. "If two groups of believers fall to fighting, make peace between them. But then, if one of the two goes on acting wrongfully towards the other, fight against the one that acts wrongfully until it reverts to God's commandment; and if they revert, make peace between them with justice, and deal equitably with them. Indeed, God loves those who act equitably. All believers are but brothers. Hence, make peace between your two brothers, and remain God-fearing, so that you may receive [God's] mercy." (Verses 9-10)

Moreover, certain moral values apply in shaping the feelings of people in this world towards one another and in their behaviour towards each other. "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 deface one another, 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)

It is a world with healthy feelings, guaranteed rights, where people's integrity is valued in both their presence and absence. No one is
condemned on suspicion. None seeks to publicise another's shortcomings. People's safety, security, integrity and freedom are fully respected by all. "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)

In this noble world a complete concept of mankind's unity, despite its divergent races and communities, prevails. A single standard of evaluation, free of prejudice and error, applies to all people. "Mankind' We have created you all out of a male and a female, and have made you into nations and tribes, so that you might come to know one another. Truly, the noblest of you in the sight of God is the one who is most genuinely God-fearing. God is all-knowing, all-aware." (Verse 13)

Having presented these fundamental concepts that ensures this noble world maintains a high standard of purity, the surah embarks on drawing an outline of the faith by which believers are called upon to establish this world. Indeed, it is by their quality of faith that they are required to rise to the task and see to its fulfilment. This is the quality that distinguishes them from others and motivates them to respond and submit. They are addressed by their quality of having faith, Believers!' Anyone who is so addressed by God will be so embarrassed not to give the right response. It is an address that makes any duty, hard and demanding as it may be, easy to fulfil. Indeed hearts will be all too eager to listen and respond: "The Bedouin say: `We have attained to faith.' Say [to them]: Believers you are not. Rather say, "We have submitted ourselves", for true faith has not entered your hearts. But if you truly pay heed to God and His Messenger, He will let nothing of your deeds go to waste. God is indeed much-forgiving, merciful.' True believers are only those who have believed in God and His Messenger, and never then entertained any doubt, and who strive hard in God's cause with their possessions and their lives. Those are the ones who are true to their word. Say: Do you, perchance, want to inform God of your faith, when God knows all that is in the heavens and earth? Indeed, God has full knowledge of everything." (Verses 14-16)

Before it closes, the surah shows how great the favour God has bestowed on humanity is. It is the gift of faith with which God favours people according to what He knows of what they deserve. "They think that they have bestowed a favour upon you by having embraced Islam. Say: `Do not count your embrace of Islam a favour to me. It is indeed God who bestows a favour upon you by showing you the way to faith, if you are men of truth.' God certainly knows the hidden reality of the heavens and the earth; and God sees all that you do." (Verses 17-18)

The second very important thing that appears clearly to us when we read the surah and review the actual events leading to its revelation is the great and unwavering effort, represented by Qur'anic verses and the Prophet's directives, to establish and educate the first Muslim community. Indeed it is the community that represents that noble world, providing a practical model of it. Thus, it is no longer a mere ideal that lingers in people's dreams and imaginations.

This community, which existed during a certain period of history, did not come into existence suddenly or by chance. It did not owe its existence to a sudden change in the nature of all things. Instead, it went through a process of natural and slow growth, like a great tree that stretches its roots deep into the earth and spreads its branches wide into the air. It took the necessary time to complete its growth and benefited from steady and consistent effort to ensure that growth. Patient care, penetrating insight, careful motivation, steady encouragement and farsighted strengthening were also provided. Moreover, it needed to go through hard and testing experiences and to learn important lessons from such experiences. In all this we see the kind of care God took of that community. He in His wisdom chose to fulfil a great trust, thus bringing His will to pass. Yet that community had its own virtues and potentials that only needed to be brought into full play. All this worked together to bring about such remarkable light in human history and to start, in reality, a situation that seems closer to an imaginary world.
 

Overview (Verses 1 - 5)

Refining Rough Manners

Believers! Do not behave presumptuously in the presence of God and His Messenger. Have fear of God: God hears all and knows all. Believers! Do not raise your voices above the voice of the Prophet, nor speak loudly to him as you would speak loudly to one another, lest all your deeds should come to nothing without your perceiving it-. Those who lower their voices in the presence of God's Messenger are the ones whose hearts God has tested for piety. Forgiveness and a rich reward await them. Those who call out to you from without your private apartments are for the most part people who do not use their reason. If they had the patience to wait until you went out to them, it would be for their own good. Still, God is much forgiving, merciful. (Verses 1-5)

The surah starts with this first loving address that aims to alert hearts: "Believers!" It is an address by God to those who believe in Him, touching their hearts by highlighting the bond they have with Him, making them aware that they belong to Him, carry His mark, do His bidding and are His soldiers. They realise that they are in this world for a purpose He wants to accomplish. If He has made faith appealing to them and seem beautiful in their eyes, as part of His favour, it behoves them to stand where He wants them to be, awaiting His orders and judgement. They should be glad to do His bidding in full submission to Him: "Believers! Do not behave presumptuously in the presence of God and His Messenger. Have fear of God: God hears all and knows all." (Verse 1)

Believers, do not make any suggestion to God or His Messenger, concerning any of your affairs or of life in general. Do not presume to have a say in any matter before God has stated, through His Messenger, what He wants concerning it. Do not attempt to judge any matter unless you first refer to what God and His Messenger say.

Qatadah says: "It has been reported that some people used to say: 'If there was some revelation concerning such and such,' or, If it could thus be true.' God disliked such suggestions." Al - Awfi says: "They were told not to start speaking in his presence." Mujahid says: "The verse orders believers not to precipitate what the Prophet might say. They must wait until God made His judgement clear through His Messenger." Al-Dhahhak says: "Do not make a judgement on any question relating to your faith without waiting for the judgement of God and His Messenger." Ibn 'Abbas is reported to have said: "Do not say anything that is not in line with the Qur'an and the Sunnah."

Thus, we see that it is all a question of a psychological attitude defining the standards to be observed in relation to God and His Messenger, and the process by which instructions are received and carried out. This is an essential part of how Islamic law is enacted and implemented. It is all based on an essential God-fearing quality and its reinforcement. This quality stems from the awareness that God hears all and knows all. Furthermore, this all-embracing truth is incorporated into one single, short verse.

The believers applied this standard to their relationship with their Lord and His Messenger. None of them would ever presume to suggest anything to God or His Messenger. None would voice an opinion unless God's Messenger asked him to do so. None would make a judgement concerning any matter without first referring to what God and His Messenger said about it.

Imam Ahmad, Abu Dawad, al-Tirmidhi and Ibn Majah relate that the Prophet asked Mu'adh when he appointed him Governor ofYemen: "How will you judger Mu'adh said: "According to God's book." The Prophet asked: "What if you do not find in it what you need?" Mu`adh answered: "Then according to the Sunnah of God's Messenger." Again the Prophet asked: "And if you do not find something relevant in that?" Mu'adh replied: "In this case, I will exercise my judgement as best as I can." The Prophet put his hand on Mu'adh's chest and said: "Praise be to God for guiding the messenger of God's Messenger to what pleases His Messenger." After the revelation of this verse, the Prophet might ask his Companions about their day and the places they had been to, but even then, they would hesitate to give an answer other than: "God and His Messenger know best." They feared that a direct answer might be treated as presumption in the presence of God and His Messenger.

When Speaking to the Prophet

In a hadith reported by Abu Bakarah Nafi' ibn al-Harith mentions that during his pilgrimage, the Prophet asked his Companions: "Which month is this?' We said: 'God and His Messenger know best.' He was silent until we thought that he would give it a different name. But he said: 'Is it not Dhul-Hijjah?' We said: 'Yes.' He then asked: 'Which city is this?' We said: 'God and His Messenger know best.' Again, he was silent until we thought that he would call it by a different name, but then he said: 'Is it not the sanctified city?' We said: 'Yes, indeed.' So he went on and asked: 'What day is today?' We replied: 'God and His Messenger know best.' Once more he remained silent until we thought that he would give it a different name, but then he said: 'Is it not the day of sacrifice?' We answered in the affirmative..." This is, then, an example of the standard the Prophet's Companions achieved in their God-fearing manners when they heard this instruction coupled with the order to maintain their fear of God, who hears all and knows all.

The second aspect of good manners concerned the Prophet's Companions' own discourse with him and the respect they should feel and show. This was to be observed in how they spoke to him and in the level of their voices. This was how they should manifest their respect for the Prophet as they sat with him. As God drew their attention to this requirement, He addressed them by that quality they loved to have and warned them that violation of His orders might bring grievous consequences in its wake: "Believers! Do not raise your voices above the voice of the Prophet, nor speak loudly to him as you would speak loudly to one another, lest all your deeds should come to nothing without your perceiving it." (Verse 2)

This kindly address coupled with its awesome warning had their profound effect on the Prophet's Companions. Al-Bukhari reports that Abu Mulaykah said: "The two goodly ones, Abu Bakr and 'Umar [may God be pleased with them], were in a perilous situation, as they raised their voices in the presence of the Prophet. When the delegation of the Tamim tribe arrived [in the ninth year of the Islamic calendar] one of them suggested al-Agra` ibn Habis [to be appointed as their chief], while the other suggested another man. [One reporter says that he does not remember the name of this second man, while another reporter mentions that he was al-Qa 'qa ibn Ma 'bad.] Abu Bakr said to Umar: `You merely want to oppose me.' The other replied: 'I do not wish to oppose you.' They were soon speaking loudly. The verse was revealed saying: 'Believers! Do not raise your voices above the voice of the Prophet, nor speak loudly to him as you would speak loudly to one another, lest all your deeds should come to nothing without your perceiving it.' (Verse 2) Ibn al-Zubayr says that after its revelation 'Limar would hardly use an audible voice when he spoke to the Prophet until the Prophet asked him to speak up. It is also reported that when this verse was revealed, Abu Bakr said to the Prophet: 'God's Messenger, I will only speak to you in a whisper.

Imam Ahmad relates on the authority of Anas ibn Malik that when this verse was revealed, Thabit ibn Qays, a man with a high-pitched voice thought: "I was the one who raised his voice in the presence of God's Messenger. I am destined to hell, because my deeds have come to waste." He stayed at home depressed. The Prophet noticed his absence and asked about him. Some people went to him and told him that the Prophet had asked about his absence. He said to them: "I am the one who raised his voice above the voice of the Prophet and spoke loudly to him. All my deeds are wasted. I am destined to hell." They went to the Prophet informing him of what Thabit had said. The Prophet said: "No. He certainly belongs to heaven." Arias says: "We subsequently saw him walking among us, knowing that he was certain to go to heaven."

Thus they felt a tremor in their hearts as they listened to this endearing address and its stern warning. Hence, they observed a high standard of fine manners in the Prophet's presence for fear that their deeds would come to nothing.

God praises their piety and lowered voices when they are with the Prophet in an unusual expression: "Those who lower their voices in the presence of God's Messenger are the ones whose hearts God has tested for piety. Forgiveness and a rich reward await them." (Verse 3) Piety that manifests itself in a God-fearing attitude-is a great gift God grants to certain hearts He chooses after initially testing them. It is thus implanted only in hearts that are suited to it, having first proven their merit. Those who lower their voices in the presence of God's Messenger are they who have proven themselves in a test of hearts. They are the ones who fear God, a quality that earns them forgiveness and a rich reward from God.

Here, then, is a tempting invitation that follows a stern warning. Both are part of how God educated and prepared his chosen servants for the great task that first generation of Muslims undertook.

It is reported that 'Omar heard two people speaking loudly in the Prophet's Mosque. He went to them and said: "Do you realise where you are? Where do you come from?" They said to him: "We come from Taif." He said: "Had you been from Madinah, I would have had you soundly beaten."

Islamic scholars, having realised the extent of this injunction, state that it is reprehensible to raise one's voice near the Prophet's grave in the same way as it was reprehensible to do so in his presence. In this way, Muslims demonstrate their respect for the Prophet in all situations.

The ninth year of the Islamic calendar is called 'The year of delegations' because delegations from all over Arabia arrived in Madinah to embrace Islam and pledge their loyalty to the Prophet. The surah refers to an incident that took place that year when the delegation of Tamim arrived. These were unrefined Bedouins. They shouted to the Prophet from outside his wives' apartments that were situated next to the mosque: "Muhammad, come out and speak to us!" The Prophet disliked their uncivilised manner. Hence, the next verse of the surah was revealed: "Those who call out to you from without your private apartments are for the most part people who do not use their reason. If they had the patience to wait until you went out to them, it would be for their own good. Still God is much forgiving, merciful." (Verses 4-5)

Thus does God describe most of them as being without reason. He censures their calling out to the Prophet in a way that is contrary to the sort of respect that should be shown to God's Messenger, the leader and educator of the community of believers. He explains to them that it better behoved them to wait patiently until the Prophet came out to them of his own accord. Furthermore, the surah highlights to them the value of repentance, making it clear that they should seek God's forgiveness and pray to Him to bestow His mercy on them.

Muslims have shown their awareness of this high standard of refinement, extending it to every teacher and scholar. They would not disturb their teachers or impose themselves on them until they came out or called them in. Abu Ubayd, a pious and reliable scholar of Hadith, says: "I never knocked at the door of any scholar, but waited patiently until he came out in his own good time."