Surah 49: Al-Hujurat
The Holy Qur’an with English Translation and Commentary (Five Volume Commentary)
[a]In the name of Allah, the Gracious, the Merciful.[3840]
[a] See 1:1.
[3840] Commentary:
See 1:1.
O ye who believe! be not forward in the presence of Allah and His Messenger, but fear Allah. Verily, Allah is All-Hearing, All-Knowing.[3841]
[3841] Commentary:
Mecca had fallen. The whole of Arabia lay prostrate at the Prophet’s feet. Life had become quite safe and secure for Muslims and wealth and great riches had come into their possession. A life of ease and comfort generally follows in the wake of riches, resulting in lack of discipline and other very serious social evils. Therefore rules of conduct have been revealed in this Surah to safeguard the Muslim Community against these evils. They are told to show proper respect and regard for the Holy Prophet and to give him unqualified obedience and not to anticipate his commands or to prefer their own wishes to his.
O ye who believe! raise not your voices above the voice of the Prophet, nor speak aloud to him, as you speak aloud to one another, lest your works become vain while you perceive not.[3842]
[3842] Commentary:
The verse lays great stress on observing an attitude of utmost respectfulness towards the Holy Prophet. The Muslims should not talk loudly in his presence or address him aloud. This is not only bad manners but is calculated to do moral injury to one so rude as not to show respect due to the Leader.
Verily, those who lower their voices in the presence of the Messenger of Allah—those are they whose hearts Allah has purified for righteousness. For them is forgiveness and a great reward.[3843]
[3843] Important Words:
امتحن is derived from محن. They say, محن فلانا i.e. he tried or put to the test such a one. محنه عشرین سوطا means, he flogged him with twenty stripes. محن الفضة means, he purified the silver by putting it in the fire. محن البئر means, he took out the earth from the well and cleared it (Taj & Raghib).
Commentary:
To speak in low tones in the presence of the Prophet is indicative of respect for him and of one’s own humility of heart which is a good moral quality; while unnecessarily raising of voice smacks of conceit and arrogance.
Those who shout out to thee from without thy private apartments—most of them lack understanding.[3844]
[3844] Commentary:
Calling out to the Prophet in a loud voice from outside his house amounts to intruding upon his privacy and shows lack of respect for his person and for his valuable time; and only an ill-mannered person would be guilty of such foolish behaviour.
And if they had waited patiently until thou came out to them it would be better for them. But Allah is Most Forgiving, Merciful.
O ye who believe! if an unrighteous person brings you any news, [a]investigate it fully, lest you harm a people in ignorance, and then be repentant for what you have done.[3845]
[a] 4:95.
[3845] Commentary:
Though after the Fall of Mecca, at the time when this Surah was revealed, almost the whole of Arabia had entered the fold of Islam, some tribes still refused to accept the new order of things and were determined upon fighting the Muslims to the bitter end. Moreover, the neighbouring Byzantine and Persian Empires were awakening to a realization of the challenge to their power which they thought had arisen in Arabia, and war with Islam seemed inevitable. So the direction embodied in the verse under comment was necessary. The Muslims are told that even when the exigencies of war necessitate prompt action to forestall a military move on the enemy’s part, rumours which are naturally very much rife in time of war should not be given ready credence. They should be tested and their correctness ascertained before action is taken upon them.
And know that among you is the Messenger of Allah; if he were to comply with your wishes in most matters, you would surely come to trouble; but Allah has endeared the faith to you and [a]has made it look beautiful to your hearts, and He has made disbelief, wickedness and disobedience hateful to you. Such indeed are those who follow the right course.[3846]
[a] 6:109.
[3846] Commentary:
The verse continues the general theme of the Surah, the immediately preceding verse constituting a necessary parenthesis. In the earlier verses the Muslims were enjoined to give unquestioning obedience to the Holy Prophet and to show respect to him which befitted his station as God’s great Prophet. In this verse they are told that the Prophet would seek their counsel in matters concerning them but he should not be expected to follow their advice as he received guidance from on high and because also his was the final responsibility, and their judgement, at best, might be defective. It was enough for them that God, through His Grace, "has endeared faith to you."
Through the grace and favour of Allah. And Allah is All-Knowing, Wise.
And if two parties of believers fight each other, [a]make peace between them; then if after that one of them transgresses against the other, fight the party that transgresses until it returns to the command of Allah. Then if it returns, make peace between them with equity, and act justly. Verily, Allah loves the just.[3847]
[a] 8:2.
[3847] Commentary:
The central theme of the Surah is the solidarity of Islam. Directions and rules of conduct which are calculated to achieve and maintain this solidarity have been laid down in it in some detail. Some of these rules have been mentioned in the preceding verses, others follow in the verses that come later. A great danger to the security and solidarity of the Muslim State or Community are the disputes and quarrels that haply might arise between different Muslim groups or parties. The verse under comment provides a most effective remedy to compose these quarrels. Primarily, the verse deals with the settlement of disputes between Muslim parties, but it equally embodies a sound basis on which a really effective "League of Nations" or a "United Nations Organisation" can be built. The verse lays down the following principles for the maintenance of international peace.
As soon as there are indications of disagreement between two nations, the other nations, instead of taking sides with one or the other, should at once serve notice upon them, calling upon them to submit their differences for settlement to a "League of Nations" or "United Nations Organisation", as the case may be. If they agree, the dispute will be amicably settled. But if one of them refuses to submit to the "League", or having submitted refuses to accept the award of the "League" and prepares to make war, the other nations should all fight it. It is evident that one nation, however strong, cannot withstand the united might of all other nations and is bound to make a speedy submission. In that event, terms of peace should be settled between the two original parties to the dispute. The other nations should act merely as mediators and not as parties to the dispute, and should not put forward new claims arising out of the conflict with the refractory nation, for that would lay the foundation of fresh disputes and quarrels. The terms of peace should be just and equitable with reference to the merits of the dispute; they should be confined to the original dispute between the parties and should not be allowed to travel beyond it.
It is only such a "League" or "Organisation" which can safely be entrusted with the maintenance of international peace, not a League or Organisation whose very existence is dependent upon the goodwill of others.
Surely all believers are brothers. So make peace between your brothers, and fear Allah that mercy may be shown to you.[3848]
[3848] Commentary:
The verse lays special stress on Islamic brotherhood. Islam tolerates no discord or dissensions between brothers. If there happens to arise a quarrel or dispute between two Muslim individuals or groups, other Muslims are bound at once to bring about reconciliation between the quarrelling parties. Islam’s real strength lies in this ideal of brotherhood which transcends all barriers of caste, colour or clime.
O ye who believe! let not one people deride another people, haply they may be better than they, nor let women deride other women, haply they may be better than they. [a]And defame not your own people, nor call one another by nicknames. Bad indeed is evil reputation after the profession of belief; and those who repent not, such are the wrongdoers.[3849]
[a] 68:12; 104:2.
[3849] Important Words:
لا تلمزوا (defame not) is derived from لمز. They say لمزہ i.e. he made a sign to him with the eye, or the like, as the head, and the lip, with low speech. This is the original signification; according to some other authorities the primary signification of the expression is: (1) he pushed him or impelled him or repelled him or he struck or beat him; (2) he blamed, upbraided, or reproached him; he found fault with him; or he did so in his face; or he spoke evil of him; or spoke of him in a manner that he disliked, mentioning vices or faults as chargeable to him, either behind his back or in his face, though it might be with truth (Lane, Aqrab & Raghib). See also 104:2.
لا تنابزوا (call not by nicknames) is derived from نبز which means, he called him by a surname or nickname and is syn. with لقبه (laqqaba), mostly signifying, he called him by a nickname, or a name of reproach or an opprobrious appellation. It also signifies, he upbraided or reproached him; or the like, being syn. with لمزہ (Lane & Aqrab).
Commentary:
See next verse.