This Surah (Revealed) Meccan, consisting of 18 verses.(Al-Hujurât )
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| بِسْم ِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ | Ayah First 1 الأية الأولي |
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Tafseer
O you who believe, do not venture ahead of (tuqaddimū, [derives] from qaddama,
with the sense of [the 5th form] taqaddama), that is to say, do not come forward with any [unwarranted]
saying or deed [ahead of], God and His Messenger, the one communicating [the Message] from Him, that
is to say, without their permission, and fear God. Surely God is Hearer, of your sayings, Knower, of your
deeds: this was revealed regarding the dispute between Abū Bakr and âUmar, may God be pleased with them
both, in the presence of the Prophet (s), over the appointment of al-Aqraâ b. Hābis or al-Qaâqāâ b.
Maâbad as commander [of his tribe].
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Tafseer
The following was revealed regarding those who raised their voices in the
presence of the Prophet (s): O you who believe, do not raise your voices â when you [want to] speak â above the
voice of the Prophet, when he is speaking, and do not shout words at him, when you [wish to] confide
in him, as you shout to one another, but [speak] lower than that, out of reverence for him, lest your
works should be invalidated without your being aware, that is to say, for fear of this [happening] as a
result of the raising of voices and the shouting mentioned.
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Tafseer
The following was revealed regarding those who used to lower their voices in the
presence of the Prophet (s), such as Abū Bakr, âUmar and others, may God be pleased with [all of] them:
Truly those who lower their voices in the presence of Godâs Messenger â they are the ones whose hearts God
has tested for Godfearing, that is to say, [He has tested them] so that this [fear of God] may manifest
itself in them. For them will be forgiveness and a great reward: Paradise.
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Tafseer
The following was revealed regarding a group of people who came to see the
Prophet (s) during the midday [resting] period while he was in his house, and called out to him: Truly those
who call you from behind the apartments, the [private] chambers of his womenfolk (hujurāt is the plural of
hujra, which is an area of ground on which stones are laid [yuhjaru âalayhi] to form a wall or the like),
and it happened that each one 605 of them called out, in that rough and crude Bedouin manner, from behind one of
the apartments, as they did not know in which apartment he was, most of them do not understand, given
the way in which they acted, your exalted status and the reverence that befits it.
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Tafseer
And had they been patient (annahum, âtheyâ, has independent status, on account
of inceptiveness; alternatively, it is said to govern an implied verb such as thabata, âhad [their
patience] been maintainedâ) until you came out to them, it would have been better for them; and God is
Forgiving, Merciful, to those of them who repent.
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Tafseer
The following was revealed regarding al-Walīd b. âUqba whom the Prophet had sent
to the Banū al-Mustaliq in order to ascertain [their loyalty to Islam]. He already feared them on
account of an old feud between him and them from the time of pagandom [before Islam], and so [upon seeing them come
out to him] he returned and claimed that they had refused to give the voluntary alms and
intended to kill him. And just as the Prophet (s) was making plans to raid them, they came to him to disavow what
he [al-Walīd] had said about them: O you who believe, if a reprobate should come to you with some
tiding, some piece of information, verify [it], [ascertain] his truthfulness from his mendacity
(fa-tabayyanū: a variant reading has fa-tathabbatū, from al-thabāt, âto ascertainâ), lest you injure a folk (an
tusībū qawman, an object denoting reason), that is to say, for fear of this [happening], out of ignorance
(bi-jahālatin is a circumstantial qualifier referring to the subject [of the verb]), that is to say while you are ignorant;
and then become remorseful of what you have perpetrated, erroneously against that folk. After they had
returned to their homelands, the Prophet (s) sent Khālid [b. al-Walīd] to them, who observed only obedience and
goodness in them and [later] informed the Prophet of this.
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Tafseer
And know that the Messenger of God is among you, so do not speak falsehood, for
God will inform him of the [real] state of affairs. If he were to obey you in many matters, which you
communicate contrary to reality, so that the necessary [evil] consequences ensue, you would surely be in
trouble, you would earn in addition to that sin, the sin for the consequences that ensue [from your error].
But God has endeared faith to you, adorning your hearts with it, and He has made odious to you disbelief
and immorality and disobedience ([an instance of] suppletion with respect to import, as opposed to
[lexical] form; for the one to whom âfaith has been endeared ââ and so forth, will naturally be dissimilar in
character to the mentioned [reprobate]). Those (there is here a shift from the second [to the third] person
address) â they are the right-minded, the ones firmly established upon [the way of] their religion;
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Tafseer
[that is] a favour from God (fadlan is a verbal noun, in the accusative because
of the implied verbal action, that is, afdala, âHe gives a favourâ) and a grace, from Him, and God is Knower,
of them, Wise, in His bestowal of graces on them.
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Tafseer
And if two parties of believers (in tāâifatāni minaâl-muâminīna ... [to the end
of] the verse, was revealed regarding a particular incident where the Prophet (s) was riding a donkey and
happened to pass by Ibn Ubayy; the donkey urinated and so Ibn Ubayy held his nose, whereupon [âAbd
Allāh] Ibn Rawāhā said, âBy God, the smell of the donkeyâs urine is sweeter-smelling than your musk.
Fighting then ensued between the two clans with fists, sandals and palm branches [being thrown about]) fall to
fighting (iqtatalū: the plural is used on account of the [plural] import, for each party is made up of several
individuals; a variant reading has [the dual form] iqtatalatā), make peace between them (baynahumā: the dual
here takes into account the actual [dual] form [of tāâifatān, âtwo partiesâ]). And if one of them
aggresses against the other, fight the one which aggresses until it returns to Godâs ordinance, [to] the truth. Then,
if it returns, reconcile them, 606 fairly, and act justly. Surely God loves the just.
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Tafseer
The believers are indeed brothers, in religion. Therefore [always] make peace
between your brethren, when they fall into dispute with one another (a variant reading [for the dual form
akhawaykum, âyour two brethrenâ] has ikhwatakum, âyour brothersâ) and fear God, so that perhaps you
might receive mercy.
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Tafseer
O you who believe, do not let any people, that is, any men among you, deride (yā
ayyuhāâlladhīna āmanū lā yaskhar â [to the end of] the verse, was revealed regarding the [Banū] Tamīm
delegation when they derided the poor among the Muslims, like âAmmār [b. Yāsir] and Suhayb [al-Rūmī];
al-sukhriya means âscornâ and âdisdainâ) another people: who may be better than they are, in Godâs sight;
nor let any women, from among you, deride [other] women who may be better than they are. And do not
defame one another, do not cast aspersions [on others] and hence have aspersions cast on you, that is,
let none among you denigrate another; nor insult one another by nicknames, do not call another by a
nickname which he detests, such as âO degenerate one!â or âO disbeliever!â. Evil is the name,
mentioned out of mockery, derision and mutual reviling, of immorality after faith! (al-fusūqu baâdaâl-īmāni
substitutes for al-ismu, âthe nameâ, to indicate that it [such naming of others] is âimmoralityâ as it is [an action
which is] usually repeated). And whoever does not repent, of such [immorality], those â they are the evildoers.
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Tafseer
O you who believe, shun much suspicion. Indeed some suspicions are sins, that is
to say, it causes one to fall into sin. This [suspicion] may have many forms, such as thinking ill of the
good folk from among the believers â and such [good folk] are many â in contrast to the immoral
individuals among them in whose case there is no sin, so long as it [the suspicion] is in accordance with their
outward behaviour. And do not spy (tajassasū: one of the two tāâ letters [of tatajassasū] has been omitted):
do not pursue the imperfections and faults of Muslims by searching them out; nor backbite one
another, do not speak of him by [mentioning] something which he is averse to [having mentioned of himself],
even if it be true. Would any of you love to eat the flesh of his brother dead? (read maytan or mayyitan).
That is to say, it would not be right for him [to do so]. You would abhor it. Thus to backbite him in life
would be like eating his flesh when he is dead. This latter [form of behaviour] has been suggested to you and
you were averse to it, so be averse to the former too. And fear God, that is, His punishment for backbiting,
by repenting of it; assuredly God is Relenting, accepting of the penitence of those who repent, Merciful, to
them.
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Tafseer
O mankind! We have indeed created you from a male and a female, [from] Adam and
Eve, and made you nations (shuâūb is the plural of shaâb, which is the broadest category of
lineage) and tribes (qabāâil, which are smaller than nations, and are followed by âamāâir, âtribal districtsâ, then
butūn, âtribal sub-districtsâ, then afkhādh, âsub-tribesâ, and finally fasāâil, âclansâ; for example Khuzayma is the
shaâb, while Kināna is the qabīla, Quraysh is the âimāra, Qusayy is the batn, Hāshim is the fakhdh, and
âAbbās is the fasīla) that you may come to know one another (taâārafū: one of the two tāâ letters [of
tataâārafū] has been omitted), that you may acquire knowledge of [the customs of] one another and not to boast to
one another of [whose is the more] noble lineage, for pride lies only in [the extent to which you have]
fear of God. Truly the noblest of you in the sight of God is the most God-fearing among you. Truly God is
Knower, of you, Aware, of your inner thoughts.
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Tafseer
The Bedouins â a group of men from among the Banū Asad â say, âWe believeâ, we
affirm the truth in our hearts. Say, to them: âYou do not believe; but rather say, âWe have submittedâ,
we are outwardly compliant; for faith has not yet entered into your heartsâ, hitherto; however, it is
expected of you. Yet if you obey God and His Messenger, by [embracing] faith and in other ways, He will not diminish
for you (read yaâlitkum or 607 yalitkum, by making the hamza an alif) anything of your deeds, that is, of the
reward for them. God is indeed Forgiving, to believers, Merciful, to them.
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Tafseer
The [true] believers, that is, those who are true in their [affirmation of]
faith â as He makes explicit in what follows â are only those who believe in God and His Messenger, and then have not
doubted, they have not been uncertain of [their] faith, and who strive with their wealth and their
souls for the cause of God, hence their striving manifests the sincerity of their faith. It is they who are
sincere, in their faith, not those who say, âWe believeâ, and from whom all that has been forthcoming is their
submission [to the religion].
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Tafseer
Say, to them: âDo you [pretend to] inform God about your religion (read the
doubled
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Ayah 2nd verbal] form atuâallimūna, âdo you informâ), in other words, are you intimating to Him your [religious]
status when you say, âWe believeâ, when God knows all that is in the heavens and all that is in the
earth, and [even though] God is Knower of all things?â
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Tafseer
They deem it to be a favour to you that they have submitted, without [the need
for any] fighting, unlike [those] others who submitted only after being fought. Say: âDo not deem your
submission to be a favour to me (islāmakum, âyour submissionâ, has dependent accusative status because of the
omission of the genitive preposition bi-,which is also read as implicit before the an in both instances).
Rather, it is God Who has done you a favour in that He has guided you to faith, if you are being sincere, when
you say, âWe believeâ.
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Tafseer
Truly God knows the Unseen of the heavens and the earth, that is, [He knows] all
that is hidden in both, and God is Seer of what you doâ (may be read either as yaâmalūna, âthey doâ, or
taâmalūna, âyou doâ), nothing of which can be concealed from Him.
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