🕋 تفسير سورة الحجرات
(Al-Hujurat) • المصدر: EN-AL-JALALAYN
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ
📘 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 ‘Umar may God be pleased with them both in the presence of the Prophet s over the appointment of al-Aqra‘ b. Hābis or al-Qa‘qā‘ b. Ma‘bad as commander of his tribe.
إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ
📘 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 ‘your two brethren’ has ikhwatakum ‘your brothers’ and fear God so that perhaps you might receive mercy.
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَوْمٌ مِنْ قَوْمٍ عَسَىٰ أَنْ يَكُونُوا خَيْرًا مِنْهُمْ وَلَا نِسَاءٌ مِنْ نِسَاءٍ عَسَىٰ أَنْ يَكُنَّ خَيْرًا مِنْهُنَّ ۖ وَلَا تَلْمِزُوا أَنْفُسَكُمْ وَلَا تَنَابَزُوا بِالْأَلْقَابِ ۖ بِئْسَ الِاسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِ ۚ وَمَنْ لَمْ يَتُبْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ
📘 O you who believe do not let any people that is any men among you deride yā ayyuhā’lladhīna āmanū lā yaskhar … to the end of the verse was revealed regarding the Banū Tamīm delegation when they derided the poor among the Muslims like ‘Ammār b. Yāsir and Suhayb al-Rūmī; al-sukhriya means ‘scorn’ and ‘disdain’ another people who may be better than they are in God’s 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 ‘O degenerate one!’ or ‘O disbeliever!’. Evil is the name mentioned out of mockery derision and mutual reviling of immorality after faith! al-fusūqu ba‘da’l-īmāni substitutes for al-ismu ‘the name’ to indicate that it such naming of others is ‘immorality’ as it is an action which is usually repeated. And whoever does not repent of such immorality those — they are the evildoers.
يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ ۖ وَلَا تَجَسَّسُوا وَلَا يَغْتَبْ بَعْضُكُمْ بَعْضًا ۚ أَيُحِبُّ أَحَدُكُمْ أَنْ يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ ۚ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ تَوَّابٌ رَحِيمٌ
📘 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 — and such good folk are many — 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 tā’ 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.
يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا ۚ إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ ۚ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ
📘 O mankind! We have indeed created you from a male and a female from Adam and Eve and made you nations shu‘ūb is the plural of sha‘b which is the broadest category of lineage and tribes qabā’il which are smaller than nations and are followed by ‘amā’ir ‘tribal districts’ then butūn ‘tribal sub-districts’ then afkhādh ‘sub-tribes’ and finally fasā’il ‘clans’; for example Khuzayma is the sha‘b while Kināna is the qabīla Quraysh is the ‘imāra Qusayy is the batn Hāshim is the fakhdh and ‘Abbās is the fasīla that you may come to know one another ta‘ārafū one of the two tā’ letters of tata‘ārafū 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.
۞ قَالَتِ الْأَعْرَابُ آمَنَّا ۖ قُلْ لَمْ تُؤْمِنُوا وَلَٰكِنْ قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ ۖ وَإِنْ تُطِيعُوا اللَّهَ وَرَسُولَهُ لَا يَلِتْكُمْ مِنْ أَعْمَالِكُمْ شَيْئًا ۚ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
📘 The Bedouins — a group of men from among the Banū Asad — say ‘We believe’ we affirm the truth in our hearts. Say to them ‘You do not believe; but rather say “We have submitted” we are outwardly compliant; for faith has not yet entered into your hearts’ 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 ya’litkum or 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.
إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِي سَبِيلِ اللَّهِ ۚ أُولَٰئِكَ هُمُ الصَّادِقُونَ
📘 The true believers that is those who are true in their affirmation of faith — as He makes explicit in what follows — 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 ‘We believe’ and from whom all that has been forthcoming is their submission to the religion.
قُلْ أَتُعَلِّمُونَ اللَّهَ بِدِينِكُمْ وَاللَّهُ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
📘 Say to them ‘Do you pretend to inform God about your religion read the doubled 2nd verbal form a-tu‘allimūna ‘do you inform’ in other words are you intimating to Him your religious status when you say ‘We believe’ 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?’
يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا ۖ قُلْ لَا تَمُنُّوا عَلَيَّ إِسْلَامَكُمْ ۖ بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَاكُمْ لِلْإِيمَانِ إِنْ كُنْتُمْ صَادِقِينَ
📘 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 ‘Do not deem your submission to be a favour to me islāmakum ‘your submission’ 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 ‘We believe’.
إِنَّ اللَّهَ يَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ بَصِيرٌ بِمَا تَعْمَلُونَ
📘 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 do’ may be read either as ya‘malūna ‘they do’ or ta‘malūna ‘you do’ nothing of which can be concealed from Him.
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَنْ تَحْبَطَ أَعْمَالُكُمْ وَأَنْتُمْ لَا تَشْعُرُونَ
📘 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 — when you want to speak — 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.
إِنَّ الَّذِينَ يَغُضُّونَ أَصْوَاتَهُمْ عِنْدَ رَسُولِ اللَّهِ أُولَٰئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَىٰ ۚ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ عَظِيمٌ
📘 The following was revealed regarding those who used to lower their voices in the presence of the Prophet s such as Abū Bakr ‘Umar and others may God be pleased with all of them Truly those who lower their voices in the presence of God’s Messenger — they are the ones whose hearts God has tested for God-fearing 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.
إِنَّ الَّذِينَ يُنَادُونَكَ مِنْ وَرَاءِ الْحُجُرَاتِ أَكْثَرُهُمْ لَا يَعْقِلُونَ
📘 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 ‘alayhi to form a wall or the like and it happened that each one 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.
وَلَوْ أَنَّهُمْ صَبَرُوا حَتَّىٰ تَخْرُجَ إِلَيْهِمْ لَكَانَ خَيْرًا لَهُمْ ۚ وَاللَّهُ غَفُورٌ رَحِيمٌ
📘 And had they been patient annahum ‘they’ has independent status on account of inceptiveness; alternatively it is said to govern an implied verb such as thabata ‘had their patience been maintained’ until you came out to them it would have been better for them; and God is Forgiving Merciful to those of them who repent.
يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ
📘 The following was revealed regarding al-Walīd b. ‘Uqba 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 ‘to ascertain’ 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.
وَاعْلَمُوا أَنَّ فِيكُمْ رَسُولَ اللَّهِ ۚ لَوْ يُطِيعُكُمْ فِي كَثِيرٍ مِنَ الْأَمْرِ لَعَنِتُّمْ وَلَٰكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ ۚ أُولَٰئِكَ هُمُ الرَّاشِدُونَ
📘 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 ‘faith has been endeared …’ 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 — they are the right-minded the ones firmly established upon the way of their religion;
فَضْلًا مِنَ اللَّهِ وَنِعْمَةً ۚ وَاللَّهُ عَلِيمٌ حَكِيمٌ
📘 that is a favour from God fadlan is a verbal noun in the accusative because of the implied verbal action that is afdala ‘He gives a favour’ and a grace from Him and God is Knower of them Wise in His bestowal of graces on them.
وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا ۖ فَإِنْ بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَىٰ فَقَاتِلُوا الَّتِي تَبْغِي حَتَّىٰ تَفِيءَ إِلَىٰ أَمْرِ اللَّهِ ۚ فَإِنْ فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا ۖ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ
📘 And if two parties of believers in tā’ifatāni mina’l-mu’minīna... 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 ‘Abd Allāh Ibn Rawāhā said ‘By God the smell of the donkey’s 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 tā’ifatān ‘two parties’. And if one of them aggresses against the other fight the one which aggresses until it returns to God’s ordinance to the truth. Then if it returns reconcile them fairly and act justly. Surely God loves the just.
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