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(Al-Hujurat) • المصدر: EN-TAFSIR-AL-TUSTARI
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 be forward in the presence of God and His Messenger�He said:Verily, God, Exalted is He, has instructed His believing servants in propriety (adab). The meaning is: �Do not speak before he [the Prophet] speaks�. Then when he speaks, move forward towards him, hearkening and listening to him; �and fear God, regarding the neglect of His rights, and the loss of reverence for Him. Surely God hears what you say, and knows what you do.His words:
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
📘 �Shun much suspicion�He said:That is, �Do not discredit anyone [by holding] a bad opinion (sūʾ al-ẓann) about them without [knowing] the truth (ḥaqīqa) [of the matter].� Indeed the Prophet said: �The most untruthful of reports is that of opinion (ẓann).� Then Sahl said:Bad opinion comes from ignorance and pertains to the natural self (nafs al-ṭabʿ). The most ignorant person is the one who estranges his heart [from God] without being aware of it. Indeed, God, Exalted is He, has said: And that suspicion of yours which you held about your Lord has ruined you, so you have become among the losers. [41:23] Certainly, the servant is deprived of blessed provision and prayer at night because of bad opinion.One night a man, one of [God�s] servants, slept through [and missed] his customary rite (wird) and felt regret over it. [He] was asked: �Do you feel regret about [missing] that which you are wont to perform?� He replied, �I do not feel regret because of that, but rather because of the sin through which I became deprived of that good [deed].�Sahl was asked, �What is the meaning of the Prophet�s words : �Be on your guard with people, [by holding a] bad opinion (sūʾ al-ẓann).�� He replied:The meaning of this is [that protection from people] is [gained by holding a] bad opinion of yourself, not of other people. In other words, accuse your own self for not treating them fairly in your dealings with them. His words:�and do not spy�He said:That is, �Do not search out the faults that God has covered for His servants, for you may well be afflicted by that [fault].It was related of Jesus that he used to say, �Do not speak too much other than in remembranceof God, Mighty and Majestic is He, for your hearts will be hardened, and the heart that is hard is far from God. Do not regard the faults of people as if you were their masters, but look at your own works as if they were your slaves.
۞ 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
📘 �Say, �You do not have faith; rather say, �We have submitted��� He said:This means [they should admit], �We [only] affirmed [the faith] from fear of being taken captive or killed; for faith (īmān) is in the truthful affirmation of the tongue (iqrār al-lisān ṣidqan), and certainty within the heart as a binding pact [with God] (īqān fī�l-qalb ʿaqdan), along with the realisation (taḥqīq) of these through the bodily members with sincerity (ikhlāṣ). Faith (īmān) has nothing to do with affiliations (ansāb); rather affiliations are only a part of Islam. The Muslim is beloved of people but the believer is in no need (ghanī) of people. His words:
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�Namely, that they affirmed as true that to which you were summoning them. (Say) ��Rather it is God who has done you a favour in that He has guided you to faith, if you are being truthful,�that is, if you are aware that it is God who blessed you with guidance from the beginning.Sahl said:I practised scrupulous piety (waraʿ) for forty years and it happened that [my] attention was turned from me ⸢towards Him⸣ and He corrected me with His words: They deem it to be a favour to you that they have submitted. But God Glorified and Exalted is He knows best.His words, Exalted is He:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَنْ تَحْبَطَ أَعْمَالُكُمْ وَأَنْتُمْ لَا تَشْعُرُونَ
📘 �and do not raise your voices above the voice of the Prophet�That is, �Do not address him except when seeking to understand [from him].� Then He explains the honour of the one who reveres Him, and says:
إِنَّ الَّذِينَ يَغُضُّونَ أَصْوَاتَهُمْ عِنْدَ رَسُولِ اللَّهِ أُولَٰئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَىٰ ۚ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ عَظِيمٌ
📘 �they are the ones whose hearts God has tested for mindfulness of Him�That is, He has made their intentions pure for Him.His words:
يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ
📘 �If a reprobate comes to you with some tiding�He said:The reprobate (fāsiq) is a liar (kadhdhāb). The inner meaning of the verse is to teach (taʾdīb) a person who has been informed of someone�s derogation of him, that he should not rush into exacting retribution on them, without having found out about [the matter] for himself.His words:
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
📘 �God had endeared faith to you and made it beautiful to your hearts�He said:As a kindness (ʿaṭf) from Him, He singled out your hearts for His worship and endowed them with sincerity. [This is so] because being singled out (istikhlāṣ) is from His kindness (ʿaṭf), while [your] sincerity (ikhlāṣ) is His right (ḥaqq). A servant cannot fulfil His right save through His kindness in granting him assistance through the means of faith (asbāb al-īmān), which are the irrefutable proofs and wondrous signs (āyāt muʿjiza).His words:�He has made disbelief, mischief and disobedience hateful to you�due to the fear of His abhorrent punishment.His words:
فَضْلًا مِنَ اللَّهِ وَنِعْمَةً ۚ وَاللَّهُ عَلِيمٌ حَكِيمٌ
📘 [that is] a favour from God and a blessing�He said:God has favoured them by that which He initially granted them, and He has guided them to Him with various kinds of proximity (qurb) and intimacy (zulf).His words:
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
📘 If two parties of believers fall to fighting, you [believers] make peace between them�He said:The outward meaning of the verse is as those specialised in exegesis have explained. However, in its inner meaning it refers to the spirit (rūḥ), intellect (ʿaql), heart (qalb), basic nature (ṭabʿ), desire (hawā) and lust (shahwa). If natural instinct, desire and lust take up arms against the heart, intellect and spirit, the servant must fight them with the swords of vigilance (murāqaba), the arrows of inspection (muṭālaʿa) and the lights of conformity (muwāfaqa), so that the spirit and the intellect gain the upper hand, and desire and lust are vanquished.His words:
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